THE history OF episcopacy.  
By Theophilus Churchman.  HEBR. 13.17. 
Obey them that have rule over you, and submit yourselves; for they watch for your souls, as they that must give account, that they may do it with joy, and not with grief: for that is unprofitable for you.  CYPRIAN. Epist. LXIX. 
ind Schismata& Haereses obortae sunt& oriuntur, dum EPISCOPVS qui unus est,& Ecclesiae praeest, superba quorundam praesumptione contemnitur;& homo dignatione Dei honoratus, indignus hominibus judicatur.  
LONDON, Printed for Abel Roper, and are to be sold at his shop at the sign of the black spread Eagle near the Inner Temple gate in Fleet-street. 1642.   

TO THE MOST REVEREND AND RIGHT REVEREND FATHERS IN GOD, THE L L. ARCHBISHOPS and BISHOPS, and to the Reverend and Right worshipful the deans, Archdeacons, and others of the clergy of the truly catholic and apostolic Church of England, assembled in their several Convocations, THEOPHILVS CHVRCHMAN, The meanest of the sons of that Blessed Mother, Dedicates and submits these his poor and unworthy labours: humbly beseeching that by their Approbation and authority they may be recommended to the public view.   

A PREFACE TO The Christian Reader, showing the occasion of writing this ensuing history, and the manner of the Authors proceeding in it.  
1. IT is a saying of the wisest man that ever was, 
Eccles. 12 12.  faciendi plures libros nullus est finis, that there is no end of making many books. And he that said it was a writer also, the greatest Writer of his time; and so had some experience in that kind himself. For besides those books of his ●n holy Scripture, which make up no small part of the Hagiographa, 
1 Kings 4.33.  he spake of trees from the Cedar three which is in Libanon, even unto the Hyssop which springeth out of the wall: he spake also of beasts, and of fowle, and of creeping things, and of fishes. And if the multiplying of books was grown so endless in those early dayes, before philosophy was full of subtilites, ●nd divinity became perplexed with Controversies; What censure think we had he passed on these restless times,( if either he had lived till now, or foreseen them then:) Wherein, as unda undam pellit, one wave thrusts another forward, so doth one book beget another, and that a fruitful progeny of Answers▪ and Replies, even ad infinitum? For proof whereof, were there no other instances to be found besides, as there are too many, the very question of Church-government so often moved, so learnedly resolved, and yet continually revived and agitated, would serve sufficiently. A question first raised in this Church of England( for what have I to do with those without) by Cartwright, Travers, and their followers, who like Diotrephes in S. Johns Epistle, 
3. John 10.  loving to have preheusinence in the Church of God, prated against the Bishops with malicious words: perhaps because they were the successors of those Apostles, whom Diotrephes baited and reviled in the last survivor. But their Disciples not content herewith, neither themselves receive them with such honour as they ought to do, but forbid them that would; and for as much as in them is, cast them out of the Church, as an intolerable burden not imposed by CHRIST, and therefore not consistent with our Christian liberty.  
2. This as it then did put the Church to a necessity of vindicating and asserting that form of government, which had been recommended to her with the Faith itself: so that necessity continuing stil, or rather being again obtruded on her by unquiet spirits, she is enforced to pursue her former courses, in labouring to give satisfaction to a kind of men, who are resolved, I fear, not to be satisfied. A labour which might well be spared at this present time, if they who bring no new supply of Arguments to make good their cause, would rest content with such Old answers, as have been given already to their predecessors. For did men look into this business with a diligent and careful eye, it might bee easily discerned, that there hath been no new objection made in those late discourses which have been writ upon this Subject, but what are either Answered or prevented in the learned works of B. Bilson, B. Downham, and other worthies of this Church, now in bliss with God. But being it is the disposition of some men, not to let any thing remain in peace, though never so well grounded, so securely settled, as long as by new furbushing their rusty armor, they can pretend some new abilities, and therewithal new hopes to effect their purpose: it cannot but concern the Church, and the friends thereof, to have recourse unto her public Magazines, and thence to borrow such provision both of arms and weapons, as are therein laid up and treasured, for her just defence. Vt jugulent homines, is a friendly watch word, a preserving Caveat, and as fitly placed in the title of a book, writ by that worthy Baronet, Sir Tho. Aston.  
'tis true indeed, as long as the assault was onely made by scurrilous and unlearned libels, or empty and unworthy Pamplets, there was no better Answer to bee given then contempt and silence; as being neither considerable for the Authors, nor formidable for the dangers which might thence ensue. Nay, they occasioned by that course, as the cause was handled, no small advantage to the Church: a learned and religious Gentleman collecting out of all their scattered Papers, a full survey of the inconveniences of the Presbyterian Discipline, and the inconsistency thereof with the Constitution of this state: adding thereto, to the detection of their shane, and his own great honour, out of authentical and true records, the original institution, succession, and jurisdiction of the ancient and venerable Order of Bishops. This the best course that could bee taken possibly to detect their follies. They which went other ways to work, and undertook to answer them upon equal terms, partend for ought I can see on the same terms also, complying with them in some points of no small importance, out of a silly hope to obtain the rest: and thereby letting them perceive how much was to bee got by confident and continual clamour. For whether out of a conceit, that to bestow a dash upon the prelacy, would make the business taste the better; or that they held it an high point of policy not to go so far, but that they might retire with safety in the change of times: some of these Answerers have laid as deep a calumny upon the clergy, for 
Modest Advertis. p. 19.  hunting after secular employments, for having greater care of rites and ceremonies, as of piety and godliness, and ordering matters of the Church, not by rule and Canon, but in an arbitrary way, as any of the pamphleteers either old or new. As if there were no better way to justify the government of Bishops, then by traducing of their persons, nor any safer means to bee devised for vindicating the Church, then by calumniating the clergy.  
3. But these were onely Tentamenta bellorum civilium, certain preparatory skirmishes and velitations, to keep men awake. The main Batallio was not yet drawn up. And when it was drawn up and ready, it was conducted with great artifice, by men of wit and understanding, in a learned way: Who as they had it in design to cut down 
Smectym. Answer to the humble Remonst.  liturgy and episcopacy at one blow together; so as it seems they made no question of bearing down 
Vindic. of the Answ. Sect 13.  Cathedrals also, and making them a grateful oblation unto spoil and ruin. Never was learning so employed, to cry down the encouragement and reward of learning. And now or never was the time for those that had a care of the Churches safety to put themselves into a posture for defence, and be provided for the battle. In which if few appeared at first on the Churches side, it was not that they durst not give the onset, but that they were reserved for Succours. For whilst the humbly Reverend Remonstrant was pleased to vindicate as well his own as the Churches honour, there was small cause, or rather none, that other men should interpose themselves at all, or rob him of the glory of a sole encounter. Parque novum fortuna videt concurrere, bellum, atque virum. But when that Reverend Pen grew wearied not with the strength or number of his Adversaries, but their importunity, who were resolved to have the last words, 
Answ. to the Vindic. p. 102.  as himself observeth; and that he hath been pleased to give way to others, to show their duty and affection in so just a cause: I then conceived it might not be unfit to bethink myself what further course might be pursued for the Churches peace. And though I knew full well that a good cause is never more easily betrayed, then by a weak and slight defence: yet when I saw that none of those 
Id. Ibid  more able defendants to whom he seemed to recommend the cause had appeared therein, I was the more encouraged in my resolution of offering my poor endeavours to the public service. And so thou hast at last, good Christian Reader, the very reason, why one of my obscurity and mean condition, hath undertook a business of such weight and moment; as also why it was so late before I durst adventure on the undertaking.  
4. For my proceeding in this matter, that must next be known. And that I have disposed of in another Method, then what hath formerly been followed. Not in the way of Argument, or of polemical discourse, much less in answer unto those with whom the Reverend Remonstrant had to do;( I found no likelihood of any end in such disputations) but in the way of an historical narration, as in point of fact; in which the Affirmative being made good by sufficient evidence, it will bee very difficult, if not impossible, to prove the negative. And for the better making good of the Affirmative, I have called in the ancient writers, the holy Fathers of the Church, to testify unto the truth of what here is said, either as writing on those texts of Scripture, in which the institution and authority of Bishops is most clearly evidenced; or speaking of the condition of the Church in their several times, in the administration and government whereof they had most of them some especial interest. Their testimonies and authorities I have fully pondered, and alleged as fully; not misreporting any of them in their words or meaning, according to the best of my understanding: as knowing well, and having seen experience of it, that such false shifts, are like hot waters, which howsoever they may serve for a present pang, do in the end destroy the stomach. And for these holy and renowned Authors thus by me produced, I desire no more, but that we yield as much authority unto them in expounding Scripture, as we would do to any of the modern Writers on the like occasion: and that we would not give less credit to their Affirmations, speaking of things that happened in their own times, and were within the compass of their observation, then wee would do to any honest country Yeoman, speaking his knowledge at the bar, between man& man. And finally that in relating such occurrences of holy Church, as happened in the times before them, we think them worthy of as much belief, as we would give to livy, Tacitus, or Suetonius, reporting the affairs of the State of Rome, from the traditions and discourses of the former times. This is the least wee can afford them. And if I can obtain but this, I doubt not but it will appear most evidently to an indifferent and impartial Reader, first that our Lord& Saviour JESUS CHRIST, laid the foundation of his Church in an imparitie of Ministers,& that according unto his Example the holy Apostles did the like, ordaining the three several orders and degrees, of Bishops, Presbyters, and Deacons, in the holy ministry: Next that the government of Bishops being founded thus, was propagated over all the world, with the faith itself, there being no Nation which received the one without the other: and finally that in matter of authority and jurisdiction, the Bishops of the Primitive and purest times had rather more then less, then what now they have.  
5. This is the sum of my design, and this I hope will be made good in all particulars. In prosecution of the which my purpose was to have pursued this story until the later times of S. Austins life, when as the Church was at her height for peace& purity. But finding that the times from Constantine till then, were quick and active, and likely to administer more store of matter then could be ordered and concocted in so short a time, as I had limited unto myself for dispatch hereof: I rather choose to publish what I had already finished,( in hope it might conduce to the public good) then to detain it from the press, till I had fully perfected the whole according to my first intention. Hereafter, if I find my labours in this piece accepted, and that I am thereby encouraged to perform the rest, I shall not be deficient in it, either unto the Church or my own discharge. This that is done, as I have done it with all faith and candour, and laid it with like duty and affection at the Churches feet: so with respective care and Reverence do I submit it to the judgement of the Christian Reader, for whose instruction in the point it was chiefly studied. And I shall hearty beseech all those who shall please to read it, that if they meet with any thing therein, which either is less fitly spoken, or not clearly evidenced, they would give me notice of it in such a charitable and a Christian way, as I may bee the better for it, and they not the worse. Which favour if they please to do me, they shall bee welcome to me, as an Angel of God, sent to conduct me from the lanes of error into the open ways of truth. And doing these Christian Offices unto one another, wee shall by Gods good leave and blessing, not onely hold the bond of external peace, but also in due time be made partakers of the Spirit of unity. Which blessing that the Lord would graciously bestow on his afflicted and distracted Church, is no small part of our devotions in the public liturgy: where we are taught to pray unto Almighty God, that he would please continually to inspire his universal Church with the spirit of truth, unity and concord, and grant that all they which do confess his holy Name, may agree also in the truth of his holy Word, and live in unity and godly love. Unto which prayer, he hath but little of a Christian which doth not hearty say, Amen.   

THE CONTENTS.  

PART I.  

CHAP. I. The Christian Church first founded by our Lord and Saviour, in an imparity of Ministers.  
1 THe several offices of Christ our Saviour in the administration of his Church.  
2 The aggregating of Disciples to him.  
3 The calling of the Apostles out of them, and why twelve in number.  
4 Of the name and office of an Apostle.  
5 What things were specially required unto the making of an Apostle.  
6 All the Apostles equal in authority amongst themselves.  
7 The calling and appointing of the 70 Disciples.  
8 A reconciliation of some different opinions about the number.  
9 The twelve Apostles superior to the Seventy by our Saviours Ordinance.  
10 What kind of superiority it was, that Christ interdicted his Apostles.  
11 The several powers, faculties, and pre-eminences given to the Apostles by our Saviour Christ.  
12 That the Apostles were Bishops, averred by the ancient Fathers.  
13 And by the text of holy Scripture.   

CHAP. II. The foundation of the Church of jerusalem under the government of S. james the Apostle, and Simeon one of the Disciples, the two first Bishops of the same.  
1 mathias chosen in the place of Judas.  
2 The coming of the Holy Ghost, and on whom it fell.  
3 The greatest measure of the spirit fell on the Apostles, and therewithal the greatest power.  
4 The several ministrations in the Church then given; and that in ranking of the same, the Bishops are intended in the name of Pastors.  
5 The sudden growth of the Church of jerusalem, and making Saint James the first Bishop there.  
6 The former point deduced from Scripture.  
7 And proved by the general consent of Fathers.  
8 Of the episcopal chair, or throne of James, and his Successors in jerusalem.  
9 Simeon elected by the Apostles to succeed Saint James.  
10 The meaning of the word Episcopus, and from whence borrowed by the Church.  
11 The institution of the Presbyters.  
12 What interest they had in the common business of the church whilst Saint James was Bishop.  
13 The Council of Jerusalem, and what the Presbyters h●d to do● therein.  
14 The institution of the Seven, and to what office they were called.  
15 The n●mes of Ecclesi●sticall Functions promiscuously used in holy Scripture.   

CHAP. III. The Churches planted by St. Peter, and his Disciples, originally founded in episcopacy.  
1 THe founding of the Church of Antioch, and that Saint Pe●er was the first Bishop there.  
2 A reconciliation of the difference about his next Successors in the same.  
3 A List of Bishops planted by him in the Churches of the Circumcision.  
4 proof thereof from Saint Peters general Epistle to the Jews dispersed, according to the exposition of the Ancient Writers.  
5 And from Saint Pauls unto the Hebrews.  
6 Saint Pauls Praepositus, no other then a Bishop in the opinion of the Fath rs.  
7 Saint Pete● the first bishop of the Church of Rome.  
8 The difference about his next Successors there, reconciled also.  
9 An answer unto such objections as have been made against Saint Peters being Bishop there.  
10 Saint mark the first Bishop of Alexandria, and of his Successors.  
11 Notes on the observations of Epiphanius and Saint Hierom, about the Church of Alexandria.  
12 An observation of Saint Ambrose applied unto the former business.  
13 Of Churches founded by Saint Peter and his Disciples in Italy, France, spain, Germany, and the Isle of Britain, and of the Bishops in them instituted.   

CHAP. IV. The Bishoping of Timothy and Titus, and other of Saint Pauls Disciples.  
1 THe Conversion of Saint Paul, and his ordaining to the place of an apostle.  
2 The Presbyters created by Saint Paul, Acts 14. of what sort they were.  
3 Whether the Presbyters or Presbytery did lay on hands with Paul, in any of his ordinations.  
4 The people had no voice in the election of those Presbyters by Saint Paul ordained.  
5 Bishops not founded by Saint Paul at first, in the particular Churches by him planted; and upon what reasons.  
6 The short time that the Churches of Saint Pauls Plantation, continued without Bishops over them.  
7 Timothy made Bishop of Ephesus by Saint Paul, according to the general consent of Fathers.  
8 The time when Timothy was made Bishop, according to the holy Scripture.  
9 Titus made Bishop of the Cretans; and the truth verified herein by the ancient Writers.  
10 An answer unto some objections against the subscription of the Epistle unto Titus.  
11 The Bishoping of Dionysius the Areopagite, Aristarchus, Gaius, Epaphroditus, Epaphras, and Archippus.  
12 As also of Silas, Sosthenes, Sosipater, Crescens, and Aristobulus.  
13 The office of a Bishop not incompatible with that of an Evangelist.   

CHAP. V. Of the authority and jurisdiction given unto Timothy and Titus; and in them to all other Bishops by the Word of God.  
1 THe authority committed unto Timothy and Titus was to be perpetual and not personal onely.  
2 The power of Ordination entrusted onely unto Bishops by the Word of God, according to the exposition of the Fathers.  
3 Bishops alone both might and did ordain without their Presbyters.  
4 That Presbyters might not ordain without a Bishop proved by the memorable case of Colluthus and Ischyras.  
5 As by those also of Maximus, and a Spanish Bishop.  
6 In what respects the joint assistance of the Presbyters was required herein.  
7 The case of the Reformed Churches beyond the Seas, objected, and declared.  
8 The care of ordering Gods Divine Service, a work peculiar to the Bishop.  
9 To whom the ministration of the Sacraments also doth in chief belong.  
10 Bishops to have a care that Gods Word be preached, and to encourage those that take pains therein  
11 Bishops to silence and reprove such Presbyters as preach other doctrines.  
12 As also to correct and reject the heretic.  
13 The censure and correction of inferior Presbyters in point of life and conversation, doth belong also to Bishops.  
14 And of Lay people, if they walk unworthy of their Christian calling.  
15 conjectural proofs that the description of a Bishop in the first to Timothy, is of a Bishop strictly and properly called.   

CHAP. VI. Of the estate of holy Church, particularly of the Asian Churches, toward the later dayes of Saint John the Apostle.  
1. THe time of Saint Johns coming into Asia.  
2 All the seven Churches except Ephesus, of his Plantation.  
3 That the Angels of those Churches were the Bishops of them, in the opinion of the Fathers.  
4 And of some Protestant Divines of name and eminency.  
5 Conclusive Reasons for the same.  
6 Who is most like to the angel of the Church of Ephesus.  
7 That Polycarpus was the angel of the Church of Smyrna.  
8 Touching the angel of the Church of Pergamus, and of Thiatyra.  
9 As also of the Churches of Sardis, Philadelphia and Laodicea.  
10 What Successors these several Angels had in their several Churches.  
11 Of other Churches founded in Episcopacy by Saint John the Apostle.  
12 Saint John deceasing lest the Government of the Church to Bishops, as to the successors of the Apostles.  
13 The ordinary Pastors of the Church.  
14 And the Vicars of Christ.  
15 A brief chronology of the estate of holy Church, in this first Century.    

THE CONTENTS. PART II.  

CHAP. I. What doth occur concerning Bishops, and the government of the Church by them, during the first half of the second Century.  
1 OF the condition of th● Church of Corinth, when C emens wrote unto them his Epistle.  
2 What that Epistle doth contain in reference to this point in hand.  
3 That by Episcopi, he meaneth Bishops truly and properly so called, proved by the scope of the Epistle.  
4 And by a text of Scripture therein cited.  
5 Of the episcopal Succession in the Church of Corinth.  
6 The Canons of the Apostles ascribed to Clemens, what they say of Bishops.  
7 A Bishop not to be ordained under three or two at least of the same order.  
8 Bishops not barred by these Canons from any Secular affairs, as concern their Families.  
9 How far by them restrained from the employments of the Common-wealth.  
10 The jurisdiction over Presbyters, given to the Bishops by those Canons.  
11 Rome divided into Parishes, or tituli, by Pope evaristus.  
12 The reasons why Presbyteries or colleges of Presbyters, were planted first in Cities.  
13 Touching the superiority over all the flock given to the Bishop by gnatius.  
14 As also of the jurisdiction by him, allowed them.  
15 The same exemplifi●d in the works of Justin Martyr.   

CHAP. II. The settling of Episcopacy together with the Gospel, in the Isle of Britain, by Pope Eleutherius.  
1. WHat Bishops Egesippus met with in his Peregrination; and what he testifieth of them.  
2 Of Dionysius Bishop of Corinth, and of the Bishops by him mentioned.  
3 How Bishops came to be ordained, where none were left by the Apostles.  
4 The settling of the Gospel in the Isle of britain by Pope Eleutherius.  
5 Of the condition of the Church of britain from the first preaching of the Gospel there, till the time of Lucius.  
6 That Lucius was a King in those parts of britain which we now call England.  
7 Of the episcopal Sees here founded by King Lucius at that time.  
8 Touching the Flamines and arch-flamens, which those Stories speak of.  
9 What is most like to be the reason of the number of the archbishoprics and bishoprics here, of old established.  
10 Of the Successors, which the Bishops of this Ordination are found to have on true record.  
11 Which of the British Metropolitans was anciently the Primate of that Nation.   

CHAP. III. The Testimony given unto episcopal authority, in the last part of this second Century.  
1 THe difference betwixt Pope Victor and the Asian Bishops, about the Feast of Easter.  
2 The interpleading of Polycrates and Irenaeus, two renowned Prelates, in the aforesaid cause.  
3 several councils called about it, by the Bishops of the Church then being; with observations on the same.  
4 Of the episcopal Succession in the four prime Sees, for this second Century.  
5 An answer to some objections made against the same.  
6 The great authority and esteem of the said four Sees, in those early days.  
7 The use made of this Episcopal Succession by Saint Irenaeus.  
8 As also by Tertullian, and some other Ancients.  
9 Of the authority enjoyed by Bishops in Tertullians time, in the administration of the Sacraments.  
10 As also in enjoining Fasts, and the disposing of the Churches treasury.  
11 And in the dispensation of the Keys.  
12 Tertullian misalleaged in maintenance of the Lay Presbytery.  
13 The great extent of Christianity and Episcopaey, in Tertullians time, concludes this Century.   

CHAP. IV. Of the authority in the government of the Church of Carthage, enjoyed and exercised by Saint Cyprian and other Bishops of the same.  
1 OF the foundation and pre-eminence of the Church of Carthage.  
2 Of Agrippinus and Donatus, two of Saint Cyprian's Predecessors.  
3 The troublesone condition of that Church, at Cyprian's first being Bishop there.  
4 Necessitated him to permit some things to the discretion of his Presbyters, and consent of the P●o●le.  
5 Of the authority ascribed by Cyprian to the people, in the Election of their Bishop,  
6 What power the people had de facto, in the said Elections.  
7 How far the testimony of the people was required in the Ordination of their Presbyters.  
8 The power of Excommunication reserved by Saint Cyprian, to the Bishop only.  
9 No Reconciliation of a Penitent allowed by Cyprian without the Bishops leave and licence.  
10 The Bishop's power as well in the encouragement, as in the punishment and censure of his Clergy.  
11 The memorable case of Geminius Faustinus, one of the Presbyters of Carthage.  
12 The Bishop's power in regulating and declaring Martyrs.  
13 The Divine Right, and eminent authority of Bishops fully asserted by Saint Cyprian.   

CHAP. V. Of the condition& affairs of the two Patriarchal Churches of Alexandria,& Antiochia.  
1 OF the foundation and first professors of the Divinity school in Alexandria.  
2 What is affirmed by Clemens, one of those Professors concerning Bishops.  
3 Origen the Divinity Reader there, permitted to expound the Scriptures, in the presence of the Bishop of Caesarea.  
4 Contrary to the custom of the Alexandrian and Western Churches.  
5 Origen ordained Presbyter by the Bishops of jerusalem and Caesarea, and excommunicated by the Bishop of Alexandria.  
6 What doth occur touching the superiority and power of Bishops in the Works of Origen.  
7 The custom of the Church of Alexandria, altere in the election of their Bishops.  
8 Of Dionysius Bishop of Alexandria, and his great care and travels for the Churches peace.  
9 The government of the Church in the former times, by Letters of intercourse and correspondence amongst the Bishops of the same.  
10 The same continued also in the present Century.  
11 The speedy course took by the prelates of the Church, for the suppressing of the Heresies of Samosatenus.  
12 The Civil Jurisdiction, train, and thrones of Bishops, things not unusual in this Age.  
13 The Bishops of Italy and Rome, made Judges in a point of title and possession, by the Ro. Emperour.  
14 The Bishops of Italy and Rome, why reckoned as distinct in that Delegation.   

CHAP. VI. Of the estate wherein Episcopacy stood in the western Churches, during the whole third Century.  
1 OF Zepherinus Pope of Rome, and the Decrees ascribed unto him concerning Bishops.  
2 Of the condition of that Church, when Cornelius was chosen Bishop thereof.  
3 The schism raised in Rome by Novatianus; with the proceedings of the Church therein.  
4 Considerable observations on the former story.  
5 Parishes set forth in Country Villages, by P. Dionysius.  
6 What the words {αβγδ} and {αβγδ} do signify most properly in ancient Writers.  
7 The great authority which did accrue unto the Presbyters, by the setting forth of Parishes.  
8 The rite of Confirmation, reserved by Bishops to themselves, as their own Prerogative.  
9 Touching the ancient Chorepiscopi, and the authority to them entrusted.  
10 The rising of the Manichean heresy, with the great care taken by the Bishops, for the crushing of it.  
11 The lapse of Marcellinus Pope of Rome; with the proceedings of the Church in his condemnation.  
12 The council of Eliberis in spain, what it decreed in honour of episcopacy.  
13 Constantine comes unto the Empire; with a brief prospect of the great honours done to Bishops in the following Age.( 14) A brief Chronology of the estate of holy Church, in these two last Centuries.     

THE history OF episcopacy.  
THE FIRST PART.  
FROM THE FIRST INSTJTVTJON OF It by our Lord and Saviour IESVS CHRIST, until the death of St. JOHN the Apostle.  
By Theophilus Churchman.  CYPRIAN. Epist. LXV. 
Apostolos, id est, EPISCOPOS& Praepositos Dominus clegit; Diaconos autem post Ascensum Domini in coelos Apostoli sibi constituerunt, EPISCOPATVS sui& Ecclesiae Ministros.  
LONDON, Printed for Abel Roper, and are to be sold at his shop at the sign of the black spread Eagle near the Inner Temple gate in Fleet-street. 1642.   

THE history OF episcopacy.  

PART I.  

