The causes of the continuance of these Contentions concerning Church-Government.

COntention ariseth, either through er­rour in mens judgements, or else disor­der in their affections.

When contention doth grow by errour in judgement; I it ceaseth not till men by instruction come to see wherein they erre, and what it is that did deceive them. Without this, there is neither policy nor punishment that can e­stablish peace in the Church.

The Moscovian Emperour, being weary of the in­finite strifes and contentions amongst Preachers, and by their occasion amongst others, forbad preaching utterly throughout all his Dominions; and in stead there of commanded certain Sermons of the Greeke and Latine Fathers to bee translated, and them to be read in publique assemblies, without adding a word [Page 2]of their owne thereunto upon paine of death. Hee thought by this politique devise to bring them to a­greement or at least to cover their disagreement. But so bad a policy was on fit salve for so great a soare.

We may think perhaps, that punishment would have beene more effectuall to that purpose. For neither did Solomon speak without book in saying, that when folly, Prov. 22.15.is bound up in the heart of a child, the rod of correction must drive it out; and experience doth shew, that when errour hath once disquieted the minds of men and made them restlesse, if they doe not feare they will terrify. Neither hath it re­pented the Church at any time to have used the rod in moderate severity for the speedier reclaiming of men from error, and the reuniting such as by schisme have sundred themselves. But we find by triall, that as being taught and not terrified, they shut their eares against the word of truth and sooth themselves in that wherewith custome or sinister persuasion hath inured them: so contrariwise, if they be terrifyed and not taught, their punishment doth not commonly worke their amendment.

As Moses therefore, so likewise Aaron; as Zeruba­bel, so Iehoshua; as the Prince which hath laboured by the Scepter of righteousnesse and sword of justice to end strife, so the Prophets which with the booke and doctrine of salvation have soundly and wisely endeavoured to instruct the ignorant in those litigi­ous points wherewith the Church is now troubled: whether by preaching, as Apolloes among the Iewes; [Page 3]or by disputing, as Paul at Athens; or by writing, as the learned in their severall times and ages hereto­fore; or by conferring in Synods and Councells, as Peter, Iames, and others at Ierusalem, or by any the like allowable and laudable meanes; 2. Cor. 8.18. their praise is worthily in the Gospell, and their portion in that pro­mise which God hath made by his Prophets, Dan. 12.3. They that turne many unto righteousnesse shall shine as the starres for ever and ever. I say, whosoever have soundly and wisely endeavoured by those meanes to reclaime the ignorant from their errour, and to make peace.

Want of sound proceeding in Church controver­sies hath made many more stiffe in errour now then before.

Want of wise and discreet dealing, hath much hin­dred the peace of the Church. It may bee thought, and is, that Arius had never raised those tempestu­ous stormes which we read he did; if Alexander, the first that withstood the Arrians heresy, had born himselfe with greater moderation, and been lesse ea­ger in so good a cause. Sulpitius Severus doth note as much in the dealings of Idacius against the favou­rers of Priscillian, when that heresy was but green and new sprung up. For by overmuch vehemency a­gainst Iactantius and his mates, a sparke was made a flame: insomuch that thereby the seditious wax­ed rather more fierce then lesse troublesome. In mat­ters of so great moment, whereupon the peace or disturbance of the Church is knowne to depend, if [Page 4]there were in us that reverend care which should be; it is not possible wee should either speak at any time without feare, or ever write but with a trembling hand. Doe they consider whereabout they goe, or what it is they have in hand; who taking upon them the causes of God, deale only or chiefly against the persons of men?

We cannot altogether excuse our selves in this respect, whose home controversies and debates at this day, although I trust they be as the strife of Paul with Barnabas and not with Elymas; yet because there is a truth, which on the one side being unknown hath caused contention, I doe wish it had pleased Al­mighty God, that in sifting it out, those offences had not grown, which I had rather bewaile with secret teares then publick speech.

Neverthelesse as some sort of people is reported to have bred a detestation of drunkennesse in their children by presenting the deformity thereof in ser­vants: so it may come to passe (I wish it might) that we beholding more foule deformity in the face and countenance of a common adversary, shall be indu­ced to correct some smaller blemishes in our owne. Yee are not ignorant of the Demaunds, Motives, Cen­sures, Apologies, Defences, and other writings which our great enemies have published under colour of seeking peace; promising to bring nothing but reason and evident remonstrance of truth. But who seeth not how full gorged they are with virulent, slande­rous and immodest speeches, tending much to the [Page 5]disgrace, to the disproofe nothing of that cause which they endeavour to overthrow? Iob. 13.7. Will you speake wickedly for Gods defence? saith Iob. Will you dipp your tongues in gall and your pennes in blood, when yee write and speak in his cause? Is the truth confir­med, are men convicted of their errour when they are upbrayded with the miseries of their condition and estate? When their understanding, wit and know­ledge is depressed? When suspitions and rumours, without respect how true or how false, are objected to diminish their credit and estimation in the world? Is it likely that Invectives, Epigrammes, Dialogues, Epistles, Libells, loden with contumelies and crimi­nations, should bee the meanes to procure peace? Surely they which doe take this course, Rom 3.17. the way of peace they have not knowne. If they did but once enter into a stayed consideration with themselves what they doe; no doubt they would give over and resolve with Iob. Behold I am vile, what shall I answer? Iob. 40.4, 5.I will lay my hand upon my mouth. If I have spoken once amisse, I will speak no more; or if twice, I will proceed no further.

But how sober and how sound soever our pro­ceedings be in these causes; II all is in vaine which wee doe to abate the errours of men, except their unruly affections be bridled. Selfe-love, vaine-glory, impa­tience, pride, pertinacy, these are the bane of our peace. And these are not conquered or cast out, but by prayer. Pray for Ierusalem; and your prayer shall [Page 6]cause the hills to bring forth peace: Psal. 72.3, 6. peace shall distill and come downe like the raine upon the mowen grasse, and as the showers that water the earth. We have used all other meanes, and behold wee are frustrate, wee have laboured in vaine. In disputations; whether it be because men are ashamed to acknowledge their er­rours before many witnesses, or because extempo­rality doth exclude mature and ripe advise without which the truth cannot soundly and throughly bee demonstrated, or because the fervor of contention doth so disturbe mens understanding, that they can­not sincerely and effectually judge: in Books and Ser­mons; whether it be because we doe speak and write with too little advise, or because you doe heare and read with too much prejudice: in all humane means w^ch have hitherto been used to procure peace; whe­ther it be because our dealings have been too fee­ble, or the minds of men with whom we have dealt too too implacable, or whatsoever the cause or cau­ses have been: for as much as wee see that as yet wee faile in our desires, yea the wayes which we take to be most likely to make peace, doe but move strife; O that we would now hold our tongues, leave conten­ding with men, and have our talke and treaty of peace with God. We have spoken and written enough of peace: Psal. 122.6. there is no way left but this one; Pray for the peace of Ierusalem.

THE JUDGEMENT OF M. BUCER, touching the Originall of BISHOPS And METROPOLITANS.

BY the perpetuall observation of the Churches, M. Bucer, de Regno Christi (ad R. Edvar­dum VI.) lib. 2. cap. 12. (in­ter scripta e­jusdem An­glicana, pag. 67.) even from the Apostles themselves, we doe see, that it seemed good to the holy Ghost, that among the Presbyters, to whom the ordering of the Churches was chiefly committed, some one should be appointed to have a singular charge of the Churches and the whole sacred Ministery: who by that care and sollicitude had a presidency over all the rest. For which cause, the name of of Bishop was [Page 46]peculiarly attributed unto these chiefe governours of Churches: although they ought to decree nothing without the counsell of the rest of the Presbyters; who themselves also, by reason of this common ad­ministration of the Churches, have the name of Bi­shops in the Scriptures given unto them.

So we may see, Idem, de Ani­marum curâ officio (que) Pa­stor. Eccles. (ibid. pag. 280.) Act. 20.28. that by the ordinance of the holy Ghost, the care of soules and the pasto­rall office ought to be imposed upon all the Presby­ters of the Church in common. And from hence S. Hierome did rightly collect, that the Presbyters and Bishops office and charge was one and the same. Hie­rome indeed writeth this withall: that in the begin­ning of the Church those Presbyters tooke care of the Church and governed it by common counsell; and that then at length one of the Presbyters was set over the rest, and peculiarly called a Bishop, when sects and heresies began to arise in the Church, and every one laboured to advance his owne sect. But it is not credible, that this was so observed long, nor in all Churches neither. For (as we have cleare testimo­nies out of the Fathers that were more ancient then Hierome) in all the chiefe Churches from the Apo­stles times thus it was observed, that the Episcopall office indeed was imposed upon all the Presbyters: yet so notwithstanding that alwaies, even in the times of the Apostles themselves, one of the Presbyters was chosen and ordained to be a guide of this office and as it were a Prelate; who went before all the rest, and had the care of soules and administred the Epis­copall [Page 47]office chiefly and in the highest degree.

Hence also our Lord, Idem, de vi & usu S. mini­sterii; expli­cat. Cantabri­giae, ann. 1550. (ibid. pag. 581. 582.) when he would have his to be conjoyned and cohere one with another, as mem­bers doe in the body, he subjecteth every one of his unto others; by whom, as by members of a more ample and large power and efficacy, hee might bee preserved, moved and directed. The same doth the holy Ghost command, Eph. 5.21. Submit your selves one to another in the feare of God. The holy Fathers therefore of old considering these things, appointed such an order in the Clergy, that all the rest of that rank should bee kept and governed by the singular care of the Presbytery: and that among the Presby­ters, the Bishop (as the Consul among the Senators of the Common-wealth) should take upon him the chiefe care and custody, as of the whole Church, so specially of the whole order of the Clergy.

Such Bishops did they ordaine in all more popu­lous Churches: and to each of those Churches they commended those others that were more neare unto them in the smaller townes or villages. And to that purpose would have each of the Presbyters and o­verseers of those Churches, whom they called Cho­repiscopi, to be obedient to the Bishop and Presby­tery that was next unto them: whom those other prime Bishops did upon all occasions call together with the rest of their Clergy, and informed them in the skill and diligence which was to bee used in the discharge of their function.

Now seeing it was Gods will, that all his servants [Page 48]should mutually embrace and take care each of o­ther, as farre and wide as their ability could reach unto (all Christians being but one body:) the holy Fathers did ordaine, that the Bishops of every Pro­vince (for all the nations subject to the Romans were now distributed into Provinces) should meet toge­ther with the Presbyters and Deacons, as oft as the need of the Churches did so require, but constantly twice in the yeare: that they might enquire touching Christs doctrine and discipline, how it was admini­stred and maintained in every Church; and where they did find any thing faulty they might correct it, but such things as they did find were right they might confirme and further.

And that these Synods might bee administred rightly and in due order, they would have the Metro­politans take the charge both of congregating and moderating them; to wit the Bishops of every Metro­polis: for so was the chiefe city of every Province called, wherein was the Court of the supreme Presi­dent. And to this end they imposed upon these Me­tropolitan Bishops a kind of charge and care of all the Churches within their Province: that if they did understand any thing were not rightly ordained or done, either by the ministers of the Churches or by the people, they might admonish them thereof in time, and if by their admonitions they could not a­mend it, they might call together a Synod of the Bi­shops to correct it.

The Originall of BISHOPS and Metropolitans, set down By IAMES Arch-Bishop of ARMAGH.

THe ground of Episcopacy is fetched partly from the patterne prescribed by God in the Old Testament: and partly from the imitation thereof brought in by the Apo­stles [Page 52]and confirmed by Christ himselfe in the time of the New. The government of the Church of the Old Testament was committed to the Priests and Levits: unto whom the ministers of the New doe now suc­ceed; in like sort as our Lords day hath done unto their Sabbath. that it might be fulfilled which was spoken by the Prophet, touching the vocation of the Gentiles. Esai. 66.21. I will take of them for Priests, and for Le­vits, saith the Lord.

