Clergy in the Church of of God hath been or is maintained with less charge to the Subject than the established Clergy of the Church of England Page 167 2. That there is no man in the Kingdom of England who payeth any thing of his own towards the maintenance and support of his Parish-Minister but by his Easter-Offering Page 171 3. That the change of Tithes into Stipends will bring greater trouble to the Clergy than is yet considered and far less profit to the Countrey than is now pretended Page 174 The History of Episcopacy PART I. CHAP. I. The Christian Church first founded by our Lord and Saviour in an imparity of Ministers 1. THE several Offices of Christ our Saviour in the Administration of his Church Page 187 2. The aggregating of Disciples to him Page 188 3. The calling of the Apostles out of them and why twelve in number ibid. 4. Of the Name and Office of an Apostle Page 189 5. What things were specially required unto the making of an Apostle Page 190 6. All the Apostles equal in Authority amongst themselves ibid. 7. The calling and approinting of the 70 Disciples Page 191 8. A reconciliation of some different Opinions about the number Page 192 9. The twelve Apostles superiour to the Seventy by our Saviours Ordinance ibid. 10. What kind of superiority it was that Christ interdicted his Apostles Page 193 11. The several powers faculties and preheminences given to the Apostles by our Saviour Christ Page 194 12. That the Apostles were Bishops averred by the ancient Fathers ibid. 13. And by the text of holy Scripture Page 195 CHAP. II. The foundation of the Church of Hierusalem under the Government of Saint James the Apostle and Simeon one of the Disciples the two first Bishops of the same 1. Matthias chosen in the place of Judas Page 196 2. The coming of the Holy Ghost and on whom it fell Page 197 3. The greatest measure of the Spirit fell on the Apostles and therewithal the greatest power ibid. 4. The several Ministrations in the Church then given and that in ranking of the same the Bishops are intended in the name of Pastors Page 198 5. The sudden growth of the Church of Hierusalem and making Saint James the first Bishop there ibid. 6. The former point deduced from Scripture Page 199 7. And proved by the general consent of Fathers ib. 8. Of the Episcopal Chair or throne of James and his Successors in Hierusalem Page 200 9. Simeon elected by the Apostles to succeed Saint James Page 201 10. The meaning of the word Episcopus and from whence borrowed by the Church ibid. 11. The institution of the Presbyters Page 202 12. What interest they had in the common business of the Church whilst St. James was Bishop ib. 13. The Council of Jerusalem and what the Presbyters had to do therein Page 203 14. The institution of the Seven and to what Office they were called ibid. 15. The names of Ecclesiastical Functions promiscuously used in holy Scripture Page 204 CHAP. III. The Churches planted by Saint Peter and his Disciples originally founded in Episcopacy 1. The founding of the Church of Antioch and that Saint Peter was the first Bishop there Page 205 2. A reconciliation of the difference about his next Successors in the same Page 206 3. A List of Bishops planted by him in the Churches of the Circumcision Page 207 4. Proofs thereof from St. Peters general Epistle to the Jews dispersed according to the exposition of the Ancient Writers ibid. 5. And from Saint Pauls unto the Hebrews Page 208 6. Saint Pauls Praepositus no other than a Bishop in the Opinion of the Fathers ibid. 7. Saint Peter the first Bishop of the Church of Rome Page 209 8. The difference about his next Successors there reconciled also ibid. 9. An Answer unto such Objections as have been made against Saint Peter's being Bishop there Page 210 10. Saint Mark the first Bishop of Alexandria and of his Successors Page 221 11. Notes on the observations of Epiphanius and Saint Hierom about the Church of Alexandria Page 212 12. An observation of Saint Ambrose applyed unto the former business ibid. 13. Of Churches founded by Saint Peter and his Disciples in Italy France Spain Germany and the Isle of Britain and of the Bishops in them instituted Page 213 CHAP. IV. The Bishoping of Timothy and Titus and other of Saint Pauls Disciples 1. The Conversion of Saint Paul and his ordaining to the place of an Apostle Page 214 2. The Presbyters created by Saint Paul Acts 14. of what sort they were Page 215 3. Whether the Presbyters or Presbytery did lay on hands with Paul in any of his Ordinations Page 216 4. The people had no voice in the Election of those Presbyters by Saint Paul ordained Page 217 5. Bishops not founded by Saint Paul at first in the particular Churches by him planted and upon what reasons ibid. 6. The short time that the Churches of Saint Pauls Plantation continued without Bishops over them Page 218 7. Timothy made Bishop of Ephesus by Saint Paul according to the general consent of Fathers Page 219 8. The time when Timothy was made Bishop according to the holy Scripture Page 220 9. Titus made Bishop of Cretans and the truth verified herein by the antient Writers Page 221 10. An Answer unto some Objections against the subscription of the Epistle unto Titus ibid. 11. The Bishoping of Dionysius the Areopagite Aristarchus Gaius Epaphroditus Epaphras and Archippus Page 222 12. As also of Silas Sosthenes Sosipater Crescens and Aristobulus Page 223 13. The Office of a Bishop not incompetible with that of an Evangelist ibid. CHAP. V. Of the Authority and Jurisdiction given unto Timothy and Titus and in them to all other Bishops by the Word of God 1. The authority committed unto Timothy and Titus was to be perpetual and not personal only Page 224 2. The power of Ordination intrusted only unto Bishops by the Word of God according to the exposition of the Fathers Page 225 3. Bishops alone both might and did ordain without their Presbyters Page 226 4. That Presbyters might not ordain without a Bishop proved by the memorable case of Colluthus and Ischyras ibid. 5. As by those also of Maximus and a Spanish Bishop Page 227 6. In what respects the joint assistance of the Presbyters was required herein Page 228 7. The case of the Reformed Churches beyond the Seas objected and declared ibid. 8. The care of ordering Gods Divine Service a work peculiar to the Bishop Page 229 9. To whom the Ministration of the Sacraments also doth in chief belong Page 230 10. Bishops to have a care that Gods Word be preached and to encourage those that take pains therein ibid. 11. Bishops to silence and reprove such Presbyters as preach other Doctrines Page 231 12. As also to correct and reject the Heretick ibid. 13. The censure and correction of inferiour Presbyters in point of life and conversation doth
ΚΕΙΜΗΛΙΑ ' ΕΚΚΛΗΣΙΑΣΤΙΚΑ THE HISTORICAL AND MISCELLANEOUS TRACTS Of the Reverend and Learned Peter Heylyn D. D. Now Collected into one Volume I. Ecclesia Vindicata Or The Church of ENGLAND Justified 1. In the Way and Manner of her Reformation 2. In Officiating by a Publick Liturgy 3. In prescribing a set Form of Prayer to be used by Preachers before their Sermons 4. In her Right and Patrimony of Tythes 5. In retaining the Episcopal Government 6. And the Canonical Ordination of Priests and Deacons II. The History of the SABBATH in two Parts III. Historia Quinquarticularis Or A Historical Declaration of the Judgment of the Western Churches and more particularly of the Church of England in the Five Controverted Points reproach'd in these last times with the Name of Arminianism IV. The Stumbling-Block of Disobedience and Rebellion proving the Kingly Power to be neither Co-ordinate nor Subordinate to any other upon Earth To which are Added V. A Treatise de jure Paritatis Episcoporum Or A Defence of the Right of Peerage of the English Bishops AND An Account of the Life of the AUTHOR Never before Published With an exact Table to the whole LONDON Printed by M. Clark for Charles Harper at the Flower-de-luce over against St. Dunstan's Church in Fleetstreet 1681. THE LIFE OF The most Learned and Reverend Dr. PETER HEYLYN TO Write the Lives of worthy Personages was ever accounted a most laudable custom amongst the Heathens For to perpetuate the memory of the Dead who were eminent in Vertue did manifestly conduce to the publique benefit of the Living much more the Ancient Christians in their time both solemnly retained this practice and adjudged it an act of Piety and Justice to the Deceased If they were Men of Fame for Learning or other Virtues to Celebrate their praises to Posterity and by this means stir up Emulation in others to follow so noble precedents before them For which cause S. Jerom writ his Catalogus illustrium Virorum before whom also Eusebius with others in short recorded to future Ages the holy Lives of those Primitive Fathers who were signally active or passive for the Christian Faith Tacit. lib. 4. Suum cuique decus posteritas rependit saith the Historian Posterity doth render to every man the Commendation he deserves Therefore for the Reverend Authors sake and in due Veneration of his Name which I doubt not is honoured by all true Sons of the Church of England both for his Learned Writings and constant Sufferings in defence of her Doctrine and Discipline established by Law here is faithfully presented to them a true and compleat Narrative of his Life before his Elaborate Works Reprinted to answer the common expectation of men in this case who would read his Person together with the ordinary and extraordinary occurrences of Providence that befel him as well as his Books that were long before published to the World To give satisfaction in the former here is nothing inserted but the Relations of truth which hath been often heard from his own mouth spoken to his dearest Friends or written by his Pen in some loose fragments of Paper that were found left in his Study after his death upon which as on a sure foundation the whole Series and Structure of the following Discourse is laid together but would have been more happily done if he had left larger Memoirs for it Nothing was more usual in ancient times than for good men saith Tacitus to describe their own Lives Suam ipsi vitam narrare In vita Jul. Agric. fiduciam potius morum quam arrogantiam arbitrati sunt Upon a confidence of their right behaviour rather than to be supposed any arrogancy or presumption in them First of all I shall begin with his Birth In that Country above all other enobled with the famous seat of the Muses to which he was a constant Votary Cambd. Britt by Cambden Oxford is called the Sun Eye and Soul of Great Britain by Matthew Paris the second School of the Church the present Author saith co-eval to Paris if not before it the glory of this Island and of the Western parts near which place or noble Athens Peter Heylyn was Born at Burford an ancient Town of good Note in the County of Oxford upon the 29th day of Novemb. An. Dom. 1600. in the same year with the Celebrated Historian Quensted Dialog de pat illust vir Jacobus Aug. Thuanus on both whom the Stars poured forth the like benign influences But the former viz. Peter Heylyn had not only the faculty of an Historian but the gift of a general Scholar in other Learning 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as will appear to any one that reads his laborious Writings He was second Son of Henry Heylyn Gentleman Descended from the Ancient Family of the Heylyns of Pentre-Heylyn in Moungomery-Shire then part of Powis-Land from the Princes whereof they were derived and unto whom they were Hereditary Cup-Bearers for so the word Heylyn doth signifie in the Welsh or Brittish Language An Honourable Office in most Nations which we find in Divine as well as Profane History Neh. 1.11 Magni honoris erat Pincernae munus apud Persás saith Alex. ab Alex. And if Cambden Clarencieux be of good Authority the Reverend Doctor deriveth his Pedegree from Greno ap Heylyn who descended from Brockwell Skythrac one of the Princes of Powis-Land a man of so great Authority with the Princes of North-Wales that Llewellyn the last Prince of that Country made choice of the said Grono-ap-Heylyn to treat with the Commissioners of Edward I. King of England for the concluding a final Peace between them which afterwards being broken by L'lewellyn in him ended all the Princes of North-Wales after they had Reigned for the space of 405. years a goodly time that scarcely the greatest Monarchies in the World have withstood their fatal period and dissolution Yet the Family of Pentre Heylyn from whom the said Grono-ap-Heylyn descended in a direct Line continued their Seat until the year Anno Dom 1637. at which time Rowland Heylyn Alderman and Sheriff of London and Cousin-german to Dr. Heylyn's Father dying without Issue-Male the Seat was transferred into another Family into which the Heiresses Married but if the Doctor had lived a little longer he intended to have repurchased that Seat and bring it back again into the Name and Family His Cousin Mr. Rowland Heylyn before his death caused the Welch and Brittish Bible to be Printed at his own Charges in a portable Volume for the benefit of his Country-men which was before in a large Church Folio also the Practice of Piety in Welch a Book though common not to be despised besides a Welch Dictionary for the better understanding of that Language One thing of chief remark is a Tradition among the Heylyns deriving their Pedigree from Brockwell Skythrac in whose Family was ever observed that one of them had a gag Tooth and the same a notable Omen of good
the Lord Commissioners the Right of Sitting there 1. The Prebends Original Right 2. Their Derivative Right and lastly their Possessory Right Upon hearing the proofs on both sides it was ordered by general consent of the Lord Commissioners That the Prebends should be restored to their old Seat and that none should sit there with them but Lords of the Parliament and Earls eldest Sons according to the ancient custom After this there was no Bishop of Lincoln to be seen at any Morning-Prayer and seldom at Evening At this time came out the Doctor 's History of the Sabbath the Argumentative or Scholastick part of which subject was referred to White Bishop of Eli the Historical part to the Doctor And no sooner had the Doctor perfected his Book of the Sabbath but the Dean of Peterborough engages him to answer the Bishop of Lincoln's Letter to the Vicar of Grantham He received it upon good Friday and by the Thursday following discovered the sophistry mistakes and falshoods of it It was approved by the King and by him given to the Bishop of London to be Licens'd and Publish'd under the title of a Coal from the Altar In less than a twelve-month the Bishop of Lincoln writ an Answer to it Entituled The Holy Table Name and Thing but pretended that it was writ long ago by a Minister in Lincolnshire against Dr. Cole a Divine in the days of Queen Mary Dr. Heylyn receiv'd a Message from the King to return a reply to it and not in the least to spare him And he did it in the space of seven weeks presenting it ready Printed to his Majesty and called it Antidotum Lincolniense But before this he answered Mr. Burtons Seditious Sermon being thereunto also appointed by the King In July 1637. the Bishop of Lincoln was censured in the Star-Chamber for tampering with Witnesses in the Kings Cause suspended à Beneficio officio and sent to the Tower where he continued three years and did not in all that space of time hear either Sermon or publick Prayers The College of Westminster about this time presented the Doctor to the Parsonage of Islip now void by the death of Dr. King By reason of its great distance from Alresford the Doctor exchanged it for South-warnborough that was more near and convenient At which time recovering from an ill fit of Sickness he studiously set on writing the History of the Church of England since the Reformation in order to which he obtained the freedom of Sir Robert Cottons Library and by Arch-bishop Laud's commendation had liberty granted him to carry home some of the Books leaving 200 l. as a Pawn behind him The Commotions in Scotland now began and the Arch Bishop of Canterbury intending to set out an Apology for vindicating the Liturgy which he had commended to that Kirk desired the Doctor to translate the Scottish Liturgy into Latin that being Published with the Apology all the World might be satisfied in his Majesties piety as well as the Arch-Bishops care as also that the perverse and rebellious temper of the Scots might be apparent to all who would raise such troubles upon the Recommendation of a book that was so Venerable and Orthodox Dr. Heylyn undertook and went through with it but the distemper and trouble of those times put a period to the undertaking and the Book went no farther than the hands of that Learned Martyr In Feb. 1639. the Doctor was put into Commission of Peace for the County of Hampshire residing then upon this Living into which place he was no sooner admitted but he occasioned the discovery of a horrid Murther that had been committed many years before in that Countrey In the April following he was chosen Clerk of the Convocation for the College of Westminster at which time the Arch-Bishop of Canterbury sending a Canon to them for suppressing the farther growth of Popery and reducing Papists to the Church our Doctor moved his Grace that the Canon might be enlarged for the Peoples farther satisfaction as well as the Churches benefit what was done therein and many other notable things by that Convocation may be seen at large in the History of the arch-Arch-Bishops Life Friday being May the 29th the Canons were formally subscribed unto by the Bishops and Clergy no one dissenting except the Bishop of Glocester who afterward turn'd Papist and died in the Communion of the Romish Church and was all that time of his Life in which he revolted from the Church of England a very great Servant of Oliver Cromwel unto whom he dedicated some of his Books But for his Contumacy in refusing to subscribe the Articles he was voted worthy of Suspension in the Convocation and was actually Suspended by the Arch-Bishop of Canterbury which being done the Convocation was ended In Novemb. 3. A.D. 1640. began the Session of the long Parliament At the opening of which a general Rumor was spread abroad that Dr. Heylyn was run away for fear of an approaching storm that was like to fall upon his head as well as on his Grace the Arch-Bishop of Cauterbury but he who was ever of an undaunted spirit would not pusillanimously desert the Cause of the King and Church then in question but speedily hastned up to London from Alresford to confute the common calumny and false report raised on him by the Puritan faction that he appeared the next day in his Gown and Tippet at Westminster-Hall and in the Church with the accustomed formalities of his Cap Hood and Surplice employed then his Pen boldly in defence of the Bishops Rights when the Lords began to shake the Hierarchy in passing a Vote That no Bishop should be of the Committe for Examination of the Earl of Strafford being Causa sanguinis upon which the Doctor drew up a brief and excellent Discourse entituled De jure paritatis Episcopum wherein he asserted all the Bishops Rights of Peerage and principally of this as well as the rest That they ought to sit in that Committee with other Priviledges and Rights maintained by him which either by Law or ancient custom did belong unto them A rare Commendation at this juncture of time for which the Doctor is to be admired that he could command his Parts and Pen of a sudden to write on this subject or any other if there was need that did conduce to the publick good and above all make a quick dispatch in accomplishing what he had once undertaken and begun But for those quick dispatches the Doctor afterward endured many tedious waitings at the backs of Committe-men in that Parliament especially in the business of Mr. Pryn about his Histriomastix for which he was kept four days under examination because he had furnished the Lords of the Privy Council with matters out of that Book which Mr. Pryn alledged was the cause of all his sufferings Great hopes had the Committee by his often dancing attendance after them to sift the Doctor if they could gather any thing by his speeches
