CHAP. VI. Of the state wherein Episcopacy stood in the Western Churches, during the whole third Century.

BEing thus returned at last to the Western Churches, [ I] the first we meet withal is Victor Bishop of the Church of Rome, who lived in the conclusion of the second Century, and the beginning of the third; to whom succeeded Zephyrinus,* who by Optatus is entituled Ʋrbicus, or the City-Bishop; the stile of Oecumenicaal or Ʋniversal, being then unknown. Of him it is affirmed by Platina, Mandasse ne Episcopus vel à Patriarcha vel Primate, vel à Metropolitano suo in judicium vocatus, sine authoritate Apostolica damnare∣tur; how he decreed that no Bishop being called in question, either by Patriarch, Pri∣mate, or Metropolitan, should be condemned without the leave and liking of the See Apostolick; that is to say, the Bishop of Rome, as the Author means it. A matter fit enough indeed for an Oecumenical, but of too high a nature for a City-Bishop to at∣tempt or think of. And therefore I desire to be excused of Platina, if I believe neither his report, nor the Epistles Decretal ascribed unto Zephyrinus, on which the said re∣port was founded. Sure I am Damasus in the Pontifical tells us no such matter.* And no less sure I am that the practice of the Church was contrary for a long time after: Saint Chrysostom being then Patriarch of Constantinople, deposing thirteen Bishops in one Visitation, whom he had found unworthy of so high a calling, without consulting with the Church of Rome, or fearing that his acts might have been repealed by the Popes thereof. Nor can that strange report of Platina consist, if looked on with indifferent eyes, either with the condition of the times of which he writeth, in which the Popes had hardly meditated on their future greatness; or with the Constitutions of the Page  302Church, by which the Primate in each Diocess had the dernier resort, as the Lawyers phrase it, there being regularly no Appeal from him but only to a general Council. Which Constitution of the Church, as it was afterwards confirmed by the great Council of Chalcedon,* so was it finally established by the Laws Imperial, whereof con∣sult Novel. Constitut. 123. c. 22. More likely is that other Ordinance or Decree ascribed to Zepherinus by this Author,* ut astantibus Clericis & Laicis fidelibus, & levita & sacerdos ordinaretur, that Priests and Deacons should be ordained in the presence of the Clergy, and other of Gods faithful people; in which, as he is backed by Damasus, who affirms the same: So is the truth or probability thereof, at least confirmed by the following practice. Where note, that in the Ordination of these Priests and Deacons there is not any thing required but the peoples presence, adstantibus Laicis, as that Author hath it; the Church being never so obliged unto the votes and suffrages of the people, but that the Bishop might ordain fit Ministers without requiring their con∣sent, though on the reasons formerly delivered it was thought fit that Ordinations should be made in publick, as well the People as the Clergy being present at them.

The seventh from Zepherinus was Cornelius, [ II] by birth a Roman, elected to that place and ministery,* Coepiscoporum testimonio, by the consent and suffrage of his Com- Provincials, as also by the voices of the Clergy, & Plebis quae tunc adfuit suffragio, and with the liking of the people, or as many of them as did attend at the Election; the number of the Bishops there Assembled being sixteen in all,* as by S. Cyprian is recorded. Which as it was the manner of Electing, not only of the Bishops of Rome, but of most Bishops else,* in the times we speak of, so it continued long in use; the voices of the Clergy in the point and substance, the presence and approbation of the people for the form and ceremony, electio Clericorum, and testimonia populorum, being joyned together by Pope Leo. Now the condition of the Church of Rome under this Cornelius, besides the Schism raised in it by Novatianus, of which more anon, is to be seen most fully in a Letter of his to Fabius Patriarch of Antiochia;* in which he certifieth him that besides the Bishop, 〈 in non-Latin alphabet 〉, who was but one in every Church, and could not be more, there were forty-six Presbyters, seven Deacons, and Sub-Deacons seven; forty-two Acolythites, Exorcists, Readers, Sextons, (Ostiarij) fifty-two in all; Widows and other poor People, pressed with want and sickness, fifteen hundred, 〈 in non-Latin alphabet 〉: All which, saith he, are maintained at the publick charge by the grace and bounty of the Lord. Out of which place and passage of my Author there are these several points to be considered in reference to our present business. First, the exceeding large revenue of the Church of Rome in these early days, so great as to maintain the numbers before specified, ac∣cording to the rank and quality of each particular; the distribution of the which did ordinarily, and of common course belong unto the Bishop only, or such to whom he pleased to entrust the same. And secondly, we may observe the singularity of suc∣cession, wherein the Bishop differed from the other Clergy; he being but one, they many in their ranks and stations, sometimes more, sometimes fewer, according to the greatness of the Church in which they served, and the emergent necessities and oc∣casions of it. Here in the Church of Rome to one only Bishop we find a Clergy of in∣ferior Ministers consisting of 154 persons; which doubtless was exceedingly increased in the following times;* Hierom complaining in his time, Presbyteros turbam contempti∣biles facere, that the great number of them made them be the less regarded. And last of all, we may observe, that though Cornelius mentioneth Acolythites, Readers, Sub-Deacons, Exorcists, and Sextons; these are not to be reckoned as distinct Orders in the Church, although now so accounted in the Church of Rome; but only several services and imployments which were required in the same. Concerning which, take here the learned resolution of judicious Hooker.* There is an error, saith he, which beguileth many, who much intangle both themselves and others by not distinguishing Services, Offices, and Orders Ecclesiastical; the first of which three, and in part the second may be executed by the Laity, whereas none have or can have the third but the Clergy. Catechists, Exorcists, Rea∣ders, Singers, and the rest of like sort, if the nature only of their labour and pains be consi∣dered, may in that respect seem Clergy-men, even as the Fathers for that cause term them usually Clerks; as also in regard of the end whereunto they were trained up, which was to be ordered or ordained when years and experience should make them able. Notwithstanding, in as much as they no way differed from others of the Laity longer than during that work of Service, which at any time they might give over, being thereunto but admitted, not tied by irrevocable Ordi∣nation, we find them always exactly severed from that body, whereof those three before rehearsed Page  303Orders of Bishops, Presbyters, and Deacons only are, the natural parts. So the judicious Divine indeed, as one truly calls him. I add this further of Cornelius,* having thus fallen upon the Orders in the state Ecclesiastick, that he had passed through all in∣ferior Offices, per omnia Ecclesiastica officia promotus, as Saint Cyprian hath it,* and exer∣cised each several Ministery in the Church of God, before he mounted to this height, ad Sacerdotij sublime fastigium, are the Fathers words; which shewed that the estate of Bishops was as a different office, so an higher dignity than any other in the Church.

