A DISCOURSE; SHOWING, Who they are that are now Qualified to Administer Baptism and the Lord's-Supper.  
Wherein the Cause of EPISCOPACY Is briefly Treated.  
By the Author OF A DISCOURSE Proving the Divine Institution of Water-Baptism.  
No Man taketh this Honour unto himself, but he that is called of God, as was Aaron,  Heb. 5.4. 
LONDON, Printed for C. Brome at the Gun, at West-end of St. Paul's; W. Keble white at the Swan in St. Paul's Churchyard; and H. Hindmarsh at the Golden-Ball over-against the Royal Exchange, Cornhill, 1698.   

THE PREFACE.  
THIS Discourse was Promised in that which I formerly Published, proving the Divine Institution of Water-Baptism; And was intended to have been Annexed to that, but some Delays prevented it.  
I can give no good Reason why it has stayed thus long, having made but little Addition to what was then done: But other things Intervened, and, as it is usual in Delays, the first in Design proves the last in Fact.  
The Subject of this has led me directly upon the larger Theme of Episcopacy; which having been so Elaboratly and so Often treated of, I intent not in this to Branch out into so wide a Field; but in a short compendious Method, to lay before the Quakers, and others of our Dissenters from Episcopacy, the Heart of the Cause, so far particularly as it concerns our present Subject, the Right of Admimistring the Sacraments of Christ.  
And to avoid the length of Quotations, when brought into the Discourse, and Dilated upon, I have, at the end, Annexed a small Index of Quotations out of the Primitive Fathers and Councils of the first 450 Years after Christ, to which the Reader may Recur, as there is occasion. And having them all in one view, may consider them more Entirely, and Remember them the better.  
I have Translated them for the sake of the English Reader, but have put the Originals in another Column, to justify the Translation; and for their sakes who may not have the Books at hand.   

The CONTENTS.  

SECT. I. The Necessity of an Outward Commission to the Ministers of the Gospel.  
The Case is Stated, as to those Quakers, for whose satisfaction this is Intended. Page 1  
I. Of Personal Qualifications requisite in the Administrators of the Sacraments. Page 2  
II. Of the Sacerdotal Qualification of an Outward Commission, as was given to Christ by God.  
III. By Christ to the Apostles, etc.  
iv By the Apostles to others.  
V Those others Impower'd to give it to others after them.   

SECT. II. The Deduction of this Commission is continued in the Succession of Bishops, and not of Presbyters.  
I. Either way it operates against the Quakers. Page 3  
II. The Continuance of every Society is Deduced in the Succession of the Chief Governors of the Society, not of the Inferior Officers. Page 4  
III. This shown, in Matter of Fact, as to the Church and the Succession of Bishops from the Apostles times to our Days; particularly here in England.  
iv The Presbyterian Plea considered, that Bishoprics were but single Parishes; and consequently, that every Presbyter was a Bishop; and their vain Logo-machy upon the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Page 5  
V. Argued from the Type of the Levitical Priesthood, which shown to be the Method of Christ, the Apostles, and Primitive Fathers. Page 7  
VI Whence the Case of Korah and the Presbyterians shown to be the same. And the Episcopal Supremacy as Plainly and Fully Established, as was that of Aaron and his Successors. Page 8  
VII. No Succession of Presbyters can be shown from the Apostles. Page 9  
VIII. The Pretence of Extraordinary Gifts, no Ground or Excuse for making of a Schism. Page 11   

SECT. III. Objection from the Times of Popery in this Kingdom; as if that did Un-church, and consequently break the Succession of our Bishops.  
I. This shown to be a Popish Argument. Page 17  
II. That Idolatry does not Un-church. Proved 

1. Because a Christian may be an Idolater. Page 18  
2. From the Type of the Church under the Law. Page 19    
III. Episcopacy the most opposite to Popery. ibid.  
iv Maladministration does Forfeit, but not Vacate a Commission, till it be Recalled. Page 21  
V Defects in Succession, no Bar to the Possessors, where there are none who Claim a Better Right. Page 23   

SECT. iv The Assurance and Consent in the Episcopal Communion, beyond that of any other.  
I. The Episcopal Communion of much greater Extent, and more Universal than all those who oppose it. Page 24  
II. And than the Church of Rome, if joined with them. ib.  
III. The Dissenters from Episcopacy, do all Deny the Ordination or Call of each other. Page 25  
IU. If the Quakers receive Baptism from any of these Dissenters, they have no Reason to expect the same Allowances as may be given to those of their own Communions.  
V The Episcopal Ordinations, and consequently their Right to Baptise, is owned by both Papists and presbyterians.   

SECT. V The Personal Sanctity of the Administrator of the Sacraments, tho' highly Requisite on his Part, yet not of Necessity, as to the Receivers, to convey to them the Benefits of the Sacraments: Because  
I. The Virtue comes not from the Minister, but from God alone. Page 26  
II. For this Cause (among others) Christ chose Judas to be an Apostle. Page 27  
III. God's Power is Magnified in the Meaness of His Instruments.  
IV. St. Paul Rejoiced at the Preaching of Evil Men Page 28  
V This confirmed by daily Experience.  
VI The Argument stronger as to the Sacraments. Page 29  
VII. The Fatal Consequences of making the Personal Holiness of the Administrator Necessary towards the Efficacy of the Sacraments. 

1. It takes away all Assurance in our Receiving of the Sacraments.  
2. It renders the Commands of Christ, of none Effect. Page 30  
3. It is contrary to the tenure of God's former Institutions; and puts us in a more uncertain Condition than they were under the Law.  
4. It was the Ancient Error of the Donatists; and Borders upon Popery.    
VIII. As great Sanctity to be found in the Clergy of the Church of England, as among any of our Dissenters. Page 32  
IX. There is, at least, a Doubt, in Receiving Baptism from any of our Dissenters. Which, in this case, is a Sin: Therefore security is only to be had in the Episcopal Communion.  
X. The Advantage of the Church of England, by Her being the Established Constitution, ever since, the Reformation.  
XI. That therefore nothing can excuse Schism from Her, but Her Enjoining something, as a Condition of Communion, that is contrary to the Holy Scriptures; which cannot be shown. Page 33  
XII. Therefore to Receive Baptlsm from the Church of England, is the greatest security which the Quakers can have of Receiving it from Proper Hands.  
XIII. An Answer to the Objection, That Baptism has not such Visible Effects amongst us, as the Quakers would desire. Page 34   

The Supplement.  
I. Some Authorities for Episcopacy, as Distinct from, and Superior to Presbytery, taken out of the Fathers and Councils in the first 450 Years after Christ. Page 35  
II. That the whole Reformation; even Calvin, Beza, and those of their Communion, were zealous Asserters of Episcopacy. Page 58    

A DISCOURSE Showing, who they are that are now qualified to Administer BAPTISM, and the LORD's SUPPER.  

SECT. I. The Necessity of an Outward Commission to the Ministers of the Gospel.  
SOme Quakers having perused my Discourse of Baptism, think the Quaker Arguments against it sufficiently Answered: And they have but one Difficulty remaining, that is, who they are (among the various Pretenders) that are duly Qualified to Administer it.  
And if satisfaction can be given to them herein, they promise a perfect Compliance to that Holy Institution.  
The Chief thing they seem to stand upon is the Personal Holiness of the Administrator; thinking that the spiritual Effects of Baptism cannot be conveyed by the means of an Unsanctifyed Instrument.  
But yet they Confess, that there is something else Necessary, besides the Personal Holiness of the Administrator: Otherwise, they would think themselves as much Qualified to Administer it as any others; because, I presume, they suppose themselves to have as great a Measure of the Spirit as other Men.  
This Requisite which they want, is that of Lawful Ordination.  
But the Presbyterians, Independents, and Baptists do pretend to this. Therefore their Title to it is to be Examined.  
And, that we may proceed the more clearly in this Matter, with Respect still to that Difficulty upon which the Quakers lay the stress; we will Inquire concerning those Qualifications which are Requisite in any Person that shall take upon him to Administer the Sacraments of Christ's Institution. And,  
These Qualifications are of two sorts, Personal or Sacerdotal.  
I. Personal. The Holiness of the Administrator. And, though this is a great Qualification to Fit and Prepare a Man for such an Holy Administration, yet this Alone does not sufficiently Qualify any Man to take upon him such an Administration.  
II. But there is moreover required, 2ly. A Sacerdotal Qualification, that is, an Outward Commission, to Authorise a Man to execute any Sacerdotal or Ministerial Act of Religion. For, This Honour no Man taketh unto himself, but he that is called of God, 
Heb. v. 4.  as was Aaron; so also Christ glorified not himself to be made an Highpriest; But he that said unto him, thou art my Son— Thou art a Priest, etc.  
Accordingly we find that Christ did not take upon Him the Office of a Preacher, till after that Outward Commission given to Him by a Voice from Heaven, at His Baptism; for it is written, Matth. iv. 17. From that time Jesus began to Preach: Then He Began; and He was then about Thirty Years of Age, Luke iii. 23. Now no Man can doubt of Christ's Qualifications, before that time, as to Holiness, Sufficiency, and all Personal Endowments. And if all these were not sufficient to Christ Himself, without an Outward Commission, what other Man can pretend to it upon the Account of any Personal Excellencies in Himself, without an outward Commission?  
III. And as Christ was outwardly Commissionated by His Father, so did not He leave it to His Disciples, every one's Opinion of his own sufficiency, to thrust himself into the Vineyard, but Chose Twelve Apostles by Name; and after them, Seventy others of an Inferior Order, whom He sent to Preach.  
IU. And as Christ gave outward Commissions, while He was upon the Earth, 
Act. xiv. 23.  so we find that His Apostles did Proceed in the same Method, after His Ascension. They ordained them Elders in every Church.  
V. But had they, who were thus Ordained by the Apostles, Power to Ordain others? Yes, 
Tit. 1.5 1 Tim. v 22.  For this cause left I thee in Crete, that thou shouldest— Ordain Elders in every City. Lay hands suddenly on no Man, etc. St. Clement, in his first Epistle to the Corinthians, writing concerning the Schism which was then risen up amongst them, says, Parag. 44. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  That the Apostles foreknowing there would be Contests concerning the Episcopal Name (or Office) did themselves appoint the Persons: And not only so, lest that might be said to be of force, only during their time. But that they afterwards established an Order how, when those whom they had Ordained should Die; others, fit and approved Men, should succeed them in their Ministry. Par. 43. that they who were entrusted with this Work, by God, in Christ, did Constitute these Officers.  
But this Matter depends not upon the Testimony of him, or many more that might be produced. It is such a Public Matter of Fact; That I might as well go about to quote particular Authors, to prove that there were Emperors in Rome, as that the Ministers of the Church of Christ were Ordained to succeed one another; and that they did so succeed.   