most eminent Divines of all the Kingdom to come before him whom he required freely and plainly to declare as well what their opinion was of the aforesaid Pamphlets as what they did think fit to be done concerning the Translation of the Bible into the English Tongue And they upon mature advice and deliberation unanimously condemned the aforesaid Books of Heresie and Blasphemy no smaller crime then for translating of the Scriptures into the English tongue they agreed all with one assent that it depended wholly on the will and pleasure of the Sovereign Prince who might do therein as he conceived to be most agreeable to his occasions but that with reference to the present estate of things it was more expedient to explain the Scripture to the people by the way of Sermons than to permit it to be read promiscuously by all sorts of men yet so that hopes were to be given unto the Laily that if they did renounce their errours and presently deliver to the hands of his Majesties Officers all such Books and Bibles which they conceived to be translated with great fraud and falshood and any of them had in keeping his Majesty would cause a true and catholike Translation of it to be published in convenient time for the use of his Subjects This was the sum and substance of the present Conference which you shall find laid down at large in the Registers of Arch-Bishop Warham And according to this advice the King sets out a Proclamation not only prohibiting the buying reading or translating of any the aforesaid Books but straitly charging all his Subjects which had any of the Books of Scripture either of the Old Testament or of the New in the English Tongue to bring them in without delay But for the other part of giving hopes unto the people of a true Translation if they delivered in the false or that at least which was pretended to be false I find no word at all in the Proclamation That was a work reserved unto better times or left to be solicited by the Bishops themselves and other Learned men who had given the counsel by whom indeed the people were kept up in hope that all should be accomplished unto their desires And so indeed it proved at last For in the Convocation of the year 1536. the Authority of the Pope being abrogated and Cranmer fully settled in the See of Canterbury the Clergy did agree upon a form of Petition to be presented to the King That he would graciously indulge unto his Subjects of the Laity the reading of the Bible in the English Tongue and that a new Translation of it might be forthwith made for that end and purpose According to which godly motion his Majesty did not only give Order for a new Translation which afterwards He authorized to be read both in publique and private but in the interim he permitted CROMWEL his Vicar General to set out an Injunction for providing the whole Bible both in Latine and English after the Translation then in Use which was called commonly by the name of Matthews Bible but was no other than that of Tindal somewhat altered to be kept in every Parish-Church throughout the Kingdom for every one that would repair thereunto and caused this mark or character of Authority to be set upon them in red Letters Set forth with the Kings most gracious Licence which you may see in Fox his Acts and Monuments p. 1248. and 1363. Afterwards when the new Translation so often promised and so long expected was compleat and finished Printed at London by the Kings Authority and countenanced by a grave and pious Preface of Arch-Bishop Cranmer the King sets out a Proclamation dated May 6. Anno 1541. Commanding all the Curates and Parishioners throughout the Kingdom who were not already furnished with Bibles so authorized and translated as is before said to provide themselves before All-hallowtide next following and to cause the Bible so provided to be placed conveniently in their several and respective Churches straitly requiring all his Bishops and other Ordinaries to take special care to see his said commands put in execution And therewithal came out Instructions from the King to be published by the Clergy in their several Parishes the better to possess the people with the Kings good affection towards them in suffering them to have the benefit of such Heavenly Treasure and to direct them in a course by which they might enjoy the same to their greater comfort the reformation of their lives and the peace and quiet of the Church Which Proclamation and Instructions are still preserved in that most admirable Treasury of Sir Robert Cotton And unto these Commands of so great a Prince both Bishops Priests and People did apply themselves with such chearful reverence that Bonner even that bloody Butcher as he after proved caused six of them to be chained in several places of St. Paul's Church in London for all that were so well inclined to resort unto for their edification and instruction the Book being very chargeable because very large and therefore called commonly for distinctions sake The Bible of the greater Volum Thus have we seen the Scriptures faithfully translated into the English Tongue the Bible publickly set up in all Parish-Churches that every one which would might peruse the same and leave permitted to all people to buy them for their private Uses and read them to themselves or before their Families and all this brought about by no other means than by the Kings Authority only grounded on the advice and judgment of the Convocation But long it was not I confess before the Parliament put in for a share and claimed some interest in the work but whether for the better or the worse I leave you to judge For in the year 1542. the King being then in agitation of a League with Charles the Emperour He caused a complaint to be made unto him in this Court of Parliament That the Liberty granted to the people in having in their hands the Books of the Old and New Testament had been much abused by many false glosses and interpretations which were made upon them tending to the seducing of the people especially of the younger sort and the raising of sedition within the Realm And thereupon it was enacted by the Authority of the Parliament on whom He was content to cast the envy of an Act so contrary to his former gracious Proclamations That all manner of Books of the Old and New Testament of the crafty false and untrue Translation of Tindal be forthwith abolished and forbidden to be used and kept As also that all other Bibles not being of Tindals Translation in which were found any Preambles or Annotations other than the Quotations or Summaries of the Chapters should be purged of the said Preambles and Annotations either by cutting them out or blotting them in such wise that they might not be perceived or read And finally That the Bible be not read openly in
〈◊〉 〈◊〉 Then doth the Bishop say the Prayers and give the peace or kiss of peace to all the company who having saluted one another with an holy kiss the Diptychs are forthwith recited After the Bishop and the Priests having washed their hands the Bishop standing against the middle of the Altar the Priests and Ministers being round about him and giving praise to God for all his works proceeds unto the Consecration of the Elements being then presented to the publick view Which being thus Sanctified and publickly set forth to view 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he first partakes thereof himself and then exhorteth others to do the like The blessed Sacrament being thus given and received 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he finally descends to the giving of thanks and so dismisseth the Assembly This is the Form of ministration laid down before us in the Books ascribed to this Dionysius in which I see not any thing which may advantage those of the Church of Rome unless it be the use of censing but I see much which makes against them viz. the giving of the whole Communion sub utraque specie For should you stumble at the Altar which is mentioned here Ignatius who lived in these very times Irenaeus who lived but little after S. Cyprian and almost who not amongst the Ancients will lend an helping hand for to raise you up And if you would sum up the Form which is described here at large we have the daily Service which I conceive to be those leading Prayers which the Bishop first said at the holy Altar the Psalms the reading of the Scriptures in a prescript order which possibly may be the Epistle and Gospel as we call them now then the dismission of all such who are not fitted to communicate the placing of the Bread and Wine on the holy Table the general confession of the peoples sins to Almighty God the kiss of peace and mutual salutation with the commemoration of the Righteous After all this the Prayer of Consecration and the participating of the blessed Sacrament and finally Thanksgiving for so great a blessing In all which there is nothing that I can see except it be the act of censing as before is said which savoureth not of primitive and Apostolical purity nothing but what is worthy of the name and piety of Dionysius nothing but what we may observe in other Worthies near about the time which is assigned unto this Author Finally if the Author be not Dionysius which I will not take upon me to determine yet doubtless he is very ancient and for the Books ascribed unto him Petr. Molinaeu◠in tract de Altar c. 7. they are acknowledged by Du Moulin to be utilia bonae frugis which is as much as need be said in the present case Let us next look upon the Form of Baptism which is another part of the publick Liturgy For howsoever the word Liturgy be used sometimes to signifie no more than the Ministration of the blessed Eucharist in which respect it is the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and is expounded so by Balsamon Balsam in not is ad Concil Sardic yet doth it signifie most commonly the whole course And therefore Bellarmine was foully out when he made this note à patribus Graecis vix aliter accipi quam pro minifterio sacrificii Eucharistiae offerendi Bellarm. de Missa l. 1. c. 1. Dionys de Eccles Hierarch p. 77. edit gr lat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that it was seldom used otherwise by the Greek Fathers then for the Celebrating of the Sacrifice of the holy Eucharist But let that pass cum caeteris errorbus and go we on unto our business to the Form of Baptism which we find thus described by the said Dionysius The day being come in which the party is to be Baptized and the Congregation being Assembled in the holy Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. The Bishop sings some Psalm contained in the Scripture the whole Assembly joyning with him then doing reverence towards the holy Table he turns unto the party offered unto Baptism and asks him for what cause he cometh who being taught by his Surety first making known his ignorance and want of God desires that he might be admitted to these things which pertain to godliness The Bishop next letting him know the rules of a Christian life demandeth if he will conform unto them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the which when he hath promised to do his name together with his sureties are enrolled in the publick Registers This done 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the bishop saith the holy Prayer which when the whole Assembly have consented to by saying Amen the Deacon doth prepare himself to strip him and disrobe him of his Cloaths and placing him towards the West with his hands lift up requireth him to bid defiance unto Satan thrice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and saying to him the set and solemn words of Abrenuntiation when he hath thrice repeated them he is turned towards the East and willeth him having both his hands and eyes heaved up to Heaven to joyn himself to Christ and Gods holy Word Which having promised and thrice made profession of his faith the Bishop layeth his hand upon him and prayeth over him Then being disrobed the Priests bring the Oyl or chrism wherewith the Bishop doth thrice sign him with the sign of the Cross and after delivereth him unto the Priests who carry him unto the Font where calling upon God to bless and sanctifie the waters and singing to the Lord one of the song or Psalms made by the inspiration of the Holy ghost the party is called by his Name and thrice dipped in water one of the persons of the blessed Trinity being particularly named and called upon at each several dipping or immersion This done they cloath him all in white and bring him back unto the Bishop who once more anointeth him with the Oyl or Chrism and so pronounceth him to be from that time forwards a meet partaker of the blessed Eucharist So far and to this purpose Dionysius But then withal you must observe that this was in baptismo Adultorum and that there was not so much ceremony in the Baptism of Infants although it was the same in both for the main and substance Now for the Form of Abrenuntiation we find it thus laid down in the Constitutions ascribed to Clemens of which it may be said as was before of Dionysius that though they be not his whose name they carry yet are they notwithstanding very ancient and do exceeding well set forth the Forms and usages of the primitive Church Clement Constitut l. y. c. 42. The Form is this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. i. e. I forsake the Devil and all his works his pomps and service his Angels and inventions with all things under his command Which done he doth rehearse the Articles of his belief in this Form that followeth 〈◊〉 〈◊〉 〈◊〉
having made confession of thehir faith according as we saw before from the Constitutions they were thrice dipped into the water in memory of our Saviours lying in the grace three days the formal words of Baptism being therewithal pronounced though not here expressed Which done the party is again anointed on the forehead nostrils Id. Catech. 3. ears and breasts upon the reasons there declared 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and cloathed in white garments Id. Catech. 4. which concludes the action But here it is to be observed that this last anointing was in the way of confirmation it being the custom of those times in the baptizing of all such as were Adulti or of riper years to minister both Baptism and Confirmation at the same time as our incomparable Hooke rightly noteth And note withal that in the anointing of the forehead in his later Unction Hooker Eccles Politic. l. 5. § 66. Cyril Catech. mystagog 4. Tertull. de resurrect carnis the party baptized was signed with the sign of the Cross 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Father there Which is no more than that so celebrated passage of Tertullian Caro signatur ut anims muniatur declares to be the antient and unquestionable practice of the Church of CHRIST Next for the celebration of the Eucharist he describes it thus Things being in readiness the Deacon bringeth water for the hands to the chief Minister Cyril Catechis mystagog 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and to the Priests that stand about the Altar and then saith aloud Complectimini osculemini vos invicem embrace and kiss ye one another which is done accordingly and this in token of that Vnion both of hearts and souls which is and ought to be between them Then saith the Priests Sursum corda or Lift up your hearts the people answer We lift them up unto the Lord The Priest again Let us give thanks unto the Lord the people say Dignum justum est or It is meet and right so to do And by this place I note this only by the way we make up the breach in S. James his Liturgy being the antient Liturgy of the Church of Hierusalem as before was said which breach we shewed and touched at obiter in the former Chapter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Then saith he we make mention of Heaven Earth and Sea and all the Creatures reasonable and unreasonable and also of the Angels and Archangels and the Powers of Heaven praising God and saying Sanctus sanctus sanctus Dominus Deus Sabbati By which celestial Hymns we do not only sanctifie our selves but beseech our good and gracious God that he would send his holy Spirit on the gifts presented that is to say the Bread and Wine that so the Bread may be made the Body of Christ and the Wine his Blood Then do we call upon the Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the general peace of all the Churches the tranquillity of all the World for Princes and their Armies for our Friends and Brethren for all that be in need sickness or any other adversity and in a word for every one that wanteth help from the hands of God The rest that followeth as a part of this general Prayer upon the alteration of the Form and Person viz. from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We call upon the Lord in the third person unto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the second person is most judiciously concluded by Dr. Rivet Rivet Critici sacri l. 3. c. 10. to be the fraud and forgery of some Impostor whose judgment in the same I heartily both applaud and follow But to proceed with that which is received for true and genuine and of unquestionble credit This general Prayer being thus concluded followe tht at 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cyril Cateches mystagog 5. which Christ our Saviour gave unto his Disciples the Lords Prayer he means and meaning so shews plainly that the Church conceived how the Lords Prayer was given to be said and used not to be imitated only Then saith the Priest thus Sancta Sanctis unto the holy all things are holy or holy things are for holy persons the people answering Unus sanctus unus Dominus JESUS CHRISTUS That is to say there is but one Holy one Lord JESVS CHRIST Then sangt the Priest the divine Hymns exhorting you to the communion of the holy Mysteries and saying Gustate videte quam fuavis est Dominus O taste and see how good the Lord is This said they came to the Communion not with their hands spread out nor disjoyned singers but with the left hand placed under the right receiving the Lord's body in the palms of their hands lest any of the consecrated Bread should fall to the ground and therewith viz. to the Priests prayer when he gave the same each one said AMEN After they had received the Communion of the Body of CHRIST they received the Cup also of his Blood where still we have the whole Communion sub utraque specie what ever new Doctrines have been coyned at Rome not stretching out the hands 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but falling down as when Men are in the Act of Worship or Adoration they said AMEN as formerly at the receiving of the Bread 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Last of all tarrying for the parting or concluding Prayers they gave thanks to God who had vouchsafed to make them worthy of his holy Mysteries This was the course and these the footsteps of the Forms observed of old times in the Mother Church the holy City of Hierusalem And if we may conjecture ex pede Herculem what the dimensions were of the body of Hercules by the proportion of his foot we may be well conjecture by these evident footsteps what the whole bodies were of the antient Liturgies From Cyril on unto St. Basil another famous Bishop of the Eastern Churches Who having made some Rules for the better order of those who did intend to lead a Monastick life and being accused that in the singing of the Psalms and regulating the manner of that Melody he had somewhat innovated contrary to the received custom of the Church was forced to make his own Apology and send it to the Clergy of Neo-Caesarea * Basil Ep. 63. Thus then saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. The Rites saith he which we observe amongst us are such as are agreeable and consonant to all the Churches of God Our people rising in the night do before day repair unto the Chappel or house of Prayer and having made confession of their sins to God in sorrow tears and great compunction of the Soul they rise at last from Prayer and take themselves unto the Psalms Being divided into two parts they sing as it were in turns one second another or Quire-wise as is used in our Cathedrals so taking time to meditate on the words of God and therewithal making our hearts and minds more attent thereto Then
the third Council of Carthage I shall bethink my self of an Answer to it But sure I am that in the third Council of Carthage Caesario Attico Coss as it is said to be in all Collections of the Councils were made but 24 Canons as it is in balsamon but five and twenty as in zonaras whereof this is none And no less sure that it is told me by Baronius haud omnes in hac Synodo sanciri that all the Canons attributed to this Council were not made therein Baron Annal. Eccla An. 397. n. 46. nor is it to be found in the Collection of the Canons of the Councils of Carthage either of Zonaras or Balsamon or in the Codex Canonum published by Justellus and therefore in all probability made in none at all Next look we on the other parts of the publick Liturgies for other parts there were besides the ministration of the Sacraments and the daily Service and we shall find as undeniable Authorities for defence of those as any of the former before remembred Of these I shall insist upon no more at this present time than the Form of ordering Bishops Priests and Deacons and that of solemnizing Matrimony to which we shall adjoyn their Form and Rites of Burial and so descend at last to a conclusion And first for that of Ordination whereas the ancient Form thereof had been interrupted and many of the Rulers of the Church had been too sensibly indulgent to their own affections in the dispensing of the same it pleased the Fathers in the fourth Council of Carthage not so much to ordain and constitute new Forms and Ordinances as revive the old A Council of that note and eminance that as the Acts thereof were approved and ratified by Pope Leo the great if that add any thing unto them Binius in titulo Concil To. 1. p. 587. edit Col. Id. Ibid. p. 591. so by the same the following Ages of the Church did use to regulate and dispose the publick Discipline Adeo ut hoc Concilium Ecclesiae disciplinae ad pristinam consuetudinem revocatae quasi promptuarium semper meritoque apud posteros habitum fuit as saith Binius truly Now amongst those they which first lead the way unto all the rest declare the Form and manner to be used in all Ordinations whether of Bishops Priests and Deacons or of inferiour Officers in the Church of Christ And first for Bishops especial care being taken for an inquisition into their Doctrine Life and Conversation Concil Carthag IV. can 1. it is decreed that when a Bishop is to be ordained two other Bishops are to hold the Book of the holy Gospel over his head and whilest one of them doth pronounce the blessing the rest there present lay their hands upon his head Episcopus cum ordinatur Ib. Can. 2. duo Episcopi panant teneant Evangeliorum codicem super caput cervicem or rather verticem ejus uno super eum fundente benedictionem reliqui omnes Episcopi qui adsunt manibus suis caput ejus tangant So the canon goeth And this is still observed in the Church of England save that the laying of the Book on the parties head is turned and as I think with more significancy into the putting of the same into his hand Then for the ordering of the Priest or Presbyter it is thus declared Presbyter cum ordinatur Episcopo eum benedicente manum super caput ejus tenente Ib. Can. 3. etiam omnes Presbyteri qui praesentes sunt manus suas juxta manum Episcopi super caput illius teneant When a Presbyter is to be ordained the Bishop giving the benediction or saying the words of Consecration and holding his hand upon his head all other Presbyters then present are to lay their hands upon his head near the hand of the Bishop And this is also used and required in the Church of England save that more near unto the Rule and prescript of Antiquity three Presbyters at least are to be assistant in laying hands upon the party to be ordained And last of all for that of Deacons it was thus provided solus Episcopus qui eum benedicit manum super caput illius ponat Ibid. Can. 4. that the Bishop only who ordains should lay his hand upon his head The reason of the which is this quia non ad Sacerdotium sed ad ministerium consecratur because he is not consecrated to the Office of Priesthood but to an inferiour ministry in the house of God Nor is the Deacon otherwise ordained than thus in the Church of England Here are the Rites the visible and external signs but where I pray you are the Forms the prescribed words and prayers which are now in use I answer that they are included in those two phrases benedicere and fundere benedictionem to bless to give the benediction or pronounce the blessing For as a Writer of our own very well observes Benedicere hic nibil aliud est quam verba proferre Mason de Minist Angl. l. 2. cap. 17. per quae horum Ordinum potestas traditur To bless saith he or give the benediction is nothing more nor less than to say those words by which the power of Order is conferred on every or either of the parties which receive the same And that the Form of words then used was prescribed and set not left unto the liberty of every Prelate to use what Form of words he pleased so he kept the sense we saw before in that of Zonaras where he affirmed that the Canon formerly remembred about the using prescribed Forms in the Church of God did reach to Ordination also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In Ordinations Zonaras in Concil Carth. Can. 117. saith the Scholiast the Bishop or Chief Priest laying his hands on him that came to be ordained was to recite the usual and accustomed Prayers Statas preces exequi solitus est as the Translator of the Scholiast And this may be observed withal that though this Council be of good antiquity as being held An. 398. yet almost all the Acts thereof and those especially amongst the rest were rather declaratory of the antient Customs of the Church of CHRIST Baron Annal. Eccl. An. 398. than introductory of new as both Baronius and Binius do affirm and justifie That which remains concerns the Form of Marriage and Rites of Burial to which a little shall be added of those pious Gestures used by them in the Act of publick Worship and that being done I shall conclude And first for Marriage there is no question to be made but that from the beginning of Christianity it hath been celebrated by the Priest or Minister with publick Prayers and Benedictions and most times with the celebration of the blessed Eucharist whereof thus Tertullian Vnde sufficiam ad felicitatem ejus matrimonii enarrandam Tertullian ad uxorem l. 2. quod Ecclesia conciliat confirmat