Now as the speech of Heaven doth many times put us in mind of Hell, [ III] so this rela∣tion of Cornelius, an holy Bishop and a Martyr, occasioneth me to speak of Novatianus, in whom it is not easie to determine whether the Heretick or the Schismatick had the most predominancy. Certain it is, he proved in both respects one of the cunningest instruments of Satan, for the disturbance of the Church, who suffered most extreamly by him both in peace and truth; the Schism or Heresie by him raised at this very time, being both more suddain in the growth, and permanent in the duration of it, than ever had been set on foot before in the Church of Christ. Now this Novatianus was a Pres∣byter of the Church of Rome; and being much offended, as well at the Election of Cornelius, as that himself was pretermitted in the choice, associates himself with one Novatus an African Bishop, as near unto him in conditions, as he was in name, whom Cyprian, omnium sacerdotum voce,* by the consent and suffrages of all his Comprovincial Bishops had before condemned. By them it was agreed that Novatianus should take upon himself the name and title of the Bishop of Rome. And being there could be no shew nor colour for it, did he not first receive Episcopal Consecration from some hands or other, they sent unto the obscurest parts of Italy,* 〈 in non-Latin alphabet 〉, as my Author hath it, to find out three poor Countrey Bishops that had not been acquainted with the like affairs. Who being come to Rome, and circum∣vented by the Arts of these wicked men, and partly also forced by their threats and menaces, 〈 in non-Latin alphabet 〉, they Ordained him Bishop; if at the least an Act so void and null from the beginning, may be called an Ordination. And this being done, because they found that people naturally are inclined to imbrace new fancies, especially where pretence of piety seems to bear a stroke, they took upon them to be very strict in their conversation, precise in their opinions, and wonderfully de∣vout in all their carriage; raising withal this doctrine suitable thereto, That such as fell in time of Persecution, though they repented never so truly, and did what ever was thought necessary to testifie their grief and sorrow for their great offence, yet 〈 in non-Latin alphabet 〉, there was no hope of their salvation,* no mercy to be looked for at the hands of God. By means whereof they drew unto their side some Confessors, as they called them then, who being well persuaded of their own safe∣standing, and perhaps having suffered much in testimony of their perseverance, be∣came the worse opinionated of those who had not been endued with an equal con∣stancy. So that upon a sudden, unawares, the Church of Rome was in a very great distemper; the neighbouring Churches also suffering with it, either in regard of their own peace, which presently began to be endangered by this plausible and popular faction, or out of commiseration unto the distresses of so great a number in the body mystical. Nor was Cornelius wanting to the Church, or the Church to him. For pre∣sently upon the breaking out of the flame, he gives notice of it to his dear Brother and Colleague, S. Cyprian the Metropolitan of Carthage to Fabius,* Patriarch of the Church of Antioch, acquainting them with the whole story of the business; assembling also 〈 in non-Latin alphabet 〉, a great and famous Synod in the City of Rome, consisting of sixty Bishops, and as many Presbyters or more, besides Deacons. For being a Provincial Council, and not General, the Presbyters and others of the inferiour Clergy had their Votes therein, according as they still enjoy on the like occasions. And on the other side, the Orthodox and Catholick Bishops made the cause their own; neither re∣pelling of his Agents, who came to justifie his Ordination, as S. Cyprian did,* or writing in behalf of the Church against him, as did Dionysius, the Learned and renowned Bishop of Alexandria. The like no doubt did other Bishops. And more than so, they caused several Councils to be called about it, 〈 in non-Latin alphabet 〉, in their several Provinces and charges, as well in Italy as Africk; in each of which, the faction was condemned, and the Arch-Schismatick, with all his Fautors, deprived of the commu∣nion of the Church.

I have the rather been more copious in the description of this Schism, and the Au∣thors of it, than otherwise I would have been, not only because of that great power and influence which it had after in the Church, which we shall find hereafter in the prosecution of this present story, if it please God to give me means and opportunity, to go thorow with it: but also for those many observations which any one that would be curious in collecting them, might raise or gather from the same, For first of all it must be noted, that though Novatianus had a great desire to be made a Bishop, and that he could not get it by a fair orderly Election, as he should have done: yet he could find no other entrance thereunto, than by the door of Ordination; and therein he would be Canonical, though in nothing else. For being a Presbyter before, as Cor∣nelius tells us in his Epistle unto Fabius 〈 in non-Latin alphabet 〉 (saith that holy Prelate:*) he thought that did not qualifie him enough for the place and office of a Bishop, unless he might receive Episcopal Ordination also. And when he was resolved on that, he would not be ordained but by three Bishops, at the least, according to the ancient Canon, and the present practice of the Church; and therefore 〈 in non-Latin alphabet 〉, he procures three Bishops to be drawn together for the purpose. And being thus Or∣dained, he sends abroad his Agents into foreign Churches,* as viz. Maximus a Pres∣byter, and Augendus a Deacon, Macheus and Longinus, and perhaps some others to the See of Carthage; to have his Ordination ratified, and himself acknwledged for a Bishop, according to the commendable usage of those watchful times. In which, who would not but observe, that Bishops had a different Ordination from the Presbyters, and therefore do not differ from them only in degree, or potestate Jurisdictionis, but in the power of Order also: and that this power of Order cannot be conferred, regu∣larly I mean, and when there is no urgent and unavoidable necessity unto the con∣trary, but by the joint assistance of three Bishops. For how can any give that power of Order unto others, with which they never were endued themselves? Secondly, it might be observed (not to take notice of his seeking for the approbation of his neighbouring Prelates) that the first Schism, which did disturb the peace of these Western Churches, was made by those, who by the rigidness of their Profession, were in that very instant termed Catharists,* 〈 in non-Latin alphabet 〉, as that Author hath it; and that not to be Englished in a fuller Word, than that of Puritans. And thirdly, that however in these later times, the Scene be changed, and that the greatest stirrs that have been raised in the Church, have been for pulling down Bishops; yet in the former times, the course was otherwise; most of their troubles and commoti∣ons, being for setting up of Bishops, when certain factious and unquiet spirits, not willing to submit to the Chuches Government, would have a Bishop of their own. Certain I am, that thus it was with the Novatians; who though they stood divided from the Catholick Church a long time together, yet they desired to be accounted for a Church: and that they might be so accounted, maintained an Episcopal Suc∣cession from the first Apostle of their Sect;* the names of many of their Bishops, A∣gellius, Sisinnius, Marcianus, others being to be found upon good record.