SECT. II. The Deduction of this Commission is continued in the Succession of Bishops and not of Presbyters.  
BUT here is a Dispute, whether this Succession was preserved in the Order of Bishops or Presbyters? or whether both are not the same?  
I. Answ. 1. This is the Contest betwixt the Presbyterians and us: But either way it operates against the Quakers, who allow of no Succession derived by outward Ordination.  
II. Answ. 2. But because the Design of this Discourse is to show the Succession from the Apostles, I answer that this Succession is preserved and derived only in the Bishops: As the continuance of any Society, is deduced in the Succession of the Chief Governors of the Society, not of the Inferior Officers. Thus in Kingdoms, we reckon by the Succession of the Kings, not of Sheriffs or Constables; and in Corporations by the Succession of the Mayors or other Chief Officers; not of the Inferior Bailiffs or Sergeants: So the Succession of the Churches is Computed in the Succession of the Bishops, who are the Chief Governors of the Churches; and not of Presbyters, who are but Inferior Officers under the Bishops.  
III. And, in this, the Matter of Fact is as Clear and Evident as the Succession of any Kings or Corporations in the World.  
To begin with the Apostles, we find not only that they Constituted Timothy Bishop of Ephesus, and Titus of Crete, as in the Subscriptions of St. Paul's Epistles to them: But, in Eusebius and other Ecclesiastical Historians, you have the Bishops named who were Constituted by the Apostles themselves, over the then famous Churches of Jerusalem, Antioch, Rome, and Alexandria, and many other Churches; and the Succession of them down all along.  
St. Polycarp, Bishop of Smyrna, was Disciple to St. John the Apostle; and St. Irenaeus, who was Disciple to St. Polycarp, was Constituted Bishop of Lions in France.  
I mention this, because it is so near us; for, in all other Churches, throughout the whole World, where ever Christianity was Planted, Episcopacy was every where Established, without one Exception, as is Evident from all their Records.  
And so it was with us in England, whither it is generally supposed, and with very good Grounds, that St. Paul first brought the Christian Faith. Clemens Romanus, in his First Epist. to the Corinthians, Paragr. 5. Says, that St. Paul went Preaching the Gospel to the farthest bounds of the West; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. by which Term Britain was then Understood. And Theodoret expressly Names the Britain's among the Nations Converted by the Apostles. (To. 4. serm. 9 p. 610.) And Eusebius in his Evangelical Demonstration, (l. 3. c. 7. p. 113.) Names likewise the Britain's, as then Converted.  
But whether St. Paul, or, as some Conjecture, Joseph of Arimathea, or any other Apostolical Person was the first who Preached Christ in England, it matters not, as to our Present Purpose; who Inquire only concerning Episcopacy; And it is Certain by all our Histories; that as far up as they give us any Account of Christianity in this Island, they tell us likewise of Bishops; and the Succession of this Church of England has been Deduced in the Succession of Bishops, and not of Presbyters. And particularly in the Diocese of London, which was the first Archi-Episcopal See, before Augustin the Monk came hither, after which it was Established in Canterbury. And the Saxon Writers have Transmitted the Succession of their Bishops in Canterbury, Rochester, London, etc.  
And in Countries so Remote and Barbarous as Island itself we find the same care taken; Ara or Aras an Islandish Priest Surnamed Hinfrode the Leurned, who flourished in the Eleventh Century, and was 25 Years Old when Christianity was brought thither, in his Book of that Country written in Islandish, has Transmitted to Posterity, not only the Succession but the Genealogies of the Bishops of Skalholt and Hola (the two Episcopal Sees of Island) as they Succeeded one another in his Time. I mention this of Island, to show that Episcopacy has Extended itself Equally with Christianity, which was carried by it, into the Remotest Corners of the Earth; upon which account the Bishops of Skalholt and Hola, and their Succession, are as Remarkable Proofs of Episcopacy, tho' not so Famous as the Bishops of Canterbury and London.  
iv If the Presbyterians will say (because they have nothing left to say) that all London (for Example) was but one Parish▪ and that the Presbyter of every other Parish was as much a Bishop as the Bishop of London; because the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bishop and Presbyter are sometimes used in the same ●e●… They may as well prove that Christ was but a Deacon, because He is so called, Rom. xv. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which we rightly ●ra●● are a Minister: And Bishop signifies an Overseer, and Presbyter an Ancient Man, or Elder Man; whence our Term of Alderm●n And this is as good a Foundation to Prove that the Apostles were Aldermen, in the City acceptation of the Word; or that our Aldermen are all Bishops and Apostles, as to Prove that Presbyters and Bishops are all one, from the Childish Gingle of the Words.  
It would be the same thing, if one should undertake to Confront all Antiquity, and Prove against all the Histories, that the Emperors of Rome were no more than Generals of Armies, and that every Roman General was Emperor of Rome; because he could find the word Imperator sometimes applied to the General of an Army.  
Or as if a Common-wealth-man should get up, and say, that our former Kings were no more than our Dukes are now; because the Style of Grace, which is now given to Dukes, was then given to Kings.  
And suppose that any one were put under the Penance of Answering to such Ridiculous Arguments; what Method would he take, but to show that the Emperors of Rome, and former Kings of England, had Generals of Armies and Dukes under them, and Exercised Authority over them?  
Therefore when we find it given in Charge to Timothy, the first Bishop of Ephesus, how he was to Proceed against his Presbyters, when they Transgressed▪ to Sat in Judgement upon them, Examine Witnesses against them, and pass Censures upon them, it is a most Impertinent Logo●…chy to argue from the Etymology of the Words, that notwithstanding of all this, a Bishop and a Presbyter are the same thing. Therefore that one Text, 1 Tim. v. 19 is sufficient to silence this Pitiful Clamour of the Presbyterians; our English reads it, against an Elder, which is the Literal Translation of the word Presbyter, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, against a Presbyter receive not an Accusation, but before two or three Witnesses, and, them that sin Rebuke before all, that others also may fear. Now, upon the Presbyterian Hypothesis, we must say that Timothy had no Authority or Jurisdiction over that Presbyter, against whom he had Power to Receive Accusations, Examine Witnesses, and pass Censures upon him: And that such a Presbyter had the same Authority over Timothy— which is so Extravagant and against Common Sense, that I will not stay longer to Confute it; and think this enough to have said concerning the Presbyterian Argument from the Etymology of the words Bishop and Presbyter.  
And this likewise Confutes their other Pretence, which I have mentioned, that the Ancient Bishoprics were only Single and Independent Congregations, or Parishes. This is a Topick they have taken up but of late (being Beaten from all their other Holds) and Launched by Mr. David Clarkson, in a Book which he Entitules Primitive Episcopacy; which has given occasion to an Excellent Answer, by Dr. Hen. Maurice, called A Defence of Diocesan Episcopacy, Printed 1691. which, I suppose, has ended that Controversy, and hindered the World from being more troubled upon that Head. And their other little Shift, and as Groundless, that the Primitive Bishops were no other than their Moderators, advanced more lately by Gilb. Rule late Moderator of the General Assembly in Scotland, has been as Learnedly, and with great Clearness of Reason, Confuted by the Worthy J. S. in his Principles of the Cyprianick Age, Printed 1695.  
But, as I said, that Text, 1 Tim. v. 19 has made all these Pretences wholly useless to the Presbyterians: For supposing their most Notorious false supposition, as if the Bishoprics of Jerusalem, Rome, Alexandria, or London, consisted but of one single Congregation, and that such Bishops had no Presbyters under them; but that all Presbyters were Equally Bishops; I say, supposing this, than it must follow from what we Read of Timothy, that one Bishop or Presbyter had Jurisdicton over other Bishops or Presbyters, which will Destroy the Presbyterian Claim of Parity, as much as their Confession to the Truth, and plain Matter of Fact, that Bishops had Presbyters under their Jurisdiction; and that they were Distinct Orders: Notwithstanding that a Bishop may be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Deacon, or Minister of Christ; and likewise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, an Elder or Grave Man, which is a Term of Magistracy and Dignity, and not tied to Age. And a Presbyter may likewise, in a sound Sense, be called a Bishop, that is, an Overseer or Shepherd, which he truly is over his Particular Flock; without denying at all his Dependence upon his Bishop and Overseer:  
V As under the Term of Priest, the Highpriest was Included, without Destroying his Supremacy, over the other Priests. Against which Korah and his Presbyters, or Inferior Priests arose. And if the Presbyterians will take his word, whom, of all the Fathers, they most Admire, and Quote often on their side, that is, St. Jerom, he will tell them, in that very Epistle (ad Evagr.) which they Boast favours them so much, That what Aaron, and his Sons, and the Levites were in the Temple, that same are Bishop, Presbyter, and Deacon in the Church.  
And long before him, Clemens Romanus in his 1 Epist. to the Corinthians, makes frequent Allusion to the Episcopacy of the Levitical Priesthood, and argues from thence to that of the Christian Church. Thus Paragraph 40. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  To the Highpriest (says he) were allotted his proper Offices; to the Priests, their proper place was assigned; and to the Levites their services were appointed; and the Laymen were Restrained within the precepts to Laymen. And Paragraph 42. he applies that Scripture, Isa. LX. 17. to the Officers of the Christian Church, and renders it thus; I will Constitute their Bishops in Righteousness, and their Deacons in Faith. The Greek Translation of the LXX has it thus. I will give thee Rulers (or Princes) in Peace; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  and thy Bishops in Righteousness.  
It was the frequent Method of these Primitive Fathers to Reason thus from the Parallel 'twixt the Law and the Gospel, the one being an Exact Type of the other, and therefore being fulfilled in the other. And in this they followed the Example of Christ, and the Apostles, who argued in the same manner, as you may see Matth. v. 1 Cor. x. the whole Epistle to the Hebrews, and many other Places of the New Testament.  
VI Now the Presbyterians are desired to show any one Disparity betwixt their Case and that of Korah; who was a Priest of the second Order, that is, a Presbyter; and withdrew his Obedience from the Highpriest with other Mutinous Levites: For, there was no matter of Doctrine or Worship betwixt them and Aaron; nor any other Dispute but that of Church-Government. And, by the Parallel betwixt the Old Testament and the New, Korah was a Presbyterian, who Risen up against the Episcopacy of Aaron. But this Case is brought yet nearer home; for, we are told (Judas xi.) of those under the Gospel, who perish in the gainsaying of Korah: And in the Epist. of Clem. Rom. to the Corinthians before Quoted, Paragraph 43. He plainly applies this Case of Korah, to the state of the Christian Church; showing at large, that as Moses, by the Command of God, Determined the Pretensions of the Twelve Tribes to the Glory of the Priesthood, by the Miraculous Budding of Aaron's Rod, which was after the Schism and Punishment of Korah and his Company. So likewise, he says, the Apostles soreknowing, by Christ, that Dissensions would arise also in the Christian Church, by various Pretenders to the Evangelical Priesthood, did Settle and Establish, not only the Persons themselves; But gave Rules and Orders for continuing the Succession after their Deaths, as I have before Quoted his Words. So that it is plain from hence, That the Evangelical Priesthood, is as Positively, and Certainly Established, and Determined, in the Succession of Ecclesiastical Ordination, as the Levitical was, in the Succession of Aaron. And consequently, that the Rebellion of Presbyters from under the Government of their Bishops, is the same Case as the Rebellion (for so it is called, Numb. xvii. 10.) of Korah and his Levites, against Aaron; who had as good a Pretence against him from the word Levite, which was Common to the whole Tribe; as the Presbyterians have against Bishops, from the Name Bishop and Presbyter, being used sometimes promiscuously, and applied to the Clergy in General; which is a Term that Includes all the Orders of the Church, as Levite did among the Jews.  
VII. But, to leave the fruitless Contest about Words, let this Matter be Determined, as other Matters of Fact are.  
If I pretend to succeed any Man in an Honour or Estate, I must name him who had such an Estate or Honour before me; and the Man who had it before him; and who had it before him; and so up all the way to him who first had it; and from whom all the rest do derive; and how it was lawfully deduced from one to another.  
This the Bishops have done, as I have shown; and can name all the way backward, as far as History goes, from the Present Bishop of London, (for example) to the first Plantation of Christianity in this Kingdom: So, from the present Bishop of Lions up to Irenaeus the Disciple of St. Polycarp, as before is told. The Records are yet more certain in the Great Bishoprics of Rome, Antioch, Alexandria, and others, while they lasted in the World. And tho' the Records may not be Extant of every small Bishopric, which was less taken notice of; as the Names of many Kings are lost, in obscure Nations; of many Mayors or Sheriffs, who, notwithstanding have as certainly Succeeded one another, as where the Records are Preserved. I say, tho' every Bishop in the World cannot tell the Names of all his Predecessors up to the Apostles, yet their Succession is certain: And in most Christian Nations there are Bishops who can do it; which is a sufficient Proof for the rest, all standing upon the same Bottom, and being Derived in the same Manner.  
Now, to Balance this, it is Desired, that the Presbyterians would show the Succession of any one Presbyter in the World, who was not likewise a Bishop, in our acceptation of the Word, in the like manner, from the Apostles.  
Till when, their small Criticisms upon the Etymology of the Words, Bishop or Presbyter, is as poor a Plea, as if I should pretend to be Heir to an Estate, from the likeness of my Name to somebody who once had it.  
And here I cannot choose but apply the Complaint of our Saviour, John v. 43. If any come, in the Name of Christ, that is, by a Commission from Him, derived down all the way, by Regular Ordination, him ye will not Receive: Nay, tho' he be otherwise a Man without Exception, either as to his Life and Conversation, or as to his Gifts and Sufficiency for the Ministry; you make this his Commission an Objection against him: For that Reason alone, you will not accept him. But, if another come in his own Name, that is, with no Commission, but what he has from himself; his own Opinion of his own Worthiness; giving out that himself is some Great One, (Act. viij. 9) him ye will Receive, and Fellow and Admire him; Heaping to yourselves Teachers, having Itching Ears, as it was Prophesied of these most degenerate Times, 2 Tim. iv. 3.  
But as to those well-disposed Quakers, for whose Information Chief I have wrote this Discourse, I must suppose that their Inquiry is wholly concerning the several Titles of Bishops, Presbyterians, Independents, etc. to the true Succession from the Apostles: That it may thereby be known, to which of all these they ought to go for Baptism.  
This I have shown, in behalf of Episcopacy; and put the Presbyterians to prove their Succession, in the Form of Presbytery, which they can never do: Because, as I have said before, the Chronology of the Church does not Compute from the Succession of the Presbyters, but only of the Bishops, as being the Chief Governors of the Church. And therefore, tho' in many Bishoprics, the Roll of their Bishops is preserved from the Apostles to this Day; yet there is not one bare Presbyter, that is, the Minister of a Parish, and no more, no not in all the World, who can give a Roll of his Predecessors, in that Parish, half way to the Apostles, or near it: For, from the first Plantation of Christianity, the Church was Divided into Bishoprics; this was necessary for the Government of the Church: But it was not so early subdivided into Parishes. The Presbyters, at first, attending upon the Bishop, were sent out by him, to such Places, and for such Time as he thought fit; and Returning, gave Account of their Stewardships, or were Visited, and Changed by him, as he saw Cause: And therefore, tho' one might come after another, in the Place where he had Ministered before; yet they could not Properly be said to Succeed one another; as (to speak Intelligibly to the Quakers) many of them do Preach after G. Fox, yet none of them are said to Succeed him.  
I have been thus long upon the Presbyterians, because they only, of all our Dissenters, have any Pretence to Succession. And what I have said, as to them, must Operate more strongly against the later Independent, Baptist, etc. who have not the Face to Pretend to Succession, but set up merely upon their own pretended Gifts.  
VIII. But what are these Gifts, which they so Highly Boast?  