That the Priests were superiour to the Levites, no man doubteth: and that there was not a parity, either betwixt the Priests or betwixt the Levits themselves, is manifest by the word of God; wherein mention is made of the Heads and Rulers both of the one and of the other. 1. Chron. XXIV. 6, 31. and Ezr. VIII. 29.

The Levits were distributed into the three families of the Gershonites, Cohathites, and Merarites: and o­ver each of them God appointed one [...] [...] or Ruler. Num. III. 24, 30, 35. The Priests were divi­ded by David into foure and twenty courses; 1. Chr. XXIV. who likewise had their Heads: who in the hi­story of the New Testament are ordinarily called Matth. 2.4. and 27.1. Acts 19.14. &c. [...], or chiefe of the Priests; and clearely distin­guished from that singular one, who was the type of our Hebr. 4.14. great High Priest, that is passed into the Heavens, Iesus the son of God. Yea in the XI. of Nehemy, we find two named Bishops; the one of the Priests, the other of the Levits that dwelt in Ierusalem. The former so expressely tearmed by the Greek in the 14^th. the lat­ter both by the Greek and Latin Interpreter in the [Page 53] [...]. LXX Episc­copus Levita­rum. Hieron. 22. vers: and not without approbation of the Scrip­ture it self, which rendreth the [...] Psal. 109.8. Hebrew word of the same originall in the old, by the Act. 1.20. Greek [...] in the new Testament.

Of Levi it was said by Moses the man of God: Deut. 33.10. They shall teach Iacob thy judgements, and Israel thy law; they shall put incense before thee, and whole burnt sacrifice upon thine Altar. Because this latter part of their office hath ceased with them, and the Leviticall Altar (the truth prefigured thereby being now exhi­bited) is quite taken away: may not wee therefore conclude out of the former part (which hath no such typicall relation in it) that our Bishops and Presbyters should be (as the Apostle would have them to bee) 1. Tim. 3.2. [...] apt to teach; Tit. 1.9.able by sound doctrine both to exhort, and to convince the gain-sayers? Nay and out of the latter part it selfe; where God had appointed, that Deut. 28.1. the Priests the Levits and all the Tribe of Levi should eat the offerings of the Lord made by fire: doth not the Apostle by just analogy inferre from thence, that forasmuch as 1. Cor. 9.13, 14. they which waited at the altar, were partaker with the altar; even so had the Lord ordained, that they which preached the Gospel, should live of the Gospell?

With what shew of reason then can any man i­magin, that what was instituted by God in the Law, for meer matter of government and preservation of good order (without all respect of type or ceremony:) should now be rejected in the Gospel, as a device of Antichrist? that what was by the Lord [Page 54]once Iorem. 2.21. planted a noble vine, wholly a right seed, should now be so turned into the degenerate plant of a strange vine; that no purging or pruning of it will serve the turne, but it must be cut down root and branch, as Matth. 15.13. a plant which our heavenly Father had never plan­ted? But nothing being so familiar now a dayes, as to father upon Antichrist, whatsoever in Church mat­ters we doe not find to suite with our owne humours: the safest way will be, to consult with Christ him­self herein, and heare what he delivereth in the cause.

These things saith he, that hath the seven starres. Revel. III. 1. He owneth then, we see, these starres; whatsoever they be. and, the mystery of them he thus further openeth unto his beloved Disciple. The se­ven starres, which thou sawest in my right hand, are the Angels of the seven Churches. Revel. I. 20. From which words a learned man, very much devoted to the now so highly admired Discipline, deduceth this conclusion. Quanta i­gitur dignitas verorum Pa­storum, qui tum stellae sunt, non in alio firmamen­to quàm in dextrâ Chri­sli fixae, tum Angeli? Tho. Brightman. in Apocalyps. 1.20. How great therefore is the dignity of true Pastours, who are both STARRES, fixed in no other firmament then in the right hand of Christ, and ANGELS?

He had considered well, that in the Church of Ephesus (one of the seven here pointed at) there were many Act. 20.17, 28. PRESBYTERS, whom the holy, Ghost had made BISHOPS, or Overseers, over all that flock; to feed the Church of God, which he had pur­chased with his owne bloud. And withall he saw, that by admitting one Angell there above the rest (all, as [Page 55]well Iudg. 2.1. Hagg. 1.13. Matth. 11.18. extraordinary Prophets, as Malach. 2.7. ordinary Pastours, being in their owne severall stations accounted An­gels or Messengers of the Lord of Hosts) hee should be forced also to acknowledge the eminency of one Bishop above the other Bishops (that name being in those dayes Philip. 1.1. 1. Tim. 1.2. Tit. 1.5, 7. common unto all the Presbyters) and to yield withall, that such a one was to be esteemed as a starre fixed in no other firmament then in the right hand of Christ.

To salve this therefore; all the starres in every Church must bee presupposed to bee of one magni­tude, and though those starres which typified these Angels are said to be but seven, yet the Angels them­selves must be maintained to be farre more in num­ber: and in fine, where our Saviour saith, Revel. z. 1. unto the Angell of the Church of Ephesus write; it must by no meanes be admitted, that Nec uni ali­cut Angelo mittuntur, sed toti (ut ita dicam) Colle­gio Pastorum; quiomnes hâc communi voce comprchen­duntur. Non enim un us erat Angelus Ephe­si, sed plures: nec inter istos aliquls Prin­ceos. Brighe­man. in Apo­lyps. 2 1. any one Angell should bee meant hereby, but the whole Colledge of Pastors ra­ther. And all upon pretence of a poore shew of some shallow reasons; that there was not one Angell of E­phesus but many, and among them not any Principall.

Which wreasting of the plaine words of our Sa­viour is so extreame violent; that M. Beza (though every way as zealously affected to the advancement of the new Discipline as was the other) could by no meanes digest it: but ingenuously acknowledgeth the meaning of our Lords direction to have been this. [...]. id est, [...]. Quem nimirùn oper­tuit inprimis de his rebus admoneri, ac per cum caere­ros Collegas, toran (que) ade [...] Ecclesiam. Bez. in Apo­calyps. 2.1. To the Angell, that is, to the President: as whom it be­hooved specially to be admonished touching those mat­ters; and by him, both the rest of his colleagues, and the [Page 56]whole Church likewise. And that there was then a standing President over the rest of the Pastors of E­phesus, & he the very same (as learned Conference with Hart, c. 8 divis. 3. Doctor Rai­noldes addeth) with him whom afterward the Fathers called Bishop; may further be made manifest, not on­ly by the succession of the first Bishops of that Church, but also by the cleare testimony of I­gnatius; who (within no greater compasse of time then twelve yeares afterwards) distinguisheth the singular and constant President thereof, from the rest of the number of the Presbyters, by appropria­ting the name of Bishop unto him.

As for the former: we finde it openly declared in the generall Councell of Chalvedon, by Leontius Bi­shop of Magnesia; that [...]. Con­cil. Chalcedon. Act. 11. from Timothie (& so from the daies of the Apostles) there had been a continued succession of seven and twentie Bishops; all of them ordained in Ephesau. Of which number the Angell of the Church of Ephesus, mentioned in the Revela­tion, must needs be one: whether it were Timothie himselfe, as Vid. Perer. in Apocalyps. cap. 2. disp. 2. Alcasar. Pro­oem, in cap. 2. & 3. Apocal. notar. 1. & Petr. Halloix. Notat in vit. Polycarp. c. 7. some conceive, or one of his next Suc­cessours, as others rather doe imagine.

For that Timothie had been sometime Notandum est ex boc loco, Timotheum in Ephesino Presbyterio tum fuisse [...] (i.e., an­tistite) ut vo­cat Iustinus. Bez. Annotat. in 1. Tim. 5.19. Qui poli­tiae causâ re­liquis fratri­bus in coetu praeerat (quem Justinus [...] vocat) peculiariter dici Episcopus coepit. Id. in Philip. 1.1. the [...] (which is the appellation that Iustin Martyr gi­veth unto him, whom other of the Fathers doe pecu­liarly terme a Bishop) or Antistes, or President of the Ephesine Presbytery, is confessed by Beza himselfe: and that he was ordained the first Bishop of the [Page 57]Church of the Ephesians, we doe not only read in the subscription of the second Epistle to Timothie, and the Ecclesiasticall History of Euseb. Hist. lib. 3. [...]. Eusebius, but also in two ancient Treatises concerning the Martyrdome of Timothie; the one namelesse in the Library of [...]. Phot. Bicliot. num. 2.5 4. Photius, the other bearing the name of Polycrat. de Martyrio Ti­mothei: inter Vitas Sancto­rum, edit. Lovanil anno 1485. Polycrates. even of that Polycrates, who was not onely himselfe Bishop of this Church of Ephesus, but borne also within six or seven and thirty yeares after S. Iohn wrote the fore-named Epistle unto the Angell of that Church: as it appeareth by the yeares he was of, when he wrote that Epistle unto Victor Bishop of Rome, wherein he maketh mention of [...]. Poly­crat. Epist. ad Victorem: a­pud Euseb. l. 5. Hist. [...]. seven kins­men of his who had beene Bishops; he himselfe being the eight.

I come now to the testimony of Ignatius: whom Theodoret. in Dialogo 1. sive [...]. Theodoret, and Felix III. in Epist. ad Zenonem. Imp. recitat in V. Synodo Constantinopol. Act. 1. (tomo 2. Concilior pag. 220 edit. Binii. anno. 1606) Felix Bishop of Rome, and Io­han. Malela Antiochinus, Chronic. lib. 10 M.S. Iohn the Chronographer of Antioch, report to have been ordained Bishop of Antioch by S. Peter in speciall, Chrysostome (who was a Presbyter of the same Church) by [...] Io. Chrysost. in Ignatu Encomio. the Apostles in generall; and without all controversie did sit in that See, the very same time wherein that Epistle unto the Angell of the Church of Ephesus was commanded to be written.

In the Ile of Patmos had S. Iohn his Revelation [Page 58]manifested unto him, [...]. Iren. advers. haeres. lib 5. cap. 30. toward the end of the Empire of Domitian, as Irenaeus testifieth; or the fourteenth yeare of his government, as Euseb. Chron. Hier. Catal. scriptor. Ec­clesiast. in Iohanne. Eusebius and Hierom specifie it. From thence there are but twelve yeares reckoned unto the tenth of Trajan: wherein Ignatius, in that last journey which he made for the consum­mation of his glorious Martyrdome at Rome, wrote another Epistle unto the selfe-same Church of Ephe­sus. In which he maketh mention of their then Bi­shop Onesimus: as it appeares both by Euseb. l. 3. hist. [...]. Eusebius ci­ting this out of it, and by the Epistle it selfe yet ex­tant.

In this Epistle to the Ephesians, Ignatius having ac­knowledged that their [...]. Ig­nat. epist. ad Ephes. numerous multitude was re­ceived by him in the person of their Bishop Onesimus, and [...]. Ibid. blessed God for granting unto them such a Bi­shop as he was: doth afterwards put them in minde of their [...]. Ibid. duty in concurring with him, as he sheweth their worthy Presbytery did, being [...]. Ibid. so conioynd (as he saith) with their Bishop, as the strings are with the Harpe: and toward the end exhorteth them to [...]. Ibid. obey both the Bishop and the Presbytery, with an undivided minde.