But from these counterfeit and schismatical Bishops, [ V] proceed we forwards unto those, who were acknowledged by the Church for true and real: and amongst those, keeping my self to the succession of the Church of Rome, the fourth in order from Cornelius,* was Dionysius, who entred on that weighty charge, Anno 261. Of him we find in the Pontifical, Presbyteris Ecclesias divisisse, & coemeteria, Parochiasque & dioe∣ceses constituisse; that he divided to the Presbyters their several Churches, and Church∣yards, and that he first did set out Parishes, and apportioned Diocesses. Which as they were two several Actions so Platina,* assigns each action to its proper place: making the first, which was the distributing of the Presbyters into their several Churches, and Churchyards, then common places of Assembly, to relate only to the City of Rome. In urbe Roma statim divisit, as his words there are. Which being it had been done before by Pope Euaristus, as hath been formerly observed, we must re∣solve it with Baronius,* that this was a reviver only of the former Act: and that the Presbyters, being ravished from their Churches, and the Church-yards taken from the Presbyters, during the persecution of Valerian; were afterwards restored again to their former state by the Authority of Dionysius. In other places, and perhaps here also, this was not done by the Authority, but in the time of Dionysius; the Order, or Authority proceeding from an higher hand,* even from the Emperour Gallienus: who did not only prohibit the persecution raised by his Father Valerianus, but also did per∣mit by his publick Edict, ut Christiani loca coemeteriorum suorum recigerent, as by Nice∣phorus Page  305it is related. And for the other part of the Relation, viz. the setting out of Parishes, and the apportioning of Diocesses; that Platina refers unto the Countrey, unto the parts and Provinces abroad, Parochias & Dioeceses foris distribuit;* so he tells us there: adding withal, quo quisque finibus suis, limitibusque contentus esset, that this was done, that every Bishop might contein himself within the limits of his Diocess, and every Presbyter be confined to his proper Parish. And this as Dionysius did with∣in the limits and precincts of his jurisdiction, viz. that is to say, the Patriarchate of Rome; (for it were vain to think that he could do the like over all the World, being beyond the sphere of his activity:) so other Primates, seeing the conveniency and ease which redounded by it to the Church, might and did also do the like within their Commands. Concerning which, it is to be remembred, that as the Romans in each City had a Civil Magistrate, called a Defensor Civitatis, who was to do justice for, and in the name of the Commonwealth, not only in the City it self, but also unto all the Towns and Villages within the Territory of the same: so in each City, there had been placed a Bishop in the former times, who was not only to take care of the Church of God, within the walls and circuit of that City, but also of the parts ad∣joyning, accordingly, as they were gained to the faith of Christ. And then the sub∣stance of the Institution, will be briefly this, that when the faith had spread it self in the Countrey Villages, and that it was too cumbersom a work for the City-Presby∣ters, to repair thither upon all occasions: it was thought fit by Dionysius, and after∣wards by other Primates following the Example, that every Countrey Town and Vil∣lage which had received the faith of Christ, should be furnished with its proper Presby∣ter; and that the Presbyters so setled and dispersed in the Countrey Villages, should be responsible to the Bishop of that City, within the Territory of the which, the said Village stood. Which distribution of the Church into those smaller portions, and particular Congregations, as we now call Parishes; so the Collection of these Parishes into one united body, under one Pastor or chief Governour, which was the Bishop of the City, we do call a Diocess: borrowing the names of both from the Ancient Wri∣ters, in whom the same are very frequent; and frequent also in the sense, in which now we use them, specially in those Authors, and Synodical Acts, which did succeed the times we speak of.

'Tis true, the words being used otherwise in the Ancient Writers, [ VI] such of them chiefly, as relate unto us the occurrences of the former times, have given some men occasion to conceive that there was never any Bishop in the Primitive Church, but a Parish-bishop, viz. the Rector of each several Congregation, to whom the cure of Souls is trusted; because they find that in Eusebius, the Churches of Jerusalem, Antioch, and Alexandria, are called Paroeciae: and that there were no Diocesses, nor Diocesan Bishops in the purest times, because they find them not so called in those Ancient Writers. For satisfying of which doubt, it is first confessed, that by Eusebius, the Churches of Jerusalem, Antioch and Alexandria, as also of Corinth, Ephesus, Lyons, Carthage,* and many other famous Cities, are called 〈 in non-Latin alphabet 〉, or Paroeciae: There is no doubt at all of that. But then it is to be confessed, that 〈 in non-Latin alphabet 〉, in that Author, is never used to signifie a Countrey-parish, or a sole Congregation only, which we call a Parish: but for the whole City, with the Suburbs and adjoyning Villages, within the circuit of the which, were many Congregations, and material Churches. The very composi∣tion of the word doth import no less, the 〈 in non-Latin alphabet 〉, of a City, containing not alone the Citizens, but all such Borderers and Strangers as dwelt near, or repaired to any chief Church or City, for Gods publick Worship; as our learned Bilson doth observe,* comprizing not the City only, but the Towns and Villages near the City, as Master Brere∣wood also noteth. And this may be made good even from Eusebius himself, so often cited to the contrary, who having said that Laetus was President of Alexandria, and the rest of Egypt, adds next, 〈 in non-Latin alphabet 〉, but the inspection,* or superintendency of the Paroeciae, or Churches there, Demetrius, had of late recei∣ved: So that Demetrius, being Bishop of the Church of Alexandria, 〈 in non-Latin alphabet 〉, as he after calls him, was not the Bishop of a Parish only,* or of the Congregations in the City only; but 〈 in non-Latin alphabet 〉, of all the Churches throughout Alexandria, and those parts of Egypt,* which were under the command of Laetus, for their Civil Government.

