SECTION
I.
OUR
Blessed
Savior
,
having
Establish'd
the
Society
of
his
Church
in
the
World
,
and
vested
it
with
a
Power
of
Jurisdiction
within
it Self
,
and
settled
the
Supream
Authority
over
it
,
in
the
Order
of
Apostles
,
and
their
Successors
for
ever
;
the
next
thing
to
be
considered
for
the
true
stating
of
the
Primitive
and
Apostolical
Form
,
is
to
find
out
how
they
reduc'd
their
Master's
Institution
to
Practice
,
in
what
manner
,
and
upon
what
grounds
they
proceeded
in
their
founding
and
erecting
of
Churches
.
For
when
our
Savior
had
prescrib'd
the
original
Platform
,
they
were
left
(
as
the
nature
of
the
thing
requir'd
)
to
their
own
Prudence
,
Judgment
and
Discretion
for
the
manner
of
framing
the
Work
,
and
raising
the
Building
.
Thus
for
Example
,
tho
He
had
vested
the
Apostolical
Order
and
Succession
with
Supremacy
of
Jurisdiction
in
the
Church
,
Yet
he
hath
no
where
prescrib'd
the
Bounds
of
every
mans
Jurisdiction
,
but
hath
left
that
to
be
determin'd
by
Themselv's
,
when
they
came
to
reduce
his
Institution
to
Practice
,
as
They
should
judge
most
serviceable
to
the
true
Interest
and
Advantage
of
Christianity
.
But
beside
the
Edification
of
the
Church
,
they
were
to
have
a
special
Regard
to
the
Peace
and
Quiet
of
Civil
Government
,
so
as
not
to
interfere
with
,
or
any
way
disturb
it
,
by
the
Exercise
of
their
Jurisdiction
.
For
as
our
Savior
in
Erecting
of
his
Kingdom
,
was
above
all
things
tender
of
the
Right
of
Soveraign
Powers
,
So
are
all
his
truly
Loyal
Subjects
strictly
oblig'd
above
all
things
to
be
most
punctual
and
conscientious
in
the
great
Duty
of
Allegiance
and
Subjection
to
their
Lawful
Prince
.
And
therefore
to
discover
the
true
Settlement
of
Christian
Churches
in
the
World
,
most
for
the
Interest
both
of
Government
and
Religion
,
We
must
compare
the
Apostles
Practice
with
our
Savior's
Institution
.
And
by
that
means
we
shall
lay
before
our
Ey's
the
perfect
State
and
lasting
Polity
of
the
Catholique
Church
.
Now
there
is
nothing
more
evident
in
the
Apostolical
and
Primitive
History
,
than
that
when
the
Apostles
in
pursuance
of
their
Commission
dispers'd
themselv's
into
all
Parts
of
the
World
to
preach
the
Gospel
and
erect
Churches
,
every
man
govern'd
and
presided
over
the
Churches
of
his
own
Foundation
.
Hence
St.
Paul's
Visiting
his
own
Churches
,
Acts
15.
36.
Hence
his
particular
Care
of
Discipline
in
the
Church
of
Corinth
;
so
that
whereas
the
Author
of
the
Commentaries
ascrib'd
to
St.
Ambrose
affirm's
that
Schism's
were
fomented
in
that
Church
by
the
Presbyters
,
Quia
adhuc
Rectores
Ecclesiis
non
omnibus
locis
fuerant
constituti
,
Becaus
as
yet
Governors
were
not
setled
in
all
Churches
,
it
is
Evident
by
those
Epistles
,
and
particularly
his
Injunction
to
excommunicate
the
incestuous
Corinthian
,
(
1
Cor
.
5.
4.
)
that
the
Apostle
exercis'd
this
Authority
himself
,
as
he
did
over
other
Churches
of
his
own
planting
,
till
by
degrees
setled
Governors
were
fix'd
in
all
Churches
,
as
is
plainly
pointed
out
by
this
Passage
.
Hence
this
Apostle's
so
frequent
Epistles
to
his
several
Churches
,
which
are
so
many
effects
of
his
Episcopal
Care
over
them
,
and
I
will
freely
grant
(
becaus
men
contend
for
it
,
tho
I
know
not
why
,
unless
it
be
that
they
understand
not
what
is
to
their
purpose
)
that
in
most
of
the
Churches
,
to
whom
He
directs
his
Epistles
,
there
was
no
fix'd
Bishop
;
but
tho
there
was
not
,
Yet
it
is
undenyable
that
the
Apostle
himself
claimed
and
exercis'd
Episcopal
Jurisdiction
over
them
.
Hence
the
Title
of
St.
Peter's
Epistle
to
the
Jews
of
several
Provinces
,
to
whom
he
had
preach'd
the
Gospel
according
to
the
agreement
between
him
and
St.
Paul
,
Gal.
2.
9.
and
over
whom
he
presided
as
Supreme
Governor
.
And
as
every
Apostle
was
at
first
Bishop
of
the
Churches
of
his
own
Plantation
,
so
if
any
of
them
made
their
fix'd
Residence
in
any
particular
City
or
Bishoprick
,
he
became
the
proper
Bishop
of
it
,
as
it
is
evident
in
the
Case
of
St.
James
of
Jerusalem
,
by
several
Passages
of
the
Scripture
compar'd
with
the
undoubted
Records
of
the
Church
:
hence
his
constant
Residence
there
,
from
St.
Paul's
first
coming
to
Jerusalem
,
to
his
last
,
which
was
14
Years
.
Hence
his
precedency
in
Title
,
Honor
and
Authority
above
other
Apostles
,
even
St.
Peter
and
St.
John
,
Gal.
2.
9.
Hence
his
presiding
in
the
Council
of
Jerusalem
,
for
it
is
He
that
draws
up
the
Decree
,
Acts
15.
7
,
13.
Hence
St.
Peter's
Command
when
he
was
deliverd
out
of
Prison
,
that
they
should
tell
it
to
James
,
Acts
12.
17.
Hence
St.
Paul's
Address
to
him
and
his
Presbyters
at
his
last
coming
to
Jerusalem
,
when
there
was
no
other
Apostle
residing
there
beside
himself
;
and
agreeable
to
these
Passages
Ignatius
informs
us
,
that
St.
Stephen
Ep.
ad
Tral
.
was
Deacon
to
this
Bishop
James
,
and
it
is
generally
suppos'd
that
he
govern'd
that
Church
till
about
the
sixth
or
seventh
Year
of
Nero
,
when
he
was
murder'd
by
Ananus
the
Younger
;
but
it
is
more
probable
from
Josephus
,
that
it
was
the
fourth
Antiq
.
l.
20.
c
.
8.
Year
,
it
being
done
in
the
short
Interval
between
the
Death
of
Festus
and
the
Arrival
of
his
Successor
Albinus
,
who
continued
there
from
the
4th
till
the
10th
of
that
Emperor
,
which
agrees
exactly
with
Epiphanius
,
who
affirms
,
that
St.
James
presided
over
the
Church
of
Jerusalem
Haeres
.
78.
about
24
years
after
our
Savior's
Ascention
.
His
Government
of
that
Church
is
attested
by
Hegesippus
himself
,
who
lived
next
to
the
first
and
Apostolical
Age
,
i.e.
to
those
who
either
were
Apostles
themselv's
,
or
convers'd
with
them
,
of
whom
St.