In the same journey wrote Ignatius also an Epi­stle unto the Church of Smyrna; another of those se­ven unto whom those letters are directed in S. Iohns Revelation. wherein he also [...] [ [...]] [...]. Id. in epist. ad Smyrn. saluteth their Bishop and [Page 59] Presbytery: exhorting all the people to [...]. Ibid. follow their Bishop, as Christ Iesus did his Father, and the Presby­tery, as the Apostles; and telling them that [...], &c. Ibid. no man ought either to administer the Sacraments, or doe any thing appertaining to the Church, without the consent of the Bishop. And that Polycarpus was then Bishop, when S. Iohn wrote unto the Angell of the Church in Smyrna; who can better informe us then Irenaeus? who did not onely know those worthy men, [...]. Iren. advers. haeres. lib. 3. cap. 3. who succeeded Polycarpus in his See; but also Id. in e­pist. ad Flori­num: (apud Euseb lib. 5. [...].) & ad Victorem. (i­bid. [...].) was present, when he himselfe did discourse of his conversation with S. Iohn, and of those things which he heard from those who had seen our Lord Iesus.

Polycarpus, [...]. Iren. lib. 3. cap. 3. Vid. & Euseb. lib. 3. hist. [...]. saith he, was not only taught by the A­postles and conversed with many of those that had seen Christ, but also was by the Apostles constituted in Asia Bishop of the Church which is in Smyrna: whom we our selves also did see in our younger age. for he conti­nued long and being very aged, he most gloriously and nobly suffering Martyrdome departed this life.

Now being ordayned Bishop of Smyrna by the Apostles; who had finished their course, and depar­ted out of this life before S. Iohn (the last surviver of them) did write his Revelation: who but he could there be meant by the Angell of the Church in Smyr­na? in which that he still held his Episcopall office [Page 60]unto the time of his Martyrdome (which fell out LXXIV. yeares afterward) may sufficiently appeare by this testimony, which the brethren of the Church of Smyrna, who were present at his suffering, gave un­to him. [...]. Smyr­nens. Eccles. epist. de mar­tyrio Polycar­pi. Euseb. lib. 4. bist. [...]. He was the most admirable man in our times, an Apostolicall and Propheticall Doctor, and Bishop of the Catholick Church which is in Smyrna. Whereunto we may add the like of Polycrates Bishop of Ephesus, who lived also in his time and in his neighbourhood, affirming [...]. Poly­crat. epist. ad Victorem: a­pud Euseb. lib. 5. hist. [...]. Polycarpus to have been both Bishop and Martyr in Smyrna. So saith he in his Synodicall Epi­stle, directed unto Victor Bishop of Rome, about 27 yeares after the Martyrdome of Polycarpus; he him­selfe being at that time 65 yeares of age.

About the very same time wherein Polycrates wrote this Epistle unto Victor, did Tertullian pub­lish his book of Prescriptions against Hereticks: wherein hee avoucheth against them, that Sicut Smyr­naeorum Ec­clesia Poly­carpum ab Io­hanne conlo­catum resert; sicut Roma­norum Cle­mentem à Petro ordina­tum edit: proinde (or, perinde) uti (que) & caeterae exhibent quos, ab Apostolis in Episcopa tum constitutos, Apostolici seminis traduces habent. Tertul. de Praescript. cap. 32. Vid. & ejusd. lib 4. contra Marcion. cap. 5. as the Church of Smyrna had Polycarpus placed there by Iohn, and the Church of Rome Clement ordained by Peter; so the rest of the Churches also did shew, what Bishops they had received by the appointment of the Apostles, to traduce the Apostolicall seed unto them. And so before him did Irenaeus urge against them Successiones Episcoporum, quibus Apostoli­cam quae in unoque (que) loco est Ecclesiam tradiderunt. Iren. lib. 4. advers. haeres. cap. 63. the successions of Bishops, unto whom the Apostles committed the charge of the Church in every place. [Page 61] Omnes enim ii valde poste­riores sunt quàm Epis­copi, quibus Apostoli tra­diderunt Ec­clesias. Id. lib. 5. cap. 20. For all the Hereticks (faith he) are much later then those Bishops, unto whom the Apostles committed the Churches. And, Habemus an­numerare eos qui ab Apo­stolis instituti sunt Episcopé in Ecclestis, & sucaesso­res eorum us (que) ad nos; qui ni­hil tale docu­erunt ne (que) cognoverunt quale ab his deliratur. Id. lib. 3. cap. 3. we are able to number those who by the Apostles were ordained Bishops in the Churches, and their Successours unto our dayes; who neither taught nor knew any such thing as these men dreame of.

For proofe whereof, he bringeth in the succession of the Bishops of Rome, from [...]. Id. ibid. Linus (unto whom the blessed Apostles committed that Episcopacy) and Anacletus (by others called Cletus) and Clement (who did both see the Apostles, and conferred with them) unto [...]. Ibid. Eleutherius; who when Irenaeus wrote, had the charge of that Bishoprick in the twelfth place after the Apostles. Concerning whom, and the integri­ty which then continued in each other succession from the Apostles dayes, Hegesippus, who at the same time published his History of the Church, saith thus. [...]. Hegesip. apud Euseb. lib. 4. hist: [...]. Soter succeeded Anicetus, and after him was Eleutherius. Now, in every succession, and in every City, all things so stand, as the Law and the Prophets, and our Lord doe preach.

When this Cum Elcutherius vir sanctus Pontificatui Romanae Ecclesiae praeesset, mi­sit ad eum Lucius Britanncrum Rex epistolam: obsecrans ut per ejus mandatum Christia­nus efficeretur. Et mox essectum piae poslulationis consecutus est: su sceptam (que) fidem Bri­tanni us (que) in tempora Diocletiani Principis inviolatam integram (que) quietâ pace serva­bant. Bed. hist. ecclesiast. Anglor. lib 1. cap. 4. Eleutherius (as our Bede relateth) was [Page 62]Bishop of the Church of Rome, Lucius King of the Brittaines sent an Epistle to him; desiring that by his meanes he might be made Christian. Who presently ob­tained the effect of his pious request: and the Brittaines kept the faith then received sound and undefiled in quiet peace, untill the times of Dioclesian the Empe­rour. By whose bloudy persecution the faith and discipline of our Brittish Churches was not yet so quite extinguished; but that within ten yeares after (and eleven before the first generall Councell of Nice) three of our Bishops were present and subscri­bed unto the Councell of Arles: Tom. 1. Con­cilior. Gall i.e., à Sirmondo edit pag 9.Eborius of Yorke, Restitutus of London, and Adelsius of Colchester, cal­led there Colonia Londinensium. The first root of whose succession we must fetch beyond Elentherius, and as high as S. Peter himselfe: if it be true, that he [...]. Meta­phrast. Com­mentar. de Petro & Pau­lo; ad diem 29. lunii. constituted Churches here, and ordained Bishops, Presbyters and Deacons in them; as Symeon Metaphra­stes relateth out of some part of [...]. Ibid. Eusebius (as it seemeth) that is not come unto our hands.

But, to returne unto the Angels of the seven Chur­ches, mentioned in the Revelation of S. Iohn: by what hath been said, it is apparent, that seven singular Bishops, who were the constant Presidents over those Churches, are pointed at under that name. For other sure they could not be; if all of them were cast into one mould, and were of the same quality with Polycarpus, the then Angell of the Church in Smyrna: who without all question was such, if any credit may bee given herein unto those that saw him and were well acquainted with him.

And as Tertullian in expresse termes affirmeth him to have been placed there by S. Iohn himselfe (in the testimony before alledged out of his Tertull. Praescript. c. 32. Similiter & Hierony­mus in Catal. script. Eccle­siast. cap. 17. in Polycarpo; & Nicephe­rus, lib. 3. Hist. Ecclesiast. cap. 2. Prescri­ptions:) so doth he else-where, from the order of the succeeding Bishops, not obscurely intimate, that the rest of that number were to be referred unto the same descent. Habemus & Ioannis alumnas Ec­clesias. Nam etsi Apocaly­psim ejus Mar­cion respuit: ordo tamen E­piscoporum ad originem re­census, in Io­annem stabit auctorem. Sic & caeterarum generositas recognoscitur. Tertulsian. a lvers. Mar­cion. lib. 4. c. 5. We have, saith he, the Churches that were bred by Iohn. For although Marcion doe reiect his Revelation; yet the order of the Bishops reckoned up unto their originall, will stand for Iohn to bee their Founder.

Neither doth the ancient Writer of the Martyr­dome of Timothy (mentioned by Photius) meane a­ny other by those seven Bishops, whose assistance he saith S. Iohn did use, after his returne from Patmos, in the government of the Metropolis of the Ephesians. For [...]. Phot. Bibliothec. num. 254. being revoked from his exile, saith he, by the sen­tence of Nerva, he betook himselfe to the Metropolis of Ephesus; and being assisted with the presence of SE­VEN Bishops, he tooke upon him the government of the Metropolis of the Ephesians: and continued, prea­ching the word of piety, untill the Empire of Trajan.

That he remained with the Ephesians and the rest of the brethren of Asia, untill the dayes of Trajan, and that during the time of his abode with them, he published his Gospell; is sufficiently witnessed by Irenae. advers heraes. lib 2 cap. 39. item, lib. 3. c. 1. & 3. I­renaeus. That upon his returne from the Iland, after [Page 64]the death of Domitian, hee applyed himselfe to the government of the Churches of Asia, is confirmed likewise both by Euseb. lib. 3. hist. [...]. Hieronym. in Catal. scrip. Ecclesi­ast. cap. 9. Eusebius, and by ^t Hierom: who further addeth, that Id. ibid. & Praefar. in E­vangel. Mat­thaei. at the earnest intreaty of the Bishops of Asia he wrote there his Gospell.

And that he himselfe also, being free from his banishment, did ordaine Bishops in diverse Chur­ches, is clearely testified by Clement of Alexandria; who lived in the next age after, and delivereth it as a certaine truth, which he had received from those who went before him and could not be farre from the time wherein the thing it selfe was acted. [...]. Clem. Alex­andrin, in lib. de divite sal­vando. (qui falso Origenis nomine habe­ture editus, ad calcem tomi 3. Commentariorum Michaelis Ghislerii.) Euseb. hist. lib. 3 [...]. When S. Iohn (saith hee) Domitian the Tyrant being dead, removed from the Iland of Patmos unto Ephesus, by the intreaty of some he went also unto the neighbouring nations; in some places constituting Bishops, in others founding whole Churches.

Among these neighbouring Churches was that of Hierapolis: which had Papias placed Euseb. lib. 3 hist. [...]. Hieron. Catal. script. Ecclesiast. cap. 18. & Chronic. ad ann. Traji­n [...] 2. Bishop there­in. That this man was [...]. Irenae. ad­vers. haetes. lib. 5. cap. 33. a hearer of S. Iohn, and a com­panion of Polycarpus, is testified by his owne Schollar Irenaeus, vir Apostolicorum temporum & Papiae auditc­ris Evangelistae Iohannis discipulus, Episcopus eccle sia Lugdunen sis. Hieronym. epist. 29. ad Theodoram. Irenaeus: and that he conversed with Hi sunt Presbyteri Apostolorum discipuli; quorum Irenaeus, lib. 5. cap. 36. meminit. the disciples of the Apostles, and of Christ also; he himself doth thus declare, in the Proëme of the five bookes which he intituled, A declaration of the words of the Lord. [Page 65] [...](ita enim ex Graecis MSS. & vetere Ru­fini versione locus est re­stituendus.) [...]. Papi­as, in Prooe­mio [...], apud Eu­seb. lib. 3. hist. [...]. If upon occasion any of the Presbyters which had ac­companyed the Apostles did come; I diligently enquired what were the speeches which the Apostles used. what Andrew or what Peter did say, or what Philip, or Thomas, or Iames, or Iohn, or Matthew, or some o­ther of the disciples of the Lord; and the things that Aristion and Iohn the Elder, our Lords disciples, did speak. [...]. Euseb. ibid. The two last of whom he often cited by name in the processe of the work; relating the passages in this kind which he had heard from them.