And lest it may be thought, that the word being 〈 in non-Latin alphabet 〉, in the plural num∣ber, may bear a different construction, from what it doth, being used in the singular: the same Eusebius tells us of the same Demetrius,* that he was 〈 in non-Latin alphabet 〉, Page  306the Bishop of the Paroecia, or Church of Alexandria, whereas at that time there were many Parish-Churches, as we now call Parishes, within the circuit of that City; as doth appear by Epiphanius,* who doth not only shew the names of many of them, but tells us also who officiated in the same, as Presbyters. So that the word Paroecia, in its first and primitive acception, signified not a Parish, but a Diocess; nor only the Cathedral, but all other Churches, how near or far soever situated, within the Rule and Government of a Bishop. But for the sense, in which we use it in our Age, it gained it not but by degrees, after this division made by Dionysius, and that the Coun∣trey Churches grew to be considerable for their means and numbers. And in this sense,* we find it used in the Fourth Council of Carthage, where we find mention of these Presbyters which did Paroeciis praeesse, and were the Rectors, as we call them, of particular Churches,* and in the fourth Council of Toledo, where we read of Presby∣ters ordained in paroeciis & per paroecias, for the use and service of particular Pa∣rishes. And in this sense, but specially indeed for a Countrey Parish, the word is ta∣ken in an Epistle of Pope Innocentius,* in which, Ecclesiae intra Civitatem constitutae, the Churches situated in the City, are distinguished plainly from Paroecias, the Churches scattered in the Countrey. Other Examples of this nature, in the later Ages, being almost infinite, and obvious to the eye of every Reader; I forbear to add. So for the word 〈 in non-Latin alphabet 〉, which we English Diocess, it signified at first, that part or portion of the Roman Empire (there being thirteen of them in all, besides the Prefecture of the City of Rome, as before was noted) which was immediately under the command of the Vicarius or Lieutenant General of those parts. And was so called of 〈 in non-Latin alphabet 〉, which signifieth to Govern or Administer,* as 〈 in non-Latin alphabet 〉, in Isocrates, 〈 in non-Latin alphabet 〉, in Demosthenes: a Diocess, being that part or portion of the Empire, which was committed to the Government and Administration of some principal Officer. In which regard, the word 〈 in non-Latin alphabet 〉, or dioecesis, when it was first borrowed by the Church from the civil State, was used to signifie that part or portion of the Church, which was within the jurisdiction of a Primate, containing all the circuit of the civil Diocess, as was shewed before: the Primate being stiled or∣dinarily 〈 in non-Latin alphabet 〉 as in the Council of Chalcedon;* the Patriarch of the Diocess, in the Laws Imperial. But after, as the former 〈 in non-Latin alphabet 〉, began to lose its former latitude, in which it signified the whole command or Jurisdiction of a Bishop, which we call a Diocess, and grew to be restrained to so narrow a compass, as the poor limits of a Parish: so did 〈 in non-Latin alphabet 〉, grow less also, than at first it was, and from a Patriarchal Diocess,* fell by degrees, custom and use prevailing in it (quem penes ar∣bitrium est, & ju & norma loquendi, as the Poet hath it) to signifie no more than what Paroecia had done formerly, a Diocess, as now we call it: whereof see Concil. Antioch, cap. 9. Con. Sardicens. cap. 18. Constantinop. ca. 2. Chalcedon. ca. 17. Carthag. III. can. 20. & IV. can. 36. So then the just result of all is this, that the Bishops of the Pri∣mitive times were Diocesan Bishops, though they are called 〈 in non-Latin alphabet 〉, by some ancient Writers: and that in the succeeding Ages, as the Church increased, and the Gospel of our Saviour did inlarge its borders, so did the Countrey Villages obtain the name of Parishes, or 〈 in non-Latin alphabet 〉, having to each of them a Presbyter, for the administration of the Sacraments, for their instruction both in Faith and Piety, whom at this day we call the Rector of the Church or Parish.

And with this Presbyter or Rector, [ VII] call him as you will, must we now proceed, who by this Institution, I mean the setting out of Parishes, in the Countrey Villages, did grow exceedingly both in authority and reputation. For whereas upon the setting out of Parishes,* the Presbyters became divided into 〈 in non-Latin alphabet 〉, and 〈 in non-Latin alphabet 〉, the City and the Countrey Presbyters: each of them had their several priviledges: the City Presbyters continuing, as before, the great Council of Estate unto the Bishop,* and doing many things, which were not suffered to be done by the Countrey Presbyters; and on the other side, the 〈 in non-Latin alphabet 〉, or Country Presby∣ters, being more remote, did many Ministerial Acts of their own authority, which in the presence of their Bishop, it was not lawful for them to have done. And therefore I conceive the resolution of Bishop Downham in this case,* to be sound and good, who telleth us, That since the first distinguishing of Parisher, and allotting of several Presbyters to them, there hath been ever granted to them both potestas Ordinis, the power of Orders, as they are Ministers, Et potestas jurisdictionis spiritualis seu internae, a power of spi∣ritual and inward jurisdiction, to rule their flock after a private manner, as it were in foro Conscientiae, in the Court of Conscience, as they are Pastors of that flock. But because Page  307this allowance of a Jurisdiction in foro Conscientiae, in the Court of Conscience, seems not sufficient unto some; who reckon the distinction of a Jurisdiction in foro exter∣no,* & in foro interno, to be like that of Reflexius and Archipodialiter: they do in this not only put the School-men unto School again, in whom the like distinctions frequent∣ly occur; but cross the best Divines in the Church of England, who do adhere unto, and approve the said distinctions. And because many of both sorts may be found in one, and that one publick's declared to be both Orthodox in doctrine, and consonant in discipline to the Church of England, by great Authority; I will use his words.* A single Priest, qua talis, in that formality and capacity only as he is a Priest, hath no Key given him by God or man, to open the doors of any external Jurisdiction. He hath a Consistory within in foro poenitentiae, in the conscience of his Parishioners, and a Key given him upon his institution, to enter into it. But he hath no Consistory without, in foro causae, in med∣ling with Ecclesiastical causes, unless he borrow a Key from his Ordinary. For although they be the same Keys, yet one of them will not open all these wards: the Consistory of out∣ward Jurisdiction, not being to be opened by a Key alone, but as you may observe in some great mens gates, by a Key and a Staff, which they usually call a Crosier. This (saith he) I have ever conceived to be the ancient doctrine in this kind, opposed by none but professed Puritans; affirming further, that all learned men in the Church of England, do adhere unto it: allowing the School-mens double power, that of Order, and that of Jurisdiction, and the subdivision of this Jurisdiction, into the internal and external, appropriating this last to the Bishop only. So he, judiciously indeed; and for the Authors by him cited, both Protestant and School-Divines, I refer you to him. So then upon this setting out of Parishes, the Presbyters, which attended in the same, had potestatem jurisdictionis, a power of Jurisdiction granted to them, in the Court of Conscience: which needed not to have been granted before this time, when as Gods people, which were scatter∣ed up and down the Countrey, did either come unto the Cities, there to be made partakers of the Word and Sacraments, in which the Bishop was at hand to attend all businesses; or that the Presbyters were by the Bishop sent into the Countrey, with more or less authority intrusted to them, as the business was. And for the other power, the power of Order, although it was no other than before it was, as to the power and faculty conferred upon the Presbyters in their Ordination: yet did they find a great enlargement and extension of it, in the free execution of the same. For where∣as formerly, as was observed both from Ignatius, and Tertullian, and some other An∣cients,* the Presbyter could not baptize, nor celebrate the blessed Eucharist, sine Episcopi authoritate, without the leave and liking of the Bishop; who then was near at hand to be asked the question: after this time, the Presbyters became more absolute in their ministration, baptizing, celebrating, preaching, and indeed what not, which potestate ordinis, did belong unto him only by vertue of that general faculty, which had been granted by the Bishop, at his Institution, I mean his special designation to that place or Cure.