1. An Inward, and more than Ordinary Participation of the Graces of the Holy Spirit.  
2. A Fluency and Powerfulness in Preaching and Praying.   
I know of no other Gifts that any of our Dissenters pretend to, unless they will set up for Miracles, as G. Fox, etc. And other Dissenters did likewise pretend to the same, at their first setting out, to amuse the People; but (as the Quakers) have let it drop afterwards, to stop any further Examination of it; having already served their Turn by it.  
But, as to these pretended Gifts, if we may trust to our Saviour's Rule, of knowing the Tree by its Fruits, we cannot think it the Holy Spirit of which these Men did partake, who filled these three Nations with Blood and Slaughter; and whose Religion was never otherwise Introduced, than by Rebellion, in any Country whither-soever it has yet come.  
And as to that Volubility of Tongue, which they Boast, as the main Proof of their Mission, we have found it by Experience, that a little Confidence and Custom, will Improve very slender Judgements, to great Readiness in that sort of Talon.  
And the Powerfulness which is found in it by some, who are affected with a Dismal Tone, Wray Faces, and Antic Gestures, is not more but less, if there be either Method or Sense in the Discourse: Which shows their Passion to proceed not from Reason, but Imagination.  
The Scots Presbyterian-Eloquence affords us Monstrous Proofs of this; but not so many, as you may have from Eye and Ear-Witnesses.  
Such Course, Rude, and Nasty Treatment of God, as they call Devotion; as in itself, it is the highest Affront to The Divine Majesty; so has it Contributed, in a very great Measure, to that wild Atheism, which has always attended these sort of Inspirations: It seeming to many, more Reasonable to Worship no God at all, than to set up one, on purpose to Ridicule Him.  
But this sort of Enthusiasm presumes upon a Familiarity with God, which breeds Contempt, and Despises the Sobriety of Religion, as a low Dispensation. I Recommend to the Reader that Excellent Sermon, upon this Subject, of Dr. Hicks, called The Spirit of Enthusiasm Exorcised. And I desire those to consider, who are most taken with these seeming Extraordinary Gifts of Volubility and Nimbleness in Prayer, that the most Wicked Men are capable of this Perfection; none more than Oliver Cromwell, especially when he was about some Nefarious Wickedness: He continued most Fluently in this Exercise, all the time that his Cutthroats were Murdering of his Royal Master. And his Gift of Prayer was greatly Admired. Major weir of Edinborough, was another great Instance, who was strangely Adored for his Gifts, especially of Prayer, by the Presbyterians in Scotland; while, at the same time, he was wallowing in the most Unnatural and Monstrous Sins. See his Stupendous Story in Ravillac Redivivus.  
There are many Examples of this Nature, which show that this Gift is attainable by Art. Dr. wilkins (the Father of the Latitudinarians) has given us the Receipt, in his Gift of Prayer.  
Yet none of the Performances of these Gifted-men are any ways Comparable (as to the wonderful Readiness in which they Boast) to the Extempore Verses of Westminster School, which Isaac Vossius could not believe to be Extempore, till he gave the Boys a Theme, which was senes bis Pueri, and he had no sooner spoke the Words, but he was immediately Pelted with Ingenious Epigrams from four or five Boys.  
So that this Volubility in Prayer, which is the Gift our Dissenters do most Glory in, may be deduced from an Original far short of Divine Inspiration.  
But suppose that they had really those wonderful Gifts which they pretend to, yet were this no ground at all to Countenance or Warrant their making a Schism, upon that Account.  
This Case has been Ruled in a Famous and most Remarkable Instance of it, which God was pleased to permit, (for the future Instruction of His Church) at the first setting out of the Gospel, in the very Days of the Apostles.  
Then it was that Christ, having Ascended up on High, gave many and miraculous Gists unto Men; which was necessary towards the first Propagation of His Gospel, in Opposition to all the Established Religions and Governments then in the World, and under their Persecution.  
But these Gifts of Miracles did not always secure the Possessors from Vanity, and an high Opinion of themselves, to the disparagement of others; and even to break the Order and Peace of the Church, by advancing themselves above their Superiors; or thinking none Superior to themselves.  
The Great Apostle of the Gentiles was not freed from the Tentation of this; whom the Messenger of Satan was sent to buffet, lest he should be Exalted above measure, through the Abundance of the Revelations which were given to him, 2 Cor. xii. 7. Nay more, our Blessed Saviour tells of those who had miraculous Gifts bestowed upon them, and yet should be finally Rejected, Matth. seven. 22, 23. Therefore He Instructs His Disciples not to Rejoice in those Miraculous Gifts which he bestowed upon them, but rather that their Names were written in Heaven, Luke x. 20. which supposes, that they might have such Gifts, and yet their Names not be written in Heaven.  
And when He taught them how to Pray, He added no Petition for such Gifts, but only for the Remission of their Sins, and the Sanctifying Graces of the Holy Spirit; which are, as most Pre●itable to Us, so most Precious in the sight of God.  
Now some who had these Miraculous Gifts made ill use of them, and occasioned a great Schism (the first in the Christian Church) at Corinth. They were Exalted above Measure, in their own Gifts; and therefore Refused to submit themselves to those who were their Superiors in the Church (who, perhaps, had not such Gifts as they had) but set up for themselves, and drew Parties after them, who were Charmed with their Extraordinary Gifts; thinking that the Participation of the saving Graces of the Holy Spirit must there Chief be Communicated, where God had bestowed such wonderful Gifts. And they laid more stress upon the Personal Qualifications of these Ministers of God, than upon the observance of that Order and Constitution which He had Commanded; which was, in Effect, preferring Men to God, and trusting to the Instruments rather than to the Author of their Religion; as if through the Power and Holiness of the Administrators of God's Institutions, and not from Him alone, the Graces which were Promised to the due Observance of them, were conveyed. Act. iii. 12.  
And this, as it turned Men from God, to Trust in Man, so, as a necessary Consequence of it, it begot great Emulations among the People for one Teacher against another, even (sometimes) when it was not the Fault of the Teachers. For People being once let lose from Government and Order, to follow the Imaginations of their own Brain, will run farther than their first Seducers did Intent; and will Carve for themselves.  
Thus, in the Schism of the Church at Corinth, one was for Paul, another for Apollo's, another for Cephas, etc. much against the Minds of these good Apostles; but having been once unsettled by the Pride and Ambition of Seducers, they Heaped to themselves Teachers, having itching Ears; and made Divisions among themselves, Pretendingly in behalf of Christ and His Apostles, but in Effect, tending to Divide Christ and His Apostles, as all Schisms do.  
Against these St. Paul Disputes with wonderful force of Reason and Eloquence; particularly in the xii Chap. of his first Epistle to these same Corinthians; wherein, from the Parallel of the Unity of Members in the same Body, he admirably Illustrates, That the many Different and Miraculous Gifts which were then Dispensed all from the same Spirit, could be no more an Argumeut for any to Advance himself beyond his own Station in the Church, than for one Member of the Body, tho' an Eye or a Hand, the most Useful or Beautiful, to Glory itself against the Inferior Members (who are all Actuated by the same Soul) or not to be Content with its Office and Station in the Body, and due Subordination to the Head. Thence the Apostle goes on, and makes the Application in the xiiith. Chap. That the most Exalted Spiritual or even Miraculous Gifts could not only not Excuse any Schism to be made in the Body, that is, the Church; But that if any who had such Gifts, did not employ them for the Preservation of the Unity of the Church, which is very properly Expressed by Charity, i.e. Love for the whole Body, such Gifts would Profit him Nothing, lose all their Virtue and Efficacy, as to the Possessor, and be rather an Aggravation against him, than any Excuse for him, to withdraw his Obedience from his lawful Superiors, and Usurp the Office of the Head; and so make a Schism in the Body, upon the account of his Gifts; which tho' they were as great as to speak with the Tongues of Men and Angels; to understand all Mysteries, and all Knowledge; to have all Faith, even to Remove Mountains; and such a Zeal as to give all his Goods to the Poor, and his very Body to be Burned, yet, if it be done in Schism, out of that Love and Charity which is due to the Body, and to its Unity, all is Nothing, will profit him nothing at all.  
And no wonder, when all that Heavenly Glory in which Lucifer was Created, could avail him nothing, 
Judas 6.  when he kept not his first Principality, but Aspired Higher, and made a Schism in the Hierarchy of Heaven.  
How then shall they who have (as St. Judas expresses it) left their own Habitation, or Station in the Church, and advanced themselves above their Bishops, their lawful Superiors, the Heads and Principles of Unity, next and immediately under Christ, in their Respective Churches, upon pretence of their own Personal Gifts and Qualifications, and thereby make a Schism in the Terrestrial Hierarchy of the Church; which is the Body of Christ, 
Eph. 1.23.  the Fullness of him who Filleth all in all: How shall they be Excused for this, whose pretended Gifts are in nothing Extraordinary, except in a Furious Zeal without Knowledge, and a Volubility of Tongue, which proceeds from a Habit of Speaking without Thinking; and an Assurance that is never out of Countenance for Ten Thousand Blunders, which would Dash and Confound any Man of Sense or Modesty, or that considered the Presence of God, in which he spoke?  
If those truly Miraculous Gifts, which were made a Pretence for the Schism at Corinth, were not sufficient to justify that Schism: How Ridiculous and much more wicked is the Pretence of our Modern Gifted-men, who have pleaded their Delicate Gifts as a sufficient Ground for all that Schism and Rebellion which they have Raised up amongst us?  
If the real Gifts and Inspirations of the Holy Spirit were Stinted and Limited by the Governors of the Church, to avaid Schism and Confusion in the Church: If the Prophets were Confined as to their Number, 
1 Cor. xiv. from v. 26.  to Two, or at the most Three at a time; some ordered to hold their Peace, to give place to others; others to keep silence for want of an Interpreter; and the Women (tho' Gifted or Inspired as many than were) totally silenced in the Church, 
1 Tim. 11.12.  or Public Assemblies: What Spirit has Possessed our Modern Pretenders to Gifts, that will not be subject to the Prophets, nor to the Church, nor to any Institutions whether Divine or Humane! But if their Superiors pretend to Direct them in any thing, they cry out, what! will you stint the Spirit! And think this a sufficient Cause to break quite lose from their Authority, and set up an open Schism against them, upon Pretence of their wonderful Gifts forsooth!  
That first Schism in the Church of these Corinthians was vigorously opposed by the Apostles and Bishops of the Church, at that time. They, like good Watchmen, would not give way to it, knowing the fatal Consequences of it.  
This produced Two Epistles from St. Paul to the Corinthians, and Two to them from St. Clement, than Bishop of Rome, which are preserved, and handed down to us. It was this same occasion of Schism, which so early began to Corrupt the Church, that led the Holy Ignatius (who flourished in that same Age) to press so Earnestly in all his Epistles to the several Churches to whom he wrote, the Indispensable obligation of a strict Obedience to their Respective Bishops. That the Laity should submit themselves to the Presbyters and Deacons, as to the Apostolical College under Christ; and that the Presbyters and Deacons; as well as the Laity, should Obey their Bishop, as Christ Himself; whose Person he did Represent: That therefore whoever kept not Outward Communion with his Bishop, did forfeit his Inward Communion with Christ: That no Sacraments were Valid, or Acceptable to God, which were not celebrated in Communion with the Bishop. That nothing in the Church should be done, nor any Marriage Contracted without the Bishop's Consent, etc. As you will see hereafter.  
These clear Testimonies forced the Presbyterians (because they were not in a Temper to be Convinced) to deny these Epistles of St. Ignatius to be Genuine. But they have been so fully Vindicated, particularly by the most Learned Bishop of Chester, Dr. Pearson, as to silence that Cavil, and leave no Pretence remaining against Episcopacy in that Primitive and Apostolical Age.   

SECT. III. Objection from the Times of Popery in this Kingdom; as if that did Un-Church, and consequently break the Succession of our Bishops.  
I must now Account for an Objection, which with some, seems a mighty one, even enough to overthrow all that I have said concerning the Succession of our Bishops: And that is, the long Midnight of Popery, which has, in old Time, Darkened these Nations.  
Well. The Succession, of which I have been speaking, was no Part of that Darkness; and we have, by God's Blessing, recovered ourselves, in a great Measure, from that Darkness. But that Darkness was such, as, with some, to Destroy the Episcopal Succession; because, as they say, such great Errors, especially that of Idolatry, does quite Un-church a People; and consequently must break their Succession.  
I. This, by the way, is a Popish Argument, tho' they that now make it, are not a ware of it. For the Church of Rome argues thus, That Idolatry does Un-church; and therefore, if she was Idolatrous, for so long a time as we charge upon her, it will follow that, for so many Ages, there was no Visible Church, at least, in these Western Parts of the World. And Arianism (which is Idolatry) having broke in several times upon the Church; if Idolatry did quite Un-church; and Break the Succession, there would not be a Christian Church hardly left in the World. The Consequence of which would be as fatal to the Church of Rome, as to us: Therefore let her look to that Position, which she has advanced against us, that Idolatry does Un-church.  
II. But that it does not Un-church, I have this to offer against those Papists, Quakers, and Others who make the Objection.  
I. If it does quite Un-church, then could no Christian be an Idolater; because, by that, he would, ipso facto, cease to be a Member of the Christian Church: But the Scripture does suppose that a Christian may be an Idolater: Therefore Idolatry does not Un-church. The Minor is proved, 1 Cor. v. 11. If any Man that is called a Brother (that is, a Christian) be a Fornicator, or Covetous, or an Idolater— Nay, Eph. v. 5. a covetous man is called an Idolater; and Col. iii. 5. Covetousness is Idolatry. So that, by this Argument, Covetousness does Un-church. If it be said, that Covetousness is called Idolatry, only by Allusion, but that it is not Formal Idolatry: I know no Ground for that Distinction. The Scripture calls it Idolatry, and makes no Distinction. But,  
2dly, In the first Text quoted, 1 Cor. v. 11. both Covetousness and Idolatry are Named; so that, you have both Material and Formal, or what other sort of Idolatry you please to fancy.  
I grant, that, in one sense, Idolatry does Un-church; that is, while we continue in it, it renders us Obnoxious to the Wrath of God; and forfeits our Title to the Promises which are made to the Church in the Gospel: But, so does Fornication, Covetousness, and every other Sin, till we Repent, and Return from it. But none of these Sins do so Un-church us, as to Exclude our Returning to the Fold, by sincere Repentance; or to need a second Baptism, or Admission into the Church: Neither does Idolatry. Do I then put Idolatry upon the level with other common Sins? No, far from it. Every Scab is not a Leprosy; yet a Leper is a Man, and may Recover his Health. Idolatry is a fearful Leprosy; but it does not therefore quite Un-church, nor throw us out of the Covenant. For, if it did, then would not Repentance heal it; because Repentance is a great Part of the Covenant. And therefore, since none deny Repentance to an Idolater; it follows that he is not yet quite out of the Covenant. Some of the Ancients have denied Repentance to Apostasy, yet granted it to Idolatry; which shows that they did not look upon Idolatry to be an absolute Apostasy; for every Sin is an Apostasy, in a Limited sense.  
2. Let us, in this Disquisition, follow the Example before mentioned, of the Apostles and most Primitive Fathers, to measure the Christian Church with its exact Type, the Church under the Law; which are not Two Churches, but Two States of the same Church, for it is the same Christian Church, from the first Promise of Christ, Gen. iii. 15. to the End of the World. And therefore it is said, Heb. iv. 2. That the Gospel was Preached unto Them, as well as unto Us. And these two States of the Church, before and after Christ, do Answer, like a pair of Indentures to one another; the one being, to an jota fulfilled in the other. 
Matth. v. 18.   
Now we find frequent Lapses to Idolatry in the Church of the Jews: Yet did not this Un-church them; no, nor deprive them of a competent measure of God's Holy Spirit; as it is written, Neh. ix. 18, 20. Yea, when they had made them a molten calf, and said, this is thy God— yet thou, in thy manifold Mercies, forsookest them not— Thou gavest thy good spirit to instruct them, etc.  
And let it be here observed, That tho' God sent many Prophets to Reprove the great Wickedness and Idolatry, as well of their Priests as People; yet none of these Holy Prophets did separate Communion from the Wicked Priests: They would not join in their Idolatrous Worship; but in all other Parts, they joined with them; and set up no opposite Priesthood to them. So little did the Prophets think that their Idolatry had either Unchurched them, or broke the Succession of their Priests; or that it was Lawful for any, how Holy soever, to usurp upon their Priesthood, and supply the Deficiencies of it to the People. And apply to this, what I have before shown, in the words of St. Clement, whose Name is written in the Book of Life, That the Evangelical Priesthood, is as surely fixed; in the Bishops of the Church, and its Succession continued in those Ordained by them, as the Levitical Priesthood was confirmed by the Budding of Aaron's Rod, and to be continued in that Tribe.  
III. And here let our Korahites, of several sizes, take a view of the Heinousness of their Schism; and let them not think their Crime to be nothing, because they have been taught, with their Nurse's Milk, to have the utmost abhorrence to the very Name of a Bishop; tho' they could not tell why. Let them rather consider seriously the misfortune of their Education, which should make them Strangers, to all the rest of the Christian World but themselves in a Corner; and to all the former Ages of Christianity.  
They have been told that Episcopacy is Popery; because the Papists have Bishops.  
So have they Presbyters too, that is, Parish Priests: They have the Creed likewise, and the Holy Scriptures; and all these must be Popish, if this be a good Argument.  
But, are they willing to be undeceived? Then they must know that Episcopacy has none so great an Enemy as the Papacy; which would Engross the whole Episcopal Power, into the single See of Rome; by making all other Bishops absolutely dependent upon that, which only they call the Apostolical Chair. And no longer since than the Council of Trent, the Pope endeavoured, with all his Interest, to have Episcopacy, except only that of the Bishop of Rome, to be declared not to be Jure Divino. By which no other Bishops could claim any other Power, but what they had from Him. But that Council was not so quite Degenerated as to suffer this to pass.  
And the Jesuits, and Others, who Disputed there on the Pope's part, used those same Arguments against the Divine Right of Episcopacy, which from them, and the Popish Canonists and Schoolmen have been licked up by the Presbyterians and others of our Dissenters. They are the same Arguments which are used by Pope and Presbyter against Episcopacy.  
When the Pope could not carry his Cause against Episcopacy in the Council of Trent, he took another Method, and that was, to set up a vast Number of Presbyterian Priests, that is, the Regulars, whom he Exempted from the Jurisdiction of their respective Bishops, and framed them into a Method and Discipline of their own, accountable only to Superiors of his, and their own contriving; which is exactly the Presbyterian Model.  
These Usurpations upon the Episcopal Authority, made the Famous Archbishop of Spalleto, quit his great Preferments in the Church of Rome, and Travel into England, in the Reign of King James I. to seek for a more Primitive and Independent Episcopacy. Himself, in his Consilium Profectionis, gives these same Reasons for it: And that this shameful Depression and Prostitution of Episcopacy, in the Church of Rome, was the cause of his leaving her.  
He observed truly, that the further we search upward in Antiquity, there is still more to be found of the Episcopal, and less of the Papal Eminency.  
St. Ignatius is full, in every line almost, of the high Authority of the Bishop, next and immediately under Christ; as all the other Writers in those Primitive Times: But there is a profound silence in them all of that Supremacy in the Bishop of Rome, which is now claimed over all the other Bishops of the Catholic Church: Which could not be, if it had been then known in the World. This had been a short and effectual Method, whereby St. Paul, or St. Clement might have quieted the great Schism of the Corinthians, against which they both wrote, in their Epistles to them; to bid them refer their Differences to the Infallible Judge of Contreversy, the Supreme Pastor at Rome. But not a word like this. Especially considering that St. Peter was one, for whom some of these Corinthians strove (1 Cor. i 12.) against those who preferred others before Him.  
The Usurped Supremacy of the later Bishops of Rome over their Fellow-Bishops, has been as Fatal to Episcopacy, as the Rebellion of our yet later Presbyters against their Respective Bishops.  
And indeed, whoever would write the true History of Presbyterianism, must begin at Rome, and not at Geneva.  
So very Groundless, as well as Malicious, is that popular Clamour of Episcopacy having any Relation to Popery. They are so utterly Irreconcilable, that it is impossible they can stand together: For that moment that Episcopacy were Restored to its Primitive Independency, the Papacy, that is, that Supremacy, which does now distinguish it, must ipso facto cease. But enough of this, for I must not digress into various Subjects.  
I have shown, in Answer to the Objection of the Ages of Popery in this Kingdom, that all those Errors, even Idolatry itself, does not Un-church, nor break Succession. And 2dly, I have Exemplified this from the Parallel of the Jewish Church, under the Law. Then applying of this to our Case, I have vindicared Episcopacy from the Imputation of Popery. I will now go on to further Reasons, why the Succession of our present Bishops is not hurt by that Deluge of Popery, which once covered the face of this Land.  
iv The end of all Government, as well in the Church as State, is to preserve Peace, Unity, and Order; and this cannot be done, if the Maladministration of the Officers in the Government, did Vacat. their Commission, without its being Recalled by those who gave such Commission to them. For then, 1st. Every Man must be Judge, when such a Commission is Vacated; and then no Man is bound to obey longer than he pleases. 2dly, One may say it is Vacated, another not; whence perpetual Contention must arise.  
A Man may Forfeit his Commission, that is, do those things, which give just Cause to his Superiors to take it from him: But it is not actually Vacated, till it be actually Recalled by those who have lawful Power to take it from him: Otherwise their could be no Peace nor Certainty in the World, either in Public or in Private affairs. No Family could subsist. No Man enjoy an Estate. No Society whatever could keep together: And the Church being an Outward Society (as shown in the Discourse of Water Baptism) must consequently subsist by those Laws which are indispensible to every Society. 
Sect. iii. ●. 1.  And tho' Idolatry does justly Forfeit the Commission of any Church, in this sense, that God's Promises to Her being Conditional, He may justly take her Commission from her, and Remove her Candlestick: Now tho' her Commission be thus Forfeitable, yet it still Continues, and is not actually Pacated, till God shall please actually to Recall it, or take it away: For no Commission is Void, till it be so Declared. Thus, tho' the Jews did often fall into Idolatry, yet (as before has been said) God did bear long with them; and did not Un-church them, tho' they had justly Forfeited. And these wicked Husband men, who slew those whom the Lord sent for the Fruits of His Vineyard, yet continued still to be the Husbandmen of the Vineyard, till their Lord did Dispossess them, and gave their Vineyard unto others.  
And natural Reason does enforce this: If a Steward abuse his Trust, and oppresses the Tenants, yet are they still obliged to pay their Rent to him, and his Discharges are sufficient to them against their Landlord, till he shall Supersede such a Steward.  
If a Captain wrong and cheat his Soldiers, yet are they obliged to remain under his Command, till the King, who gave him his Commission, or those to whom he has Committed such an Authority, shall Cashier him.  
And thus it is in the Sacerdotal Commission, Abuses in it, do not take it away, till God, or those to whom He has Committed such an Authority, shall Suspend, Deprive, or Degrade (as the Fact Requires) such a Bishop or a Priest.  
And there is this higher Consideration in the Sacerdotal Commission, than in those of Civil Societies; That it being immediately from God, as none (therefore) can take this Honour to himself, but he that is called of God, as was Aaron; so can none take it— way, but he that is as Expressly and Outwardly called thereunto, as Aaron was to be a Priest. For this would be to Usurp upon God's immediate Prerogative, which is to Constitute His own Priests. Upon this Foundation I argue.  
V As the necessity of Government, and the general Commands in Scripture, of Obedience to Government do require our Submission to the Government in being, where there is no Competition concerning the Titles, or any that Claims a better Right than the Possessor: So where a Church, once Established by God, tho' suffering many Interruptions, does continue, Her Governors ought to be acknowledged, where there is no better Claim set up against them.  
This was the Reason why our Saviour and His Apostles did, without scruple, acknowledge the Highpriest and Sanbedrin of the Jews in their time; tho' from the days of the Maccabees, there had been great Eruptions, and Breaches in the due Succession of their Priests: and before Christ came, and all His time, the Romans, as Conquerors, disposed of the Priesthood as they pleased; and made it Annual and Arbitrary, which God had appointed Hereditary and Unmovable.  
But there was then no Competition: The Jews did submit to it, because they were under the subjection of the Romans, and could have no other. No Highpriest claimed against him in Possession, but all submitted to him.  
And our Saviour did confirm His Authority, and of the Sanhedrin, or Inferior Priests with him, (Matth. xxiii. 2.) saying, the Scribes and Pharisees sit in Moses' seat. All therefore, whatsoever they bid you observe, that observe and de. And St. Paul owned the Authority of the Highpriest, Act. xxiii. 5.  
Many Objections might have been raised against the Deduction of their Succession from Moses: But there being none who claimed any better Right than they had; therefore their Right was Uncontroverted; and by our Saviour's Authority was Confirmed.  
Now suppose some Interruptions had been in the Succession, or Corruptions in the Doctrine and Worship of our English Bishops, in former Ages, yet (as in the Case of the Scribes and Pharisees) that could have no Effect to Invalidate their Commission and Authority at the present.   