Polycarp
was
the
last
,
who
suffer'd
Martyrdome
in
the
time
of
M.
Antoninus
,
at
which
time
Hegesippus
was
in
the
Flower
of
his
Age
,
and
therefore
living
so
near
to
the
very
time
of
the
Apostles
,
and
making
it
the
Design
and
Employment
of
his
Life
to
enquire
into
the
most
antient
Records
and
original
Practice
of
Churches
,
he
cannot
but
be
admitted
for
an
unquestionable
Witness
of
Apostolical
Customs
and
Constitutions
.
And
of
the
same
Authority
is
the
Testimony
of
St.
Clement
in
the
Sixt
Book
of
his
Institutions
,
as
he
is
quoted
by
Eusebius
,
where
he
expresly
records
,
Hist
.
Eccles
.
lib
.
2.
c
.
1.
that
tho
Peter
,
James
(
the
Great
)
and
John
were
preferr'd
by
the
Lord
,
Yet
after
his
Assumption
they
did
not
challenge
the
Prerogative
to
themselv's
,
but
chose
James
the
Just
,
Bishop
of
Jerusalem
.
That
is
,
saith
Baronius
,
after
the
usual
modesty
of
the
Anno
Christi
34.
num
.
286.
Romanists
,
he
was
chosen
by
St.
Peter
,
Prince
of
the
Apostles
,
and
hath
the
confidence
to
prove
it
by
this
Passage
,
tho
in
it
other
Apostles
are
expresly
joyn'd
in
Equal
Authority
with
him
.
And
the
truth
is
,
after
the
same
rate
of
boldness
,
do
these
men
impose
upon
all
the
Writings
of
the
Antients
.
Insomuch
that
there
is
not
one
Citation
produc'd
by
them
out
of
the
Writers
of
the
first
300
Years
(
to
go
no
lower
)
for
the
Popes
Supremacy
,
that
is
not
impudently
strein'd
or
perverted
;
but
that
by
the
Way
.
Now
though
these
Constitutions
were
not
written
by
Clemens
the
Famous
Bishop
of
Rome
,
as
plainly
appears
by
the
last
Apostolieal
Canon
,
(
where
Clemens
his
two
Epistles
are
ascrib'd
to
that
Eminent
Bishop
,
but
the
Constitutions
to
another
Clemens
who
owns
himself
Author
of
that
very
Collection
of
Canons
)
Yet
who
ever
this
Clemens
was
,
he
was
a
very
ancient
and
an
early
writer
,
as
appears
by
his
own
account
of
himself
,
That
he
was
{αβγδ}
,
next
to
the
Apud
Euseb
.
lib
.
6.
c
.
13.
Apostolical
Succession
:
and
as
Dr.
Beveridge
hath
very
probably
conjectur'd
,
in
his
Accurate
and
Learned
Notes
upon
that
Canon
,
it
was
Clemens
Alexandrinus
.
For
that
he
wrote
a
Book
of
Ecclesiastical
Canons
(
and
so
the
Canons
Apostolical
were
commonly
call'd
)
is
attested
by
the
Antients
,
Hist
.
Eccles
.
lib
.
3.
c
.
13.
in
Coetael
.
Biblioth
.
c
.
3.
Eusebius
,
St.
Jerom
,
Photius
.
And
for
his
Book
of
Constitutions
,
himself
affirms
in
the
Book
of
the
Passeover
,
That
at
the
Importunity
of
his
Friends
he
wrote
such
a
Book
for
the
Information
of
Posterity
from
the
Tradition
of
the
Antients
.
And
this
afterward
gain'd
the
name
of
Apostolical
Constitutions
,
as
the
Canons
did
:
not
becaus
they
pretended
to
have
bin
fram'd
by
them
,
but
becaus
they
were
deriv'd
by
an
uninterrupted
Succession
from
them
.
And
by
those
Fragments
of
the
work
,
that
are
still
remaining
in
the
Antients
,
he
seems
to
have
made
very
great
use
of
Clement
,
Polycarp
,
but
especially
Ignatius
for
his
Collection
.
Tho
the
Book
that
now
goes
under
that
Name
is
so
wretchedly
corrupt
and
debauch't
,
and
not
onely
different
from
,
but
contrary
to
the
Copy's
cited
by
Antient
Writers
,
that
tho
it
is
not
altogether
supposititious
,
yet
becaus
of
its
many
,
and
uncertain
Interpolations
it
is
altogether
useless
.
And
for
that
reason
it
is
rejected
by
the
Sixth
General
Council
in
Trullo
,
in
its
second
Canon
,
becaus
interpolated
by
Heretiques
.
But
that
he
composed
such
a
Book
from
the
Traditions
and
the
Writings
of
the
Primitive
Christians
,
is
evident
from
the
Testimony
of
those
Learned
Men
that
quote
him
;
and
particularly
among
the
rest
the
foremention'd
Citation
out
of
him
by
Eusebius
is
remarkable
to
our
purpose
,
That
St.
James
was
not
onely
Bishop
of
Jerusalem
,
but
was
chosen
to
that
Office
by
the
Apostles
themselv's
.
But
after
all
,
Eusebius
his
own
Testimony
,
though
it
had
stood
alone
,
and
tho
he
liv'd
at
a
good
distance
of
time
from
it
,
is
of
it self
more
than
a
Demonstration
,
in
that
he
hath
given
us
an
exact
description
of
all
the
Bishops
of
Jerusalem
from
St.
James
down
to
Narcissus
the
30th
Bishop
in
that
Succession
;
Lib
.
4.
Lib
.
5.
c
.
12.
partly
from
the
Memoirs
of
antient
Writers
,
partly
from
the
Records
of
that
Church
it self
;
To
which
I
might
add
,
That
the
very
Episcopal
Chair
in
which
he
sat
,
according
to
the
Custom
of
those
first
Ages
,
was
to
be
seen
in
Eusebius
his
Lib
.
7.
c
.
19.
time
,
as
he
saith
it
was
;
for
tho
those
Shews
are
of
no
great
weight
in
themselv's
.
Yet
they
are
no
small
Argument
of
the
constant
Tradition
of
the
Church
,
especially
when
they
are
joyn'd
with
so
much
other
concurrent
Evidence
,
and
have
no
other
design
in
them
but
plain
truth
and
simplicity
:
So
that
it
is
not
his
own
private
Testimony
,
but
both
a
constant
Tradition
and
a
public
Register
,
upon
which
his
Authority
rely's
;
and
how
carefully
the
Dypticks
or
Succession
of
their
Bishops
from
the
Apostles
were
reserv'd
in
the
Archiv's
of
the
Apostolical
Churches
,
is
vulgarly
known
to
all
Persons
of
ordinary
Learning
.
Now
when
the
Testimonies
of
the
most
antient
Writers
suit
so
exactly
with
so
many
Passages
of
the
holy
Scriptures
,
and
are
vouch'd
by
publique
and
solemne
Records
,
they
are
too
wilful
or
too
Sceptical
that
demand
any
further
Satisfaction
.
And
therefore
to
all
this
Evidence
,
it
is
a
doughty
Answer
that
is
given
us
out
of
Salmasius
,
That
this
were
to
degrade
Walo
p.
201.
Absurdum
igitur
illud
Clementis
Alexandrini
commentum
,
qui
Jacobum
Apostolum
ac
proinde
universalem
Episcopum
,
in
specialem
et
localem
transmutare
,
et
sic
in
ordinem
cogere
cogitavit
.
an
Apostle
to
the
Office
of
an
ordinary
Bishop
.