And yet the Bishops did not so absolutely invest the Presbyters, [ VIII] with a power of Order, in the administration of the Sacraments, as not to keep unto themselves a superiour Power, whereby the execution of that Power of Order, together with a con∣firmation of such acts as had been done by vertue of the same, might generally be obser∣ved to proceed from them. And of this kind especially was that rite or ceremony, which now we call by the particular name of Confirmation; being called anciently, impositio manuum, the laying on of hands. For howsoever the original institution of it, be far more ancient, and Apostolical, as most think: yet I conceive it neither was so fre∣quent, nor so necessary in the former times, as in those that followed. For when the Sacrament of Baptism, either was administred to men grown in years, or by the Bishop himself in person, or in his presence at the least; he giving his Fatherly and Episco∣pal blessing to the work in hand: the subsequent laying on of hands, which we call Confirmation, might not seem so necessary. Or if it did, yet commonly, it was ad∣ministred with Baptism, as a Concomitant thereof,* to confirm and perfect that which the Grace of the Spirit had already begun in Baptism. And so we are to understand Tertullian, where having spoken before of Baptism, he addeth next, Dehinc manus im∣ponitur, per benediciionem advocans & invitans Spiritum sanctum, &c. Then, saith he, follow∣eth imposition of hands, with invocation, and invitation of the holy Ghost, which willingly cometh down from the Father, to rest upon the purified and blessed bodies, acknowledging, as it were, the Waters of Baptism for a fit seat. And so long as they went together, and were both commonly performed by the same Minister, that is, the Bishop, there was the Page  308less notice taken of it, and possibly the less efficacy ascribed unto it. But when they came once to be severed, as in the necessary absence of the Bishop they had been be∣fore, and on this setting out of Parishes, were likely for the most part to be after: the Bishops, out of their abundant care of the Churches welfare, permitted that which was most necessary, to the common Presbyter; reserving that which was more hono∣rary, to themselves alone. Thus was it, in the first case, in St. Cyprians time, who lived, as was before observed,* in a kind of voluntary exile, as did also divers other Bishops in the heat and violence of persecutions: during whose absence from their Cities, and their much distance from the Countrey, there is no question to be made, but that the Presbyters performed their Office in administration of that Sacrament, and after which there is little question, but that the Children so baptized, were at some time or other brought for Confirmation. Certain I am, that to him they were brought to be confirm∣ed, and that he grounds the Institution of that Right on the example of Peter and John,* in the Eighth Chap. of the Acts. Illi qui in Samaria crediderant, &c. The faith∣ful in Samaria, saith he, had already received Baptism. Only that which was wanting, Peter and John supplyed, by Prayer, and imposition of hands to the end the holy Ghost might be poured on them. Then adds, Quod nunc quoque apud nos geritur, which also is done amongst our selves, when they which be already baptized, are brought unto the Prelates of the Church (Praepositis •cclesiae offeruntur,) that by our Prayer and Imposition of our hands) they may receive the holy Ghost, and be strengthened by the seal of the Lord. And in the second case,* it is whereof Hierom speaketh, where he observeth it to be the custom of the Church, ut ad eos, qui longè in minoribus urbibus per Presbyteros & Diaco∣nos baptizati sunt, Episcopus ad invocationem Spiritus Sancti manum impositurus excur∣rat; that the Bishop should go abroad, as in Visitation, and imposing hands, pray for the gift of the Holy Ghost, on them, who far off in the lesser Cities (as also in Viculis & Castellis, in small Towns and Villages) had by the Presbyters and Deacons been baptized. But note withal that Hierom tells us, that this imposition of hands was re∣served only to the Bishop, ad honorem potius sacerdotii quam ad legis necessitatem, not that the Sacrament of Baptism was not perfect and compleat without it, but rather out of a certain congruity and fitness to honour Prelacy with such preheminencies; the safety of the Church depending upon the dignity of the chief Priest or Bishop. By which, it doth appear to be St. Hieroms opinion,* as Hooker excellently collects, That the Holy Ghost is received in Baptism, that Confirmation is only a Sacramental complement; that the reason why Bishops alone did ordinarily confirm, was not because the benefit, grace, and dignity thereof was greater than of Baptism, but rather for that by the Sacrament of Baptism men being admitted into Gods Church, it was both reasonable and convenient, that if he baptize them not, unto whom the chiefest authority and charge of their souls belongeth, yet for Honours sake, and in token of his spiritual superiority over them, because to bless, is an act of Authority, the performance of this annexed Ceremony should be sought for at his hands. What other reasons there are for it, in reference to the parties that receive the same, I forbear to specifie as not conducing to the History of Episcopacy, which I have in hand: to which estate the honour of giving Confirmation, hath always been reserved to this very day.