And thus have we deduced Episcopacy from the A­postolical times: and declared withal, that the Angels of the seven Churches were no other, but such as in the next age after the Apostles were by the Fathers tearmed Bishops. It followeth now that we enquire, why these Churches are confined within the num­ber of seven, in the superscription of that Apostoli­call Epistle prefixed before the book of the Revela­tion. Revel. 1.4. Iohn to the seven Churches in Asia: Grace be un­to you and peace. where S. Iohn directing his setters unto them thus indefinitly, without any mention of their particular names; hee cannot by common in­tendment bee conceived to have understood any o­ther thereby, but such as by some degree of eminen­cy were distinguishable from all the rest of the Churches that were in Asia, and in some sort also did comprehend all the rest under them.

For taking Asia here in the most strict sense, for [Page 66]the Lydian or (as the Co. l. The­odos. lib. 16. tit. 1. de fide Cathol. leg. 3. Imperiall Constitutions call it) the Proconsular Asia: it is not to be imagined, that after so long paines taken by the Apostles and their disciples in the husbanding of that part of the Lords vineyard, there should be found no more but seven Churches therein. especially since S. Paul that 1. Cor. 3.10. wise master builder professeth, that he had here 1. Cor. 16.8, 9. a great doore and effectuall opened unto him: and S. Luke te­stifyeth accordingly, that Act. 19.10, 20. all they which dwelt in Asia heard the word of the Lord Iesus, both Iewes and Greeks; so mightily grew the word of God and prevay­led. Which extraordinary blessing of God upon his labours, moved the Apostle to make his residence Act. 20.18, 31. in those parts for the space of three yeares: wherein he ceased not to warn every one night and day with teares.

And in particular; among the Epistles of Ignatius (written but twelve yeares, as hath been shewed, af­ter the mention of these seven Churches made in the Apocalypse) there is one directed to the Church in Trallis (which by [...]. Stept. an. de Urbib. Stephanus Byzantinus is recko­ned among the cities of the Lydian, and by Iul. Capito­lin. in Anto­nio Pio. Iulius Capitolinus of the Proconsular Asia:) wherein hee maketh mention of Polybius their Bishop (or [...], Euseb. lib. 3. hist. [...]. Go­vernour, as Eusebius calleth him) whom they had sent to visit him at Smyrna; adding withall his usu­all admonitions. [...]. Ignat. epist. ad Trallian. Be subiect to the Bishop, as to the Lord: and [...]. Ibid. to the Presbytery, as to the Apostles of Ie­sus Christ our hope. [...]. Ibid.He that doth any thing without the Bishop and the Presbyters & the Deacons, such a one [Page 67]is defiled in conscience. [...]. &c. Ibid.Fare yee well in Iesus Christ; being subject to the Bishop, and likewise to the Presby­ters.

That in Plin. lib. 5. hist. natur. cap. 29. Laodicea, Sardis, Smyrna, Ephesus and Id. ibid. c. 30. Pergamus, the Roman governours held their Courts of justice, to which all the cities and townes about had recourse for the ending of their suites; is observed out of Pliny. In Ptolem. Geograph. lib. 5. cap. 2. Ptolemy likewise, Thyati­ra is expressely named a Metropolis: as Philadelphia also is, in the Concil. Constantino. sub Mennâ, Act. 5. Greek Acts of the Councell of Con­stantinople held under Menna. Which giveth us good ground to conceive, that the seven Cities, in which these seven Churches had their seat, were all of them Metropoliticall, and so had relation unto the rest of the townes and cities of Asia, as unto daughters rising under them.

The Lydian Asia was separated from Caria by the river Maeander: upon the banks whereof were seated both Trallis and Magnesia; which in the Hieroclis Notit. Orien­talis Imperii; in Append. Geograph. sacr. Caroli à S. Paulo, edit. Paris. ann. 1641. pag. 27. civill list of the Empire are placed under the peculiar regiment of the Proconsul of Asia, and in the Ordo Me­tropolitar. ib. pag. 11. & in tomo 1, Iuris Graeco-Ro­mani, à Io. Le unclavio edit. pag. 90. Ecclesiasticall register under the government of the Metropolitan of Ephesus. But whether this subordination were as ancient as the dayes of Ignatius (whose Epistles are extant unto these three Churches) and Euseb. lib. 3. hist. [...]. Damas the then Bishop of Magnesia, with Polybius of Trallis, were at that time subject to Onesimus the Bishop of Ephesus, might well be doubted: but that the same Ignatius directeth one of his Epistles unto the Church [...]. Ignat. epist. ad Roman. which had presidency in the place of the Re­gion [Page 68]of the Romans; and in the body thereof doth at­tribute unto himselfe the title of the Bishop of Syria. Whereby, as he intimateth himself to have been not only the Bishop of Antioch, but also of the rest of the province Syria, which was under that Metropolis: so doth he likewise not obscurely signify that the Bishop of Rome had at that time a presidency over the Churches that were in the Ex Vrblca. riâ Regione. Cod. Theod. lib. 11. tit. 2. leg. 3. Vrbicarian Regi­on, as the Imperiall Constitutions, or the Ex Provin­cià Romanâ, civitate Por­tuen. &c. In nominibus quae Concilio Arelatensi I, praefixa le­guntur. Roman Province, as the Acts of the first Councell of Arles call it.

What that Vrbicarian Region was, I will not now stand to discusse: whether Tuscia only, wherein Rome it selfe was situated (which in the dayes of I­gnatius was one entire region, but afterwards divi­ded into Tuscia Suburbicaria and Annonaria) or the territory wherein the Praefectus Vrbis did exercise his jurisdiction (which was confined within the compasse of a hundred miles about the City) or, with that, those other provinces also whereunto the authority of the Vicarius Vrbis did extend; or lastly the circuit within which those 69 Bishopricks were contained that Insuper prae­ter septem col­laterales E­piscopos erant alii Episcopt, qui dicuntur suffraganci Romani Pon­tificis, nulli alii Primati vel Archie­piscopo sub­jectis qui fre­quenter ad Synodos voca­rentur. MS. Vatican. apud Baron, ann. 1057. §. 23. were immediatly subject to the Bi­shop of Rome and frequently called to his Synods; the names whereof are found registred in the Re­cords of that Church. The antiquity of which num­ber as it may in some sort receive confirmation from the Roman Synod of seventy Bishops held under Gelasius: so for the distinction of the Bishops which belonged to the city of Rome, from those that apper­tayned [Page 69]to Italy, we have a farr more ancient testimo­ny from the Edict of the Emperour Aurelian; who in the controversy that arose betwixt Paulus Samo­satenus and Domnus for the house which belonged unto the Church of Antioch, commanded that it should be delivered to them, [...]: saith Niceophorus Cal­list. lib. 6. hist. cap. 29. but Eusebius lib. 7. [...], more fully: [...]. to whom the Bishops of Italy and Rome should by their letters declare that it ought to be given. which distinction, aswell in the forecited Ex provin­ciâ Italiae, ci­vitate Medi­olanen. &c. Ex provinciâ Romanâ civi­tate Portuen. ut suprà. Acts of the Councell of Arles, as in the Epistles of the [...]. Sy­nod. Sardic, epist. ad A­lexandrino; in 2. Athana­sii Apologiâ (tomo 1. O­per. edit. Commelin. pag. 588.) Sardican Synod and [...]. Atha­nas. epist. ad solitar. vit. agentes. (ibid. pag. 640.) At hanasius, may likewise be observed: the name of Italy being in a more strict sense applyed therein to the seven pro­vinces, which were under the civill jurisdiction of the Vicarius or Lievtenant of Italy, and the Ecclesi­asticall of the Bishop of Millaine.

And it is well worth the observing, that the Fa­thers of the great Councell of Nice afterwards con­firming this kind of primacy, not only in the Bishops of Rome and Antioch, [...]. Concil. Nicaen. 1. Can. 6. but also in the Metropo­litans of other Provinces; doe make their entrance into that Canon, with [...]. Let the ANCIENT customes continue. Which openeth unto us the meaning of that complaint which, some threescore and tenne yeares before this, S. Cyprian made against Novatianus, for the confusion which by his schisme he brought upon the Churches of [Page 70]God: that Cùm jampri­dem per omnes provincias, & per urbes sin­gulas, ordi­nati sint E­piscopi in ae­tate antiqui, in fide inte­gri, in pressu­râ probati, in persecutione proscripti; il­le super eos creare alios pseudoepisco­pos audeat. Cyprian. e­pist. 52. whereas long since in all Provinces, and in all Cities, Bishops had been ordained, in age ancient, sound in faith, tryed in affliction, proscribed in persecu­tion; yet took he the boldnesse, to create other false Bi­shops over their heads. namely, subordinate Bishops in every City, and Metropolitans in every Province.

In Africk at that time, although there were many civill Provinces, yet was there but one Ecclesiasti­call: whereof Cyprian himselfe was [...]. Concil. Constantino­pol. in Trul­lo, can 2. Arch-bishop; as the Fathers of the Trullan Synod call him. It pleased, saith he in one of his Epistles, Vniversis Episcopis, vel in nostrâ provinciâ vel trans nare constitutu. Cy­prian. epist. 40. all the Bishops constituted either in our province or beyond the sea: in­timating thereby, that all the Bishops which were on his side the sea did belong unto one province. Quoniam latiùs fusa est nostra provin­cia; habet eti­am Numidiam & Mauritanias duas sibi cohaerentes. Id. epist, 45. For our province, saith he in another place, is spread more largely; having Numidia also, and both the Mau­ritaniaes, annexed unto it. Whence that great Coun­cell assembled by him for determining the question touching the baptizing of those that had been bapti­zed by Hereticks, is said to bee gathered Ex provinciâ Africâ, Numidià, Mauritaniâ. Concil, Cypriam. out of the province of Africa, Numidia and Mauritania. For howsoever in the civill government, the Proconsular Africa (wherein Carthage was seated) Numidia and both the Mauritanies (Sitifensis & Caesareensis) were accounted three distinct provinces: yet in the Eccle­siasticall administration they were joyned together and made but one province, immediatly subject to [Page 71]the Metropoliticall jurisdiction of the prime see of Carthage.

Some threescore yeares before this African Councell was held by Cyprian, those other Provin­ciall Synods were assembled by the Metropolitans of sundry nations, for the composing of the Paschall controversy, then hotly pursued: and among the rest, that in our neighbour country, out of [...]. Eu­seb. histor. lib. 5. [...]. the pari­shes (for so, in the ancient language of the Church, those precincts were named, which now we call dio­ceses) of which Irenaeus had the superintendency; whence also hee wrote that free Epistle unto Victor Bishop of Rome, [...]. Ibid. [...]. in the person of those brethren over whom he was president. at which time (and before) the [...]. Ibid. [...]. most famous Metropoles of that country, and so the [...]. Id. ibid. most eminent Churches therein, were Lyons & Vien­na, in the one whereof Irenaeus was then no les renow­ned a Prelat, then Cyprian was afterwards in Africa.