last in the line collateral However be this so or not we have three Bishops sitting in the Church of Rome between the martyrdom of Peter and the death of John first Linus who held the same twelve years Cletus or Anacletus who survived and held twelve years more and Clemens finally who suffered martyrdom at Rome the next year after the decease of Saint John at Ephesus I take it then for a most manifest and undoubted truth not only that Saint Peter was at Rome but that he also took upon him the Episcopal charge and was the Bishop of that City The Arguments devised in this later Age to evince the contrary do nothing less in my opinion than prove the point for which they were first devised For first it is objected that the Episcopal charge requiring residence could not consist with that of an Apostle who was to be perpetually in motion Which argument if it be of any force will militate as well against Saint James his being Bishop of Herusalem as against Saint Peters being Bishop of the Church of Rome And then will Calvin come very opportunely in to help us Comment in Act. c. 21. who speaking of S. James his constant residence in Hierusalem doth resolve it thus Quanquam commune illi cum reliquis collegis mandatum erat c. Although saith he the Lords Commandment of preaching to all Nations was common unto him with the residue of the Lords Apostles yet I conceive that they did so divide the charge amongst them as to leave him always at Hierusalem whither such store of strangers did use continually to resort Id enim perinde erat ac si Evangelium longè latéque promulgasset in locis remotis for that saith he was as sufficient as if he had promulgated or preached the Gospel in the parts remote This if it may be used for James will serve for Peter Assuredly there was a greater confluence of all sorts of strangers to the City of Rome than used to be unto Hierusalem and therefore Peter being there might spread abroad the Gospel with the greater speed and with no less success than those others did who did not fix themselves in a certain station But whereas Calvin doth object in another place Institut l 4. c. 6. n. 14.15 that Saint Paul writing to the Romans and saluting many of the Saints there makes no speech of Peter and that writing many of his Epistles from the City of Rome he makes no mention of him neither this may infer indeed that Saint Peter was then absent when those things were done as one that had not so immured himself in the walls of Rome but that he travelled up and down in several quarters of the world doing sometimes the Office of an Apostle discharging otherwhiles the place and function of a Bishop All the Epistles of Saint Paul which bear date from Rome were written in the first two years of his being there and therefore any argument derived from thence must be very weak either to prove that Peter never was at Rome or never Bishop of that place being so many ancient Writers do affirm them both And yet I would not have the Papists think that this makes any more for the Popes supremacy because he sits in Peters seat than it did make for Vibius Rufus to attain Tullies eloquence Dion in Tiber. hist l. 57. or Caesars power because he married Tullies Widow and bought Caesars Chair though the poor Gentleman as the story telleth us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 did presume on both But to go on the Church of Christ being thus setled by Saint Peter both in Rome and Antioch his next great care is for Alexandria the great and most renowned City in the parts of Africa that so there might be no prime City in all the habitable World to which the Gospel was not preached In the discharge of this great business was Saint Mark employed a principal and constant follower of Saint Peters who mentioneth him in his Epistle by the name of Son 1 Pet. 5.13 The Church which is at Babylon saluteth you and so doth Marcus my son The planting of this Church is thus remembred by Eusebius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Euseb hist l. 2. c. 15. It is affirmed saith he that Mark did first of all Christs followers pass into Egypt and there promulge and preach the Gospel which before he writ and that he first did plant the Church of Alexandria in which his undertakings had so good success that on his very first endeavours 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Author hath it great multitudes both of Men and Women did believe in Christ his holiness and strict behaviour gaining much upon them This Church as he first founded in the faith of Christ so did he take upon himself the charge thereof and became Bishop of the same This witnesseth S. Hierom of him Marcus interpres Petri Apostoli Alexandrinae Ecclesiae primus Episeopus Hieron in Proem super Matt. that Mark the interpreter of Saint Peter was the first Bishop of the Church of Alexandria The same he also doth affirm in his Epistle to Euagrius whereof more anon And when Eusebius doth inform us Euseb Eccl. Hist l. 2. c. 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that in the eighth year of the Emperour Nero Anianus a right godly Man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the story calls him succeeded Mark the Evangelist in Alexandria he doth infer ex consequenti that Mark was Bishop there before him So that is seemeth he sat there 19. years by this account For he came hither Anno 45. being the third of Claudins Caesar and finished his course in the eighth of Nero which was the 64. of our Redeemer Finally Anianus having continued Bishop here 23 years died in the 4th Euseb Hist Eccl. l. 3. c. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 year of Domitianus being Anno Chr. 87. and had Abilius to succeed him after whom Cerdo did succeed in the year 100. what time Abilius left this World S. John the Apostle being yet alive So that there were four Bishops of Alexandria succeeding one another in that weighty charge during the lives of the Apostles a pregnant evidence that they both instituted and approved the calling Now for the Church of Alexandria there are some things observed by the Fathers which are worth our noting and may give great light to the present business It is observed by Epiphanius Haeres 66. n. 6. Smectymn p. 53. that Alexandria never had two Bishops 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as had other Cities which words not rightly understood have made some conceive that anciently Bishops were the same with Presbyters it being against the usual custom to have two Bishops in one Church or City But if we look considerately upon Epiphanius there is no such matter all that he drives at being this that whereas in most other Churches for the preventing of schisms and factions amongst the
the care of all the Church should appertain that so the seeds of schism might be rooted up And from the time when Paul ordained those Presbyters in Lystra and Iconium and those other Churches which was in Anno 48. according as Baronius calculates it unto Saint Paul's return unto Hierusalem which was in Anno 58. are but ten whole years Before which time immediately upon his resolution to undertake that journey and from thence to Rome he had appointed Bishops in the Churches of his own plantation so that the government of the Presbyters in the largest and most liberal allowance that can be given them will be too short a time to plead prescription Now that Saint Paul ordained Bishops in many of the Asian Cities or in the Churches of those Cities which himself had planted before his last going thence into Greece and Macedon may well be gathered out of Irenaeus who lived both neer those times and in those parts and possibly might have seen and known some of the Bishops of this first foundation Item l. 3. c. 14. Now Irenaeus his words are these In Mileto enim convocatis Episcopis Presbyteris qui erant ab Epheso reliquis proximis civitatibus c. Paul saith he calling together in Miletum the Bishops and Presbyters which were of Ephesus and other the adjoyning Cities told them what things were like to happen to him in Hierusalem whither he meant to go before the Feast Out of which words of Irenaeus I collect thus much First that those Presbyters whom Paul called to Miletum to meet him there were not all of Ephesus though all called from Ephesus Ephesus being first appointed for the Randevouz or place of meeting and secondly that amongst those Presbyters there were some whom Paul had dignified with the stile and place of Bishops In which regard the Assembly being of a mixt condition they are entituled by both names especially those Presbyters which had as yet no Bishops over them having the charge and jurisdiction of their Churches under the Apostles as before was said And this perhaps may be one reason why the Apostle in his speech to that Assembly makes no words of Timothy who being present with the rest received his charge together with them as also why he gave the Presbyters of Ephesus no particular charge how to behave themselves before their Bishop there being many Bishops there which were not under the command of Timothy However we may gather thus much out of Irenaeus that though we find not in the Scripture the particular names of such as had Episcopal Authority committed to them but Timothy and Titus yet that there were some other Bishops at that time of S. Paul's Ordination who doubtless took as great a care for Thessalonica and Philippos for Lystra and Iconium as for Crete and Ephesus And that these two were by Saint Paul made Bishops of those places will appear most fully by the concurrent testimony of ancient Writers And first for Timothy that he was Bishop of the Church of Ephesus and the first Bishop there appeareth by an ancient Treatise of his death and martyrdom bearing the name of Polycrates who was himself not only Bishop of this Church of Ephesus but born also within six or seven and thirty years after the writing of the Revelation by Saint John Which treatise of Polycrates entituled De martyrio Timothei is extant amongst the lives of Saints printed at Lovaine An. 1585. and cited by the Learned Primate of Armagh in his brief Discourse touching the original of Episcopacy Sigebertus de Eccl. Script Certain I am that Sigebertus doth report Polycrates to be the Author of a Book entituled De passione Sancti Timothei Apostoli but whether that it ever came unto the hands of those of Lovain I am not able to determine More like it is the book is perished and the fragments of the Treatise which remain in Photius Photius in Biblioth n. 254. touching the death and martyrdom of Timothy is all which have escaped that shipwrack And yet in those poor fragments there is proof enough that Timothy was Bishop of the Church of Ephesus in which it is expresly said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that Timothy was both Ordained and Inthroned Bishop of the Metropolis of Ephesus by the great Apostle Secondly this appeareth by the testimony of Eusebius who reckning up Saint Pauls assistants his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and coadjutors as it were bringeth in Timothy for one and this adds thus of him Eccles hist l. 3. c. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that as Histories recorded of him he was the first Bishop of the Diocess of Ephesus Thirdly by Epiphanius Epiph. har 75. n. 5. who in a glance gives him the power and stile of Bishop where he relateth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that the Apostle speaking unto Timothy being then a Bishop doth advise him thus Rebuke not an Elder c. Fourthly by Ambrose if the work be his Ambr. Praef. in Epist 1. ad Timoth. who in the preface to his Commentaries on the Epistles unto Timothy thus resolves the point Hunc ergo jam creatum Episcopum instruit per Epistolam that being now ordained a Bishop he was instructed by Saint Pauls Epistle how to dispose and order the Church of God Fifthly by Hierom who in his Tract De Eccles Scriptoribus doth affirm of Timothy Hieron de Script Eccles Ephesiorum Episcopum ordinatum à Beato Paulo that he was ordained Bishop of the Ephesians by Saint Paul Sixthly by Chrysostom as in many places so most significantly and expresly in his Comment on the Epistle to the Philippians saying Chrysost Hom. in 1. ad Tim. in Praef. ad eand Paul saith in his Epistle unto Timothy Fulfil thy Ministry 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being then a Bishop 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for that he was a Bishop appears by Pauls writing thus unto him Lay hands hastily on no man Seventhly by Leontius Bishop of Magnesia Concil Chal. Act. 11. one of the Fathers in the great Council of Chalcedon affirming publickly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that from blessed Timothy unto his times there had been 26 Bishops of the Church of Ephesus Eighthly by Gregory the Great De cura Pastorali pars 2. c. 11. where he saith that Paul admonisheth his Scholar Timothy Praelatum gregi being now made the Prelate of a Flock to attend to reading Com. in 1. ad Tim. c. 1. Ninthly by Sedulius an ancient writer of the Scotish Nation who lived about the middle of the first Century affirming on the credit of old History Timotheum istum fuisse Episcopum in Epheso that Timothy to whom Paul wrote had been Bishop of Ephesus Primas in Tim. 1. Ep. 1. c. 4. Tenthly by Primasius a writer of the first 600 years who in the Preface to his Commentaries on the first to Timothy gives us this short note Timotheus Episcopus fuit Discipulus Pauli that
Craec in Martii 14. was by him ordained Bishop of Britain 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the words there are a region full of fierce and savage people and that having there setled the Church and ordained Presbyters and Deacons in the same he did there also end his life The Reverend Primate of Armagh out of a fragment attributed to Heleca De Britannic Eccl. prim c. 1. sometimes Bishop of Saragossa in Spain doth recite a passage wherein it is affirmed of this Aristobulus missum in Angliam Episcopum that he was sent Bishop into England for so the Author calleth this Countrey according to the name it had when he writ the same But these things which relate to the British Churches I rather shall refer to our learned Antiquaries to be considered of more fully than affirm any thing my self But to look back on Timothy and Titus whom we left lately in their several Churches I hear it said that notwithstanding all those proofs before produced from the ancient yet being Evangelists as they were they could be no Bishops Smectymn p. 48. Bishops being tied to the particular care of that flock or Church over which God had made them Overseers but the Evangelists being Planetary sent up and down from place to place by the Apostles as the necessities of the Church required Besides that moving in an higher sphere than that of Bishops and being Co-partners with Saint Paul in his Apostleship or Apostolical function Unbishopping of Tim. Tit. p. 36. it had been a devesting of themselves of their Apostolical jurisdiction and preheminence to become Bishops at the last and so descend from a superiour to an inferiour Office For answer whereunto we need say but this that the gift of being an Evangelist might and did fall on any rank of ordinary Ministers as might that also of the Prophet Philip one of the seven a Deacon as it is generally conceived but howsoever Ministring unto the Church in an inferiour place or Office was notwithstanding an Evangelist and Agabus though perhaps but a simple Presbyter one of the Seventy past all question was a Prophet too Philip as he was one of the Seven was tied to a particular employment and of necessity sometimes Acts 6.12 must leave the Word of God to serve Tables Yet the same Philip as he was furnished by the Lord with gifts and graces for gaining Souls to God Almighty and doing the work of an Evangelist must leave the serving of those Tables to preach the Word And Agabus Acts 11.27 28. 21.10 if he were a Presbyter whether of Hierusalem from whence he is twice said to come or of some other Church that I will not say might notwithstanding his employment in a particular Church repair to Antioch or Caesarea as the Spirit willed him there to discharge the Office of a Prophet So then both Timothy and Titus might be Bishops as to their ordinary place and calling though in relation unto their extraordinary gifts they were both Evangelists As for their falling from a higher to a lower function from an Evangelist unto a Bishop I cannot possibly perceive where the fall should be They that object this will not say but Timothy at the least was made a Presbyter for wherefore else did the Presbytery which they so much stand on lay hands upon him And certainly if it were no diminution from an Evangelist to become a I resbyter it was a preferment unto the Evangelist from being but a Presbyter to become a Bishop But for the Bishopping of Timothy and Titus as to the quod sit of it that so they were in the opinion of all ancient Writers we have said enough We will next look on the authority committed to them to see what further proof hereof may be brought for that CHAP. V. Of the Authority and Jurisdiction given by the Word of God to Timothy and Titus and in them to all other Bishops 1. The Authority committed to Timothy and Titus was to be perpetual and not personal only 2. The power of Ordination intrusted only unto Bishops by the Word of God according to the judgments of the Fathers 3. Bishops alone both might and did Ordain without their Presbyters 4. That Presbyters might not Ordain without a Bishop proved by the memorable case of Coluthus and Ischyras 5. As by those also of Maximus and a Spanish Bishop 6. In what respects the joint assistance of the Presbyters was required herein 7. The case of the Reformed Churches beyond the Seas declared and qualified 8. The care of ordering Gods Divine Service a work peouliar to the Bishop 9. To whom the Ministration also of the Saoraments doth in chief belong 10. Bishops to have a care that Gods Word be preached and to encourage those that take pains that way 11. Bishops to silence and correct such Presbyters as preach other doctrines 12. As also to reprove and reject the Heretick 13. The censure and correction of inferiour Presbyters doth belong to Bishops 14. And of Lay-people also if they walk unworthy of their Christian calling 15. Conjectural proofs that the description of a Bishop in the first to Timothy is of a Bishop truly and properly so called THEY who object that Timothy and Titus were Evangelists and so by consequence no Bishops Unbishopping of Tim. Tit. p. 60 61 c. have also said and left in writing that the authority committed to them by Saint Paul did not belong to them at all as Bishops but Evangelists only But this if pondered as it ought hath no ground to stand on The calling of Evangelists as it was Extraordinary so it was but temporary to last no longer than the first planting of the Church for which so many signal gifts and graces of the Holy Spirit were at first poured on the Disciples I know not any Orthodox Writer who doth not in this point agree with Calvin Com. in 4. ad Eph. v. 11. who in his Comment on the Epistle to the Ephesians gives us this instruction Deum Apostolis Evangelistis Prophetis Ecclesiam suam non nisi ad tempus ornasse that God adorned his Church with Prophets Evangelists and Apostles for a season only having before observed that of all those holy ministrations there recited Postrema tantum duo perpetua esse the two last viz. Pastors and Teachers which he takes for two were to be perpetual But on the other side power to ordain fit Ministers of what sort soever as also to reprove and censure those that behaved themselves unworthily authority to convent and reject an Heretick to punish by the censures of the Church all such as give offence and scandal to the Congregation by their exhorbitant and unruly living this ought to be perpetual in the Church of Christ This the Apostle seems to intimate when he said to Timothy I charge thee in the sight of God 1 Tim. 6.14 and before Jesus Christ that thou keep this Commandment without spot