CHAP. I. The Christian Church first founded by our Lord and Saviour, in an Jmparity of Ministers.  
I. The several Offices of Christ our Saviour in the administration of his Church.  
II. The aggregation of Disciples to him.  
III. The calling of the Apostles, and why twelve in number.  
IV. Of the Name and Office of an Apostle.  
V. What things were specially required unto the making of an Apostle.  
VI. All the Apostles equal amongst themselves.  
VII. The calling and appointing of the Seventy Disciples.  
VIII. A reconciliation of some different opinions about the number.  
IX. The twelve Apostles superior to the seventy by our Saviours ordinance.  
X. What kind of superiority it was that Christ prohibited his Apostles.  
XI. The several powers and pre-eminences, given to the Apostles by our Saviour Christ.  
XII. That the Apostles were made Bishops by our Lord and Saviour, averred by the ancient Fathers.  
XIII. And by the Text of holy Scripture.  
OF all the Types in holy Scripture, I find not any that did so fully represent the nature of our Saviours kingdom, as those of David, Moses, and Melchizedech. 
Psal. 78.71, 72.  David a shepherd, and a King Moses a Legislator, and a Prince; 
Gen. 14.18.  Melchizedech both King of Salem, and a Priest also of the living God, as that Text hath styled him. Each of these was a type of our Saviour Christ, according to his regal office; he being like Melchisedech, 
Heb. 7.2.  a King of Peace and righteousness; leading his people, as did Moses, out of the darkness and Idolatries of Egypt, 
Exod.  to the land of Canaan: and conquering like David 
2 Sam.  all those enemies which before held them in subjection. This office, as it is supreme, so it is perpetual. That God who tells us in 
Psal. 2.  the psalms, that he had set his King on Zion, on his holy mountain: hath also  told us by his angel, 
Luk. 1.33.  that he should reign over the housc of Jacob for ever, and of his kingdom there should be no end. But if wee look upon him in his sacerdotal and pastoral offices: if we behold him as a Lawgiver to his Church and people: we find him not fore-signified in any one of these, but in all together. 
Heb. 5.6, 10.  A Priest he was after the order of Melchisedech; 
Heb. 3.2.  faithful to him that did appoint him, as also Moses was faithful in all his house; ordering, and disposing of the same, according to his will and pleasure. And as for the discharge of his pastoral or prophetical office, God likeneth him to David, by his holy Prophet saying, 
Eze. 34.23.  I will set up one shepherd over them, and he shall feed them, even my servant David, he shall feed them, and he shall be their shepherd. Which offices, although subordinate to the regal power, are perpetual also. He was not made a Priest for a time or season, but for ever. Tu es Sacerdos in aeternum: 
Heb. 5.6.  Thou art a Priest for ever, said the Lord unto him. A Priest, who as he once 
Heb. 9.26.  appeared to put away sin by the sacrifice of himself; so by that 
Heb. 10.14.  one offering hath he perfected for ever all them that are sanctified; and sitting down at the right hand of God, he 
Heb. 7.25.  ever liveth, and maketh intercession for them. Of the same perpetuity also are those other offices of Christ our Saviour, before remembered. he had not been fidelis sicut Moses, faithful as Moses was in all his house: 
Estius in Heb. 3. v. 2.  i.e. as Estius well expounds it, in administratione populi sibi credita, in the well ordering of the charge committed to him, had he not constituted a set form of government, and given the same unto his Church, as a rule for ever. Nor had he faithfully discharged the part of David, had he looked onely to his flock, whiles himself was present; and took no care for the continual feeding of the same, after he was returned to his heavenly glories. And therefore, 
Eph. 4.8, 11, 12, 13.  when he ascended up on high he gave gifts to men, and gave some Apostles, and some Prophets, and some Evangelists, and some Pastors and Teachers; for the perfecting of the Saints, for the work of the Ministry, for the edifying of the body of Christ; till we all come in the unity of faith, and of the knowledge of the son of God unto a perfect man, unto the measure of the stature of the fullness of Christ.  
He gave them then indeed, after his Ascension, when he ascended up on high, because he then did furnish them with those gifts and graces, wherewith they were endowed by the Holy Ghost, and thereby fitted for the execution of the trust committed to them by their Lord. For otherwise many of them had been given already; not onely in the way of choice, and designation, but of commission and employment. 
Mat. 28.19.  item,& docete omnes Gentes, had been said before. It was not long after our Saviours baptism by John in Jordan, that some Disciples came unto him. That testimony which came down from God the Father, when the Heavens were opened, 
Mat. 3.16.  and the Spirit of God descended on him like a Dove, was of itself sufficient to procure many followers. The evidence which was given by John the Baptist, added nought to this. And yet that evidence prevailed so far, that two of his Disciples, when they heard him speak, 
Joh. 1.37.  forsook their old Master, and went after Jesus. Nor did it satisfy them, that they had found the Christ, and had talked with him, but they impart the same unto others also. Thus Andrew brings in his own Brother 
Joh. 1.42, 46.  Simon; Philip invites his friend Nathaneel. One tells another the glad tidings, that they had found him of whom 
Joh. 1. ●5.  Moses in the Law, and all the Prophets did writ: and all of them desire to be his Disciples. Afterward as his famed increased, so his followers multiplied; and every miracle that he wrought to confirm his doctrine, did add unto the number of his Proselytes. So great his famed was, and so great the confluxe of all sorts of people, that Johns Disciples presently complained, I know not whether with more truth or envy, 
Joh. 3.26.  Omnes ad eum veniunt, that all men came unto him, both to hear his preaching, and receive his baptism. And certainly it was no wonder that it should be so; that all men should resort to him, who was the way; or seek for him, who was the truth; or follow after him, who was the life. Lord, saith Saint Peter, 
Joh. 6.86.  to whom shall wee go? thou hast the words of life eternal.  
The number of his followers being thus increased, he sends them not immediately to preach his gospel. Two yeares he trained them up in the school of piety, where he himself was both the Teacher and the lesson, before he ventured them abroad upon that employment; And when he ventured them abroad, he neither sent them all together, nor with like authority. 
Luk. 6.13.  Twelve he selected from the rest, whom he name Apostles. And he ordained them 
Mark. 3.14.  saith Saint mark, that they should be with him, and that he might sand them forth to preach: first to be with him, as the constant witnesses of his words and works, and afterwards to preach and publish what they saw and heard. In which regard, Tertullian calls them not unfitly, 
De prescript. advers. haeret.  Legatos à later, sent from Christ to teach the nations. Ex quibus( out of his Disciples) duodecem praecipuos lateri suo adlegerat, destinatos nationibus Magistros: as his own words are. The same Tertullian gives a reason, why Christ made choice of twelve Apostles, neither more nor less: viz. 
C●ntra Marcian. l. 4.  because there were twelve fountains in Elim; twelve gems or precious stones in the breastplate of Aaron; and 12. stones taken out of Jordan by the hand of Joshua, and by him put into the ark of the Testament. And then he adds, totidem enim Apostoli praetendebantur, that the like number of Apostles was prefigured. Other conceits there are of the Ancient Fathers about this number: 
In Joh. 6.  Bede, and 
Sedulius.  Sedulius, resemble them to the 12. signs of the zodiac: 
Dialog. ●um Tryph●ne.  Justin Martyr to the 12. bells in the high Priests garment: Tertullian before name, 
Loco supra citato.  to the twelve oxen that did uphold the melted sea in the Temple of Solomon. Others have other fancies to the same effect; but whether Christ related unto any of them in this designation, as it is no where to be found, so is it not material to the present purpose. More near unto the point in my opinion, is that of Calvin, who thinks our Saviour in the choice of his twelve Disciples related to the twelve patriarches of the Tribes of Israel: to show that as the patriarches were the roote and seminarie of the Tribes of Israel, so the Apostles 
Calvin in Harm. Evang.  were to be the Parents, or if you will, the patriarches of the Church of Christ, Non ergo frustra Dominus duodecem quoddle Patriarchas constituens, Ecclesiae renunciationem testatus est. Which guess of his, though it come nearer to the matter than the other did; yet it falls short also of the true intention of our Lord and Saviour. For Christ, who was best able to assign the reason of his mind herein, hath  told us, that he fitted his Apostles according to the number of the Tribes of Israel; that his Apostles in due time might become their Judges. For so himself declares it in his holy gospel; 
Mat. 19.28.  Verily( saith he) I say unto you, that ye which have followed me in the regeneration, when the sun of man shall sit in the throne of his glory, ye also shall sit upon twelve thrones, judging the twelve tribes of Israel: 
Hieron. in locum.  i.e. as jerome doth expound it, Quia credentibus vobis, illi credere noluerunt; by reason of their obstinacy and unbelief, not giving credit to that gospel the Apostles preached. Twelve then our Saviour pleased to choose, whom he name Apostles, and they themselves conceived this number not to want its weight: and therefore made it their first care to fill up their number, and surrogate some other in the place of Judas. Saint Peter very well declared the necessity of it, when he came in with his Oportet; 
Act. 1 21, 22.  Oportet ergo ex his viris, &c. Wherefore of these men that have companied with us all the time, that the Lord Jesus went in and out amongst us, must one be ordained to be a witness with us of his resurrection. So excellently true is that of Austin, 
August. in Psal. 103.  Adeo numerus ille sacratus est, ut in locum unius qui exciderat, non posset nisi alter nominari.  
As for the name, quos& Apostolos nominavit, as Saint 
Luk 6.13.  Luke informs us: Baronius thinks it was not of our Saviours own divising, but by him borrowed of the high Priests of the Jewish nation, who had a special kind of Ministers, whom they called Apostles, 
Quos etiam ipse legare consueverat ad componendos optimos Sacerdotum mores, ipsas Synogogas inspiciendas, pravos mores corrigendos, &c. Annal. A. 32. ss. 5.  employed by them for the instruction of the Priests, the visiting of the several Synagogues, the rectifying of ill manners, and the reforming of those public Ministers, who did not live according to the prescript of the Law. Whether that it were so or not, or that the cardinal be not mistaken in the meaning of the Author whom he citeth; I will not meddle for the present: though I conceive by looking on the place in 
Epiphan. hares: 30. n. 5.  Epiphanius, that the succeeding patriarches of the Jewish nation, did rather take this name from Christs Apostles, than he from theirs. But for the word as now we use it, it is merely greek, signifying in its natural and original sense a 
Quos haec appellatio miss●s interpretatur. tart. de prescript.  Messenger, a Legate, an ambassador; from whom, to whomsoever sent: after appropriated and applied by the Evangelists to signify those twelve, whom our Saviour choose, and called his Apostles, as by way of excellence: yet so that many of those men who saw our Saviour in the flesh, and did preach the gospel, are sometimes honoured with that name. 
In Epist. ad Gal. c. 2.  Quod autem exceptis duodecem quidam vocantur Apostoli, illud in causa est, omnes qui Dominum viderunt,& eum postea praedicarunt, fuisse Apostolos nominatos: as Saint jerome notes it. By which wee see, that those two things did principally concur unto the making of an Apostle, viz. to have been conversant with our Saviour Christ, and to preach his word: which being most exactly verified in those twelve Disciples, whom he selected for that purpose; it was most fit that they should chiefly have the honour of so high a title. But these, although they were two special marks of an Apostle; yet they were not all. Others had seen our Saviour in the flesh, and preached his gospel, which notwithstanding never durst assume that title: 
Ignat. Epist ad Smymens.  Ignatius, who affirms it of himself, that he had seen the Lord JESUS, doth yet disclaim the power and privilege of an Apostle. {αβγδ}, saith he in his Epistle to the Romans. So that besides their seeing of our Saviour in the flesh, and preaching of those things which themselves had seen; the Twelve had a pre-eminence above the rest of the Disciples, in those three particulars: first, in their nearness of access unto him when he was alive: Secondly, in the latitude of their commission, when he was to leave them: And thirdly, in the height of their authority after his departure.  
For first, the twelve Apostles, and no others were the continual, constant, and domestical Auditors of all his Sermons; the diligent beholders and observers of all his miracles. With them did he discourse familiarly, propounding questions, answering their demands, and satisfying all their scruples. The Twelve, and none but they, were present with him, when he did institute his holy Supper: and they alone participated of those prayers and promises which he made to them from himself, or for them to his heavenly Father. Many there were of his retinue, of his Court not few: the Twelve were onely of his counsel; and of those too, some more especially admitted to his privacies, and of his cabinet counsel,( as it were) then others; whereof see Mat. 17.1. Mark. 14.33. Luk. 8.51. And on this ground doth 
Clemens Alex. ap. Euseb. l. 2. c. 1.  Clemens tell us, that Christ imparted many things unto these three, after his ascension, which they communicated {αβγδ}, unto the rest of the Apostles: the rest of the Apostles to the 70. As they were nearer in access, so were they furnished with a more liberal Commission, when he was to leave them. 
Mark. 16.  item in universum mundum. He said unto them, go into all the world, and preach the gospel to every creature. No such commission granted to any others, who had their several precincts and bounds, a limited commission when it was at best. To the eleven( for unto them alone did he give that charge) the whole world went but for a diocese. For this cause 
Chrys. Tom. 8. p. 110. edit. Savill.  Chrysostome doth honour them with the style of Princes, and Princes of a great command over all the universe. {αβγδ}. The Apostles were ordained Princes by the hand of God: Princes which have not onely under them some towns, and Nations, {αβγδ}, but such unto whose care the whole world was trusted. So far that Father. And if wee doubt that their authority fell short in any thing of their commission: the same good Father in the same place, will inform us otherwise. For making a comparison between spiritual and Civill dignities, he calleth the office of an Apostle 
Chrys. ibid.  {αβγδ}, a spiritual Consulship, {αβγδ}, the most spiritual of all powers or governments; and finally, {αβγδ}: the head, the roote, nay the foundation of all spiritual dignities of what sort soever. doubtless the Father had good reason for so high an eulogy. When Christ affirmed, Sicut misit me Pater, 
Joh. 20.21.  that as his Father sent him, so sent he them: He said enough to intimate that supreme authority which he had given them in the Church whether it were in preaching of the gospel, in founding Churches, Constituting, and ordaining Pastors, or whatsoever else was necessary for the advancement of his kingdom. For by these words, as cyril hath right well observed, 
Cyril. in joh. Evang. l. 12.  {αβγδ}, he did ordain them for to be guides, and teachers unto all the world,& the dispensers of his holy mysteries, commanding them not onely to enlighten the land of Jewrie, but all the people of the universe: as also giving them to understand that it was their duty, {αβγδ}, to call the sinners to repentance, to heal all those that were afflicted, either in body or in soul, in the dispensing of Gods blessings; not to follow their own will, but his that sent them: and in a word, as much as in them was, {αβγδ}, to save the world by wholesome doctrines, for to that purpose was he sent by his Heavenly Father. And so we are to understand Saint Chrysostome, when he tells us this, that Christ invested his Apostles with the like authority as he received from his Father. 
{αβγδ}. Hom. in Joh. c. 20.21.  
Calv. in joh.  Calvin affirms as much or more upon those words of our Redeemer. Quare non abs re Christus cum apostles suis communicat, quam à Patre autoritatem acceperat, &c. But this authority of theirs will be seen more clearly, when we behold it in the practise, and execution.  
Five things then of necessity were to concur in the making or constituting of an Apostle, truly and properly so called: first an immediate call from Christ himself: secondly, an Autopsie, or eye-witnessing of those things which they were afterwards to preach or publish of him: thirdly, their nearness of access: fourthly, the latitude of their Commission: fifthly, and finally, the eminence of their authority. Of these the first were common with them unto the rest of the Disciples; save that the calling of the Apostles to that charge, and function doth seem to be more solemn, and immediate. But in the rest, which are indeed the special or specifical differences, they had no co-partners. This made them every way superior unto the rest of the Disciples, although all equal in themselves. Though in the calling of those blessed spirits to that great employment, there was a prius and posterius; yet in regard of power& authority, there was neither Summum, nor Subalternum: And howsoever Peter be first name in that sacred Catalogue; yet this entitleth him to no more authority, above the rest of the Apostles, then Stephen might challenge in that regard above the residue of the seven. Saint Cyprian did resolve this cause many hundreds since; assigning unto all the 12. a parity of power and honour. 
Cyprian lib. de unitate Eccles.  Hoc erant utique& caeteri Apostoli quod fuit Petrus, pari consort●o praediti,& honoris& potestatis; said exordium ab unitate proficiscitur. Where clearly there is nothing given to Peter, but a priority of order; a primacy if you will, but no supremacy. Neither doth Barlaam give him more, though he inscribe his book, de Papae Principatu. 
Barlaam de Papae principatu.  {αβγδ}, &c. The Apostles, all of them saith he, in matters which concerned the Church, were of equal honour. If Peter had pre-eminence in any thing, it was that in their sacred meetings he first broke the business, {αβγδ}, and peradventure also had the upper place in the assemblies of that goodly fellowship. But what need Cyprian, or Barlaam come in for evidence, when as wee find this parity so clearly evidenced in holy Scripture? In the immediatenesse of their calling, and their access unto our Lord and Saviour, they were all alike. he that called Peter from his nets, called also Matthew from the receipt of custom. If onely Peter, and the sons of Zebedee were taken with him to mount Tabor 
Mat. 17.1.  there to behold the glory of his Transfiguration; or chosen from amongst the rest to attend his person 
Mark. 14.33.  when he went out into the Garden of Gethsemane: this makes as much for the supremacy of the sons of Zebedee, as the son of Jona. Their mission, and commission were alike to all. He that said item& docete, go into all the world and preach the gospel to every creature, spake it indefinitely to every one; not unto Peter only, as the supreme Pastor; from whom the rest were to receive a delegated and confined authority. Neither had he so often been molested with that needless question, which of them should be greatest in their Masters kingdom: had he before determined of it, and settled the supremacy in Saint Peters person. And as for those prerogatives, of Tibi dabo claves, Pasce oves meas: which being spoken unto Peter, may seem peculiarly to belong to him: the Fathers say, that nothing did hereby accrue to Peter, but what was common to the rest. 
August. lib. de agone. Christian. c. 30.  Ecclesiae enim claves regni coelorum datae sunt. Et cum ei dicitur, ad omnes dicitur, Amas me? Pasce oves meas: as Saint Austin states it. But what need more be said to affirm this point, then that of our most blessed Saviour, when he encouraged them to perseverance with this heavenly cordeall, that they should sit upon 
Mat. 19.28.  twelve Thrones, judging the twelve Tribes of Israel? In which most gracious words of his, as the sitting of the Apostles shows authority; their sitting upon thrones, an eminence of power; their sitting to judge, a power and exercise of jurisdiction; and their sitting thus to judge the twelve Tribes of Israel, the universality and extent of their jurisdiction: so doth their sitting on twelve thrones, singuli in sua seed, 
jansen. harm. Evang. in locum.  as Jansenius hath it, intimate an equality of jurisdiction, a parity in point of power.  
But to proceed. Our Saviour finding that the harvest was great, and the labourers as yet but few, and that his hour was now at hand, 
Luk. 10.1.  appointed other seventy also, and sent them two, and two before his face, into every City and place, 
Vers. 9.  whither he himself would come. To them he gave authority to proclaim, and publish to the people, that the kingdom of God was come nigh unto them: 
Vers. 17.  giving them also power to heal the sick, and to cast out Devils, as he had formerly to his Apostles. So that there is no question to be made, but that they were entrusted with a part of this sacred ministry, but whether in an equal rank we shall see anon. In the mean time if any question should be asked who these Seventy were, and by what names called; we answer, nondum constat, that we cannot tell. 
Hist. Eccles. lib. 1. c. 12. α.  Eusebius as great a searcher into the monuments of antiquity, as the Church ever bread, professeth plainly, {αβγδ}, that he could never meet with any list or catalogue of them. Some he had taken up on hearsay, as Barnabas, Sosthenes, Cephas, mathias, after choose into the place of Judas, and Thaddeus. 
Ap. Euseb. hist. l. 1. c. 33. {αβγδ}.  Papias mentioneth Aristion, as another of that number also. And Epiphanius 
In Panar. l. 1. haeres. 20. n. 4.  adds to these, Stephen, and the residue of the Seven, mark and Luke, two of the Evangelists, Justus, who stood in competition with mathias, together with Apelles, Rufus, and Niger, whose names accurre in holy Scripture. These are the most that there is any ground for, in antiquity. As for the Catalogue of their names and actions fathered on Dorotheus Bishop of Tyre: there is not any thing more false& fabulous: that Rhapsodist thrusting into that Catalogue, many who were converted by the Apostles, after Christs ascension. Insomuch as 
Estius in Rom. c. 16.  Estius worthily complaineth, eos fear omnes qui à Paulo in hoc capite nominantur, aut salutantes, aut salutandi, that all the men whose names occur in the 16. chapter to the Romans, are by him thrust into the Catalogue of the Seventy Disciples: not to say any thing of those many other absurdities, which he hath noted in that Bedroll.  
As for the number of Seventy, why our Redeemer pitched on that, there is not much dispute amongst the learned. 
Tertul. contr. martion. l. 4.  Tertullian, who had fitted( as before wee saw) the number of the Apostles, to the twelve fountains in Elim; doth also proportion the number of these Disciples, ad arbusta Palmarum, unto the number of the Palm-trees, that grew thereby. But this being onely in the way of allegory, we shall pass it over: onely reserving the Application made by jerome for a little longer. That which cometh nearest the matter, and is agreed upon almost by all sorts of writers, is that our Saviour in this choice, related to the Seventy Elders interested in the government of the tribes of Israel: mention of whom is made, Num. 11.16. Ezek. 8 11. 
Calv. in harmony. Evan.  Calvin amongst the rest gives this reason of it, In numero septuaginta videtur eum ordinem secutus esse, cvi jam olim assueverat populus: and adds withall another note, which may well serve to reconcile the difference about this number, which is between the greek,& the latin copies. For the greek copies have it generally, {αβγδ}, that he appointed other seventy also, as our English reads it. The latin no less generally: Designavit& alios septuaginta duos, that he sent out other seventy two: which reading doth occur in 
Hieron. in canone Lucae.  jerome, 
In Evan. l. 2. cap. 14.  Austin, and some others. I know indeed, 
Beza in Annot. in luke. 10.  Beza doth put an handsome slur on the latin Copies, and thinks that some poor ignorant scribes( Librarii indocti, as he calls them) abbreviating the word discipulos into dlos: others as ignorant as they, out of dlos red duos, and so found seventy two Disciples instead of seventy. But surely those renowned Fathers jerome, and Austine, were no such Babies: not to say any thing of Beda, and the rest that followed. And therefore since it is agreed on, that these Disciples were proportioned to the number of the Elders of the Tribes of Israel: wee must first find what was the number of those Elders, before wee can agree upon the other. Now for the number of those Elders, the Scripture saith expressly, they were seventy two, as may appear by comparing the 25. verse of the 11. of Numbers, with the 26. in which wee find that there were seventy Elders gathered about the Tabernacle, besides Eldad, and Medad in the Camp. For making up this number, as afterwards in the translation of the Bible, there were six chosen out of every Tribe, {αβγδ}, as 
joseph. Ant judaic. l. 12.  Josephus hath it, which cometh to seventy two in all. But both the seventy two Elders, are generally called the Seventy; as the Translators of the Bible are called the Septuagint; both of them ad rotundationem numeri: even as the Magistrates in Rome were called Centumviri, though being three for every tribe, they came unto an hundred and five in all. And this is that which 
Calvin. in harm. Evang. ut s●pra.  Calvin hath observed in the present business: viz. that the consistory of the Jewish Judges, to which the number of the Disciples is by him proportioned, consisted of no less than 72. though for the most part, ut fieri solet in talibus numerus, they are called the 70. So then to reconcile the Latin with the Greek original, there were in all 72. Disciples, according to the truth of the calculation: and yet but seventy in account, according to the estimation which was then in use. And therefore possible the Church of England, the better to comply with both computations; though it have seventy in the new Translations, yet still retains the number of seventy two, in the gospel appointed for Saint Lukes day in the book of Common-Prayer confirmed by Parliament.  
This being the number of the Disciples, it will then fall out, that as there were six Elders, for every Tribe; so here will be six Presbyters or Elders, for every one of the Apostles. For those which have compared the Church of Christ which was first planted by the Apostles, with that which was first founded by the Lord himself: resemble the Bishops in the Church to the twelve Apostles; the Presbyters, or Priests, unto the Seventy. Which parallel how well it holdeth, and whether it will hold or not, we shall see hereafter. mean while it cannot be denied, but that the Apostles were superior to these Seventy, both in place and power. The Fathers have so generally affirmed the same, that he must needs run cross unto all antiquity that makes question of it. The council of Neocaesarea, which was convened some yeares before that of Nice, declareth that the Chorepiscopi, which were but 
lo Ep. 88.  Presbyters in fact,( though in title Bishops) {αβγδ}, were instituted according to the pattern of the Seventy. 
council. Neocaesar. 1. Can. 13.  Saint jerome, in his tractate ad Fabiolam, speaking of the twelve fountains of Elim, and the seventy palms that grew thereby, doth resolve it thus, Nec dubium quin de duodecem apostles sermo sit, &c. It is not to be doubted, but that the Scripture speaketh here of the twelve Apostles, the waters issuing from whose fountains have moistened the barren dryness of the whole world; and that the seventy palms that grew thereby, are the teachers of the second rank or order: Luca testante duodecem fuisse Apostolos,& septuaginta Discipulos minoris gradus: Saint Luke affirming that there were twelve Apostles, and seventy Disciples of a lower order, whom the Lord sent two and two before him. In this conceit, Saint Ambrose lead the way before him, likening unto those palms the Seventy, qui Secundo ab apostles gradu, who in a second rank from the Apostles, were by the Lord sent forth for the salvation of mankind. Serm. 24. 
Epist. 5.  Damasus their co-temporarie doth affirm as much, viz: non amplius quam duos ordines, that there were but two orders amongst the Disciples of Christ, viz. that of the twelve Apostles, and the Seventy. 
Theoph. in luke. 10.  Theophylact concurs with jerome in his conceit about the twelve fountains, and the seventy palm trees: and then concludes, that howsoever they were chosen by Christ, {αβγδ}, yet were they inferior to the twelve, and afterwards their followers and schollers. add hereunto the testimony and consent of 
Calvin. in Institut. l 4 c. 3. ss. 4.  Calvin, who giving the pre-eminence unto the Apostles, as the chief builders of the Church; adds in the next place the Evangelists, such as were Timothy and Titus,& fortassis etiam septuaginta Discipuli, quos secundo ab apostles loco Dominus designavit: and peradventure also the seventy Disciples, whom Christ appointed in the second place after his Apostles. Besides, 
Ep. ad Oceanum.  S. jerome giveth it for a maxim, Qui provehitur, de minore ad majus provehitur, that he which is promoted, is promoted from a lower rank unto an higher. mathias therefore, having been formerly of the Seventy, and afterwards advanced into the rank and number of the Twelve, in the place of Judas: it must needs follow that the twelve Apostles shined in an higher sphere than these lesser luminaries. Now that mathias had before been one of the seventy, appeareth by the concurrent testimonies of Euseb. lib. 1. Eccles. Hist. c. 12. & l. 2. cap. 1. and of Epiphanius contr. haeres. 20. n. 4. to whom, for brevity sake, I refer the Reader. And this the rather, because the Scripture is so full& pregnant in it; it being a condition, or qualification, if you will, required by 
Act. 1. v. 21.  S. Peter, in those that were the Candidates for so high a dignity, that they accompanied the Apostles all the time that the Lord Jesus went in and out amongst them. And that we know none did, but the Seventy onely. So then it is most clear, and manifest, both by authority of Scripture, and consent of Fathers, that our Saviour instituted in his Church two ranks of Ministers, the one subordinate unto the other: and consequently, laid the first foundations of it, in such a Fatherly, and moderate imparity, as bound all following times and ages, that would not willingly oppose so Divine an ordinance, to observe the like.  
And yet it is not to be thought, that this superiority thus by him established, doth contradict those other passages of holy Scripture, wherein he doth prohibit all dominion over one another. They much mistake the business who conceive it so. The Jews in general, and all the followers of Christ particularly, expected that the promised Messiah should come with power, restore again the lustre of the Jewish kingdom, and free them from that yoke and bondage, which by the Romans had been laid upon them. We thought, 
24.21.  said Cleophas, that this had been he that should have delivered Israel. And what he thought, was solemnly expected by all the rest. 
Act. 1.6.  Domine, si in tempore hoc restitues regnum Israel, Lord, say they, even in the very moment of his Ascension, wilt thou at this time restore again the kingdom unto Israel? Upon which fancy and imagination, no marvel if they harboured some ambitious thought; every one hoping for the nearest places, both of power and trust about his person. This was the greatness which they aimed at: and this our Saviour laboured to divert them from: by interdicting all such power and Empire, as Princes, and the favourites of Princes have upon their vassals. 
Mat. 20.25. Luk. 22.25.  ye know( saith he) that the Princes of the Gentiles exercise Dominion over them, and they that are great exercise authority upon them: Vobis autem non sic, But so it shall not be amongst you. Where plainly it appears, both by the text and context: first, that this strife and contestation was onely amongst the twelve Apostles; and therefore howsoever it may prove that there was to be a parity or equality amongst themselves, yet it will never prove, but that they were, and might be still superior unto the Seventy. And secondly, that Christ our Saviour doth not prohibit them the use and exercise of all authority, on those who were inferior and subordinate to them; but onle such authority as the Princes of the Gentiles, and the great Lords and Ministers about them did exercise upon their subjects. The power and government of the Apostles in the Church of Christ was merely {αβγδ}, such as a Father beareth unto his children: but not {αβγδ}, a Lordly, and imperious rule, such as a Master exerciseth on his slaves and servants: 
1 Pet. 5.3.  Not as Lords over Gods inheritance, 
2 Cor. 2.24.  but as the helpers of their joy, say the two Apostles. And herein stands the difference, according unto that of 
Chrysost. in oper. imper. in Mat. hom. 35.  Chrysostome, Principes mundi ideo fiunt, ut dominentur minoribus suis, The Princes of the earth were made to this end and purpose, that they might Lord it over their inferiors, and make them slaves, and spoil them, and devour them, abasing them unto the death, for their own profit and glory: Principes autem Ecclesiae fiunt, &c. But the Governours or Princes of the Church were instituted to another end. viz. To serve their inferiors, and to minister unto them all such things, as they have received from the Lord.  
This eminence and superiority over all the Church, which was thus settled in the Apostles by our Lord and Saviour, will appear more fully, if we consult the several ministrations committed unto them, and to them alone. For unto them alone it was, that Christ committed the whole power of preaching of his holy Word, administering his blessed Sacraments, retaining and forgiving sins, ruling and ordering of his flock: giving them also further power of instituting, and ordaining such, by whom these several offices were to be performed till his second coming. None but the Twelve were present with him, when he ordained the blessed Sacrament of his body and blood: and unto them alone was said 
Luk. 22.19.  Hoc facite, do this: i.e. take bread, and break, and bless it, and distribute it, in remembrance of me. To the eleven alone it was that he gave commission to 
Mat. 28.19.  go into all the world and preach the gospel to all creatures, baptizing them in the name of the Father, son, and Holy Ghost. They onely had that powerful& immediate mission, 
Joh. 20.21.  Sicut misit me Pater, As my Father sent me, so sand I you; and upon them alone he breathed, saying, 
Joh. 20.22.23.  Receive the Holy Ghost: whose sins you do remit, they are remitted unto them; and whose sins you do retain, they are retained. Finally, they, and none but they were trusted with the feeding, and the governance of the flock of Christ,( the word {αβγδ} in the greek doth imply them both) for howsoever 
Joh. 21.15.16.  Pasce oves meas, was in particular spoken to S. Peter; yet was that charge incumbent on them all, as before wee noted from Saint Austin. By all which passages and texts of Scripture it is clear and manifest that the Apostles were by Christ ordained to be the sole and ordinary Teachers, Bishops, and Pastors of the Church, next and immediately under his most blessed self, who still continueth 
Heb. 13 20.  {αβγδ}, the great shepherd of the sheep, as Paul; 
1 Pet. 2.25.  the shepherd and Bishop of our souls, as Saint Peter calls him. The Seventy had no part in this new Commission, the dispensation of the word, and Sacraments, but at second hand; as they were afterwards entrusted with it, by the holy Apostles, either as Prophets, Presbyters, or Evangelists, according to the measure of the Grace which was given unto them: or specially designed to some part therein, after the Ascension of our Lord and Saviour, by the immediate designation of the Holy Ghost. And when they were entrusted with a part thereof, yet were they still secundi Ordinis, Ministers of a second rank, inferior unto the Apostles, both in place and power, to whom all latitude of power was given. Nay, the Apostles took an hint from this different mission, to institute two several sorts of Ministers in the Church of Christ: the one subordinate unto the other, as were the Seventy unto them. And this by virtue of these words in their Commission, Ita mitto vos; i.e. as the Arch-Bishop of Spalato very well applieth it, Sicut ego à Patre habui potestatem eligendi Ministros, 
De Repub. Eccl. l. 2 c. 3. n. 7.  etiam diversi ordinis, ita& vos pariter habeatis. As I received power from my heavenly Father, of instituting Ministers, even of divers Orders, so I give it you. And therefore whatsoever the Apostles did therein, they did it after Christs example, and by his authority: and consequently, the imparity of Ministers by them ordained, was founded on the Law of God, and the original institution of our Saviour Christ, by whom the power of Ordination was to them committed, and by them unto their successors in the Church for ever.  
To bring this Chapter to an end, our Saviour Christ having thus furnished his Apostles with those several powers, faculties, and pre-eminences which before wee spake of; he thought it best to recommend them to the blessings of Almighty God, whose work they were to go about. And therefore being to take his fare-well of them, did in a very solemn manner bestow his benediction on them. 
Luk. 24.50.  Elevatis manibus suis benedixit eis, He lifted up his hands, and blessed them, as Saint Luke hath it. Which benediction Saint Austin takes to be a consecrating of those holy men unto the power and dignity of Bishops. 
Aug. quaest. N. Test. qu. 14.  Ipse enim priusquam in coelos ascenderet, imponens manum apostles, ordinavit eos Episcopos: as the Father hath it. Which whether it were so or not, I mean so done with such an outward form and ceremony, and in that very point of time, is perhaps uncertain: But sure I am, that for the thing itself, which is here delivered, the Fathers, many of them do agree with Austin; affirming, passim, in their writings, that the Apostles were made Bishops by our blessed Lord. Saint 
Cyp. lib. 3. Ep 9.  Cyprian voucheth it expressly. The Deacons ought to understand, quoniam Apostolos, i.e. Episcopos,& Praepositos Dominus elegit, that the Lord Christ himself did choose the Apostles, that is, the Bishops and Rulers of the Church: and that the Apostles after his ascension did ordain the Deacons to be the Ministers of their episcopal function, and the necessities of the Church. 
Ambros. in 1. ad Cor: c. 12  Saint Ambrose doth affirm the same, Caput itaque in Ecclesia Apostolos posuit, &c. Christ, saith he, made the Apostles the head( or supreme Governours) of his Church, they being the legates or ambassadors of Christ, according unto that of the Apostle, 2 Cor. 5.20. And then he adds, Ipsi sunt Episcopi, that they were Bishops. 
In Comment. in Ephes. 4.  More plainly in his Comment on the Ephesians, Apostoli Episcopi sunt, Prophetae, explanatores Scripturarum. The Apostles, saith he, are Bishops, and Prophets, the expositors of Scripture. But because question hath been made, whether indeed those Commentaries are the works of Ambrose, or of some other ancient writer; he tells us in his notes on the 43. Ps. that in those words of Christ, Pasce oves meas, 
De Repub. Eccles. l. 2. c. 2. n. 4.  Peter was made a Bishop by our Lord and Saviour. Significat Ambrosius Petrum Sacerdotem, hoc est, Episcopum electum, illis verbis, Pasce oves meas: as the place is cited by the Arch-Bishop of Spalato. And thus Saint Chrysostome speaking of the election of the Seven, 
Chrys. hom. 14. in Act 6.  saith plainly, {αβγδ}, that then there were no Bishops in the Church, but onely the Apostles.  
But what need more be said in the present business, than that which is delivered in the holy Scripture, about the surrogation of some other in the place of Judas: 
Act. 1.20.  wherein the place or function of an Apostle is plainly called Episcopatus; Episcopatum ejus accipiat alter, let another take his bishopric, as the English reads it. His bishopric, 
Chrys. hom. 3. in Act. 1.  i.e. saith Chrysostome, {αβγδ}, his principality, his Priesthood, the place of government that belonged unto him, had he kept his station. A text most plain and pregnant as the Fathers thought, to prove that the episcopal dignity was vested in the persons of the Lords Apostles. The Comment under the name of Ambrose, 
Ambros. in 1 ad Cor. c. 12.  which before we spake of, having said, Ipsi sunt Episcopi, that the Apostles were Bishops, adds for the proof thereof these words of Peter, Episcopatum ejus accipiat alter. And the true 
Id. Serm. 50.  Ambrose saying of Judas, that he was a Bishop [ Episcopus enim& Judas fuit] adds for the proof thereof the same very text. Finally, to conclude this matter, Saint Cyprian, showing that Ordinations were not made 
Nisi sub populi assistentis conscientia. lib. 1. ep. 4.  without the privity of the people, in the Jewish Church, adds that the same was afterwards observed by the holy Apostles, Quando de ordinando in locum Judae Episcopo; when Peter spake unto the people, about the ordering of a Bishop in the place of Judas. But for a further proof of this, that the Apostles were ordained Bishops by our Lord& Saviour, we shall see more hereafter in convenient place 
Vide chap. 6. n. 12.  when wee are come to show, that in the government of the Church, the Bishops were the proper Successors of the Apostles; and so esteemed to be by those, who otherwise were no great friends unto episcopacy. In the mean time we may take notice of that impudent assertion of Johannes de Turre cremata: viz. Quod solus Petrus à Christo Episcopus est ordinatus: 
Lib. 2. Summae de Eccl. c. 32. ap. Bell. de Rom. Pont.  that Peter, onely Peter was made Bishop by our Saviour Christ, and that the rest of the Apostles received from Peter their episcopal consecration: wherein I find him seconded by Dominicus Jacobatius, lib. 10. de council. Art. 7. A paradox so monstrous and absurd, that howsoever Bellarmine doth reckon it amongst other the Prerogatives of that Apostle, in his first book de Romano Pontifice, cap. 23. yet upon better thoughts, he rejects it utterly in his 4. Book upon that argument, Cap. 22. and so I leave it.  
Thus having shown in what estate the Church was founded by our Saviour, and in what terms he left it unto his Apostles: we must next see what course was took by them to promote the same; what use they made of that authority which was trusted to them.   