Dionysius the famous Bishop of Corinth, was el­der then they: who among many other Epistles, di­rected one [...] Id. lib. 4. [...]. to the Church of Gortyna and all the rest of the Churches of Crete; wherein he saluted their Bishop Philip. whereby it appeareth, that at that time, aswell as in the ages following, Gortyna was the Me­tropolis, and the Bishop thereof the Metropolitan of all the rest of that whole Iland. Which kind of su­perintendency there, Eusebius (the ancientest Eccle­siasticall historian now extant) deriveth from the very times of Titus; whom, out of the histories that were before his time, he relateth to have held [...]. Id. lib. 3. [...]. the [Page 72]Bishoprick of the Churches in Crete. With whom the Grecians of after times doe fully concurre, as appea­reth both by the subscription annexed by them unto the Epistle of S. Paul [...]. to Titus, ordained (as there they say) the first Bishop of the Church of the Cretians; and by the argument, out of Theodoret, prefixed by them before the same, speaking of him to the same effect. that [...]. Theo­doret. argu­ment. epist. ad Tit. in Oc­cumenio. he was by Paul ordained Bishop of that great countrey, and had commission to ordaine the Bishops that were under him. which they gather out of those words of S. Paul unto him. Tit. 1.5. For this cause left I thee in Crete, that thou shouldest set in order the things that are wanting, and ordaine Elders in every city, as I had appointed thee. Out of which M. Calvin collecteth this doctrine unto us for the generall. Discimus ex hoc loco, non eam fuisse tunc aequali­tatem inter Ecclesiae mini­stros, quin u­nus aliquis autoritate & consilio praees­set. Calvin. in Tit. 1.5. We learne out of this place, that there was not then such an equality betwixt the ministers of the Church, but that there was some one who was president over the rest both in authority and in counsell. and S. Chrysostom, for the particular of Titus. [...]. Chrysost. in Tit. 1. homil. 1.Had hee not been an approved man, he would not have committed that whole Iland unto him: he would not have commanded him to sup­ply the things that were defective; hee would not have committed unto him the judgement of so many Bishops, if he had not had very great confidence in the man. and B. Iewell upon him againe. Having the government of many Bishops; what may we call him but an Archbi­shop?

Which is not so much to be wondred at, when we see that the Bishops of another Iland stick not (and that without any controll) to deduce the ordination of their Metropolitan from the Apostolick times, in the face of the whole generall Councell of Ephe­sus. For whereas the Patriarch of Antioch did claym an interest in the ordaining of the Metropolitan of Cyprus: the Bishops of that Iland prescribed to the contrary, that A sanctis Apostolis nunquam pos­sunt ostende­re, quòd ad­fuerit Antio­chenus & or­dinaverit, vel communicave­rit unquàm insulae ordina­tionis gratiam, ne (que) alius quisquam. Concil. Ephc­sin. Act. 7. from the time of the holy Apostles it could never bee shewed, that the Bishop of Antioch was ever present at any such ordination, or did ever communicate the grace of ordination to that Iland; and that the former Bishops of Constantia (the Metro­polis of Cyprus) Troilus, Sabinus, Epiphanius, Et nunc memorati E­piscopi, & qui ante illos sanctissimi E­piscopi, & qui à sanctis Aposlolis e­rant omnes ortho loxi, ab his qui in Cy­pro conslituti sunt. Ibid. and all the holy and orthodoxe Bishops which were before them, ever since the holy Apostles, were constituted by those which were in Cyprus. and therefore desired, that Sicut initio à temporibus Apostolorum, & constituti­onibus. & ca­nonibus sanctissime & magnae Synodi Nicaenae, illaesa & superior insidiis & potentiâ permansit nostra Cypriorum synodus. Ibid. as in the beginning from the times of the Apo­stles, and by the constitutions and canons of the most ho­ly and great Synod of Nice, the Synod of the Cyprian Bishops remained untouched and superiour to privy un­derminings and open power; so they might still bee continued in the possession of their ancient right. Whereupon the Councell, condemning the attempt of the Bishop of Antioch, as [...]. Ibid. an innovation brought in against the Ecclesiasticall lawes and the canons of the [Page 74]holy Fathers; did not only order, that [...]Ibid. the gover­nours of the Churches which were in Cyprus should keep their owne right entire and inviolable, according to the Canons of the holy Fathers and their ancient custome: but also [...]& pau­Io pòst. [...]. Ibid. for all other dioceses and provin­ces wheresoever; that no Bishop should intrude him­selfe into any other province, which had not former­ly and from the beginning been under him or his pre­decessours.

The beginning of which kind of subordination of many Bishops unto one chiefe, if it were not to bee derived from Apostolicall right: yet it is by Beza fetch­ed Ne (que) verò magis existimandum est, hunc externum ordinem fuisse initio humani generis. Pagi enim ex familiis, & ex pagis urbes, & ex urbibus civitates ipsae, suadente naturâ & necessitate flagitante, senfim coierunt; aliis aliorum exemplum sequutis. Bez. de di­vers. gradib. ministr. contr. Sarav. cap. 24. § 4. from the same light of Nature and enforcement of Necessity, whereby men were at first induced to enter into consociations, subjected one unto another; and by Bucer acknowledged to have At (que) hoc consentiebat legi Christi, siebat (que) ex jure corporis Christi. M. Bucer. de vi & usu S. Ministerii. (inter scripta ejus An­glicana pag. 565.) been consenta­neous to the law of Christ, and to have been done by the right of the body of Christ; and by all men must be confessed to be conformable to the patterne deli­vered by God unto Moses. For having set apart the three families of the Levits for his owne service, and constituted a chiefe (as we have heard) over every of them: he placed immediatly over them all, not Aa­ron the High Priest, but Eleazar his son, saying. Num. 3.32. E­leazar, [Page 75]the sonne of Aaron the Priest, shall bee chiefe o­ver the chiefe of the Levites; and have the oversight of them that keep the charge of the Sanctuary.

In respect of which oversight, as he hath by the Septuagint (warrantably enough by the word of God) given unto him the name of [...]LXX. Num. 4.16. a Bishop: so the holy Ghost having vouchsafed to honour him with the title of [...], Iid. Num. 3.32. [...], the President of the Presidents of the Le­vites; none, that without prejudice did take the mat­ter into consideration, would much stick to afford unto him the name of an Arch-bishop. at least hee would be taught hereby, to retaine that reverend o­pinion of the primitive Bishops of the Christian Church (who so willingly submitted themselves, not only to the Archiepiscopall, but also to a Patriar­chicall government) which Calvin professed hee did: that in all this, they were farre from having a thought, Reperiemus veteres Epi­scopos non ali­am regendae Ecclesiae for­mam voluisse fingere ab eā quam Deus verbo suo prae­scripsit. Cal­vin. Institut. lib. 4. cap. 4. §. 4. to devise another forme of Church-go­vernment, then that which God had prescribed in his Word.

A GEOGRAPHICALL AND Historicall disquifition, touching the Lydian or Proconsular Asia; and the seven Metropoliticall Churches contained therein.

AS the lesser Asia (now called Natolia or Anatolia) was a part of the great, and Asia properly so called a part of that lesser; so the Lydian or Proconsular Asia was a parcell of that Asia which was properly so called. For the fuller understanding whereof, wee are to call to mind, that the Romans having possessed themselves of the countryes which had formerly belonged unto the Pergamen Kings, reduced them into the forme of a province; which they called, [...]. Strabo, Geograph. lib. 13. pag. 624. (edit. Graecolatin. ann. 1620.) by the name of the great continent, Asia.

This is by Cicero Nam (que), ut o­pinor, Asia vestra constat ex Phrygiâ, Mysiâ, Cariâ, Lydiâ. Cicer. orat. pro L. Flacco. distinguished into foure regi­ons: Phrygia, Mysia, Caria, Lydia. although the sou­therne part of the greater Phrygia was in his time a member of the province of Cilicia: namely that, which in after ages was knowne by the name of Phrygia Pacatiana; as the northerne part thereof, by the name of Phrygia Salutaris.

The inland Mysia bordered on the north upon the [Page 77]mountaine Olympus, from whence Herodot. lib. 7. § 74. Strab. lib. 12. pag. 571. 574. 576. Mysia Olympena took the name; which by the interposition of the ri­ver Rhyndacus was separated from the province that in the division of the Empire made by Constantine the great was called C. l. 1. de of­fic. com. sacr. patrim. cum Notitiâ utri­us (que) Imperii; & Graecâ al­terâ Orienta­lis Imperii, in Appendice Geographiae sacrae Caroli à Sancto Pau­lo, edit. Paris. ann. 1641. pag. 27. Hellespontus Consularis.

The northerne part of this Hellespont, named Epi­ctetus, was heretofore called the lesser or the Helle­spontian Phrygia, Strab. lib. 2. pag. 29. & lib. 12. pag. 563. 571. as Strabo informeth us: the sou­therne, called Troas, is by Galen. de su­nitat. tuend. lib. 5. Galen named the Helle. spontian Mysia. although Ptolem. Geograph. lib. 5. cap. 2. Ptolemy doth give unto Troas the title of the lesser Phrygia; and to the other the name of the lesser Mysia. So hard it is to distin­guish the bounds of the Mysians and the Phrygians: as by Strab. lib. 12. pag. 571. 572. Strabo also is here observed.

Caria was parted from Lydia by the winding cur­rents of Maeander: from the receiving of the river Lycus into it, unto the emptying of it selfe into the Myrtoan sea. For howsoever Ptolemy taketh all that lyeth betwixt this and the river Cayster from Lydia, and addeth it unto Caria: yet [...]. Strab. lib. 12 pag. 577. Strabo maketh Maean­der to be the limit betwixt those provinces; and as­well by Scylax Caryandensis in his Periplus, as by Lydia perfusa flexuosi amnis Maean­dri recursibus, super Ioniam procedit. Plin. lib. 5, cap. 29. Pliny and [...]. Maxim. Tyr. dissert. 38. Maximus Tyrius, it is expressely recko­ned among the rivers of Lydia.

Lydia contained, beside the inland region com­monly knowne by that name, the adjoyning coun­tries [Page 78]also, aswell of Ionia, lying on the sea side be­tween the mouthes of the river Hermus and Maean­der, as of AEolis, [...]. Strab. lib. 13. pag. 586. reaching up from Hermus unto Lecton; Promontori­um Lecton di­sterminās Ae­olida & Tre­ada. Plinius l. 5. cap. 30. & Damasses, a­pud Strabon. lib. 13. pag. 583. which did disterminate it from Troas. For here we doe not with Ptolemy take AEolis in the stri­cter sense for the maritime coast only, which lyeth by south of the river Caîcus; but also for the land situated north-ward thereof, unto which Herodet. lib. 6. § 28. & lib. 7 § 42. Herodotus giveth the name of Mysia, and is by Strabo described to be that Mysia which is [...]. Strab. lib. 12. pag. 571. Ipsam quoque ur­bem Pergame­nam dictam fuisse olim Teuthraniam; testis est Pausanias in Atticis, pag. 4. & 10. about Caicus and Perga­mena, untill Teuthrania and the mouth of the river.

Galen indeed writeth, that [...]. Galen de sanit. tuend. lib. 5. the Hellespontian My­sia was conterminous to Pergamus. by which My­sia as we must conceive Troas to have been meant, which lay upon the Hellespont: so upon the like ground, we may not take Pergamus for the bare city it selfe, so farr distant from thence, but for the whole Pergamen territory or Mysia Pergamena, reaching up frō Caîcus unto Troas. And that all this also was rec­koned for a parcell appendant unto Lydia, may easi­ly be gathered out of Xenophon: [...]. Xenoph. de exped. Cyri, lib. 7. who counteth that a part of the Lydian sea, which runneth by Antandrus and Adramyttium; from whencence he saith, he and his company took their journey, through the plaine that lay by the river Caîcus, unto Pergamus a city of [Page 79] Lydia. Yea and in Adramyttium it selfe, [...]. Strab. lib. 13 pag. 613. Strabe doth testify that in his time the name of the Lydian gates was still preserved, as a memoriall of the building of that city by the Lydians. Neither is there any reason to be given, why Cicero in the catalogue of the coun­tries of Asia properly so called, should wholy pre­termit the mention of AEolis and Ionia; but that he comprehended the one under the name of AEolis proxima est, quondam My­sia appellata, & quae Hel­lesponto adja­cet Troas. Plin. lib. 5. cap. 30. Mysia and the other of Lydia: in both which we see Adra­myttium and all the other cities downward unto E­phesus to be placed by Scylax in his Periplus.