SECT. iv The Assurance and Consent in the Episcopal Communion, beyond that of any other.  
I. THE whole Christian World, as it always has been, so at this Present, it is Episcopal, except a few Dissenters, who, in less than Two Hundred years last passed, have arisen, like a Wart upon the Face of the Western Church. For little more Proportion do our Dissenters here, the Hugonots in France, the Presbyterians in Holland, Geneva, and thereabouts, bear to the whole Body of the Latin Church, which is all Episcopal. But, if you compare them with the Catholic Church all over the World, which is all Episcopal, they will not appear so big as a Mole.  
II. If our Dissenters think it much, that the Church of Rome should be reckoned in the List against them; we will be content to leave them out: Nay more, if we should give them all those Churches, which own the Supremacy of Rome to be joined with them (as they are the nearest to them) it will be so far from casting the Balance on their side, that the other Episcopal Churches will, by far, outnumber them both.  
Let us then, to these Dissenters against Episcopacy, add the Churches of Italy, and Spain entire, with the Popish Part of Germany, France, Poland and Hungary (I think they have no more to reckon upon,) against these we produce the vast Empire of Russia (which is greater in Extent than all these Popish Countries before named) England, Scotland, Denmark, Sweden, and all the Lutheran Churches in Germany, which will outnumber both the Papists and Presbyterians beforementioned. And this comparison is only made as to the Latin Church. But then, we have all the rest of the Christian World, wholly on the Episcopal side, against both the Supremacy of Rome, and Parity of the Presbyterians. The whole Greek Church, the Armenians, Georgians, Mingrelians, Jacobites, the Christians of St. Thomas, and St. John in the East-Indies, and other Oriental Churches. Then in Africa, the Cophties in Egypt, and great Empire of the Abyssins' in Aethiopia. These all are Episcopal, and never owned the Supremacy of Rome: And over reckon, out of sight, all that disown Episcopacy, and all that own the Supremacy of Rome with them.  
III. Let me add, that among our Dissenters, every Class of them does Condemn all the rest; the Presbyterian Damns the Quaker, the Quaker Damns him, Independent, Baptist, etc. All Damn one another, and Each denys the others Ordination or Call.  
So that, the Ordination of every one of them, is disowned by all the rest; and all of them together by the whole Christian World. And if their Ordinations are not Valid, than they have no more Authority to administer the Sacraments, than any other Laymen; and consequently, there can be no security in Receiving Baptism from any of them.  
IU. What allowances God will make to those who think their Ordination to be good enough, and that they are true Ministers of the Gospel; and, as such, do receive the Sacraments from them, I will not determine.  
But they have no reason to expect the like allowances who are warned of it beforehand, and will notwithstanding venture upon it; before these Dissenters have fully and clearly acquit themselves of so Great and Universal a Charge laid against them; such an one, as must make the whole Christian World wrong, if they be in the Right! Not only the present Christian Churches, but all the Ages of Christianity since Christ. Of which the Dissenters are desired to produce any one, in any Part of the World, that were not Episcopal— any one Constituted Church upon the Face of the Earth, that was not Governed by Bishops, distinct from, and Superior to Presbyters, before the Vaudois in Piedmont, the Hugonots in France, the Calvinists in Geneva, and the Presbyterians thence Transplanted, in this last Age, into Holland, Scotland and England.  
V If it should be retorted, that neither is the Church of England without Opposers; for, that the Church of Rome opposes Her, as do likewise our Dissenters.  
Ans. None of them do oppose Her, in the Point we are now upon, that is, the Validity of Episcopal Ordination, which the Church of Rome does own; and the Presbyterians dare not deny it, because they would (thereby) overthrew all their own Ordinations; for the Presbyters who Reform (as they call it) from Bishops, received their Ordination from Bishops.  
And therefore, tho' the Episcopal Principles do Invalidate the Ordination by Presbyters, yet the Presbyterian Principles do not Invalidate the Ordination by Bishops: So that the Validity of Episcopal Ordination stands safe, on all sides, even by the Confession of those who are Enemies to the Episcopal Order: and, in this, the Bishops have no opposers.  
Whereas, on the other hand, the Validity of the Presbyterian Ordinations, is owned by none but themselves; and they have all the rest of the World as opposite to them.  
Therefore, to state the Case the most Impartially; to receive Baptism from these Dissenters, is, at least, a hazard of many Thousands to One; as many as all the rest of Christianity are more than they: But to receive it from the Bishops, or Episcopal Clergy, has no hazard at all, as to its Validity, even as owned by the Presbyterians themselves.   