CHAP. II. The foundation of the Church of jerusalem under the government of Saint James the Apostle, and Simeon, one of the Disciples, the two first Bishops of the same.  
I. mathias chosen into the place of Judas.  
II. The coming of the Holy Ghost: and on whom it fell.  
III. The greatest measure of the Spirit fell on the Apostles; and so by consequence the greatest power.  
IV. The several Ministrations in the Church then given; and that in ranking of the same, the Bishops are intended in the name of Pastors.  
V. The sudden growth of the Church of jerusalem, and the making of Saint James the first Bishop there.  
VI. The former point deduced from Scripture.  
VII. And proved by the general consent of Fathers.  
VIII. Of the episcopal chair, or Throne of Saint James, and his successors in jerusalem.  
IX. Simeon elected by the Apostles to succeed Saint James.  
X. The meaning of the word Episcopus, and from whence borrowed by the Church.  
XI. The institution of the Presbyters.  
XII. What interest they had in the common business of the Church, whilst Saint James was Bishop.  
XIII. The council of jerusalem, and what the Presbyters had to do therein.  
XIV. The institution of the Seven; and to what office they were called.  
XV. The names of ecclesiastical functions, promiscuously used in holy Scripture.  
OUr Saviour Christ having thus authorised his Apostles to preach the gospel over all the world, to every creature; and given them power as well of ministering the Sacraments, as of retaining and remitting sins, as before is said: thought fit to leave them to themselves: onely commanding them to 
Luk. 24 49.  tarry in the City of jerusalem until they were endued with further power from on high: whereby they might be fitted for so great a work. 
Act. 1.9.  And when he had spoken those things, while they beholded, he was taken up, and a cloud received him out of their sight. No sooner was he gone to the heavenly glories, but the Apostles with the rest, withdrew themselves unto jerusalem, as he had appointed: where the first care they took was, to fill up their number, to surrogate some one or other of the Disciples, in the place of Judas, that so the Word of God might be fulfilled, which he had spoken by the Psalmist, 
Psal. 69 26.  Episcopatum ejus accipiat alter. A business of no small importance, and therefore fit to be imparted unto all the Brethren: not so much that their suffrage,& consent herein was necessary, as that they might together join in 
Act. 1.21.  prayer to Almighty God, to direct the action, whose business indeed it was, and unto whom alone the whole election properly pertained. All that they did was to propose two men unto the Lord their God,( Et 
Act. 1.23.  statuerunt duos, saith the text) such as they thought most fit for so great a charge, and so to leave it to his providence, to show and manifest which of the two he pleased to choose. In the appointment of which two, whether that statuerunt being a verb of the plural number, be to he referred to all the multitude, as Chrysostome is of opinion, or onely unto the Apostles, and the Seventy, as some others think, it comes all to one. For the whole number being but 
Act. 1.15.  an hundred and twenty, and being that the Apostles with the Seventy( out of which rank the nomination of the two was made) made up the number of fourscore: it must needs be that the appointment in effect, was in them alone. And though I rather do incline to Chrysostome, in this particular, that the appointment of these two was done by all the multitude in general; yet I can yield by no means to the next that followeth. 
Chrysost. in hom. 3. in Act.  For showing some politic, and worldly reasons, why Peter did permit the people to have an interest in the business, he first asked this question; {αβγδ}; whether it were not lawful for Saint Peter to have choose the man. And then he answereth positively, {αβγδ}, that it was most lawful, but that he did forbear to do it, lest he might seem to do it out of partiality. In this I must crave leave to dissent from Chrysostome. The power of making an Apostle was too high a privilege, to be entrusted unto any of the sons of Adam. Paul was not made Apostle, though an 
1 Cor. 15.  abortive one, as he calls himself, 
Galat. 1.1.  either of men, or by men, but by Jesus Christ, and God the Father. What privilege or power soever Peter had as an Apostle of the Lord in making Bishops, or as a Bishop of the Church in ordaining Presbyters: he had no power to make Apostles. The Pope might sing Placebo, if it had been otherwise: and we should have Apostles more than ten times twelve, if nothing were required unto it, but Saint Peters Fiat.  
But to proceed: this weighty business being thus dispatched, and mathias 
Epiphan. haeres. 20 n. 4.  who before was of the Seventy, being numbered with the eleven Apostles, it pleased God to make good his promise of powring on them in a plentiful and signal manner, the gifts and graces of his holy Spirit. Not on the Twelve alone, or the Seventy onely; but on the whole body of the Disciples; even on the whole 120. which before we spake of. I know that Beza, and some others would limit this effusion of the holy Ghost to the Twelve alone. Why, and to what intent he doth so resolve it, though I may guess perhaps, yet I will not judge: but sure it is, he so resolves it. 
Beza in Act. 2.  Solis apostles propria est haec Spiritus sancti missio, sicut proprius fuit Apostolatus, as his own words are, in his Annotations on the text. The same he also doth affirm in his Book de Ministrorum Evangelii gradibus, cap. 5. But herein Beza leaves the Fathers, and the text to boot. 
T●act. 2. i● ep Johannis.  Saint Austin tells us, that the Holy Ghost came from heaven, & implevit uno loco sedentes centum viginti, and filled one hundred and twenty sitting in one place. 
Hom. 4. in Act. c. 2.  Saint Chrysostome affirms the same, {αβγδ}, &c. what, saith he, did it come on the twelve alone, not upon the rest? And then he answereth, {αβγδ}, not so by no means, it fell on all the 120. which were there assembled. Nor doth he onely say it, but he proves it also, alleging in defence of his assertion that very plea and argument which was used by Peter, to clear himself, and his associates from the imputation of being drunken with new wine, viz. Hoc est quod dictum fuit per Prophetam Joel, 
Act. 2.16.  This is that which was spoken by the Prophet Joel, I will power out of my Spirit upon all flesh, &c. Besides, the text and context make it plain enough, that this effusion of the holy Ghost was upon them all. In the first Chapter of the Acts 
Act. 1.14.  we find them all together( the whole 120.) with one accord: and in the first verse of the second chapter, we find them all together with the same accord: and then it followeth, that there appeared cloven tongues, like as of fire, 
Act. 2 3 4.  seditque supra singulos eorum, and sate upon each of them; and they were all filled with the Holy Ghost. If they were all together,( as we found before) and all were filled with the Holy Ghost: no question but there were more filled with it than the twelve Apostles. And when as Peter with the eleven stood up, making an apology for the rest, and saying 
Act. 2.14, 15  These men are not drunken, as ye suppose: it must needs be that others, besides the twelve, and indeed all the company were suspected of it. add, as by way of surplusage, and ex abundanti, that the Seven chosen by the multitude to serve the Tables, 
Epiphan. haeres. 20. n. 4.  who questionless were of the number of the Seventy, are said to have been 
Act. 6.3.  full of the Holy Ghost, before that the Apostles had laid hands on them.  
So then it is most evident, as I conceive it, that the Holy Ghost was given to every one of the Disciples, the whole number of them: to every one according to his place, and station; according to that service and employment, in which the Lord intended to make use of him. For 
1 Cor. 12.8, 9, 10.  unto one was given by the spirit the word of wisdom, to another the word of knowledge, and to another the gift of healing by the same spirit: to another the working of miracles, to another prophesy, to another discerning of spirits, to another divers kinds of tongues, to another the interpretation of tongues. Every one of them had their several gifts; the Apostles all 
Hom. 32. in 1. ad Cor. c. 12.  {αβγδ}, as wee red in Chrysostome. What ever was divided amongst the residue, for the advancement of Gods glory, and the improvement of his Church, that was united in the persons of the holy Apostles: whom God had ranked as much above them in their gifts and graces, as they were in place. By means whereof it came to pass, that howsoever the Lord out of these 120. made choice of some to be Evangelists, some to be Prophets, and others to be Pastors, Presbyters, and Teachers: yet the Apostles still retained their superiority, ordering and directing them in their several ministries, to the best edifying of the Church. For thus wee red how Paul disposed of Timothy and Titus, who were both Evangelists: sending them, as the occasions of the Church required, from Asia to Greece, and then back to Asia, and thence to Italy. How he sent 
2 Tim 4.  Crescens to Galatia, Titus to Dalmatia, Tychicus to Ephesus: commanding Erastus to abide at Corinth, and using the ministery of Luke at Rome. So find wee how he 
1 Cor. 14.  ordered those that had the spirit of prophecy,& such as had the gift of tongues; that every one might use his talent unto edification: how he ordained Bishops in one place, Elders or Presbyters in another, as wee shall see hereafter in this following story. The like wee may affirm of Saint Peter also, and of the rest of the Apostles, though there be less left upon record of their Acts, and Writings, than are remaining of Saint Paul: whose mouths and pens being guided by the Holy Ghost, have been the Canon ever since of all saving truth. For howsoever mark and Luke two of the Evangelists, have left behind them no small part of the book of God, of their own inditing: yet were not either of their writings reckoned as canonical in respect of the Authors, but as they had been taken from the Apostles mouths, and ratified by their authority, as both 
Luk. 1.  Saint Luke himself, and 
Hieron. in. Marc. Clemens apud Euseb. l. 2. c. 15.  the Fathers testify. And for a further mark of difference, between the Apostles and the rest of the Disciples, wee may take this also: that though the rest of the Disciples had all received the Holy Ghost, yet none could give the same but the Apostles only. Insomuch that when Philip the Evangelist had preached the gospel in Samaria, 
Act. 8.12.  and converted many, and baptized them in the name of the Lord Jesus Christ; yet none of them received the Holy Ghost till Peter and John 
v. 14, 15, 17.  came down unto them, and prayed for them, and laid their hands on them, as the Scriptures witness. That was a privilege reserved to the Apostles, and to none but them. 
Hom. 18. in Act. 8.  {αβγδ}, as it is in Chrysostome. And when the two Apostles did it, they did it without Philips help or cooperation, who joined not in it, nor contributed at all to so great a work, for ought we find in holy Scripture.  
In this regard it is no marvel, if in the enumerating of those ministrations, which did concur in the first founding of the Church, the Apostles always have pre-eminence. 
1 Cor. 12.28.  First, Apostles; secondarily, Prophets; thirdly, Teachers, &c. as Saint Paul hath ranked them. Nor did he rank them so by chance, but gave to every one his proper place, {αβγδ}, saith Saint 
Hom. 32. in 1. ad Cor. c. 12.  Chrysostome, first placing that which was most excellent, and afterwards descending unto those of a lower rank. Which plainly shows, that in the composition of the Church, there was a prius, and posterius in regard of order, a {αβγδ}, or more honourable, as the Father calls it, in regard of power: as in the constitution of the body natural, to which the Church is there resembled, some of the members do direct, and some obey, some of them being honourable, 
1 Cor. 12.22, 23.  some feeble, but all necessary. The like may also be observed out of the 4. chap. of the same Apostle unto the Ephesians: where the Apostles are first placed, and ranked above the rest of the ministrations, Prophets, Evangelists, Pastors, and Teachers: of which some were to be but temporary in the Church of God: the others to remain for ever. For as Saint 
Hom. 11. in Ep●es. 4.  Chrysostome doth exceeding well expound that Scripture, {αβγδ}, first, he doth name Apostles, as they in whom all powers and graces were united: Secondly, Prophets, such as was Agabus in the Acts: thirdly, Evangelists, {αβγδ}, such as had made no progress into many countries, but preached the gospel in some certain Regions, as Aquila, and Priscilla: and then Pastors, and Teachers, who had the government of a Country or Nation, {αβγδ}, such as were settled,& employed in a certain place or City, as Timothy and Titus. If then a question should be made, whom S. Paul meaneth here by Pastors and Teachers; I answer it is meant of Bishops, {αβγδ}, as the Father hath it, such as were placed over some certain Cities: and that the Bishops were accounted in the ancient times, the onely ordinary Pastors of the Church, in the room, and stead of the Apostles, 
Chap. 6. n.  we shall show hereafter. And this I am the rather induced to think, because that in the first Epistle to those of Corinth, written when as there were but few Bishops of particular Cities, Saint Paul doth speak of Teachers onely; but here in this to the Ephesians, writ at such time as Timothy, and Titus, and many others had formerly been ordained Bishops, he adds Pastors also. certain I am that both Theophylact, 
Theoph. α Occum. in Ephes. 4.4 11.  and Oecumenius do expound the words by Bishops onely, {αβγδ}, such Bishops as both Timothy and Titus were by them accounted. Nay even 
Hieron. in Ephes. 4.  Saint jerome seemeth to incline this way, making the Prelates of the Church, or the Praesides Ecclesiae, as he calls them there, to be the Pastors and Teachers mentioned by Saint Paul: i.e. Pastores ovium, magistros hominum; Pastors, in reference to their Flocks, Teachers in reference to their Disciples.  
But to go on unto our story. Our Saviour having thus enabled and supplied his labourers with the gifts and graces of his Spirit; it could not be but that the harvest went on a place. 
Act. 2.41.47  The first day added to the Church 3000. souls. And after that, God added daily to it such as should be saved. The miracle wrought by the hands of the two Apostles at the 
Act 3.2.  beautiful gate, opened a large door to the further increase thereof. For presently upon the same, and Peters Sermon made upon that occasion, we find that the 
Act. 4.4.  number of the men which heard the word and believed, was about five thousand. Not that there were so many added to the former number, as to make up five thousand in the total: but that there were five thousand added to the Church, more than had been formerly: 
Chrys hom. 10. in Act 4& hom. 25. in Act. 11.  Saint Chrysostome, and Oecumenius both affirming, that there were more converted by this second Sermon of Saint Peters, than by the first. So that the Church increasing daily more and more, 
Act. 5.14.  multitudes both of men and women being continually added to the Lord; 
Vers. 26.  and their numbers growing dreadful to the Jewish Magistrates: it seemed good to the Apostles,( who by the intimation of the Spirit found that there would be work enough else where) to choose one or other of their sacred number, to be the Bishop of that Church, and take charge thereof. And this they did not now by lots, but in the ordinary course and manner of election, pitching on James the son of Alpheus, who in regard of consanguinity is sometimes called in Scripture 
Gal. 1.19.  the Lords brother, and in regard of his exceeding piety, and uprightness, was surnamed the Just. Which action I have placed here, even in the cradle of the Church, upon good authority. For first, 
Eccles. Hist. l. 2. c. 1.  Eusebius tells us out of Clemens, that this was done {αβγδ}, after the ascension of our Saviviour; 
In Scrip. Eccles.  jerome more plainly; statim post passionem Domini, immediately upon his passion. We may with good security conclude from both, that it was done not long after Christs Ascension, assoon almost as the believers were increased to a considerable number. And lastly, that 
Ignat. in ep. ad T●all.  Ignatius hath made Saint Stephen to be the Deacon, or subservient Minister to this James the Bishop of jerusalem: and then wee must needs place it in some middle time between the feast of Pentecost, and the 26. of December, when Saint Stephen was martyred. So early did the Lord take care to provide Bishops for his Church, and set apart a special Pastor for his holy City.  
'tis true, there is no manifest record hereof in holy Scripture, but then withall it is as true, that in the Scripture there are many pregnant circumstances, whereon the truth hereof may well be grounded. 
Gal. 1.18, 19.  Saint Paul some three yeares after his conversion, went up unto jerusalem to see Peter, but found no other of the Apostles there, save onely James the Lords brother. ask jerome, who this James was, whom Saint Paul then saw, and he will tell you, that it was James the Bishop of jerusalem. 
Hier. in Gal. 1.  Hic autem Jacobus Episcopus Hierosolymorum primus fuit, cognomento Justus. And then withall we have the reason why Paul should find him at jerusalem, more than the rest of the Apostles: viz. because the rest of the Apostles were dispersed abroad, according to the exigence of their occasions; and James was there residing on his pastoral, or episcopal charge. 
Gal. 21.1.  fourteen yeares after his conversion, being the eleventh year after the former interview, he went up into jerusalem again, with Barnabas and Titus: and was together present with them at the first general council held by the Apostles. In which, upon the agitation of the business there proposed, the Canon and determination is drawn up positively and expressly, in 
Act. 15.20  the words of James. Do you desire the reason of it, Peter and others being there? Chrysostome on those words of Scripture, 
Act. 15.13.  James answered saying, doth express it thus; 
Hom. 33. in Act. c. 15. v. 23.  {αβγδ}, this James was Bishop of jerusalem. And this no question was the reason, why Paul reciting the names of those with whom especially he had conference at his being there, puts 
Galat. 2.9.  James in the first place before Peter and John; viz. because that he was Bishop ther, as Estius hath noted on that text. The council being ended, Paul returneth to Antioch, and there by reason of some men that came from 
Vers. 12.  James, Peter withdrew, and separated himself, eating no longer with the Gentiles. Why takes the Apostle such especial notice that they came from James, but because they were sent from him, as from their Bishop, about some business of the Church: this James being then Bishop of jerusalem,[ {αβγδ}] as both 
Theoph.& Oecum. in Gal. 2.  Theophylact and Oecumenius note upon the place. Finally, nine yeares after this, being the 58. of Christs nativity, Paul makes his last journey to jerusalem: still he finds James there. 
Act. 21.18.  And the day following Paul went in with us unto James, &c. as the text informs us. 
Chrysost. hom 46. in Act.  Chrysostome notes upon the place, that James there spoken of was the Lords brother, {αβγδ}, and Bishop of jerusalem. So that for 20. yeares together, we have apparent evidence in Scripture of James residing at jerusalem: and that as Bishop there, as the Fathers say.  
For that Saint James was Bishop of jerusalem, there is almost no ancient Writers but bears witness of it. 
Ignat. ep ad Trallian.  Ignatius, who was made Bishop of Antiochia within eight yeares after the death and martyrdom of this James in their account, who place it latest; makes Stephen to be the Deacon of this James, as Clemens and Anacletus were to Peter: which is an implication that James was Bishop of jerusalem, out of which City we do not find that Stephen ever traveled. Egesippus, who lived near the Apostles times, makes this James Bishop of jerusalem, as both Saint 
Hieron. in ac.  jerome and 
Euseb. l. 4. c. 21.  Eusebius have  told us from him. Clemens of Alexandria not long after him, 
Apud Euseb. hist. l. 2. c. 1.  doth affirm the same. And out of him and other monuments of antiquity, Eusebius doth assure us of him, {αβγδ}, 
Ibid.& l. 7. c. 14.  that he was the first that held the episcopal throne or chair in the Church of jerusalem. 
Cate●h. 4. cap. de cibis.  Saint cyril Bishop of jerusalem, speaks of him as of his predecessor,[ {αβγδ}] in that Church: 
Catech. 14.  {αβγδ}, as the first Bishop of that diocese. And Epiphanius for his greater credit, makes him not onely the first Bishop that ever was, Haeres. 29. n. 3. but Bishop of the Lords own throne: 
Epiph. adv. haeres. 78. n. 7.  {αβγδ}, and that too by the Lords appointment. S. Ambrose doth assign this reason, why Paul going unto jerusalem to see Peter, should find James there, 
Ambros. in Gal. 1.  quia illic constitutus erat Episcopus ab apostles, because that by the rest of the Apostles he was made Bishop of the place. Saint jerome 
De Scriptor. Eccles.  doth not onely affirm as much, as for his being Bishop of jerusalem, but also doth lay down the time of his creation, to be not long after our Redeemers passion: as we saw before. Saint 
Hom. ult. in joh.  Chrysostome, besides what was alleged from him in the former section, tells in his Homilies on Saint Johns gospel, {αβγδ}, that Saint James had the bishopric of jerusalem. Where by the way I cannot but take notice of a lewd forgery, or at the best a gross mistake of Baronius, who to advance the sovereignty of the Church of Rome 
An. 34. n. 291  will have this James to take the bishopric of jerusalem from Saint Peters hands; and cites this place of Chrysostome for proof thereof. But surely Chysostome saith no such matter: for putting the question, how James was made the Bishop of jerusalem, since Pasce oves meas was said to Peter: returns this answer, {αβγδ}, that Christ made Peter not the Pastor of a particular place, but of all the universe. That James received his bishopric from Peter, not one word saith Chrysostome: 'tis true, the Latin reads it as the cardinal doth; But such an undertaker as he was, should have sought the fountains. As for Saint Austin, he agrees herein with the other Fathers, in his second book against Cresconius: 
Cap 37.  where speaking of the Church of jerusalem, he describes it thus, quam primus Apostolus Jacobus Episcopatu suo rexit, whereof Saint James the Apostle was the first Bishop. add here the joint consent and suffrage of 289. Prelates in the sixth 
council. Constant. in Can. 32  general council of Constantinople, affirming James the Lords brother to be the first Bishop of jerusalem: not to say any thing of Oecumenins, and Theophylact, whom before we cited. Never was point in issue tried by a fuller evidence.  
And yet one other circumstance occurs to confirm the point, which is, that till Eusebius time, 
Eccl. hist. l. 7. c. 14.  the chair, or Cathedra Episcopalis, wherein Saint James was said to be enthroned, was very carefully preserved by his successors, as a sacred monument, and gladly shewed to all that desired to see it: {αβγδ}, as the Author hath it. An evidence of no mean consideration, as being vouchsafe by an author that lived before the superstitious reverence and esteem of relics had been introduced into the world; or any impostures of that kind put upon the people. Unto which testimony of Eusebius, we may add that of Beda also, 
Beda Martyrol. Decemb. 28  who in his martyrology doth place the memorial or commemoration of the Apostles inthronizing in that chair or throne, upon the 27. of December: wherein I dare not join with him as unto the day though I approve his observation of the fact or ceremony, as being every way conform to the ancient custom of the Church. One onely thing I have to add, and rectify, which concerns S. James,& is briefly thus. S. jerome 
Hieron. de Script. Eccles.  tells us out of Egesippus, huic soli licitum esse ingredi Sancta Sanctorum; that it was onely lawful to Saint James to enter into the Holy of Holies: whereas in truth it should not be huic soli licitum, but huic solitum. And this appears to be the true and ancient reading, by comparing the translation of Sophronius, with Saint Hieromes text: wherein we have it {αβγδ}, &c. that it was his custom so to do: the Jews permitting him to enjoy that privilege, in the declining times of their State and Temple, by reason of the holinesse of his conversation. Finally, to conclude with jerome, 
Id. ibid.  this blessed man of God was martyred in the 7. year of Nero( An. Chr. 63.) postquam triginta annos Hierosolymis rexerat Ecclesiam: after he had been Bishop of jerusalem 30. yeares, that is to say, 29. yeares complete, and the 30. currant. By which account it must needs follow, that the making of this James Bishop of jerusalem, was one of the first actions of the Apostles, after they were endowed with the Holy Ghost.  
James being dead, Simeon another of the Lords disciples, was made the Bishop of that Church, Peter, and Paul, and John, and many other of the Apostles, being then alive, and all concurring in this choice, and consenting to it. 
Euseb. hist. Eccl. l. 3. c. 10.  Eusebius, as he tells the story, makes it a very solemn business, scarce such another Precedent to be found in all antiquity. And he relates it thus, as followeth: {αβγδ}, &c. After the martyrdom of James,& the taking of jerusalem( by the Romans) it is affirmed that the Apostles and Disciples of our Lord and Saviour which were yet alive, together with those of the Lords kindred after the flesh, many of whom continued living till that time, resorted thither. Their business was to enter into consultation, {αβγδ}, whom they should find most worthy to succeed in the place of James: and having well considered of it, they all with one accord, {αβγδ}, saith that Author, agreed on Simeon the son of Cleophas, one of our Saviours kindred also, 
{αβγδ}). Id Ibid.  as fit and worthy to possess the episcopal Throne, and look unto the government of that Church or diocese. So that in this election there did not onely meet together the Lords kindred, who might perhaps desire to keep that holy honour in their own family; not the Disciples onely of the lower rank, who might perhaps be easily induced to consent thereto, to gratify the kindred of their Lord and Master: but there met also the Apostles, men guided and directed by the Spirit of God: and all of these coming from several parts and countries did, {αβγδ}, with one accord, with one unanimous assent, agree upon the choice of this worthy man, to be the Bishop or chief Pastor of the mother City, which place he held until the time of Trajan, during whose Empire he received the crown of martyrdom, Anno 109.  
Here then we have two Bishops of jerusalem, made by the general and joint consent of the Apostles: and those two Bishops not in name and title, but in power and office; according to the ecclesiastical notion of the word, and as the same is taken in the writings of the Fathers before alleged. I know the word Episcopus, in the primitive and proper notion doth signify a supervisor or over-seer, as it is rendered in our last translation, Act. 20.4. Such were the officers of the Athenians 
Suidas in Episc●po.  whom Suidas speaks of, sent by that State to look into the government of the Cities under their dominion; {αβγδ}. And these, saith he, were called Bishops, and guardians. In this last sense the word is often used by Plutarch, 
Plutarch. in Numa.  as where he calleth Numa, {αβγδ}, the Bishop or guardian of the vestal virgins; and their God Terminus, {αβγδ}, the Overseer and preserver of peace and amity. Thus do wee red in Sophocles of certain officers called {αβγδ}, such as took care about the dead: of others in the civill laws, qui pani, 
LL. Munerum.  & caeteris rebus venalibus praesunt, which had the oversight of the markets, and those called Episcopi. And thus doth Tully tell us of himself, 
Cicero ad Atticum. l. 7.  Vult me Pompeius episcopum esse, &c. that Pompey had made him the overseer, or the guardian of Campania,& the whole sea-coast. This being the meaning of the word in its native sense, it pleased the holy Ghost to make choice thereof, to signify the Pastor or superior Minister, to whom the governance of the Church was trusted; one who was vested with a constant& fixed pre-eminence, as well over the clergy, as the Laity, committed to his charge; such as both Timothy,& Titus are described to be, in S. Pauls epistles, 
V. Chap. 5.  of whom we shall say more hereafter. S. Austin rightly understood the word,& the original of it, 
De civ. Dei. l. 19. c. 19.  when he  told us this, Graecum est enim, atque ind ductum vocabulum, quod ille qui praeficitur, eis quibus praeficitur superintendit, &c. The word, saith he, is Greek originally, and from thence derived, showing that he which is preferred, or set over others, is bound to take the oversight and care of those whom he is set over. And so proceeding unto the etymology, or grammar of the word, he concludes it thus, ut intelligat se non esse Episcopum, qui praeesse dilexerit, non prodesse, that he deserves not to be called a Bishop, which seeketh rather to prefer himself, than to profit others. Saint Austin, being himself a Bishop, knew well the meaning of the word, according to the ecclesiastical notion, and sense thereof. And in that notion, the Scriptures generally, and all the Fathers universally have used the same: out of which word Episcopus( whether greek, or latin) the Germans had their Bischop,& we thence our Bishop. If sometimes in the holy Scripture, the word be used to signify an ordinary Presbyter, it is at such times, and such places only, when as the Presbyters had the chief governance of the flocks, next& immediately under the Apostles, and where there was no Bishop, properly so called, established over them: as we shall see hereafter in the Churches of S. Pauls plantation.  
Having thus seen the sudden, and miraculous growth of the Church of God, in, and about the City of jerusalem; and seen the same confirmed and settled in episcopal government: our next enquiry must be made into the clergy, which were to be subordinate to him, and to participate of the charge to him entrusted, according to his directions. And in this search, we first encounter with the Presbyters, the first, as well in time, as they are in dignity. The Deacon, though exceeding ancient, yet comes short in both. We shewed you in the former chapter, how our Redeemer having chosen the Twelve Apostles, appointed other Seventy also, and sent them two and two before him, to prepare his way. Of these the Lord made choice 
1 Cor. 12.& Eph. ●. 8.  of some to be Evangelists, and others to be Prophets, some to be Pastors, and Teachers, and others to be helps in Government, according to the measure, and the purpose of his grace bestowed upon them, in the effusion of his spirit. And out of these thus fitted and prepared for the work of God, I doubt not but there were some chosen to assist S. James, in the discharge of the great trust committed to him, by the common counsel, and consent of the Apostles. Such as were after added unto them, according to the exigences of that Church, I take it to be all of Saint James ordaining: who being a Bishop, and Apostle, is not to be denied the privilege of ordaining Presbyters, it being a thing which both the Apostle Paul did do in all the Churches which he planted, and all succeeding Bishops since have done in their several Dioceses. certain it is, that there were Presbyters in the Church of jerusalem, before the election of the Seven: 
●gnat. ep. ad Heron.  Ignatius telling us that Stephen did minister, {αβγδ}, &c. to James, and to the Presbyters, which were in jerusalem. And certain also it is, that the Apostles first, and Bishops afterwards ordained Presbyters, to be assistant with them, and subservient to them, in their several charges: and this they did, according as the Fathers say, in imitation of our Lord and Saviour; who having choose his twelve Apostles, appointed Seventy others of a lower rank, 
Hier. ad Fabiolam.  Secundos Christi Discipulos, as S. jerome calls them. Not that the Presbyters of the Church do succeed the Seventy, who were not founded in a perpetuity by our Saviour Christ, 
De Rep. Eccles. l. 2. c. 2 n. 6.  as the Archbishop of Spalato hath well observed: but onely that they had a resemblance to them,& were ordained {αβγδ}, 
council. Neo-Caesar. Can. 13.  as the council of Neo-Caesarea affirmed before, as secondary and subservient Ministers in the Church of God. And this is that which Beda tells us in his Comment on the gospel of Saint Luke 
Beda in Luk. 10.  that as the Twelve Apostles did premonstrate the form of Bishops, so the Presbyters did bear the figure of the Seventy.  
Another resemblance between the Presbyters and the Seventy may perhaps be this, that as our Saviour in the choycing of these disciples related to the number of the Elders in the state of Jewrie: so the Apostles thought it fit to give unto the Ministers thus by them ordained( though they regarded not the number) the name of Elders, according to the custom of that State before. Presbyters, they are called in the greek originals, which being often rendered Seniores in the vulgar latin, occasioned that our first translators( who perhaps looked no further than the latin) turned it into Elders: though I could hearty have wished they had retained the name of Presbyters, as the more proper, and specifical word of the two, by far. But for these Presbyters of the Church of jerusalem( from whencesoever they may borrow or derive their name) we find thrice mention of them in the book of the Acts, during the time Saint James was Bishop, viz. in the 11. 15. 21. In the first place we red, that when the Disciples which dwelled at Antioch, had made a contribution for the brethren of Judaea, 
Act. 11. ult  they sent it to the Elders there by the hands of Barnabas and Saul. ask 
Cap. 18. in Act. apostle.  Oecumenius who these Elders were, and he will tell you, {αβγδ}, that they were the Apostles. And like enough it is, that the Apostles may be comprehended in that general name; they being indeed the elder brethren. ask 
In Act. 11.  Calvin why this contribution was sent unto the Presbyters or Elders, being there were particular officers appointed to attend the poor, as is set down in the 6. Chap. of the Acts; and he will tell you, that the Deacons were so appointed over that business, that notwithstanding they were still inferior unto the Presbyters; nec quicquam sine eorum auctoritate agerent, and were not to do any thing therein without their authority. So for that passage in the 21. S. Luke 
v. 18.19. &c.  relates how Paul, at his last going to jerusalem, went in unto James, and that all the Elders were present; and adds withall, what counsel and advice they gave him, for his ingratiating with the Jews. Here find we James the Bishop attended by his Presbyters, at the reception of Saint Paul: and they together joining with him in the consultation then in hand, the business being great and weighty. And therefore Chrysostome 
Chrys. in Act. 21.  observes, {αβγδ}, that James determined nothing in it, as a Bishop, of his sole authority: but took Paul into counsel with him: and that the Presbyters on the other side, carried themselves with great respect and reverence towards him,[ {αβγδ}] giving him an account, or reason of their following counsel. The Bishop never sit and in a firmer chair, than when his Chapter doth support it.  
But that which is indeed the matter of the greatest moment, is that which doth occur in the 15. chapter of the Acts, touching the council of jerusalem: wherein the Presbyters are so often mentioned, as if without their presence and assistance, the Apostles had been able to determine nothing. Some would fain have it so perhaps, but it will not be. Saint Paul was so assured of the doctrine by him delivered, as not to put it to the trial of a mortal man: and the Apostles of a spirit so infallible in the things of God, as not to need the counsel and assistance of inferior persons. How many points of doctrine did Saint Paul determine without repairing to the Apostles? how many did the Apostles preach and publish without consulting with the Presbyters? Somewhat there must be in it more than ordinary, which did occasion this conjuncture; and is briefly this. Some of the Jews which had but newly been initiated in the faith of Christ, and were yet very zealous of their ancient ceremonies, 
Act. 15.1.  came from jerusalem to Antiochia; and there delivered doctrines contrary unto those which Paul taught before. It seems there were some Presbyters amongst them, for it is said, they taught the people: and they pretended too, that they did teach no other doctrine, than that which had been authorised by the Apostles. The doctrine was, that except men would be circumcised after the manner of Moses, they could not be saved. Paul might have over-ruled this case, by his own authority. But partly for the satisfaction of the Antiochians, and partly for the full conviction of these false teachers, he was content, by revelation 
Gal. 2.2.  of the Spirit, to put the matter over to the resolution of such of the Apostles as were then abiding in jerusalem: that by their general attestation, they might confirm his doctrine to be found, and true. As for the Presbyters, it concerned them to be present also, as well to clear themselves from authorizing any such false brethren to disturb the Church, as to prevent the like disorders in the time to come. This is the sum of the proceedings in this business. And this doth no way interest the Presbyters in the determination of points of faith, further then as they are concerned either in having been a means to pervert the same; or for the clearing of themselves from the like suspicions. And yet I cannot but affirm withall, that pure and primitive antiquity did derive from hence the form, and manner of their councils: in which the Presbyters did oftentimes concur, both for voice and hand, I mean as well in giving of their suffrages, as the subscription of their names. certain I am 
council. Tarracon. Can. 13.  that in the council held in Arragon, An. 490. or thereabout, it was provided among other things, ut non solum à Cathedralibus, verum etiam de Diocesanis: that certain Presbyters should be chosen, as well out of the Diocesan, as the Cathedrall Churches, to attend that service; and that the Metropolitan should sand out his letters unto that effect: according as is still observed in holding of the Convocation of the Church of England.  
Next to the constituting of the Presbyters in time and order, was the election of the Seven; and this the Apostles did put over to the people onely: not intermeddling in the same at all, further than in commending them to the grace of God, that they might faithfully discharge the trust committed to them. The Church was then in that condition, that the Disciples lived in one place together, 
Act. 4.32, 34, 35.  and had all things common: some of them selling their estates, and laying down the price thereof at the Apostles feet, that by them it might be distributed as occasion was. But being it fell out, 
Act. 6.1.  that some did think themselves neglected in the distribution, the Apostles, both to free themselves of so great a trouble, as also to avoid suspicion of being partial in the business, required them 
Act. 6.3.  to make choice of such trusty men, as they conceived most fit to be the Stewards of their goods, and the dispensers of the common stock. This was the charge the Seven were called to by the people: which being no ecclesiastical function, but a Civill trust; no dispensation of the Word and Sacraments, but a dispository power of the common treasure: it was most consonant to the rules of reason, that the election of them should be left to the people onely. I know these Seven are commonly both called, and accounted Deacons: but I find no such thing in the texts, or story. Neither in that chapter, nor in all the Acts, is the word Deacon to be found: nor find I either Stephen or Philip( of whom the Scripture is most copious) to be so entitled. Philip indeed is called 
Act. 21.8.  unus de septem, but no more, one of the Seven, but no such style as Deacon added: which makes me think their office was not such as it is conceived. And this I am the rather induced to think, because I find Saint Chrysostome, and others of the same opinion. Saint 
Hom. 14. in Act. 6.  Chrysostome putting it unto the question, what dignity or office these men had, what ordination they received, and namely, whether that of Deacons; makes answer first, that in his time the use was otherwise, the Presbyters being there entrusted with the distribution of the Churches treasure, and then concludeth, {αβγδ}, that it appeared not in his opinion, that they were either Presbyters, or Deacons. The Fathers of the sixth council in Constantinople 
council. in Trullo, Can. 16.  building upon those words of Chrysostome, do affirm the same; determining expressly that those Seven mentioned in the Acts, were not ordained to any ministration at the Lords Table, {αβγδ}, but onely to the service and attendance of the Common Tables. In which regard 
Hieron. in epist. ad evagr.  Saint jerome looking back unto the primitive institution, doth call the Deacons of his time, mensarum& viduarum Ministros, in his Epistle to evagrius. For howsoever I believe not, on my former ground, that the Seven spoken of in the Acts, had either the office or the name of Deacons, as it was used afterwards in the Church of God: yet I deny not but the Church took some hint from hence, even in the times of the Apostles, to institute that holy order,& to appoint it to some special ministry in Gods public service: as doth appear both by the Epistles of Saint Paul, and the Records of primitive and pure antiquity. That Philip did both preach the gospel, and baptize the converts; or that Stephen did both preach the gospel, and convince the adversary: related not to any power or faculty which they received by the addition or access of this new office. For being they, and all the residue were of the 
Epiph. adv. haeres. 20 n. 4.  Seventy, as the Fathers say: and that they had received the Holy Ghost before, as the 
Act. 6.3.  Scriptures tell us: their preaching and baptizing, must relate to their former calling. And it had been a degradation from their former dignity, being Presbyters at the least before, to be made Deacons now.  
Thus have we seen the instituting of the several orders of Bishops, Presbyters, and Deacons, in the holy hierarchy: according to those several names, which were in tract of time appropriated to their several functions in the Church of God. And certainly it did require some space of time, to estrange words from their natural to a borrowed sense, to bring them to an ecclesiastical, from a Civill notion. So that it is no wonder, if at first the names and appellations of these several functions were used promiscuously, before that time had limited and restrained them to that express and settled signification which they still retain. That glorious name of an Apostle, which of itself did signify a Messenger,( Graecè Apostoli, Latinè Missi appellantur, 
Tract. 54 in Evang. johannis.  as Saint Austin hath it) was given by Christ as a peculiar name to his twelve Disciples. And yet we find it sometimes given to inferior persons, as to 
Rom. 16.7.  Andronicus and Junias, in the 16. chap. to the Romans: sometimes reverting to its primitive and ancient use, as where the Messengers of the Churches are called Apostles, as 
Cap. 8.23.  in the 2. to those of Corinth, Apostoli Ecclesiarum gloria Christi; the Messengers of the Churches are the glory of Christ. So was it also with that reverend and venerable title of Episcopus, borrowed and restrained from its general use, to signify an Overseer in the Church of God: one who was trusted with the government, and super-intendencie of the flock of Christ committed to him: according to the acceptation of the word in the most aucient Authors of the Christian Church. And yet sometimes wee find it given unto the Presbyters, as in the 
Cap. 1. v. 1.  first of the Philippians: in which Paul writing to the Bishops and Deacons, is thought by Bishops to mean Presbyters: partly because the Presbyters had then the government of that Church under the Apostle, and partly because it was against the ancient apostolical constitution, that there should be many Bishops( properly so called) in one City. Thus also, for the title Presbyter, which by the Church was used to signify, not as before, an ancient man, which is the native sense, and construction of it; but one in holy orders, such as in after times were called by the name of Priests: it grew so general for a while, as to include both Bishops, and Apostles also; as 
Beza. Annot. in 1 Pet. 5.1.  Beza notes upon the first Epistle of Saint Peter, chap. 5. And that perhaps upon the reason given by Ambrose, 
Ambros. in 1. ad Tim. c. 3.  Omnis Episcopus Presbyter, non tamen omnis Presbyter Episcopus, because that every Bishop was a Presbyter, although not every Presbyter a Bishop. And yet sometimes we find in Scripture, that it returned unto its primitive, and original use: as in the first to Tim. cap. 5. v. 1. in which {αβγδ}, is used to signify an ancient man. {αβγδ}, an ancient woman, as by the text and context doth at full appear. The like occurreth sometimes also in the ancient Writers. Last of all, for the word Diaconus, which in itself doth signify any common Minister, or domestic servant, the Church made use thereof to denote such men, as served in the inferior ministries of the Congregation; such as according to the ecclesiastical notion of the word we now call Deacons, as in 
Phil. 1.1.  the first of the Philippians, and in the ancient Writers passim. Yet did it not so easily put off its original nature, but that it did sometimes revert to it again: as in the 13. of the Romans, 
Rom. 13.4.  in which the Magistrate is called Diaconus, being the public minister of justice under God Almighty; and Phoebe in the 16. 
Vers 1.  of the same Epistle, is called {αβγδ}, a servant of the Church of Cenchrea. Indeed the marvel is not much that it should be so long before the Church could fasten and appropriate these particular names to the particular officers of, and in the same; considering how long it was before she got a name unto herself. The word {αβγδ}, which is used in Scripture to denote the Church, doth signify amongst the ancient learned Writers, a meeting or assembly of the people for their common business: as 
In Acharn. Act. 1 s●en 4.  {αβγδ}. Not to omit the Thracians to the common council. So in Ar●stophanes. The like we find also in thucydides, 
Histor. l. 1.  {αβγδ}, that having constituted the assembly, they fell upon their altercations. The first time that wee find it used to denote the Church, is Mat. 16.18. and after frequently in holy Scripture: yet so, that it returned sometimes to its native sense, as in the 19. of the Acts, wherein wee red, {αβγδ}, that the assembly( of the Ephesians) was confused, v. 32. and {αβγδ}, he dismissed the assembly, v. 41. And therefore they which from identity of names in holy Scripture, conclude identity of offices in the Church of Christ; and will have Presbyter, and Episcopus to be both one calling, because the names are sometimes used promiscuously in the first beginnings: may with like equity conclude that every Deacon is a Magistrate, and every Presbyter an Apostle, or that the Church of Ephesus was nothing else than an assembly of the Citizens in the Towne-hall there, for the dispatch of business which concerned the Corporation.   