For
this
is
not
to
appeal
to
the
Testimony
of
competent
Witnesses
,
which
is
the
onely
Evidence
of
the
matter
of
Fact
,
but
to
baffle
it
with
a
Querke
of
Logick
.
The
most
antient
and
undoubted
Records
of
the
Church
unanimously
set
down
St.
James
for
the
first
Bishop
of
Jerusalem
.
No
,
say
we
,
that
's
impossible
,
for
that
were
to
degrade
an
Apostle
to
a
Bishop
.
Of
the
Logick
of
the
Argument
afterwards
;
but
at
present
what
do
we
say
to
all
these
plain
and
undenyable
Testimonies
?
If
we
admit
them
,
in
spite
of
all
the
Logick
in
the
World
it
is
certain
that
he
was
Bishop
of
Jerusalem
:
if
we
reject
them
,
we
must
upon
the
same
terms
throw
away
all
the
Records
in
the
World
,
not
only
private
but
publick
,
and
that
when
they
both
agree
,
without
any
other
historical
Counter-Evidence
or
Exception
.
But
then
as
for
the
Argument
,
it
is
so
far
from
being
an
Absurdity
,
that
it
is
an
undenyable
Truth
,
That
the
Apostolical
Office
was
Episcopal
,
and
the
Episcopal
Apostolical
,
both
of
them
consisting
in
the
Supreme
Government
of
the
Church
;
so
that
an
Apostle
was
a
moving
Bishop
to
found
Churches
,
and
a
Bishop
a
settled
Apostle
to
govern
them
.
And
therefore
St.
James
not
travelling
abroad
,
but
residing
constantly
at
Jerusalem
,
and
exercising
his
Apostolical
Authority
there
,
was
truly
and
properly
their
fix'd
Bishop
.
And
thus
even
the
great
Walo
himself
after
a
great
deal
of
Leviathan
tumbling
about
the
difference
between
the
name
of
Apostle
and
Bishop
,
and
guessing
that
this
James
was
onely
a
Presbyter
,
and
none
of
the
12
Apostles
,
concludes
that
he
was
accounted
of
,
as
Bishop
of
that
City
,
Quia
Presbyterio
hoc
est
Coetui
Episcoporum
sive
Presbyterorum
in
illâ
Civitate
constituto
cum
auctoritate
majore
praefuit
.
Becaus
he
was
placed
in
an
higher
Authority
over
the
Presbytery
or
Clergy
of
that
City
.
And
what
can
any
reasonable
Man
desire
more
to
prove
his
Episcopal
Supremacy
in
it
?
So
that
whether
he
were
an
Apostle
that
by
Virtue
of
his
fix'd
Residence
there
,
became
Bishop
of
that
Church
;
or
whether
being
onely
a
Presbyter
,
he
was
advanc'd
to
a
Superiority
of
Power
above
the
other
Presbyters
,
it
is
all
that
we
need
to
prove
,
or
he
to
grant
.
§.
II
.
And
now
when
the
Apostolical
Supremacy
is
so
evident
in
this
first
Age
of
the
Christian
Church
,
one
would
think
after
that
,
there
would
remain
no
Controversy
about
the
Equality
of
Ecclesiastical
Officers
for
their
time
,
when
this
thing
alone
so
plainly
prevents
and
anticipates
the
very
Dispute
it self
.
And
yet
notwithstanding
that
this
is
unanimously
granted
,
it
is
voluminously
disputed
by
the
pretended
followers
of
St.
Jerom
,
that
there
was
then
no
inequality
,
only
from
the
promiscuous
signification
of
the
words
Bishop
and
Presbyter
.
Which
is
to
argue
both
against
their
own
Concession
,
and
the
undenyable
Evidence
of
matter
of
Fact
;
viz.
that
though
it
is
confessed
that
in
the
Apostles
time
there
was
an
Inequality
of
Church
Power
,
yet
it
is
denyed
that
there
was
any
,
becaus
there
are
some
words
common
to
all
Persons
,
in
whom
any
share
of
this
Power
resides
.
And
tho
I
have
elsewhere
shewn
the
folly
of
this
trifling
,
very
briefly
,
yet
more
than
it
deserves
,
I
shall
now
consider
it
more
largely
,
because
I
find
it
still
so
eagerly
insisted
upon
as
the
most
artificial
and
plausible
Argument
to
amuse
the
common
People
.
And
I
shall
treat
it
with
all
the
favor
and
kindness
I
can
,
and
then
leave
it
to
its
own
self
to
discover
its
own
weakness
and
vanity
,
and
that
certainly
is
a
lamentable
Caus
that
no
Civility
will
help
out
.
And
therefore
tho
some
Learned
men
to
bridle
our
Adversaries
great
Presumption
,
are
pleas'd
to
put
them
upon
the
proof
of
the
Community
of
the
names
Dr.
Hammond
diss
.
4.
c
.
10.
Dr.
Pearson
Vind
.
Ignt.
—
part
post
c
.
13.
Bishop
and
Presbyter
in
the
Apostles
time
,
(
and
the
truth
is
,
if
it
should
be
deny'd
them
,
they
have
no
better
proof
for
it
than
remote
and
uncertain
guesses
)
yet
becaus
nothing
of
the
Controversy
depends
upon
it
,
and
becaus
,
if
at
all
rely'd
upon
,
it
would
rather
be
an
Injury
than
an
Advantage
to
my
Caus
,
by
mixing
some
uncertainty
with
it
,
(
for
if
it
be
uncertain
that
the
Names
were
promiscuously
used
,
so
it
is
that
they
were
not
)
I
shall
therefore
quit
them
of
this
Difficulty
,
and
freely
grant
them
not
onely
this
,
but
all
the
Advantage
that
themselv's
ever
claim'd
from
the
Apostolical
History
.
And
therefore
I
will
not
dispute
it
with
P.
10.
Walo
and
Blondel
,
whether
the
Presbyters
at
Miletus
,
whom
St.
Paul
calls
Bishops
,
belong'd
to
the
Church
of
Ephesus
onely
,
Acts
20.
17.
or
were
summon'd
out
of
the
several
adjoyning
City's
.
Tho
I
must
confess
that
Irenaeus
expresly
affirms
that
both
Bishops
Lib
.
3.
c
.
14.
and
Presbyters
were
conven'd
from
Ephesus
and
the
Adjoyning
City's
:
and
St.
Jerom
himself
affirms
,
that
there
were
in
in
Catal
.
Asia
divers
Bishops
in
the
Apostles
time
,
at
whose
request
St.
John
writ
his
Apocalypse
.
So
that
if
Irenaeus
that
liv'd
so
near
the
Apostles
,
Scholar
to
Polycarp
,
who
was
made
Bishop
of
Smyrna
by
the
Apostles
,
be
a
competent
Witness
of
a
thing
so
publique
,
and
so
near
his
own
time
,
then
it
is
certain
that
not
onely
the
Clergy
of
that
City
,
but
of
that
Province
,
of
which
Ephesus
was
the
Metropolis
,
attended
the
Apostle
at
Miletus
;
And
if
St.
Jerom
may
be
trusted
,
there
were
then
several
Bishops
among
them
.