That heretofore Lydia was called Meonia, wee read in Herodot. lib. 1. § 7. & lib 7. §. 74. Herodotus, Plin. lib. 5. cap. 29.Pliny, and others: and that [...]. Strabo, lib. 13. pag. 627. Meonia was in the dayes of Homer named Asia, and the inhabitants thereof by Callinus (another Poët, Id. lib. 14 pag. 648. elder then Archilochus) in the Ionian dialect termed [...], for [...] or Asians; we find to have been the opinion of Demetrius Scepsius, Id. lib. 13. pag. 609. who was equall in time unto Crates and Aristarchus the Grammarian. Whereunto we may also adde that of Euripides, in his Bacchae; ‘ [...]’ together with that which is related by [...].Stephan. de Vibib. in [...]. Stephanus Byzantinus, [...].Studan [...],& Erymo­logic, in [...].Suidas, and the great Etymologist; that upon this Tmolus there was a city of Lydia seated, [Page 80]which had the name of Asia: and by Strabo, [...].(leg. [...] Strabo, lib. 13. pag. 629. [...].Id. lib 14. pag. 650. [...].Vet. Scholiast. A­ristophanis, in Acharnens. that betwixt the two Lydian mountaines of Tmolus and Messógis lay the great Caystrian plaine, which Ho­mer calleth the Asian field, in that verse of the se­cond of the Iliads; ‘ [...].’ to which Virgil also hath relation in that of the first of his Georgicks;

and in the seventh of the Aeneids;

It is further also reported by Strabo, that [...].Strab. lib. 14. pag. 650. [...].Eustath. in Iliad. ss. pag. 254. edit. Roman. in this field, neere unto the banks of the river Cayster, the inhabitants used to shew the Chappels dedicated to the honour of Caystrius, and of one Asias; whom the Etymologist [...].Etymologic. magn. in [...]. noteth to have been sometime King of Lydia; and to have given the name unto this Asian field. or, [...].Herodet. lib. 4. §. 45. as the Lydians themselves would have it, to the whole land of Asia: alledging further, that from this Asias, the sonne of Cotys, the sonne of Ma­neus, they had a tribe in their head-city Sardis, which they called [...],as is recorded by Herodo­tus.

Whether [...].Stephan. de Vrbib. in [...]. from this Asias the continent of Asia did take his denomination, or from the forementioned city of Lydia, or from Asia the wife of Prometheus, or from some other originall; Stephanus Byzantinus leaveth us to enquire. But beside that the first vowell in Homers Asia is long, and in the greater Asia (which [...].Id. ibid. Stephanus acknowledgeth him to have been igno­rant of) is of a short quantity: no man can doubt, but the derivation of the name of Asia from a Lydian city, or from a Lydian King and Heros, is farre more properly applyable to Lydia it selfe, then to the whole continent either of the greater or the lesser A­sia. For that Lydia, comprised within the bounds before described, had in a peculiar acception the name of Asia ascribed unto it; may further be made cleare, both out of the New Testament, and the di­stinction made by the Romane Emperours betwixt the Proconsular Asia (which we will shew was the same with this) and the rest of the Asian Diocese.

In the 16. chapter of the Acts of the Apostles, the journy of S. Paul and his company is by S. Luke thus described. When they had gone throughout Phry­gia and the region of Galatia, and were forbidden of the holy Ghost to preach the word in ASIA; After they were come to Mysia, they assayed to goe into Bithynia: but the Spirit suffered them not. And they passing by Mysia, came downe to Troas. Where it may be obser­ved, that the greater Phrygia, (through which they passed into Galatia) and Mysia Olympena (which was next adjoyning unto Bithynia) and Hellespont, [Page 82]wherein Troas was situated, being all of them par­cells of that Asia which at first was by the Romans properly so called, and afterwards of the Asian Dio­cese also; are yet expressely distinguished from Asia, in a more strict sense so denominated. as Caria like­wise, wherein Miletus stood, seemeth to be by what we read in Acts 20.16, 17.

And as these are thus exempted by S. Luke, so the rest that remaine of the proper Asia, together with the seven Churches of Asia mentioned in the Revelation of S. Iohn, are all of them comprehended within the limits of that Lydian Asia, whereof we have spoken. For, that Pergamus was accounted a city of Lydia, we have heard before confirmed out of Xenophon: to whom Aristotle also may be added, in his booke [...],where he speaketh of a warre sometime raised [...] Sardis, Philadelphia and Thyatira are by Pto­lemy, Smyrna and Epheus by Scylax Caryandensis, and [...].Steph. de Vrbib. in [...]. Laodicea by Stephanus Byzantinus, placed therein.

Yet is Laodicea by Ptolemy referred unto Caria, and by others unto Phrygia. The reason of which difference we may learne from Strabo: [...].Strab. lib. 13. pag. 628. who shew­eth that the confines of Phrygia, Lydia and Caria were so coincident, that they were hardly to be dis­cerned the one from the other. which is the cause, that though he himselfe Id. lib. 12. pag. 576. & lib. 14. pag. 663. doth reckon Laodicea a­mong the cities of Phrygia; yet Hierapolis, which was [...] Id. lib. 13. pag 629. opposit to it (toward the East) is by Stephanus [Page 83] [...] Stephan. de Vrbib. said to be seated betwixt Phrygia and Lydia: it by that meanes being placed in, and Laodicea without the borders of Phrygia.

This also doth Strabo assigne for another reason, [...].Strab. lib. 13. pag. 629. why the bounds of the Provinces hereabout were confounded: because that the Romans did not divide these places by the nations; but ordered them after ano­ther manner, according to the circuits wherein they kept their Courts and exercised judicature. Five of these tribunals were seated in the cities of Plin lib. 5. cap. 29. & 30. Laodicea, Sardis, Smyrna, Ephesus, and Pergamus: Philadelphia was subject to the Sardian, and Thyatira to the Per­gamen jurisdiction. Thus was it, when Pliny wrote, toward the beginning of the empire of Vespasian: al­though afterward [...].Pto­lem lib. 5. c. 2. Thyatira was a Metropolis of it selfe, as Ptolemy declareth in his Geography; and in all likelyhood Philadelphia also, the only city remai­ning of those seven famous ones singled out, as the seats of the most eminent Churches of all Asia, in the book of the Revelation.

For that Philadelphia was herein no whit inferi­our unto Thyatira; may easily be gathered by the respect which it still retained, after that Lydia (as we shall heare) was separated from the Proconsular Asia, and each Province ordinarily permitted to have but one Metropolis. For Sardis being then the prime city of Lydia; the next in account after it was Phila­delphia, another also being placed betwixt it and Thyatira: as appeareth by the order of them constant­ly observed aswell in the Hieroclis Notit, Orien­talis Imperii; in Append. Geograph. sacr. edit. Pa­ris. an. 1641. pag. 29. Civill as in the Ordo Me­tiopolit, ibid. pag. 13. &. 45. & in tomo 1. Iuris Graeco-Romani. pag. 90. Ecclesia­sticall [Page 84]Catalogues of the cities belonging to that Pro­vince. Whereupon in the Acts of the Constantinopo­litan Councell held under Menna, we see that Eu­stathius subscribeth himselfe, in expresse termes, [...].Concil. Con­stantinop. sub Mennâ, Act. 5. Bishop of the METROPOLIS of the Philadel­phians, of the province of the Lydians.

The addition of these two mother-cities seemeth to have been then made, when Vespasian added those many new Provinces to the old government, which Sueton. in Vespasian. cap. 8. Suetonius speaketh off: at what time (as it is most probable) he separated this Proconsular Asia, from the rest of that Asia which (together with this) was Strabo, in sin. lib. 17. pag. 840. by Augustus Caesar formerly made one entire Con­sular Province. For the Proconsul of Asia having but two Provinces under his jurisdiction (before that of Hellespont was cast upon him by Theodosius the el­der) the one in the continent which hee governed by himselfe, the other in the Ilands which hee ruled by a President; it is knowne, Sub Vespasi­ano principe Insularum provincia fa­cta est. Sexr. Rufus, in Bre­viario. that the Rhodes and the rest of those Ilands were first made a Province by Vespasian; and from his time downeward, long before the distribution of the Empire made by Constantine, there remaineth a continued memory of the Procon­suls of Asia.

For in his sonnes dayes, we find Plin. lib. 4. epist. 3. & 5. Vid. Iul. Ca­pitolin. in An­tonino Pio; cum notis Casauboni. Arrius Antoni­nus to have been Proconsul of Asia: and Acta Graeca Timothei: a­pud P. Hal­loix, Notat. in Vit. Poly­carpi, cap. 7. Peregrinus in the raigne of Nerva, under whom Timothy suffered at Ephesus. Iul. Capito­lin in Antoni­no Pio.Antoninus Pius, Iustin. Mar­tyr, in Apolo­giâad Antonin, & ex eo Euseb. lib. 4. hist. [...].& Chronic-ann. Christ. 128.Serenius Grannianus and Minucius Fundanus boare the same office under [Page 85]the Emperour Hadrian: and in the dayes of Marcus Aurelius, Fasti Sicult ad ann. 4. O. lymp. 235.Tatius Quadratus, under whom Polycar­pus suffered martyrdome at Smyrna; as Pionius also did afterwards in the same place, under Ibid. ad ann 4. Olymp. 257. Proclus Quintianus. There is mention also made by Aelius Lampridius of the Proconsulship of another Lamprid. in Commo. do. Arrius Antoninus, under Commodus. And Vlpian, in his first book of the Proconsuls office, alledgeth Imperator noster Anto­ninus Augu­stus ad de side­ria Asianorum rescripsit; Proconsuli ne­cessitatem im­posit am, per mare Asiam applicare. [...] pri mam attinge­re. Vlpian. in L. Observare. D. de ossic. Procons. a Rescript of the Emperour Antoninus; whereby a necessity was imposed upon the Proconsul, to passe into Asiaby sea, and among the other Metropoles (whereof we heard there were many) to arrive first at Ephesus.

But after the dayes of Constantine, the distinction of the offices of the Vicarius Dioecesis Asianae and the Proconsul Asiae, doth more evidently occurre: espe­cially in Eunapius, where he telleth, how in his time, Valens being then Emperour of the East, Clear­chus was preferred unto them both. For first he de­clareth, that he was made [...].Eunap. in vitâ Maximi. governour of all that Asia, the jurisdiction whereof did extend from Hellespont, through Lydia and Pisidia, unto Pamphylia. where, in stead of Lydia, which at that time (as we will shew) did belong unto the Proconsular Asia, we are to put Phrygia; which appertained to this, and aswell in the Act. 2.9, 10. & 16.6. Acts of the Apostles, as in the Epistle of the Church of Vienna and Lions (recited by Eusebius) is expres­ly excluded from that other Asia. [...].Euseb. lib. 5. [...]. Then touching the advancement of Clearchus to the other govern­ment, [Page 86] Eunapius writeth thus. [...].Id. ibid. Things prosperously succeeding, Valens was wonderfully well pleased with Clearchus, and was so farre from depriving him of his former charge, that he advanced him unto a greater government; appointing him to be Proconsul of Asia now properly so called. This from Pergamus downeward taking the sea-coast into it, toward the adjacent conti­nent reacheth unto Caria; the mountaine Tmolus cir­cumscribing that of it which belongeth unto Lydia. Of the governments it is the most honourable; and is not subject to the Praefectus Praetorio. saving that now, by reason of these late commotions, all things are againe confounded and disturbed.