Another thing which followed upon this setting forth of Parishes by Dionysius, [ IX] was the institution of a new Order in the Church betwixt the Bishop and the Presbyter, being neither of the two, but both. Those they called 〈 in non-Latin alphabet 〉, or Rural Bishops; Of which, being that there were two sorts, according to the times and Ages, when they were imployed; we must distinguish them accordingly. Now of these Chorepi∣scopi, or Countrey Bishops, some in the point and power of Order, were no more than Presbyters, having received no higher Ordination, than to that function in the Mini∣stery: but were inabled by the Bishop under whom they served, to exercise some parts of Ecclesiastical jurisdiction, as much as was thought fit to commit unto them, for the better reiglement of the Church. And these I take it, were more ancient than the present times, appointed as the Bishops Visitors, to go abroad into the Countrey, to parts more remote, to oversee such Presbyters as had been sent forth for the in∣struction of the people in small Towns and Villages, and to perform such further Of∣fices, which the ordinary Presbyter, for want of the like latitude of Jurisdiction was defective in.* These I conceive to be of the same nature with our Rural Deans in some parts of England; And these are they which in the Council of Neo-Caesarea, are said to be ordained 〈 in non-Latin alphabet 〉, after the manner of the Seventy: and if no more than so, then but simply Presbyters in the power of Order; though ranked above them in regard of their Jurisdiction. To which Pope Damasus agreeth also, Page  309affirming quod ipsi iidem sunt qui & Presbyteri,* that they are the very same with Pres∣byters, being first ordained, ad exemplum Septuaginta, after the example of the Seven∣ty. Others there were, whom we find furnished with a further power, qui verè Epi∣scopalem consecrationem acceperant, which really and truly had received Episcopal Conse∣cration, and yet were called Chorepiscopi, because they had no Church nor Diocess of their own, sed in aliena Ecclesia ministrabant, but executed their authority in anothers charge. And these, saith Bellarmine, are such as we now call Titular or Suffragan Bi∣shops: such as those heretofore admitted in the Church of England: whereof consult the Act of Parliament, 26 H. 8. cap. 14. Now that they had Episcopal consecration, appeareth evidently by the Council of Antioch, where it is said expresly of them, 〈 in non-Latin alphabet 〉, that they had received the Ordination of Bishops:* and so by vertue of their Ordination, might execute all manner of Episcopal Acts, which the Bishop of the City might perform. And to this Power, they were admit∣ted on two special reasons: whereof the first was to supply the absence of the Bishop, who being intent upon the business of the City, where his charge was greatest; could not so well attend the business of the Countrey, or see how well the Presbyters be∣haved themselves in their several Parishes, to which, upon the late division, they were sent abroad. And this is called in the said Council of Antioch,* 〈 in non-Latin alphabet 〉, the looking to the Administration of the Churches under their authority. The other was to content such of the Novatian Bishops, who rather would continue in their schism and faction, than return unto the Catholick Church, with the loss of the honour and calling which they had before: whom they thought fit, if they were willing to return to the Church again, to suffer in the state of a Chorepisco∣pus. And this is that which was so prudently resolved on in the Council of Nice (in which fifteen of those which assembled there, were of this Order or Estate) viz.* That if any of them did return to the Catholick Church, either in City or Village, where∣in there was a Bishop, or a Presbyter before provided, 〈 in non-Latin alphabet 〉, he should enjoy the place and honour of a Presbyter: but if that pleased him not, 〈 in non-Latin alphabet 〉, he should be fitted with the Office of a Chorepisco∣pus. Which being the true condition of those Chorepiscopi, it seems to me a plain and evident mistake, that the Chorepiscopus, who was but a Presbyter,* should be affirmed to have power to impose hands, and to ordain within his Precincts, with the Bishops licence. For certainly, it is apparent by the Council of Antioch, that the Chorepiscopi which had power of conferring Orders, had to that end received Episcopal consecration, and consequent∣ly, could not but be more than Presbyters: though at the first indeed they medled not therewith, without the leave and licence of the Bishop, whose Suffragans and Substi∣tutes they were. But when they had forgot their ancient modesty, and did not keep themselves within the bounds and limits appointed to them; which was to make two Bishops in one Diocess, contrary to the ancient Canons; the Church thought fitting to reduce them to their first condition. And thereupon it was decreed in the Council of Ancyra, 〈 in non-Latin alphabet 〉,* that it should no more be lawful for them to ordain either Presbyters or Deacons: that is to say, as it was af∣terwards explained in the Council of Antioch, 〈 in non-Latin alphabet 〉,* without the liking of the Bishop under whom he served. Howsoever, that they might have somewhat of the Bishop in them, they were permitted by that Canon, to ordain Sub-Deacons, Exorcists, and Readers; with which they were required to rest contented: as also 〈 in non-Latin alphabet 〉, to send abroad their Letters unto other Bishops,* which they called Literas Formatas, & Communicatorias (as before was noted) as those that had the full authority and power of Bishops, did use of old to do at their Ordinations. A point of honour, denied unto the ordinary Presbyters, in that very Canon.

Now to proceed. The next Successor unto Dionysius, in the See of Rome,* is called Felix; but no more happy in some things, than his Predecessour: the Heresie of Paulus Samosatenus, taking beginning in the time or Government in the one; that of the Manichees, commencing almost with the other. Hujus tempore Manes quidam gen∣te Persa, vita & moribus barbarus, &c. During his time, saith Platina, arose one Manes,* by birth a Persian, in life and manners a Barbarian, who took upon him to be Christ, gathering unto him Twelve Disciples, for the dispersing of his frenzies. In this he differed amongst many things from Samosatenus: he making Christ to be no better than a man; and Manes making a vile sinful man to be the Christ. I know Baronius doth place the rising of this Manicbean Heresie, under Eutychianus,* his next Succes∣sor; and let them reconcile the difference that list, for me. Suffice it that the Heresie, Page  310being risen up, and being so directly contrary both to Faith and Piety: the Bishops of the Church bestirred themselves both then and after, for the suppressing of the same, according to their wonted care of Her peace and safety. Not as before, in the case of Paulus Samosatenus, by Synodical meetings, which was the only way could be taken by them, for the deposing of him from his Bishoprick, which followed as a part of his condemnation: but by discourse and Argument in publick Writings, which might effectually suppress the Heresie, although the person of the Heretick was out of di∣stance, and to say truth,* beyond their reach. The Persian King had eased them of that labour, who seizing on that wretched miscreant, 〈 in non-Latin alphabet 〉, commanded him to be flay'd alive, and thereby put him to death, as full of ignominy, as of pain. But for the confutation of the Heresie, which sur∣vived the Author, that was the business of the Bishops; by whom, as Epiphanius no∣teth, 〈 in non-Latin alphabet 〉,* many most admirable Disputations had been made in confutation of his Errors. Particularly, he instanceth in Archelaus, Bishop of the Caschari, a Nation of Mesopotamia, Titus Bishop of Bostra; Diodorus, one of the Bishops of Cilicia; Serapion, Bishop of Thmua; Eusebius the Hi∣storian Bishop of Caesarea, Eusebius Emisenus, Georgius and Apollinaris, Bishops succes∣sively of Laodicea, Athanasius Patriarch of Alexandria, with many other Prelates of the Eastern Churches. Not that the Bishops of the West did nothing in it, though not here named by Epiphanius, who being of another Language, could not so well take notice of their Works and Writings. For after this, St. Austin, Bishop of Hippo, wrote so much against them; and did so fully satisfie and confute them both, that he might justly say with the Apostle, that he laboured more abundantly than they all. So careful were the Bishops of the Churches safety, that never any Heretick did arise, but presently they set a watch upon him, and having found what Heresies or dange∣rous doctrines he dispersed abroad, endeavoured with all speed to prevent the mis∣chief.