SECT. V The Personal Sanctity of the Administrator of the Sacraments, tho' highly Requisite on his Part, yet not of Necessity as to the Receivers, to Convey to them the Benefits of the Sacraments.  
I. THE only Objection of those Quakers, who are otherwise convinced of the Obligation of the Sacraments, is the Necessity they think there is of great Personal Holiness in the Administrators; without which, they cannot see how the Spiritual Effects of the Sacraments can be conveyed. But I would beseech them to consider, how, by this, instead of referring the Glory to God, and lessening the Performance of Man, which I charitably presume (and I am confident as to some of whom I speak) that it is their true and sincere Intention; but instead of that, I do, in great Good will, invite them to reflect whither their well-intended Zeal has turned the Point of this Question— even to over-magnify Man, and transfer the Glory of God unto His weak Instrument; as if any (the least Part) of the Divine Virtue which God has annexed to His Sacraments did proceed from His Minister. If this be not the meaning (as sure it is not) why so much stress laid upon the Sanctity of the Ministers? 
Act. iii. 12.  as if through their power or holiness the Holy Ghost was given!  
II. To obviate this pretence, our Saviour Christ chose a Devil (John vi. 70.) to be one of His Apostles; and he was sent to Baptise and work Miracles as well as the rest: And those whom Judas did Baptise, were, no doubt, as well Baptised, and did partake of the Communication of the Spirit (according to their Preparation for it) as much as any who were Baptised by the other Apostles; unless you will say that Christ sent him to Baptise, who had no Authority to Baptise, and that none should receive Benefit by his Baptism, which would be to Cheat and Delude the People; and is a great Blasphemy against Christ, and a distrust of His Power; as if it were Limited by the poor Instrument He pleases to make use off; whereas,  
III. His Greatness is often most Magnified in the meaness of the Instruments, by which He works. Thus He destroyed Egypt by Frogs and Lice; and the Philistines by Emerods' and Mice; and sent His Armies of Flies and Hornets to dispossess the Canaanites. Out of the mouths of babes and sucklings hast thou ordained strength, because of thine enemies, 
Psal. viij. 2.  that thou mightest still the enemy, and the avenger; i.e. That the Enemies of God might be confounded, when they saw His great Power Exerted by such weak and contemptible Instruments. The Walls of Jericho (the Type of Spiritual wickedness) were thrown down by the blast of seven Rams Horns, when blown by the Priests whom He had commanded: And He rebuked the Iniquity of Balaam by the mouth of an Ass, to show that no Instruments are Ineffectual in His Hands; and made use of the mouth of Balaam to Prophesy of Christ. For this cause, says St. Barnabas, in his Catholic Epistle, c. 5. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  did Christ choose Men who were Exceeding great Sinners to be His Apostles; to show the Greatness of His Power and Grace; and put the Inestimable Treasure of His Gospel into Earthen Vessels, that the Praise might be to God, and not to Men.  
IV. St. Paul rejoiced in Christ being Preached, 
Ihil. i. 16.  tho' not sincerely by those who did it; because God can bring Good out of Evil; and by wicked Instruments, Propagate His Gospel; turning their malice (even of the Devil himself) to the furtherance of the Faith: Otherwise the Apostle could have no cause to Rejoice in the Preaching of wicked Men, if none could receive benefit by it. And he plainly supposes, 1 Cor. ix. 27. That a Man may save others by his Preaching, and yet himself be a castaway.  
V And so far as we can know or judge any thing, we see daily Experience of this; That God has touched men's Hearts upon hearing the Truth spoken, tho' by Men who were great Hypocrites, and very Wicked. And what reason can be given to the contrary? Truth is Truth whoever speaks it: And if my Heart be prepared, the good Seed receives no evil Tincture of the Hand that sowed it: And who can Limit God, that His Grace may not go along with me in this?  
I have heard some of the now separate Quakers confess, that they have formerly felt very sensible Operations of the Spirit, upon the Preaching of some of those whom they have since Detected of gross Errors and Hypocrisies; and they now think it strange. But this were enough to convince them, that the wind bloweth where it listeth: otherwise they must condemn themselves, and confess that, in all that time, they had no true Participation of the Spirit of God, but that what they mistook for it, was a mere Delusion: Or else confess that by the Truths which were spoken by these Ministers of Satan (for they speak some Truths) God might work a good Effect upon the Hearts of some Well-disposed, tho' then Ignorant, and much Deluded People. If not so, we must judge very severely of all those who live in Idolatrous or Schismatical Countries; there were great Prophets and good Men among the Ten Tribes. And if the Words, nay Miracles, of Christ, did render the Hearts of many yet more obdurate, 
Matth. xii. from v. 22. to v. 32.  even to sin against the Holy Ghost; which was the reason why He sometimes refused to work Miracles among them, because thereby they grew worse and worse; and if the Preaching of the Gospel, by the mouths of Apostles, became the savour of Death to wicked and unprepared Hearts; why may not the words of Truth have a good Effect upon honest and good Minds, tho' spoken from the mouth of an Hypocrite, or of Persons, who, in other things, are greatly Deluded?  
I have before mentioned the Wizard Major Weir, who Bewitched the Presbyterians in Scotland, since the Restoration, 1660, as much as Simon Mag●●s did the Samaritans: And yet I suppose the more moderate of the Quakers will not rashly give all over to Destruction, who blindly followed him, and admired his Gifts; or will say but that some words of Truth he might drop, might have a real good Effect upon some Well meaning, tho' grossly Deluded People, who followed him. Two of Winder's Witches (see The Snake in the Grass, p. 300. 2d. Edit.) were Preachers among the Quakers for Twenty years together; and thought to be as Powerful and Affecting as any others.  
VI But, the Argument will hold stronger against them, as to the Sacraments, than in the Office of Preaching; because in Preaching much depends upon the Qualifications of the Person, as to Invention, Memory, Judgement, etc. But in the Administration of an Outward Sacrament, nothing is required, as of Necessity, but the lawfulness of the Commission, by which such a Person does Administer; and a small measure of natural or acquired Parts is sufficient to the Administration.  
Therefore let us lay no stress upon the Instrument (more than was upon the Waters of Jordan to heal Naaman) but trust wholly upon the Commission, which conveys the Virtue from God, and not from His Ministers: That all the Glory may be to God, and not to Man.  
'Tis true, the Personal Qualifications of the Instrument are Lovely and Desirable; but they become a Snare, where we expect any part of the Success from them. This was the ground of the Corinthian Schism (1 Cor. i 11.) and, tho' unseen, of ours at this Day.  
VII. And the consequences of it, are of manifold and fatal Destruction.  
1. This unsettles all the Assurance we in have in God's Promise to assist His own Institution; for, if the Virtue, or any part of it, lies in the Holiness of the Instrument, we can never be sure of the Effect, as to us; because, we have no certain knowledge of the Holiness of another. Hypocrites deceive even good Men.  
2. This would quite disappoint the Promise Christ has made, Matth. xxviii. 20. To be with His Ministers, in the Execution of His Commission; to Baptise, etc. always, even unto the end of the world. For, if the Holiness of the Instrument be a necessary Qualification, this may fail, nay always must fail, so far as we can be sure of it; and consequently Christ has commanded Baptism and His Supper to continue, to the end of the world, till his coming again; and yet has not afforded means whereby they may be continued; which He has not done, if the Holiness of the Administrator be a necessary Qualification; and that He has not left us a certain Rule, whereby to judge of the Holiness of another: And thus have you rendered the Command of Christ of none Effect, through your Tradition.  
3. This is contrary to all God's former Institutions. The wickedness of the Priests, under the Law, did not excuse any of the People from bringing of their Sacrifices to the Priests: The Priests were to Answer for their own Sin, but the People were not answerable for it, or their Offerings the less accepted.  
But we were in a much worse condition, under the Gospel Administration, if the Effect of Christ's Institutions, did depend either wholly, or in part upon the Personal Holiness of His Priests. This would put us much more in their Power, than it is the Intention of those who make this objection to allow to them: This magnifies Men, more than is due to them; therefore I will apply the Apostle's wolds to this Case; 
1 Cor. three 21.  Let no man glory in men; who is Paul? and who is Apollo? but ministers— so then, neither is he that planteth any thing, neither he that watereth; but God who giveth the increase.  
4. This was (with others) the Error of the Ancient Donatists; those Proud and Turbulent Schismatics, the great Disturbers of the Peace of the Church, upon an opinion of their own Sanctity, above that of other Men: For which reason, they rejected all Baptisms, except what was performed by themselves; and Rebaptised those who came over to them, from the Church; for, they said that the Holiness of the Administrator was necessary towards conveying the Spiritual Graces of Baptism: Thus they argued; Qui non habet quod Det, quomodo Dat? i.e. How shall a Man give that to another, which he has not himself? 
Adu. Parmen. l. 5. de schismat. Donatist Ed. Paris 1631. p 87  But Optatus Answers them, that God was the Giver, and not Man, Videte Deumesse Datorem. And he argues that it was preferring Themselves before God, to think that the Virtue of Baptism did come from Them; that they were nothing but Ministers or Workmen; and that, as when a Cloth was Died, the change of the Cloth came from the Colours infused, not from the virtue of the Dyer. So that in Baptism the Change of the Baptised, came from the Virtue of the Sacrament; not from the Administrator: That it was the Water of Baptism, which did wash, not the Person who applied the Water. That the Personal Sanctity of the Administrator signified nothing to the Efficacy of the Sacrament; Therefore, says he, Nos operemur ut Ille det, 
p. 88  qui se daturum esse promisit, i.e. Let us work, that God, who has promised it, may bestow the Effect: And that when we work, Humana sunt opera, sed Dei sunt Munera, i. e. The Work is Man's, but the Gift is God's. And thence he exposes that Ridiculous Principle of the Donatists, 
Jam illud quam Ridiculum est, quod, quasi ad Gloriam vestram, à vobis semper auditur, hoc munus Baptismatis, est Dantis, non Accipient is? p. 89.  which they advanced to gain Glory to Themselves; that the Gift in Baptism was of the Administrator, and not of the Receiver: But he shows, that the Gift was conferred by God, proportionably to the Faith of the Receiver, and not according to the Holiness of the Administrator.  
The Discourse is large, to which I refer the Reader. I have given this Taste of it, to let these see to whom I now write, that they have (tho' unaware) stumbled upon the very Notion of the Donatists, which divided them from the Catholic Church, and which, with them, has been, long since, Exploded by the whole Christian World; and I hope this may bring them to a more sober mind; to consider from whence, and with whom they have fallen; and to return again to the Peace of the Church, and the Participation of the Blessed Sacraments of Christ, and the Inestimable Benefits which He has promised to the Worthy Receivers of them.  
Lastly, Let me observe that this Error of the Donatists and Quakers, borders near upon Popery; nay rather seems to exceed it. For the Church of Modern Rome makes the Validity of the Sacraments to depend upon the Intention of the Priest; but his Intention is much more in his own Power; and there are more evident S●●●s of it than of his Holiness.  
VIII. I would not have the Quakers imagine that any thing I have said was meant in excuse for the ill Lives of the Clergy of the Church of England; as if the Dissenters were unblamable, but our Clergy wholly Prostitute to all wickedness; and that for this cause, we plead against the Sanctity of the Administrator, as Essential to the Sacrament.  
No, That is far from the Reason: I do not love to make comparisons, or Personal Reflections. If all Men be not as they should be, pray God make them so. But I think there is no modest Dissenter will be offended, if I say, that there are of our Bishops and Clergy, Men, not only of Learning, and moral Honesty, but of Devotion, and spiritual illumination; and as much of the Sobriety of Religion; and can give as many Signs of it, Equally at least (to speak modestly) as any of our Dissenters, of what Denomination soever.  
IX. And I hope, that what I have said will, at least, hinder the Succession of the Bishops from the Apostles, to be any Objection against them: And they being possessed moreover of all the other Pretences of our Dissenters, the Balance must needs lie on their side, and security can only be with them; because there is doubt in all the other Schemes of the Dissenters, if what I have said can amount but to a Doubt. If the want of Succession and outward Commission, upon which Christ and His Apostles, and the whole Christian Church, in all Ages, till the last Century; and in all Places, even at this Day, except some Corners in the west; and the Mosaical Institution before them, did, by the Express Command of God, lay so great a stress; if all this make but a Doubt (it is strange that it should, at least, that it should not) in the mind of any considering Persons; then can they not, with Security, Communicate with any of our Dissenters; because, if he that Eateth and Doubteth is Damned, 
Rom. xiv. 23.  much more he that shall do so in Religious matters; wherein chief this Rule must stand, that whatsoever is not of Faith is sin.  
X. But now, to argue a little, ad hominem, suppose that the Succession of our Bishops were lost; and suppose, what the Quakers and some others would have, that the Thread being broke, we must cast a new knot, and begin again, and make an Establishment amongst ourselves, the best we can. Well, When this is done, ought not that Establishment to be preserved? Ought every one to break in upon it, without just cause? Should every one take upon him (or her) to Preach, or Baptise, contrary to the Rules Established? This, I think, no Society of Men will allow; For, the Members of a Society must be subject to the Rules of the Society, otherwise it is no Society: And the Quakers of Grace-church-street Communion have contended as Zealously for this compliance as any.  
Now then, suppose that the conscientious Quakers to whom I speak, should lay no stress at all upon the Succession of our Bishops; and consider our Constitution no otherwise than of an Establishment by agreement amongst ourselves; yet even so, by their own Confession, while they can find no fault with our Doctrine or Worship, they ought not to make a Schism in this Constitution, which they found Established; and they ought to return to it; and if a new Knot was cast upon the broken Thread of Succession, at the Reformation from Popery, that Knot ought not to be unlosed, without apparent and absolute Necessity; lest if we cast new Knots every Day, we shall have no Thread left un-knotted; and expose ourselves to the Derision of the common Adversary.  
XI. Consider the grievous Sin of Schism and Division; it is no less than the Rending of Christ's Body; and therefore great Things ought to be born, rather than run into it; even all things, except only that which is apparently sinful; and that by the Express words of Scripture; and not from our own Imaginations, tho' never so strong. And tho' there are some Impersections in our Reformation, as to Discipline, and all the High Places are not yet taken away (the Lord, of His Mercy, quickly remove them) yet I will be bold to say, that in our Doctrine, Worship, and Hierarchy, nothing can be objected that is contrary to the Rule of Holy Scripture, or any thing Enjoined, which is There Forbidden to be done: And nothing less can warrant any Schism against our Church.  
XII. Now, to come to a Conclusion, upon the whole matter. If you cannot get Baptism as you would have it, take it as you can get it. If you cannot find Men of such Personal Excellencies as the Apostles, take those who have the same Commission which they had, derived down to them by regular Ordination; who Reformed from Popery, and have been the Established Church of this Nation, ever since: And moreover are as un-exceptionable, in their Lives and Conversations, as any others. These are all the securities you can have (without new Miracles) for Receiving the Sacraments from Proper hands. And therefore there is no doubt but God will accept of your Obedience in Receiving them from such hands; much rather than your Disobedience of His Command to be Baptised, because you are not pleased with those whom His Providence has, at this Day, left in the Execution of His Commission to Baptise; as if the weakness of His Minister could obstruct the Operations of His Spirit, in making good His part of the Covenant, which He has promised.  
XIII. There is an Objection against Baptism, which is not worth an Answer; but that I would condescend to the meanest, and leave nothing behind which might be a stumbling block to any.  
I have heard it urged, that there is no visible Effects seen by our Baptisms; that Men remain wicked and lose notwithstanding; and therefore some do conclude that there is no virtue in Baptism.  
Answ. To make this Argument of any force, it must be proved that none do receive any Benefit by it. For, if some do receive Benefit by it, and others do not, this must be charged upon the Disposition of the Recipient; according to the known Rule, that whatsoever is received, is received according to the disposition of the Receiver. Thus the same Meat is turned into good Nourishment in an healthy, and into noxious Humours in a vitiated Stomach. Simon Magus received no Benefit by his Baptism; and after the Sop the Devil entered into Judas; yet the other Apostles received great Benefit by it: 
1 Cor. x. 16. c. xi. 29.  To some it is the savour of Life, even the Communion of Christ's Body and Blood; too others of Condemnation, who discern not the Lord's Body in it, but receive it as a common thing: Therefore we are commanded to examine ourselves, 
v. 28.  to prepare our Hearts for the worthy Receiving of it.  
But some say, as the Jews to Christ, show us a sign: They would have some Miraculous Effects, immediately to appear. These are Ignorant of the Operations of the Spirit; and to these I say, in the words of Christ, Joh. iii. 8. The wind bloweth where it listeth, and thou hearest the sound thereof, but canst not tell whence it cometh or whither it goeth; so is every one that is born of the Spirit. It works silently, but powerfully; and its Progress, like the growing of our Bodies, is not all at once, but by Degrees; whose motion is Imperceptible to humane Eyes.  
The true use that is to be made of this Objection, that so few (and yet they are not few who) receive the Inestimable Benefits which are conveyed in the Sacraments of Christ's Institution, is this, To take the greater Care, and the more Earnestly to beg the Assistance of God's Grace, to fit and prepare us, for the worthy Receiving of them; but by no means to neglect them: For those who refused to come to the Supper were Rejected, as well as he who came without a Wedding Garment.   

A SUPPLEMENT.  
THE stress of this Discourse being Founded upon Episcopacy; and long Quotations being improper in so short a method of Argument as I have taken; to supply that Defect, and, at the same time, to make it easier to the Reader, I have added, by way of Supplement, a short Index or Collection of Authorities, in the first 450 Years after Christ, for Episcopacy, with respect to the Presbyterian Pretences, of making a Bishop all one with a Presbyter, at least with one of their Moderators: And, in the next place, I have shown the sense of the Reformation, as to Episcopacy. Take them as follows.  
Some Authorities for Episcopacy, as distinct from and Superior to Presbytery, taken out of the Fathers and Councils, in the first Four Hundred and Fifty Years after Christ.  

Anno Domini 70. St. Clement Bishop of Rome, and Martyr, of whom mention is made Phil. iv. 3. in his 1st. Epist. to the Corinthians, N. 42. p. 89. of the Edition at Oxford, 1677.  
The Apostles having Preached the Gospel, through Regions and Cities, did Constitute the first Fruits of them, having proved them by the Spirit, to be Bishops and Deacons of those who should believe; and this, not as a new thing, for many Ages before it was written concerning Bishops and Deacons; for, thus saith the Scripture, 
Isa. Lx 17.  in a certain place, I will constitute their Bishops in Righteousness, and their Deacons in Faith.  
What wonder is it then, that those who were Entrusted by God, in Christ, with this Commission, should Constitute those before spoke of?  
ibid. n. 44. And the Apostles knew by the Lord Jesus Christ, that Contests would arise concerning the Episcopal Name (or Order) and for this Cause, having perfect fore knowledge (of these things) they did Ordain those whom we have mentioned before; and moreover, did Establish, the Constitution, that other approved Men should succeed those who Died, in their Office and Ministry.  
Therefore those that were Constituted by Them, or afterwards by other approved Men, with the Consent of all the Church, and have Administered to the Block of Christ unblamably, with Humility and Quietness, without all stain of filth or naughtiness; and have carried a good Report, of a long time, from all Men, I think cannot, without great Injustice, be turned out of their Office: For, it will be no small sin to us, if we thrust those from their Bishoprics who haves Holily and without Blame offered our Gists (and Prayers to God.) Blessed are those Priests who are happily Dead, for they are not afraid of being Ejected out of the Places in which they are Constituted. For, I understand that you have Deprived some, from their Ministry, who behaved themselves un-re-provable amongst you.  
Par. 40. To the Highpriest his proper Offices were appeinted; the Priests had their proper Order, and the Levites their peculiar Services, or Deaconships; and the Laymen, what was proper ser Laymen.  
This, as before shown, St. Clement applied to the Distribution of Orders in the Christian Church; Bishops, Priests, and Deacons. And the Office of the Levites, is here calied by the Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. the Office of Deacons.  
A.D. 71. St. Ignatius, a Glorious Martyr of Christ, was Constituted, by the Apostles, Bishop of Antioch, and did there by think that he succeeded them (as all other Bishops do) in their full Apostolical Office. Thence he salutes the Church of the Trall●ans, in the Fullness of the Apostolical Character; and in his Epistle he says to them,  
Be subject to your Bishop as to the Lord—  
And to the Presbyters, as to the Apostles of Christ— Likewise the Deacons also, being Ministers of the Mysteries of Christ, aught to please in all things—. Without these there is no Church of the Elect-He is without, who does any thing without the Bishop, and Preslyters, and Deacons; and such an one is Defiled in his Conscience.  
In his Ep●st. to the Magnesians, he tells them, That they ought not to despise their Bishop for his youth, but to pay him all manner of Reverence, according to the Commandment of God the Father. And as I know that your Holy Presbyters do—  
Therefore as Christ did nothing without the Father, so neither do ye, whether Presbyter, Deacon, or Laic, any thing without the Bishop.  
Some indeed call him Bishop; yet do all things without him; but these seem not to me to have a good Conscience, but rather to be Hypocrites and Scorners.  
I Exhort you to do all things in the same mind of God, the Bishop Presiding in the Place of God; and the Presbyters in room of the College of the Apostles; and the Deacons, most beloved to me, who are entrusted with the Ministry of Jesus Christ.  
He directs his Epistle to the Church at Philadelphia, to those who were in Unity with their Bishop and Presbyters and Deacons.  
And says to them, in his Epistle, That as many as are of Christ, these are with the Bishop; and those who shall Repent, and Return to the Unity of the Church, being made worthy of Jesus Christ, shall partake of Eternal Salvation in the Kingdom of Christ.  
My Brethren, be not deceived, if any shall follow himthat makes a Schism, he shall not Inherit the Kingdom of God.  
I Exhort you to partake of the one Eucharist; for there is one Body of the Lord Jesus, and one Blood of His, which was shed for us; and one Cup— and one Altar, so there is one Bishop, with his Presbytery, and the Deacons, my Fellow Servants.  
Give heed to the Bishop, and to the Presbytery, and to the Deacons— Without the Bishop do nothing.  
In his Epistle to the Smyrneans, he says, Flee Divisions as the beginning of Evils. All of them follow their Bishops, as Jesus Christ the Father; and the Presbyters, as the Apostles, and Reverence the Deacons as the Institution of God. Let no man do any thing of what appertains to the Church, without the Bishop, Let that Sacrament be judged Effectual and Firm, which is Dispensed by the Bishop, or him to whom the Bishop has Committed it.  the Bishop is, there let the People be; as where Christ is, there the Heavenly Host is gathered together. It is not lawful, without the Bishop, either to Baptise, or celebrate the Offices: But what He approves of, according to the good Pleasure of God, that is firm and safe, and so we do every thing securely.  
I salute your most worthy Bishop, your venerable Presbytery, and the Deacons my Fellow Servants.   