it not been a graft of his own heavenly planting Which graft what root it took in this present Age in little more than half an hundred years after Christs Ascension we shall best see by looking on this brief Chronologie which I have drawn to that intent The state of Holy Church in this first CENTURY Anno Chr. 34. OVR Saviour Christ suffered and rose again and ascended into glory S. James made Bishop of Hierusalem 35. The conversion of Paul 39. S. Peter takes upon him the Bishoprick or government of the Church of Antioch 41. S. Peter baptizeth Cornelius and his family opening the door of life unto the Gentiles 43. The Disciples first called Christians at Antiochia 44. Bishops ordained by Saint Peter in the Churches of sidon Berytus and Laodicea of Syria and other Cities of the East Saint Peter cometh to Rome and undertaketh the government of the Churches of the Circumcision founded in that City Paul and Barnabas called forth by the holy Ghost to the Apostleship of the Gentiles 45. Euodius made Bishop of Antioch S. Mark ordained Bishop of Alexandria 46. Saint Peter ordaineth many of his Disciples Bishops and sendeth them abroad into France Italy and Spain 49. Saint Paul ordaineth Presbyters in Churches of his Plantation 50. Eucherius one of St. Peters Disciples made Bishop of the Church of Triers in Germany 51. The Jews banished from Rome by Claudius Caesar in which regard Saint Peter leaving Rome committeth the government of his Church to Cletus by birth a Roman The Apostolical Council in Hierusalem Saint Paul maketh his first Journey into Macedonia 52. Saint Paul first Preacheth at Athens Corinth c. 55. Saint Paul taketh up his aboad at Ephesus and from thence writeth to those of Corinth 57. Timothy ordained by Saint Paul the first Bishop of Ephesus Titus ordained Bishop of Crete by the same Apostle Other of Pauls Disciples ordained Bishops for the Eastern Churches 58. Saint Paul calleth the Elders from Ephesus to Miletum 59. Saint Paul brought Prisoner unto Rome takes on himself the Government of the Churches of the Gentiles there 60. Archippus Bishop of the Colossians Epaphroditus ordained Bishep of the Philippians 61. Crescens made Bishop of Vienna in Daulphine Paul passeth into Spain leaving the Church of Rome to the care of Linus 63. Simeon elected Bishop of Hierusalem in the place of James by the joynt consent of the Apostles and Disciples 64. Anianus succeedeth Mark in the Bishoprick of Alexandria 67. Saint Peter planteth Churches and ordaineth Bishops in the Isle of Britain 68. Peter and Paul return to Rome 69. The Martyrdom of Peter and Paul at Rome by command of Nero. 70. Linus and Cletus or Anacletus succeed the two Apostles in the government of their Churches there 71. Ignatius succeedeth Euodius in the See of Antioch 74. Valerius succeeds Eucherius in the Church of Triers 80. Saint John taketh up his abode in Asia planting and confirming the Churches there and ordaining Bishops in the same 81. Linus being dead Clemens succeedeth him in the government of the Church of the Gentiles in Rome 84. Polycarpus made Bishop of Smyrna by Saint John 87. Abilius succeedeth Anianus in the Bishoprick of Alexandria 92. Saint John confined unto Patmos by Domitianus 93. Cletus or Anacletus being dead the Churches of the Circumcision in the City of Rome and parts adjoyning became united with the Gentiles under the Government of Clemens 97. Saint John writeth the Apocalypse to the Seven Churches in Asia 98. Saint John restored to Ephesus foundeth the Churches of Trallis and Magnesia ordaining Bishops in them both as in other places 99. At the intreaty of the Asian Bishops St. John writeth his Gospel 100. Cerdo succeeds Abilius in the Bishoprick of Alexandria 101. Saint John dieth at Ephesus in a good old age leaving the government of the Church in the hands of Bishops as Successors to the Apostles and the Vicars of Christ The End of the first Part. THE HISTORY OF EPISCOPACY The Second Part. From the Death of Saint JOHN the APOSTLE To the beginning of the Empire of CONSTANTINE By PETER HEYLYN D. D. IREN Lib. III. Cap. III. Habemus annumerare eos qui ab Apostolis instituti sunt EPISCOPI in Ecclesiis Successores eorum usque ad nos LONDON Printed by M. Clark to be sold by C. Harper 1681. THE HISTORY OF EPISCOPACY PART II. CHAP. I. What doth occur concerning Bishops and the Government of the Church by them during the first half of the second Century 1. Of the Condition of the Church of Corinth when Clemens wrote unto them his Epistle 2. What that Epistle doth contain in reference to this point in hand 3. That by Episcopi he meaneth Bishops truly and properly so called proved by the scope of the Epistle 4. And by a Text of Scripture therein cited 5. Of the Episcopal succession in the Church of Corinth 6. The Canons of the Apostles ascribed to Clemens what they say of Bishops 7. A Bishop not to be ordained under three or two at least of the same order 8. Bishops not barred by these Canons from any secular affairs as concern their families 9. How far by them restrained from the employments of the Common-wealth 10. The jurisdiction over Presbyters given to the Bishops by those Canons 11. Rome first divided into Parishes or Tituli by Pope Euaristus 12. The reasons why Presbyteries or Colleges of Presbyters were planted at the first in Cities 13. Touching the superiority over all the flock given to the Bishop by Ignatius 14. As also of the Jurisdiction by him allowed them 15. The same exemplified in the works of Justin Martyr FROM the Apostles we proceed unto their Disciples such as conversed with them and lived nearest to them And first of all we meet with Clemens once one of Pauls Disciples and by him remembred afterwards Deacon to Saint Peter Philip. 4.3 Epist ad Trallianos as Ignatius tells us and finally successor to them both in the administration of the Church of Rome as before was shewed Chap. 3. n. 8. Amongst the several Monuments of Piety which he left behind him the most renowned is his Epistle to the Church of Corinth of which Eusebius gives this testimony Euseb Hist Ecc. 1.3 c. 12.16 that it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 famous and very much admired adding withal that as well anciently as in his times it used to be read publickly in the Congregation Tht occasion which induced him to write the same was a sedition or a faction rather raised in the Church which from the first Preaching of the Gospel there had been too much addicted to Divisions But what this faction was about 1 Cor. 3. or what occasion was then taken for the production of new broyls or the reviving of the old we shall best see by looking on this piece of Clemens recovered from the ruins of Antiquity by the care and industry of Patr. Yong Library-keeper to his Majesty Clemen
no small sin to reject those men who holily and without reproof have undergone the Office of Episcopacy or done the duty of a Bishop So far the Father hath proceeded as to the Vindication of Episcopacy or the Episcopal Function which you will from the attempts and practices of such Presbyters who went about to undermine it and raise contentions in the Church about it That which comes after doth relate to the other Faction the Faction raised against the Presbyters by some of the unruly people and that he doth pursue from pag. 58. beginning with Beati sunt Presbyteri c. following the same till pag. 70. where he persuades the Presbyters that were so distasted by several Examples both profane and sacred rather to quit the place for the Churches peace than by their tarrying there to increase the Rupture Now that by Bishops or Episcopi in the words before he meaneth Bishops truly and properly so called and doth not use the word in so large a sense as also to include the Presbyters as some men conceive Vindication of the Answ pa. 136 137. Clem. p. 53. doth seem most evident to me by these reasons following First from the Parallel here made between the several degrees and Offices in the Jewish Church and those established in the Christian which had been very imperfect and inconsequent if there had not been those several and distinct degrees of Bishops Presbyters and Deacons in the one as of the High Priests Priests and Levites in the other Church And that the Bishops in the Christian Church are called many times ' 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or High Priests in the ancient Writers is no new Learning unto those that have read the Fathers And unto this interpretation of the word Episcopi in that place of Clemens I am the more inclined to stand as to the true and proper meaning of the Father because I find the self-same Parallel produced by Hierom none of the greatest Patrons of Episcopacy Who tels us first that many of the Apostostolical Traditions did take their ground or hint from the old Testament and gives us next this instance of it or if you will this resolution in the case Quod Aaron filii ejus atque Levitae in Templo fuerunt hoc sibi Episcopi Presbyteri atque Diaconi vendicant in Ecclesia that such as Aaron and his Sons Hierom. ad Euagrium and the Tribe of Levi were in the Temple the same were Bishops Presbyters and Deacons in the Church of GOD. Where plainly that preheminence which Aaron had over and above the Priests and Levites the same is given by Hierom to the Bishops over their Presbyters and Deacons respectively And this is that which is affirmed in the words of Clemens if we mark it well the Parallel being brought in both for the self-same end And this to me appears yet further to be clear and evident by the contentions raised by these Corinthian Presbyters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Clem. p. 57. about the Name or Dignity of Episcopacy the power and priviledges appertaining to that sacred Calling and the discourse thereon occasioned touching the limiting and restraining of these busie Presbyters unto their proper Rank and Station For had the heat been only raised upon the deposition of their godly Presbyters as by some is said that had not any way concerned either the Name or Dignity of Episcopacy Vindic. p. 137. taking Episcopacy in that sense as themselves would have it that quarrel not being taken up as they make the case against the Dignity or Calling but the persons only of those Presbyters whom they had deposed But I am most of all confirmed herein by the citation of that Text of the Prophet Esay though of a very different reading from those now in use Clem. p. 55. the application of it being so conform to that of other ancient Writers Saint Hierom following the Translation of the Septuagint Hierom. Comment in Esa 6.60 doth thus read the Text Dabo Principes tuos in pace Episcopos tuos in justitia observes that in the Hebrew it is written thus Ponam visitationem tuam pacem Praepositos tuos in justitiam And thence infers the admirable Majesty of holy Scripture quod principes futuros Ecclesiis Episcopos nominavit in that the future Governours or Princes of the Church are there before-hand called Bishops whose Visitation is in peace and the name or Appellation of their Office doth denote their justice Cyril Alexan. in Esai l. 5. c. 60. Saint Cyril also although he differ from our Author in the Translation of the Text following therein the Septuagint as Saint Hierom did yet he agreeth with him in his application For making a comparison between the Religion of the Jews and Christians likening the one to Gold and Silver the other unto Brass and Iron according to the tenor of the words foregoing he addeth that the Jewish Ministers the Scribes and Pharisees whom before he spake of being once removed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christ the Redeemer of all people did raise up other Governours and Bishops for them such as did every way excel in Peace and Righteousness Id. in Esaiam Tom. 5. c. 60. And then he makes this use thereof for our instruction That since the Princes or Rulers of the Church do excel in Peace and the Bishops of the same in Righteousness it ought so far to work upon the people 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as that they should endeavour to lead their lives in Christian Piety and Godliness Here then we have two of the learnedst of the Ancients writing upon the Text alledged by Clemens and both expounding it of Bishops truly and properly so called according to the nature of that word in the times they lived and therefore questionless Clemens must needs be understood of such Bishops also And herewith you shall have the reason why Bishops and Deacons are here joyned together and that there is no mention made of Presbyters not that the Presbyters were not ordained by the Apostles aswell as either of the other but because the Deacons in this common broyl did constantly adhere unto their Bishop when as so many of the Presbyters were in opposition Epiphan adv haeres 75. or else as Epiphanius tells us because that Bishops at the first had more use of Deacons than they had of Presbyters for where the Congregation was but small Basil de Sp. san c. 29. as that of Gregory Thaumaturgus is said to be consisting of no more than 17 persons a Bishop only was sufficient 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but being a Bishop could not be or at the least not do his Office without help of Deacons that Bishops and Deacons are remembred only And yet perhaps the meaning of the Author may be best conceived certain I am the doubt or difficulty would be best removed did we translate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the English Minister as in that place
of his time it is clear and evident that Bishops had been setled even in those early days in many Cities wherein we do not find that any had been formerly ordained by the Apostles But how they were so setled and by whose authority hath in these later days been made a question Our Masters in the Church of Rome appropriate the power of instituting and erecting new Episcopal Sees to their Bishop only as being the only universal and supream Pastor of the Church Bellarmine hath resolved it so in terms express Bellarm. de Rom. pont l. 2. c. 12. Apostolorum proprium erat It properly pertained saith he to the Apostles to constitute Churches and propagate the Gospel in those Churches wherein it never had been Preached So far unquestionably true but what followeth after Et hoc ad Romanum Pontificem pertinere ratio experientia ipsa nos docet And that this doth belong to the Popes of Rome both reason and experience teach us Belong it doth indeed to the Popes of Rome so far we dare joyn issue with him but that it doth belong to the Pope alone and not to any other Bishops but by his sufferance and authority which is the matter to be proved that there is neither reason nor example for No reason certainly for if this did belong to all the Apostles as Bellarmine affirms it did then other Bishops which derive their pedigree from Andrew James John Paul or any other of the Apostles have as much interest herein as the Popes of Rome who challenge their descent from Peter And for Examples if they go by that they have a very desperate cause to manage 'T is true indeed that Clemens one of the first Bishops of the Church of Rome Ino Carnotens in Chron. M.S. citat à Patr. Junio did ordain several Bishops in his time and placed them in the chief Cities of those parts of Gallia which lay near unto him as viz. Photinus at Lions Paul at Narbon Gratian at Tours others in other places also as Ino Carnotensis hath reported of him But then it is as true withal that other Bishops did the like in their times and places Christianity and Episcopacy had not else in so short a time been propagated over all the World if those which dwelt far off and remote from Rome could not have setled and ordained Bishops in convenient places without running thither or having a Commission thence And though we have no precedent hereof in the present age yet we may see by the continual practice in the ages following that Bishops were first propagated over all the Churches by the assistance of such neighbour Churches in whom there had been Bishops instituted either by the Apostles and Evangelists themselves or by their Successors Frumentius being in some hope of gaining the Indians beyond Ganges to the faith of Christ was made a Bishop for that purpose 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Socrat. Eccles hist lib. 1. c. 15. as the story hath it not by the Pope of Rome nor with his privity or consent that we can hear of but by Atbanasius the great and famous Patriarch of Alexandria Theodoret. hist Eccles l. 5. c. 4. And when Eusebius Samosatanus had a mind for the suppressing of the growth of Arianism to erect Dolicha 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as my Author calls it a small City but greatly pestred with that Heresie into an Episcopal See we find not that he sent to Rome for a Commission but actually ordained Maris Bishop of the place and went himself to see him inthronized in the same So in like manner Saint Basil ordained Gregory Nazianzen Bishop of Sasima making that Town a Bishops See which before was none Gregor Presb. in vita Nazian and thereupon Gregorius Presbyter writing the life of Nazianzen calls it very properly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Bishoprick or Episcopal See of a new foundation And thus Saint Austin also in the age succeeding erected an Episcopal See in Fussata a City or walled Town in his own Diocess of Hippo making one Antonius the first Bishop there August Epist Bellarm. de Ecc. lib. 4. c. 8. the Primate of Numidia returning with him in the Ordination Nor did they this as fain the Cardinal would have it à sede Apostolica facultatem habentes by force of any faculty procured from Rome which is gratis dictum but by their own proper and innate authority as they were trusted with the Government of the Church of Christ So then the Bishops only of the Church of Rome had not the sole authority of instituting Bishops where none were before That 's a dream only of the Pontifician Authority they had to do it as had others also and hereof doth occur a notable and signal evidence in this present Age viz. the setling of the Church of Britain and planting Bishops in the same by Pope Eleutherius Damas in vita Eleuther apud Bin. in Concil Tom. 1. Of him it is affirmed in the Pontifical ascribed to Damasus who lived about the year 370. accepisse Epistolam à Lucio Britannico Rege ut Christianus efficeretur per ejus mandatum that he received an Epistle from Lucius a British King desiring that by his authority he might be made a Christian Our venerable Bede a right ancient Writer thus reports the story Anno ab incarnatione Domini 156 Beda hist Eccl. lib. 1. c. 4. c. In the 156 year after Christs Nativity Marcus Antonius Verus together with Aurelius Commodus his brother did in the fourteenth place from Augustus Caesar undertake the Government of the Empire In whose times when as Eleutherius a godly man was Bishop of the Church of Rome Lucius King of the Britains sent unto him obsecrans ut per ejus mandatum Christianus efficeretur intreating by his means to be made a Christian whose vertuous desire herein was granted and the faith of Christ being thus received by the Britains was by them kept inviolate and undefiled until the times of Dioclesian Wherein as I submit to Beda as to the substance of the story so I crave leave to differ from him as to the matter of Chronologie For by this reckoning Eleutherius must attain the Popedom Anno 167. as Beda elsewhere doth compute it Beda in histor Epitom which is ten years at least before the time assigned him by most other Writers And therefore I shall rather chuse to follow the commonly received account by which the said two Emperours are brought upon the Government of the Roman Empire Anno 161. and the attaining of the Popedom by this Eleutherius is placed in the 17th year of Mareus Anno 177. Lucius Aurelius Commodus being dead before But in this Controversie as it belongeth to Chronology I shall not meddle at the present It is enough that the planting of the Gospel amongst the Britains was as the greatest so the first action of this Pope done by him as we read in Platina