CHAP. III. The Churches planted by Saint Peter, and his Disciples, originally founded in episcopacy.  
I. The founding of the Church of Antioch by Saint Peter; the first Bishop there.  
II. A reconciliation of the difference about his successors in the same.  
III. A list of Bishops planted by him in the Churches of the Circumcision.  
IV. proof thereof from Saint Peters general Epistle to the Jews dispersed.  
V. And from Saint Pauls unto the Hebrewes.  
VI. Saint Pauls Praepositus, no other than a Bishop, in the opinion of the Fathers.  
VII. Saint Peter the first Bishop of the Church of Rome.  
VIII. The difference about his next successors there, reconciled also.  
IX. An answer unto such objections as have been made against Saint Peters being Bishop of Rome.  
X. Saint mark the first Bishop of Alexandria, and of his successors.  
XI. Notes on the observations of Epiphanius, and Saint jerome, about the Church of Alexandria.  
XII. An observation of Saint Ambrose applied unto the former business.  
XIII. Of Churches founded by Saint Peter, in Italy, France, Germany, and the Isle of britain, and of the Bishops in them instituted.  
{αβγδ}: It is the observation of Saint 
Hom. in Act. cap. 11.  Chrysostom, that the Church never thriveth better than in persecutions. And this he speaks, on the dispersion of the Disciples after the martyrdom of Stephen: then which there could not any thing fall out more fortunately, for the advancement of the gospel. 
Act. 11.19  They which were scattered abroad( saith the holy Text) upon the persecution which arose about Stephen, traveled as far as Phoenice, and Cyprus, and Antioch, preaching the Word to none but the Jews only. At first indeed to none but the Jews alone. The Vision had not yet appeared to Peter, to authorize his going in unto the Gentiles: nor had Cornelius and his household, as yet been made partakers of the Holy Ghost. The Jews were they to whom the promises of God had first been made: who as they were dispersed into many places; so did Gods Word go after them, and found them out; either converting them unto the Faith, or else convincing them of their incredulity. But in no City of the East were they so thick set; as in Antiochia, the regal seat and City of the Kings of Syria: in which by ancient 
joseph. Antiqu. Iud. l. 12. c. 3.  privilege, first granted by Seleucus Nicanor, they were all free Denizens, and enjoyed all immunities whatsoever, with the Greekes and Macedons 
joseph. de Bello Iud. l. 7. c. 24. . This made them plant here in great multitudes, together with their Wives and Children: and so by consequence, the greater opportunity was offered for the enlargement of the Church. news hereof being brought unto jerusalem, and Peace by that time being settled throughout the Churches, Saint Peter 
Act. 9.31, 32 , as he passed throughout all quarters, is said to have come down unto Antioch also, and to have undertaken the charge therof; as being the most famous City of the eastern parts. It's true, the Scriptures tell us nothing of this, but the Fathers do: and negative proofs from Scripture, in a point of History, are of no authority. Origen 
Homil. 6. in Lucam.  calls Ignatius, Episcopum Antiochiae post Petrum secundum, the second that was Bishop of Antioch after Peter: and therefore Peter must of necessary consequence be first Bishop there. Eusebius 
Euseb. eccle. hist. l. 3. c. 35.  saith the same with Origen, as to Saint Peters being Bishop there, and so doth Felix Pope of Rome, in the fifth council of Constantinople, Actione prima. But not to trust to consequences onely, though those clear enough; Eusebius 
Id. in Chron.  in his Chronicon, saith expressly, Petrus Apostolus Ecclesiam Antiochenam fundavit, ibique Cathedram adeptus sedit, that Peter the Apostle founded the Church of Antioch, and sate Bishop there. S. jerome 
Hieron. in c. 2. ad Galat.  doth affirm the same, Primum Episcopum Antiochenae Ecclesiae Petrum fuisse, and makes it one of those things which Saint Luke omitted. Luke being an attendant of Saint Paul in his peregrinations, took not such special and particular notice of Saint Perers actions: and therefore his omission of it is no argument that it was not so. More of Saint Peters being Bishop of the Church of Antioch, see in the same Saint jerome in his Book de Ecclesiast. Scriptoribus: And in Saint Gregories 
Ipse firmavit sedem in qua septem annis quamvis discessurus sedit. Greg  Epistles; lib. 6. ep. 37. where he is said to have continued Bishop there seven yeares; as indeed most authors do agree.  
This founding of the Church of Antioch by Saint Peter, and his assuming of the bishopric or charge thereof, is by Eusebius 
Euseb. in Chron.  placed in the fourth year of the 203 Olympiad: which falleth by computation into that 38. year of Christs Nativity, being the fourth year after his Ascension. But then withall, we must restrain Saint Peters bishopric in Antioch, and his foundation of that Church, only unto the Jewish Congregations there. Preaching unto the Gentiles, was not yet thought lawful. And when it was, it pleased God to make choice of others to promote that work. Whereof when tidings came unto 
Act. 11.22. Ibid. 25.  jerusalem, they sent forth Barnabas that he should go as far as Antioch: And when he found the task too great for himself alone, he went to Tarsus, saith the Text, to seek for Saul, whom he brought with him to that City. By these the gaining of the Gentiles in that famous City, was begun and finished. In this regard Saint Paul is to be reckoned a co-founder at the least of the Church of Antioch; and so Ignatius 
Ignat. ep. ad magnets.  doth account them, in his Epistle to the Magnesians, where he relateth that the Disciples were first called Christians at Antiochia, {αβγδ}, the Church whereof was founded by Paul and Peter. And this may serve to reconcile the difference which doth occur amongst the Ancient writers, about Saint Peters next successor in the See of Antioch. Origen, 
Homil. de transt. Ignatii.  Chrysostome, 
Dialog. 1.  Theodoret, and Felix, whom before we spake of, do make Ignatius to be Saint Peters next successor: where by the way we have Saint Peters being Bishop there, avowed by Chrysostome and Theodoret, into the bargain. And on the other side, 
Hist. l. 3. c. 16.  Eusebius, and Saint 
de script. eccles. in Ignatio.  jerome place Euodius first, and after his decease, Ignatius: wherein Ignatius 
Epist ad Antioch.  doth himself concur with them, counseling or exhorting the Antiochians, to call to mind Euodius that most holy Bishop {αβγδ}, who first received the government of that Church from the holy Apostles. Now for the reconciliation of this difference, taking it first for granted, as I think we may, that at first there were in Antiochia two several Congregations of converted Christians, the one of Jews, the other of the Gentiles, whereof Saint Peter and Saint Paul were the several heads: the author of the Constitutions ascribed to 
Constitut. apostle. l. 7 c. 48.  Clemens( who in a matter of this nature may well bee credited) will give us an handsome hint: informing us that( the Apostles being to betake themselves to their other business, or the business rather of the Lord) Saint Peter did ordain Euodius, and Saint Paul, Ignatius, to be the Bishops there in their several charges. Upon which ground Baronius doth infer, and not improbably, that the wall of separation being beaten down, and both the Congregations of Antiochia, made into one Church, 
Baron. Annal. Eccl. An. 45 n. 14.  Ignatius did willingly resign his present interest unto Euodius, whom he succeeded also after his decease. But be this how it will, certain I am that the preferment of Euodius to the See of Antioch, is placed by Eusebius in the 45. year of Christs Nativity: who having sate there six and twenty yeares, did leave the same unto Ignatius, Anno 71. Saint John, and perhaps other of the Apostles, being then alive. More then so, 
Serm. de Ignat. Tom. 5. p. 499. edit. Savil.  Chrysostome affirms expressly, not onely that some of the Apostles were then alive, but that he was made Bishop by them; {αβγδ}, and that the hands of the Apostles touched his holy head. And so much for the Bishops of Antiochia, which lived and were co-temporary with the Apostles.  
But to go forward with Saint Peter, having thus settled and confirmed the Church of Antioch, and by this preaching to Cornelius opened a door unto the gospel in Caesarea, and amongst the Gentiles; he followed on the course of his Apostleship: Preaching unto the Jews dispersed in the eastern parts, as namely throughout Pontus, Galatia, Cappadocia, Asia, and Bythinia, 
1 Pet. 1.1.  as himself intimates in his first Epistle. And when he was to leave those parts, and make for Italy, he left them not without a ministry: nor did he leave that ministry without some Bishops, to govern and direct the flock. The Roman martyrology doth reckon in these Churches of Saint Peters founding, 
Februar. 2.  Cornelius, the first fruits of the Gentiles, Quem B. Petrus Episcopali honore sublimavit, made by him Bishop of Caesarea. 
Citat. ap. Baron. An. 44. n. 10.  Metaphrastes, if he may be credited, as in most things, which do not tend to miracles, I think he may, relateth that Saint Peter in his peregrination did ordain Bishops in the Churches of Sidon, Berytus, and Laodicea; that he made Marson Bishop of tripoli, and Prochorus of Nicomedia: and finally that in the Provinces of Pontus, Cappadocia, and Bythinia, he did not onely plant Churches, but he founded bishoprics. But waving these things as I find them, and the report of Agapetus in the fifth council of Constantinople, that the first Bishop of byzantium 
council. Constant. 5. Act. 2.  was of Peters founding, though of unquestionable credit: let us repair unto the Scriptures. There find we the Apostles stirring up the Pastors to have a care unto the flock. 
1 Pet. 5.1.  The Elders which are amongst you I exhort, who am also an Elder, and a witness of the sufferings of Christ, Feed the flock of God which is among you. ask 
Oecumen. in 1. Pet. cap. 5.  Oecumenius who these Presbyters, or Elders were, and he will tell you they were Bishops. And then he gives this reason of it, {αβγδ}, that Bishops are called Presbyters in the book of Acts. But Oecumenius, being of a later standing, may possibly bee undervalued, when he speaks alone: and therefore we will stare supper vias antiquas, inquire amongst the ancients, and ask their Judgements in the case. And here we meet with Gregory Nazianzen, 
Nazian. in Apologet.  who pencilling and describing a perfect Prelate, makes amongst others, this to be a special quality belonging to him, {αβγδ}, not to constrain their people to the works of piety by force& violence, but to 'allure them by persuasions. For proof whereof he instanceth in this present Text, feed the flock of Christ which is among you, not by constraint, but willingly, of a ready mind.  
But this construction may be verified from the Text itself, as well as from the Glosses of the Ancient Writers; and that from three particular words or phrases, that occur therein. For first, Saint Peter calling himself their Fellow Presbyter, {αβγδ} in the greek, shows plainly that they were not simplo Presbyters, which he thus exhorteth, but Presbyters invested with some higher dignity, such as had some resemblance of the apostolical Function. In which regard Saint John the Apostle in his two last Epistles, calls himself a Presbyter, the Elder, as our English reads it. Which word he used, as 
Oecum. in 2 joh. epl. 1. v. 1.  Oecumenius hath observed, either because he was grown aged when he wrote the same, {αβγδ}, or intimating that he was a Bishop, according as the word Presbyter would bear in those former times. And why not thus, since Beza doth affirm on those words of Saint Peter, 
Beza Annot. in 1 Pet. c. 5.  general esse nomen Presbyteri, that the name of Presbyter was very general: so general as it seems by him, ut etiam ipsi Apostoli hoc nomine comprehendantur, that even the holy Apostles are comprised therein. And therefore Beza being Judge, Saint Peter may mean Bishops here, though he calls them Presbyters. And that he meaneth Bishops, may be also gathered from the word {αβγδ}, Feed ye the flock which is among you: {αβγδ}, in the greek not signifying to feed onely, and no more then so; but such a feeding as implieth a rule or governance annexed unto it, which is the proper Act of Bishops. inferior Presbyters may {αβγδ}, feed the particular flock committed to them by the word of Doctrine: The Bishop onely may {αβγδ}, so feed them with the word of Doctrine, as that he also rule them with the rod of Discipline. In this respect as the Apostle joins the 
1 Pet. 2.25.  Shepherd and the Bishop in a line together: So primitive Antiquity did arm the Bishop with a Crozier or pastoral staff, to show the union of those Offices in the selfsame person. But hereof wee shall speak more fully in another place: And indeed need not speak more of it upon this occasion, considering that there is another word behind in Saint Peters Text, which putteth the matter out of question. feed ye the flock of God which is among you, saith the Apostle, {αβγδ}, saith the Text, taking the oversight thereof, as our English reads it; doing the Office of a Bishop, as the word doth signify. The ordinary Presbyters may be called {αβγδ}, 
Phil 3.17. cap. 9. v 9.  or Seers if you will, according to the notion of that word, in the first of Samuel: the Bishops are {αβγδ}, such as do over-see the Seers. So then the Presbyters whom Saint Peter speaks of, being such as might {αβγδ}, and {αβγδ}, both feed, and Oversee, and govern; it is apparent they were Bishops, and not simplo Presbyters.  
But in this point Saint Peter shal not go alone; Saint Paul will put in for a share, and keep him company: who writing to the Hebrewes, even to the very Hebrewes of Saint Peters Province; doth advice them thus, {αβγδ}, &c. 
Heb. 13.17  Obey them that have the rule over you, and submit yourselves, for they watch for your souls, as they that must give account, &c. If you would know of Chrysostome 
Chrysost. in 13. ad Heb.  who these Rulers are, he will tell you that they are the Prstors of the Church, whom. if you take away from the flock of Christ, {αβγδ}, you utterly destroy, and lay waste the whole. Next ask 
Theop●y. in 13. ad Heb.  Theophylact, then whom none ever better scanned that Fathers writings, what he means by Pastors; and he will tell you, {αβγδ}, that he speaks of Bishops. The very same saith 
Oecumen. in l●cum.  Oecumenius, noting withall that {αβγδ}, which we red submit, doth signify {αβγδ}, a very punctual and exact obedience. But to go higher yet then so, Ignatius the Apostles scholar, one that both knew Saint Paul, and conversed with him, will tell us that the Rulers, or {αβγδ}, which Saint Paul here speaketh of, were no other than Bishops. For laying down this exhortation to the Trallenses, {αβγδ}, be subject to your Bishop, as unto the Lord; he gives the selfsame reason of it, which Saint Paul here doth, viz. Because he watcheth for your souls, as one that is to render an account to Almighty God, The like we also find in the Canons commonly ascribed to the Apostles; which questionless are very ancient; in which, the obedience and conformity which is there required of the Presbyters and Deacons, to the directions of their Bishop, is grounded on that very reason, alleged before. And for the word, {αβγδ} of Saint Paul, it is not such a stranger in the writings of the elder times, but that they use it for a Bishop; as may appear by that of the Historian, where he calls Polycarpus Bishop of the Church of Smyrna, 
Eusch. hist. l. 3. cap. 30 {αβγδ}.  the {αβγδ} of that Church; Ignatius writing, as he saith, not onely to the Church of Smyrna, {αβγδ}, but also unto Polycarpus Bishop of the same.  

Id. l. 14. c. 14. {αβγδ}.  Where lest it may be thought that the preposition doth add unto the nature of the word, we find the same Historian speaking of the same Polycarpus in another place; where he gives notice of an Epistle written in the name of the Church of Smyrna; {αβγδ}, of which this Polycarpus had the government, and a Bishop doubtless. In the which place {αβγδ}, is conform most fully to the {αβγδ} of Saint Paul, differing no otherwise then the verb and participle.  
Now those which in the greek are called {αβγδ}, in all the old translations that I have met with, are called Praepositi; Obedite Praepositis vestris, as the latins red it: and amongst them Praepositi are taken generally for the same with Bishops. Saint Cyprian 
Cyprian. l. 1. p. 3.  thus, Ob hoc Ecclesiae praepositum prosequitur; for this cause doth the enemy pursue him that is set over the Church, that the governor thereof being once removed, he may with greater violence destroy the same. More clearly in another place 
Id. lib. 3. ep 14. , What danger is not to be feared, saith he, by offending the Lord, when some of the Priests not remembering their place, neither thinking that they have a Bishop set over them, challenge the whole government unto themselves, Cum contumeliâ& contemptu Praepositi, even with the reproach and contempt of the Prelate, or him that is set over them? Most clearly yet 
Id. lib. 3. ep. 9. , where speaking of the insolency of a Deacon towards his Bishop, he makes Episcopus, and Praepositus to bee one same thing; willing the Deacon, Episcopo, Praeposito suo plena humilitate satisfacere, with all humility to satisfy his Bishop, or Praepositus. Saint Austin speaks as fully to this purpose, as Saint Cyprian did. 
De civitat. Dei l. 1. c 9.  Ad hoc enim speculatores, i.e. populorum Praepositi in Ecclesiis constituti sunt, &c. For this end are Bishops( for speculatores and Episcopi, are the same Office, though in divers words) I mean the Prelates or Praepositi, ordained in the Churches, that they should not spare to rebuk sin. In the same work De civitate, 
Id l. 20. c. 9  he speaks plainer yet. For speaking of these words of the Divine, I saw seats, and some sitting on them, and judgement was given, he expounds it thus. This is not to be understood, saith he, of the last judgement: said seeds praepositorum,& ipsi Praepositi intelligendi sunt, per quos Ecclesia nunc gubernatur, but the seats of the Praepositi, and the Praepositi themselves, by whom the Church is now governed( and they were Bishops doubtless in Saint Austins time) must be understood. More of this word who list to see, may find it in that learned Tract of Bishop Bilson, entitled, The pe petuall government of Christs Church 
Chap. 9. ; who is copious in it. Beza indeed, the better to bear off this blow, hath turned Praepositos into Ductores; and instead of Governours, hath given us Leaders. Where if he mean such Leaders, as the word importeth, Leaders of Armies, such as Command in chief, Lieutenants Generally, he will get little by the bargain. But if he mean by Leaders, onely guides and conducts, 
Paraeus comment. in Heb. 13  Paraeus, though he follow him in his translation, will leave him to himself in his Exposition: who by Ductores understandeth Ecclesiae Pastores& gubernatores, the Pastors and Governours of the Church. Neither can Beza 
Beza Annot. in Heb. 13.17.  possibly deny, but that those here are called Ductores, qui alibi Episcopi vocantur, which elsewhere are entitled Bishops. But where he doth observe, that because the Apostle speaketh of Praepositi 
Ex eo quod l●quitur Paulus in plurali numero. Ibid.  in the plural number, therefore episcopal jurisdiction was not then in use; it being indeed against the ancient course and Canons, to have two Bishops in one Church: there could not any thing be spoken,( to pretermit the incivility of his expression) more silly and unworthy of so great a clerk. For who knows not that the Jews being dispersed into many Provinces and Cities, must have several Churches; and therefore several Bishops, or Praepositos, to bear Rule over them?  
This business being thus pass over, and the Churches of Saint Peters planting in the eastern parts, being thus left unto the care and charge of several Bishops: we will next follow him into the West. And there wee find him taking on himself the care of the Church of Rome, or rather, of the Church of God in Rome, consisting for the most part then of converted Jews. The current of antiquity runs so clear this way, that he must needs corrupt the fountains, who undertakes to trouble or disturb the stream. His being there, and founding of that Church, his being Bishop there, and suffering there an ignominious, yet a glorious death, for the sake of Christ; are such noted truths, that it were labour lost to insist upon them. Onely I shall direct the Reader to such pregnant places in the most ancient and incorrupted Writers, as may give satisfaction in those points to any one that will take pains to look upon them. And first to look upon the Greekes, he may find Papias and Clemens, ancient Writers both, alleged to this purpose by Eusebius Hist. Eccles. l. 2. c. 14. Caius,& Dionysius Bishops of Corinth, both of good antiquity, alleged in the same book, cap. {αβγδ}. Eusebius speaking for himself, not onely in the 13. chap. of the same book also, but also in his Chronicon, in which he notes the year of his first coming to that City, to be the 44. after Christs nativity. See to this purpose also, Saint Chrysostome in his Homily De Petro& Paulo, Saint cyril of Alexandria, in his Epistle to Pope coelestine: Theodoret, Sozomen, and others. Next for the latins, there is hardly any but saith somewhat in it: whereof see Irenaeus l. 3. c. 3. Tertullian in his book de prescript. adv. haeret. Lactant. lib. 4. cap. 21. Optatus, lib. 2. contr. Parmen. jerome in his tract. De Eccl. Scriptoribus, Saint Austin in Epist. 165. and other places, not to descend to later Writers of the latin Churches, whose interest it may seem to be. To close this point, 
Aug. ep. 165  Saint Austin, whom I name last, shall speak once for all, who reckoning up the Bishops in the Church of Rome, thus begins his Catalogue: Si enim, &c. If the succession of the Bishops there be a thing considerable, quanto certius,& verè salubriter ab ipso Petro numeramus? how much more certainly, and assuredly do wee begin the same with Peter, who bare the figure of the whole Church? And then goes on, Petro successit Linus, Linus succeeded Peter, Clemens him, and so to Anastasius, who then held the See.  
Nor can it be replied that Peter took the Church of Rome into his apostolical care, and had not the episcopal charge thereof, as some now suppose. The tables of succession make that clear enough. Saint Peter the Apostle could have no successors, but the Bishop might. Linus, or whosoever else succeeded, nor did, nor could pretend succession to the pre-eminences,& miraculous privileges, which were required necessary unto the making of an Apostle, challenge an interest by succession, in his pastoral office they both might and did. The Writers of all ages since do afford them that. Onely the difference is amongst them, who was the first that did succeed him in his pastoral charge. S. Austin gives it unto Linus, as before we saw: next Clemens, and then Anacletus. Irenaeus 
Adv. haeres. l. 3. e. 3.  doth agree with Austin, placing Linus first, but placing Anacletus second, and then Clemens third: and so doth 
Haeres 26.  Epiphanius also. 
Lib 2. contr. Parmen.  Optatus reckoneth them, as before in Austin. Saint 
Hieron de Script Eccles. in Clement.  jerome sometimes ranketh them, as Irenaeus, and Epiphanius did, Linus, Cletus, Clemens; and sometimes placeth 
Id ibid. in Petro.  Clemens first, as Tertullian, and plerique Latinorum, most of the ancient latin writers had done before. I know there is much pains taken to compose this difference amongst our Antiquaries, those most especially of the papal party. But in my mind there cannot be a better course taken to effect the same, than that which was observed before in the case of Antioch. And to effect this composition, Ignatius, and some other Fathers give a ground as probable, as that which was laid down before in the former business. For first it is affirmed by Irenaeus, that 
iron. l. 3 c. 3  S. Paul had as great an interest in the foundation of the Church of Rome, as Saint Peter had. A duobus apostles Petro& Paulo Romae fundatae& constitutae Ecclesiae: as his own words are. The like saith 
Adv. haeres. 27. num. 6.  Epiphanius in another language, making both of them Bishops of that Church. Next it is said expressly by Ignatius, 
Ep. ad Tral.  who might well speak on certain knowledge living in those times, that Anacletus( for I conceive that Cletus,& Anacletus were the same) was Deacon to S. Peter, and Linus Deacon to Saint Paul, who doth indeed make mention of him in his second Epistle unto Timothy. This ground thus laid, why may we not conceive, as before in Antioch, that in the first planting of the Church of Rome, there were two several Churches, or congregations; that of the circumcision being collected by Saint Peter, that of the Gentiles first drawn together by Saint Paul; each of them being Bishop, or chief Pastor of their Congregations? Secondly, that when the two Apostles perceived the time of their sufferings to draw near, Peter ordained Anacletus Bishop of the Churches of the Circumcision, and that Paul did commit to Linus the government of the Churches of the Gentiles: both whom they had employed before as Deputies and Substitutes to attend these charges, whilst they themselves did travel to and fro, as occasion was, and the necessities of the Church required. Thirdly and lastly, that Linus being dead, Clemens( who had before been specially designed by Saint Peter to possess his place) succeeded Bishop of the Churches of the Gentiles there, who finally surviving Cletus, or Anacletus, call him which you will, and the division between Jew and gentle being worn away, united the two Churches in his person, as the sole Bishop of the whole. And this I am the rather induced to think, because that 
{αβγδ}, &c. Epiph. haer. 27.  Epiphanius making up a catalogue of the Popes of Rome, first joins together Peter and Paul, next coupleth with the like conjunction Linus and Cletus: and after brings in Clemens, evaristus, Alexander, &c. in a line successively. And yet the Tables of succession may well stand as they have done hitherto; first Linus, after Cletus, and thirdly Clemens: because that Linus dying first, left Cletus in possession of the pastoral charge, and Cletus dying before Clemens, left him the sole survivor of the three, which possibly may be the reason why many of the latins reckon Clemens for the first Bishop after Peter: whom they conceive to be sole Bishop of that Church: as indeed it was, before there was a Church of Gentiles founded in that famous city. For being formerly designed by Saint Peter to be his successor, and afterward enjoying the whole charge alone, as Peter for a season did: it might not seem improper to report him for the second Bishop; that is the second of the whole. And then again, Clemens is placed by some next and immemediately after Linus, whose successor he was in the direct line, as Bishop of the more famous Church, viz. of the Gentiles; and by some also after Cletus, whom he succeeded at the last, in the line collateral. However, be this so, or not, we have three Bishops sitting in the Church of Rome between the martyrdom of Peter, and the death of John: first, Linus, who held the same twelve yeares: Cletus or Anacletus, who survived, and held twelve yeares more: and Clemens, finally, who suffered martyrdom at Rome, the next year after the decease of Saint John at Ephesus.  
I take it then for a most manifest and undoubted truth, not onely that Saint Peter was at Rome, but that he also took upon him the episcopal charge, and was the Bishop of that City. The Arguments devised in this later Age to evince the contrary, do nothing less in my opinion, than prove the point for which they were first devised. For first it is objected, that the episcopal charge requiring residence, could not consist with that of an Apostle, who was to be perpetually in motion. Which argument, if it be of any force, will militate as well against Saint James his being Bishop of jerusalem, as against Saint Peters being Bishop of the Church of Rome. And then will Calvin 
Comment. in Act. c. 21.  come in very opportunely in to help us, who speaking of Saint James his constant residence in jerusalem, doth resolve it thus. Quanquā commune illi cum reliquis collegis mandatum erat, &c. Although, saith he, the Lords commandement of preaching to all Nations, was common unto him with the residue of the Lords Apostles, yet I conceive, that they did so divide the charge amongst thē, as to leave him always at jerusalem, whither such store of strangers did use continually to resort. Id enim perinde erat ac si Evangelium longè longéque promulgâsset in locis remotis; for that, saith he, was as sufficient, as if he had promulgated, or preached the gospel in the parts remote. This if it may be used for James, will serve for Peter. Assuredly there was a greater confluence of all sorts of strangers to the City of Rome, than used to be unto jerusalem: and therefore Peter being there, might spread abroad the gospel with the greater speed, and with no less success than those others did, who did not fix themselves in a certain station. But whereas 
Institut. l. 4. c. 6. n. 14, 15.  Calvin doth object in another place, that Saint Paul writing to the Romans, and saluting many of the Saints there, makes no speech of Peter; and that writing many of his Epistles from the City of Rome, he makes no mention of him neither: this may infer indeed, that Saint Peter was then absent, when those things were done, as one that had not so immured himself in the walls of Rome, but that he traveled up and down in several quarters of the world: doing sometimes the office of an Apostle, discharging otherwhiles the place and function of a Bishop. All the Epistles of Saint Paul which bear date from Rome, were written in the first two yeares of his being there: and therefore any argument derived from thence must be very weak, either to prove that Peter never was at Rome, or never Bishop of that place: being so many ancient Writers do affirm them both. And yet I would not have the Papists think that this makes any more for the Popes supremacy, because he sits in Peters seat: than it did make for Vibius Rufus 
Dion. in Tiber. hist. l 57  to attain Tullies eloquence, or Caesars power, because he married Tullies widow, and bought Caesars chair; though the poor Gentleman, as the story telleth us, {αβγδ}, did presume on both.  
But to go on, the Church of Christ being thus settled by Saint Peter, both in Rome, and Antioch: his next great care is for Alexandria; the great and most renowned City in the parts of Africa: that so there might be no prime City in all the habitable world, to which the gospel was not preached. In the discharge of this great business, was Saint mark employed; a principal and constant follower of Saint Peters, who mentioneth him in his Epistle by the name 
1 Pet. 5.13.  of son. The Church which is at Babylon saluteth you, and so doth Marcus my son. The planting of this Church is thus remembered by Eusebius 
Euseb. hist. l. 2. c. 15.  {αβγδ}, &c It is affirmed, saith he, that mark did first( of all Christs followers) pass into Egypt, and there promulge and preach the gospel, which before he writ; and that he first did plant the Church of Alexandria: in which his undertakings had so good success, that on his very first endeavours, {αβγδ}, as the Author hath it, great multitudes both of men and women did believe in Christ; his holinesse, and strict behaviour gaining much upon them. This Church as he first founded in the faith of Christ, so did he take upon himself the charge thereof, and became Bishop of the same. This witnesseth S. jerome of him, 
Hieron. in Proem. supper mat.  Marcus interpres Petri Apostoli,& Alexandrinae Ecclesiae primus Episcopus: that Mark the interpreter of S. Peter, was the first Bishop of the Church of Alexandria. The same he also doth affirm in his Epistle to evagrius; whereof more anon. And when 
Euseb. Eccl. Hist. l. 2. c. 23. {αβγδ}.  Eusebius doth inform us, that in the eighth year of the Emperour Nero, Anianus a right godly man, {αβγδ}, as the story calls him, succeeded mark the Evangelist in Alexandria: he doth infer ex consequenti, that mark was Bishop there before him. So that it seemeth he sate there 19. yeares by this account. For he came hither An. 45. being the third of Claudius Caesar; and finished his course in the eighth of Nero, which was the 64. of our Redeemer. Finally, 
Euseb. Hist. Eccl. l. 3. c. 12. {αβγδ}.  Anianus having continued Bishop here 23. years, dyed in the 4. year of Domitianus, being An. Chr. 87. and had Abilius to succeed him: after whom Cerdo did succeed, in the year 100. what time Abilius left this world, S. John the Apostle being yet alive. So that there were four Bishops of Alexandria succeeding one another in that weighty charge, during the lives of the Apostles: a pregnant evidence that they both instituted and approved the calling.  
Now for the Church of Alexandria, there are somethings observed by the Fathers, which are worth our noting, and may give great light to the present business; It is observed by 
Haeres. 66. n. 6.  Epiphanius, that Alexandria never had two Bishops, {αβγδ}, as had other cities: which words not rightly understood have made some 
Smectymn. p. 53.  conceive, that anciently Bishops were the same with Presbyters, it being against the usual custom to have two Bishops in one Church or city. But if we look considerately upon Epiphanius, there is no such matter: all that he drives at being this, that whereas in most other Churches, for the preventing of schisms and factions amongst the people, in the electing of their Bishops, it had been ordinary for the Bishop yet in place, to consecrate some one or other that should assist him whilst he lived, and succeed after his decease: onely the Church of Alexandria never had that custom. And they that had that custom, as it seems, did not like it well: for whereas Valerius 
Aug. ep. 110.  Bishop of Hippo, out of a vehement desire to have S. Austin his successor, did consecrate or ordain him Bishop, whilst as himself was yet alive. Saint Austin was resolved for his part not to do the like: it being a thing prohibited by the Nicene council. Quod ergo reprehensum est in me, nolo reprehendi in filio meo, as he there resolveth. So that the place in Epiphanius tendeth unto this alone, viz. to show the reason why Athanasius could not succeed Alexander in that See, though by him designed: which was, that he being yet alive, it was against the custom of that Church to ordain another. Saint 
Ep. ad Euag.  jerome, secondly, observeth, that the Presbyters of Alexandria, unum ex se electum in excelsiori gradu collocatum Episcopum nominabant, did use to choose one from amongst themselves, whom being placed in a more eminent degree, than any of the rest, they called a Bishop. And this, saith he, continued in that Church, à Marco Evangelista, ad Heraclam& Dionysium Episcopos: from the time of Mark the Evangelist until the bishoprics of Heraclas and Dionysius. Some hereupon 
Smectymn. p. 31.  infer, that the persons who brought in the imparitie of Ministers into the Church, were not the Apostles, but the Presbyters. An inference as faulty, as was that before. All that Saint jerome means is this, that from the time of mark, till the daies of Heraclas and Dionysius, the Presbyters of Alexandria had no other Bishop than one whom they had chosen out of their own body: just as a man may say, on the like occasion, that from the first foundation till the time of sir H. Savill, the college of eton never had a Provost but one, whom they had chosen out of their own society. Now 
Euseb. hist. l. 6. c. 12. {αβγδ}.  Heraclas before he was ordained Bishop was not a Presbyter of that Church, although a Reader in the schools of that famous City;& belike Dionysius also was. And therefore it is well observed by the 
Annal. An. 1248. n. 5.  cardinal; that jerome writing to evagrius relateth, quid in ea Ecclesia usque ad haec Dionysii tempora in electione Episcoporum agi consueverit: what was the usage of the Church of Alexandria in the election of their Bishops, until the times of Dionysius. However wee have gained thus much by jerome, that from Mark downward till those times, and a long time after, there wanted not a Bishop, properly so called, in that famous Church: and therefore sure they came not first into the Church, Diaboli instinctu, 
Hier. Comment. in Ep. ad Titum.  by the devils instinct, as he elsewhere saith.  
There is another observation in the Commentaries ascribed to Ambrose, which having some resemblance unto that before, and a like sinister use being made thereof: I shall here lay down: and after give some Annotations on it to explain the place. The Author of those Commentaries affirmeth, that 
Comment. in Eph. c. 4.  Timothy whom Paul created Presbyter, was by him called a Bishop, because the first Presbyters were called Bishops: it being the custom of the Church( for so I think the sense must be made up) ut recedente eo sequens ei succederet; that he[ the first] departing, the next in order should succeed. But being it was found that the following Presbyters were utterly unworthy of so high preferment, that course was altered; and it was provided by a council, ut non ordo, said meritum crearet Episcopum, &c. that merit, and not seniority should raise a man, he being appointed by the suffrages of many Priests, to be a Bishop, lest an unfit person rashly should usurp the place, and so become a public scandal. These are the Authors words, be he who he will. And from hence Beza 
Resp. ad tract. de divers. minist. gradibus c. 23.  doth collect that Bishops differed not from Presbyters in the Apostles times; that there was onely in every place a President of the Presbytery, who called them together, and proposed things needful for their consideration; that this priority went round by course, every one holding it in his turn for a week, or more, according as the Priests in the Jewish Temple had their weekly courses: and finally, that this apostolical and primitive order was after changed, upon the motives, and inducements before remembered. Some of our 
S●nectymn. p. 31.  modern writers against episcopacy, have gone more warily to work than so, affirming from those words of Ambrose( or whosoever was the Author) that this Rectorship, or priority was devolved at first from one Elder to another by succession; when he who was in the place was removed, the next in order amongst the Elders succeeded: and that this course was after changed, the better to keep out unworthy men, it being made a matter of election: and not a matter of succession. These men come near the point in their exposition, though they keep far enough in the application, inferring hence that the imparity of Ministers came in otherwise, than by divine Authority. For by comparing this of Ambrose, with that before mentioned out of jerome, the meaning of the Author will be onely this, that as in some places the Presbyters elected one of their own Presbytery to be their Bishop: so for preventing of Ambition, and avoiding faction, they did agree amongst themselves, ut uno recedente, that as the place did vaike by death or deprivation, by resignation, session, banishment, or any other means whatever, the signior of the whole Presbytery should succeed therein; as the Lord mayor is chosen for his year in London. But after upon sight of those inconveniences, which did thence arise, it was thought fit in their election of the person, rather to look upon his merit, then his Seniority. So that for all this place of Ambrose( were those Comments his) the Bishop may enjoy a fixed pre-eminence, and hold it by divine authority, not by human ordinances.  
But to return unto Saint Peter, and to the Churches by him planted, and founded by him in episcopacy in these western parts; I shall in part rely on the Authority of the martyrology of the Church of Rome: though so far onely, and no further, as it is backed by venerable Bede, and Vsuardus, ancient Writers both, the latest living in the 
Bellarm. de Scriptor.  year 800. and besides them, in some particulars by other Authors of far more antiquity. And these, for better methods sake, we will behold according to the several Countries, into which Saint Peter either went himself, or sent forth his Disciples to them, to preach the gospel. And first for Italy, besides the Church of Rome before remembered. We find 
In Annal. Eccles. A. 60.  Epaphroditus,( not he that is commemorated by Saint Paul, in his Epistle to the Philippians as 
In Annal. Eccles. A. 60.  Baronius witnesseth against himself) 
Rom Martyr. Mart. 22.  à beato Petro Apostolo Episcopus illius Civitatis ordinatus, made Bishop by Saint Peter of Tarracina, of old called Anxur: Pancratius 
April. 3.  made by Saint Peter Bishop of Tauromenium in the Isle o● sicily; as the Greeks also do affirm in their Menologia: Marcianus 
jun. 4.  Bishop of Syracusa, to whom the said Menologies do bear record also: Hermagoras 
julii. 12.  a Disciple of Saint mark, the first Bishop of Aquileia, now in the Signeurie of Venice: Paulinus 
julii 12.  the first Bishop of Luques in Tuscanie: Apollinaris, 
julii 23.  created by Saint Peter the first Bishop of Ravenna, in praise of whom 
Chrys. serm. 128.  Chrysologus, one of his successors, and an holy Father, hath composed a Panegyricke: Marcus 
Rom. Martyr. Apr. 28.  ordained Bishop of Atina, at Saint Peters first coming into italy: and last of all Prosdocimus the first Bishop of Padua 
Novemb. 7.  à Beato Petro ordinatus, made Bishop thereof by Saint Peter. Next to pass over into France, we find there Xystus 
Sept. 1.  the first Bishop of rheims, and Fronto 
Octob. 25.  Bishop of Perigort[ Petragorricis;] ordained both by this Apostle: As also Julianus the first Bishop of main 
Ian. 27.  Cononiensium in the latin) of his ordination. And besides these we red that Trophimus 
Acts.  once one of S. Pauls Disciples was by Saint Peter made the first Bishop of 
Martyrol. Rom. Decem. 29.  Arles. And this besides the Martyrologies, and other Authors cited by Baronius in his Annotations, appeareth by that memorable eontroversie in the time of Pope lo, before the Bishop of Vienna, the chief City of dauphin, and him of Arles, for the place and dignity of Metropolitan. In prosecution of the which it is affirmed 
Epist contr. Provinc. ad S. Leonem. in fine. lib.  by the Suffragans, or Com-provinciall Bishops of the Province of Arles: quod prima inter Gallias Arelatensis Civitas missum à Beatissimo Petro Apostolo, Sanctum Trophimum, habere meruit Sacerdotem; that first of all the Cities of gall, that of Arles did obtain the happiness to have Saint Trophimus for their Bishop,( for so Sacerdos must be red in that whole Epistle) sent to them from the most blessed Apostle Saint Peter, to preach the gospel. For spain, we find this testimony once for all, 
Rom. Martyr Maij 15.  that Ctesiphon, Torquatus, Secundus, Caecilius, Judaletius, Hesychius, and Euphrasius; Romae à Sanctis apostles Episcopi ordinati;& ad praedicandum verbum Dei in Hispanias directi: having been ordained Bishops at Rome by the Apostles( viz. Saint Peter, and Saint Paul) were sent into spain to preach the gospel: and in most likelihood, were Bishops of those Cities, in which they suffered, the names whereof occur in the martyrology. If we pass further into Germany, we may there see Eucherius, one of S. Peters Disciples also, by him employed to preach the gospel to that Nation; which having done with good effect in the City of Triers, Primus ejusdem Civitatis Episcopus, 
Decemb. 8.  he was made the first Bishop of that City. And unto this Methodius also doth attest, as he is cited by Marianus Scotus, who tells us, 
Ap mar. Scotum in- An. 72. 74.  that after he had held the bishopric 23. yeares, Valerio Trevericae Ecclesiae culmen dereliquit, he left the government of that Church unto Valerius, who together with Maternus,( both being Disciples of Saint Peter) did attend him thither:& that Maternus after fifteen yeares did succeed Valerius, continuing Bishop there 40. yeares together. I should much wrong our part of britain, should I leave out that, as if neglected by the Apostle, concerning which wee are informed by Metaphrastes( whose credit hath been elsewhere vindicated) that this Apostle 
Commem. Petri& Pauli ad diem 29. junii.  coming into Britain, and tarrying there a certain time, and enlightening many with the word of grace, {αβγδ}, did constitute Churches, and ordain Bishops, Presbyters, and Deacons in the same. Which action as he placeth in the twelfth year of Nero, being the 67. of our Redeemer: so he professeth, that he had his information out of some writings of Eusebius, which have not come unto our hands, but with a great deal more of that Authors works, have perished in the ruins and wrack of time. Nor is it strange that the Apostle should make so many of his Disciples Bishops, before or shortly after they were sent abroad to gain the nations to the Faith; that being the usual course in the like employments: as may appear by Austins 
Beda hist. Eccl. l. 1 c. 27.  being consecrated Bishop, immediately after his first coming into England. The reason was, as I conceive it, that if God prospered their endeavours with desired success, they might be furnished with a power of ordaining Presbyters, for their assistance in that service. And so much for the Churches planted by Saint Peter, and by his Disciples.   