Anno Domini 70. St. Clement Bishop of Rome, and Martyr, of whom mention is made Phil. iv. 3. in his 1st. Epist. to the Corinthians, N. 42. p. 89. of the Edition at Oxford, 1677.  
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In his Epistle to St. Policarp, Bishop of Smyrna, and Martyr, who, together with himself, was Disciple to St. John the Apostle, and Evangelist. He gives these Directions.  
If any can remain in Chastity, to the glory of the Body of the Lord, let him remain without Boasting, if he Boast, he Perishes; and if he pretends to know more than the Bishop he is corrupted. It is theduty both of Men and Women that Mary, to be joined together by the Approbation of the Bish. that the Muriage may be in the Lord, and not according to our own Lusts. Let all things be done to the Glory of God.  
Give heed to your Bishop, that God may Hearken unto you: My Soul for theirs, who subject themselves under the Obedience of their Bishop, Presbyters, and Deacons, and let me take my Lot with them in the Lord.  
And he says to Bishop Policarp, Let nothing be done without thy sentence and approbation.   

In his Epistle to St. Policarp, Bishop of Smyrna, and Martyr, who, together with himself, was Disciple to St. John the Apostle, and Evangelist. He gives these Directions.  
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A.D. 180. St. Irenaeus, Bishop of Lions, in France, who was Disciple of St. Polycarp; he flourished about the year of Christ 180.  
We can reckon those Bishops, who have been Constituted by the Apostles, and their Successors all the way to our times. And if the Apostles knew hidden Mysteries, they would certainly deliver them chief to those, to whom they committed the Churches themselves; and whom they left their own Successors, and in the same Place of Government as themselves.— We have the Successions of the Bishops, to whom the Apostolic Church in every place was committed. All these (Heretics) are much later than the Bishops, to whom the Apostles did deliver the Churches.  
The true Knowledge is the Doctrine of the Apostles, and the Ancient State of the Church, through the whole World, and the Character of the Body of Christ, according to the Succession of the Bishops, to whom they committed the Church that is in every Place; and which has Descended even unto us.   

A.D. 180. St. Irenaeus, Bishop of Lions, in France, who was Disciple of St. Polycarp; he flourished about the year of Christ 180.  
Advers. Haereses. l. 3. c. 3.  
Habemus muncrare qui ab Aposolis Instituti sunt Episcopi in Ecclesiis, & successores corum usque ad nos. Et si Recondita mysteria Scissent Apostoli, vel his maxim traderent ea, quibus etiam ipsas Ecclesias committebant; quos & successores relinquebant, suum ipsorum locum Magisterii tradentes. lib. 4. c. 63. Habemus successiones Episcoporum quibus Apostolicam quae in unoquoque loco est Ecclesiam tradiderunt. l. 5. c. 20. Omnes enim two (Haeretici) valde Posteriores sunt, quam Episcopi, quibus Apostoli tradiderunt Ecclesias.  
L. 4. c. 6. Agnitio vera est, Apastolorum Doctrina, & Antiquus Ecclesia status, in universo Mundo, & Character Corporis Christi secundam successiones Episcoporum, quibús illi eam quae in unoquoque lico est Ecclesiam tradiderunt, quae pervenit usque ad nos.   

Tertullian, A.D. 203. of the Prescription of Heretics. 
A.D. 203.   
c. 32. Let them produce the Original of their Churches; let them show the Order of their Bishops, that by their Succession, deduced from the beginning, we may see whether their first Bishop had any of the Apostles or Apostolical Men, who did likewise persevere with the Apostles, for his Founder and Predecessor. For, thus the Apostolical Churches do derive their Succession: As the Church of Smyrna from Polycarp, whom John (the Apostle) placed there: The Church of Rome from Clement, who was, in like manner, ordained by Peter: And so the other Churches can produce those Constituted in their Bishoprics by the Apostles.  
c. 36. Reckon over the Apostolical Churches, where the very Chairs of the Apostles do yet Preside in their own Places. At Corinth, Philippi, Ephesus, Thessalonica, etc.  
Of Baptism, c. 17.  
The Highpriest, who is the Bishop, has the Power of conferring Baptism; and under him the Presbyters and Deacons; but not without the Authority of the Bishop.  
Origen, Names the distinct Orders of Bishop, Presbyter, and Deacon. Such a Bishop (says he, speaking of one who sought vain Glory, etc.) doth not desire a good Work— and the same is to be said of Presbyters and Deacons— The Bishops and Presbyters who have the Chief Place among the People.— The Bishop is called Prince in the Churches: And speaking of the Irreligious Clergy, he directs it to them, whether Bishops, Presbyters, or Deacons.   

Tertullian, A.D. 203. of the Prescription of Heretics.  
Edant ergo Origines Ecclesiarum suarum; evolvant ordinem Episcoporum su●rum, ita ut per successiones ab initio decurrentem, ut primus ille Episcopus aliquem ex Apostolis, vel Apostolicis viris, qui tamen cum Apostolis perseveraverit, habuerit Auctorem & Antecessorem. Hoc emm modo Ecclesiae Aposlolicae census suos deferunt: sicut Smyrneorum Ecclesia Polycarpum ab Johanne conlocatum refert; sicut Romanorum, Clementem, à Petro ordinatum itidem, Perinde utique & Ceterae exhibent quos ab Apostolis in Episcopatum Conslitutes Apostolici seminis traduces habeant.  
Percurre Ecclesias Apostolicas, apud quas ipsae adhuc Cathedrae Apostolorum suis locis Prasident. Corinthi, Philippi, Ephesiis, Thessalonica, etc.  
Dandi (Baptismum) jus habet summus sacerdos, qui est Episcopus; dehinc Presbyteri & Deaconi, non tamen sine Episcopi Authoritate.  
A. D. 220. Origenis Comment. 
A.D. 220.  in Matt. Rothomagi 1668. Gr. Lat. p. 255 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉— 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉— 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Ibid. p. 443. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.— p. 420 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.— p. 442. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉   

St. Cyprian Archbishop of Carthage, A. D. 240. 
A.D. 240.   
Our Lord, whose Commands we ought to Reverence and Obey, being about to Constitute the Episcopal Honour, and the Frame of His Church, said to Peter, Thou art Peter, etc. From thence the Order of Bishops and Constitution of the Church does descend, by the line of Succession, through all Times and Ages; that the Church should be built upon the Bishops— It is Established by the Divine Law, that every Act of the Church should be Governed by the Bishop. To Cornelius, then Bishop of Rome.  
We ought chief (my Brother) to Endeavour to keep that Unity which was Enjoined by our Lord and His Apostles to us their Successors, to be carefully observed by us.  
The Deacons ought to remember that it was the Lord who chose the Apostles, that is, the Bishops.  
Christ said to the Apostles, and by that, to all Bishops or Governors of His Church, who succeed the Apostles, by vicarious Ordination, and are in their stead, He that heareth you, heareth me.  
For from hence do Schisms and Heresies arise, and have arisen, while the Bishop, who is One, and Governor of the Church, by a proud Presumption is Despised; and that Man who is Honoured as Worthy by God, is accounted unworthy by Man.  
Nor are Heresies sprung up, or Schisms arisen from any other Fountain than from hence, that Obedience is not paid to the Priest of God; and that there is not one Priest at a time in the Church, and one Judge for the time in the Place of Christ. To whom if the whole Fraternity did obey, according to the Divine Oeconomy, none would dare to move any thing against the Sacerdotal College— It is necessary that the Bishops should exert their Authority with full Vigour— But if it is so, that we are afraid of the Boldness of the most Profligat; and that which these wicked Men cannot compass by the Methods of Truth and Equity, if they can accomplish by their Rashness and Despair, then is there an end of the Episcopal Authority, and of their Sublime and Divine Power in Governing of the Church. Nor can we remain Christians any longer, if it is come to this, that we should be afraid of the Threats, and Snares of the Wicked—  
— The Adversary of Christ, and Enemy of His Church, for this end strikes at the Bishop or Ruler of the Church, with all his Malice, that the Governor being taken away, he might Ravage the more Violently and Cruelly upon the Ship-wreck of the Church—  
Is Honour then given to God, when the Divine Majesty and Censure is so Despised, that these Sacrilegious Persons say; do not think of the Wrath of God, be not afraid of His Judgement, do not knock at the Door of the Church; but without any Repentance, or Confession of the●r Crime, Despising the Authority of their Bishops, and trampling it under their feet, a False Peace is Preached to be had from the Presbyters (Scilicet) in their taking upon them to Admit those that were Fallen into Communion, or the Peace of the Church, without the Allowance of the Bishop.  
They imitate the coming of Antichrist now approaching.  
Valerian (the Emperor wrote to the Senate, that the Bishops, and the Presbyters, and the Deacons should be prosecuted.  
The Power of Remitting Sins, was given to the Apostles, and to the Bishops, who have succeeded them by a vicarious Ordination.  
What Danger ought we to fear from the Displeasure of God, when some Presbyters, neither mindful of the Gospel, nor of their own Station in the Church, neither regarding the future Judgement of God, nor the Bishop who is set over them, which was never done under our Predecessors, with the Contempt and Neglect of their Bishop, do arrogate all unto themselves? I could bear with the Contempt of our Episcopal Authority, but there is now no room left for Dissembling, etc.   

St. Cyprian Archbishop of Carthage, A. D. 240.  
Edit. Oxon. Epist. XXXIII. Lapsis.  
Dominus noster, cujus Praecepta metuere & observare debemus, Episcopi honorem & Ecclesiae suae Ratio nem disponens, in Evangelio loquitur & dicit Petro, Ego dico tibi quia tues Petrus, etc. Ind per temporum & successionum vices Episcoprum Ordinatio & Ecclaesiae Ratio decurrit, ut Ecclaesia super Episcopos Constituatur— Divina Lege fundatum est, ut omnis actus Ecclaesiae per Episcopum Gubernetur.  
Ep. XLV. Cornelio.  
Hoc enim vel maxime, Frater, & laboramus & laborare debemus, ut Unitatem à Domino, & per Apostolos nobis Successoribi● traditam, quantum possumus obtinere curemus.  
Ep. III. Rogatiano.  
Meminisse autem Diaconi debent quoniam Apostolos, id est Episcopos Dominus Elegit.  
Ep. LXVI. Florentio.  
Dixit Christus ad Apostolos, ac per hoc, ad omnes Praepositos, qui Apostolis vicaria ordinatione succedunt, Qui vos audit, me audit.—  
Ibid.  
Ind enim Schismata & Haereses ortae & oriuntur, dum Episcopus qui units est, & Ecclesiae Prae-est, superba Praesumptione contemnitur, & homo dignatione Dei honoratus, Indignus hominibus judicatur.  
Ep. LIX. Cornelio.  
Neque enim aliunde Haereses obortae sunt, aut nata sunt schismata, quam inde quod Sacerdoti Dei non obtemperatur; nec unus in Ecclesia ad tempus Sacerdos, & ad tempus Judex vice Christi cogitatur: Cui si secundum Magisteria Divina obtemperaret Fraternitas universa, nemo adversus sacerdotum Collegium quicquam moveret— vigore pleno Episcopos agere oportet— quod si ita res est ut Nequissimorum timeatur Audacia, & quod Maelt vere atque aequitate non possunt, Temeritate & Desperatione perficiant; actum est de Episcopatus vigore, & de Ecclesie gubernandae sublimi ac Divina Potestate. Nec Christiani ultra aut durare aut esse jam possumus, si ad hoc ventum est, ut Perditorum Minas atque Infidias pertimescamus—  
— Christi Adversarius & Ecclesiae ejus Inimicus, ad hoc Ecclesiae Praepositum sua Infestatione persequitur, ut Gubernatore sublato, atrocius atque violentius circa Ecclesiae Naufragia grassetur.—  
Honor ergo datur Deo, quando sic Dei Majestas & Censura Contemnitur— ut proponatur à Sacrilegis atque dicatur; ne Ita cogitetur Dei, ne timeatur Judicium Domini, ne pulsetur ad Ecclesiam Christi, sed sublata Poenitentia, nec ulla Exomologesi Criminis facta, Despectis Episcopis atque Calcatis, Pax à Presbyteris verbis fallacibus Prodicetur?  
ibid.  
Antichristi jam propinquantis adventum Imitantur.  
Ep. LXXX. Successo.  
Rescripsisse valerianum ad Senatum, ut Episcopi, & Presbyteri, & Diacones in continenti animadvertantur.  
Firmillanus Cypriano. Ep. LXXV. p. 225.  
Potestas ergo Peccatorum remittendorum Apostolis data est— & Episcopis qui eis Ordinatione vicaria successerunt.  
Ep. XVI. p. 36. Cyprianus Presbyteris & Diaconibus.  
Quod enim periculum metuere non debemus de offensa Domini; quando aliqui de Presbyteris, nec Evangelu, nec Deci sue memores, sed ne que futurum Domini Judicium; neque sibi praepositum Episcopum cogitantes, quod nunquam omnino sub Antecessorthus factum est, cum Contumelia & Contemptu Praepositi totum sibi vendicent? Contumeliam Episcopatus nostri dissimulare & ferre possum— sed dissimulandi nunc locus non est.   

Optatus Milevitanus, Bishop of Mileve, or Mela in Numidia in Africa. A. D. 365. 
A.D. 365   
In his 2d. Book against Parmenian. The Church has her several Members, Bishops, Presbyters, Deacons, and the Company of the Faithful.  
You found in the Church, Deacons, Presbyters, Bishops, you have made them Laymen; acknowledge that you have Subverted Souls.  
St. Ambrose Bishop of Milan. A. D. 370. upon Eph. iv. 11. Speaking of the several Orders of the Church. And he gave some Apostles, and some Prophets, and Evangelists, etc. Says, that by the Apostles there were meant the Bishops; by Prophets, the Expounders of the Scriptures; and by the Evangelists, the Deacons. But says that they all met in the Bishop; for that he was the Chief Priest, that is, (says he) the Prince of the Priests, and both Prophet and Evangelist, to supply all the Offices of the Church for the Ministry of the Faithful.  
And upon 1 Cor. xii. 28. says that Christ Constituted the Apostles Head in the Church; and that these are the Bishops.  
And upon v. 29. are all Apostles? i.e. all are not Apostles. This is true (says he,) because in the Church there is but one Bishop.  
And because all things are from one God the Father, therefore hath He appointed that one Bishop should Preside over Each Church.  
In his Book of the Dignity of the Priesthood, c. 3. he says, That there is nothing in this World to be found more Excellent than the Priests, nothing more Sublime than the Bishops.  
And speaking of what was Incumbent upon the several Orders of the Church, he does plainly distinguish them: For, says he, in the same place;  
God does require one thing from a Bishop, another from a Presbyter, another from a Deacon, and another from a Layman.   

Optatus Milevitanus, Bishop of Mileve, or Mela in Numidia in Africa. A. D. 365.  
l. 2. Contra Parmenianum.  
Certa Membra sua habet Ecclesia, Episcopos, Presbyteros, Diaconos, & turbam Fidelium.  
Invenistis Diaconos, Presbyteros, Episcopos. fecisiis La●cos; agnoscite vos animas evertisse.  
Quosdam dedit Apostolos, 
A.D. 37●  quosdam Prophetas, etc. Apostoli, Episcopi sunt: Prophetae Explanatores sunt Scripturum sicut Agabus— Evangelist. Diaconi sunt, sicut fuit Philippus— Nam in Episcopo omnes ordines sunt, quia Princeps Sacerdos est, hoc est, Princeps est Sacerdotum, & Propheta, & Evangelista, & Caetera adimplenda offic●● Ecclesiae in Ministerio Eidelium.  
Caput in Ecclesia Apostolos posuit— Ipsi sunt Episcopi.  
Verum est, quia in Ecclesia unus Episcopus est.  
Quia ab uno Deo Patre sunt omnia, singulos Episcopos, singulis Ecclesiis Prae-esse Decrevit.  
De Dignat. Sacerdot. c. 3. ut ostenderemus nihil esse in hoc seculo Excellentius Sacerdotibus, nihil Sublimius Episcopis reperiri.  
Aliud est enim quod ab Episcopo requirit Deus & aliud quod à Presbytero, & aliud quod à Deacono, & aliud quod à Laico.   