as chief a fifth of all the Churches about Osroena and the parts adjoyning Bachyllus Bishop of Corinth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and many other Bishops of particular Churches held their Synod also apart and separate which all with one consent determined that the feast of Easter was to be observed on no other day than that upon the which our Saviour rose contrary to the usage of the Asian Churches In agitation of which business I observe these things First that Episcopacy in so short a time was setled and confirmed over all the World or so much of it at the least as had received the Faith and Gospel Secondly that on all emergent Controversies that did engage the Church of Christ the Bishops as men most concerned in the Churches Peace were still most forward also to compose the same Thirdly that on the practices of the Popes of Rome to enlarge their border the Bishops of the Church of what part soever have always been most ready to oppose the same and keep that proud and swelling See within the compass of its proper and peculiar bounds So far were those most godly and Religious men Sâ—ectymn p. 30. from making a stirrup for Antichrist to get into his Saddle though some have so given out in these later days to the dishonour of those glorious lights in the House of Christ and the profane reproach not only of the wisdom of that Church but also of the Holy Spirit of Almighty God Fourthly That on the rising of such differences as did disturb the Churches Peace the Bishops of the Church have an innate and proper power Bellarm. de Con. l. 1.12 of convocating and assembling Councils both National and Provincial for the appeasing of the same wherein the greatest Champions of the Popedom do consent also Which Power as they made use of as their own peculiar when as there were no Christian Princes to have a care unto the main so since there have been Christian Princes that Power is not extinguished but directed only Fifthly that in those Councils or Synodical meetings the Bishops and their Clergy had authority both to debate and to determine of all such matters as did concern the Church of Christ either in point of Faith or Ceremony not seeking any confirmation of their Acts and Ordinances from that Christian People who were to yield obedience to them And last of all that such things as by them were then determined did presently oblige all people under the governance and direction of the said Prelates and Clergy so met together and assembled as before is said as appears partly by that calm which followed over all the Church upon the holding of these Synods but principally by that end which afterwards was put unto this Controversie by the Council of Nice But to proceed with Irenaeus that Religious Prelate from what he did as Bishop in the Churches service for the atoning of her differences and the advancement of her peace to that which he hath left behind him concerning Bishops as a learned Writer the light and glory of this Age. Which evidence of his because it doth relate to the Episcopal succession in the Church of Christ as a foundation on the which he doth build his structures we will first look on the Succession of the four prime Sees by which we may conjecture at the state and quality of all the rest And this we cannot do at a better time than where now we are the time when Victor sat in the Chair of Rome which being in the close of the present Century gives us opportunity to look as well upon his Predecessors as his and their Cotemporaries in the same And first for Rome from Clemens where we first began Euseb in Chrâ— to Victor which is now the subject of our History we find the names and actions of nine intermediate Bishops Clemens being the fourth and Victor the 14th in that Catalogue most of the which had suffered death for the sake of Christ whose honour they preferred before worldly glories For Antioch next I find that from Ignatius who began this Century unto Serapion who sat Bishop there in the conclusion of the same were five Bishops only and that in Alexandria from Cerdo to Demetrius inclusively were no more than seven By which it is most clear and evident that the Bishops in neither of these Churches held the Chair by turns from week to week or from month to month as some men suppose Beza de diversgrad but were invested with a constant and fixt preheminence such as the Bishops now enjoy in the Church of Christ some of them in the two last specially holding out ten years some twenty others more than that as by the Tables of Succession published by Eusebius doth at full appear As for Hierusalem the Bishops thereof indeed held not out so long there being no fewer than thirteen from Simeon unto Marcus the first Bishop of that Church which was not of the Circumcision and thirteen more betwixt this Marcus and Narcissus who closed this Century So that within one hundred years there sat nine and twenty Bishops in this Church which sheweth as Baronius well observeth Bar. in Annal. An. 113. Ecclesiam Hyerosolymitanam dira fuisse persecutione vexatam that this poor Church was terribly afflicted with persecutions And so it is most like to be For standing as it did betwixt Jew and Gentile and equally hated of them both how could it chuse but suffer under a double tyranny each of the adversaries striving who should most afflict her Nor hath Eusebius only given a bare and naked list of names but calculated punctually and precisely the time and years in which all the Bishops of the three first Sees did possess the Government of those Churches which he professeth that he could not find in the last exactly by reason of the shortness of their lives 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Euseb Eccl. hist lib. 4. cap. 5. Niceph. Chron. as his words there are But what we fail of there we find performed after by Nicephorus who hath assigned to every one of them his own term and time in the which whether he be rather censured than rectified by Petavius Animadvers in Epiph. hares 66. I mean not to examine in this place and time For howsoever at the first Hierusalem was not reckoned for a Patriarchal Church as the others were yet in regard of the opinion which was held of the place it self as being honoured with the Passion of our Lord and Saviour and with the Preaching of the Holy Hpostles and consequently reckoned for the Mother-City of the Christian Church the Bishops of that Church were in great esteem and the Episcopal succession there preserved on exact record as in the three great Patriarchal Sees before remembred But here I meet with an Objection that must first be answered before we see what use is made of this Episcopal succession by the ancient writers For if that those
The like he also proves by the electing of Matthias Bishop in the place of Judas which was performed in medio Discentium in the middest of the Disciples and in the chusing of the seven done in the face of all the People This is the sum of what is there delivered by St. Cyprian and out of this I find three Corollaries or Conclusions gathered Smectymn p. 34. First that the special Power of judging of the worthiness and unworthiness of a man for the Prelacy was in the brest of the People Secondly The special Power of chusing or rejecting to his place according as they judged him worthy or unworthy resided in the People Thirdly That this power did descend upon the People de Divina Autoritate by Divine authority These are the points collected from St. Cyprians words which with the words themselves out of the which they are collected are to be taken into consideration because the weight of all this business doth rest upon them And first as for St. Cyprians words there is no such command of God touching Eleazar Pamel Annot. in Cypr. fol. 68. in any Bibles now remaining as is there laid down which thing Pamelius well observed And more than so the Text of Scripture now remaining is contrary to that which is there alledged God willing or commanding Moses to bring Aaron and Eleazar his son up into Mount Hor whither the people neither did nor might ascend Government of the Church c. 15. Numb 20.27 c. as it is well observed by our learned Bilson So that Eleazar not being chosen by the People but by God immediatly and his Ordination solemnized on the top of the Mount Moses and Aaron being only at the doing of it this can be no good Argument that the Election of the Prelate doth specially pertain unto the People And therefore it is very probable that Cyprian met with some corrupted Copy of the Book of God or else that we have none but corrupted Copies of the books of Cyprian As for the Election of Matthias Acts 1.15 though it was done in medio Discentium in the presence of the Disciples as the Scripture tells us yet surely the Disciples had no hand in the Hection the calling of an Apostle being too high a work for any of the sons of men to aspire unto ibid. ver 24. peculiar only to the Lord our God to whom the choice is also attributed in holy Scripture As for the Seven being they were to be the Stewards of the People in the disposing of their goods for the common benefit of the Church as before was noted good reason that the Election should be made by them whose goods and fortunes were to be disposed of So that there is no Law of God no Divine Ordinance of his expressed in Scripture by which the People are entituled either unto a special power of chusing their Bishops or to a necessary presence of the action though there be many good and weighty reasons which might induce the Fathers in the Primitive times not only to require their presence but sometimes also to crave their approbation and consent in the Elections of the Prelate Now for the presence of the People that seemeth to be required on this reason chiefly that their testimony should be had touching the life and behaviour of the party that was to be Ordained lest a wicked and unworthy person should get by stealth into the function of a Bishop it being required of a Bishop by St. Paul amongst other things that he must have a good report And who more able to make this report than the People are 1 Tim. 3. quae plebs viz. singulorum vitam plenissime novit who being naturally inquisitive Cypr. Epi. 68. know each mans life and hath had experience of his Conversation And as for their consent there wanted not some reasons why it was required especially before the Church was setled in a constant maintenance and under the protection and defence of a Christian Magistrate For certainly as our Reverend Bilson well observeth Bilson's perpetual Government c. 15. the People did more willingly maintain more quietly receive more diligently hear and more heartily love their Bishops when their desires were satisfied in the choice though merely formal of the man than when he was imposed upon them or that their fancies and affections had been crossed therein But yet I cannot find upon good authority that the special power of chusing or rejecting did reside in them though indeed somewhat did depend upon their approbation of the party and this no otherwise than according to the custom of particular Churches In Africk as it seems the use was this that on the death or deposition of a Bishop Cypr. Ep. 68. Episcopi ejusdem Provinciae quique proximi conveniant the neighbouring Bishops of the Province did meet together and repair unto that People who were to be provided of a Pastor that so he might be chosen praesente Plebe the People being present at the doing of it and certifying what they knew of his Conversation And this appears to be the general usage per Provincias fere universas through almost all parts of Christendom Where plainly the Election of the new Prelate resided in the Bishops of the same Province so convened together and if upon examination of his life and actions there was no just exception laid against him manus ei imponebatur he was forthwith ordained Bishop and put into possession of his place and Office But it was otherwise for a long while together in the great Patriarchal Church of Alexandria in which the Presbyters had the Election of their Bishop Presbyteri unum ex se Electum as St. Hierom noteth Hieron ad Euagrium the Presbyters of that Church did chuse their Bishop from amongst themselves no care being had for ought appeareth in the Father either unto the Peoples consent or presence And this continued till the time of Heraclas and Dionysius as he there informeth us of whom we shall speak more hereafter But whatsoever interest either the Clergy in the one Church or the People challenged in the other there is remaining still a possession of it in the Church of England the Chapter of the Cathedral or Mother-Church making the Election in the name of the Clergy the King as Caput Reipublicae the head and heart also of his people designing or commending a man unto them and freedom left unto the People to be present if they will at his Election and to except against the man as also at his Confirmation if there be any legal and just exception to be laid against him Next for the Ordination of the Presbyters it was St. Cyprians usual custom to take the approbation of the People along with him as he himself doth inform us in an Epistle of his to his charge at Carthage inscribed unto the Presbyters and Deacons and the whole body of the people In ordinandis clericis
But for this School of Alexandria the first Professor there which occurs by name Id. ibid. is said to be Pantaenus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a man renowned in all parts of Learning first a Philosopher of the Sect of Stoicks and afterwards a famous Christian Doctor A man so zealously affected to the Gospel of Christ that for the propagating of the same he made a journey to the Indies and after his return he took upon him the Professorship in the School aforesaid 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 opening the treasures of Salvation both by word and writing Id. l. 5. c. 11. And I the rather instance in him because that under him Clemens of Alexandria learned his first Principles of Religion and after him succeeded in his Chair or Office who being by birth of Athens and of the same family with the former Clemens the fourth Bishop of Rome upon his coming and abode at Alexandria gained the surname or additament of Alexandrinus Now that Clemens was Divinity-reader in the School of Alexandria Id. l. 6. c. 5. is said expresly by Eusebius where he affirmeth also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that Origen was one of his Disciples Who after coming to the place himself Id. li. 6. cap. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was followed in the same by Heraclas and Dionysius successively both of them Scholars in the School of Origen both severally and successively Readers or Doctors in the same and both first Heraclas Dionysius next Bishops or Patriarchs of Alexandria So that within the space of half an hundred years this School thus founded or at the least advanced in reputation by Pantaenus brought forth the said four famous Doctors Clemens and Origen Heraclas and Dionysius all of them in their times men of great renown and the lights and glory of their Age. And though I might relate the names of many other men of fame and credit who had their breeding in these Schools did it concern the business which I have in hand yet I shall instance in no more but these and these it did concern me to make instance of because their Acts and Writings are the special subject of all that is to come in this present Chapter and were indeed the greatest business of that Age. And first for Clemens not to take notice of those many Books which were written by him a Catalogue whereof Eusebius gives us and from him St. Hierom Euseb hist Ecc. l. 6. c. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those which concern us most were his eight books inscribed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which are now not extant and those entituled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which are still remaining In the first eight he tells us in the way of story that Peter James and John after Christs Ascension Id. l. 2. c. 2. how high soever in the favour of their Lord and Master contended not amongst themselves for the place and honour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but made choice of James surnamed the Just to be the Bishop of Hierusalem that Peter on perusal of the Gospel writ by Mark 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Id. ib. c. 14. confirm'd the same by his authority for the advancement of the Church that James 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Id. Ibid. cap. 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to whom the Bishoprick of Hierusalem had been committed by the Apostles was by the malice of the Jews done to a cruel death that John the Apostle after Domitian's death Id. l. 3. c. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 returned to Ephesus from Patmos and going at the intreaty of his friends to the neighbour Nations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in some parts he ordained Bishops in others planted or established Churches in others by the guidance of the holy Spirit electing fit men for the Clergy telling withal the story of a certain Bishop to whom the said Apostle did commit a young man to be trained up All which he might affirm with the greater confidence because he tells us of himself Id. l. 6. cap. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he lived very near the Apostles times and so might have the better light to discern their actions And for the other eight remaining although there is but little in them which concerns this Subject the Argument of which he writeth not having any thing to do therewith yet in that little we have mention of the several Orders of Bishops Presbyters and Deacons in the Churchof God And first for Bishops speaking of the domestick Ministeries that belong to marriage he shews that by the Apostles Rule Clement Alexand Stroma lib. 3. such Bishops are to be appointed for the Church of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as by the orderly government of their private families may be conceived most fit and likely to have a care unto the Church Where clearly by his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he means not Presbyters as the Apostle is conceived to mean in his Epistle to Timothy For howsoever the Presbyters might be trusted with the charge of a particular Congregation yet had they never the inspection the care or governance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of a whole Church or many Churches joyned together as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be rendred That was the privilege and power of Bishops So for the two inferiour Orders we find them in another place Id. ibid. li. 7. where he divides such things as concern this life into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 matters of improvement and advantage and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 subservient only thereunto then adds that in the Church of God the Deacons exercise the subservient Offices 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but that the Presbyters attend those others which conduce to our amendment or improvement in the way of godliness Out of which words if any man can gather that judging of the conversation or crimes of any members of the Church that discipline which worketh emendation in men is in the power of the Elders Smectymn p. 38. as I see some do he must needs have a better faculty of extraction than the best Chymist that I know of In all that place of Clemens not a word of Judging nor so much as a syllable of Discipline A power of bettering and amending our sinful lives he gives indeed unto the Presbyters but that I hope both is and may be done by the Ministery of the Word and Sacraments with which the Presbyters are and have been trusted This is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the bettering and improving power which belongs to them and not the dispensation of the Keys which have been always put into other hands or if at any time into theirs it hath been only in a second and inferiour place not in the way of judging in the course of Discipline Next let us look on Origen a man of most prodigious parts both for Wit and Learning who at the Age of eighteen years was made a
under Eutychianus Baron Ann. Eccl. in An. 277. his next Successor and let them reconcile the difference that list for me Suffice it that the Heresie being risen up and being so directly contrary both to Faith and Piety the Bishops of the Church bestirred themselves both then and after for the suppressing of the same according to their wonted care of Her peace and safety Not as before in the case of Paulus Samosatenus by Synodical meetings which was the only way could be taken by them for the deposing of him from his Bishoprick which followed as a part of his condemnation but by discourse and Argument in publick Writings which might effectually suppress the Heresie although the person of the Heretick was out of distance and to say truth Epiph. advers haeres 66. n. 12. beyond their reach The Persian King had eased them of that labour who seizing on that wretched miscreant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 commanded him to be flay'd alive and thereby put him to death as full of ignominy as of pain But for the confutation of the Heresie which survived the Author that was the business of the Bishops by whom as Epiphanius noteth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Id. Ibid. n. 21. many most admirable Disputations had been made in confutation of his Errors Particularly he instanceth in Archelaus Bishop of the Caschari a Nation of Mesopotamia Titus Bishop of Bostra Diodorus one of the Bishops of Cilicia Serapion Bishop of Thmua Eusebius the Historian Bishop of Caesarea Eusebius Emisenus Georgius and Apollinaris Bishops successively of Laodicea Athanasius Patriarch of Alexandria with many other Prelates of the Eastern Churches Not that the Bishops of the West did nothing in it though not here named by Epiphanius who being of another Language could not so well take notice of their Works and Writings For after this St. Austin Bishop of Hippo wrote so much against them and did so fully satisfie and confute them both that he might justly say with the Apostle that he laboured more abundantly than they all So careful were the Bishops of the Churches safety that never any Heretick did arise but presently they set a watch upon him and having found what Heresies or dangerous doctrines he dispersed abroad endeavoured with all speed to prevent the mischief This as they did in other cases so was their care the more remarkable by how much greater was the person whom they were to censure Which as we have before demonstrated in the case of Paulus Patriarch of the Church of Antioch so we may see the like in their proceedings against Marcellinus one of the Popes of Rome the third from Felix who though he broached no Heresie as the other did yet gave as great a scandal to the Church as he if not greater far The times were hot and fiery in the which he sat so fierce a persecution being raised against the Church by Dioclesian and his Associates in the Empire as never had been before A persecution which extended not only to the demolishing of Churches Theod. Eccl. hist l. 5. c. 28. Arnob. cont gent. l. 4. in fine Damas in vita Marcellini the Temples of Almighty God but to the extirpation of the Scriptures the Books and Oracles of the Almighty And for the bodies of his Servants some of which were living Libraries and all lively Temples even Temples of the holy Ghost it raged so terribly amongst them that within Thirty days Seventeen thousand Persons of both sexes in the several parts and Provinces of the Romam Empire were crowned with Martyrdom the Tyrants so extreamly raging Marcellinus comes at last unto his trial where being wrought upon either by flattery or fear or both he yielded unto flesh and blood and to preserve his life Id. ibid. he betrayed his Master Ad sacrificium ductus est ut thurificaret quod fecit saith Damasus in the Pontifical He was conducted to the Temple to offer incense to the Roman Idols which he did accordingly And this I urge not to the scandal and reproach of the Church of Rome Indeed 't is no Reproach unto her that one amongst so many godly Bishops most of them being Martyrs also should waver in the constancy of his resolutions and for a season yield unto those persuasions which flesh and blood and the predominant love of life did suggest unto him That which I urge it for is for the declaration of the Course which was taken against him the manner how the Church proceeded in so great a cause and in the which so great a Person was concerned For though the crime were great and scandalous tending to the destruction of the flock of Christ which being much guided by the example of so prime a Pastor might possibly have been seduced to the like Idolatry and that great numbers of them ran into the Temple and were spectators of that horrid action yet find we not that any of them did revile him in word or deed or pronounced hasty judgment on him but left the cognizance of the cause to them to whom of right it did belong Nor is it an hard matter to discern who these Judges were Lay-men they could not be Amb. Epist l. 5. Ep. 32. that 's sure Quando audisti in causa fidei Laicos de Episcopis judicasse When did you ever hear saith Ambrose speaking of the times before him that Lay-men in a point of Faith did judge of Bishops And Presbyters they were not neither they had no Authority to judge the Person of a Bishop That Bishops had Authority to censure and depose their Presbyters we have shewn already that ever any Presbyters did take upon them to judge their Bishop is no where to be found I dare boldly say it in all the practice of Antiquity For being neither munere pares Id. ibid. nor jure suniles equal in function nor alike in law they were disabled now in point of reason from such bold attempts as afterwards disabled by Imperial Edict A simple Biship might as little intermeddle in it as a simple Presbyter for Bishops severally and apart were not to judge their Metropolitan no nor one another Being of equal Order and Authority and seeing that Par in parem non habet potestatem that men of equal rank qua tales are of equal power one of them cannot be the others Judge for want of some transcendent power to pass sentence on him Which as it was of force in all other cases wherein a Bishop was concerned so most especially in this wherein the party Criminal was a Metropolitan and more than so the Primate or Patriarch of the Diocess So that all circumstances laid together there was no other way conceivable in these ancient times than to call a Council the greatest Ecclesiastical Tribunal of Christ on earth there to debate the business and upon proof of the offence to proceed to judgment This had been done before in the case of Paulus and this is