CHAP. IV. The Bishoping of Timothy and Titus, and others of Saint Pauls Disciples.  
I. The conversion of Paul, and his ordaining to the place of an Apostle.  
II. The Presbyters created by Saint Paul, Act. 14. of what sort they were.  
III. Whether the Presbyters, or Presbytery did lay on hands with Paul, in any of his ordinations.  
IV. The people had no voice in the election of their Presbyters, in these early times.  
V. Bishops not founded by Saint Paul at first, in the particular Churches by him planted, and upon what reasons.  
VI. The short time of the Churches of Saint Pauls plantation, continued without Bishops over them.  
VII. Timothy made Bishop of Ephesus, by Saint Paul, according to the general consent of Fathers.  
VIII. The time when Timothy was first made Bishop, according to the Holy Scripture.  
IX. Titus made Bishop of the Cretans; and the truth verified herein by the Ancient Writers.  
X. An answer unto such objections as have been made against the subscription of the Epistle unto Titus.  
XI. The bishoping of Dionysus the Areopagite, Aristarchus, Gaius, Epaphroditus, Epaphras, and Archippus.  
XII. As also of Silus, Sosthenes, Sosipater, Crescens, and Aristobulus.  
XIII. The Office of a Bishop, not incompatible with that of an Evangelist.  
WEE are now come unto Saint Paul, and to the Churches by him planted, where wee shall meet with clearer evidence from Scripture then before we had. A man that did at first most eagerly afflict the poor Church of Christ; as if it were the destiny not of David onely, but also of the son of David, to be persecuted by the hands of Saul. But as the 
Rhemist. Testam. Act. 15.  Rhemists well observe, that the contention between Paul and Barnabas, fell out unto the great increase of Christianity: so did this persecution raised by Saul, fall out unto the great improvement of the gospel. For by this means, the Disciples being scattered and dispersed abroad, the gospel was by them disseminated in all the parts and Countries where they came: and Saul himself being taken off, even in the middle of his fury, became the greatest instrument of Gods power and glory, in the converting of the Gentiles. For presently upon his own conversion, we find him Preaching in the 
Act 9.20.22.  Synagogues of Damascus, thence taking a long journey into 
Gal. 1.17.18.  Arabia, from thence returning to jerusalem, afterwards traveling towards 
Act. 9.30.  Tarsus his own native soil, and thence brought back to 
Act. 11.26.  Antioch, by the means of Barnabas. And all this while I look upon him as an Evangelist onely, a constant, and a zealous Preacher of the gospel of Christ, in every Region where he traveled. His calling unto the Apostleship, was not until the Holy Ghost had said unto the Prophets 
Act. 13.1.2.  Lucius, Simeon, and Manahen, ministering then in Antiochia, Separate mihi Barnabam& Saulum, separate me Barnabas and Saul, for the work whereunto I have called them. An extraordinary call, and therefore done by extraordinary means, and Ministers. For being the persons here employed in this Ordination, neither were Apostles, nor yet advanced for ought wee find, unto the estate and honour of Episcopacy: it must bee reckoned amongst those extraordinaries, which God pleased to work, in, and about the calling of this blessed Apostle. Of which we may affirm with 
Chrysostom hom. 20. in Act.  Chrysostome, {αβγδ}, that of the things which did befall Saint Paul in his whole vocation, there was nothing Ordinary, but every part was acted by the hand of God. God in his extraordinary works, ties not himself to ordinary means and courses, but takes such ways and doth employ such instruments, as himself best pleaseth, for the more evident demonstration of his power and glory. So that however Simeon, Manahen, and Lucius did lay hands upon him; yet being the call and designation was so miraculous, he might well say that he was made an Apostle 
Gal. 1. v. 1.  neither of men, nor by men, but of Jesus Christ and God the Father. 
Hom. 27. in Act.  Chrysostome so expounds the place, Not of Men, {αβγδ}, so to make it manifest, that he received not his call from them; nor by men, because he was not sent by them, but by the Spirit. As for the work, to which he was thus separated by the Lord, ask the said Father what it was, and he will tell you {αβγδ}, that it was the office of an Apostle: and that he was ordained an Apostle here, {αβγδ}, that he might Preach the gospel with the greater power. ask who it was that did ordain him, and he will tell you, that howsoever Manahen, Lucius and Simeon, did lay hands upon him, {αβγδ}, yet he received his Ordination by the Holy Ghost. And certainly, that he had not the Apostleship before, may be made manifest by that which followed after. For we do not find in all the story of his Acts, that either he ordained Presbyters, or gave the Holy Ghost, or wrought any miracles, which were the 
2 Cor. 12.12.  signs of his Apostleship; before this solemn Ordination, or imposition of the hands of the said three Prophets: as afterwards we find he did in several places of that book, and shall now show( as it relates unto our present business) in that which followeth.  
Paul being thus advanced by God the Father, and his son Jesus Christ, to the high place of an Apostle, immediaiely applieth himself unto the same: Preaching the Word with power, 
Act. 13.11. &c. & miracles, in the Isle of Cyprus, from thence proceeding to Pamphilia and other Provinces of the lesser Asia, every where gaining souls to Almighty God. Having spent three yeares in those parts of Asia, and planted Churches in a great part thereof, he had a mind to go again to Antioch, 
Act. 14.26  from whence he had been recommended to the grace of God, for the work which he had fulfilled. But fearing lest the Doctrine he had Preached amongst them, might either be forgotten, or produce no profit, if there were none left to attend that service: before he went, he thought it fitting to found a ministry amongst them, in their several Churches. To this end, They( i.e. He and Barnabas) ordained 
Act. 14.23.  them Presbyters in every Church, w●th prayer and fasting: and that being done, they recommended him unto the Lord, in whom they believed. This is the first Ordination which wee find of Presbyters in holy Scripture; though doubtless there were many before this time. The Church could neither be instructed, nor consist at all, without an ordinary Minister left amongst the people, for the Administration of the Word and Sacraments. However, this being as I said, the first record thereof in holy Scripture; we will consider hereupon, first to what Office they were called, which are here called Presbyters; Secondly, by whom they were Ordained; and thirdly, by what means they were called unto it. First, for the Office what it was, I find some difference amongst Expositors, as well new as old. Beza conceives the word in a general sense, and to include at once, Pastors and Deacons, and who ever else were set apart for the rule and government of the Churches to them committed. 
Annot. in Act. 14. v. 23.  Presbyteros, i.e. Pastores, Diaconos,& alios Ecclesiae gubernationi praefectos, as his own words are. Here we have Pastors, Deacons, Governours, included in this one word Presbyters. ask 
Lyra. in Act. 14.  Lyra who those governours were, which Beza calls praefecti in a general name, and he will tell you they were Bishops. Nomine Presbyterorum hic intelliguntur etiam alii Ecclesiae Ministri; ut Episcopi & Diaconi: Under the name of Presbyters, saith he, are comprehended also other ecclesiastical Ministers, as Bishops and Deacons. The 
Gloss. Ordinar. in Act. 14.  ordinary gloss agrees herewith, as to that of Bishops; and gives this reason for the same, Illo autem tempore ejusdem erant nominis Episcopi& Presbyteri, that in that time Bishops and Presbyters were called by the same name. And 
Oecum. in Act. 14.  Oecumenius holds together with them, as to that of Deacons: noting that Paul and Barnabas had episcopal authority, {αβγδ}, in that they did not onely ordain Deacons, but also Presbyters. So that it seemeth Saint Paul provided here against all occasions, settling the Churches by him planted in so sure a way, that there was nothing left at random, which either did relate to government, or point of Doctrine. And yet if any shall contend, that those who here are called Presbyters, were burr simply such, according to the notion of that word, as it is now used; I shall not much insist upon it. I onely show what other authors have affirmed herein; and so leave it off.  
The next thing here to be considered, is who they were that were the Agents in this Ordination. Cum constituissent illis, when they had Ordained: and they, is there a relative, and points to Paul and Barnabas, mentioned v. 20. They preached the gospel, they returned to Lystra, and finally they here Ordained. Of any one that laid hands with them on these Presbyters heads, which was the ceremony by them used in this Ordination( as the word {αβγδ} doth plainly manifest) ne My Lucilianum, not a word in Scripture. Indeed it cannot be conceived that in those places wherein there were no men in Sacred Orders, any should join with the Apostles in that sacred Action. So that the Presbyters, which were here ordained, could have no other hands laid on them than those of Paul and Barnabas, if they joined together; and did not rather severally and apart perform that ceremony. And if that the Apostles by the imposition of their own hands only, could perform it now; how came they to bee shortened after? how came they so devested of that sacred privilege, as to want others to be joined with them, and not to make a Presbyter without the co-assistancy of the Presbytery? The Holy Ghost was no less powerful in them after this, then it had been formerly: neither did Paul or want or crave the help of any, in giving of the Holy Ghost on the like occasions, in the times that followed. certain I am, when Paul was at Ephesus, though 
Act. 19. v. 6  Timothy, and others were then present with him, yet none but he laid hands upon the twelve Disciples: And yet upon the laying on of his hands, The Holy Ghost came on them, and they spake with tongues and prophesied. Which if it were an Act of Ordination, as Beza thinks 
Beza Annot. in Act. 19. v. 1. , and it is likely so to be, because the Text saith, that they spake with tongues and prophesied: then have we here more Presbyters created by laying on of Pauls hands onely, without help of others. As for that passage in the first Epistle to Timothy 
1 Tim. 4.14 , wherein the Presbytery may be thought to lay hands upon him; let it be balanced with another in the second Epistle 
2 Tim. 1.6. , where the Apostle doth assume the whole performance to himself, as his proper Act: and then the difference which appears will be quickly ended. If Timothy received those gifts which did enable him for the Holy ministry, by laying on of Pauls hands onely, as it seems he did; what interest could the Presbytery challenge in that sacred Action? If he received it jointly from the Presbytery; what influence had Saint Pauls hands on him, more then all the rest? Assuredly Saint Pauls hands were not grown so impotent, that they needed help; or that he could not give the graces of the Holy Ghost, by laying on his own hands onely, as he had done formerly. And therefore if the Presbytery did concur herein, it was not that the business could not bee performed without them, but either to declare the good affections which they did bear unto the person, or to express their joyful approbation of his calling to that sacred function 
1 Tim. 1.16.& 1 Tim. 4.14. , of whom so many Prophesies had gone out before; or finally to contribute their prayers and blessings, to the solemnity of so grave and great a work. And so, I think, the business will be best made up, if Paul be suffered to enjoy the honour of giving unto Timothy, by the imposition of his hands, the gifts and graces of the Spirit; and the Presbytery be permitted not to want their share in the performance of the outward ceremony. certainly that the power of Ordination was in one alone, that is to say, in the Apostle, is affirmed by Calvin 
Calvin in 2 ad Tim. 1. v. 6. . Who having canvased the point, doth resolve at last, Unum tantum fuisse qui manus imponeret: Which is indeed the safest tenet, and most agreeable unto Antiquity. And therefore Estius, in my mind, did resolve it well, when he did thus divide the business: 
Estius in 1 ad Tim. c. 4. v. 14  Ceremoniam impositionis manuum, a pluribus fuisse adhibitam; said solum Paulum ea peregisse, quae[ Sacramento] erant substantialia. unless perhaps we may conceive, as perhaps we may, that Timothy received two Ordinations: the one unto the Office of a Presbyter, in which the Presbytery might concur, as to the outward pomp or ceremony; the other to the function of a Bishop, in which, because the Presbyters might not concur, no not so much as to the outward Act or ceremony, he was Ordained by laying on of Pauls hands onely.  
The last thing offered to consideration, is the election of the persons which are here ordained; which some refer unto the people: Concerning that the word {αβγδ}, which Saint Luke here useth, doth signify a popular manner of election, used by the holding up of hands. 
Beza Annot. in Act. 14.23.  Ortum est hoc verbum ex Graecorum consuetudine, qui porrectis manibus suffragia ferebant, as Beza notes it on the place: who hereupon translates the word, Cum per suffragia creassent, wherein he hath been followed by some Translators of our Bibles, who express it thus, When they had created Elders by election. But whatsoever use the word might have in the old greek Writers; assuredly, it either had no such use now; or if it had, it quiter excludes the people of those Churches, from having any hand in this Election. {αβγδ}, however used amongst the Grecians, to signify the approbation of the people, testified by the holding up of their hands: yet in the Church-construction, it signifieth Ordination, done by the laying on of hands. And this, to save the labour of a further search, is very thoroughly avouched by 
Calvin in Act. c. 14. v. 23.  Calvin, where he acknowledgeth, that amongst ecclesiastical Writers, the word {αβγδ}, was used pro solenni ordinationis ritu, for the solemn ceremony of Ordination, which is in holy Scripture called imposition of hands. Particular instances hereof he that lists to see, may find them gathered to his hand in the learned work of Bishop 
The perpet. governm. of Ch. Ch. c. 7.  Bilson, before remembered. But whereas 
Calvin ut supra.  Calvin hence collecteth, that Paul and Barnabas permitted the election of these Presbyters to the common suffrage of the people, and that themselves did onely preside therein, Quasi moderatores, ne quid tumultuose fieret, onely as Moderators of the business, to see that it was fairly carried: what other ground soever he might have for his conjecture; assuredly he could collect none from the word here used. For if that {αβγδ} did signify election by holding up of hands, 
Id. ibid.  qualiliter in Comitiis populi fieri solet, as in assemblies of the people it did use to be; as he himself affirms it doth: then certainly none but Paul and Barnabas holding up their hands,( for none but they were {αβγδ} in the present business) the whole election of these Presbyters must be given to them. But indeed it was neither so, nor so. Neither the Apostle nor the people had any hand in the elections of those times, but the Spirit of God, which evidently did design and mark out those men, whom God intended to employ in his holy ministry. The words of Paul to Timothy make this clear enough, where it is said, 
1 Tim 4.14.  Neglect not the gift that is in thee, which was given thee by prophesy, &c. and that there went some 
1 Tim. 1.18.  prophesies before concerning Timothy, the same Saint Paul hath  told us in the first chapter of that first Epistle. 
Hom. 5. in 1 ad Tim. c. 1.  Chrysostome notes upon these words, that in those times {αβγδ}, the Priests and Ministers of God were made by prophesy, that is, saith he, {αβγδ}, by the Holy Ghost. And this he proves by the selection of Paul and Barnabas to the work of God, which was done by prophesy and by the Spirit. And finally glozing on those words, Noli negligere gratiam, &c. he doth thus express it, {αβγδ}, God, saith he, did elect thee to this weighty charge, he hath committed no small part of his Church unto thee; {αβγδ}, no mortal man had any hand in that designation: and therefore take thou heed that thou disgrace not, nor dishonour so Divine a calling. 
Theodor.& Oecum. in locum  More might be said, both from (a) Theodoret and Oecumenius, to confirm this Truth; but that I think it is sufficiently confirmed already.  
So then, the Presbyters of these times, being of Gods especial choice, his own designation; and those upon the laying on of such holy hands, furnished by the spirit with such gifts and graces as might enable them sufficiently to discharge their calling: the marvel is the less, if in those early dayes, at the first dawning, as it were, of Christianity, we find so little speech of Bishops. In the ordaining of these Presbyters, as also of the like in other places, the Apostles might, and did no question, communicate unto them, such, and so much authority, as might invest them with a power of government, during the times of their own necessary absence from those several Churches. So that however they were Presbyters in Degree and Order, yet they both were and might be trusted with an episcopal jurisdiction in their several Cities; even as some deans, although but simply Presbyters, are with us in England. And of this rank I take it were the Presbyters in the Church of Ephesus, 
Act. 20.28.  whom the Apostle calleth by the name of Bishops: that is to say, Presbyters by their Order and Degree, but Bishops in regard of their jurisdiction. Such also those ordained by Saint Paul in the Church of 
Phili. 1.1.  Philippos, whom the Apostle mentioneth in the very entrance of his Epistle to that people. Which as it may bee some occasion, why Bishops properly so called, were not ordained by the Apostles, in the first planting of some Churches: so there are other reasons alleged for it, and are briefly these. For first, although the Presbyters in those times were by the Holy Ghost endowed with many excellent gifts and graces, requisite to the Preaching of the Word, yet the Apostles might not think fit to trust them with the chief government, till they had fully seen, aid perfectly made trial of their abilities and parts that way. And this is that which Epiphanius 
Epiphan. adv. haeres. 75. n. 5.  meaneth in his dispute against Acrius, saying, {αβγδ} {αβγδ}, &c. that where there were no fit men to discharge that Office, the place remained without a Bishop: but where necessity required, and that there wanted not fit men to supply the place, there Bishops forthwith were appointed. But that which I conceive to be the principal reason, was this, that the Apostle did reserve unto himself the chief authority in all the Churches of his planting, so long as he continued in, or about those places: And this he exercised either by personal visitations, mention whereof is made in the 14.21. and 15.36. of the book of Acts; or else by his rescripts and mandates, as in his sentemcing of the incestuous Corinthian, although absent thence. But when he was resolved to take 
Act. 19.21.  a journey to jerusalem, and from thence to Rome; not knowing when he should return to those eastern parts, and knowing well that multitude of governours do oft breed confusions, and that equality of Ministers did oft end in factions: he then resolved to give them Bishops, to place a chief, in and above each several Presbytery, over every City; committing unto them that power as well of Ordinations, as inflicting censures, which he had formerly reserved to himself alone. This great Apostle, as for some space of time he taught the Church, without help of Presbyters; so for another while he did rule the same without help of Bishops. A time there was wherein there were no Bishops, but the Apostles onely, to direct the Church; and so there was a time wherein there were no Presbyters, but they, to instruct the same.  
However it must be confessed that there was a time, in which some Churches had no Bishops. And this, if any, was the time that Saint 
Hieron. in Tit. c. 1.  jerome speaks of, Cum communi Presbyterorum consilio ecclesiae gubernabantur, when as the Churches were governed by the common counsel of the Presbyters. But sure it was so short a time, that had not the good Father taken a distaste against Episcopacy, by reason of some differences, which he had with John the Bishop of jerusalem: he could not easily have observed it. For whether Bishops were ordained 
Id. ad Euagrium.  In Schismatis remedium, as he saith elsewhere, for the preventing of those schisms, and factions which were then risen in the Church; or that they were appointed by the Apostles to supply their absence, when they withdrew themselves unto further Countries: this government of the Church in common by the Presbyters, will prove of very short continuance. For from the first planting of the Church in Corinth, which was in Anno 53. unto the writing 
Baronius so computes it. Annal.  of his first Epistle to that Church and people, in which he doth complain of the schisms amongst them, 
Hieron. in Titum. c. 1.  was but four whole yeares. And yet it doth appear by that place in jerome, for ought I can see, that the divisions of the people in Religion, some saying I am of Paul, and I of Apollo, and I of Cephas, every one cleaving unto him by whom he had received baptism, were the occasion that it was decreed throughout the world, as that Father saith, Ut unus de Presbyteris electus, superponeretur caeteris, that one of the Presbyters should be set over the rest, to whom the care of all the Church should appertain, that so the seeds of schism might be rooted up. And from the time when Paul ordained those Presbyters, in Lystra and Iconium, and those other Churches, which was in Anno 48. according as Baronius calculates it, unto Saint Pauls return unto jerusalem, which was in Anno 58. are but ten whole yeares. Before which time, immediately upon his resolution to undertake that journey, and from thence to Rome, he had appointed Bishops in the Churches of his own plantation: so that the government of the Presbyters, in the largest and most liberal allowance that can be given them, will be too short a time to pled prescription. Now that Saint Paul ordained Bishops in many of the Asian Cities, or in the Churches of those Cities which himself had planted, before his last going thence into Greece and Macedon: may well be gathered out of Irenaeus, who lived both near those times, and in those parts, and possibly might have seen and known some of the Bishops of this first foundation. Now Irenaeus his 
iron. l. 3. c. 14.  words are these. In Mileto enim convocatis Episcopis& Presbyteris, qui erant ab Epheso& reliquis proximis civitatibus, &c. Paul, saith he, calling together in Miletum, the Bishops and Presbyters, which were of Ephesus, and other the adjoining Cities,  told them what things were like to happen to him in jerusalem, whither he meant to go before the Feast. Out of which words of Irenaeus I collect thus much. First, that those Presbyters whom Paul called to Miletum, to meet him there, were not all of Ephesus, though all called from Ephesus: Ephesus being first appointed for the rendezvous, or place of meeting: and secondly, that amongst those Presbyters there were some whom Paul had dignified with the style and place of Bishops: In which regard the Assembly being of a mixed condition, they are entitled by both names; especially those Presbyters which had as yet no Bishops over them, having the charge and jurisdiction of their Churches, under the Apostles, as before was said. And this perhaps may be one reason, why the Apostle in his speech to that assembly, makes no words of Timothy: who being present with the rest, received his charge together with them: as also why he gave the Presbyters of Ephesus no particular charge, how to behave themselves before their Bishop; there being many Bishops there, which were not under the command of Timothy. However we may gather thus much out of Irenaeus, that though wee find not in the Scripture the particular names of such as had episcopal authority committed to them, but Timothy& Titus: yet that there were some other Bishops at that time of S. Pauls ordination, who doubtless took as great a care for Thessalonica and Philippos, for Lystra and Iconium, as for Crete and Ephesus. And that these two were by Saint Paul made Bishops of those places, will appear most fully, by the concurrent testimony of ancient Writers.  
And first for Timothy, that he was Bishop of the Church of Ephesus, and the first Bishop there, appeareth by an ancient treatise of his death and martyrdom, bearing the name of Polycrates, who was himself not onely Bishop of this Church of Ephesus, but born also within six or seven and thirty yeares after the writing of the Revelation by Saint John. Which treatise of Polycrates entitled, De martyrio Timothei, is extant amongst the lives of Saints, printe● at louvain, An. 1585. and cited by the learned Primate of Armagh in his brief Discourse touching the original of episcopacy. certain I am that 
Sigebertus de Eccl. Script.  Sigebertus doth report Polycrates to be the author of a book entitled, De passione Sancti Timothei Apostoli; but whether that it ever came unto the hands of those of louvain, I am not able to determine. More like it is, the book is perished, and the fragments of the Treatise which remain in Photius, 
Photius in Bibli●th. n. 254.  touching the death and martyrdom of Timothy, is all which have escaped that shipwreck. And yet in those poor fragments there is proof enough that Timothy was Bishop of the Church of Ephesus: in which it is expressly said, {αβγδ} that Timothy was both ordained and enthroned Bishop of the Metropolis of Ephesus by the great Apostle. Secondly, this appeareth by the testimony of Eusebius, who reckoning up Saint Pauls assistants, his {αβγδ}, and coadjutors, as it were, bringeth in Timothy for one; and this adds thus of him, 
Eccles. hist. l. 3. c. 4.  {αβγδ}, that as histories recorded of him, he was the first Bishop of the Diocese of Ephesus. Thirdly, by 
Epiph. haer. 75. n. 5.  Epiphanius, who in a glance gives him the power and style of Bishop, where he relateth, {αβγδ}, that the Apostle speaking unto Timothy, being then a Bishop, doth advice him thus, rebuk not an Elder, &c. Fourthly, by 
Ambr. Praef. in Epist. 1. ad Timoth.  Ambrose, if the work be his, who in the preface to his Commentaries on the Epistles unto Timothy, thus resolves the point, Hunc ergo jam creatum Episcopum, instruit per Epistolam; that being now ordained a Bishop, he was instructed by Saint Pauls Epistle, how to dispose and order the Church of God. Fifthly, by 
Hieron. de Script. Eccles.  jerome, who in his Tract De Eccles. Scriptoribus, doth affirm of Timothy, Ephesiorum Episcopum ordinatum à Beato Paulo, that he was ordained Bishop of the Ephesians by Saint Paul. Sixthly, by 
Chrys●st. Hom. in 1. ad Tim. et in Praef. ad and.  Chrysostome, as in many places, so most significantly and expressly in his Comment on the Epistle to the Philippians, saying, Paul saith in his Epistle unto Timothy, fulfil thy ministry, {αβγδ}, being then a Bishop: {αβγδ}, for that he was a Bishop appears by Pauls writing thus unto him, Lay hands hastily on no man. Seventhly, 
Co●cil. Chal. Act. 11.  by Leontius Bishop of Magnesia, one of the Fathers in the great council of Chalcedon, affirming publicly, {αβγδ}, that from blessed Timothy unto his times, there had been 26. Bishops of the Church of Ephesus. Eighthly, by 
De cura Pastorali pars 2. c. 11.  Gregory the Great, where he saith that Paul admonisheth his scholar Timothy, Praelatum gregi, being now made the Prelate of a flock, to attend to reading. Ninthly, by 
come. in 1. ad Tim. c. 1.  Sedulius an ancient writer of the Scotish Nation, who lived about the middle of the first Century, affirming on the credit of old history, Timotheum istum fuisse Episcopum in Epheso; that Timothy to whom Paul wrote, had been Bishop of Ephesus. Tenthly, by Primasius,( f) a writer of the first 600. yeares, 
Primas. in Tim. 1. Ep. 1. c. 4.  who in the Preface to his Commentaries on the first to Timothy, gives us this short note, Timotheus Episcopus fuit,& Discipulus Pauli; that Timothy was a Bishop, and Pauls Disciple: and in his Comment on the text, saith that he had the grace, or the gift of prophesy, cum ordinatione Episcopatus, with his ordination to a bishopric. 11. By 
Subscript. ep. 2. ad Tim.  the subscription of the second Epistle, where he is called positively, {αβγδ}, the first that was ordained Bishop of the Ephesians. 12. By 
In Praefat. in 1. ad Tim.  Theophylact, who giveth this reason of Saint Pauls writing unto Timothy, because that in a Church new constitute {αβγδ}, &c. it was not easy to inform a Bishop of all things inciden unto his place by word of mouth: and further in his Comment on the fourth Chapter of the first Epistle, 
In cap. 4. v. 14, 15.  doth twice or thrice give Timothy the name of Bishop. 13. By 
Oecum. in 1. ad Tim. c. 1.  Oecumenius, whom on these words of the Epistle, I besought thee to abide still at Ephesus, gives this gloss or descant: {αβγδ}, for there,( or of that place) he ordained him Bishop. An evidence so clear and fu l, that Beza 
Beza Annot. in 1. ad Tim. ● c. 5. v. 19.  though he would not call him Bishop, confesseth him to be President, or {αβγδ}, of the Ephesine Presbytery, and that he had authority to receive accusations and complaints against a Presbyter, and to judge accordingly. Which what it is else then to be a Bishop, is beyond my fancy to imagine.  
Now for the time in which he was appointed Bishop of the Church of Ephesus( for on the right stating of that point, 
1 Tim. 1.3.  the clearing of many difficulties doth depend) it may be best gathered from those words in the first Epistle, where Paul relates, that he besought him to abide still at Ephesus, when he himself went into Macedonia. Now S. Pauls journey into Macedonia, which is here intended, is is not that mentioned Act. 16. for then there was no Church of Ephesus to be Bishop of. Paul had not then seen 
Act. 18.19.& 19.1, 2, 3, &c.  Ephesus at all, nor planted any Church there till a good while after. Nor could it be when he left Ephesus, to go the second time into Macedonia, mention whereof is made in the 20. Chapter, for he had sent 
Act. 19.22.  Timotheus, and Erastus before him thither. But it was after he had stayed three moneths in Greece, 
Act. 20.3.  when hearing that the Jews laid wait for him as he went about to sail into Syria, he changed his course, and purposed to return through Macedonia. Then was it, as he went that time into Macedonia, that he broke the business unto Timothy, requiring or beseeching him to go to Ephesus, to set up his abode in that populous City, and undertake the government of the Church thereof. To which when Timothy had condescended, he was sent before 
Act. 20 5.  with Aristarchus and the rest, tarrying at Troas in expectation of the Apostles coming. And there he was most like to be, when the Apostles first Epistle came unto his hands, being written not from Laodicea, as the subscription doth pretend, but {αβγδ}, out of Macedonia, as 
Athan. in Synop Sacrae Script.  Athanasius doth expressly say in his Synopsis. For howsoever the 
1 Tim. 3.14.  Apostle hoped to come to him shortly, and to instruct him more at large for that weighty business: yet well considering how many lets, and hindrances might intervene, he thought it not amiss to prevent the worst; and sand that letter of instructions in the mean time to him; 
1 Tim. 1.15  that he might know how to behave himself in the house of God. After this time, I find not that the Apostle did employ Timothy in any other general service which concerned the Church: or that he called him from Ephesus, being once got thither, save that he sent for him to make hast to Rome 
2 Tim. 4.21.  immediately on his first coming to that City, to be assistant to him there in that dangerous exigency. A thing that both the one might crave, and the other do, without detracting any thing at all from the episcopal place and power which Timothy had taken on him: all the Epistles wherein the name of Timothy is joined with Pauls, being writ within the compass of two yeares, which was so short an absence from his pastoral charge, as might be very easily dispensed withal, especially when the public service of the Church was concerned so highly. I know that some of eminent note 
B. Downham, in the Sermon at Lambeth. p. 76, 77, 78, and others.  the better to avoid some appearing difficulties that concern this business, will not have Timothy made Bishop of the Church of Ephesus till after the Apostles coming unto Rome. But the second of the two Epistles doth very thoroughly refute that fancy; in which Saint Paul acquaints him how he had disposed of his retinue; 
Tim. 4.  Titus being gone into Dalmatia, 
Taking it, as it seemeth, in his way to Crete.  Crescens to Galatia, Erastus taking up his abode at Corinth, and Trophimus left at Miletum sick: taking great care to have the cloak and Parchments which were left at Troas, where Timothy stayed for him, Act. 20. to be sent speedily unto him. Where by the way, Miletum, where Paul left Trophimus sick, was not that town of lesser Asia, unto the which the Elders were called from Ephesus, for after that we find him at jerusalem, Act. 21.29. nor was it at the island called Meleta, 
Annal. Eccl. An. 59. n. 1.  as Baronius thinks, on which Saint Paul was cast by shipwreck, Act. 28. such alterations or corrections not being easily allowable in holy Scripture. For being that there is in the Isle of Crete a town called Miletus, as Strabo 
Conditorem ex Mileto, quae in Creta est, Sarpedonem accipientes. Geogr. l. 2.  testifieth; and that Saint Paul in his voyage from jerusalem to Rome, sailed under Crete, and hovered for a while about that cost, Act. 27.7, 8, &c. that is most like to be the place, and there I leave him.  
For being thus fallen on the cost of Crete, I think it seasonable to inquire some news of Titus: whom the Apostle much about the time that Timothy undertook the charge of Ephesus, had made the Bishop of this island. 
An. 57. n. 209.  Baronius thinks, and not improbably, that at Saint Pauls last going out of Asia into Macedonia 
Act. 20.2.  when he had gone over those parts, and given them much exhortation, and having so done went into Greece: that this his going into Greece was by and through the Aegean sea; that in his passage thither he put in at Crete: and finally, that he left Titus here, ad curandam Ecclesiam, whom he made Bishop for that purpose. This is most like to be the time, the circumstances of the text and story so well agreeing thereunto: for till this time, Titus was either attendant on S. Paul in person, or sent from place to place on his occasions and dispatches; as may appear by looking on the concordances of holy Scripture. Now that Titus was ordained the first Bishop of Crete, hath been affirmed by several authors of good both credit and antiquity. For first Eusebius 
Eccles. hist. l. 3. c. 4.  making a Catalogue of Saint Pauls assistants, or fellow-labourers, and reckoning Timothy amongst them, whom he recordeth for the first Bishop of the Church of Ephesus, adds presently, {αβγδ}, and so was Titus also, the first Bishop of Crete. 
Ambr. praef. in ep. ad Titum.  Saint Ambrose in the Preface to his Commentaries, on the Epistle unto Titus, doth affirm as much, Titum Apostolus consecravit Episcopum, the Apostle consecrated Titus a Bishop, and therefore doth admonish him to be solicitous for the well ordering of the Church committed to him. 
Hieron. in Tit. c. 1. v 5.  Saint jerome, writing on these words in that Epistle, For this cause left I thee in Crete, &c. doth apply them thus, Audiant Episcopi qui habent constituendi Presbyteros per singulas urbes potestatem, Let Bishops mark this well who have authority to ordain Presbyters in every City, on what conditions, to what persons( for that I take to be his meaning) ecclesiastical orders are to be conferred. Which is a strong insinuation, that Titus having that authority, must be needs a Bishop. More evidently in his Catalogue of Writers, or in 
Id. de Scrip. Eccles. in Tit.  Sophronius at the least, if those few names were by him added to that Catalogue. Titus Episcopus Cretae, Titus the Bishop of Crete did preach the gospel both in that, and the adjacent islands. 
Apud Oecumen. Praef. ad Tim.  Theodoret proposing first this question, why Paul should rather writ to Timothy and Titus, then to Luke and Silas; returns this answer to the same, that Luke and Silas were still with him, {αβγδ}, but those had entrusted with the government of Churches. But more particularly 
Ap eund. in Praef. ad Titu●▪  Titus a famous Disciple of Saint Paul, {αβγδ}, was by him ordained Bishop of Crete, being a place of great extent; with a Commission also to ordain Bishops under him. 
Theoph. in praef. ad. Tit.  Theophylact in his preface unto this Epistle, doth affirm the same: using almost his very words. And Oecumenius 
Oecum. in Tit. c. 1. v. 5.  on the text doth declare as much, saying, that Paul gave Titus authority of ordaining Bishops, Crete being of too large a quantity to be committed unto one alone; {αβγδ}, having first consecrate or made him Bishop. Finally, the subscription of this Epistle calls Titus the first Bishop of the Church of the Cretians: which evidence, though questioned now of late, is of good Authority.  
For some of late, who are not willing that antiquity should afford such grounds, for Titus being Bishop of the Church of Crete, have amongst other arguments devised against it, found an irreparable flaw, as they conceive, in this subscription. Beza 
Annotat. in Ep. ad Tit. in fine  who herein lead the way, disproves the whole subscription as suppositious, because it is there said, that it was written from Nicopolis of Macedonia. A thing, saith he, which cannot be, for the Apostle doth not say, {αβγδ}, I will winter here, but {αβγδ}, illic, I will winter there: and therefore he was somewhere else when he wrote this Epistle. But Athanasius 
In Synopsi sacr. script.  who lived nearer the Apostles times, affirms it to bee written from Nicopolis; and so doth jerome 
Ad Paulum& Eustochium.  in his Preface unto that Epistle. The Syriack translation dates it also thence, as is confessed by them that adhere to Beza. Theophylact, 
Comment. in Epl. ad Tit.  and Oecumenius agree herein with Athanasius, and the ancient Copies. As for the criticism it is neither here, nor there; for Saint Paul being still in motion, might appoint Titus to repair unto Nicopolis, letting him understand that howsoever he disposed of himself in the mean time, yet he intended there to winter; and so he might well say, though he was at Nicopolis when he writ the same. That Titus is there called the first Bishop of Crete, or of the Church of the 
Smectymn. p. 54.  Cretians, is another hint, that some have took to vilify the credit of the said subscription; asking if ever there were such a second Bishop? Assuredly, the realm of England is as faire and large a circuit, as the Isle of Crete: And yet I do not find it used as argument, that Austin the monk had neither any hand in the converting of the English, or was not the first Archbishop of the See of Canterbury; because it is affirmed in Beda's History, 
Beza hist. eccl. l. 1. c. 27.  Archiepiscopus genti Anglorum ordinatus est, that he was ordained the Arch-Bishop of the English Nation. And for an answer to the question, we need but look into Eusebius 
Hist. Eccle. l. 4. c. 20. {αβγδ}. , where we shall find Pinytus a right godly man, called in plain terms Bishop of Crete; Cretae Episcopus, saith the latin, {αβγδ}, as the greek original: the selfsame style, which is excepted at in Titus. Now, whereas it is said, that Titus was left no otherwise in Crete, then as Pauls Vicar general, Commissary, or Substitute, to order those things in such sort as he had appointed, which he could not dispatch himself, when he was there present; this can by no means be admitted: the rules prescribed unto him, and Timothy, being for the most part of that nature, as do agree with the condition of perpetual Governours, and not of temporary and removable Substitutes. As for the anticipation of the time, which I see some use, relating that Saint Paul with Titus, having passed through Syria, and Cilicia, to confirm the Churches, did from Cilicia, pass over into Crete; where the Apostle having Preached the gospel, left Titus for a while to set things in Order: although I cannot easily tell on what Authority the report is built, yet I can easily discern that it can hardly stand with Scripture. Wee red indeed in the 15. Chapter of the Acts, that he went thorough Syria and Cilicia confirming the Churches; ver. ult. and in the first words of the following Chapter, we find him at Derbe and Lystra 
Act. 14.6. hist. Eccl. l 4. c. 20. {αβγδ}.  Cities of Lycaonia, the very next Province to Cilicia Northward, from which it is divided by a branch of the Mountain Taurus. Now whether of the two it be more probable, that Paul should pass immediately from Cilicia unto Lycaonia, upon the usual common road; or fetch a voyage into Crete, as 
Smectymn. p. 50.  these men suppose, and be transported back again unto Lycaonia, being an in-land Country far from any Sea,( which could not bee without some miracle, or great hiatus in the story) I leave to any man to be imagined.  
Timothy and Titus being thus settled in their episcopal Sees, we must pass on, to see if we can meet with any other of Saint Pauls Disciples, or his assistants if you will, that were entrusted with the like Authority. And first we meet with Dionysius, the Areopagite, ordained by Saint Paul,( as is most likely) the first Bishop of Athens; but howsoever, questionless ordained the first Bishop there. Another Dionysius, Bishop of Corinth, who in all probability was born whilst Saint John was living, 
Ap. Euseb. ● Eccl. hist. l. 4. c. 22. {αβγδ}. as also, l. 3. c. 4.  doth expressly say it: viz. that Dionysius the Areopagite being converted to the Faith by the Apostle Paul, {αβγδ}, was first ordained Bishop of the Church of Athens. The foresaid Dionysius the Corinthian doth also tell us, that 
Ap. Euseb. l. c. 22. {αβγδ}.  Publius succeeded the Areopagite, after him Quadratus; both which were disciples of the Apostles: the former of the two, being conceived to be the same, whose Father, Paul 
Act. 28.8. ●  cured so miraculously, in the Isle of Malta. Next for the Church of Thessalonica, the Martyrologies inform us that Aristarchus, 
August. 4.  one of Pauls Companions, ab eodem Apostolo Thessalonicensium Episcopus ordinatus, was by him ordained Bishop of the Thessalonians. And after him succeeded Caius, whom Saint Paul mentioneth in his Epistle to the Romans, by the name of Gaius, 
Rom. 16.23  the host, as he calls him, of the whole Church. certain I am, that Origen 
Comment. in Epi. ad Rom. c. 16.  reports him to be Bishop here, and that upon the known tradition of his Elders. Fertur merely ex traditione majorum, quod hic Caius Episcopus fuerit Thessalonicensis Ecclesiae, as his own words are. So for the Church of the Philippians, Saint Paul hath  told us of Epaphroditus, one whom he mentioneth oftentimes 
Phil. 2.25.  in his Epistle to that people, that he was not onely his Brother, and Companion in labour, and his fellow soldier; Vestrum autem Apostolum, but he was also their Apostle. ask of Theodoret 
Theodor. in 1 ad Tim. c. 3.  what Saint Paul there meaneth, and he will tell you that he was their Bishop. For in his Comment on the first to Timothy, he gives this note, Eos qui nunc vocantur Episcopi, nominabant Apostolos, that in those times in which Saint Paul writ that Epistle, those who are now called Bishops, were called Apostles. And this he proves out of this passage of Saint Paul, that so, in this respect, [ ita Philippensium Apostolus erat Epaphroditus] Epaphroditus is called the Apostle of the Philippians. Which clearly sheweth, that in his opinion, Epaphroditus was Bishop of the Philippians, as Titus of the Cretans, and Timothy of the Ephesians, in whom he afterwards doth instance. Beza indeed doth render the greek word {αβγδ}, by the latin, Legatus; in which he hath been followed by the latter English, who red it messenger. 
Calvin in Philip. c. 2.  But Calvin doth not onely keep himself to the old translation, though he take notice of the other; but he prefers the old before it; said prior sensus meliùs convenit, as more agreeable unto the meaning of the place. For the Colossians next, we find the names of Epaphras, and Archippus, their two first Bishops, in the Epistle to that Church. And first for Epaphras, it is conceived that he first preached the Faith of Christ to the Colossians: And this Saint Paul doth seem to intimate in the first Chapter of the same Epistle, 
ver. 7.  saying, As ye also learned of Epaphras our dear fellow servant. certain it is, that in the Martyrologies, he is affirmed to be the Bishop of this Church, 
julii. 19.  ab eodem Apostolo ordinatus, and that he was ordained Bishop by the hands of Paul. But being after Prisoner with Saint Paul at Rome, Archippus undertook the episcopal charge, whom Paul 
Colos 4.17  exhorteth to take heed unto the ministry which he had received of the Lord, and to fulfil it. Most sure I am, that Ambrose 
Ambros. in Colos. 4.  writing on those words, doth make Archippus Bishop of Colossi, by the name of their Praepositus, or governor, of which see 
v. cap. 3 n. 5  before: adding withall that after Epaphras had seasoned them in the Truth of God, hic accepit regendam eorum Ecclesiam, Archippus took the government of that Church upon him.  
For other of Saint Pauls Disciples, we find in Dorotheus, if he may be credited, that Silas, Pauls most individual companion 
Dorotheus in Synopsi. , was Bishop of the Church of Corinth, the truth whereof shall be examined more at large, in the second Century: and that Sosipater, mention of whom is made, Acts 20, was ordained Bishop of Iconium, wherein hippolytus concurring with him, doth make the matter the more probable. Of Sosthenes,( of whom see Acts 18. 1 Cor. 1.) the same two Authors do report, that he was Bishop of Colophon, one of the Cities of the lesser Asia. But leaving these more eastern Countries, let us look homeward towards the West. And there we find that Crescens, whom Saint Paul, at his first coming unto Rome, 
2 Tim. 4.  had sent into Galatia to confirm the Churches; was after by him sent on the like occasion into Gaule, or Gallia, there to Preach the gospel: for so I rather choose to atone the business, than correct the Text, and read it Crescens in Galliam 
Epiphan. haeres. 51. n. 11.  with Epiphanius. For having with so good success been employed formerly in Galatia; he might with better comfort undertake the service of Preaching Christ unto the Gaules, whereof the Galatians were a branch or colony. Now that he did indeed Preach Christs gospel there, is affirmed positively both by 
Epiphan. haeres. 51.  Epiphanius and 
Theodor. in Epl. 2 ad Tim.  Theodoret, two very eminent and ancient writers: and 
Ado in Chron.  Ado Viennensis, a Writer though of lesser standing, yet of good repute, affirmeth that he was put upon this employment, quo tempore Paulus in Hispanias pervenisse creditur, at such time as it is conceived that the Apostle Paul went into spain, which was in Anno 61. as Baronius thinketh, there being left, and having planted a Church of Christ, in the City of Vienna,( now in that Province which is called dauphin) he became the first Bishop of the same; 
Decemb. 29  Primus ejusdem Civitatis Episcopus, saith the martyrology. And to this, Ado, one of his successors, also doth agree; adding withall 
in Chronico.  that after he had sate there some few yeares, he returned back again into Galatia, leaving one Zacharias to succeed him. Finally, not to leave out britain, it is recorded in the greek Menologies, that Aristobulus( whom Saint Paul speaks of Rom. 16.) being one of the Seventy, and afterwards a follower of Saint Paul, 
Menolog. Graec. in Martii. 14.  was by him ordained Bishop of britain,( {αβγδ}, as the words there are) a region full of fierce and savage people; and that having there settled the Church, and ordained Presbyters and Deacons in the same, he did there also end his life. The Reverend Primate of 
De Britannic. eccl. prim. c. 1.  Armagh, out of a fragment attributed to Heleca, sometimes Bishop of Saragossa in spain, doth recite a passage, wherein it is affirmed of this Aristobulus, missum in Angliam Episcopum, that he was sent Bishop into England, for so the author calleth this Country according to the name it had when he writ the same. But these things which relate to the British Churches, I rather shall refer to our learned Antiquaries, to be considered of more fully; than affirm any thing myself.  
But to look back on Timothy and Titus, whom wee left lately in their several Churches, I hear it said, that notwithstanding all those proofs before produced from the ancient, yet being Evangelists, as they were, they could be no Bishops 
Smectymn. p. 48.  Bishops being tied to the particular care of that flock or Church, over which God had made them Overseers; but the Evangelists being Planetary, sent up and down from place to place, by the Apostles, as the necessities of the Church required. Besides that moving in an higher sphere than that of Bishops, and being Co-partners with Saint Paul in his Apostleship or apostolical function 
Vnbishopping of Tim.& Tit. p. 36. , it had been a divesting of themselves of their apostolical jurisdiction, and pre-eminence, to become Bishops at the last, and so descend from a superior to an inferior Office. For answer whereunto we need say but this, that the gift of being an Evangelist, might, and did fall on any rank of ordinary Ministers, as might that also of the Prophet. Philip one of the seven, a Deacon, as it is generally conceived, but howsoever ministering unto the Church, in an inferior place or Office, was notwithstanding an Evangelist: and Agabus, though perhaps but a simplo Presbyter, one of the Seventy past all question, was a Prophet too. Philip, as he was one of the seven, was tied to a particular employment, and of necessity, sometimes, must 
Act. 6.12.  leave the Word of God to serve Tables. Yet the same Philip, as he was furnished by the Lord with gifts and graces, for gaining souls to God Almighty, and doing the work of an Evangelist, must leave the serving of those Tables to Preach the Word. And Agabus, if he were a Presbyter, whether of 
Act. 11.27, 28.& 21.10.  jerusalem, from whence he is twice said to come, or of some other Church, that I will not say, might notwithstanding his employment in a particular Church, repair to Antioch, or Caesarea, as the Spirit willed him, there to discharge the office of a Prophet. So then both Timothy and Titus might he Bishops, as to their ordinary place and calling; though in relation unto their extraordinary gifts, they were both Evangelists. As for their falling from an higher, to a lower function, from an Evangelist unto a Bishop; I cannot possibly perceive where the fall should be. They that object this, will not say, but Timothy, at the least, was made a Presbyter, for wherefore else did the presbytery( which they so much stand on) lay hands upon him. And certainly, if it were no diminution from an Evangelist to become a Presbyter; it was a preferment unto the Evangelist, from being but a Presbyter to become a Bishop. But for the bishoping of Timothy and Titus, as to the quod sit of it, that so they were, in the opinion of all Ancient Writers, wee have said enough. We will next look on the authority committed to them, to see what further proof hereof may be brought from that.   