And
that
it
was
not
the
Clergy
of
a
single
City
,
but
of
a
whole
Country
,
looks
very
probable
from
the
Address
of
St.
Paul's
Speech
,
in
which
he
declares
,
that
he
had
continued
in
Asia
three
years
together
,
and
appeals
not
to
the
Clergy
of
Ephesus
,
but
of
all
Asia
concerning
the
Innocence
of
his
Life
and
Conversation
among
them
.
Yet
notwithstanding
all
this
,
I
will
grant
that
they
were
only
the
Presbyters
of
Ephesus
,
and
all
that
can
be
inferred
from
it
is
,
that
there
were
Presbyters
in
that
City
,
but
doth
it
therefore
follow
that
they
were
Vested
with
a
Supremacy
over
the
Churches
in
it
?
This
were
to
contradict
the
Apostles
own
Proceedings
among
them
,
for
that
they
were
subject
to
his
Authority
is
evident
from
the
Summons
he
sends
them
,
and
the
Charge
he
gives
them
.
He
cites
them
from
Ephesus
to
atend
him
at
Miletus
,
and
strictly
enjoyns
them
to
be
faithful
in
the
Performance
of
their
respective
Duties
.
So
that
if
at
that
time
there
were
no
Bishop
set
over
them
,
the
Apostle
was
their
Bishop
,
who
now
taking
his
last
solemn
farewel
of
them
,
leaves
Timothy
Supreme
Governour
of
that
Church
in
his
stead
;
for
it
was
in
this
Macedonian
journey
that
he
fixed
Timothy
there
,
1
Tim
.
1.
3
,
I
besought
thee
to
abide
still
at
Ephesus
when
I
went
into
Macedonia
.
And
therefore
though
we
find
Timothy
a
Companion
of
St.
Paul
in
this
Voyage
,
yet
after
the
Apostle's
departure
from
Miletus
,
we
find
no
more
mention
of
him
in
all
the
Acts
of
the
Apostles
.
But
at
whatever
time
he
was
appointed
to
preside
over
that
Church
,
and
how
long
soever
he
continued
his
Residence
in
it
,
it
is
certain
that
as
St.
Paul
exercised
Supremacy
of
Power
over
it
himself
,
so
he
settled
him
in
the
same
Authority
,
particularly
of
Ordaining
the
Clergy
;
so
plainly
do
we
find
in
this
very
Text
,
with
which
our
Innovators
make
so
much
noise
,
the
true
Primitive
Form
of
Church
Government
,
a
Bishop
presiding
in
it
over
the
Presbyters
.
As
for
Phil
.
1.
1.
where
the
Epistle
is
directed
to
the
Bishops
and
Deacons
,
without
the
mention
of
any
intermediate
Presbyters
,
and
therefore
the
Bishops
of
that
Church
were
no
more
then
Presbyters
,
becaus
many
in
a
City
.
I
will
not
be
so
severe
as
to
put
them
to
prove
that
the
See
might
not
be
vacant
at
that
time
,
or
that
Epaphroditus
their
Bishop
was
not
at
that
time
absent
,
or
that
there
might
not
be
different
Churches
of
Jews
and
Gentiles
in
that
,
as
well
as
in
some
other
Cities
,
or
that
Philippi
was
not
a
Metropolis
,
so
that
in
it
,
all
the
Bishops
of
the
Province
might
be
included
;
all
which
may
be
rationally
presum'd
in
a
particular
Case
,
oppos'd
to
the
universal
Practice
of
the
Church
,
and
the
Supposition
of
any
of
them
is
enough
to
abate
and
turn
the
Edge
of
their
Confidence
.
But
I
will
grant
that
the
Bishops
or
Overseers
here
mentioned
were
proper
Presbyters
;
but
then
I
must
demand
of
our
Adversaries
,
that
in
Requital
they
will
yield
that
these
Presbyters
were
subject
to
the
Apostles
,
and
after
that
,
let
them
make
what
Advantage
of
the
Text
they
please
.
As
for
our
parts
we
are
certain
,
that
St.
Paul
was
the
Founder
of
that
Church
,
the
History
whereof
is
Recorded
,
Acts
16.
And
therefore
whatever
Presbyters
were
set
over
it
,
they
were
placed
there
by
his
Authority
,
and
subject
to
it
at
the
very
time
of
the
writing
this
Epistle
:
And
here
(
by
the
way
)
it
is
observable
,
that
though
he
was
then
in
Prison
at
Rome
,
it
is
written
with
an
extraordinary
vigour
and
alacrity
of
Expression
,
from
that
particular
Delight
and
Satisfaction
he
took
in
the
great
Confidence
and
Sincerity
of
their
Faith
;
which
was
so
much
the
firmer
,
as
being
founded
upon
two
plain
and
publick
Miracles
,
which
being
taken
notice
of
by
the
Magistrates
,
made
their
Certainty
absolutely
unquestionable
;
however
that
was
,
St.
Paul
was
their
Bishop
,
as
the
Apostles
for
some
time
kept
to
themselves
the
Episcopacy
,
or
Supreme
Government
of
the
Churches
of
their
own
Foundation
.
And
therefore
this
Church
is
reckon'd
by
Tertullian
among
the
Apostolical
Churches
,
that
is
,
as
himself
defines
them
,
those
Churches
over
which
some
Apostle
was
known
to
have
presided
,
Apud
quas
ipsae
adhuc
Cathedrae
Apostolorum
suis
locis
praesident
.
So
that
the
Bishop
of
that
Church
in
Tertullian's
time
was
known
to
have
succeeded
the
Apostle
in
that
See
,
as
now
one
Bishop
doth
another
;
and
what
Tertullian
means
by
that
is
evident
,
in
that
he
reckons
up
three
Orders
of
the
Clergy
,
Bishop
,
Priest
,
and
Deacon
;
and
gives
such
a
Supremacy
to
the
Bishop
,
as
to
allow
nothing
to
be
done
in
the
Church
by
Presbyters
or
Deacons
without
his
Authority
;
*
so
that
De
Baptismo
,
cap
.
17.
Dandi
quidem
habet
jus
summus
sacerdos
qui
est
Episcopus
;
de
hinc
Presbyteri
&
Diaconi
,
non
tamen
sine
Episcopi
Auctoritate
,
propter
Ecclesiae
honorem
;
quo
salvo
salva
pax
est
.
when
he
speaks
of
a
certain
Succession
of
Bishops
to
the
Apostles
,
in
the
Government
of
any
Church
,
it
is
certain
that
he
means
proper
Bishops
,
as
superior
to
the
other
Clergy
,
who
by
Succeeding
in
an
Apostolical
See
,
succeeded
in
their
Apostolical
Authority
.
But
again
,
the
same
Persons
are
stiled
P.
12.
Bishops
and
Presbyters
,
1
Tim
.
3.
2.
Titus
1.
5
,
7.
So
they
are
,
but
then
they
are
subject
to
Timothy
,
and
Titus
,
as
well
as
the
Deacons
with
whom
they
are
joined
.
For
that
is
the
very
Argument
of
those
Epistles
to
direct
them
how
to
govern
the
Churches
over
which
they
presided
,
and
particularly
the
Clergy
.
So
that
without
a
Superiority
in
Timothy
and
Titus
over
the
other
two
Orders
,
the
Epistles
are
Nonsence
,
and
instruct
Men
to
govern
without
Authority
:
but
with
it
we
have
apparently
the
three
Orders
of
the
Clergy
settled
in
those
Churches
.