This, [ XI] as they did in other cases, so was their care the more remarkable, by how much greater was the person whom they were to censure. Which as we have before demonstrated, in the case of Paulus, Patriarch of the Church of Antioch; so we may see the like in their proceedings against Marcellinus, one of the Popes of Rome, the third from Felix, who though he broached no Heresie, as the other did; yet gave as great a scandal to the Church as he, if not greater far. The times were hot and fiery, in the which he sat: so fierce a persecution being raised against the Church by Dio∣clesian, and his Associates in the Empire, as never had been before: A persecution which extended not only to the demolishing of Churches,* the Temples of Almighty God; but to the extirpation of the Scriptures, the Books and Oracles of the Almigh∣ty. And for the bodies of his Servants, some of which were living Libraries, and all lively Temples, even Temples of the holy Ghost; it raged so terribly amongst them, that within Thirty days, Seventeen thousand Persons of both sexes, in the several parts and Provinces of the Romam Empire were crowned with Martyrdom, the Tyrants so extreamly raging, Marcellinus comes at last unto his trial: where being wrought up∣on either by flattery, or fear, or both, he yielded unto flesh and blood, and to pre∣serve his life,* he betrayed his Master. Ad sacrificium ductus est ut thurificaret; quod & fecit, saith Damasus in the Pontifical; He was conducted to the Temple, to offer incense to the Roman Idols, which he did accordingly. And this I urge not to the scandal and reproach of the Church of Rome. Indeed 'tis no Reproach unto her, that one amongst so many godly Bishops, most of them being Martyrs also, should waver in the constancy of his resolutions, and for a season, yield unto those persuasions, which flesh and blood, and the predominant love of life did suggest unto him. That which I urge it for is, for the declaration of the Course which was taken against him, the manner how the Church proceeded in so great a cause, and in the which so great a Person was concerned. For though the crime were great and scandalous, tending to the destruction of the flock of Christ, which being much guided by the example of so prime a Pastor, might possibly have been seduced to the like Idolatry; and that great numbers of them ran into the Temple, and were spectators of that horrid acti∣on: yet find we not that any of them did revile him in word or deed, or pronounced hasty judgment on him; but left the cognizance of the cause to them, to whom of right it did belong. Nor is it an hard matter to discern who these Judges were. Lay∣men they could not be,* that's sure. Quando audisti in causa fidei Laicos de Episcopis ju∣dicasse? When did you ever hear, saith Ambrose, speaking of the times before him, Page  311that Lay-men in a point of Faith did judge of Bishops? And Presbyters they were not neither, they had no Authority to judge the Person of a Bishop. That Bishops had Authority to censure and depose their Presbyters we have shewn already; that ever any Presbyters did take upon them to judge their Bishop is no where to be found, I dare boldly say it, in all the practice of Antiquity. For being neither munere pares,* nor jure suniles, equal in function, nor alike in law, they were disabled now in point of rea∣son from such bold attempts, as afterwards disabled by Imperial Edict. A simple Bi∣ship might as little intermeddle in it as a simple Presbyter; for Bishops severally and apart were not to judge their Metropolitan, no nor one another. Being of equal Order and Authority, and seeing that Par in parem non habet potestatem, that men of equal rank, qua tales, are of equal power, one of them cannot be the others Judge for want of some transcendent power to pass sentence on him. Which as it was of force in all other cases wherein a Bishop was concerned, so most especially in this wherein the party Criminal was a Metropolitan, and more than so, the Primate or Patriarch of the Diocess. So that all circumstances laid together, there was no other way con∣ceivable in these ancient times, than to call a Council, the greatest Ecclesiastical Tri∣bunal of Christ on earth, there to debate the business, and upon proof of the offence, to proceed to judgment. This had been done before in the case of Paulus, and this is now resolved on in the present too. Accordingly the Bishops of those Churches, and as many other as could be drawn together in that dangerous time,* Assembled at Sinuessa (now called Suessa) a City of Campania, 180. in the total, as it is in Platina. Where though they had sufficient proof of that foul offence, yet because Marcellinus stood upon the Negative, negabat se thurifieâsse, as the Acts declare,* they thought it fit not to proceed unto the sentence, till they had brought him to confession. Ex ore tuo justifi∣caberis, & ex ore tuo condemnaberis, as Petrus, one of the Bishops then assembled did press it on him. Not that being met Synodically they did want Authority to proceed against him, as the Pontifician Doctors vainly say;* but that it was more consonant to the Roman Laws, that to the testimony of the Witnesses the confession of the party should be added also. Which when they had procured from him, Subscripserunt in ejus damnationem, & damnaverunt eum extra Civitatem, they all condemned him, say the Acts, and all subscribed unto the Condemnation: Helchiades one of the Bishops there Assembled, being the first that led the way. And therefore that which followeth after, Prima sedes non judicabitur à quoquam, that the Bishop of the first See shall be judged of none, which Bellarmin so much insists on, was either foisted in by some later hand,* the better to advance the Popes Supremacy, or else must be interpreted, as it fairly may, non judicabitur à quoquam, that no particular person of what rank soever, had any power to judge his Primate.

So great a person as Marcellinus being fallen so foully (though after he recovered footing and died a Martyr for the Gospel) It is the less to be admired, [ XII] * if many of inferi∣our quality did betray the cause, and fell into the like Idolatries. The persecution was both fierce and long, though never at the height till the last years of Dioclesian, and more than ever were the Lapsi, who had for saving of their lives denied their Saviour. Who when they came unto themselves, and having made their way unto it by some appearance of contrition, desired to be admitted to the blessed Sacrament, the Bishops were much troubled with their importunity; those godly Prelates being as well careful of the Churches Discipline as the unfortunate estate of those wretched men. Besides the quality of their offence appearing in some greater, in some less than others, it put them unto no small trouble how to proportion the intended penance unto the nature of the crime. For remedy whereof, Petrus the godly Patriarch of Alexandris, diversa ad∣hibens pro conditione cujusque medicamenta vulneribus,* fitting each several wound with a proper plaister, as Baronius hath it, published certain Canons and instructions for their direction in the same. A copy of the which we have both in Baronius and the Biblio∣theca. This, as it gave great ease unto the Prelates in the Eastern parts, where the authority of the man was great and prevalent: So in the West the Bishops of particular Churches spared no pains nor labour for the upholding of that Discipline which they received from the hands of their Predecessors. In Spain particularly, where both the number and condition of these Lapsi seemed more considerable,* the Bishops of the Province of Betica called a Council at Eliberis, then a prime City of those parts (near to the ruines of the which, the City of Granada standeth,) Osius, that famous Con∣fessor being there amongst them, where they established divers Canons, 81. in all, for Page  312confirmation of the publick Discipline, and holding up of that severity, by which the same had been maintained. Of all which number those which concern our business are these five especially.* First, it is ordered that neither Bishops, Presbyters, nor Deacons should leave the place in which they served to follow Merchandise, de locis suis negociandi causa non discedant, nor wander up and down the Countrey after gainful Markets. In which it was provided notwithstanding, that ad victum sibi conquirendum that for their necessary maintenance they might send abroad on those employments their Sons, or Freed-men, or Servants, or any other; and for their own parts, if they would needs take that course, intra Provinciam negotientur, they were required to con∣tain themselves within the compass of the Province, in the which they ministred. It seems the Fathers of the Council were not so severe, though otherwise tenacious enough of the Ancient Canons; as to conceive that Merchandizing, a secular imploy∣ment doubtless, was utterly inconsistent with holy Orders; especially if either it con∣duced unto the maintenance of their selves and Families, or that it did not take them off from the attendance on those places in which their Ministery was required. This for the maintenance, the next was for the honour of Episcopacy. For in the 32. it is ordained,* that those who in some grievous Lapse be in danger of eternal death, apud Presbyterum poenitentiam agere non debere, sed potius apud Episcopum, ought not to make confession to, or be enjoyned penance by a Presbyter, but to or by the Bishop only, un∣less it be in urgent and extream necessity, in the which case a Presbyter might admit him unto the Communion, as might a Deacon also by the appointment of the Pres∣byter. Of this sort also this that followeth,* by which it is decreed, ut ab eo Episcopo quis accipiat Communionem, that Sinners be admitted to the Sacrament by that Bishop only, by whom for their offences they had been formerly Excommunicated; and that if any other Bishop presumed to admit him thereto, the Bishop who had Excommu∣nicated him, neither being made acquainted with it, nor consenting to it, he was to render an account of it unto his Colleagues, Cum status sui periculo, even with the danger of his place,* Of the same temper is a fourth, wherein it is enacted, That if any Deacon, having a cure or charge committed to him, shall Baptize any of that cure without a Presbyter or Bishop, Episcopus eos per benedictionem perficere debebit; the Bishop is required to confirm the party by his Episcopal benediction. With this Proviso not∣withstanding, that if the party do decease before confirmation, Sub fide qua quis cre∣didit, poterit esse justus, it is to be conceived that by the Sacrament of Baptism, he had received all things necessary to salvation. Nor did the Fathers in this Council take order only for the Bishops in point of honour, but they provided also for the whole Clergy in point of safety;* decreeing by a full consent, that if any person whatsoever should accuse either Bishop, Presbyter, or Deacon falsly, and could not make just proof of the Accusation, nec in fine dandam ei communionem, that he should not be admitted to the blessed Sacrament, no not upon his death-bed, in his last extremity. So tender were they in that Age, of the good name and reputation of their Clergy.