CHAP. V. Of the authority and jurisdiction given by the word of God, to Timothy and Titus, and in them, to all other Bishops.  
I. The authority committed unto Timothy and Titus, was to be perpetual, and not personal onely.  
II. The power of Ordination entrusted only unto Bishops by the Word of God, according to the judgement of the Fathers.  
III. Bishops alone both might, and did ordain, without their Presbyters.  
IV. That Presbyters might not ordain without a Bishop, proved by the memorable case of Colluthus and Ischyras.  
V. As by those also of Maximus, and a Spanish Bishop.  
VI. In what respects, the joint assistance of the Presbyters was required herein.  
VII. The case of the Reformed Churches beyond the Seas, declared, and qualified.  
VIII. The care of ordering Gods Divine Service, a work peculiar to the Bishop.  
IX. To whom the Ministration also of the Sacraments doth in chief belong.  
X. Bishops to have a care that Gods word be preached: and to encou age those that take pains that way.  
XI. Bishops to silence, and correct such Presbyters, as preach other doctrines.  
XII. As also to reprove and reject the heretic.  
XIII. The censure and correction of inferior Presbyters, doth belong to Bishops.  
XIV. And of Lay-people also, if they walk unworthy of their Christian calling.  
XV. conjectural proofs that the description of a Bishop, in the first to Timothy, is of a Bishop truly and properly so called.  
THey who object that Timothy and Titus were Evangelists, and so by consequence no Bishops, have also said, and left in wri●ing, that the authority committed to them by Saint Paul, did not belong to them at all, as Bishops, 
Vnbishopping of Tim.& Tit. p. 60, 61, &c.  but Evangelists onely. But this, if pondered as it ought, hath no ground to stand on. The calling of Evangelists, as it was Extraordinary, so it was but temporary, to last no longer, than the first planting of the Church, for which so many signal gifts and graces of the holy Spirit, were at first powred on the Disciples. I know not any orthodox Writer, who doth not in this point agree with 
come. in 4. ad Eph. v. 11.  Calvin: who in his Comment on the Epistle to the Ephesians, gives us this instruction, Deum apostles, Evangelistis& Prophetis, Ecclesiam suam non nisi ad tempus ornasse, that God adorned his Church with Prophets, Evangelists and Apostles, for a season onely: having before observed, that of all those holy ministrations there recited, Postrema tantum dvo perpetua esse, the two last,( viz. Pastors and Teachers, which he takes for two) were to be perpetual. But on the other side, power to ordain fit Ministers, of what sort soever, as also to reprove and censure those that behaved themselves unworthily; authority to convent and reject an heretic, to punish by the censures of the Church, all such as give offence and scandal to the Congregation by their exorbitant and unruly living: this ought to be perpetual in in the Church of Christ. This the Apostle seems to intimate, when he said to Timothy, 
1 Tim. 6.14.  I charge thee in the sight of God, and before Jesus Christ, that thou keep this Commandement without spot, and unreprovable, until the appearing of our Lord Jesus Christ. Now Timothy was not like to live till Christs second coming; the Apostle, past all question, never meant it so: therefore the power, and charge here given to exercise the same, according to the Apostles rules and precepts was not personal onely: but such as was to appertain to him, and to his successors for ever, even till the appearing of our Lord and Saviour. The like expression do wee find in Saint 
Mat. 28. ult.  Matthew, when our Redeemer said unto his Apostles, Behold I am with you always even unto the end of the world. Not always certainly with his Apostles, not to the end of the world with those very men, to whom he did address himself when he spake these words; for they being mortal men have been dead long since. Non solis hoc apostles dictum esse, 
harmony. Evangel.  this was no personal promise then, saith Calvin truly. With them and their successors he might always be, and to the end of the world give them his assistance. Cum vobis& successoribus vestris, 
In Mat. 28.  as Denis the Carthusian very well observeth. Saint Paul then gives this charge to Timothy, and in him unto all his successors in the episcopal function; which should continue in the Church till Christs second coming. And therefore I conceive the annotation of the ordinary gloss to be sound and good, in Timotheo omnibus successoribus loquitur Apostolus, 
Glossa Ordinar. in 1 Tim. 6.  that this was spoken in Timothy unto all his successors. And so the Commentaries under the name of Ambrose do inform us also, saying, that Paul was not so solicitous for Timothy, as for his successors, 
In 1. Tim. 6.  ut exemplo Timothei Ecclesiae ordinationem custodirent: that they might learn by his example( i.e. by practising those directions which were given to him) to look unto the ordering of the Church.  
This ground thus laid, we must next look on the authority which the Apostle gave to Timothy and Titus, and in them to all other Bishops. And the best way to look upon it is, to divide the same as the schoolmen do, into potestas ordinis, and potestas jurisdictionis, the power of order, and the power of jurisdiction: in each of which there occur divers things to be considered. First, for the power of Order, besides what every Bishop doth, and may lawfully perform, by virtue of the Orders he received as Presbyter, there is a power of Order conferred upon him as a Bishop: and that's indeed the power of Ordination, or giving Orders, which seems so proper and peculiar to the Bishops office, as not to be communicable to any else. Paul gives it as a special charge to Timothy 
Tim. 5.22.  to lay hands hastily on no man: which caution doubtless had been given in vain, in case the Presbyters of Ephesus might have done it, as well as he. And Titus seems to have been left in Crete for this purpose chiefly, 
Tit. 1. v. 5.  that he might ordain Presbyters in every City: which questionless had been unnecessary, in case an ordinary Presbyter might have done the same. The Fathers have observed from these texts of Scripture, that none but Bishops strictly and properly so called( according as the word was used when they lived that said it) have any power of Ordination. Epiphanius 
Haeres. 75. n. 4.  in his dispute against Aërius, observes this difference betwixt Bishops& Presbyters,( whom the heretic would fain have had to be the same) that the Presbyter by administering the Sacrament of baptism, did beget children to the Church: but that the Bishop by the power of ordination, {αβγδ}, did beget Fathers to the same. A power from which he utterly excludes the Presbyter; and gives good reason for it too: for how, saith he, can he ordain, or constitute a Presbyter, {αβγδ}, which in his ordination did receive no power to impose hands upon another? 
Hom. 11. in 1 Tim. c. 3.  Chrysostome speaking of the difference between a Bishop, and a Presbyter, makes it consist in nothing else, but in this power of Ordination. {αβγδ}, &c. onely in laying on of hands, saith he, or in ordination, a Bishop is before, or above a Presbyter; and have that power onely inherent in them, which the others have not. jerome 
Epistola ad evagr.  although a great advancer of the place and office of the Presbyter, excludes him from the power of ordination, or any interest therein. Quid enim facit excepta ordinatione Episcopus, quod Presbyter non faciat? What, saith he, doth a Bishop, saving ordination, more than a Presbyter may do? Neither doth jerome speak de facto, and not de jure, quid facit, not quid debet facere: 
Smectymn. p. 37.  as I observe the place to be both cited and applied in some late discourses. Hieromes non faciat, is as good as non debet facere: and they that look upon him well, will find he pleads not of the possession onely, but the right and title. And we may see his meaning by the passage formerly alleged upon the words of Paul to Titus, cap. 1. v. 5. Audiant Episcopi qui habent constituendi Presbyteros per singulas urbes potestatem. By which it seems that Bishops onely had the power of ordaining Presbyters; and that they did both claim, and enjoy the same from this grant to Titus.  
For further clearing of this point, there are two things to be declared and made evident, first that the power of ordination was so inherent in the person of a Bishop, that he alone both might and did sometimes ordain, without help of Presbyters: and secondly, that the Presbyters might not do the same without the Bishop. And first that anciently the Bishops of the Church both might, and did ordain, without the help or co-assistance of the Presbyters, appeareth by the ordination of Origen 
Euseb. hist. Eccl. l. 6. c. 7. n.  unto the office of a Presbyter by Theoctistus Bishop of Caesarea, and Alexander Bishop of jerusalem, who laid hands upon him; {αβγδ}, as my Author hath it. Which act of theirs when it was quarreled by Demetrius, he did not pled in bar, that there were no Presbyters assistant in it; but that the party had done somewhat( and we know what 'twas) by which he was conceived to be uncapable of holy Orders. So when 
Id. l. 6. c. 35. {αβγδ}.  the Bishop, whosoever he was, out of an affectation which he bare unto Novatus( not being yet a Separatist from the Church of God) desired, {αβγδ}, the clergy being all against it, to ordain him Presbyter: the matter stood upon, as the story testifieth, was not the Bishops being the sole agent in it, but because it was forbidden by the ancient Canons, that any one who had been formerly baptized being sick in bed,( and that had been Novatus case) should be assumed into the clergy. But not to make a further search into particulars, which are vast and infinite: we have two notable cases that reflect this way, and in them two such general maxims as will make all sure. In the third council of Carthage holden in or about the year 390. it was proposed by 
council. Carthag. 3. Ca 45.  Aurelius then Metropolitan of Carthage, that it might be lawful for him to choose or take Presbyters out of the Chuches of his Suffragans, and to ordain them Bishops of such Cities as were unprovided: and that the Bishops of those Churches, whose clerks, or Presbyters they were, might not be suffered to oppose. To which when a●l the Fathers had agreed. Posthumianus one of the Prelates there assembled, puts this case, that if a Bishop had but one Presbyter onely, Numquid debet illi ipse unus Presbyter auferri, whether that one Presbyter should be taken from him. Aurelius thereunto replieth, Episcopum unum esse posse, per quem dignatione divina Presbyteri multi constitui possunt, that a Bishop by Gods grace might make many Presbyters, and therefore that on such occasions, his one and onely Presbyter must be yielded up upon demand. By which it is most clear and evident, that a Bishop may alone perform the Act or Ceremony of Ordination, not having any Presbyter at all to join with him in it. The like occurreth in the second council of sevil( held in the year 617. or thereabouts) concerning 
council. Hispalens. 2. c. 5.  Frangitanus a Presbyter of the Church of Corduba, who by the Bishop of that See;( a ruffling Prelate, as appeareth by 
Cap. 6.  the following Chapter) had been deposed from his ministery: the cause being brought before the council, and the whole process openly declared unto them, the man was presently restored to his Orders, and the sentence passed against him declared to be irregular, and contrary to the ancient Canons, whereby it was enacted that no Clergieman should be deposed without the judgement of a Synod. And then it followeth, Episcopus sacerdotibus& ministris solus dare honorem potest, auferre solus non potest; that Bishops solely of themselves, may confer holy orders on Priests and Deacons, but solely of their own authority, they could not depose them.  
So then it is most clear and evident, that Bishops might and did ordain, without their Presbyters, might not the Presbyters do the like sometimes, without their Bishop? Certainly nothing less than so: or if they did attempt it at any time, the whole act was not onely censured and condemned as uncanonicall, but adjudged voided and null, from the first beginning. For besides that which hath been said before, from jerome, Chrysostome, and Epiphanius, touching the limitation of this power to the Bishops onely; there are three booke-cases in the point, which put the matter out of question: Colluthus, 
Athanas. in Apol. 2. Edit. Gr. Lat. p. 784.  once a Presbyter of Alexandria, falling at difference with his Bishop, bugbeares upon the Bishops office, and ordains certain Presbyters, himself being one. This business being canvased in the council of Alexandria, before that famous Confessor Hosius, and other Bishops there assembled: Colluthus was commanded to carry himself for a Presbyter only, as indeed he was: and all the Presbyters of his ordaining reduced to the same condition, {αβγδ}, in which they were before the said Ordination. Where by the way instead of 
Lutet. 1627.  Colluthus the last edition of this Author in greek and latin, doth red Catholicus: which must be mended as before, in the relation of this story; where we have 
P. 732. 792.  Colluthus, and not Catholicus. But to proceed. It happened afterwards that Ischyras one of the Pseudo-Presbyters ordained by Colluthus, accused 
Id. ibid. p. 757.  Macarius( one of the Presbyters of Athanasius) for a pretended violence to be offered to him, then ministering at the holy Table 
Id. ibid. p. 732.  So that the business being brought at last unto the judgement of a council; and the point in issue being this, whether this Ischyras were a Presbyter, or not; and so by consequence a dispenser of those sacred mysteries: he was returned no Presbyter, by the full consent of all the Prelates then assembled. The reason was, because he was ordained by Colluthus, {αβγδ}, who died a Presbyter; and that his ordinations had been all made voided, and those that had received them at his hands, {αβγδ}, became lay again, and in that state received the blessed sacrament as the lay-men did. And this saith Athanasius was a thing so public, {αβγδ}, that no man ever doubted of the truth thereof.  
The second case was that of Maximus, 
Greg. Presb. in vita Nazian.  once a familiar friend of Gregory Nazianzens, at such time as he was Bishop of Constantinople; and by him, having taken a good liking to him, admitted into the clergy of that Church. But Maximus being an ungrateful wretch, complots with others like himself, to be made Bishop of that City: and thereupon negotiates with Peter, then Patriarch of Alexandria, to ordain him Bishop of the same; which being done accordingly,( for Maximus was by birth of Egypt, and possibly might have good friends there, besides his money) and the whole City in a great distemper about the business: the whole cause came at last to be debated in the first general council of Constantinople, 
Conc. Const. 1. cap. 4.  where on full hearing of the matter it was thus decreed, viz. that Maximus neither was to be taken for a Bishop, {αβγδ}, nor any of those he had ordained to be accounted of the Clergy, or remain in any order or degree thereof. Where note, that howsoever Maximus came unlawfully unto the bishopric of Constantinople, by means whereof all the Acts done by him as a Bishop, were made voided and frustrate: yet if as Presbyter, to which degree he had been lawfully ordained by Nazianzen, he might have given the imposition of hands, the Presbyters by him ordained, would have held good still. But the third case comes nearest to the business, yet as it is thus reported in the council 
council. Hisp. 11. c. 5.  of sevil before remembered. A Bishop of the Church of spain, being troubled with sore eyes, and having some presented to him to be ordained Presbyters and Deacons, did onely lay his hands upon them, suffering a Presbyter that stood by, to red the words of ordination. This coming to be scanned in the aforesaid council, upon mature deliberation it is thus determined. First, for the Presbyter, which assisted, that for his boldness and presumption, he had been subject to the councils censure, but that he was before deceased: next for the Presbyter& Deacons, who were so ordained, that they should actually be deposed from all sacred oders. Concluding thus, Tales enim merito judicati sunt removendi, quia pravè inventi sunt constituti; that they were worthily adjudged to lose those orders, which they had wrongfully received. So little influence had the Presbyters in the essential parts of Ordination, as that their bare reading of the words( though required to it by the Bishop) was adjudged enough, not onely to make them liable to the Churches censure, but also for their sakes to make voided the Action. Nay so severe and and punctual was the Church herein, that whereas certain Bishops of those times, whether consulting their own ease, or willing to decline so great a burden, had suffered their Chorepiscopi: as well those which were simply Presbyters, as such as had episcopal ordination( for two there were) to perform this office: it was forbidden 
council gangrenes. Can. 13.  absolutely in the one, limited and restrained in the other sort, 
council. Antioch. l. Can. 10  as by the Canons of the two ancient Synods of Gangra, and Antioch, doth at full appear.  
It is true indeed, that anciently, as long, for ought I know, as there is any monument, or record of true antiquity, the Presbyters have joined their hands to, and with the Bishops, in the performance, and discharge of this great solemnity. And hereof there are many evidences that affirm the same, as well in matter of fact, as in point of Law. Saint Cyprian, one of the ancientest of the Fathers, which now are extant, affirms, 
Cyprian. E 33. or l. 2. ep. 5.  that in the ordination of Aurelius unto the office of a Reader in the Church of Carthage, he used the hands of his Colleagues. Hunc igitur à me,& a Collegis, qui praesentes aderant, ordinatum sciatis, as he reports the matter in a letter to his charge at Carthage. Where by Colleagues it is most likely that he means his Presbyters; first, because that Epistle was written during the time of his retreat, and privacy; what time it is not probable, that any of his Suffragan Bishops di●●esort unto him: and secondly, because those words, qui praesentes aderant, are so conform unto the practise of that Church in the times succeeding. For in the fourth council 
council. Car. 4. Can. 3.  of Carthage held in the year 401. it was decreed, that when a Presbyter was ordained, the Bishop blessing him, and holding his hand upon his head, etiam omnes Presbyteri qui praesentes sunt manus suas juxta manum Episcopi supper caput illius teneant; all the Presbyters which are present shall likewise lay their hands upon his head, near the hands of the Bishop. And in the same council it was further ordered, 
Id. Can. 12  that the Bishop should not ordain a Clergie-man, sine consilio clericorum svorum, without the counsel of his clergy: which also doth appear to be Cyprians practise, in the first words of the Epistle before remembered. But then it is as true withall, that this conjunction of the Presbyters in the solemnities of this Act, was rather ad honorem Sacerdotii, quam essentiam operis, more for the honour of the Priesthood, than for the essence of the work. Nor did the laying on of the Presbyters hands confer upon the party that was ordained any power or order: but onely testified their consent unto the business, and approbation of the man, according to the purpose and intent of the last of the two Canons before alleged. And for the first Canon, if you mark it well, it doth not say, that if there be no Presbyters in place, the Bishop should defer the ordination till they came: but Presbyteri qui praesentes sunt, if any Presbyters were present at the doing of it, they should lay their hands upon his head, near the Bishops hands. So that however anciently, in the purest times, the Presbyters which were then present, both might and did impose hands with the Bishop, upon the man to be ordained; and so concurred in the performance of the outward c●remonie: yet the whole power of ordination was vested in the person of the Bishop onely, as to the essence of the work. And this appears yet further, by some passages in the Civill laws, prescribed for the ordering of ecclesiastical Ministers; by which, upon neglect or contempt thereof, the Presbyters were not obnoxious unto punishment that joined with the Bishop, because they had no power to hinder what he meant to do. But the Bishop onely, qui ordinat, or, qui ordinationem imponit, he in whom restend the authority, by laying on, or by withholding of his hands, either to frustrate or make good the action: he was accountable unto the laws, if he should transgress them: for which consult 
Cited by B. Bilson. c. 13.  novel. Constitut. 123. Ca. 16. and novel. Constitut. 6. And so it also stood in the Churches practise; as apreareth plainly by the degradations of Basilius, 
Sozimen. hist. Eccl. l. 4. c. 23. {αβγδ}.  Eleusius, and Elpidius, three ancient Bishops, because that( amongst other things) they had advanced some men unto holy orders, contrary to the laws, and ordinances of the Church: of which Elpidius was deposed on no other reason, but on that alone. Now had the Presbyters been agents in ordaining as well as the Bishop, and the imposing of their hands so necessary, that the business could not be performed without them: there had been neither equity, nor reason in it, to let them scape scotfree, and punish the poor Bishops onely, for that in which the Presbyters were as much in fault.  
Against all this, I meet with no objection in Antiquity, but what hath casually been encountered in the former passages. This present age doth yield one, and a great one too, which is the case of the Reformed Churches beyond the Seas: who finding an averseness of the Bishops at the first, to give them orders, unless they would desert the work of Reformation, which they had in hand, were fain to have recourse to Presbyters, for their Ordinations, in which estate they still continue. That thus it was 
August. Con. in fine. , appeareth by the Augustane Confession, the authors and Abetters of the which complain, that the Bishop would admit none unto sacred Orders, Nisi jurent se puram Evangelii Doctrinam noll. docere, except they would be sworn not to Preach the gospel according to the grounds and Principles of their Reformation. For their parts they professed, Non id agi ut dominatio excipiatur Episcopis, that they had no intention to deprive the Bishops of their Authority in the Church; but onely that they might have liberty to Preach the gospel, and be eased of some few rites and ceremonies, which could not be observed without grievous sin. This if it could not be obtained, and that a schism did follow thereupon, it did concern the Bishops to look unto it, how they would make up their account to Almighty God. So that the Bishops thus refusing to admit them into holy Orders, which was the public ordinary door of entrance into the ministry of the Church; necessity compelled them at the last, to enter in by private ways, and impose hands on one another. In which particular the case of the Reformed Churches may not unfitly be resembled unto that of Scipio, 
Valer. Maxim. l. 3. c. 7.  as it is thus related in the story. Upon some want of money for the furtherance of the necessary affairs of State, he demanded a supply from the common treasury. But when the quaestor, pretending that it was against the laws, refused to open it; himself a private person, seized upon the keys: Et patefacto aerario, legem necessitati cedere coegit, and made the Law give way to the necessities of the Common wealth. So in like manner, the better to reform Religion, many good men made suite to be supplied out of the common treafuries of the Church; to be admitted to the ministry, according to the common course of Ordination. Which when it was denied them by the Bishops, the Churches Questors in this case, they rather choose to seize upon the keys, and receive Ordination from the hands of private persons, then that the Church should bee unfurnished. This I conceive to be the Case, at the first beginning. But whether with the change of their condition, the case be altered, or whether they continue in the state they were; I am not able to say any thing. It is a good old saying, and to that I keep me; {αβγδ}, that where I am a stranger, I must be no meddler.  
Hitherto of the power of Ordination, committed by Saint Paul to his two Bishops of Ephesus and Crete, and in them to all other Bishops whatsoever. Wee must next look upon the power of jurisdiction, and that consists in these particulars: First, in the ordering of Gods Service, and the Administration of his Sacraments. Secondly, in the Preaching of his Word, censuring those that broach strange Doctrines; and on the other side encouraging and rewarding such as are laborious in their calling: and Lastly, in correction of the manners of such as walk unworthy of the gospel of Christ, whether of the clergy, or the Laity. To these three heads, we may reduce the several points and branches of ecclesiastical jurisdiction; so far forth as the same hath been committed by the word of God, and by the practise of the Church, unto the managing and care of Bishops. First for the ordering of Gods service, and all things thereunto pertaining, Saint Paul gave Timothy this direction, 
1 Tim. 2.1.  that first of all, supplications, prayers, intercessions, and giving of thankes be made for all men: for Kings, and all that be in authority, that men may lead a quiet and a peaceable life, in all godliness and honesty. This, as it was a common duty, and appertaining unto every man in his several place: so the Apostle leaves it unto Timothy, to see that men performed this duty, and were not suffered to neglect it. For that the prayers here intended, were not the private Prayers of particular persons, but the public of the Congregation, is agreed on all sides. Calvin conceives it so for the Protestant writers, 
Calvin in 1 ad Tim. c. 2.  Paulus simpliciter jubet quoties orationes publicae habentur, that Paul doth here appoint what he would have to bee comprised in our public Prayers. Estius, for the Pontificians, doth resolve so also, that the place must be understood 
Estius in 1 ad Tim. c. 2.  de publicis Ecclesiae precibus, of the public Prayers, of and in the Congregation. And that the western Churches may not stand alone 
Theophyl.& Oecum. in locum.  Theophylact, and Oecumenius do expound the words, {αβγδ}, of the daily service used in the Church of God, who also call it {αβγδ}, the first Christian duty. Now ask 
Chrysost. in 1 ad Tim. c 2.  of Chrysostome, to whom it doth belong to see this duty carefully discharged as it ought to be; and he will tell you tis the Priest, or {αβγδ}, as he which is the common Father of the Universe, and therefore to take care of all, as doth the Lord, whose Priest or {αβγδ} he is. And ask of 
Oecum. ibid.  Oecumenius, then whom none better understood that Fathers writings, whom he doth there mean by the Priest, or {αβγδ}, and he will tell you that it is the Bishop. {αβγδ}, &c. It doth, saith he, belong unto the Bishop, as the common Father, to make Prayers for all men, faithful and infidels, friends and enemies, persecutors and slanderers. Lyra speaks home and fully to this purpose also. For this he makes to be secundus actus ad Episcopum pertinens, the second Act belonging to the Bishops Office, that prayers be offered unto God.  
The ministration of the Sacraments, being a principal part of Gods public service, and comprehending Prayers and supplications, and giving of thankes, must bee looked on next. And this we find to be committed principally to the Bishops care, and by their hands to such inferior Ministers in the Church of God, as they thought fit to trust with so great a charge. To 
Mat. 28.19  teach and to Baptize, was given in the charge to the Apostles; and unto none but they did Christ say, 
Luk. 22.19  hoc facite, that they should take the bread and break and bless it, and so deliver it to the Communicants. So also in the blessing and distributing of the other element. This power they left in general to their successors, to the Bishops chiefly, and such as were found worthy of so high a trust, by their permission. 
Epi. ad Smyrnens.  Ignatius who lived nearest to our Saviours time, and had been conversant with the Apostles, doth expressly say it. {αβγδ}, &c. It is not lawful without the Bishop, either to Baptize, or make Oblations, or celebrate the Eucharist, or finally to keep the Love-feasts, or {αβγδ}, which were then in use( for those I take it were the {αβγδ} which the Father speaks of.) Tertullian for the second Century doth affirm as much. 
Tertul. de Baptismo. c. 17.  The right, saith he, of giving baptism, belongs to the chief Priest, that is, the Bishop; next to the Presbyters or Deacons; non tamen sine autoritate Episcopi, yet not without the Bishops Licence or authority. In the third Century, the council held in Laodicea 
council. Laodic. Can. 57. {αβγδ}.  is as plain and full, save that indeed it is more general, in which the Presbyter is tied from doing any thing( i.e. such things as appertain to his ministration) {αβγδ}, without the knowledge of his Bishop. Saint jerome 
Hieron. adv Luciferian.  finally, no great advancer of the episcopal authority and jurisdiction, having considered of it better, doth conclude at last, that if the Bishop had not a pre-eminence in the Church of God, there would be presently almost as many schisms as Priests. And hence it is, saith he, Ut sine Episcopi missione neque Presbyter, neque Diaconus jus habeat baptizandi, that without lawful mission from the Bishop, neither the Presbyter nor Deacons might Baptize. Not that I think there was required in Hieromes time, a special Licence from the Bishop, for every ministerial Act, that men in either of those Orders were to execute, but that they had no interest therein, then what was specially given them by, and from the Bishop, in their Ordination.  
As for the Act of Preaching, which was at first discharged by the Apostles, Prophets, and Evangelists, according to the gifts that God had given them for the performance of the same: when as the Church began to settle, it was conferred by the Apostles on the several Presbyters by themselves ordained: as doth appear by Saint Pauls exhortation to the Presbyters, which he called from Ephesus unto Miletum. To this as Timothy had been used before, 
2 Tim, 4.5  doing the work of an Evangelist: so he was still required to ply it, being called unto the Office of a Bishop: Saint Paul conjuring him before God and Christ, that notwithstanding the diversions, which might happen to him by reason of his episcopal place and jurisdiction, 
2 Tim. 4.2.  he should Preach the Word, and not to Preach it onely in his own particular, 
2 Tim. 2 15  showing himself a workman that needed not to bee ashamed, dividing the word of truth aright: but seeing that others also did the like, according to the trust reposed in them; whether they had been formerly ordained by the Apostles, or might be by himself ordained in times succeeding. Those that discharge this duty both with care and conscience, 
1 Tim. 5.17  guiding, and governing that portion of the Church aright, wherewith they are entrusted, and diligently labouring in the word and Doctrine: by the Apostle are accounted worthy of double honour. Which questionless Saint Paul had never represented unto Timothy, but that it did belong unto him, as a part of his episcopal power and Office, to see that men fo painful in their calling, and so discreet in point of government, should be rewarded and encouraged accordingly. By honour in this place, the Apostle doth not onely mean respect and reverence; but support and maintenance: as appears plainly by that which is alleged from holy Scripture, viz. Thou shalt not muzzle the ox that treadeth out the corn: and, The labourer is worthy of his hire. Chrysostome 
Chrysost. hom. 15. in 1 Tim. 5.  so expounds the word, {αβγδ}, {αβγδ}, by honour here is meant both reverence and a supply of all things necessary: with whom agree the 
Ambros. in locum.  Commentaries which pass under the name of Ambrose. Calvin 
Calvin in 1. ad. Tim. c. 5.  affirms the like for our modern Writers. Victum praecipue suppeditari jubet Pastoribus qui docendo sunt occupati; Paul here commandeth that necessary maintenance be allowed the Pastor, who laboureth in the Word and Doctrine: And hereto Beza agreeth also in his Annotations on the place. Now we know well that in those times wherein Paul wrote to Timothy, and a long time after, the dispensation of the Churches Treasury was for the most part in the Bishop, and at his appointment. For, as in the beginnings of the gospel, the faithful sold their Lands, and goods, 
Act. 4. v. ult.  and laid the money at the Apostles feet, by them to be distributed, as the necessities of the Church required: So in succeeding times, all the Oblations of the faithful were returned in unto the Bishop of the place, and by him disposed of. We need not stand on many authors in so clear a business. Zonaras telling plainly, that at the first, the Bishop had the absolute and sole disposing of the revenues of the Church; 
Zonaras in council. Chalcedon. Ca. 26.  {αβγδ}, no man whoever, being privy to their doings in it. And that they did accordingly dispose thereof, to every man according to his parts and industry, doth appear by Cyprian, where he informeth us, that he having advanced Celerinus, a Confessor of great renown amongst that people, and no less eminent indeed for his parts and piety, unto the Office of a Reader, 
Cypr. Ep. 34 vel l. 4. ep 5.  he had allotted unto him, and to Aurelius( one of equal virtue) then a Reader also, Ut sportulis iisdem cum Presbyteris honorentur, that they should have an equal share in the distribution, with the Priests or Presbyters.  
But many times so fell out, that those to whom the ministry of the word was trusted, preached 
1 Tim. 1.3  other doctrine to the people then that which had been taught by the Apostles, 
Tit. 1.10.11.  vain talkers; and deceivers, which subverted whole houses, teaching things they should not, and that for filthy lucres sake. What must the Bishop do to them? he must first charge them 
1 Tim. 1.4.  not to Preach such doctrines, which rather minister questions then godly edyfying: And if they will not harken to, nor obey this charge, {αβγδ}, he must 
Tit 1.9  stop their mouths, let them be silenced in plain English. The silencing of such Ministers as deceive the people, and preach such things they should not, even for lucres sake, to the subverting of whole families, is no new matter, as we see, in the Church of God. Saint Paul here gives it as in charge to Titus, and to all Bishops in his person. certain I am that Chrysostome 
Chrysost. tom. 2. n. Tit. 1.  doth so expound it. If thou prevailest not, saith he, by admonitions, be not afraid, {αβγδ}, silentium iis impone, the translator reads it, but silence them, that others may the better be preserved by it. 
Hieron. in Can. Tit.  jerome doth so translate it also, quibus oportet silentium indici, such men must be commanded silence. And for the charge of Paul to Timothy, that he should charge those false Apostles which he speaks of, not to Preach strange doctrines: it carries with it an authority that must be exercised. For this cause I required thee to abide at Ephesus, {αβγδ}, not that thou shouldst entreat, but command such men, 
Theophyl. in 1 ad Tim. c. 1  to Preach no other doctrines then they had from me. (a) Theophylact on those words, puts the question thus, in the words of Chrysostome, {αβγδ}, it may bee asked, saith he, whether that Timothy were then Bishop when Paul wrote this to him. To which he answereth of himself, {αβγδ}, that it is most probable: giving this reason of the same, because he is to charge those men not to teach other doctrines. 
Oecumen. in locum.  Occumenius is more positive in the point, and affirms expressly on these words, that Paul had made him Bishop there, before that time. And Lyra, 
Lyra in 1 Tim. c. 1.  if he may bee heard, makes this general use of the Apostles exhortation, that the first Act here recommended to a Bishop, is falsae doctrinae extirpatio, the extirpation of false doctrine.  
This part of jurisdiction, with those that follow, I shall declare onely, but not exemplify. For being matters merely practical, and the proceedings on Record, they will occur hereafter, as occasion is, in this following History. And that which followeth first, is very near of kin indeed unto that before. For many times it happeneth so, that howsoever men bee charged not to teach strange doctrines, and that their mouths be stopped, and they put to silence: yet they will persevere however in their wicked courses, and obstinately continue in the same, until at last their obstinacy ends in heresy. What course is to be taken upon such occasions? The Apostle hath resolved that also. 
Tit. 3.10.  A man that is an heretic, saith he, after the first and second admonition, is to be rejected. Rejected? but by whom? why, by Titus surely. The words are spoken unto him in the second person, and such as did possess the same place and office. 
Estius in Ep. ad Tit. c. 3.  Hanc sieve admonitionem, sieve correptionem, intellige ab Episcopo faciendam, &c. This {αβγδ}, which Saint Paul here speaks of, whether that it be meant of gentle admonition, or severe reproof, must bee done onely by the Bishop, and that not as a private person, but as the governor of the Church, and that both with authority and power, by which he also may denounce him excommunicate, if he amend not on the same. So Estius, in his Comment on the place: and herewith Calvin doth accord, 
Calvin. in Titum. c. 3.  Tito scribens Paulus, non disserit de Officio magistratus, said quid Episcopo conveniat. Paul, saith he, writing unto Titus, disputes not of the Office of the civill Magistrate, but of the duty of a Bishop. And this in answer unto some, who had collected from these words of the Apostle, that heretics were to be encountered with no sharper weapon, then that of Excommunication, nec esse ultra in eos saeviendum, and that there was no other course to bee taken with them. In which these moderns say no more, as to the exercise and discharge of the episcopal function in this case, then what the Ancients said before. I marvel, saith Saint jerome, 
Hieron. ad Riparium, adv. Vigilant. a.  speaking of Vigilantius, a broacher of strange( or other) Doctrines in the Church of Christ, that the Bishop in whose diocese he is said to be a Presbyter, hath so long given way to his impiety: Et non virgâ Apostolica, virgáque ferreâ confringere vas inutile; and that he hath not rather broken in pieces with the apostolic rod, a rod of iron, this so unprofitable a vessel. In which as the good father manifests his own zeal and fervour; so he declareth therewithal, what was the Bishops power and office in the present business.  
The last part of episcopal jurisdiction, which we have to speak of, is the correction of ill manners, whether in the Presbyters, or in the people: concerning which the Apostle gives both power to timothy, and command to use it. First, for the Presbyters, Against an 
1 Tim 5.19, 20.  Elder receive not an accusation but before two or three witnesses: but if they be convicted, them that sin rebuk before all, that others also may fear. In the declaring of which power, I take for granted, that the Apostle heer by Elder, doth mean a Presbyter, according to the ecclesiastical notion of that word: though I know that 
Hom. 15. in 1 Tim. in locum.  Chrysostome, and after him Theophylact and Oecumenius, do take it only for a man well grown in yeers. And then the meaning of Saint Paul will be briefly this, that partly in regard of the devills malice, apt to calumniate men of that holy function; and partly to avoid the scandal which may thence arise, Timothy, and in him all other Bishops should be very cautious in their proceedings against men of that profession. But if they find them guilty, on examination, then not to smother or conceal the matter, but censure and rebuk them openly, that others may take heed of the like offences. The Commentaries under the name of 
Amb. in 1. ad Tim. c. 5.  Ambrose, do expound it so, Quoniam non facile credi debet de Presbytero crimen, &c. Because a crime or accusation is not rashly to be credited against a Presbyter: yet if the same prove manifest and undeniable; Saint Paul commandeth that in regard of his irregular conversation, he be rebuked and censured publicly, that others may be thereby terrified; And this, saith he, non solum ordinatis said& plebi proficit, will not be onely profitable unto men in Orders, but to lay people also. Herewith agreeth, as to the making of these Elders to be men in Orders, the Comment upon this Epistle, ascribed to jerome: 
Hier. in Ep. 1. ad Ti●.  Presbyters then are subject unto censure; but to whose censure are they subject? Not unto one anothers surely, that would breed confusion; but to the censure of their Bishop, {αβγδ}, saith 
Epipha, haer. 75. n. 5.  Epiphanius; he speaks to timothy, being a Bishop, not to receive an accusation against a Presbyter, 
Thcoph. in 1. ad Tim. c. 5.  Theophylact also saith the same. For having  told us, that if a Presbyter, upon examination of the business bee found delinquent, he must bee sharply and severely censured, that others may bee terrified thereby; he adds, {αβγδ} that it becomes a Bishop( in such cases) to bee stern and awful. 
Lyra in cund. locum.  Lyra observes the like in his gloss or postils, Viz. that the proceedings against inferior clergymen, in fore exteriori, in a judiciary way, is a peculiar of the Bishops. But what need more bee said than that of Beza 
Beza Annot. in 1. ad Tim. 5.  who noteth on these very words, that timothy, to whom this power or charge was given, was President or {αβγδ}, at that time of the Ephesian clergy. Which is a plain acknowledgement, in my opinion, that the correction of the clergy, by the law of God, doth appertain unto the Bishop, the {αβγδ}, or President of the presbytery, call him what you will. For what need we contend for words, when wee have the matter? And this appeareth by the several Councells of Nice and Antioch, Sardica, Turin, Africa and sevil: in all and every of the which the Censure and proceedings against a Presbyter, are left to their own Bishops severally: but a course taken therewithal for their ease and remedy, in case their own Bishops should proceed against them, out of heat or passion.  
For the Lay-people next, that Paul gave Timothy a power of correcting them, appears by the instructions which he gives him for the discharge of this authority, towards all sorts of people: whether that they be old or young, of what sex soever. Old men, if they offend, must be handled gently, respect being had unto their yeers. 
1. Tim. 5.  rebuk not an Elder, but entreat him as a Father: i.e. saith Chrysostome, 
Hom. 13. in 1. ad Tim.  take him not up with harshness and severity, but do it with such temperance and meekness, as thou wouldest do unto thy Father, if he gave offence. His reason is, because it is an irksome thing unto good persons to be reprehended, {αβγδ}, especially by one younger than themselves, as then Timothy was. The like regard was to be had to old Women also, for the self same reason. As for the younger men, they were to be rebuked as brethren, with greater freedom than before, but still with lenity. {αβγδ}, the sauce of reprehension must be sweet, though the meat be sour. Nor was this power committed only unto Timothy, but in him to all other Bishops, of all times and places, {αβγδ}, so saith 
Occumen. in 1. ad Tim. c. 5.  Oecumenius. The function of a Bishop was not instituted in the Church of God, quasi Clero impositus inspector, 
Beza de triplici Episcop.  as Beza hath it; that he might oversee the clergy onely: but for the well ordering and governance of all Gods people. Episcopi Grace, speculatores latinè dicuntur, populi respectu, He that is called a Bishop in the Greek, saith Isidore, 
Isidor. Etymol. l. 7. c. 12.  is called an overseer in the latin, and that in reference to the people. And then he gives this reason of it, quod speculetur& prospiciat populorum infra se positorum mores& vitam, because he overseeth the lives and conversation of the people, which are under him. The like saith Austin, 
Aug. de Civ. Dei. l. 19. c. 19.  as to the reason of the name, and the intent of their connivency: the like Paterius 
Pater. in Psalm. 106.  on the psalms; and thither I refer the Reader. As for the execution of this power, how, and by whom the same was exercised, being a matter merely practical, we shall encounter it hereafter, as occasion is, in the success and prosecution of this story. Onely take this of Austin for a taste or relish, where saying, that there is no greater punishment in the Church, than that condemnation, 
Aug. de Correp.& grat. c. 16.  quam Episcopale judicium facit, which is pronounced by the Bishop: he adds, that notwithstanding this, necessitas pastoralis habet separare ab ovibus sanis morbidam, the Pastor must needs separate the scabbie and infected sheep from the sound and healthy, lest the whole flock be made obnoxious to so great a danger. What interest or concurrent jurisdiction, the Presbyters did either challenge or enjoy in these public censures, wee shall see hereafter. But sure, for ought appears to me, S. Paul addresseth his discourse to the Bishop only: who if, in the succeeding Ages, he used the counsel and assistance of his Presbyters, in the affairs and weightier matters of the Church; he did but as a wary and wise man would on the like occasions.  
I would here offer, if I might, some conjectural proofs, that the description of a Bishop in the first to timothy, is of a Bishop truly and properly so called, according as the word was used and appropriated by the Ancient Writers. I know the general current of Interpreters is against me in it, by whom the word Episcopus, is said to signify in that place, as well the Presbyter as the Bishop. Which I conceive they do upon this reason chiefly, because Saint Paul having prescribed the qualities, which are required in a Bishop; passeth directly on to the description of a Deacon. But if wee look upon it well, I doubt not but we shall perceive some reasons, which may incline unto the contrary. For first, Saint Paul speaks of a Bishop 
1 Tim. 3.2.  in the singular number, but of inferior Ministers in the plural. One Church, or city, though it had many Presbyters, had one Bishop onely: And therefore wee may reasonably conceive, that the Apostle speaking of a Bishop, in the singular number, speaks of him in his proper and true capacity, as one distinguished from, and above the Presbyters. Secondly, the Apostle seemeth to require in him an Act of Government, as being a man, that is, 
1 Tim. 3.5.  to take a care of the Church of God: and thereupon gives order for an inquisition to be had upon him, whether he hath ruled his own house well.( t) Chrysostome hereupon observes, that the Church is likened to an house or family, wherein there is a Wife and Children, man-servants and Maid-servants, {αβγδ}, all which are subject to the government of the husband, who is the Father of the family. So is it in the Church, saith he, the {αβγδ} or governor whereof is to take care for widows, virgins, all Gods sons and servants. A care of too transcendent and sublime a nature, to be entrusted unto every common Presbyter, or discharged by him; who as our 
In the Preface.  Hooker well observeth, though he be somewhat better able to speak, is as little to judge, as another man: And if not fit to judge, no fit man to govern. Thirdly, 
1 Tim. 3.2.  Saint Paul requireth in a Bishop, that 
1 Tim. 3.2.  he be given to hospitality: i.e. that he receive the stranger, entertain the native, and i● a word, admit all comers. jerome 
Hier. in Tit. c. 1.  doth so expound it, saying, that if a Lay-man entertain but two or three, hospitalitatis officium implebit, he hath exceeding well complied with all the rules of hospitality: Episcopus nisi omnes receperit, inhumanus est; but that the Bishop is accounted a Chu●le or Niggard, if his house be not open unto all. Which howsoever it might possibly agree in those ancient t●mes, to the condition of a Bishop, who had the keeping and disposing of the Churches treasures: yet I can see no possibility how it old be expected from the Presbyter, that out of his poor pittance from the Sportula, he should be able to perform it. For I believe not that the Lord intended to work miracles daily, as in the lengthening and increasing the poor womans oil. Fourthly and lastly, it is required by Saint Paul, that his Bishop must not be {αβγδ}, a 
1. Tim. 3.6.  a Novice as our English reads it, and exceeding rightly: that is, as 
Chrysost.& Theophyl. in loc.  Chrysostome, and out of him 
Chrysost.& Theophyl. in loc.  Theophylact expound the word, {αβγδ}, one newly chatechised as it were, lately instructed in the faith. Now who knoweth not, but that in the beginnings of the Church, some of these new-plants, these {αβγδ}, must of necessity be taken into holy orders, for the increase and propagation of the Gospel. The Presbyters were many, but the Bishops few. And therefore howsoever there might be found sufficient standards, upon the which to graft a Bishop: yet I can hardly find a possibility, of furnishing the garden of the Church with a fit number of Presbyters, unless we take them from the nursery. Hence I collect, that this description of a Bishop in S. Paul to timothy, is of a Bishop truly and properly so called; and that it doth not also include the Presbyter. If then it be demanded, whether S. Paul hath utterly omitted to speak of Presbyters, I answer, no; but that we have them in the next Paragraph, Diaconos similiter: which word howsoever in our last translation, it bee rendered Deacons: Yet in our old translation, and in that of Coverdale, we read it Ministers, according to the general and native meaning of the word. An Exposition neither new, nor forced. Not new, for 
Calv. in 1. ad Tim. c. 3. v. 8.  Calvin doth aclowledge, allies ad Presbyteros refer Episcopo inferiores, that some referred those words to Presbyters, subordinate or inferior to the Bishop. Not forced, for if wee search the Scripture, wee shall there perceive that generally Diaconus is rendered Minister: and that not only in the Gospells, before that Deacons had been instituted in the Church of God; but also in S. Pauls Epistles, after the planting of the Church, when all the Officers therein had their bounds and limits. Thus the Apostle speaking of himself, and of Apollos, 
1 Cor. 3.5.  saith that they were {αβγδ}, the Ministers by whom that people did believe; himself he calleth, {αβγδ}, a Minister of the new Testament, 2 Cor. 3.6. {αβγδ}, a Minister of GOD, 2 Cor. 6.4. {αβγδ}, a Minister of the Gospel, Eph. 3.7. Coloss. 1.23. Thus Tychicus i● called {αβγδ}, a faithful Minister, Ephes. 6.26. and again, Coloss. 4.7. and so is Epaphras entitled, Coloss. 1.7. Thus timothy is called {αβγδ}, 1 Thess. 3.2. {αβγδ}, a good Minister, in this very Epistle; and finally is required in the next to this, not onely to do the work of an Evangelist, but {αβγδ}, 
2 Tim. 4.5.  to fulfil his ministery. Hence I infer, that since Diaconus is a word of so large extent, as to include Apostles, Prophets, and Evangelists, I see no inconvenience that can follow on it, if it include the office of the Presbyter or Elder also: and let the Bishop have the former Character to himself alone, to whom of right it doth belong. But this I onely offer to consideration, as my private thoughts: not being so far wedded to mine own opinions, but that on better reasons I may be divorced, when ever they are laid before me.   