that if any person whatsoever should accuse either Bishop Presbyter or Deacon falsly and could not make just proof of the Accusation nec in fine dandam ei communionem that he should not be admitted to the blessed Sacrament no not upon his death-bed in his last extremity So tender were they in that Age of the good name and reputation of their Clergy And now me-thinks I see a blessed Sun-shine a time of rest and quiet after all these troubles a gentle gale breathing upon the Church after so many tedious storms of Persecution For Dioclesian and Maximianus his Colleague either afflicted with the guilt of Conscience or tyred with the effusion of so much innocent blood as had by them been shed in this Persecution did of their own accord resign the Empire Anno 304. as Baronius calculates it leaving the same unto Constantius and Galerius whom they had long before created Caesars Baron Annal. Eccl. An. 304. n. 1. Of these Constantius taking to himself the Western parts lived not full two years leaving his own part of the Empire and a fair ground for all the rest to Constantine his Son not only born of Helena a British Woman but born at York the Mother-City or Metropolis of the British Nation A Prince whom God raised up of purpose not only to give end to the Persecutions wherewith the Innocent Spouse of Christ had been so tortured and tormented but to become the greatest nursing Father thereunto that ever was before him in the Church of Israel or since him in the Israel of the Church So that if heretofore you find the Clergy reckoned as the filth of men neglected slighted or disgraced esteemed unworthy either of publick trust or favour in the employments of the State It is to be imputed unto this that they were held a dangerous and suspected party to the Common-wealth maintaining a Religion contrary unto that which was allowed in the Empire Hereafter you shall find it otherwise Hereafter you shall find an Edict made by Constantine enabling such as would decline the sentence of the Secular Judges Sozom hist Eccl. l. c. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lawfully to appeal unto the judgment of their Bishops whose judgment he commanded to be put in execution by all his Officers with as much punctuality and effect as if himself in person had pronounced the same Hereafter we shall find Saint Ambrose a right godly Bishop Aug. Confes l. 6. c. 3. so taken up with hearing and determining mens suits and causes that he had very little leisure either for corporal repast or private study Saint Austin who relates the former saying also this that he had long waited an opportunity to have conference with him and had as long been hindred from access unto him Secludentibus me ab ejus aure atque ore catervis negotiosorum hominum quorum infirmitatibus serviebat his access to him being barred by multitudes of Suiters whose businesses he was pleased to undertake Hereafter we shall find the same Saint Austin no such lazie Prelate but that he hath transmitted to us as many monuments both of his Piety and Learning as any other whosoever so busied on the like occasions that he could hardly save the Mornings for his Meditations Aug. Epist 210 Post meridiem occupationibus hominum teneri the afternoons being wholly taken up in the dispatch or hearing of mens private Connoversies Nay when the Councils of Carthage and Numidia had imposed a certain task upon him propter curam Scripturarum in some things that concerned the holy Scriptures and that he asked but five days respite from the affairs and business of the people for the performance of the same the People would not have the patience to forbear so long Sed violenter irruptum est but violently brake in upon him And this lest the good Father may be thought to speak it in commendation of his own abilities we find related also by Possidonius in the narration of his life where we are told aliquando usque ad horam refectionis Possidon in vita Aug. c. 19. aliquando tota die jejunans that sometimes he gave hearing to mens causes till the hour of repast and sometimes fasted all the day for dispatch thereof but always bringing them unto some end or other pro arbitrata aequitate according to the rules of equity and a well-grounded Conscience Hereafter we shall find the Prelates honoured with the titles of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 most honourable Lords and that not once or twice Athanas in apol 2. Nazianz Epist ad Nyssen Theod. l. 1. c. 4 5. others passim Ambros Epist 33. l. 5. but of common course Hereafter not to wander through more particulars we shall find Saint Ambrose employed in the most weighty matters of the Common-wealth and sent Ambassadour from the young Emperor Valentinian to the Tyrant Maximus who had usurped on his Dominions and much endangered the whole Empire which he performed to so good purpose that he preserved Italy from an imminent ruin the Tyrant afterwards confessing se legationis ejus objectu ad Italiam non potuisse transire that he was hindred by the same from passing forwards into Italy with his conquering Army So little was it either thought or found in those blessed times that holy Orders did superinduce a disability for civil Prudence But these things we do here behold but at a distance as Moses from Mount Nebo saw the Land of Canaan They appertain of right to the following Age Deuter. ult and they which had the happiness to live till then could not but easily discern the great alteration which was between a Church under Persecution and a Church in Peace between a Church oppressed by Tyrants and a Church cherished and supported by a Christian Prince And in this flourishing estate I should gladly shew her but that my wearied pen doth desire some rest and that I would fain see with what acceptation my present pains will be received in the world before I give the second on-set In the mean time I will lay down a brief Chronology of such of the remarkable occurrences which have been represented in these two last Centuries it being the office of an upright Judge and only such I do desire should peruse these Papers ut res ita tempora rerum noscere to know as well the times and circumstances of business as the things themselves A Brief CHRONOLOGY of the Estate of Holy Church in these two last Centuries An. Christ 102. CLemens Bishop of Rome the true Author of the Epistle to the Church of Corinth and the supposed Author of the Apostles Canons departeth this life 103. Evaristus succeedeth Clemens in the See of Rome in the which Church he afterwards ordained Parishes 109. Simeon B. of Jerusalem Martyred Justus succeeded in his place Ignatius led a Prisoner towards Rome writes his Epistles to the Churches 110. Ignatius Martyred designing Hero his Successor in the Church of
Clergy Mr. John Hooker Bishop of Gloucester and Martyr of whose Exposition of the Ten Commandments and his short Paraphrase on Romans 13. we shall make frequent use hereafter a man whose works were well approved of by Bishop Ridley the most learned and judicious of all the Prelates who notwithstanding they differed in some points of Ceremony professeth an agreement with him in all points of Doctrine as appears by a Letter written to him when they were both Prisoners for the truth and ready to give up their lives as they after did in defence thereof Now the words of the Letter are as followeth But now my dear Brother forasmuch as I understand by your works which I have but superficially seen that we throughly agree and wholly consent together in those things which are the grounds and substantial points of our Religion Acts and Mon. fol. 1366. against the which the world now so rageth in these our days Howsoever in times past in certain by-matters and circumstances of Religion your wisdom and my simplicity and ignorance have jarred each of us following the abundance of his own sense and judgment Now I say be you assured that even with my whole heart God is the witness in the bowels of Christ I love you in truth and for the truths sake that abideth in us and I am persuaded by the grace of God shall abide in us for evermore The like agreement there was also between Ridley and Cranmer Cranmer ascribing very much to the judgment and opinion of the learned Prelate as himself was not ashamed to confess at his Examination for which see Fox in the Acts and Monuments fol. 1702. By these men and the rest of the Convocation the Articles of Religion being in number 41 were agreed upon ratified by the Kings Authority and published both in Latine and English with these following Titles viz. Articuli de quibus in Synodo Londinens A.D. 1552. ad tollendam opinionum dissentionem consensum verae Religionis firmandum inter Episcopos alios eruditos viros convenerat Regia authoritate Londin editi that is to say Articles agreed upon by the Bishops and other learned men assembled in the Synod at London Anno 1552. and published by the Kings Authority for the avoiding of diversities of opinions and for the establishing of consent touching true Religion Amongst which Articles countenanced in Convocation by Queen Elizabeth Ann. 1562. the Doctrine of the Church in the five controverted points is thus delivered according to the form and order which we have observed in the rest before 1. Of Divine Predestination Predestination to life is the everlasting purpose of God whereby before the foundations of the World were laid he hath constantly ordered by his Council Artic. 17. secret unto us to deliver from curse and damnation those whom be hath chosen in Christ out of man-kind and to bring them by Christ to everlasting salvation as vessels made to honour Furthermore we must receive Gods promises in such wise at they be generally set forth to us in holy Scripture and in our doing the will of God that is to be followed which we have expresly declared to us in the Word of God 2. Of the Redemption of the World by the faith of Christ The Son which is the Word begotten of the Father begotten from everlasting of the Father c. and being very God and very Man did truly suffer was Crucified Dead and Buried Artic. 2. to reconcile his Father to us and be a Sacrifice not only for Original guilt but also for the actual sins of men The Offering of Christ once made Artic. 31. is this perfect Redemption Propitiation and Satisfaction to all the sins of the whole world both Original and Actual 3. Of mans will in the state of depraved nature Artic. 9. Man by Original sin is so far gone from Original righteousness that of his own nature be is inclined to evil so that the flesh lusteth always contrary to the Spirit and therefore Works done before the grace of Christ Artic. 13. and the inspiration of his Spirit are not pleasant to God forasmuch as they spring not of faith in Jesus Christ neither do they make men meet to receive grace or as the School Authors say deserve grace of Congruity 4. Of the manner of Conversion The condition of man after the fall of Adam is such that he cannot turn and prepare himself by his own natural strength and good works Artic. 10. to faith and calling upon God wherefore we have no power to do good works pleasant and acceptable to God without the grace of God by Christ preventing us that we may have a good will and working with us when we have that good will 5. Of the uncertainty of Perseverance The Grace of Repentance is not to be denied to such as fall into sin after Baptism in regard that after we have received the Holy Ghost Artic. 16. we may depart from grace given and fall into sin and by the grace of God we may arise again and amend our lives and therefore they are to be condemned which say they can no more sin as long as they live here or deny the place of Repentance to such as truly repent Now in these Articles as in all others of the book there are these two things to be observed 1. What Authority they carried in respect of the making And 2. How we are to understand them in respect of the meaning And first for their Authority it was as good in all regards as the Laws could give them being first treated and agreed upon by the Bishops and Clergy in their Convocation and afterwards confirmed by the Letters Patents of Edw. VI. under the Great Seal of England But against this it is objected That the Records of this Convocation are but a degree above blanks that the Bishops and Clergy then assembled had no Commission from the King to meddle in Church business that the King durst not trust the Clergy of that time in so great a matter on a just jealousie which he had of the ill affections of the major part and therefore the trust of this great business was committed unto some few Confidents cordial to the cause of Religion and not unto the body of a Convocation To which it hath been already answered That the Objector is here guilty of a greater crime than that of Scandalum magnatum making King Edward VI. of pious memory no better than an impious and lewd Impostor in fathering those children on the Convocation which had not been of their begetting For first the Title to the Articles runneth thus at large Articuli de quibus c. as before we had it which Title none durst adventure to set before them had they not really been the products of the Convocation Secondly the King had no reason to have any such jealousie at that time of the major part of the Clergy but that he might
of those godly men which teach us to enquire no further after our Election than as it is to be found in our Lord and Saviour Jesus Christ Of which Bishop Latimer in the first place thus viz. Lat. in Serm. on Septuages p. 3. fol. 214. If thou art desirous to know whether thou art chosen to everlasting life thou maist not begin with God for God is too high thou canst not comprehend him the judgments of God are unknown to man therefore thou must not begin there But begin with Christ and learn to know Christ and wherefore that he came namely That he came to save sinners and made himself a subject of the Law and fulfiller of the same to deliver us from the wrath and danger thereof and therefore was crucified for our sins c. Consider I say Christ and his coming and then begin to try thy self whether thou art in the Book of Life or not If thou findest thy self in Christ then thou art sure of everlasting life If thou be without him then thou art in an evil case for it is written nemo venit ad patrem nisi per me that is no man cometh to my Father but through me therefore if thou knowest Christ thou maist know further of thy Election And then in another place When we are troubled within our selves whether we be elected or no we must ever have this Maxim or principal rule before our eyes namely that God beareth a good will towards us God loveth us God beareth a Fatherly heart towards us But you will say How shall I know that or how shall I believe that We may know Gods good will towards us through Christ for so saith John the Evangelist Filius qui est in sinu patris ipse revelavit that is The Son who is in the bosom of the Father he hath revealeed it Therefore we may perceive his good will and love towards us He hath sens the same Son into the World which hath suffered most painful death for us Shall I now think that God hateth me or shall I doubt of his love towards me And in another place Here you see how you shall avoid the scrupulous and most dangerous question of the Predestination of God for if thou wilt enquire into his Councils and search his Consistory thy wit will deceive thee for thou shalt not be able to search the Council of God But if thou begin with Christ and consider his coming into the World and dost believe that God hath sent him for thy sake to suffer for thee and to deliver thee from Sin Death the Devil and Hell Then when thou art so armed with the knowledge of Christ then I say this simple question cannot hurt thee for thou art in the Book of Life which is Christ himself For thus it is writ Sic Deus dilexit mundum that God so entirely loved the World that he gave his only begotten Son to the end that all that believed in him should not perish but have everlasting life whereby appeareth most plainly that Christ is the Book of Life and that all that believe in him are of the same Book and so are chosen to everlasting life for only those are ordained that believe Not stays that godly Bishop here but proceeds after some intervening passages towards this Conclusion Here is now taught you saith he how to try your Election namely in Christ For Christ is the Accompting Book and Register of God and even in the same Book that is Christ are written all the names of the Elect therefore we cannot find our Election in our selves neither yet the high Council of God for inscrutabilia sunt judicia Altissimi Where then shall I find my Election in the Compting Book of God which is Christ c. Agreeable whereunto we find Bishop Hooper speaking thus The cause of our Election is the mercy of God in Christ howbeit he that will be partaker of this Election must receive the promise in Christ by faith for therefore we be Elected because afterwards we are made the Members of Christ So we judge of Election by the event or success that hapneth in the life of man those only to be Elected that by faith apprehend the mercy promised in Christ To the same purpose also but not so clearly and perspicuously speaks the Book of Homilies Hom. of the misery of man fol. 11. where we find it thus viz. That of our selves as in our selves we find nothing whereby we may be delivered from this miserable captivity in which we were cast through the envy of the Devil by breaking Gods Commandment in our first Parent Adam It is the Lord with whom is plenteous Redemption he is the God which of his own mercy saveth us c. not for our own deserts merits or good deeds c. but of his meer mercy freely and for whose sake truly for Christ Jesus sake the pure and undesiled Lamb of God c. for whose sake God is fully pacified satisfied and set at one with man Such is the Doctrine of the Church in the matter of Predestination unto life according to the judgment of these learned men and godly Martyrs who were of such Authority in the Reformation Proceed we next to one of an inferiour Order the testimony of John Bradford Martyr a man in very high esteem with Martin Bucer made one of the Prebends of S. Pauls Church by Bishop Ridley and one who glorified God in the midst of the flames with as great courage as his Patron of whom we find a Letter extant in the Acts and Monuments Fox Acts and Mon. fol. 1505. directed to his friends N. S. and R. C. being at that time not thoroughly instructed in the Doctrine of Gods Election The words of which Letter are as followeth I wish to you my good Brethren the same grace of God in Christ which I wish and pray the Father of mercies to give me for his holy names sake Amen Your Letter though I have not read my self because I would not alienate my mind from conceived things to write to others yet I have heard the sum of it that it is of Gods Election wherein I wil briefly relate to you my faith and how for I think it good and meet for a Christian to wade in I believe that man made after the Image of God did fall from that blessed estate to the condemnation of him and all his posterity I believe that Christ for man being then fallen did oppose himself to the judgment of God as a Mediator paying the ransom and price of Redemption for Adam and his whole Posterity that refuse it not finally I believe that all that believe I speak of such as be of years of discretion are partakers of Christ and all his merits I believe that faith and belief in Christ is the work and gift of God given to no other than to those which be his Children that is to those whom God the Father before the