And now me-thinks I see a blessed Sun-shine, [ XIII] a time of rest and quiet after all these troubles; a gentle gale breathing upon the Church after so many tedious storms of Persecution. For Dioclesian and Maximianus his Colleague, either afflicted with the guilt of Conscience, or tyred with the effusion of so much innocent blood as had by them been shed in this Persecution, did of their own accord resign the Empire, Anno 304. as Baronius calculates it; leaving the same unto Constantius and Galerius, whom they had long before created Caesars.* Of these Constantius taking to himself the Western parts, lived not full two years, leaving his own part of the Empire, and a fair ground for all the rest to Constantine his Son; not only born of Helena a British Wo∣man, but born at York, the Mother-City, or Metropolis of the British Nation. A Prince whom God raised up of purpose, not only to give end to the Persecutions, wherewith the Innocent Spouse of Christ had been so tortured and tormented; but to become the greatest nursing Father thereunto, that ever was before him in the Church of Israel, or since him in the Israel of the Church. So that if heretofore you find the Clergy reckoned as the filth of men, neglected, slighted, or disgraced, esteemed un∣worthy either of publick trust or favour in the employments of the State: It is to be im∣puted unto this, that they were held a dangerous and suspected party to the Common∣wealth, maintaining a Religion contrary unto that which was allowed in the Empire. Hereafter you shall find it otherwise. Hereafter you shall find an Edict made by Con∣stantine, enabling such as would decline the sentence of the Secular Judges,* 〈 in non-Latin alphabet 〉, lawfully to appeal unto the judgment of their Bishops; Page  313whose judgment he commanded to be put in execution by all his Officers, with as much punctuality and effect, as if himself in person had pronounced the same. Here∣after we shall find Saint Ambrose a right godly Bishop,* so taken up with hearing and determining mens suits and causes that he had very little leisure either for corporal re∣past or private study: Saint Austin, who relates the former, saying also this, that he had long waited an opportunity to have conference with him, and had as long been hindred from access unto him; Secludentibus me ab ejus aure atque ore catervis negotio∣sorum hominum, quorum infirmitatibus serviebat, his access to him being barred by multi∣tudes of Suiters, whose businesses he was pleased to undertake. Hereafter we shall find the same Saint Austin no such lazie Prelate, but that he hath transmitted to us as many monuments both of his Piety and Learning, as any other whosoever; so busied on the like occasions, that he could hardly save the Mornings for his Meditations:* Post meridiem occupationibus hominum teneri, the afternoons being wholly taken up in the dis∣patch or hearing of mens private Connoversies. Nay, when the Councils of Car∣thage and Numidia had imposed a certain task upon him, propter curam Scripturarum, in some things that concerned the holy Scriptures; and that he asked but five days re∣spite from the affairs and business of the people for the performance of the same: the People would not have the patience to forbear so long, Sed violenter irruptum est, but violently brake in upon him. And this, lest the good Father may be thought to speak it in commendation of his own abilities, we find related also by Possidonius in the narration of his life; where we are told, aliquando usque ad horam refectionis,* aliquando tota die jejunans, that sometimes he gave hearing to mens causes till the hour of repast, and sometimes fasted all the day for dispatch thereof, but always bringing them unto some end or other, pro arbitrata aequitate, according to the rules of equity and a well∣grounded Conscience. Hereafter we shall find the Prelates honoured with the titles of 〈 in non-Latin alphabet 〉, most honourable Lords; and that not once or twice,* but of common course. Hereafter (not to wander through more particulars) we shall find Saint Ambrose employed in the most weighty matters of the Common-wealth, and sent Am∣bassadour from the young Emperor Valentinian to the Tyrant Maximus, who had usurped on his Dominions, and much endangered the whole Empire, which he per∣formed to so good purpose, that he preserved Italy from an imminent ruin; the Tyrant afterwards confessing, se legationis ejus objectu ad Italiam non potuisse transire, that he was hindred by the same, from passing forwards into Italy with his conquering Army. So little was it either thought or found in those blessed times, that holy Or∣ders did superinduce a disability for civil Prudence.

But these things we do here behold but at a distance, [ XIV] as Moses from Mount Nebo saw the Land of Canaan. They appertain of right to the following Age;* and they which had the happiness to live till then could not but easily discern the great alte∣ration, which was between a Church under Persecution and a Church in Peace; be∣tween a Church oppressed by Tyrants, and a Church cherished and supported by a Christian Prince. And in this flourishing estate I should gladly shew her, but that my wearied pen doth desire some rest; and that I would fain see with what acceptation my present pains will be received in the world, before I give the second on-set. In the mean time I will lay down a brief Chronology of such of the remarkable occur∣rences which have been represented in these two last Centuries, it being the office of an upright Judge, and only such I do desire should peruse these Papers, ut res, ita tempora rerum noscere, to know as well the times and circumstances of business as the things themselves.