CHAP. VI. Of the Estate of holy Church, particularly of the Asian Churches, toward the latter dayes of S. John the Apostle.  
( 1) THe time of S. Iohn's coming into Asia.( 2) All the Seven Churches, except Ephesus, of his Plantation.( 3) that the Angels of those Churches were the Bishops of them, in the opinion of the Fathers,( 4) and of some Protestant Divines of name and eminence.( 5) Conclusive reasons for the same,( 6) who most like to be the Angel of the Church of Ephesus,( 7) that Polycarpus was the Angel of the Church of Smyrna.( 8) Touching the Angel of the Church of Pergamus, and of Thyatira,( 9) As also of the Churches of Sardis, Philadelphia, and Laodicea.( 10) What successors these several Angels had in the several Churches.( 11) Of other Churches founded in Episcopacy, by S. John the Apostle.( 12) S. John deceasing, left the government of the Church to Bishops, as to the successors of the Apostles;( 13) the ordinary Pastors of the Church;( 14) and the Vicars of Christ.( 15) A brief view of the estate of holy Church in this first Century.  
Wee now proceed unto S. John, and to the Churches of his time, those most especially which he did either plant or water: who living till the end of this present Century, and being the last survivor of that Glorious company of the Apostles, could not but see the Church of Christ in her fullest growth, in her protection, both for strength and beauty. Of this Apostle we find not any thing in Scripture, from his descent unto Samaria, 
Acts 8.14.  when he accompanied S. Peter thither, by the appointment of the residue of that goodly fellowship, until the writing of the Revelation. The enlivening passages of his life and preaching, we must make up out of such fragments of antiquity, and records of story, as are come safe unto our hands. Where first I must needs disallow the conceit of those, who carry him I know not how to Ephesus, making him an inhabitant there, and taking with him to that place, the Mother of our Lord and Saviour: which must needs be, if ever it had been at all, about the 44. year after Christs nativity, that being the time wherein the Apostles and Disciples were dispersed abroad, 
Acts 12.1. &c.  upon the persecution raised by Herod. But that it was not then, nor a long time after, will appear by this, that when Paul came to preach& reside at Ephesus, which was in Anno. 55. above ten yeers after, there was so little knowledge of the faith of Christ, that they had not so much as heard there c was any Holy ghost; being baptized only, 
Acts 19.2.3.  as themselves confessed, unto John's baptism. A thing which could not possibly be supposed, without a great deal of reproach and ignominy to this blessed Apostle, had he been here a resiant, as by some reported. And after this, though we are well assured of his being here, yet then he could not have in household with him the blessed Mother of our Lord; who dyed in their account, that put it off until the latest Anno. 48. seven years before the coming of S. Paul to Ephesus. And therefore I agree rather unto Epiphanius, as to the main and matter of his negative, though not as to the reason of it. 
Epiphan. haeres. 76. n. 11.  For where he tells us, d that when John went down to Asia, {αβγδ}, he took not the blessed Virgin with him; I hold it to be absolutely true, past contradiction. But where he buildeth his negation upon an {αβγδ} the silence of the Scripture in it; I hold that reason to be insufficient: there being many things of undoubted verity, whereof there is no mention in the Holy Scripture. And I agree too unto e Epiphanius, 
Epiph. ibid. n. 2.  where he tells us this, that S. Iohn's coming into Asia was {αβγδ} when he began to be in yeares; the Holy ghost then calling of him thither, as well to propagate the Gospel where it was not preached; as to confirm it where it had been shaken by the force of heresy. Into what parts the Spirit did before command him, it is hard to say. Some likelihood there is, that he did preach the Gospel amongst the Parthians,( some of which nation had been present at jerusalem at the first giving of the Holy ghost) 
Possidius in judic. operum August.  his first Epistle being inscribed, 
Acts 2.9.  ad Parthos, as some ancients say.  