In which words, touching this Proconsular Asia we may observe; first, the name which he giveth un­to it, of Asia NOW properly so called. then, the li­mits wherewith he circumscribeth it, as it yet stood in the dayes of the Emperour Valens. and lastly, the changes which afterwards did happen therein. In the first of which we are to consider, that the Asia now properly so called was but a parcell of that which in former times the Romans called their proper Asia: and that as the title of Asia then properly so called was used by them as a tearme to distinguish it from Asia minor; so now it had a like relation unto the Asian diocese, from which (as a member from the whole) by this specification of the name it was discrimina­red.

Secondly, touching the limits thereof, it may be noted; that as Galen (in the place before alledged) [Page 87]maketh the Hellespontian Mysia (which in the old di­stribution of the Empire was within the precinct of the jurisdiction of the Vicarius dioecesis Asianae) to be conterminous unto Pergamus, where he himselfe was borne: so Eunapius from the same Pergamus, or the Pergamen Mysia rather, beginneth the bounds of the Proconsular Asia; extending the length there­of from thence downeward unto Caria, and the breadth from the Sea unto Tmolus, [...].Strabo, lib. 13. pag. 629. a mountaine pla­ced in the Easterne border of Lydia. which is by Eu­ripides, in his Bacchae, called [...] the fortresse of Lydia; and on the side whereof Sardis (a chiefe ci­ty of that province, and Eunapius his own country) is not only by him, [...].Euripid. in Bacchis. but also by Herodot. lib. 1. § 84. & lib. 5. §. 101. Herodotus, [...].Strab. l. 13. pag. 625.Strabo and Lydia cele­bratur maxi­me Sardibus, in latere Tmoli montis, qui antè Timolus appellabatur. Plin. lib. 5. c. 29. Pliny (howsoever Ptolemy misplaceth it) suffi­ciently proved to have been situated. By which de­scription it appeareth, that the Proconsular Asia was the same with the old Lydian Asia; within the com­passe whereof all those seven Churches were com­prehended, which are mentioned in the booke of the Revelation.

Thirdly, for the changes which followed after­ward; we find that by Theodosius the elder (who suc­ceeded Valens in the Easterne Empire) the L. Offic. Hestesponti. C. de offic. comit. sacri potrimon. (vel pouùs, proconsalis & leg.) Consu­lar Hellespont (wherein that Hellespontian Mysia was contained, which bordered upon Pergamena) was ta­ken from the jurisdiction of the Vicarius of the Asi­an diocese, and put under the power of the Proconsul [Page 88]of Asia: and either by him or his sonne Arcadius, the inland province of Lydia on the other side taken from the Proconsul of Asia, and subjected to the Vi­carius of the Asian diocesse. Which is the cause, why Palladius, Palladius, in Vitâ Chryso­stomi: & ex eo Georgius Alexandri­nus, tomo 8. edit. Graec. o­per. Chrysost. pag. 202. [...]. speaking of the Asian Synod of seventy Bishops held by Chrysostom in the foure hundreth yeare of our Lord, doth expressely distinguish the Bishops of Lydia from the Bishops of Asia. for as for the subscriptions of the first Councell of Nice, which are to be found in some Latin copies: they are of latter times, and deserve little or no regard.

Yet in this distraction of Lydia from the Procon­sular Asia, it is to bee observed, that the Southerne part thereof, lying betwixt the rivers of Maeander and Cayster, which we noted to have been attributed by Ptolemy unto Caria, and wherein were the cities of Priene, Magnesia, Trallis and Nysa, was still reser­ved unto Asia; together with all that lay upon the sea-coast from Ephesus up unto Assos (mentioned in Acts 20.13.) as doth appeare aswell Append. Geograph. sacr. edit. Paris. ann. 1641. pag. 27. & 43. cum tomo 1. Iuris Graeco-Ro­mani, pag. 90. by the Civill and Ecclesiasticall lists of the Provinces of the Ea­sterne Empire, recorded by the Grecians; as by the Subscript. Concil. Chal­ced. Act. 6. Concil. Con­stantinop. sub. Mennâ, Act. 5. Concil. Constanti­nop. VI. Act. 18. &c. subscriptions of the Councell of Chalcedon and o­ther of the Easterne Synods. And so Sub dispositione viri Spectabilis Proconsulis Asiae, Provinciae infra-scriptae: Asia, Insulae, Hellespontus. Notitia Provinciar. & dignitat. urrius (que) Imperii. Asia (thus re­strained, and disjoynted from Lydia) together with the two other Provinces, of the Ilands (called Cycla­des) and Hellespontus, continued under the govern­ment of the Proconsul of Asia: as these eight were [Page 89] Sub disposi­tione viri Spe­ctabilis Ʋica­rii Dioeceseos Asianae, Pro­vinciae infra­scriptae: Pam­phylia, &c. Ibid. under the disposall of the Vicarius of the Asian dio­cese; Pamphylia, Lycia, Lycaonia, Pisidia, (which foure were not contained within the Asia propriè di­cta of the ancient Romans) Lydia, Caria, Phrygia Pacatiana and Phrygia Salutaris.

This distribution is to be seen in the Latin list of the Provinces and Dignities of both the Empires; cal­by Alciat. Pa­rerg. lib. 5. cap. 13. Alciat the Breviary of Theodosius the yonger. [...].Io. Malel. Antiochen. Chronic, MS. lib. 14. by whom Lycia was first divided from Lycaonia and made a Province by it selfe; Myra being appoin­ted the Metropolis and place of the residence of the President thereof: as Iohannes Malela setteth downe in his Chronicle. Which report of his if we admit for authentique; we must withall say, that Theodoret had relation to the state of his owne time, when speaking of the care which Chrysostom had [...].Theodoret. histor. Eccle­siastic. lib. 5. cap 28. of the whole diocese of Asia, he saith that it was governed by eleven Presidents. counting the three Provinces which were under the Proconsul of Asia, with the o­ther eighth that were under the Vicarius of the Asian diocese; which otherwise, if Lycia and Lycaonia had been conjoyned, would have been but seven Provin­ces.

Indeed, Asianae X. Pamphylia, Hellespontus, Lydia, &c. Notit. utri­us (que) Imperii. in the generall enumeration of the Pro­vinces of the Easterne Empire, which we meet with­all toward the beginning of the foresaid Theodosian Breviary, there are but ten Provinces numbred of the whole Asian diocese: the first and principall of them all, to wit Asia it selfe, by some errour (where­with [Page 90] Onuph Pa­nuin. Reipubl. Roman. lib. 3. (pag. 424. edit. Franco­furt. ann. 1597.) Onuphrius also was misledd) being omitted. Which was nothing amended by Isidorus Mercator, but increased rather; when he reckoneth up Asiae Pro­vinciae XII. Asia ipsa, in quâ est Ilium, id est Troia. Lydia. Gala­tia. Lycia. Ca­ria. Hellespon­tus. &c. Pro­vinciar. Ro­manar. libell. ab Ant. Scon­hovio & Andr. Schotto edit. ex Isido­ri Collect. Epistolar. De­cretal. MS. twelve Provinces in this Asia: the first where of is Asia it selfe (saith he) in which is Ilium, or Troy; the second Lydia, the third Galatia. Whereas Ilium was situated not in this, but in the province of Hellespont: and Galatia ap­pertained to the Pontican, and not to the Asian Di­ocese. Whence, by the way, wee may correct an er­rour that hath crept into the Greek edition of the subscriptions of the 6. Action of the Councell of Chalcedon: wherein, though Theosebius Bishop of Ilium had put to his name, yet Stephen the Metropo­litan of the Ephesians, among those absent Bishops that were under his jurisdiction, doth nominate Ru­finus Bishop, not Timi (as the Latin books have it) but Ilij.

And here it is further to be observed, that howso­ever in former times the Proconsular Asia had divers metropoliticall cities in it (as, by that which hath been already said, and specially by the Rescript of the Emperour Antoninus, vouched by Vlpian, is ma­nifestly proved:) yet in the disposition of the Em­pire made by Constantine it was ordered, that aswell there, as in all other provinces respectively, there should be but one chiefe city held for the Metropolis; wherein the Roman Deputy was to make his prin­cipall residence, and to which the provincialls might have recourse for the administration of publick ju­stice.

Now Ephesus, being held to be [...].Aristid. orat. de con­cordiâ, ad ci­vitates Asiati­cas. the common trea­sury of Asia (as Aristides calleth it) was appointed to be the Metropolis thereof: as may appeare by the testimonies, aswell of [...].Chrysost. in argument, e­pist ad Ephes. Chrysostom and others of the ancient who wrote upon the Epistle of S. Paul to the Ephesians; as by the Emperour [...].Theodos. jun. epist. ad Dios­cor. Alexan­drin. insert. Actioni 1. Concil. Chal­cedon. Theodosius, in the letters whereby he summoneth Dioscorus and other Bishops to appeare at the second Councell of Ephe­sus, assembled by him in the yeare of our Lord CCCCXLIX. And he that wrote the book of the places mentioned in the Acts of the Apostles (false­ly fathered upon S. Hierom) saying, that Specialiter ubi Ephesus civit as est, A­sia vocatur. Lib. de locis Act. Apostol. inter Hiero­nymi & Bedae opera. where the city of Ephesus is, there is the Asia specially so called; could meane no other thing thereby, but that the province which hath Ephesus for it's Metropolis, is that which hath the name of Asia in a singular man­ner appropriated unto it. if therein hee looked any further then to the bare words of the text; wherein it is said, that Paul Act. 19.10. continuing at Ephesus by the space of two yeares, all they which dwelt in Asia heard the word of the Lord. and that afterward Act. 20.16, 18. he determined to sayle by Ephesus, because he would not spend the time in Asia: and thereupon sending for the Elders of the Church of Ephesus, he said unto them; Ye know from the first day that I came into Asia, after what manner I have been with you at all seasons. Out of all which it was no hard matter for him to gather at large, as Erasm An­not. in Act. 16 & Rom. 16. Erasmus did after him; that Asia in the New Testament denoteth that part of Asia minor in which Ephesus standeth.

It is here also further to be noted, that as in the state of the civill governement, the jurisdiction of the annuall Presidents (by Aristides styled [...].Aristid. in o­rat. citat. quum antea dixisset. [...]. Bishops) was extended unto all the cities that were contained within the limits of their severall provinces so, in the Easterne empire especially, the Ecclesiasticall regi­ment was herein conformed unto the civill; there be­ing but one Metropolitan Bishop setled in every Pro­vince, unto whom the Bishops of all the rest of the cities were subordinated. By which meanes it came to passe, that of the seven Churches in Asia, spoken of in the book of the Revelation, Ephesus alone in the dayes of Constantine had the Metropoliticall di­gnity lest unto it. Then after the dayes of Valens the Emperour, Lydia being separated from Asia, the Bi­shop of Sardis (which had been the [...].Strabo, lib. 13. pag. 625. ancient seat of the Lydian Kings) became the Metropolitan of that province: the sees of Philadelphia and In the Latin edition of the subscriptions adjoyned unto the 6 Action of the Coun­cell of Chalcedon, Thyatira is made subject to Synnada. but the Greeke readeth there, not [...],but [...],or [...] rather; a see well knowne to be suffragan to Synnada, which Synnada in Socratis histor Ecclesiast. lib. 7. cap. 3. is by another error made to be a city of Phrygia Pacatiana: whereas it was without all controverfy the Me­tropolis of Phrygia Salutaris. See the subscript. of the V. generall Councell, Collat. 8. Thyatira be­ing made subject to him; as Smyrna and Pergamus were to the Bishop of Ephesus.