As
for
Heb
.
13.
7.
The
{αβγδ}
there
mention'd
,
may
be
either
Bishops
or
Presbyters
or
both
,
for
any
thing
that
can
be
collected
from
the
words
themselves
.
And
therefore
it
is
mere
Confidence
in
Blondel
,
from
thence
to
infer
that
the
Church
of
Jerusalem
was
govern'd
by
a
common
Council
of
Presbyters
.
Why
so
?
Why
not
as
well
by
a
Bishop
and
Presbyters
,
as
we
certainly
know
it
was
.
But
what
is
this
Epistle
to
the
Church
of
Jerusalem
?
It
is
not
directed
to
them
,
but
to
all
the
Jews
in
the
World
.
Now
cannot
the
Apostle
exhort
them
to
be
obedient
to
their
spiritual
Guides
and
Governours
wherever
they
reside
,
but
there
must
be
presently
an
Assembly
of
Divines
at
Jerusalem
.
Upon
such
intollerable
Presumptions
as
these
doth
the
Presbyterian
Cause
subsist
.
But
any
thing
will
serve
the
turn
to
abuse
men
,
that
are
resolv'd
to
abuse
themselves
.
And
lastly
,
As
for
those
Passages
in
the
Acts
of
the
Apostles
,
concerning
the
Presbyters
of
Jerusalem
join'd
with
the
Apostles
,
I
cannot
understand
what
follows
from
them
,
but
this
,
That
in
that
Church
there
were
Presbyters
subject
to
the
Apostles
;
And
therefore
I
would
not
accept
of
that
Plea
,
if
it
could
be
made
good
,
which
is
insisted
upon
by
some
learned
men
.
That
in
these
several
Texts
are
not
meant
the
Presbyters
of
one
City
,
but
the
Bishops
of
the
Province
of
Judea
met
together
in
Council
with
the
Apostles
in
the
Metropolitan
Church
of
Jerusalem
,
which
tho
it
may
be
possible
,
is
yet
very
improbable
,
in
that
there
is
no
foot-step
of
any
Record
that
in
those
early
days
of
Christianity
,
there
were
any
fixed
Episcopal
Seats
in
all
Judea
beside
Jerusalem
;
And
withal
,
the
Presbyters
here
mentioned
were
fixed
and
constant
in
that
Church
,
as
is
evident
from
Act.
21.
19.
at
St.
Paul's
second
coming
to
Jerusalem
,
when
there
was
no
Apostle
then
residing
there
,
but
onely
St.
James
the
Bishop
,
the
very
next
day
after
his
Arrival
it
is
said
,
That
he
went
unto
James
,
and
all
the
Elders
were
present
.
And
therefore
they
must
reside
in
the
City
,
for
there
was
not
sufficient
time
to
Summon
them
from
all
Parts
of
the
Country
.
And
therefore
the
Enemies
of
Episcopal
Superiority
are
so
far
from
gaining
any
Advantage
to
their
Cause
by
proving
these
Presbyters
Assembled
at
Jerusalem
to
be
no
Bishops
,
that
it
is
a
plain
demonstration
of
the
true
Primitive
Government
of
the
Church
from
clear
and
express
Apostolical
Practice
,
viz.
A
Bishop
,
with
his
Subject
Presbyters
residing
in
the
City
or
Church
of
Jerusalem
.
But
if
after
all
this
,
men
will
still
persist
in
it
,
as
Walo
doth
without
end
,
that
if
the
Offices
were
distinct
to
demand
the
reason
of
the
Community
of
the
names
,
I
might
reply
with
Theodoret
,
because
the
distinction
was
signified
by
other
names
,
the
name
of
Apostle
being
appropriate
to
the
Supreme
Order
:
But
because
I
have
already
treated
with
Walo
about
that
Passage
out
of
Theodoret
,
which
though
he
alledges
in
the
first
place
as
the
most
pertinent
Testimony
in
all
the
Ancients
for
his
cause
,
is
yet
the
clearest
baffle
that
could
have
been
put
upon
it
;
for
it
declares
first
an
Inequality
in
Church-Officers
under
the
Apostles
;
Secondly
,
that
the
Bishops
properly
so
call'd
,
succeeded
the
Apostles
in
their
Apostolical
Authority
;
Thirdly
,
that
the
reason
why
the
names
Bishop
and
Presbyter
were
not
distinguished
in
the
Apostles
own
time
,
was
because
the
Office
of
a
Bishop
was
then
expressed
by
the
name
of
an
Apostle
;
and
if
that
be
so
,
it
for
ever
puts
to
silence
all
their
noise
and
out-cry
from
the
Equivalency
of
those
two
names
under
the
Apostles
,
because
the
Episcopal
Superiority
was
then
express'd
by
another
name
.
But
Salmasius
being
ever
most
confident
when
he
is
most
in
the
wrong
,
as
he
made
this
Passage
the
foundation
of
his
Walo
Messalinus
,
so
he
has
found
out
another
just
as
awkard
to
his
design
,
for
the
main
flourish
of
his
Apparatus
to
his
Books
de
Primatu
,
P.
40.
which
was
written
in
defence
of
his
Walo
,
and
that
is
out
of
his
darling
Author
,
the
counterfeit
Ambrose
in
his
Commentaries
upon
the
Epistles
to
Timothy
,
as
he
is
quoted
by
Amalarius
;
where
giving
the
reason
why
the
names
Bishop
and
Presbyter
that
were
promiscuously
used
in
the
time
of
the
Apostles
,
were
afterward
distinguisht
,
he
thus
states
it
.
Beatis
verò
Apostolis
decedentibus
,
illi
qui
post
illos
ordinati
sunt
ut
praeessent
Ecclesiis
,
illis
primis
exaequari
non
poterant
,
neque
miraculorum
testimonium
par
illis
habere
,
sed
in
multis
aliis
inferiores
illis
esse
videbantur
,
grave
illis
videbatur
Apostolorum
sibi
vendicare
nuncupationem
.
Diviserunt
ergo
nomina
ipsa
,
et
iisdem
Presbyteriorum
nomen
reliquerunt
,
alii
verò
Episcopi
sunt
nuncupati
,
hique
Ordinationis
praediti
sunt
Potestate
,
ita
ut
plenissimè
iidem
praeposiots
se
Ecclesiarum
esse
cognoscerent
.
The
Blessed
Apostles
deceasing
,
those
that
were
Ordain'd
to
preside
over
Churches
after
them
,
could
not
be
Equall'd
to
those
first
,
nor
attain
the
like
Gift
of
Miracles
,
but
appearing
inferior
to
them
in
many
other
things
,
thought
it
not
decent
to
challenge
to
themselves
the
name
of
Apostles
,
and
hereupon
they
divided
the
names
,
and
left
them
the
name
of
Presbyters
,
(
i.e.
those
that
had
both
in
the
time
of
the
Apostles
)
and
the
others
were
stiled
Bishops
,
(
i.e.
those
that
presided
over
Churches
after
the
Apostles
)
and
these
were
endued
with
the
Power
of
Ordaining
,
that
they
might
know
themselves
to
be
set
over
the
Churches
in
the
fullest
right
.
Upon
which
observable
Passage
,
though
it
would
afford
a
great
number
of
Remarks
,
I
shall
make
no
other
than
what
I
find
the
Judicious
Mr.