August. qu. Evang. l. 2, chap. 39.  But that he came at last to Asia, and there preached the Gospel, is a thing past question. Eusebius, 
Ecc. histor. l. 3. Cap. 1.  out of Origen, doth expressly say it. And though that piece of Origen be lost out of which Eusebius took the same; yet wee may take it on his word without more authority. Nor did he only preach the Gospel in those parts of Asia, strictly and properly so called; but he also planted many Churches,& founded in them many bishoprics. All the 7. Churches, except that of Ephesus to which he writ his Revelation, were partly, if not totally his foundation: and in all them he constituted Bishops, as we shall manifest& declare anon. And as for Ephesus, although he came too late to plant it, yet he came time enough to water it; to settle and confirm the same: being much weakened and endangered by the sorceries and devices of Apollonius Tyanaeus, who for some time did therein dwell; as also by the heresies of Ebion and Cerinthus, who at that time lived, and therefore rightly doth Ignatius, who then lived also, join him 
Ignat. Epist. ad Ephes. p. 226. Edit. Vede●an.  with Paul and Timothy, as a Co-founder of that Church. But being in the middle of his course, he was sent prisoner unto Rom, Anno 92. thence confined to Patmos, where he continued till the death of the Emperour Domitian, which was in Anno. 99. during which time he writ the Revelation. And of those Churches I conceive it was that Tertullian speaketh, where pleading in defence of the catholic Faith, delivered by the Apostles, to the Churches by them severally planted, and by the Bishops of those Churches taught,& in their successions: he thus brings them in, 
Tertul. lib. 4 contra Marci. Cap. 5.  Habemus et johannis alumnas Ecclesias, &c. We have saith he, the Churches founded by S. John. For howsoever martion doth reject his Revelation, Ordo tamen Episcoporum, yet the succession of their Bishops reckoned up unto their original, will stand for John to be their founder. And probable at their request it was, that he writ his gospel. For that he writ it at the entreaty of the Asian Bishops, 
Hier. descrip. Ecc. in johan.& proem. in Evang. 8. Matth.  Rogatus ab Asiae Episcopis, is positively affirmed by jerome: though like enough it is, that other Bishops besides those of his own foundation, might contribute their requests, and importunities to so good a purpose, being all equally afflicted with the pest of Heresies.  
The quality and condition of these Asian Churches, S. John doth punctually describe in his Revelation, written in Anno. 97. when as he had been four or five yeeres confined to Patmos. It seemeth those Churches, most of them at the lest, on the Calamity which befell the Apostle in his deportation, being deprived of the benefit of so divine and excellent a spirit, and pressed by the importunity of these active heretics, willing to make the best advantage of the present time, began to stagger in the faith, wax could in their affection to the gospel, and to give way to such false Teachers as were crept in amongst them, to rectify what was amiss amongst them, and to inform them of their errors, did he direct unto them his Apocalypse, m To the seven Churches in Asia; 
Apoc. 1.4.  so it doth begin. But when he comes unto particulars, to give them every one their particular charge, from him who walked in the midst of the Golden Candlesticks; then he addresseth his discourse to the Angels only, the Angels of those several Churches. 
Apoc. 2.1. Cap. 8.12,  n Unto the angel of the Church of Ephesus; and to the o angel of the Church of Smyrna; and to the angel of the Church of Pergamus;& sic de caeteris. Now ask the Fathers what those Angels were, and they will tell you that they were the Bishops of those several Churches. p S. Austin writing on these words, unto the angel of the Church of Ephesus, 
August. Ep. 162. in fine.  &c. makes this observation, Divina voice sub Angeli nomine laudatur praepositus Eeclesiae, that the Bishop or governor of the Church,( remember what was, said before of the word q Praepositus) is praised by the voice of Christ, 
Vid. chap. 3. n. 5.  under the name of an angel: But first he gives a reason of his resolution, showing that this expostulation could not be applied to those ministering spirits in the heavens, because they still retained their First love to God; and therefore must be understood, de praepositis Ecclesiae, of the Ru●ers or Governours of the Church, who had given way to false Apostles. The like occurreth in his comment on the Revelation, wherein he maketh the Angels of these Churches, to be Episcopi aut praepositi Ecclesiarum, the Bishops or Rulers of the same. The Commentaries under the name of Ambrose, pointing unto this place of the Apocalypse, give us this short note, r Angelos Episcopos dicit, 
Amb. in 1 Cor cap. 11.  that by Angels there he meaneth Bishops. And these abscribed to jerome, writing on those words, Because of the Angels, 1 Cor. 11. Angels observes the same, s Angelos ecclesiis presidents dicit, 
Hier. ib.  that there by Angels S. Paul intends the Presidents or Rulers of the Churches. Finally Oecumenius 
Oecumen. ca. 1. in Apoca.  saith the same, who speaking of the 7. Churches in Asia, to whom S John addresseth his discourses, observes to that John ascrib●s to them, {αβγδ} an equal or proportionable number of governing Angels. And on those words the 7. stars are the Angels of the 7. Churches, u makes this gloss or Comment, {αβγδ} that he calleth these Angels, 
Id. cap. 2. in Apocal.  governours of Churches by the name of stars, because they borrow all their light from the Sun of righteousness.  
For Protestant Writers which affirm the same, I begin with those which speak most generally and indefinitely: where first we have Sebastian Meyer, Ecclesiarum Prefecti,& stellae& Angel, 
citta. apud Marlorat. in Cap. 1. Apoca. v. 20.  in sacris literis dicuntur; the Governours of Churches are called, saith he, in holy Scripture, by the name of Stars, and Angels. 
Bullin. con. 6. in Apocal.  Bullenger to the same effect, Angeli sunt legati Dei, Pastores Ecclesiarum, the Angels are the Messengers of God, the Pastors of the Churches; in which, lest possibly wee might mistake his meaning, in the word Pastor, he tells us not long after, that he means the Bishop, for speaking of the Angel, or the Pastor of the Church of Smyrna, he tells us that he was that Polycarpus, 
id. in con. 9.  as it was indeed, Ordinatus ab apostles, ab ipso inquam than Episcopus, who was ordained Bishop of that Church by the Apostles, nay by John himself. Paraeus 
Pa●aeus in Apocal. Cap. 1. v, 20.  is as general as the other two, but far more express. Episcopos vocat stellas, &c. The Bishops are called Stars, saith he, because they ought to out-shine others, as well in purity of Doctrine, as sincerity of Conversation in the Church of God: eosdem Angelos vocat, quia sunt Legati Dei ad Ecclesiam, and they are also called Angels, because they are the legates or ambassadors of God to his holy Church. And lest we should mistake ourselves, and him, in the word Episcopus, he laboureth to find out the Bishop of each several Church, as wee shall see hereafter in that inquisition: for those who speak to the particular, wee begin with Beza, 
Beza Annot. Apoc. c, 2.1.  who on those words, unto the Angel of the Church of Ephesus, gives this Annotation. Angelo, i.e. {αβγδ}, quem nimirum oportuit imprimis de his rebus admoneri, &c. To the Angel, that is, saith he, to the chief President, whom it behoved to have the notice of the charge there given, and by him to the rest of his Colleague●, and the whole congregation: but fearing lest this exposition might give some advantage, for the upholding of the hierarchy, which he so laboured to pull down, he adds, de proprio, that notwithstanding this acknowledgement, episcopal authority, being a thing of mans invention, hinc statui, nec potest, nec debet, nor may, nor ought to have any ground from hence. Finally, 
Marlorat. Ecc. Exposit. in Apocal. c. 2. v. 1.  Marlorat himself on those very words, shows that how ever there were many things in the Church of Ephesus, which required reformation, both in the Clergy and the people; Non tamen populum aggreditur, said Clerum, yet the Apostle doth not apply himself unto the people, but the Clergy. Nor doth he fashion his discourse to the Clergy generally, said ad Principem Cleri, Episcopum utique, but to the chief or principal of the Clergy, which was the Bishop.  
Nay, Marlorat goes further yet, and he as he layeth down his interpretation, 
Idem Ibid.  so he doth also give a reason of it; and such a one as may well satisfy any man of reason. His reason is, Nam Pastor non modo pro propriis, &c. Because the Pastor is not onely to render an account to the supreme judge, for his own sins alone, but for the sins of all his flock, if any of them by his sloth or negligence do chance to perish. And certainly this reason is of special use and efficacy to the point in hand. For if the Lord do look for an account at the Pastors hand, for every sheep that shall be lost by his sloth or negligence: it must needs follow thereupon, that those of whom so strict a reckoning is expected must not have power only to persuade and counsel, but also to correct and censure, and by their own proper& innate authority, to rectify such things as are amiss in their several charges. The son of God is neither so unjust, as that the Pastor should be charged with those enormities, which he hath no authority to amend or rectify: nor so forgetful as to threaten and rebuk the Pastor, not onely for the peoples fau●ts, but the Errata of the Presbyters, in case he were not trusted with a greater power then any of the rest, for that end and purpose. Which being so, and that our Saviour by S. John doth sand out his sumons neither unto the Church in general, nor to the Presbyters in common, but to the angel of each Church in the singular number: it is most plain and evident, as I conceive, that in the time of writing the Apocalypse, as long time before it, the Church of Christ had certain Pastors, of more eminent note, when they( as we) entitled Bishops, which governed as well the Presbyters, as the rest of the flock; and those the Son of God acknowledgeth for stars and Angels. And howsoever the inferior Pastors both are, and may be called Angels, in a general sense, as Messengers and Ministers of God Almighty: yet if it be the angel in the singular number, the angel in the way of eminence and {αβγδ}, it is peculiar onely to the Bishop.  
Now that each Church of those remembered in that book, had his proper angel, and that they were not governed by a Corporation or college of Presbyters, to whom those several Epistles might be sent, by the name of Angels, the word angel being to be taken collectively, and not individually, 
Smectymn. p. 52.  as some men suppose, is in the next place to be shewed. And first for proof, there is a pregnant evidence in a discourse or treatise touching the martyrdom of Timothy: the Author of the which relates, that after S. John the Apostle was revoked from his exile, 
apud Phot. in Biblioth. n. 254.  by the sentence of Nerua, he betook himself to the Metropolis of Ephesus: {αβγδ}, and being assisted with the presence of the seven Bishops, he took upon himself the government of the Metropolis of the Ephesians and there continued preaching the Doctrine of salvation till the time of trajan. Which as it is an evident and convincing proof, that the seven Churches had their several Bishops, to each Church one Bishop: so is it no such difficult matter, to find out most of them by name, and what Church each of them did govern. 
V. Parae●m in Apocal. cap. 2.  And first for Ephesus, some have conceived that Timothy was stil alive,& Bishop at that time when the Apcocalypse was written: which hotly is defended by Alcasar, against Ribera, Lyra, and Pererius, who opine the contrary. But surely Timothy it could not be, as doth appear in part by that which was alleged out of the treatise of his martyrdom, which if it were not written by Polycrates) is yet very ancient, and authentic: wherein he is conceived to be dead before: but principally by the quality and condition of that blessed Evangelist, so plentifully endowed with the Holy ghost, so eminent in piety, and all heavenly graces, that no man can conceive him liable to the accusation, with which the angel of that Church is charged. And therefore it must either be that John, when( on the death of Timothy, as I conceive) S. John ordained Bishop of this Church, as is reported in the Constitutions, 
Constitut. Apost. l. 7. c. 48.  ascribed to Clemens: or else Onesimus, another of the Successors of Timothy in the See of Ephesus, who is entitled Bishop of it in the Epistle of Ignatius, wrtten to that Church; within twelve yeeres after the writing of the Revelation. 
Igna. in Epst. ad Ephes.  In which Epistle Ignatius blessing God for so good a Bishop, admonisheth the people of their duty, {αβγδ}, in submitting themselves unto his judgement, or concurring with it, as their whole Presbytery did: which harmony of the Bishop and his Presbyters, he doth compare {αβγδ} unto the concord of the Strings and harp. In which he speaks if you observe, as of a Bishop that had been long confirmed, and settled in his place of government; and knew the temper of his people: one that was vested with a constant, and fixed pre-eminence above his Presbyters, not with a temporary Presidency, and no more then so.  
But whatsoever doubt or scruple may be made, about Onesimus, his being Bishop, or angel at this time, of the Church of Ephesus; certain I am, there can be none pretended against Polycarpus, as if he were not then the angel of the Church of Smyrna: he being made Bishop of that See 13 yeeres before, as Bullinger computes the time, and holding it a long while after, no less then 74 yeeres, 
Bullenger in Apocal. Conc. 9,  as the Annals reckon it, without vicissitude or alteration. Now that this Polycarpus was Bishop of this Church of Smyrna, appears by such a cloud of witnesses, as he that questioneth it, may with equal reason, make doubt of yesterday. 
Ignat. Epist. ad Polycarp.  And first we have Ignatius Bishop of Antioch, one of his Co-temporaries, who taking him in transitu, as he was lead from Syria, towards Rome to suffer martyrdom, did after writ to him an Epistle, in which he styleth him, in the superscription, {αβγδ}, the Bishop of the Church of Smyrna. Irenaeus, one of his disciples, 
Irenaeus apud Eus●. l 4. c. 10.& con. haeres. l. 3. c. 3.  and who had often heard the goodman discourse of his conversation with S. John, reporteth that he was not only taught by the Apostles, and had conversed with many of those who had seen Christ in the flesh, {αβγδ}; but also was by them appoynted Bishop of the Church in Smyrna. Next comes in the whole Church of Smyrna, 
apud Euseb. Eccl. hist. l. 4. c. 15.  in their Encyclicall Epistle of his death, and Matyrrdom, where he is called an apostolical and prophetical Doctor, {αβγδ}, and Bishop of the catholic Church of Smyrna. 
ap. Euseb. hist. Eccl. l. 5. c. 24.  After them speaks Polycrates, Bishop of Ephesus, one of the successors of Onesimus, and so by consequence his neighbour, who being 38 yeeres of age at the time of the death of Polycarpus, attesteth to him, saying amongst other things, {αβγδ} that he had been both Bishop and Martyr in Smyrna. 
Tertul. lib. de prescript.  Tertullian who lived about the same time with Polycrates, though in another climb or region, is more particular in the point: not only making him Bishop of Smyrna, as the others do; but a than collocatum refert, making him to be placed or established there by S. John the Apostle. 
Euseb. hist. Eccl. l. 3. c. 30.  From these hands, and no doubt from many others, it came at last to Eusebius, B. of Caesarea, by whom it is affirmed that he was made Bishop of the Church of Smyrna, {αβγδ}, by those which had beholded the Lord, and were his Ministers. S. jerome finally doth inform us, that he was a Disciple of S. Iohns, 
De Scriptor. Eccl. ●n Polycar.  & ab eo Smyrnae Episcopus ordinatus, and by him ordained Bishop of Smyrna. By which it is most clear and evident that he was the angel or Bishop of this Church, and thereto constituted by S. John, other of the Apostles and Disciples of our Lord and Saviour, concurring in the Ordination. No titular or nominal Bishop only, but such a one as had a body of Presbyters assistant and subservient to him, as doth most evidently appear out of Ignatius his Epistle unto those of Smyrna; wherein he telleth them, 
Ignat. Epist. ad Smyrn●n.  {αβγδ} &c. that they ought not to do any thing, no not so much as to administer the Sacrament, without the consent and approbation of their Bishop.  
The angel of the Church of Pergamus is next in order; but who this was, is not so easy to determine. That there had been a Bishop of this Church before, is proved by Paraeus out of Aretas Caesarie●sis, 
Parae●s come. in Apocal. c. 2.  who makes Antipas( whom we find mentioned Apocal. 2.13) to be the Pastor of this Church under the Empire of Domitian, who being cruelly put to d●ath by the Pergamenians, successor ejus haud du●iè fuit iste, ad quem scribit, his successor, as there Paraeus doth observe, must out of question be the man, to whom as to the angel of that Church, these things are written. And he informs us this withall, that similis supplicii metu, for fear of the like punishment which Antipas suffered, though he continued constant in the faith of Christ, he might grow more remiss and negligent in looking to his pastoral Office. So then, the angel of this Church, was Pergamensis Episcopus, 
Id. in v. 14.  the Bishop of Pergamus, as he plainly calls him; and possibly may be that Gaius whom Clemens makes to be ordained Bishop of this Church, by the hands of some of the Apostles. Or if not he, yet questionless some one particular person, as Pa●aeus saith: this we may rely upon, though his name we know not. Next is the Angel of the Church of Thyatira, Antistes Thyatirensis, that is, the Bishop of Thyatira, 
Id. in v. 18.  saith Paraeus. That Thyatira had a Bishop, as other the seven Churches had, was affirmed before. And probably the Bishop of it at this time, might be that Carpus, who by the name of Carpus Bishop of Thyatira did suffer martyrdom, during the persecution raised by Antoninus; 
Apr. 13. Euseb. l. 4. c. 14.  whereof consult the Martyrologies, compared with Eusebius lib. 4. How ever we may take what Paraeus gives us, that the angel of this Church was the Bishop of it, one singular and individual person, to whom our Saviour doth direct his charge: though there be somewhat in the text, which is alleged to the contrary. For whereas in the two former Epistles, and the beginning of the present, the style is singular, 
Apoc. 2.2.4.9.13.14.19.20.  I know thy works, and I have somewhat against thee, here on a sudden, as it were, the style is altered, and it is Vobis autem dico, but I say to you, 
Apoc. 2.24.  and unto the rest in Thyatira. Hence some infer, 
Smectym. p. 53.  that by the word angel in that place, is meant not any one singular person, but the whole company of Presbyters; and by the rest, the residue of that people there: the people governed, and the governours in the plural number. But this as I conceive, will avail but little: these alterations or enallages of number, being no rare matters in the Scripture: as doth appear by that so memorable place in the first of Timothy, Salvabitur autem si permanserint, 
1 Tim. 2.15.  where the Apostle doth begin in she, and end in they. Besides it is observed, that the ancienter and better Copies, red it without the copulative, {αβγδ}, I say to you, 
Apoc, 2.24.  the rest in Thyatira; the spirit thete addressing his discourse to those godly men, that had not known the depths of Satan. And so, besides the ancient Copy, sent hither by the patriarch of Constantinople, 
Def. of the humble Remonstr. p. 105. Primasius in Apoc. l. 1. c. 2.  and cited by my Ld. B. of Exeter, doth Primasius red it. Vobis autem dico, reliqui qui estis Thyatirae. Paraeus also doth observe, Veterem sine copula, that the old latin hath not the conjunction; and that Andreas and Montanus do adhere to that. So that for all this observation, the angel of this Church was a singular person. And this doth further yet appear( since we are fallen upon these criticisms) by some ancient readings of the 20. verse. For whereas now wee red in our usual Copies, {αβγδ}, the woman Iesebel, 
Cited in the Def. of the Remonstr. p. 105.  the old greek Copy from Constantinople, writ above 1300. yeeres ago, doth red it {αβγδ}, thy wife Iesebel, and so doth that also of Aretas Caesariensis. 
In Can. Apoc.  And this doth seem to be the ancienter and the truer reading, 
Epistola. 52.  as being followed by S. Cyprian, and Primasius also; 
In Can. Apo▪ a. ( the first of which liked 1400 yeers ago) in whom we red uxorem tuam. And though I grant that the original standing thus, may be translated thy woman Iesebel, or that woman of thine Iesebel, 
Vindication &c. p. 140. in marg.  as I perceive some men would have it: yet then it must be granted therewithal, that the angel of this Church was one singular, individual person, not a body Collective. It could not otherwise be thine, but yours.  
The fifth in order of these Angels, is he of Sardis, Ecclesiae Antistes, the Bishop of that Church, 
Paraeus in Apocal. c. 3. v. 1.  as Paraeus noteth: and he observes withall, vet●res quosdam, that some ancient writers, conceive that Melito, of whom Eusebius speaketh. lib. 4. cap. 26. was then the Bishop of this Church, and probably it might be so. For howsoever he excepteth against this opinion, because that Melito was Bishop of this place under Antoninus, tamdiu vero Melitonem, Sardibus praefuisse non est verisimile, and therefore that it is not likely that he should so long hold this bishopric: yet granting it in Polycarpus, tamdiu Smyrnensibus praefuisse, that he was Bishop of Smyrna for as long a time; I see no reason why the like may not bee granted of the other also: as for his other reason, that Melito is commended for his sanctimony, and the angel here accused for his hypocrisy; it may well be, that though this Angel were accused of hypocrisy, at the present time, yet having many good things in him, he might be brought unto a sense thereof, upon this admonition from our Lord and Saviour, and so become a careful, and a painful pastor. So that the ancient Writers, as Paraeus saith, reporting that this Angel was that Melito, may be believed, for ought I see unto the contrary, in that affirmation, and this I am the rather inclined to think, because I find a tract of Melitos, inscribed Onesimo Fratri, 
Euseb. hist. Eccl. l. 4. c. 25.  unto Onesimus his Brother, who was the angel of the Church of Ephesus, as before was said, which shows they lived together in one age or time. The Angel of the Church of Philadelphia, must be looked on next, whom some conceive to be Quadratus, a scholar or disciple of the Apostles, of whom Eusebius speaks, lib. 3. cap. 37. 
Paraeus in Apocal. c. 3.  But surely if Eusebius speaks of him at all, it is as Bishop of Athens, not of Philadelphia; unless perhaps we may conceive that being first Bishop of Philadelphia, he was translated afterwards to Athens,( Publius the Bishop being dead, whom he there succeeded) which I somewhat doubt. But whatsoever was his name, or whether he were that Demetrius, who as Clemens saith, was by S. Paul, made Bishop of this place; I take him for the very man whom Ignatius speaks of in his Epistle to this people: where speaking of their Bishop, he tells them this, that at the very first sight of him he did plainly see, 
Ignat. ad Philadelphens.  {αβγδ}, that neither of his o●ne desire, nor by choice of man was he preferred unto that place, but by the love of Jesus Christ, and God the Father: commending him for modesty, and for a careful walking in Gods Commandements, being like Zachary, without reproof, and finally, not only free from passion, but perfectly adorned with all kind of virtue. A commendation very well agreeing with that bestowed upon this Angel by the Holy Ghost; as did the Character of the angel of the Church of Smyrna, agree unto the quality of Polycarpus the then Bishop of it: it being generally observed, as it is most true, that onely these two Angels are presented to us, without fault or blemish. 
Paraeus in Apocal. cap. 3.  Last of all, for the angel of the Church of Laodicea, Paraeus, as before conceiveth, that he was the Bishop; quis vero fuerit, nos latet; but who this Bishop was, that he cannot tell. Onely he notes him for a man, qui Episcopi titulum perfunctoriè sustineret, that onely had the name of Bishop, but not one lively spark of Piety, being wholly taken up with luxury, and the love of money. But whether he were Lucius mentioned by S. Paul, Rom. 16. whom Dorotheus makes to be Bishop here; or one Archippus, said by Clemens to be the Bishop of this Church; or Sagaris, 
Euseb. hist. Eccl. l. 5. c. 23.  who by Polycrates is affirmed to be the Bishop of this place; I am not able to say positively: though I incline rather unto Sagaris, whose martyrdom being touched upon by Melito, 
Id. l. 4. c 25.  in his books de Paschate, is a strong argument that he departed some good time before him, and so most like to be the man. Nor is it any obstacle unto this conjecture, 
Apocal. 3.16.  that Christ did threaten to spew this Angel out of his mouth; being he called him to repentance, and promised him a throne, 
V. 19.20.21.  if he overcame.  
To bring this business to an end, these Angels as they had a singularity▪ in reference unto that personal authority which each of them enjoyed in his several Church: so had they all and every one of them a singularity, in the succession thereunto. For sure it were no difficult matter to a diligent eye, to find out many of their successors, in those several Sees▪ since that of Laodicea, which was in most apparent danger to lose its candlestick, retained a continual and constant successors of Bishops there, from the death of Sagaris, to the Nicene council, and a long time after. Where, by the way, I must needs rectify Paraeus in this one particular, 
Paraeus in Apocal. ●. 3. v.  who showing that this Church of Laodicea, did afterwards recover& get strength again, instanceth in Anatolius and Stephanus, both eminent and learned men, and both Bishops there: whereas indeed they were not Bishops of this Laodicea, but of Laodicea in Syria,( called anciently Seleucia Tetrapolis) as he might easily have seen, by a more careful looking on those places of Eusebius, which himself hath cited: Now in the Nicene council, if we like of that, we find the successors of those several Angels, subscribing severally to the Acts thereof, amongst other Prelates of th●t time: 
Act. Conc. Nic. in subscri.  as viz. Menophanes of Ephesus, Eutychius, B. of Smyrna, for the province of Asia; Artemidorus B. of Sardis, Soron or Serras B. of Thyatira, Ethymasius B. of Philadelphia, for the province of Lydia; and finally Nunechius B. of this Laodicea, for the province of Phrygia, for Theodotus, who by Bilson is affirmed to have subscribed as Bishop of this Laodicea, 
Perpe●. gover. chap. 13. p. 269.  was Bishop of Laodicea in the province of Syria, amongst the Bishops of which province his subscription is: which I marvel that most learned and industrious Prelate did not see. And though we find not him of Pergamus, amongst them there; yet after in the council of Chalcedon, doth his name occur. In fine, by the person that speaketh to the Pastors, and those seven Churches, and the name he gives them, it is plain and evident, that their vocation was not onely confirmed by the Lord himself, but their Commission expressed. He speaketh, that hath best right to appoint what Pastors he would have to guide his flock, till himself come to judgement: the name he giveth them, sheweth their power and charge to be delivered them from God; and consequently each of them in his several charge and City, must have Commission to reform the errors and abuses in their several Churches, at whose hands it shall be required, by him that shall sit judge to take account of their doings. And so much for the Angels of the seven Churches in A●ia, remembered in the book o● the Revelation.  
But to go forward to S. John, the Author of it▪ immediately on his return from Patmos, he sets himself unto the reformation of these Churches, calling together the Bishops of the same, as before we shewed: and governing both those and the adjoining Churches of Asia minor, by his apostolical authority and pre-eminence. Which having done, on the entreaty and request of some godly men, 
Clemens Alex. ap. Euseb. hist. l. 2. c. 17.  he went unto the neighbour nations, {αβγδ}, in some places instituting or ordaining Bishops, in others rectifying and reforming the whole Churches, and in a word, by the direction of the spirit, founding a Clergy in the same. It seems the journey was not far, the places which he visited being said to be {αβγδ} {αβγδ}, the neighbouring nations: and indeed the Apostle was now grown too old, to endure much travel, being near an hundred, at this time. And therefore I conceive that the episcopal Sees of Tralli and Magnesia, were of this foundation: 
council. Chal. in subscript.  being Cities not far off, and after reckoned as the Suffragans of the Archb. or Metropolitan of Ephesus. certain I am, that they were both of the Sees of Bishops, 
Ignat. Epist. ad M●gnesi.  as doth appear by the Epistles of Ignatius; in which he nameth Polybius, Bishop of Trallis, and Damas Bishop of Magnesia: and those not titular Bishops onely, but, such as were to bee obeied, {αβγδ}, without gain-saying; and without whose allowance, there was a {αβγδ} laid upon the Presbyters, who were not to do any thing in their ministrations, but by his authority. One other Bishop there is said to be of S. Iohn's ordaining, 
Clem. Alex. ap. Euseb. hist. l. 2. c. 17.  viz. the Young-man which Clemens speaks of, whose aspect being liked by the Apostle, he left him to the care and tutorage of an ancient Bishop of those parts. And when the Young-man afterwards for want of careful looking to, became debauched,& made himself the captain of a crew of Out laws; the blessed Saint with much ado, reclaimed him from that wretched course, and afterwards having new moulded him and prepared him for it, {αβγδ}, made him a Bishop in the Church. But whether that the word will bear that sense, as to the making him a Bishop, or that it only doth imply, that S. John placed him in some function of the holy ministry, Ecclesiae ministerio praefecit, as Christopherson reads it, I will not contend. Only I cannot but observe, that where the Bishop to whose care he was committed, is in the prosecution of the Story, 
Vnbishopping of Tim.& Tit. p. 126.  called {αβγδ}: some have collected from the same, that Bishops in those times were no more then Presbyters. But this will prove, if better looked on, but a plain mistake: the word {αβγδ} in that place, noting the Bishops age, and not his office, as doth appear by that which followeth in the Story, where he is called {αβγδ}, which certainly doth signify an ancient man, but not a Presbyter.  
The Asian Churches being thus settled and confirmed in the faith of Christ, partly by the pains and travail of this blessed man, but principally by the gospel, and other pieces of Divine holy Scripture, by him written, and published about this time, he went unto the Lord his God in a good old age, being then 98 yeares old, as Beda reckoneth, 
Beda de sex aetatibus.  in the beginning of the second century, Anno 101, according to the computation of Baronius: 
In Annal. Ecc.  the Church at his departure he left firmly grounded in all the points of faith and doctrine, taught by Christ our Saviour, as well settled in the outward government, the polity and administration of the same, which had been framed by the Apostles, according to the pattern and example of their Lord and Master. For being that the Church was born of Seed immortal, and they themselves though excellent and divine, yet still mortal men: it did concern the Church in an high degree, to be provided of a perpetuity, or if you will an immortality of Over-seers, both for the sowing of this Seed, and for the ordering of the Church, or the field itself. This since they could do in person, they were to do it by their successors; who by their Office were to be the ordinary Pastors of the Church, and the Vicars of Christ. Now if you ask the Fathers who they were, that were accounted in their times and ages, the successors of the Apostles; they will with one accord make answer that the Bishops were. To take them as they lived in order, it is affirmed expressly by Irenaeus, 
iron. l. 3. c. 3.  one who conversed familiarly with Polycarpus, S. Iohn's disciple. He speaking of those Bishops which were ordained by the Apostles, and showing what perfections were in them required; then adds, Quos& Successores relinquebant suum ipsorum locum magisterii tradentes, whom they did ●e●ve to be their successors, delivering unto them their own place of government. 
Cypr. Epist. 42. vel. l. 2. ep. 10.  S. Cyprian next writing to Cornelius, then Bishop of Rome, exhorts him to endeavour to preserve that unity, Per Apostolos nobis Successoribus tradi●am, which was commended by the Apostles, unto them their successors. So in another place, speaking of the commission which our Saviour gave to his Apostles, 
Id Epist. 69. vel. l. 4. ep. ●0.  he adds that it was also given to those Praepositi, rulers and governours of the Church, Qui apostles Vicaria ordinatione succedunt, which by their ordination have been substituted as successors to them. And least we should mistake his meaning in t●e word Praepositi, 
Firmil. ep. Cy. Epist. 75.  Firmilianus another Bishop of those times, in an Epistle unto Cyprian, useth instead thereof the word Episcopi, not varying in the rest from those very words, which C●prian had used before. jerome, 
Hieron. a● M●rcell. adu. mount.  although conceived by some to be an adversary o● the Bishops, doth affirm as much. Where speaking of M●ntanus and his faction, he shows this difference betwixt them▪ and the Church of God: viz. that they had cast the Bishop downwards, made him to be the Third in order; Apud nos Apostolorum locum Episcopi tenant, but in the Catholick-Church of Christ, the Bishops held the place or room of the Apostles. The like he saith in his Epistle to evagrius, 
Id. ad Euag●●●.  where speaking of the parity of Bishops amongst themselves, that the eminency of their Churches did make no difference in their authority; he gives this reason of the same, Omnes Apostolorum successores sunt, because they were all successors to the Apostles. So also in his Comments on the book of psalms, writing upon those words, instead of thy Fathers, 
Id. in Psalm. 44.  thou shalt have children, he tells us that at first, the Apostles were the Fathers of the Church; but they being gon, Habes pro his Episcopos filios, the Church had Bishops in their stead: which though they were her children, as begotten by her, Sunt tamen& patres tui, yet they were also Fathers to her, in that she was directed and guided by them. S. Austin, 
August. in Psal. 44.  on the same words hath the like conceit, the Fathers of the Church, saith he, were the Lords apostles; Pro apostles filii nati sunt tibi, constituti sunt Episcopi, instead of those Fathers, the Church hath children, Bishops that be ordained in her, such whom she calleth Fathers, though herself begot them, & constituit in Sedibus patrum, and placed them in the seats or thrones of those holy Fathers. The like the same S. Austin in another place, 
August. Epist. 42. Id. Epist. 42.  the root, &c. S. Austin to the same effect. The root, saith he, of Christian Religion, is by the seats of the Apostles, & Successiones Episcoporum, and the succession of the Bishops, dispersed and propagated over all the world. And so S. Gregory discoursing of the power of binding and losing, 
Grego. Magr. hom. 26.  committed by the Lord unto his Apostles, applies it thus: Horum nunc in Ecclesià locum Episcopi tenant, that now the Bishops hold their places i● the Church of Christ. Not that the Bishops do succeed them in their personal graces, their mighty power of working Miracles, speaking with tongues, giving the Holy Ghost, and others, such as these, which were merely temporary: but in their pastoral charge and government, as the chief Rulers of the Church, the ordinary Pastors of the flock of Christ.  
Now that the Bishops are the ordinary Pastors of the Church, and so conceived to be by the ancient Fathers, will be made evident by as good authority as the point before. 
Ignat. Epist. ad Antioch.  Ignatius, who conversed with most of the Apostles, writing unto the Antiochians, requireth them to call to mind Euodius( who was his Predecessor, in the See of Antioch) {αβγδ}, their most blessed Pastor. 
tertul. de fuga in whereout.  Tertullian discoursing on those words of Christ, The hireling seeth the wolf coming and fleeth; but that the Good Shepherd layeth down his life for the sheep, joh. 10. infereth thereupon, Praepositos Ecclesiae in persecutione fugere non oportere, that the Prelates or governours of the Church, are not to fly in persecution. By which it is most clear,( not to dispute the truth of his ass●rtion) that Pastor& Praepositus Ecclesiae do come both to one. S. Cyprian in his tract de Al●atore, 
Cyp●. de Ale●to●e.  is more plain and positive, Nam ut constaret nos, i.e. Episcopos, Pastores esse ovium Spiritualium, &c. that it might evidently appear, saith he, that wee, the Bishops, are the Pastors of the flock of Christ he said to Peter, feed my sheep. And in another place,( for fear the former book may prove none of his) expostulating with Pupianus, who charged him, as it seemeth, 
Id. Epist 69.  for some defect in his administration, he thus drives the point. Behold, saith he, for these six yeeres, Nec fraternitas habuerit Episcopoum, neither the brother-hood hath had a Bishop, nor the people a Praepositus or Ruler, nor the flock a Pastor, nor the Church a governor, nor Christ a Prelate, nor God a Priest. Where plainly, Pastor and Episcopus and so all the rest are made to be the same one function. More clearly in another place of the same Epistle, where he defineth a Church to be Plebs sacerdoti adunata,& Pastori suo grex adhaerens, that is to say, a people joined or united rather to their Priest, a Flock adhering to their Pastor. Where by Sacerdos, as before,( and in other Authors of the first times) he meaneth no other then a Bishop, as doth appear by that which followeth. Vnde scire debes Episcopaum in Ecclesi &c. From whom thou oughtest to understand, saith he, the Bishop to be in the Church, and the Church to be also in the Bishop▪& that whoever is not with the Bishop, is not in the Church. Optatus saith the same in brief, 
Opta. de schismatc. lib. 1.  by whom Pastor sine groge,& Episcopus sine populo, a Bishop without a Church or people,& a pastor without a flock, are joined together as Synonyma. S. Austin speaking of two sorts of over-seers in the fold of Christ, some of them being children, and the others hirelings; 
August. tract. 46. in job.  then adds, Praepositi autem qui filii sunt, Pastores sunt, the Rulers which are children( of the Church) they are the Pastors. And i● another place not long since cited, speaking of Episcopale judicium, 
I ●. de corrept.& gr●●. c. 15.  the condemnation that attends the Bishops sentence; he presently subjoins, Pastoralis tamen necessitas, that yet the necessity incumbent on the pastoral Office, doth many times inflict such sentences for the public safety of the flock. I might be infinite in this search, but that I have spok somewhat to the point already: and am moreover saved all further labour in it, by our learned Andrewes, 
Resp. ad Epis. Petri Molinaei.  affirming positively and expressly, Apud veteres Pastorum nomen vix adhiberi, nisi cum de Episcopis loquuntur, the name of Pastor is scarce used among the Ancients, but when they have occasion to speak of Bishops. And Binius in his notes upon the councils, excepts against a fragment of the Synod of rheims, said to be held Anno 630. as not of that antiquity which is there pretended: ●nd that he doth upon this reason onely, Eo quod titulum Pastoris tribuat Parocho, because the style of Pastor is there given to the common Presbyter, contrary to the usage of those elder times. 
Tom. 3. part 2 p. 978.   
And certainly it is no wonder that it should be so, that he who is Episcopus& Pastor animarum, the Bishop and Pastor of our souls, 
1 Petri 2.25.  as S. Peter calls him, should confer on them both his titles: since he hath substituted and appoynted them to be his Vicars, here on earth. The Pope may challenge, if he will this title, to himself alone: but since antiquity hath given it to all Bishops equally, to every one as much as to him of Rome. 
Ambros. in i. ad Cor. cap. 11.  S. Ambrose hath resolved it generally, Episcopus personam habet Christi, the Bishop, saith he, sustaineth the person of Christ▪& therefore every woman ought to behave herself before the Bishop, as before her Judge: giving this reason therewithal, Quia Vicarius domini est, because he is the Vicar of the Lord. The Commentaries on S. matthew, 
Opus imperfect. in Matth. hom. 17.  ascribed to Chrysostom, doth affirm the same: where showing that such men as persecuted or molested those of the holy Sacerdotal order, were either gentiles, or at lest sordid and senseless Christians: he gives his reason for the same: Quia nec intelligunt, nec considerant, sacerdotes Christi Vicarios esse, because they neither understand nor do consider, that the Bishop●,( whom he there meaneth by Sacerdotes) are the Vicars of Christ. 
Lib. qu. ver.& N. test. qu 127.  S. Austin to the same effect, as before, S Ambrose. The Bishop is to be more pure and pious then another man, for he seemeth to sustain the person of God: Est enim Vicarius ejus, for he is his Vicar. The Fathers in the council of Compeigne, 
council. come.  Anno 833. thus. Scire omnes convenit, it behoveth all men to understand what is the nature of the government or ministry of Bishops, Quos constat esse Christi Vicarios, who, as it evidently appears, are the Vicars of Christ. 
Petr. Blesens. S●rm. 47.  Nay even Blesensis, though he lived and writ when the Papacy was at the height, makes this Description of a Bishop. Ordinatur Christi Vicarius, Ecclesiae Praelatus, &c. he is ordained a vicar of Christ, a Prelate of the Church, a Father of men, and a Pastor of souls: So far the Ancients have attested to the present business, and yet there is one Testimony more, which as it is more ancient, so it is as pertinent as any hitherto produced, viz. The Declaration of the Fathers in the council of Carthage, anno 258. or rather the attestation of the Fathers to that which was affimed by Clarus of Muscala, one of the Bishops there assembled, 
Conc. earth. sub. Cypr.  who being to give his vote upon the business then in agitation, first thus laid his his grounds. Manifesta est sententia Domini nostri, &c. The judgement of our Lord and Saviour JESUS Christ is plain and evident, bequeathing that authority unto his Apostles, which had been given him by his Father: to which Apostles we are now the successors, eadem potestate ecclesiam Domini gubernantes, governing the Church by that authority, which they had before. In which we see a clear and manifest derivation of this power, this Vicarship, from God the Father unto Christ, from Christ to his Apostles, and by them also to the Bishops, and their successors in the Church for ever. Not that each Bishop in particular hath some particular Apostle whom he doth succeed; I conceive not so: but that the Bishops, generally do succeed the Apostles, and are in general Vicars unto Christ our Saviour, as to the general government of the Church of God. 
De Rep eccles. l. 2. c 5. n. 3  apostles datos esse Episcopos successores, non singulis apostles, said in solidum universis; as the unfortunate Arch. B. of Spalato hath right well observed, conform unto the Tenet of the Fathers, in this very point. The sum of these three sections then, in brief is this, Christ by the mission which he had from his heavenly Father, devolves all power on his Apostles, for teaching, governing and directing his little flock: and they being sensible of their own mortality, ordain by like authority a line of Bishops to succeed them, ad consummationem seculi, by whom that care might be perpetuated. In whom, as there is plenitudo potestatis, a fullness of authority for that end and purpose; the Bishop, as is said by Ambrose 
Amb. in ep. 4. , being made up of all the orders in the Church( nam in Episcopo omnes ordines sunt, as his words there are:) so he both doth& may assume such and so many associates, assistants, and subservient ministers in partem oneris, for the ●●scharge of this great trust; as were as●●●ed by the Apostles, or ordained by them r●●●er, for the public service of the Church.  
Thus have we seen the Gospel of our Lord and Saviour, dispersed in very little time, over all parts and quarters of the world: of so much of it at the least, whereof the Acts and monuments have been recorded to posterity: and therewith a transmission also of that form of government, which was begotten by it, and grew up with it. Nor is there any doubt at all, but that into what coasts soever the Lords Apostles preached the one, they also in the same did plant the other. The late discoveries of those parts and Countries which were unknown unto our predecessors, make this clear enough: there being no place nor Region how remote soever, where there was extant any thing of the Christian Faith, in which there were not found as apparent footsteps of the episcopal form of government. A pregnant evidence, that as the Lords Apostles were by the holy Ghost instructed in that Faith, which they were to preach; so by the same eternal Spirit they were directed to that form of government, which they were to plant. They could not else have fallen so unanimously on the self same project: nor had God blessed it with so flourishing and faire increase, a growth so sudden and miraculous; had it not been a graft of his own heavenly planting. Which graft, what root it took in this present Age, in little more then half an hundred yeers after Christs Ascension; we shall best see by looking on this brief chronology, which I have drawn to that intent.  

The state of Holy Church in this first CENTURY.  

Anno Chr. 34. OUR Saviour Christ suffered and rose again, and ascended into glory. 

S. James made Bishop of jerusalem.    
Anno Chr. 35. The conversion of Paul.  
Anno Chr. 39. S. Peter takes upon him the bishopric( or government of the Church) of Antioch.  
Anno Chr. 41. S. Peter Baptizeth Cornelius and his family, opening the door of life unto the Gentiles.  
Anno Chr. 43. The Disciples first called Christians at Antiochia.  
Anno Chr. 44. Bishops ordained by Saint Peter, in the Churches of Sidon, Berytus, and Laodicea of Syria, and other Cities of the East. 

Saint Peter cometh to Rome, and undertaketh the government of the Churches of the Circumcision founded in that City.  
Paul and Barnabas called forth by the holy Ghost, to the Apostleship of the Gentiles.    
Anno Chr. 45. Euodius made Bishop of Antioch. 

Saint Mark ordaineth Bishop of Alexandria.    
Anno Chr. 46. Saint Peter ordaineth many of his Disciples Bishops, and sendeth them abroad into France, Italy and spain.  
Anno Chr. 49. S. Paul ordaineth Presbyters in Churches of his plantation.  
Anno Chr. 50. Eucherius one of S. Peters Disciples, made Bishop of the Church of Triers in Germany.  
Anno Chr. 51. The Jews banished from Rome by Claudius Caesar: in which regard, S. Peter leaving Rome committeth the government of his Church to Cletus, by birth a Roman. 

The apostolical council in jerusalem.  
S. Paul maketh his first journey into Macedonia.    
Anno Chr. 52. S. Paul first Preacheth at Athens, Corinth, &c.  
Anno Chr. 55. S. Paul taketh up his abode at Ephesus, and from thence writeth to those of Corinth.  
Anno Chr. 57. Timothy ordained by S. Paul the first Bishop of Ephesus.  
Titus ordained Bishop of Crete by the same Apostle.  
Other of Pauls Disciples ordained Bishops for the Eastern Churches.  
Anno Chr. 58. S. Paul calleth the Elders from Ephesus to Miletum.  
Anno Chr. 59. S. Paul brought Prisoner unto Rome, takes on himself the government of the Churches of the Gentiles there.  
Anno Chr. 60. Archippus Bishop of the Colossians. 

Epaphroditus ordained Bishop of the Philippians.    
Anno Chr. 61. Crescens made Bishop of Vienna in dauphin.  
Paul passeth into spain, leaving the Church of Rome to the care of Linus.  
Anno Chr. 63. Simeon elected Bishop of jerusalem in the place of James, by the joint consent of the Apostles and Disciples.  
Anno Chr. 64. Anianus succeedeth Mark in the bishopric of Alexandria.  
Anno Chr. 67. S. Peter planteth Churches, and ordaineth Bishops, in the Isle of britain.  
Anno Chr. 68. Peter and Paul return to Rome.  
Anno Chr. 69. The martyrdom of Peter and Paul at Rome by command of Nero.  
Anno Chr. 70. Linus and Cletus( or Anacletus) succeed the two Apostles in the government of their Churches there.  
Anno Chr. 71. Ignatius succeedeth Euodius in the See of Antioch.  
Anno Chr. 74. Valerius succeeds Eucherius in the Church of Triers.  
Anno Chr. 80. S. John taketh up his abode in Asia, planting and confirming the Churches there, and ordaining Bishops in the same.  
Anno Chr. 81. Linus being dead, Clemens succeedeth him in the government of the Church of the Gentiles, in Rome.  
Anno Chr. 84. Polycarpus made Bishop of Smyrna by S. John.  
Anno Chr. 87. Abilius succeedeth Anianus in the bishopric of Alexandria.  
Anno Chr. 92. S. John confined unto Patmos, by Domitianus.  
Anno Chr. 93. Cletus( or Anacletus) being dead, the Churches of the Circumcision in the City of Rome and parts adjoining, became united with the Gentiles, under the government of Clemens.  
Anno Chr. 97. S. John writeth the Apocalypse to the Seven Churches in Asia.  
Anno Chr. 98. S. John restored to Ephesus, foundeth the Churches of Trallis and Magnesia, ordaining Bishops in them both, as in other places.  
Anno Chr. 99. At the entreaty of the Asian Bishops, S. John writeth his gospel.  
Anno Chr. 100. Cerdo succeeds Abilius in the bishopric of Alexandria.  
Anno Chr. 101. S. John death at Ephesus in a good old age; leaving the government of the Church in the hands of Bishops, as successors to the Apostles, and the Vicars of Christ.      
The end of the first Part.