Prescience by which he seeth all things past and all things to come as if present with him And therefore having past a general Decree of Predestination touching the saving of all those which believe in Christ and knowing most infallibly who and how many of all Nations will believe in Christ continue in the faith to the end of their lives and consequently attain salvation The number of the persons so Predestinated is as well known unto him in the universal comprehension of his Heavenly Prescience as if they had been personally elected unto life Eternal the accomplishing of which number that so his Kingdom may be hastned and the hastning of his Kingdom that we with all the rest which are departed in the true faith of his holy Name may have our perfect Consummation and bliss both in body and soul is the scope and purpose of that Prayer And being the sole scope and purpose of it cannot imply such a Personal and Eternal Election as some men imagine though it conclude both for a number and for a certain number of Gods Elect. CHAP. X. The Doctrine of the Church concerning Reprobatin and Universal Redemption 1. The absolute Decree of Reprobation not found in the Articles of this Church but against it in some passages of the publick Liturgy 2. The cause of Reprobation to be found in a mans self and not in Gods Decrees according to the judgment of Bishop Latimer and Bishop Hooper 3. The Absolute Decrees of Election and Reprobation how contrary to the last clause in the seventeenth Article 4. The inconsistency of the Absolute Decree of Reprobation with the Doctrine of Vniversal Redemption by the death of Christ 5. The Vniversal Redemption of man-kind by the death of Christ declared in many places of the publick Liturgy and affirmed also in one of the Homilies and the Book of Articles 6. A further proof of it from the Mission of the Apostles and the Prayer used in the Ordination of Priests 7. The same confirmed by the writings of Archbishop Cranmer and the two other Bishops before mentioned 8. A Generality of the Promises and an Vniversality of Vocation maintained by the said two godly Bishops 9. The reasons why this benefit is not made effectual to all sorts of men to be found only in themselves AS the speaking of Heaven doth many times beget the discovery of Hell so the foregoing discovery of Predestination to Eternal life conducts me to the speaking of a few words concerning the Doctrine of Reprobation Rejection Eternal death a point of which the Church of England is utterly silent leaving it to be gathered upon Logical inferences from that which is delivered by her in the point of Election for contrariorum contraria est ratio as Logicians say though that which is so gathered ought rather to be called a Dereliction than a Reprobation No such absolute irreversible and irrespective Decree of Reprobation taught or maintained in any publick Monument of Record of the Church of England by which the far greater part of man-kind are preordained and consequently pre-condemned to the pit of torments without any respect had unto their sins and incredulities as generally is maintained and taught in the Schools of Calvin Much I am sure may be said against it out of the passages in the Liturgy before remembred where it is said that God hath compassion upon all men and hateth nothing which he hath made but much more out of those which are to come in the second Article touching the Universal Reconciliation of man-kind unto God the Father by the death of Christ Take now to more than this one Collect being the last of those which are appointed for Good Friday on which we celebrate the memorial of Christ his death and passion and is this that followeth viz. Merciful God who hast made all men and hatest nothing that thou hast made nor wouldst the death of a sinner but rahter that he should be converted and live have mercy upon all Jews Turks Infidels and Hereticks and take from them all ignorance hardness of heart and contempt of thy Word and so fetch them home blessed Lord to thy flock that they may be saved amongst the remnant of the true Israelites and be made one fold under one Shepherd Jesus Christ our Lord. A Prayer as utterly inconsistent with the Calvinians Decree of Reprobation as the finding of an Hell in Heaven or any thing else which seems to be most abhorrent both from faith and piety More may be said against it out of the writings of Bishop Latimer and Bishop Hooper before remembred Latimer in his 4. Sermon third Sunday after Epiphany 4. Serm. in Lincoln Beginning first with Latimer he will tell us this viz. That if most be damned the fault is not in God but in themselves for Deus vult omnes homines salvos fieri God would that all men should be saved but they themselves procure their own damnation Thus also in another place That Christ only and no man else merited Remission Justification and Eternal Felicity for as many as believe the same that Christ shed as much blood for Judas as for Peter that Peter believed it and therefore was saved that Judas could not believe it therefore was condemned the fault being in him only and no body else More fully not more plainly the other Bishop in the said Preface to the Exposition on the Ten Commandments where it is said That Cain was no more excluded from the promise of Christ till he excluded himself than Abel Saul than David Judas than Peter Esau than Jacob concerning which two brethren he further added That in the sentence of God given unto Rebecca that there was no mention at all that Esau should be disinherited of Eternal life but that he should be inferiour to his brother Jacob in this world which Prophecy saith he was fulfilled in their Posterity and not the persons themselves the very same withat of Arminius and his followers have since declared in this case And this being said he proceedeth to this Declaration That God is said by the Prophet to have hated Esau not because he was disinherited of Eternal life but in laying his mountains and his heritage waste for the Dragons of the Wilderness Mal. 1.3 that the threatning of God against Esau if he had not of wilful malice excluded himself from the promise of grace should no more have hindred his salvation than Gods threatning against Nineve that the cause of Rejection or Damnation is sin in man which will not hear neither receive the promise of the Gospel And finally thus That by Gods grace we might do the good Exposit of the Command cap. of Ignor. and leave the evil if it were not through malice or accustomed doing of sin the which excuseth the mercy and goodness of God and maketh that no man shall be excused in the latter judgment how subtilly soever they now excuse the matter and put their evil doings from them and
was then so generally received and taught in the Reformed Church of England as not to be known to Artificers Tradesmen and Mechanicks and that they were so well instructed in the niceties of it as to believe that though Christ died effectually for all yet the benefit thereof should be effectually applied to none but those who do effectually repent Fourthly I consider that if the Popish Clergy of those times did believe no otherwise of Predestination than that men be elected in respect of good works and so long elected as they do them and no longer as Carelese hath reported of them the Doctrine of the Church hath been somewhat altered since those times there being now no such Doctrine taught in the Schools of Rome as that a man continues no longer in the state of Election than whilst he is exercised in good works And finally I consider the unfortunate estate of those who living under no certain rule of Doctrine or Discipline lie open to the practices of cunning and malicious men by whom they are many times drawn aside from the true Religion For witnesses whereof we have Trew and Carelese above mentioned the one being wrought on by the Papists the other endangered by the Gospellers or Zuinglian Sectaries For that Carelese had been tampered with by the Gospellers or Zuinglian Sectaries doth appear most clearly first by the confidence which he had of his own salvation and of the final perseverance of all others also which are the chosen members of the Church of Christ and secondly but more especially for giving the scornful title of a Free-will man to one of his fellow Prisoners who was it seems of different persuasion from him For which consult his Letter to Henry Adlington in the Act. and Mon. Fol. 1749. which happened unto him as to many others when that Doctrine of the Church wanted the countenance of Law and the Doctors of the Church here scattered and dispersed abroad not being able to assist them In which condition the affairs of the holy Church remained till the beginning of the Reign of Queen Elizabeth and for some years after But no sooner had that gracious Lady attained the Crown when she took order for the reviewing of the publick Liturgy formerly Authorized by Act of Parliament in the fifth and sixth years of King Edward VI. The men appointed for which work were Dr. Parker after Archbishop of Canterbury Dr. Grindal after Bishop of London Dr. Pilkington after Bishop of Durham Dr. Cox after Bishop of Elie Dr. May Dean of Pauls Dr. Bill Provost of Eaton after Dean of Westminster Mr. Whitehead sometimes Chaplain to Queen Anne Bullen designed to be the first Archbishp of this new Plantation and finally Sir Thomas Smith a man of great esteem with King Edw. VI. and the Queen now Reigning By thesE men was the Liturgy reviewed approved and passed without any sensible alteration in any of the Rubricks Prayers and Contents thereof but only the giving of some contentment to the Papists and all moderate Protestants in two particulars the first whereof was the taking away of a clause in the Letany in which the People had been taught to pray to Almighty God to deliver them from the tyranny of the Bishop of Rome and all his detestable enormities The second was the adding of the sentences in the distribution of the Sacrament viz. The Body of our Lord Jesus which was given for thee preserve thy body and soul to everlasting life The Blood of our Lord Jesus Christ which was shed for thee c. which sentences exclusive of the now following words of participation as they were only in the first so were they totally left out of the second Liturgy of King Edward VI. Other alterations I find none mentioned in the Act of Parliament 1 Eliz. c. 2. but the appointing of certain Lessons for every Sunday in the year which made no change at all in the publick Doctrine before contained in that book and that the People might be the better trained up in the same Religion which had been taught and preacht unto them in the time of King Edward VI. She gave command by her Injunctions published in the first year of her Reign Ann. 1559. that the Paraphrases of Erasmus should be diligently studied both by Priest and People And to that end it was required as formerly in the Injunctions of the said King Edward 1. That the Paraphrases of the said Erasmus Injunct 6. and on the Gospel in the English tongue should be provided at the joynt charges of the Parson and Parishioners and being so provided should be set up in some convenient place of every Church so as the Parishioners may most commodiously resort unto the same and read the same out of the time of common service And secondly Injunct 16. that every Parson Vicar Curate and Stipendary Priest shall provide and have of his own within the time therein limitted the New Testament in Latine and English with the Paraphrases on the same conferring the one with the other And the Bishops by themselves and other Ordinaries and their Officers in Synods and Visitations shall examine the said Ecclesiastical Priests how they have profited in the study of holy Scripture Evident Arguments that there was no intent of setling any other Doctrine in the Church of England than such as was agreeable to the Judgment of that Learned man The next care was for making and perfecting those Homilies of which we find mention at the end of King Edwards book for the necessary edifying of Christian People and the increase of godly living both books sufficiently provided for besides the confirmation of that first Article of the year 1552. in the Rubrick of the second Liturgy where it is said that after the Creed if there be no Sermon shall follow one of the Homilies already set forth or to be set forth by common authority which Rubrick being revised with the rest of the Liturgy put the said books of Homilies as well the second as first part of them into the service of the Church and thereby made them no small part of the publick doctrine But who they were which laboured in this second book whether they were the same that drew up the first or those who in Queen Elizabeths time reviewed the Liturgy or whether they were made by the one and reviewed by the other I have no where found though I have taken no small pains in the search thereof But those few doctrinals which were contained in the Book of Common Prayer or deducible from it not being much taken notice of and the Homilies not confirm'd by that common Authority which was required in the Rubrick the Zuinglians or Gospellers took the opportunity to disperse their doctrines before the door of utterance should be shut against them or any publick course be taken to suppress their practices And this they did with so much diligence and cunning that they encreased exceedingly both in power and numbers of
assembled some Divines of especial note to set down their opinions which they drew into nine Assertions and sent so them to the Vniversity for the appeasing of those quarrels and thereupon his Majesty resolved thus that when such questions arise amongst Scholars the quietest proceeding were to determine them in the Vniversity and not to stuff the Book with all Conclusions Theological Out of which passage I observed First that the Attribute of Orthodoxal is ascribed to the said nine Assertions by none but Dr. Reynolds who termed them so and not by Dr. Barlow then Dean of Chester who related the conference and had been present at the making of the said Assertions being at that time one of the domestick Chaplains of Archbishop Whitgift And secondly That they were not made to be a standing Rule to the Church of England but only for the present pacifying of some differences which arose in Cambridge as is here acknowledged I observe thirdly that King James did utterly eject the motion as to the inserting of the said nine Assertions amongst the Articles of the Church leaving them to be canvased and disputed in the Schools as more proper for them And fourthly That being left to be disputed in the Schools they might be held in the Affirmative or in the Negative as best pleased the Respondent It was also moved by Dr. Reynolds That the book of Articles of Religion concluded 1562. might be explained in places obscure Ibid. p. 24. and enlarged where some things were defective And in particular he desired Pag. 25. that an explanation might be made of the 23d Article for ministring in the Congregation of the 25th touching Confirmation Pag. 37. and of the 37th concerning the Authority of the Pope of Rome Pag. 38. as also that these words Pag. 24. viz. That the intention of the Minister is not of the Essence of the Sacrament might be added in some fit place to the book of Articles But that which Dr. Reynolds did most insist upon was the 16th Article where it is said That after we have received the Holy Ghost we may depart from Grace The meaning whereof though he acknowledged to be sound yet he desired that because they may seem to be contrary to the Doctrine of Election and Predestination in the 17th Article those words may seem to be explained with this or the like addition viz. That neither totally nor finally Which motion or proposal concerning Dr. Overald more than any other he took occasion thereupon to acquaint his Majesty with that which had happened to him at Cambridge concerning the Estate of a justified man fallen into any grievous sin as Murder Treason Adultery and the like as hath been shewn at large in the former Chapter But the result of all was this that after a full debate and consideration concerning every one of the said Articles and the doubts moved about the same there was no cause found for altering any thing in any of them Pag. 41. and as little for the 16th as for any other For though the said Dr. Overald had declared it for his own opinion that he who was called and justified according to the purpose of Gods Election being brought into a state of wrath and damnation did neither fall totally from all the graces of God not finally from the possibility of being renewed again by Gods holy Spirit as before is said and that King James himself had left it to be considered whether the word Often might not be added to the 16th Article as thus viz. We may often depart from Grace c. yet being left to the consideration of the Prelates as were all the rest the said Article remained without any alteration as before they found it and as it still continueth to this very day But here is to be observed that upon the first motion concerning falling from Grace the Bishop of London took occasion to signifie to his Majesty how very many in these days neglecting holiness of life presumed too much of persisting in Grace laying all their Religion upon Predestination If I shall be saved I shall be saved which he termed a desperate Doctrine shewing it to be contrary to good Divinity and the true doctrine of Predestination wherein we should rather reason Ascendendo than Descendendo thus I live in obedience to God in love with my Neighbour I follow my occasion c. Therefore I trust God hath elected me and predestinated me to salvation not thus which is the usual course of Argument God hath predestinate and chosen me to life therefore though I sin never so grievously yet I shall not be damned for whom he once loveth he loveth to the end Whereupon he shewed his Majesty out of the next Article what was the doctrine of the Church of England touching Predestition in the very last Paragraph scilicet We must receive Gods promises in such wise as these be generally set forth to us in holy Scripture and in all our doings the Will of God to be followed which we have delivered to us in holy Scripture Which part of the Article his Majesty very well approved and after he had according to his manner very singularly discoursed on that place of Paul Work out your own salvation with fear and trembling he left it to be considered whether any thing were not to be added for the clearing of the Doctors doubt by putting in the word often or the like as thus We may often depart from Grace but in the mean time wished that the Doctrine of Predestination might be very tenderly handled and with great discretion left on the one side Gods omnipotency might be called in question by impeaching the doctrine of his Eternal Predestination or on the other a desperate Resumption might be arreared Ibid. p. 43. by inferring the necessary certainty of standing and persisting in Grace After which upon occasion of Dr. Overals discourse concerning his affairs at Cambridg his Majesty entred into a longer discourse of Predestination and Reprobation than before and of the necessary enjoyning Repentance and holiness of life with true Faith concluding that it was Hypocrisie and not true justifying faith which was severed from them For although Predestination and Election depend not upon any Qualities Actions or works of men which be mutable but upon Gods eternal and immutable decree and purpose yet such is the necessity of Repentance after known sins committed as that without it there could not be either Reconciliation with God or remission of those sins But here methinks I hear it said that though the King being then unacquainted with the Lambeth Articles Justific of the Fathers c. in pref thought not meet to put them amongst the Articles of this Church yet he liked it well enough in his Clergy of Ireland that they took them into their Confession and Bishop Bancroft had agreed to them before the Conference and that when he was Archbishop his Chaplain with his good liking
11. The great Disfranchisement and slavery obtruded on the English Clergy by the depriving of the Bishops of their Votes in Parliament 12. A brief discussion of the Question whether any two of the three Estates conspiring or angreeing together can conclude any thing unto the prejudice of the third BUT first before we fall on the Point it self and search into the Power ascribed by Calvin to the three Estates of every Kingdom we must first see what kind of men they are and of what condition who constitute the said Estates which being first setled and determined we shall the better be inabled to proceed accordingly in the enquiry after that Authority which our Author gives them of regulating the proceedings of the Sovereign Prince and putting a restraint on the exorbitant power of Kings In which we shall presume for granted what our Author gives us viz tres Ordines in singulis Regnis that in each several Kingdom there are three Estates and those three we shall prove to be though our Author is no otherwise to be understood the Clergy the Nobility the Common people which distribution of the Subject into three Estates as 't is very ancient so ws the distribution of them into three neither more nor less founded on good prudential motives and grounds of Polity For as judicious Bodin very well observeth should there be only two Estates and no more than so either upon such differences as might rise between them the one side would be apt to compel the other by force of violence or else aequatis Ordinum suffragiis Bodin de Repub l. 3. cap. ult the ballance being even between them their meetings would be many times dissolved without producing any notable effect to the benefit of the Common-wealth In which respect the counterpoise or addition of a third Estate was exceeding necessary ut alterutri sese adjungens utrumque conciliet that joyning unto either of the other two it might unite them both into one Opinion and advance the service of the publick And on the other side were there more than three opinionum multitudo the difference of Opinions and pretence of interesses would keep them at perpetual distance and hinder them from pitching upon any point in which all their purposes and aims were to be concentred So that the casting of the body of a people into three Estates seems most convenient for the furtherance of the publick service and of those three Estates the Priests or Clergy as we call them since the times of CHRIST have generally been accounted one For though Hippodamus whom Aristotle justly taxeth for defects in Polity ordained his three Estates to be the Souldiery Aristot Politic l. the Handicrafts-man and the Husbandman yet wiser Statists saw no reason that the two last should pass for several Estates or ranks of men being that both might be more fitly comprehended under the name and rank of the common people And therefore the Egyptians did divide the people into these three ranks the Priest which is respondent to the Christian Clergy the Souldier who carrieth most resemblance to the State of Nobles and those which lived by Trades and labours whom by one general name they called Operarii Diodor. Siculus as we now the Commons which course we find to be observed also by the ancient Gauls dividing their whole body into these three Orders the Druides who had the charge of matters which concerned Religion Caesar de Bello Gallico l. 6. the Equites who managed the affairs of War and then the Plebs or common people who were subordinate to the other two and directed by them How this division hath succeeded in the States of Christendom we shall see hereafter In the mean time we may take notice that the Priests of Egypt the Druides of Gaul and those who had the ordering of those services which concerned the gods by whatsoever name or Title they were known and called in other Countreys were not so tied unto the Altars and other ministerial Offices which concerned the gods as not to have some special influence in ordering the affairs of the Common-wealth The Priests of Egypt as we read in Aelian an Author of unquestioned credit possessed the highest seats of Judicature and were the only Judges which that people had Aelian in Varia histor l. 14. c. 34. Synesius Ep. 57. Judices apud Egyptios iidem quondam fuerunt qui sacerdotes as that Author hath it And so much is assured us by Synesius also a Christian Bishop of the East where he resembleth them in this particular to the Priests of Judah The like we find in Agathias of the Priests of Persia men better known in ancient Writers by the name of Magi Agathias in hist Porsic l. 2. of whom he telleth us eorum consilio publica omnia administrari c. that by their counsel and advice the principal affairs of the State were ordered rewards proportioned and conferred upon well-deservers and several punishments inflicted on the Malefactors according to the quality of the misdemeanor and finally that nothing was conceived to be rightly done quod Magnorum sententia non sit confirmatum which had not passed the approbation of these Priests or Magi. If we draw nearer towards the West and look into the Government of the State of Athens we shall find the chief authority thereof to consist in the Senate of 500 and in the famous Court of the Areopagites as was noted in the former Chapter in which the Priests or at the least the principal of that rank or order had both place and suffrage For in that honorary Edict which they made in favour of Hyrcanus we may clearly see that Dionysius the son of Asclepiades was one of the Priests Joseph Judaic Antiqu. l. 14. c. 16. and also one of the Prytanaei or Presidents of the Council as we call them now and that in calculating of the Voices 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dorotheus the chief Priest had the greatest stroke and pronounced the Edict to be passed And for the Court of Areopagites it consisted as before we told you of such and such alone as formerly had bore the Office of the nine Annual Magistrates whereof the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Rex Sacrorum whom we may English the chief Bishop had the second place Suidas in verbo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plutarch in Pericle And this appears yet further by a passage in the life of Pericles where we are told of his design for the abasing of the power of the Areopagites 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of which Court he was not any Member as the Author tells us in that he had never born the Office either of the Provost or the King or the Polemarchus or any of the six chief Justices So that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Rex Sacrorum or chief Bishop being of course to be admitted into the Court or Council of the Areopagites when his year was ended it