Thorndike
has
already
made
to
my
hand
.
I
marvel
(
says
he
)
Review
of
the
Right
of
the
Church
,
pag
.
77.
what
pleasure
Salmasius
had
to
alledge
this
Passage
,
which
if
it
be
admitted
,
is
enough
alone
to
overthrow
all
that
he
hath
said
in
this
Point
.
For
first
he
supposeth
,
as
the
received
Doctrine
of
the
Church
,
that
Bishops
in
their
several
Churches
succeeded
the
Apostles
.
Secondly
,
he
answers
all
St.
Hierom's
Reasons
,
to
prove
that
Bishops
and
Presbyters
are
all
one
,
because
they
are
called
by
the
same
name
in
the
Scriptures
,
by
giving
another
reason
,
even
that
which
you
have
here
.
Lastly
he
saith
,
That
Bishops
are
set
over
their
Churches
plenissimè
,
in
the
fullest
Right
,
and
that
therefore
Ordination
was
reserved
to
them
,
which
is
to
say
,
that
in
all
things
they
have
a
special
interest
,
but
especially
Ordination
is
their
peculiar
.
This
one
would
think
more
then
enough
to
satisfie
the
utmost
demands
that
any
ingenuous
man
could
make
for
the
certain
Apostolical
Succession
of
Episcopacy
,
and
yet
from
this
very
passage
Salmasius
proceeds
to
make
the
contrary
conclusion
(
as
he
always
does
)
blindfold
.
Haec
clarissimè
demonstrant
post
Apostolorum
demum
obitum
hanc
divisionem
munerum
&
nominum
esse
factam
.
This
most
evidently
demonstrates
that
it
was
after
the
death
of
the
Apostles
,
that
this
division
both
of
the
Offices
and
Names
was
made
.
When
it
so
evidently
demonstrates
that
the
Officers
were
distinguisht
before
,
though
the
Name
's
not
till
afterwards
,
for
it
expresly
places
the
Office
in
the
Apostles
,
to
which
those
that
after
them
presided
over
Churches
succeeded
,
and
though
they
took
the
new
name
of
Bishop
upon
them
,
for
the
reason
assign'd
,
they
bore
the
old
Office
of
Apostles
:
what
strange
confidence
then
is
it
for
Salmasius
to
infer
from
hence
,
that
because
the
division
of
the
Names
was
made
after
the
Apostles
,
so
was
that
of
the
Office
too
,
when
the
passage
so
expresly
avers
that
the
Office
was
the
same
with
that
of
the
Apostles
,
and
that
those
that
were
afterward
stiled
Bishops
were
their
Successors
.
But
this
is
Salmasius
his
standing
juggle
,
to
make
every
passage
in
which
either
of
these
two
words
Bishop
or
Presbyter
occur
a
demonstration
of
the
Identity
of
Office
,
only
by
tacking
munus
&
nomen
together
:
And
thus
,
when
this
Authour
says
,
That
the
Name
was
the
same
under
the
Apostles
,
but
not
the
Office
,
he
infers
therefore
both
Name
and
Office
.
And
if
we
bar
him
and
his
fellows
but
this
one
childish
Sophism
,
they
must
in
this
controversie
be
dumb
forever
.
It
is
the
whole
force
of
all
that
they
have
written
upon
it
;
all
their
Books
are
nothing
more
then
this
one
thing
repeated
so
many
thousand
times
over
,
though
it
is
so
weak
a
Bul-rush
for
a
sinking
Cause
to
catch
at
,
as
plainly
shews
that
it
has
nothing
to
support
it
.
But
after
all
,
seeing
Salmasius
will
insist
upon
the
enquiry
after
the
reason
of
the
Identity
of
the
Names
in
the
time
of
the
Apostles
,
I
shall
vouchsafe
no
other
Answer
to
so
childish
a
Question
than
this
,
That
when
I
went
to
School
I
learn'd
from
my
Lexicon
,
that
the
word
{αβγδ}
signifies
any
sort
of
Power
,
Trust
,
or
Government
,
a
Captain
in
an
Army
,
an
Overseer
of
Workmen
,
a
Mayor
of
a
Corporation
,
a
Master
of
a
Quire
;
and
particularly
I
remember
out
of
my
Tully's
Epistles
,
that
he
saith
of
himself
,
Ad
Attie
.
lib
.
7.
Ep.
11.
that
he
was
made
Bishop
of
the
Sea
Ports
,
Vult
enim
me
Pompeius
esse
quem
tota
haec
maritima
ora
habeat
{αβγδ}
,
id
est
,
Speculatorem
&
Custodem
.
And
of
the
same
nature
and
extent
is
the
signification
of
the
word
{αβγδ}
,
which
at
first
imported
Age
,
and
because
grave
men
were
usually
thought
fittest
for
Government
,
it
came
at
last
to
denote
any
manner
of
Power
and
Authority
,
Nam
apud
omnes
utique
gentes
honorabilis
est
senectus
:
unde
&
Synagogae
&
postea
Ecclesia
Seniores
habuit
,
sine
quo
consilio
nihil
nihil
agebat
in
Ecclesiâ
.
The
Commentaries
under
St.
Ambroses
Name
,
upon
1
Tim
.
5.
1.
and
then
no
wonder
if
words
of
such
a
general
signification
be
applicable
to
all
kind
of
Offices
how
distant
or
different
so
ever
.
Especially
in
this
Case
,
when
there
were
two
sorts
of
Ecclesiastical
Offices
in
the
Christian
Church
,
the
one
Ministerial
as
that
of
Deacons
,
the
other
Authoritative
as
that
of
Bishops
,
and
Presbyters
,
and
therefore
when
they
are
to
be
describ'd
so
as
to
distinguish
them
from
the
other
Inferiour
and
Ministerial
Officers
,
it
cannot
be
done
otherwise
than
by
Titles
that
signifie
some
Rule
and
Power
.
So
that
when
we
find
sometimes
Bishops
and
Deacons
join'd
in
Scripture
,
sometimes
Presbyters
and
Deacons
;
these
words
plainly
signifie
the
whole
ruling
part
of
the
Clergy
,
how
much
soever
they
may
be
distinguish'd
among
themselves
.
And
therefore
once
for
all
,
I
will
grant
to
Walo
and
his
followers
,
that
there
might
have
been
at
that
time
a
great
variety
of
words
comprehensive
of
both
Orders
,
as
distinct
from
Deacons
,
not
onely
that
of
Presbyter
and
Episcopus
,
but
if
he
pleases
to
accept
it
,
{αβγδ}
,
Praepositus
,
Antistes
,
Pastor
,
{αβγδ}
,
or
any
other
that
express
any
share
of
Government
in
the
Church
,
because
it
is
certain
that
the
Presbyters
shared
in
it
under
the
Bishops
;
and
if
from
this
community
of
Names
they
will
infer
an
Equality
of
Power
,
I
cannot
help
it
.
But
then
they
must
be
oblig'd
to
conclude
too
,
that
there
was
then
no
difference
between
an
Apostle
and
an
ordinary
Presbyter
,
because
the
very
same
Names
were
common
to
both
.
And
yet
what
Volumes
hath
this
one
lean
and
forc'd
Conclusion
brought
forth
against
the
Apostolical
Succession
of
Bishops
?
Nay
't
is
the
onely
thing
beside
St.
Jerom's
rash
expressions
that
supports
the
Controversie
.