St. Jerom, A. D. 380. 
A. D. 380.  In his Comment upon the Ep. to Titus.  
When it began to be said, I am of Paul, I of Apollo's, etc. and every one thought that those whom he Baptised, belonged to himself, and not to Christ; it was Decreed through The whole Earth, that one Chosen from among the Presbyters should be set over the rest, that the Seeds of Schism might be taken away.  
In his Epist. to Evagrius.  
From Mark the Evangelist to Heraclas, and Dionysius the Bishops, the Presbyters of Egypt have always chosen out one from among themselves, whom having placed in an higher Degree than the rest, they called their Bishop.  
He that is Advanced, is Advanced from less to greater.  
The Greatness of Riches, or the Humility of Poverty does not make a Bishop greater or less, seeing all of them are the Successors of the Apostles.  
That we may know the Apostolical Oeconomy to be taken from the Pattern of the Old Testament, the same that Aaron, and his Sons, and the Levites were in the Temple, the Bishops, Presbyters, and Deacons are in the Church of Christ.  
To Nepotianus.  
Be subject to your Bishop or Chief-Priest; and receive him as the Father of your Soul.  
Against the Luciferians.  
The safety of the Ch. depends upon the Dignity of the Highpriest, to whom unless a sort of absolute and eminent Power be given above all, ther will be as many Schisms in the Church as there are Priests. Thence it is, that without the Command of the Bishop, neither a Presbyter, nor a Deacon, have Power to Baptise— And the Bishop is to impose his Hands upon those who are Baptised by Presbyters or Deacons, for the Invocation of the Holy Spirit.  
And Comforting Heliodorus, a Bishop, upon the Death of Nepotian his Presbyter and his Nephew, he Commends Nepotian in that he Reverenced his Bishop. He Honoured Heliodorus, in public as his Bishop, at home as his Father. But among his Presbyters and Co-equals, he was the first in his Vocation, etc.  
Upon the 60th. of Isa. He calls the future Bishops, Princes of the Church.  
Of the Ecclesiastical Writers. Concerning James.  
James, after the Passion of our Lord, was immediately, by the Apostles, ordained Bishop of Jerusalem. The like he tells of the first Bishops of other Places.  
Epist. 54. against Montanus.  
With us the Bishops hold the Place of the Apostles.   

St. Jerom, A. D. 380. 
A. D. 380.  In his Comment upon the Ep. to Titus.  
Postquam unusquisque eos quos Baptizabat suos putabat esse non Christi, IN TOTO ORBE Decretum est, ut unus de Presbyteris Electus superponeretur Caeteris, ut Schismatum semina tollerentur.  
A Marco Evangelista ad Heraclum usq●ad Dionysium Episcopos, Presbyrari Aegypti semper unum ex se Electum, in Clesiori Gradu collocatum Episcopum Nominabant.  
Qui provehitur, à Minori ad Majus provehitur.  
Potentia Divitiarum & Paupertatis Humilitas, sublimiorum vel inferiorem Episcopum non facit, Ceterum Omnes Apostolorum Successores sunt.  
Ut sciamus Traditiones Apostolicas sumptas de veteri Testamento: Quod Aaron, & Filii ejus atque Levitae in Templo fuerunt, hoc sibi Episcopi, Presbyteri, & Deaconi, vendicent in Ecclesia.  
Ad Nepotianum.  
Esto sujectus Pontisici tuo; & quasi animi Parentem suscipe.  
Advers. Luciferianos.  
Ecclaesiae salus in summi Sacerdotis Dignitate pendet, cui nisi exors quaedam & ab emnibus Eminens detur Potestas, tot in Ecclaesia efficientur Schismata quot Sacerdotes. Ind venit, ut sine Episcopi jussione neque Presbyter neque Diaconus jus haebeant Baptizandi— Ad eos qui per Presbyteros & Diaconos Baptizati sunt, Episcopus ad Invocationem sancti Spiritus manum Impositurus excurrat.  
Epitaphium Nepotiani à Heliodorum, Episcopum venerebatur— In publico Episcopum, domi Patrem noverat— Inter Presbyteros & Co-aequales, primus in opere, etc.  
Principes futuros Ecclesiae Episcopos Nominavit.  
In script. Ecclesiast. De Jacobo.  
Jacobus post Passionem Domini statim ab Apostolis Hierosolimorum Episcopus est ordinatus.  
Ep. 54, contra Montanum.  
Apud nos Apostolorum locum Episcopi tenent.   

St. Augustine Bishop of Hippo in Africa, A. D. 420. Epistle 42. 
A. D. 420.   
The Root of the Christian Society is diffused throughout the World, in a sure Propagation, by the Seats of the Apostles, and the Succession of the Bishops.  
Quest. veter. & novi Test. N. 97.  
There is none but knows that our Saviour did Constitute Bishops in the Churches; for before He Ascended into Heaven, He laid His Hands upon the Apostles and Ordained them Bishops.  
l. 7. c. 43. The Sentence of our Lord Jesus Christ is clear, who sent His Apostles, and gave to Them alone that Power which He had Received from His Father; to whom we have Succeeded, Governing the Church of God by the same Power.  
Ep. 162. speaking of the Bishops being called Angels. Rev. 2. he says,  
By the voice of God, the Governor of the Church is Praised, under the Name of an Angel. Of the words of our Lord, Serm. 24.  
If He said to the Apostles alone, he that despiseth you, despiseth me, then despise us: But if those words of His come down even unto us, and that He has Called us, and Constituted us in their Place, see that you do not despise us.  
Against Faustus.  
We embrace the Holy Scripture, which from the Times of the Presence of Christ himself, by the Disposition of the Apostles, and the Successions of other Bishops from their Seats, even to these Times, has come down to us, safely kept, commended and honoured through the whole Earth.  
Against Petilian.  
What has the Chair of the Church of Rome done to thee, in which Peter sat, and in which, at this day, Anastasius sits; or of the Church of Jerusalem, in which James did sit, and in which John does now sit.  
Against Julian.  
Irenaeus, Cyprian, Reticius, Olympius, Hilary, Gregory, Basil, John, Ambrose— these were Bishops, Grave, Learned, etc.  
Questions upon the Old Testament. Quest. 35.  
The King bears the Image of God, as the Bishop of Christ. Therefore while he is in that Station, he is to be Honoured, if not for himself, yet for his Order.   

St. Augustine Bishop of Hippo in Africa, A. D. 420. Epistle 42.  
Radix Christianae Societatis per sedes Apostolorum & Successiones Episcoporum certa per orbem Propagatione diffunditur.  
Nemo ignorat Salvatorem Episcopos Ecclesiis Instituisse; Ipse enim priusquam Coelos Ascenderet, Imponens Manus Apostolis ordinavit eos Episcopos, Quod dixit Clarus à Muscula in Concilio Carthag. Repetit August. de Baptismo contra Donatist.  
Manifesta est sententia Domini nostri Jesus Christi Apostolos suos mittentis, & ipsis solis Potestatem à Patre sibi traditam permittentis; quibus nos nos Successimus, eadem Potestate Ecclesiam Domini Gubernantes.  
Divina voce sub nomine Angeli Laudatur Praepositus Ecclesiae.  
De verbis Domini, Serm. 24.  
Si solis Apostolis dixit, Qui vos spernit, me spernit, spernite nos: Si autem Sermo Ejus pervenit ad nos, & vocavit nos, & in eorum loco Constituit nos, videte ne spernatis nos.  
Contra Faust. Lib. 33. cap. ult.  
Scripturam amplectimur quae ab Ipsius Presentiae Christi temporibus, per Dispensationes Apostolorum, & caeteras ab eorum sedibus Successiones Episcoporum, usque ad haec tempora toto Orbe terrarum custodita, commendata, clarificata pervenit.  
Lib. 2. contra Literas Petiliani C. 51.  
Cathedra quid tibi fecit Ecclesiae Romanae in qua Petrus sedit, & in qua hodie Anastasius sedet; aut Ecclesiae Hierosolimitanae in qua Jacobus sedit, & in qua hodie Joannes sedet. [Vid. contra Crescon. l. 2. c. 37.]  
Contra Julianum, l. 2, cap. ult.  
Irenaeus, Cyprianus, Reticius, Olympius, Hilarius, Gregorius, Basilius, Joannes, Ambrose, isti erant Episcopi, Docti, Graves, etc. in Ecclesiae Regimine Clari.  
Quest. ex vet. Test. qu. 35.  
Dei enim Imaginem habet Rex, sicut & Episcopus Christi. Quamdiu ergo in ea traditione est, Honorandus est, si non propter se, vel propter Ordinem.   

Let this suffice as to the Testimonies of particular Fathers of the Church, tho' many more may be produced, in that compass of time, to which I have confined our present Inquiry. And now (that no Conviction might be wanting) I will set down some of the Canons of the Councils in those times, to the same purpose; whereby it will appear, that Episcopacy, as distinct from, and superior to Presbytery, was not only the Judgement of the first Glorious Saints and Martyrs of Christ; but the current Doctrine, and Government of the Church, both Greek and Latin, in those early Ages of Christianity.  
In the Canons of the Apostles, the distinction of Bishop, Presbyter, and Deacon is so frequent, that it is almost in vain to give Citations. The 1st. and 2d. Can. show the difference to be observed in the Ordaining of them.   

Let a Bishop be Consecrated by two or three Bishops.  
Let a Presbyter and Deacon be Ordained by one Bishop.  
See the same Distinction of these Orders. Can. 3.4, 5, 6, 7, 8. 17, 18, 25. 27, 28, 29. 32 33. 36. 42. 44, 45. 51, 52, 53. 63. 68, 69, 70, 83. Can. 15. shows the Jurisdiction of the Bishops over the Presbyters and Deacons.  
If any Presbyter or Deacon, or any of the Clerical Order, shall leave his own Parish, and go to another, without the Bishop's leave, he shall officiate no longer; especially if he obey not the Bishop, when he exhorts him to Return, persisting in his Insolence and disorderly Behaviour, but he shall be reduced there to Communicate only as a Layman.  
And Can. 31. If any Presbyter, despising his own Bishop, shall gather Congregations apart, and erect another Altar, his Bishop not being Convict of Wickedness or Irreligion, let him be Deposed as an Ambitious Person; for, he is a Tyrant: And likewise such other Clergy or Laity, who shall join themselves to him shall be Excommunicated. But, let this be after the first, second, and third Admonition of the Bishop.  
Can. 39 Let the Presbyters and Deacons do nothing without the Consent of the Bishop; for it is He to whom the People of the Lord are committed, and from whom an account of their Souls will be Required.  
Can. 41. We Ordain the Bishop to have power of the Goods of the Church— And to Administer to those who want, by the hands of the Presbyters and Deacons.  
Can. 55. If any Clergy man shall Reproach his Bishop, let him be Deposed: For, Thou shalt not speak Evil of the Ruler of the People.   

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After the Canons of the Apostles, I produce next a Great Council of 87 Bishops held at Carthage, in the Year of Christ, 256, under St. Cyprian, Archbishop of that Place, which is Published in St. Cyprian's Works before quoted, p. 229. where he tells us,  
That besides the Bishops, there met there both Presbyters and Deacons, and great Numbers of the Laity.   

Episcopi plurimi cum Presbyteris & Diaconibus, etc.   

The Council of Eliberis in Spain, about the Year of Christ 305. Cap. 18. and 19  
Bishops, Presbyters, and Deacons are Named distinct. And c. 32. Presbyters and Deacons are forbid to give the Communion to those who had grievously offended, without the Command of the Bishop.  
c. 75. Of those who shall falsely accuse a Bishop, Presbyter, or Deacon.  
c. 77. It is ordained that those who are Baptised by a Deacon, without the Rishop or Presbyter, shall afterwards be Confirmed by the Bishop.   

The Council of Eliberis in Spain, about the Year of Christ 305. Cap. 18. and 19  
Episcopi, Presbyteri, & Diaconi, etc. Non est Presbyterorum, aut Diaconorum Communionem talibus praestare debere, nisi eis jusserit Episcopus.  
Si quis Episcopum, Presbyterum, vel Diaconum falsis Criminibus appetierit, etc.  
Si quis Diaconus, sine Episcopo vel Presbytero aliquos Baptizaverit; Episcopus eos per Benedictionem perficere debebit.   

The Council of Arles in France, about the Year of Christ 309. c. 18. It is ordained that the Deacons should be subject to the Presbyters: And c. 19  
That the Presbyters should be subject to their Bishop, and do nothing without his consent.   

The Council of Arles in France, about the Year of Christ 309. c. 18. It is ordained that the Deacons should be subject to the Presbyters: And c. 19  
Presbyteri sine Conscientia Episcopi nihil faciant.   

The Council of Ancyra, 
A. D 315.  A. D. 315.  
c. 1. and 2. Having Prohibited those Presbyters and Deacons who had, in times of Persecution, Offered to Idols, from the Execution of their Office, says, that notwithstanding the Bishop may Dispense with them if he sees their Repentance sincere; for that this Power is lodged in the Bishop.   

The Council of Ancyra, 
A. D 315.  A. D. 315.  
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The Council of Laodicea, 
A. D. 321.  A. D. 321.  
Can. 41. That no Clergyman ought to Travel, without the consent of his Bishop.  
Can. 56. That the Presbyters ought not to go into the Church, and sit in their Stales, till the Bishop come, and to go in with the Bishop.   

The Council of Laodicea, 
A. D. 321.  A. D. 321.  
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The First and Great Council of Nice, A. D. 325.  
Can. 16. That if any Presbyters or Deacons leave their own Churches, they ought not to be received into another Church: And that if any shall ordain such in his Ch. as belong to another, without the consent of his proper Bishop, let such Ordination be void.   

The First and Great Council of Nice, A. D. 325.  
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The Council of Gangra, 326. 
A. D. 326.   
Can. 6. If any have private Meetings out of the Church, without their Preshyter, let 'em be Anathematised by the Sentence of the Bishop.  
Can. 7. If any will take or give of the Fruits offered to the Church, out of the Church, without leave of the Bishop, let him be Anathema.   

The Council of Gangra, 326. 
A. D. 326.   
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The Council of Antioch, A. D. 341. 
A. D. 341.   
Can. 3. If any Presbyter or Deacon, leaving his own Parish, shall go to others; and refuse to return, when his own Bishop shall summon him, let him be Deposed.  
Can. 4. If any Bishop being Deposed by a Synod, or a Presbyter or Deacon being Deposed by his own proper Bishop, shall presume to exercise his Function, let no room be left them, either for Restauration or Apology.  
Can. 5. If any Presbyter or Deacon, despising his own Bishop, shall separate himself from the Church, and gather a Congregation of his own, and set up a different Altar; and shall refuse to submit himself to his Bishop, calling him the first and second time, let him be absolutely Deposed.  
Can. 12. If any Presbyter or Deacon, being Deposed by his own proper Bishop, or a Bishop by the Synod, dare Appeal to the King, seeing his Appeal lies to a greater Synod of more Bishops, where he is to expect the Examination of his Cause, and to teserr the Decision to them; But if, making light of these, he trouble the King with it, such an one is worthy of no Pardon, nor aught to be admitted to make any sort of Apology, or to have hopes of his being ever Restored any more.  
Can. 22. That a Bishop ought not to Ordain Presbyters or Deacons in another Bishop's Diocese, without his leave.   

The Council of Antioch, A. D. 341. 
A. D. 341.   
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In the Council of Carthage, A. D. 348.  
C. xi. The Case is put where a Deacon being accused, shall be Tried by three Neighbouring Bishops, a Presbyter by six, and a Bishop by twelve.   

In the Council of Carthage, A. D. 348.  
A tribus vicinis Episcopis, si Diaconus est arguatur; si Presbyter, à sex, si Episcopus à duedecim Consacerdotibus audiatur.   

The second Ecumenical Council of Constantineple, A. D. 381.  
Can. 6. Ranks those with Heretics, who, tho' they profess the true Faith, yet run into Schism, and gather Congregations apart from, and in opposition to our Canonied Bishops.   