There remained then of the seven, only Laedicea: which got the honour of being the Metropolis of Phrygia Pacatiana; as we read in the Greeke subscri­ption of the first epistle unto Timothy: the latenesse whereof is thence rightly collected by the learned [Page 93] Vnde satis liquere potest, de subscripti­one primae e­pistolae ad Ti­motheum, re­centiorem eam esse. Cujac. in exposit. No­vell. 145. Cujacius. For as the distinction of Phrygia Pacatia­na and Salutaris is no where to be found before the distribution of the provinces made by Constantine: so at that time also, when but one Metropolis was al­lotted unto every Province; it is a question, whether of those two Laodicea and Hierapo­lis as they: were neere one another (and so con­joyned by the Apostle, in Coloss. 4.13.) so have they the first place also assigned unto them a­mong the ci­ties of Phry­gia Pacaria­na, by Hiero­cles in the ci­vill list of the Provinces; Ap­pend. Geogr. sacr. pag. 21. prime cities that were so neare toge­ther, Hierapolis, which without all controversie was acknowledged to belong unto Phrygia, was not rather chosen to be the mother city therein, then La­odicea, which by reason of the doubtfull situation thereof (as wee have heard) was indifferently chal­lenged to appertaine unto Phrygia, Garia and Lydia.

In the dayes of the succeeding Emperours indeed, [...].Concil. Chalcedon. Can. 12. who yielded so farre to the ambition of some Bi­shops, that they were content there should bee two Metropolitans in one Province, both these cities were accounted for the Metropoles of Phrygia Paca­tiana, which is the cause, why in the fourth generall Councell, assembled at Chalcedon; aswell Concil. Chalced. Act. 6. Nunechius Bishop of the Metropolis of Laodicea, as Stephen Bi­shop of the Metropolis of Hierapolis, doe subscribe for themselves and the absent Bishops which were under them. as also in the fifth generall Councell held at Constantinople, there is mention made at the same time Concil. V. Collat. 8. of Iohn Bishop of the Metropolis of the Laodi­ceans, and Auxanon Bishop of the Metropolis of the Hierapolitans: and in the sixth, of Tiberius Bishop of the Laodiceans and Sisinnius of the Hierapolitans; ei­ther [Page 94]of them giving unto his seat the title [...].Concil. VI. Constanti­nop. Act. 18. of the Metropolis of the Pacatian Phrygians.

And although by a Canon of the said Councell of Chalcedon it was provided, that any Bishop which afterward [...].Con­cil. Chalced. can. 12. would attempt to make such divisions, to the derogation of the rights of his owne Metro­politan, should be deprived of his dignity; and that [...].&c. [...].Ibid. the new Metropoles formerly constitured by the Imperiall Charters should so content themselves with this honour, that the proper rights should still be preserved unto that which was the Metropolis indeed: yet we see for all this, that Notit. Graec. in Ap­pendic. Geo­graph. sacr. pag. 16. & 18. item 48. & 52. Iur. Grae­co Roman. tom. 1. pag. 94. & 98. in the lists of the Bishopricks of the East made in the succeeding times, there are still distinct suffragans reckoned un­der these two Metropolitans of Laodicea and Hiera­polis; and that diverse other private Bishops were not hereby restrained from aspiring unto a Metropoli­ticall dignity. among whom (to speak only of those who are within our compasse) was the Bishop of Smyrna; who found the means to be made first Notir. Graec. in Ap­pend. Geo­graph, sacr. pag. 8. & 40. [...] or independent, and then Iur. Graeco-Roman. tom. 1. pag. 88. & 45. a Metropolitan with Ibid. pag. 100. seven suffragans depending upon him. Georg. Codin. Curopalat. de Offic. Constantinop. pag. 221. & 237. edit. Fr. Iunii. the Bishop of Pergamus; who was exempted likewise from his subordination to Ephesus, and made a Metropolitan by himselfe. and the Bishop of Philadelphia: Ibid. pag. 219. & 231. who by Andronicus Palaeologus the elder was substituted into the place of the Bishop of Sardis, and made Me­tropolitan [Page 95]of all Lydia. So as of the Bishops of the seven Churches mentioned in the book of the Reve­lation, he of Thyatira only excepted, all at the last be­came Metropolitans, as they were at the first.

But among all these, the See of Ephesus had ever­more the preeminence. And as it was the mother ci­ty of the Proconsular Asia: so was that Asia likewise the prime Province of all the Asian Diocese; and had in such esteem, that the Proconsul thereof was ex­empted from the jurisdiction of the Praefectus Prae­torio Orientis, (as before we have heard out of Eu­napius) unto which the Vicarius or Lievtenant of the rest of the Asian diocese was subject. Gonformably whereunto in the Ecclesiasticall government, the Bi­shop of Ephesus was not only held to bee the Metro­politan of the Proconsular Asia, but also the Primate of all the provinces that were contained within the compasse of the whole Asian Diocese. Upon which ground it was, that among those Bishops which Pal­ladius (in the life of Chrysostom) mentioneth to have been ordayned by Antoninus Bishop of Ephesus; [...].So­zomen. hist. lib. 8. cap. 6. some were of Lycia and Phrygia, as well as others of Asia: the ordination of these latter being challen­ged by vertue of his Metropoliticall, of the others by his Patriarchicall jurisdiction. Which Patriarchicall right of ordination being taken afterwards from that See by the Councell of Chalcedon, was by [...],Euagr. Instor. lib. 3. cap. 6. Ti­mothy of Alexandria (the deadly enemy of that Councell) restored againe.

So we see, that as Metropolitan of the Asian pro­vince [Page 96]he thus subscribeth unto the Constantinopoli­tan Synod held under Menna. [...] (vel [...] poti­ùs) [...].Concil. CP. sub Mennâ Act. 5.I Hypatius, by the mercy of God Bishop of the Metropolis of the Ephesi­ans of the Asian Province, have defined and subscribed. and as Patriarch of the Asian diocese, to the letters sent by the sixth Councell of Constantinople unto Pope Agatho, thus. [...].Synod. VI. Constantinop. Act. 18. I Theodorus, by the mercy of God Bishop of the Metropolis of the Ephesians, and Primate of the Asian Diocese, both for my selfe and the Synod that is under me, have subscribed.

And of the Proconsular Asia and, by occasion thereof, of the Asian Diocese also (whereof it was a member) thus much may suffice.

THE PATRIARCHICALL Government of the ancient Church; de­clared by way of Answere unto foure Questions, proposed unto EDWARD BREREWOOD.

The severall formes of Gouernment, re­ceived in the Reformed Churches beyond the Seas.

IN the Church of Sweden, the Go­vernment is committed to one Arch-Bishop and seven Bishops: whom formerly the King, & now the Regents of the kingdome doe appoint. Yet some kind and forme of Election used by the Clergy, doth goe along with that appointment.

The Bishops, as Bishops, have voyce in Parlia­ment: and with them so many of the inferiour Cler­gy, as are from every Socken (that is the name of a certaine number of Parishes) deputed to appeare in Parliament, together with such husbandmen as are usually sent thither in the name of a Socken.

The Bishops authority over the rest of the Clergy, [Page 124]is to direct and order aswell in as out of publick mee­tings all Ecclesiasticall assayres, according to the re­ceived constitutions of the Church. And as they use not without counsell and knowledge of their Con­sistorialls to doe any thing of moment: so, if they think it expedient, they may call a Synode of their Di­ocese, and therein make such particular Constitutions as they shall think fit for their owne edification.

Their meanes and maintenance is answerable in some proportion to the place wherein they are set above others, and so are by all respected and honou­red as Fathers of the Church.

In Denmarck their authority is not so great: yet they keep the name and place of Bishops; and have maintenance somewhat answerable to their place.

They are appointed by the King, for the ordering of Ecclesiasticall affayres, with the consent of their Brethren: in Confistory, as Directours of Meetings; and out of Meetings, as peculiar Inspectors over the Church, to receive complaints and provide that scandals may be taken out of the way.

In other Lutherane Churches, as in Holstein, Po­meren, Mekelenburgh, Brunswick, Luneburgh, Bre­men, Oldenburg, East Friesland, Hessen, Saxony, and all the upper part of Germany, where Lutheranes beare rule, as also in most of the great Imperiall Ci­ties, the Government of the Church belongeth to Superintendents: who are called and put in place by [Page 125]the Princes in their owne Dominions, and by the Magistrates in the great Cities. They have a Priority over the rest of the Ministery: and commonly in the Dominions of Princes, there is an Ecclesiasticall Con­sistory made up of Clergy men and Counsellours of the state, to oversee and direct the Superintendents in things which may be expedient. To which Consi­story also the Decision of hard matters incident, when strife ariseth, doth belong.

In the Diocese of Bremen the Arch-Bishop his Chancellour & Court doth direct & order all things in the name of his Highnesse. But in Brunswick and Luneburgh, besides the Generall Consistory and the particular Superintendents, which are ordinarily a­mongst all the rest of the Lutheranes, there bee o­thers who are named Generales and Generalissimi Superintendentes: whereof the former is subordinate unto the latter, and both unto the Supreme Ecclesia­sticall Consistory; whereof the Generalissimus Su­perintendens, and such others as the Prince doth ap­point, are members.

All these Superintendents are in place during life; and are allowed maintenance in some proportion answerable to their priority of place above others.

In the Reformed Churches heretofore in the Pa­latinate, the Government was administred by those whom they called Inspectores and Praepositi: whose power was the same with that of the particular Super­intendents amongst the Lutherans. And above these [Page 126] Inspectores was the Ecclesiasticall Consistory; made up of three Clergy men and three Counsellours of state, with their President. These the Prince named; and to them in his name the ordering of all matters did belong.

In like manner, in the Wetteraw, in Hessen and in Anhalt, they have still their Praepositos, and Superin­tendentes: with the same power and forme of Go­vernment, which is already mentioned.

Now in Holland, although their Presbyteriall or, as they call it, their Classicall Meetings are very frequent, videlicèt every month, and their Classi­call Synodes every yeare: yet they have of late found a necessity of erecting some officers, to whom a more universall charge is committed, then others have. These they call Deputatos Synodi: and are only temporary, for some few yeares, with a limited power.

These Deputies of the Synode have their peculiar Meetings by themselves, upon severall incident oc­casions; but chiefly at the time of every Provinciall Synode; wherein they consult before hand, how mat­ters ought to be laid and proposed unto the Assem­blies: and then in the Meeting they have a peculiar place by themselves where they sit, and concerning every thing which is to bee determined the Praeses of the Synode doth require of them first, that they should open the matter unto the Assembly and de­clare their judgements of it, before it be put to the [Page 127]Votes of the Multitude.

In Geneva and Helvetia, the Eldest Ministers have the place before others: and for the most part that authority and respect, which in other Churches the Superintendents receive by speciall order and constitution, these have by custome and tacite con­sent of their Brethren; although at particular occa­sions of Meetings they chuse severall Presidents of the action.

The like is also in France: where the Ministery of Paris (party by reason of the Eminency of the place, partly by reason of the guifts and endowments of the men ordinarily appointed to that place) doth beare a great sway before all others.

But in Transylvania, Polonia and Bohemia, the au­thority which is deferred unto those whom they call, chuse, and ordaine (by particular imposition of hands of other more ancient Seniors) to be their Seniors, is the very same which the Bishops in anci­ent time had over other Ministers: as may appeare to the full by a Description thereof, and of all the ordinances of that Church; which are put forth in a Book printed Anno 1633. with this title, ‘Ratio Disciplinae Ordinis (que) Ecclesiastici, in Vni­tate Fratrum Bohemorum.’ Whereunto I desire to remitte those who would know particulars.