Otherwise
if
they
would
but
honestly
appeal
to
the
Evidence
of
matter
of
Fact
it self
Vide
Blondel
,
Apol
.
p.
135.
(
which
is
the
onely
proper
Argument
in
this
Cause
)
that
alone
would
shamefully
rebuke
their
follv
,
in
that
there
is
no
instance
of
any
Ancient
Church
,
in
which
there
were
Presbyters
without
a
Bishop
,
or
an
Apostle
presiding
over
them
.
And
that
's
an
undeniable
Evidence
of
the
distinction
of
the
Orders
,
notwithstanding
that
they
then
were
,
and
still
are
comprehended
under
the
same
general
Titles
,
because
they
both
in
their
several
Stations
preside
over
the
Flock
.
And
if
men
would
be
but
so
ingenuous
as
to
take
notice
of
such
an
obvious
Truth
,
that
alone
would
put
an
end
to
this
shadow
of
a
Controversie
.
But
when
they
are
so
often
put
in
mind
of
it
,
and
yet
without
any
regard
to
it
,
persist
in
their
Clamour
,
as
some
Writers
at
second
hand
out
of
Walo
and
Blundel
have
done
of
late
,
all
that
they
can
gain
by
it
,
beside
abusing
their
own
seduced
Rabble
,
is
to
satisfie
all
understanding
men
,
that
themselves
have
renounced
not
only
common
sense
,
but
common
honesty
.
This
is
the
true
State
of
the
First
and
Apostolical
Age
,
in
which
the
Apostles
kept
the
Supremacy
in
their
own
hands
over
the
Inferiour
Clergy
,
sometimes
fixing
their
Residence
,
and
exercising
their
Authority
in
a
particular
Church
or
City
as
St.
James
at
Jerusalem
,
sometimes
moving
up
and
down
to
compleat
Churches
of
their
own
Foundation
;
and
so
the
profound
Walo
himself
,
after
all
his
Expence
of
Glossary-ware
hath
stated
the
Case
,
that
those
Apostles
who
had
no
fixed
Residence
,
but
travell'd
up
and
down
to
plant
or
confirm
Churches
,
were
stiled
Apostles
,
but
if
any
of
them
resided
in
any
one
City
,
he
was
call'd
the
Bishop
of
that
City
,
as
James
of
Jerusalem
,
who
was
placed
there
in
Superiour
Authority
over
the
other
Clergy
.
Haec
enim
Apostoli
propria
missio
ac
vocatio
,
ex
ipso
nomine
munus
ejus
&
officium
significans
,
quo
sedes
uno
in
loco
figere
non
debent
,
sed
orbem
peragrare
&
perlustrare
ad
dei
verbum
&
Evangelium
praedicandum
Hinc
factum
ut
qui
fixam
stabilemque
sedem
in
aliquâ
provinciâ
vel
civitate
haberent
,
populoque
ejus
provinciae
vel
civitatis
docendo
vacarent
,
nec
alio
vagarentur
,
Apostolorum
nomine
vix
essent
nuncupandi
.
Haec
quippe
appellatio
missionem
propriè
significat
,
&
profectionem
in
alias
atque
alias
regiones
.
Ideo
Jacobus
domini
frater
&
Apostolus
,
quia
Hierosolymis
non
abstitit
,
nec
quoquam
extra
eam
urbem
pedem
movit
,
Episcopus
à
veteribus
appellatus
est
.
§.
III
.
But
because
the
stress
of
all
their
pretences
lies
in
this
Dichotomy
(
as
Blondel
calls
it
)
or
division
of
the
Clergy
into
two
Orders
,
I
shall
give
a
fuller
account
of
it
out
of
the
Writings
of
the
Ancients
,
whereby
it
will
appear
that
those
who
first
divided
it
into
two
,
the
Ministerial
and
Authoritative
,
afterward
sub-divided
the
Authoritative
into
a
first
and
second
Order
,
and
that
will
clear
both
the
reason
and
the
nature
of
the
first
division
:
which
was
nothing
else
but
the
great
distance
of
the
Ministerial
Order
from
the
other
two
,
and
their
nearness
to
each
other
.
And
in
the
first
place
it
is
very
observable
that
this
gave
the
first
occasion
to
this
Controversie
in
St.
Jerom's
time
,
when
the
contest
between
the
Presbyters
and
Deacons
at
Rome
run
so
high
,
that
the
Deacons
claim'd
not
only
equal
dignity
to
,
but
superiority
over
the
Presbyters
,
as
both
St.
Jerom
and
the
Author
of
the
Questions
upon
the
Old
and
new
Testament
informs
us
,
who
both
lived
at
the
same
time
,
and
wrote
upon
the
same
occasion
:
This
,
I
say
,
was
the
particular
provocation
that
raised
St.
Jerom's
choler
so
high
against
them
,
and
the
more
effectually
to
beat
them
down
,
he
lets
them
know
that
the
Presbyters
stand
in
the
same
Priesthood
with
the
Bishop
,
whereas
themselves
were
little
more
then
Servants
in
the
Church
,
and
appointed
to
wait
upon
them
in
their
several
Offices
.
The
State
of
the
whole
matter
was
this
:
That
whereas
the
Deacons
had
under
the
Bishops
the
disposal
of
the
Offerings
,
i.e.
at
that
time
the
Revenue
of
the
Church
,
where
the
Church
was
wealthy
,
that
gave
them
great
dignity
in
the
Opinion
of
the
World
,
and
false
honour
naturally
swells
it self
into
insolence
;
so
that
in
the
Records
of
the
Church
we
find
them
at
every
turn
justling
with
the
Presbyters
for
Place
and
Authority
.
In
the
Eighteenth
Canon
of
the
Council
of
Nice
,
it
was
complained
of
to
the
holy
Synod
,
That
in
some
Places
and
Cities
the
Deacons
presumed
to
give
the
Eucharist
to
the
Presbyters
,
which
neither
the
Law
nor
the
Custom
of
the
Church
will
allow
of
,
that
those
who
have
not
the
Power
of
Consecration
,
should
give
our
Saviour's
Body
to
those
that
have
.
And
withal
it
is
inform'd
,
That
some
Deacons
are
so
bold
as
to
Officiate
the
Eucharist
even
before
Bishops
themselves
.
Therefore
it
is
Enacted
,
That
all
these
things
be
reformed
,
and
that
Deacons
keep
within
their
own
bounds
,
remembring
that
they
are
the
Bishops
Servants
,
and
the
Presbyters
Inseriours
.
Let
them
therefore
receive
the
Eucharist
after
the
Presbyters
in
their
Order
from
the
hands
of
a
Bishop
or
a
Presbyter
,
neither
let
them
presume
to
sit
among
the
Bench
of
Presbyters
,
it
is
both
against
Canon
and
Order
.
Whoever
therefore
obeys
not
this
Constitution
,
let
him
be
deposed
.
Whereby
we
see
both
the
Sense
and
the
Custom
of
the
Ancient
Church
,
concerning
the
distance
between
Deacons
and
the
Orders
of
Bishop
and
Priest
,
resembling
that
,
as
they
represent
it
between
Servants
and
Masters
,
and
so
the
Greek
Scholiasts
gloss
upon
it
,
{αβγδ}
,
These
wait
,
and
these
are
waited
upon
.