The second Ecumenical Council of Constantineple, A. D. 381.  
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The Council of Carthage, A. D. 419.  
Can. 3. Mentions the three distinct Orders of Bishop, Presbyter, and Deacon; and compares them to the Highpriest, Priests, and Levites.  
In the same manner they are as distinctly mentioned,  
Can. 4. Bishop, Presbyter and Deacon; and their Powers distinct. For,  
Can. 6. It is declared not to be lawful for Presbyters to Consecrate Churches, or Reconcile Penitents; but if any be in great Danger, and desirous to be Reconciled in the absence of the Bishop,  
The Presbyter ought to consult the Bishop, and receive his Orders in it, as is declared in the 7. Can.  
Can. 10. If any Presbyter, being puffed up with Pride, shall make a Schism against his own proper Bishop, let him be Anathema.  
Can. 11. Gives leave to a Presbyter, who is Condemned by his Bishop, to Appeal to the Neighbouring Bishops; but if, without this, he flies off, and makes a Schism from his Bishop, it confirms the Anathema upon him.  
Can. 12. Orders what is before Recited out of Can. xi. of the Council of Carthage.  
That a Bishop who is Accused shall be tried by twelve Bishops, if more may not be had; a Presbyter by six Bishops, with his own Bishop; and a Deacon by three.  
Can. 14. Orders that in Tripeli, because of the smaller number of Bishops in those Parts, a Presbyter shall be judged by Five Bishops, and a Deacon by Three, his own proper Bishop Presiding.  
Can. 46. That a Presbyter shall not Reconcile a Penitent, without the knowledge of the Bishop; unless upon necessity, in the absence of the Bishop.  
Can. 59 That one Bishop may ordain many Presbyters; but that it was hard to find a Presbyter who was fit to be made a Bishop.  
Can. 65. That a Clergy man, being Condemned by the Bishops, cannot be delivered by that Church to which he did belong, or by any Man whatsoever.  
Can. 126. That Presbyters and Deacons may Appeal from their own Bishop to the Neighbouring Bishops, chosen by consent of their own Bishop, and from them to the Primate or Provincial Synod; but not to any Transmarine or Foreign Jurisdiction, under pain of Excommunication.   

The Council of Carthage, A. D. 419.  
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The Council of Chalcedon, being the Fourth General Council A. D. 451.  
Can. 9 If any Clergyman have a Cause of complaint against another Clergyman, let him not leave his own proper Bishop, and have Recourse to the Secular Courts-Whoever does otherwise shall be put under the Canonical Censures.  
Can. 13. That a Foreign Clergyman, and not known, shall not officiate in another City, without Commendatory Letters from his own Bishop.  
Can. 18. If any of the Clergy shall be found Conspiring, or Joining in Fraternities, or Contriving any thing against the Bishops, they shall fall from their own Degree.  
Can. 29. To reduce a Bishop to the Degree of a Presbyter, is Sacrilege.   

The Council of Chalcedon, being the Fourth General Council A. D. 451.  
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These Authorities are so plain and full as to prevent any Application, or Multiplying of further Quotations, which might easily be done: For, if these can be answered, so may all that can possibly be produced, or framed in words.  
And there is no Remedy left to the Presbyterians, and other Dissenters from Episcopacy, but to deny all these by wholesale, to throw off all Antiquity, as well the first Ages of Christianity, even that wherein the Apostles themselves Lived and Taught, as all since; and to stand upon a New Foundation of their own Invention.  
But this only shows the Desperatness of their Cause; and the Impregnable Bulwark of Episcopacy; which (I must say it) stands upon so Many, Clear, and Authentic Evidences, as can never be overthrown, but by such Topics as must render Christianity itself Precarious.  
And if from the Etymology of the Words Bishop and Presbyter, any Argument can be drawn (against all the Authorities Produced) to prove them the same, we may, by this way of Reasoning, prove Cyrus to be Christ, for so he is called, Isa. XLV. 1.  
Or if the Presbyterians will have their Moderator to be a Bishop, we will not Quarrel with them about a word. Let us then have a Moderator, such as the Bishops before described, viz. A Moderator, as a standing Officer, during Life, to whom all the Presbyters are to be obedient as to Christ, i. e. to the Moderator, as Representing the Person of Christ: That nothing be done in the Church without Him: That He be understood as the Principle of Unity in His Church; so that, they who unjustly break off from his Communion, are thereby in a Schism: That he show his Succession, by Regular Ordination, conveyed down from the Apostles. In short, that He have all that Character and Authority, which we see to have been Recognised in the Bishops, in the very Age of the Apostles, and all the succeeding Ages of Christianity; and then call Him Moderator, Superintendent, or Bishop: For, the Contest is not about the Name, but the Thing.  
And if we go only upon the Etymology of the Word, how shall we prove Presbyters to be an Order in the Church, more than Bishops? as Athanasius said to Dracontius of those who persuaded him not to accept of a Bishopric.  Why do they persuade you not to be a Bishop, when they themselves will have Presbyters? 
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I will end this Head, with the Advice of that great Father to this same Drasontius.  If the Government of the Churches do not please you; and th●t you think the Office of a Bishop has no Reward, thereby making yourself a Despiser of our Saviour, who did Institute it; I beseech you surmise not any such things as these, nor do you Entertain any who advise such things; for that is not worthy of Dracontius: For what things the Lord did Institute by His Apostles, those things remain both good and sure. 
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II. Having thus Explained those Texts of Scripture which speak of Episcopacy, by the Concurrent sense of those who lived with the Apostles, and were taught the Faith from their Mouths; who lived zealous Confessors, and died glorious Martyrs of Christ; and who Succeeded the Apostles in those very Churches where themselves had sat Bishops: And having deduced their Testimonies, and of those who Succeeded them down for Four Hundred and Fifty Years after Christ (from which time, there is no doubt raised against the Universal Reception of Episcopacy) and this not only from their Writings apact, but by their Canons and Laws, when Assembled together in Council; which one would think sufficient Evidence, against none at all on the other side, that is, for the Succession of Churches in the Presbyterian Form, of which no one Instance can be given, so much as of any one Church in the World so Deduced, not only from the days of the Apostles (as is shown for Episcopacy) but before Calvin, and those who Reformed with him, about 160 Years last passed: I say, tho' what is done is sufficient to satisfy any Indifferent and Unbiased Judgement, yet there is one Topick yet behind, which, with our Dissenters, weighs more than all Fathers and Councils; and that is, the late Resormation, from whence some Date their very Christianity. And if even by this too Episcopacy should be Witnessed and Approved, then is there nothing at all in the World left to the Opposers of Episcopacy, nothing of Antiquity, Precedent, or any Authority but their own Wilful Will against all Ages of the whole Catholic Church, even that of the Reformation as well as all the Rest.  
Let us then Examine. First, for the Church of England, that is thrown off clearly by our Dissenters, for that was Reformed under Episcopacy, and continues so to this day.  
And as to our Neighbour Nation of Scotland, where the Presbyterians do boast that the Reformation was made by Presbyters; that is most Clearly and Authentically Confuted by a Late Learned and worthy Author (already mentioned) in his Fundamental Charter of Presbytery, Printed 1695. so as to stop the Mouths of the most Perverse, who will not be Persuaded tho' they are Persuaded.  
Go we then abroad, and see the state of the Reformed Churches there.  
The Lutherans are all cut off, as the Church of England; for they still Retain Episcopacy, as in Denmark, Sweden, etc.  
There remains now only the Calvinists. Here it is the Presbyterians set up their Rest! This is their strong Foundation!  
And this will fail them as much as all the other: For, be it known unto them (however they will receive it) that Calvin himself, and Beza, and the rest of the Learned Reformers of their Part, did give their Testimony for Episcopacy as much as any. They counted it a most unjust Reproach upon them, to think that they condemned Episcopacy; which they say they did not throw off, but could not have it there, in Geneva, without coming under the Papal Hierarchy: They highly Applanded and Congratulated the Episcopal Hierarchy of the Church of England, as in their several Letters to Q. Elizabeth, to the Archbishop of Canterbury, and others of our Eaglish Biships: They Prayed hearty to God for the Continuance and Preservation of it: Bemoaned their own unhappy Circumstances, that they could not have the like, because they had no Magistrate to Protect them; and wished for Episcopacy in their Churches, the want of which they owned as a great Defec t; but called it their Misfortune rather than their Fault. As the Learned of the French Hagonots have likewise pleaded on their Behalf.  
As for their Excuse. I do not now meddle with it, for I think it was not a good one. They might have had Bishops from other Places, tho' there were none among themselves, but those who were Popish: And they might as well have had Bishops as Presbyters, without the Countenance of the Civil-Magistrate. It might have raised a greater Persecution against them; but that is nothing as to the Truth of the thing. And if they thought it a Truth, they ought to have suffered for it.  
But whatever becomes of their Excuse, here it is plain, that they gave their Suffrage for Episcopacy; which who so pleases may see at large in Dr. Durel's View of the Government and Worship in the Reformed Churches beyond the Seas, (who was himself one of them) Printed. 1662.  
So that our Modern Presbyterians have departed from Clavin as well as from Luther, in their Abhorrence of Episcopacy, from all the Christian World, in all Ages; and particularly from all our late Reformers, both of one sort and other.  
Calvin would have Anathematised all of them, had he lived in our times. He says there were none such to be found in his time, who opposed the Episcopal Hierarchy, but only the Papal, which Aspired to an Universal Supremacy in the See of Rome over the whole Catholic Church, which is the Prerogative of Christ alone. But, says he,  If they would give us such a Hierarchy, in which the Bishops should so Excel, as that they did not refuse to be subject to Christ, and to depend upon Him, as their only Head, and refer all to Him; then I will confess that they are worthy of all Anathemas, if any such shall be found, who will not Reverence it, and submit themselves to it, with the utmost Obedience. Talem si nobis Hierarchiam exhibeant, in qua sic Emineant Episcopi, ut Christo subesse non Recusent, & ab Illo ranquam unico Capite pendeant, & ad Ipsum referantur, etc. Tum vero nullo non Anathemate dignos fatear si qui erunt qui non Eam Revereantur, summaque Obedientia observent. Calvin. De necessitat. Ecclaes'. Reformand. 
See, he says, si qui erunt, if there shall be any such, which supposes that he knew none such; and that he owned none such amongst his Reformers: And that if ever any such should arise, he thought there were no Anathemas which they did not deserve, who should refuse to submit to the Episcopal Hierarchy, without such an Universal Head, as Excludes Christ from being the only Universal Head; for if there be another, (though substitute) He is not only. Thus He is called the Chief Bishop, but never the only Bishop, because there are others deputed under Him. But He calls no Bishop the Universal Bishop, or Head of the Catholic Church, because He has appointed no Substitute in that supreme Office; as not of Universal King, so neither of Universal Bishop.  
And Beza supposes as Positively as Calvin had done, that there were none who did oppose the Episcopal Hierarchy without such an Universal Head now upon Earth; or that opposed the Order of Episcopacy; and condemns them as Madmen, if any such could be found. For thus says he,  If there be any (which you shall hardly peswade me to believe) who reject the whole Order of Episcopacy, God forbidden that any Man, in his wits, should assent to the Madness of such Men. Si qui sunt autem (quod sane mihi non facile persuaseris) qui omnem Episcoporum ordinem Rejiciant, absit ut quisquam satis sanae mentis furoribus illorum assentiatur. Beza. ad Tractat. de Ministr. Eu. Grad. ab Hadrian. Sarav. Belga Editam. c. 1. 
And particularly as to the Church of England, and her Hierarchy of Archbishops and Bishops, he says, that he never meant to oppugn any thing of that; but calls it a singular Blessing of God; and wishes that she may ever enjoy it. Fruatur sane ●●la singulari Dei beneficentia, quae utinam sit illi Perpetua. Ibid. c. 18.  
So that our Modern Presbyterians are disarmed of the Precedent of Calvin, Beza, and all the Reformers abroad; by whose Sentence they are Anathematised, and counted as Madmen.  
Here then, let us consider and beware of the Fatal Progress of Error! Calvin and the Reformers with him, set up Presbyterian Government, as they pretended, by Necessity; but still kept up and Professed the highest Regard to the Episcopal Character and Authority: But those who pretend to follow their Example, have utterly Abdicated the whole Order of Episcopacy, as Antichristian and an Insupportable Grievance! While, at the same time, they would seem to pay the greatest Reverence to these Reformers; and much more to the Authority of the First and Purest Ages of Christianity; whose Fathers and Councils spoke all the High things, before Quoted, in behalf of Episcopacy; far beyond the Language of our later Apologists for that Hierarchy; or what durst now be Repeated, except from such unquestionable Authority.  
In this they imitate the hardness of the Jews, who Built the Sepulchers of those Prophets, whom their Fathers slew; while, at the same time, they Adhered to, and out did the Wickedness of their Fathers, in Persecuting the Successors of those Prophets.  
FINIS.     

ERRATA.  
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ADVERTISEMENT.  
WHereas I have placed the Apostolical Canons in the Front of the Councils before Quoted, I thought fit (to prevent needless Cavil) to give this Advertisement, that I do not contend, they were made by the Apostles themselves; but by the Holy Fathers of the Church, about the end of the Second and beginning of the Third Century, as a Summary of that Discipline, which had been transmitted to them, by Uninterrupted Tradition, from the Apostles; whence they have justly obtained the Name of The Apostolical Canons; and, as such, have been Received and Reverenced in the succeeding Ages of Christianity.  
The Councils Quoted after these Canons, bear their Proper Dates; and there can be no Contest about them.  
And what is Quoted of St. Ignatius and the other Fathers, is from the most Uncontroverted Parts of their Works, to obviate the Objection of Interpolations, and Additions, by the Noise of which our Adversaries endeavour to throw off, or enervate their whole Authority; and quite to dis-arm us of all that Light which we have from the Primitive Ages of the Church; because it makes all against them. Though they fail not to Quote the Fathers on their side, whensoever they can Screw them to give the least seeming Countenance to their Novelties and Errors: Yet Boldly Reject them All, when brought in Evidence against them, and that they can not otherwise struggle from under the weight of their Authority.   

A Catalogue of Books Printed for Charles Brome at the Gun at the West-End, of St. Paul's Churchyard.  
THE Snake in the Grass: Or, Satan transformed into an Angel of Light. Discovering the Deep and Unsuspected Subtlety which is couched under the Pretended Simplicity of many of the Principal Leaders of those People called Quakers. The Second Edition, with Additions.  
Some Seasonable Reflections upon the Quakers Solemn Protestation against George Keith's Proceed at Turner's-Hall, 29. April 1697. Which was by them Printed, and sent thither, as the Reasons of their not Appearing to defend themselves. Herein annexed Verbatim By an Impartial Hand.  
Satan Disrobed from his Disguise of Light: Or, the Quakers Last Shift to Cover their Monstrous Heresies, laid fully open. In a Reply to Thomas Ellwood's Answer (Published the End of last Mouth) to George Keith's Narrative of the Proceed at Turner's-Hall, June 11. 1696. Which also may serve for a Reply (as to the main Points of Doctrine) to Geo. Whitehead's Answer to The Snake in the Grass; to be Published the End of next Month, if this prevent it not.  
A Discourse proving the Divine Institution of Water-Baptism: Wherein the Quaker-Arguments against it, are Collected and Confuted. With as much as is needful concerning the Lord's Supper. These Four Books are Written by the Author of The Snake in the Grass.  
The Quakers set in their True Light, in order to give the Nation a clear sight of what they hold concerning Jesus of Nazareth, the Scriptures, Water-Baptism, the Lord's Supper, Magistracy, Ministry, Laws, and Government: Historically collected out of their most approved Authors, which are their best Construing-Books, from the year of their Rise 1650, to the year of their Progress 1696. By Francis Bugg, Sen.  
An Essay concerning Preaching: Written for the Direction of a Young Divine; and useful also for the People, in order to Profitable Hearing.  
Crumbs of Comfort, and Godly Prayers; With Thankful Remembrances of God's wonderful Deliverances of this Land.