together Ex hisce simul sanè ex primo secundo libro hoc satis puto constabit per Annos amplius M. M. M. M. tam sacrorum regimen qua forense esset atque à functione facrâ ritè distinctum quam profanorum five res spectes five personas juxta jus etiam divinum ex Ecclesiae Judaicae populorumque Dei anteriorum disciplinâ perpetuâ ad eosdem attinuisse judices seu Magistratus ejusdem Religionis atque ad synedria eadem neutiquam omnino ex juris istius instituto aliquo sacrorum prosanorum instar Ecclesiarum seu Spiritualium laicorum seu teorporalium Nominibus nullatenus discriminata Seld. de syn praefat libr. secundi And so it did till Pope Nicolas made the one independent upon the other So that their disunion is a Popish Innovation for till his time the Judges of Church and State ever sate together affairs Sacred and Religious were scan'd and determined in the morning and those that were Secular and Civil in the afternoon There was not till that time any clashing between Moses and Aaron no prohibitions out of one Court to stop or evacuate the proceedings of another and then it was that Justice run down like a stream and Righteousness like a mighty River If it be said that there are many corruptions among Church-men and especially in Ecclesiastical Courts The answer is That Callings must be distinguish'd from persons or else those two noble professions of Law and Physick will fall under the same condemnation with Divinity No man of any sobriety will condemn either of those professions because there are some Empericks in the World who kill mens Bodies and some Petifoggers that intangle and ruine their Estates And I hope Divines may have some grains of allowance granted them as well as the Inns of Court and Chancery and the College of Physicians if they cannot let that Calling which is most innocent cast the first stone It cannot be hoped that there will in this Age be a Revival of the primitive usage of these two Jurisdictions But yet this ought to be seriously regarded by all who have any belief of a Deity and regard for their native Country I mean that either our English Monarchs might be totally excused from their Coronation-Oath or not be put upon a necessity of violating thereof Their Oath in favour of the Clergy is that they will grant and keep the Laws Customs and Franchises granted to the Clergy by the glorious King St. Edward their Predecessor according to the Laws of God Rushw Hist Collect. part 1◠pag. 204. the true profession of the Gospel established in this Kingdom agreeable to the Prerogative of the Kings thereof and the Ancient customs of the Realm But how this Oath is observed when the Bishops are infringed in their ancient and indisputable priviledges let it be considered by all persons of sober mind and principles And let it be declared what order of men in the whole Nation the King can rely upon with so much safety and confidence as upon the Bishops and that not only upon the account of their Learning Wisdom Sanctity and Integrity qualifications not every day to be met withal in State-Politicians but upon the score of Gratitude and Interest For 't is from their Prince that they derive their Honours Dignities Titles Revenues Priviledges Power Jurisdictions with all other secular advantages and upon this account there is greater probability that they will be faithful to his Concerns and Interests than those who receive nothing from him but the common advantages of Government But this argument is known too well by our Anti-Episcopal Democraticks And perhaps 't is the chief if not the only reason of their enmity against an Order of men of so sacred and venerable an Institution As for this little Treatise the Author of it is too well known unto this Nation to invite any Scholar to peruse it It was written when the Bishops were Voted by the House of Lords not to be of the Committee in the Examination of the Earl of Strafford For then it was that Dr. Heylyn considered the case and put these few Sheets as a MSS. into the hands of several of the Bishops that they might be the better enabled to assert and vindicate their own Rights It was only intended for private use and therefore the Reader is not to expect so punctual an accuracy as he may find in other Treatises of this Learned Author It has been perused by some persons of good Eminency for judgment and station in the Church of England and by them approved and commended All that is wished by the Publisher is that it may produce the effects which he proposes to himself in exposing it to publick view and that those Lords who are now Prisoners in the Tower and from whose tryal some have laboured to exclude the Bishops were able to give unto the World as convincing Evidence of their Innocency as that great and generous States man did who fell a Sacrifice to a prevailing Faction and whose Innocent Blood was so far from being a lustration to the Court as some thought it would have proved as it drew after it such a deluge of Gore as for many preceding years had never been spilt in this Kingdom But 't is not my design or desire to revive any of the Injustice or Inhumanities of the last Age. Suffice it to say that it was for this Apostolical Government of Bishops that King Charles the First lost his Kingdoms his Crown his Life And the exclusion of Bishops from Voting in causes of blood was the prologue to all those Tragical mischiefs that happened to that Religion and Renowned Prince And those who have the least veneration for his present Majesty cannot certainly conceive him a King of such slender and weak abilities as to permit Himself and Family to be ruined by those very methods with which his Father was before him De jure Paritatis Episcoporum OR The Right of Peerage vindicated to the BISHOPS OF ENGLAND SINCE the restoring of the Bishops to their place and Vote in the House of Peers I find a difference to be raised between a Peer of the Realm and a Lord of the Parliament and then this Inference or Insinuation to be built upon it that though the Bishops are admitted to be Lords of Parliament yet they are not to be reckoned amongst the Peers of the Realm the contrary whereof I shall endeavour to make good in this following Essay and that not only from the Testimony of approved Writers but from unquestioned Records Book-Cases Acts of Parliament and such further Arguments as may be able to evince the point which we have in hand But first perhaps it may be said that there is no such difference in truth and verity betwixt a Lord of Parliament and a Peer of the Realm but that we may conclude the the Bishops to be Peers of the Realm if they be once admitted to
Realm and in respect thereof of the House of Commons in Parliament Next to the Parliament the most renowned Judicatory of this Land is the Great Council of the Peers called by the King on sudden and emergent occasions which cannot safely stay the leisure of a Parliament for the prescribing of such remedies as the case requires and called so for no other reason but that it is a general meeting of the Bishops and Temporal Lords under the common name of Peers to give the King such Counsel and advice in his greatest difficulties as the exigencies of affairs shall suggest unto them which proves the Bishops to be Peers as well as any of the Temporal Lords Nor could it properly be called the Great Council of Peers if any but the Peers be invited to it The last example of which Council was that held at York about the latter end of September Anno 1640. upon the breaking in of the Scottish Rebels And the like Argument may be drawn from that Appellation which commonly is given to that place or Room wherein the Lords Spiritual and Temporal do consult together in the times of Parliament best known unto us by the name of the House of Peers and known unto us by that name for no other Reason but because it is appropriated to the use of the Peers that is to say the Nobles Spiritual and Temporal or the Bishops and the Temporal Lords for their Consultations And as they have the name of Peers and the Rights of Peerage so is there none of all the Antient Rights of Peerage which belong not to them as fully and as amply as to any of the Temporal Lords that is to say a necessary place and Vote in Parliament and a particular Writ of Summons to invite them to it the freedom of their persons from Arrests at the suit of a Subject not to be troubled with Essoynes or supplicavits in the Courts of Justice a power to qualifie their Chaplains to hold several Benefices not to have any Action against them tried except one Knight at the least be returned of the Pannel the Liberty of killing one or more of the Kings Deer in any of his Parks or Chases both in their going to the Parliament and returning home of which take this in General from our Learned Antiquary Cambden Brit. fol. 123. Inde Ecclesiastici illi omnibus quibus caeteri Regni Barones gavisi sunt immunitatibus nisi quod à Paribus non judicentur that is to say that they enjoy all priviledges and Immunities as the Lay Lords do but that they are not to be Judged by their Peers But first he is not certain that this exception their not being to be Judged by their Peers will hold good in Law and therefore leaves the resolution of that point to our Learned Lawyers sed an hoc sit Juris explorati dixerint ipsi Juris periti as his own words are And secondly the reason which he gives is no more than this that since by reason of the Canons they could not be Judges or Assessors in causa sanguinis they therefore were referred to a Common Jury of twelve Men in all publick Trials but by this reason they must either have no Trial at all or may as well be tried by their Peers as a Common Jury because they are disabled by those Canons from sitting in Judgment on the life of a Common Juror as well as of a Lord or Peer which I marvail Cambden did not see But weaker is the Reason which is given by Stamford in his Pleas of the Crown that is to say that Bishops are not to be tried by their Peers because they do not hold their place in Parliament Ratione Nobilitatis sed ratione officii and yet not only in regard of their Office eien en respect de lour possessions l'antient Baronyes annexes a lour dignitye but in regard of their possessions and those ancient Baronies which are annexed to their Sees which reason in my Judgment hath no reason at all for then the old Barons which were called to Parliament in regard of their Tenure as they were all until the time of King Richard the 2d could have no Trial by their Peers because they had no place in Parliament but in respect of their possessions or temporal Baronies and secondly the Bishops as before was proved are accounted Nobles and thereupon may challenge their place in Parliament not only ratione officii as anciently before the times of William the Conqueror but also ratione Nobilitatis since they were ranked amongst the Barons in regard of their Tenure Others perhaps may give this reason that Bishops in the former times were debarred from Marriage and that now holding their Estates and Honours only for term of life they are not capable of transmitting either unto their posterity which possibly may make the Laws less tender of them than they might be otherwise but then what shall we say of the Wives and Widows of the Temporal Lords who being either barren or past hope of Children shall notwithstanding be tried by their Peers according to the Statute of Henry the sixth Or put the case that any man should be created Earl or Baron for the time of his life or with a limitation to the Heirs of his body and either live unmarried or continue childless must he be therefore made incapable of a Trial by the Peers of the Realm because his Honours and his Life do expire together I think no reasonable man can say it and I hope none will It cannot be denied but that some Bishops have been tried by Common Juries that is to say Adam de Orlton Bishop of Hereford Thomas Lyld Bishop of Ely Thomas Merkes Bishop of Carslile John Fisher Bishop of Rochester and Thomas Cranmer Archbishop of Canterbury but then it is to be observed that none but Fisher suffered death on that account whether by reason of some illegality in their proceedings or in reference to their High and holy Callings it is hard to say And secondly we may observe that though in some confusions and disorder of times such Presidents may be produced as in matter of Fact yet the Case is not altogether so clear in point of Law as not to leave the matter doubtful as we heard before and that it was conceived by some Learned men of that profession that if those Bishops had desired to be tryed by their Peers it could not have been denied them in a course of Justice And therefore thirdly we observe that the Bishops of Hereford and Ely did trust so much to their dependance on the Pope and their exemption from the power of all secular Judges that they refused absolutely to be tryed by any but the Archbishop of Canterbury as the Popes Legate in this Kingdom which possibly might put their Enemies upon a course of enquiring into their offences by a Common Jury the parties being wilfully absent and not submitting to a Trial in due course of Law
belong also to Bishops 14. And of Lay-people if they walk unworthy of their Christian calling ibid. 15. Conjectural proofs that the description of a Bishop in the first to Timothy is of a Bishop strictly and properly called Page 233 CHAP. VI. Of the estate of holy Church particularly of the Asian Churces toward the later days of Saint John the Apostle 1. The time of Saint Johns coming into Asia Page 235 2. All the seven Churches except Ephesus of his Plantation ibid. 3. That the Angels of those Churches were the Bishops of them in the opinion of the Fathers Page 236 4. And of some Protestant Divines of name and eminency ibid. 5. Conclusive Reasons for the same Page 237 6. Who is most like to the Angel of the Church of Ephesus ibid. 7. That Polycarpus was the Angel of the Church of Smyrna Page 238 8. Touching the Angel of the Church of Pergamus and of Thiatyra ibid. 9. As also of the Churches of Sardis Philadelphia and Laodicea Page 239 10. What Successors these several Angels had in their several Churches Page 240 11. Of other Churches founded in Episcopacy by Saint John the Apostle ibid. 12. Saint John deceasing left the Government of the Church to Bishops as to the Successours of the Apostles Page 241 13. The ordinary Pastors of the Church Page 242 14. And the Vicars of Christ Page 243 15. A brief Chronologic of the estate of holy Church in this first Century Page 244 PART II. CHAP. I. What doth occur concerning Bishops and the Government of the Church by them during the first half of the second Century 1. OF the condition of the Church of Corinth when Clemens wrote unto them his Epistle Page 249 2. What that Epistle doth contain in reference to this point in hand Page 250 3. That by Episcopi he meaneth Bishops truly and properly so called proved by the scope of the Epistle Page 251 4. And by a text of Scripture therein cited ibid. 5. Of the Episcopal Succession in the Church of Corinth Page 252 6. The Canons of the Apostles ascribed to Clemens what they say of Bishops Page 253 7. A Bishop not to be ordained under three or two at least of the same Order ibid. 8. Bishops not barred by these Canons from any Secular affairs as concern their Families Page 254 9. How far by them restrained from the employments of the Common-wealth ibid. 10. The jurisdiction over Presbyters given to the Bishops by those Canons Page 255 11. Rome divided into Parishes or tituli by Pope Euaristus Page 256 12. The reasons why Presbyteries or Colleges of Presbyters were planted first in Cities ibid. 13. Touching the superiority over all the flock given to the Bishop by Ignatius Page 257 14. As also of the Jurisdiction by him allowed them Page 258 15. The same exemplified in the works of Justin Martyr Page 259 CHAP. II. The setling of Episcopacy together with the Gospel in the Isle of Britain by Pope Eleutherius 1. What Bishops Egesippus met with in his Peregrination and what he testifieth of them Page 260 2. Of Dionysius Bishop of Corinth and of the Bishops by him mentioned ibid. 3. How Bishops came to be ordained where none were left by the Apostles Page 261 4. The setling of the Gospel in the Isle of Britain by Pope Eleutherius Page 262 5. Of the Condition of the Church of Britain from the first preaching of the Gospel there till the time of Lucius Page 263 6. That Lucius was a King in those parts of Britain which we now call England Page 264 7. Of the Episcopal Sees here founded by King Lucius at that time Page 265 8. Touching the Flamines and Arch-flamines which those Stories speak of ibid. 9. What is most like to be the reason of the number of the Arch-bishopricks and Bishopricks here of old established Page 266 10. Of the Successors which the Bishops of this Ordination are found to have on true Record Page 267 11. Which of the British Metropolitans was antiently the Primate of that Nation Page 268 CHAP. III. The Testimony given to Episcopal Authority in the last part of this second Century 1. The difference betwixt Pope Victor and the Asian Bishops about the Feast of Easter Page 269 2. The interpleading of Polycrates and Irenaeus two renowned Prelates in the aforesaid cause Page 270 3. Several Councils called about it by the Bishops of the Church then being with observations on the same ibid. 4. Of the Episcopal Succession in the four prime Sees for this second Century Page 271 5. An Answer to some Objections made against the same Page 272 6. The great authority and esteem of the said four Sees in those early days ibid. 7. The use made of this Episcopal Succession by Saint Irenaeus Page 273 8. As also in Tertullian and some other Antients Page 274 9. Of the authority enjoyed by Bishops in Tertullians time in the administration of the Sacraments Page 275 10. As also in enjoyning Fasts and the disposing of the Churches treasury ibid. 11. And in the dispensation of the Keys Page 276 12. Tertullian misalledged in maintenance of the Lay-Presbytery Page 277 13. The great extent of Christianity and Episcopacy in Tertullians time concludes this Century Page 278 CHAP. IV. Of the Authority in the Government of the Church of Carthage enjoyed and exercised by Saint Cyprian and other Bishops of the same 1. Of the foundation and preheminence of the Church of Carthage Page 279 2. Of Agrippinus and Donatus two of Saint Cyprian's Predecessors ibid. 3. The troublesome condition of that Church at Cyprian's first being Bishop there Page 280 4. Necessitated him to permit some things to the discretion of his Presbyters and consent of the People Page 281 5. Of the Authority ascribed by Cyprian to the People in the Election of their Bishop Page 282 6. What power the People had de facto in the said Elections ibid. 7. How far the testimony rf the People was required in the Ordination of their Presbyters Page 283 8. The power of Excommunication reserved by Saint Cyprian to the Bishop only Page 284 9. No Reconciliation of a Penitent allowed by Cyprian without the Bishops leave and licence Page 285 10. The Bishop's power as well in the encouragement as in the punishment and censure of his Clergy Page 286 11. The memorable case of Geminius Faustinus one of the Presbyters of Carthage Page 287 12. The Bishop's power in regulating and declaring Martyrs Page 288 13. The Divine Right and eminent Authority of Bishops fully asserted by Saint Cyprian Page 289 CHAP. V. Of the condition and affairs of the two Patriarchal Churches of Alexandria and Antiochia 1. Of the foundation and first Professors of the Divinity-School in Alexandria Page 290 2. What is affirmed by Clemens one of those Professors concerning Bishops Page 291 3. Origen the Divinity Reader there permitted to expound the Scriptures in the presence of the Bishop of Caesarea ibid. 4. Contrary to