The
Government
of
the
Church
was
reserved
so
entirely
to
the
Bishop
and
his
Bench
of
Presbyters
,
that
it
was
not
so
much
as
lawful
for
any
Deacon
to
sit
among
them
,
and
that
is
the
known
Custom
of
the
Primitive
Church
,
that
about
the
holy
Altar
the
Bishop
sat
in
his
Throne
,
and
his
Presbyters
on
each
hand
upon
lower
Seats
,
into
which
it
was
not
lawful
for
Lay-men
,
but
only
Consecrated
Persons
to
enter
,
and
though
the
Deacons
were
admitted
into
the
place
at
Divine
Service
,
yet
were
they
obliged
to
stand
in
presence
of
the
Sacred
Bench
in
token
of
Subjection
.
But
notwithstanding
this
we
find
them
frequently
forgetting
their
duty
and
good
manners
,
and
thrusting
themselves
into
the
Priestly
Consistory
,
and
as
frequently
Check't
and
repulsed
for
it
,
as
by
the
Council
of
Nice
in
the
forementioned
Canon
,
so
of
Laodicea
Canon
the
20th
.
of
Carthage
6.
C.
18.
of
Arles
.
1
C.
18.
2
C.
15.
And
this
presumption
of
the
Deacons
,
particularly
at
Rome
lasted
so
long
that
Pope
Gelasius
,
who
succeeded
in
the
Year
492
,
was
constrained
to
Publish
a
Decree
forbidding
all
Deacons
to
Sit
in
the
presence
of
the
Presbytery
.
But
the
Bickerings
between
them
were
highest
about
St.
Jeroms
time
,
insomuch
that
Pope
Anastasius
was
forced
to
publish
a
Decree
to
Command
the
Presbyters
to
stand
up
at
the
holy
Gospels
,
for
whereas
it
had
ever
been
the
custom
for
all
present
to
stand
at
the
reading
of
the
Gospel
by
the
Deacons
,
yet
because
the
Deacons
would
presume
to
Sit
among
the
Presbyters
,
before
whom
they
were
bound
to
stand
,
they
combin'd
not
to
rise
up
at
the
Gospel
,
that
they
might
keep
their
Prerogative
of
Sitting
,
when
the
Deacons
were
forced
to
be
standing
by
the
nature
of
the
Office
it self
,
upon
which
Anastasius
was
fain
to
Issue
forth
his
Mandate
to
prevent
the
Enormity
.
The
two
things
that
heightned
the
Pride
of
the
Roman
Deacons
were
their
Paucity
and
their
Wealth
,
they
were
but
Seven
in
number
in
that
as
well
as
all
other
Churches
after
the
example
of
the
Church
of
Jerusalem
,
whereas
the
Presbyters
were
much
more
numerous
,
Cornelius
reckons
up
no
less
then
46
in
his
time
,
which
number
could
not
but
be
much
increased
by
the
time
of
St.
Jerom
,
who
gives
this
reason
for
the
advantage
of
the
Deacons
against
the
Presbyters
.
Quid
paucitatem
,
de
quâ
ortum
est
supercilium
in
leges
Ecclesiae
vindicas
?
Omne
quod
tarum
est
,
plus
appetitur
.
Pulegium
apud
Indos
pipare
pretiosius
est
.
Diaconos
paucitas
honorabiles
,
presbyteros
turba
contemptibiles
facit
.
But
the
main
thing
that
advanced
their
power
and
dignity
was
the
disposal
of
the
Revenue
of
the
Church
,
especially
from
the
time
of
Pope
Fabian
,
who
if
we
may
believe
the
pontifical
Book
divided
the
14
Regions
of
the
City
of
Rome
among
the
Seven
Deacons
,
allotting
to
each
Deacon
two
Regions
,
from
whence
they
were
styled
Diaconi
Regionarii
,
and
afterward
by
the
pretended
Council
at
Rome
under
Pope
Silvester
,
Cardinales
.
Concil
.
Rom.
2.
c
.
7.
Though
long
before
that
time
they
were
arrived
to
a
great
height
,
especially
the
Arch-Deacon
,
that
is
the
first
of
the
Deacons
,
who
was
Master
and
Keeper
of
the
Treasury
,
and
from
hence
it
was
that
they
so
frequently
succeeded
in
the
Papacy
,
and
carried
the
Election
from
the
Presbyters
,
Eleutherus
the
Arch
Deacon
Euseb
.
l.
4.
c
.
22.
succeeded
Anicetus
,
and
Soter
,
even
in
Hegesippus
his
time
,
but
before
and
at
St.
Jeroms
time
they
swept
all
away
,
the
Popes
and
Anti-Popes
were
both
of
the
Order
of
Deacons
,
as
Liberius
,
and
Felix
,
Damasus
and
Ursicinus
,
no
wonder
then
if
when
they
carried
the
whole
sway
of
the
Church
they
lift
their
heads
so
high
,
and
it
was
under
Damasus
that
Falcidius
their
Chieftain
made
the
publick
demand
of
preheminence
above
the
Presbyters
,
of
which
St.
Jerom
being
inform'd
by
Letter
from
Rome
,
it
drew
from
him
in
answer
to
it
that
warm
and
famous
Epistle
to
Evagrius
.
Audio
quendam
(
says
he
)
in
tantam
erupisse
vecordiam
,
ut
Diaconos
Presbyteris
,
i.e.
Episcopis
anteferret
.
I
am
informed
of
some
body
,
that
he
is
arrived
to
that
degree
of
Confidence
,
as
to
prefer
Deacons
before
Presbyters
,
i.e.
before
Bishops
.
For
when
the
Apostle
teaches
you
to
be
the
same
,
who
can
endure
that
the
Servant
of
Tables
and
Widows
should
swell
himself
above
those
,
at
whose
Prayers
Christs
Body
and
Bloud
are
made
,
and
then
reckons
up
the
several
Texts
of
Scripture
,
in
which
the
words
Bishop
and
Presbyter
are
promiscuously
used
.
From
whence
it
appears
that
all
St.
Jerom's
real
design
(
setting
aside
his
heat
and
passion
)
was
to
shew
,
and
in
his
way
to
prove
,
That
Presbyters
are
reckoned
together
with
Bishops
,
as
partakers
in
the
same
Christian
Priesthood
,
whereas
Deacons
are
thrust
down
into
a
lower
degree
and
capacity
,
and
therefore
always
ranged
apart
from
them
in
the
Apostolical
Writings
.
And
this
nearness
of
the
Presbyters
to
the
Bishops
he
shews
in
this
instance
,
Quid
enim
facit
exceptâ
Ordinatione
Episcopus
quod
non
faciat
Presbyter
.
For
what
does
a
Bishop
do
that
a
Presbyter
cannot
do
except
Ordination
?
So
that
a
Presbyter
approaching
so
near
a
Bishop
in
the
Authoritative
exercise
of
all
the
Offices
of
the
Church
,
excepting
only
that
of
Ordination
,
it
is
no
wonder
if
they
are
joined
and
reckoned
together
,
to
distinguish
them
from
the
Office
of
Deacons
,
that
was
at
first
meerly
Ministerial
,
and
erected
only
to
relieve
the
higher
Orders
from
attending
upon
the
lower
Offices
of
the
Church
.
So
that
St.
Jerom's
real
Opinion
,
as
he
intended
it
in
Opposition
to
the
Insolence
of
the
Deacons
,
was
apparently
the
same
with
St.
Chrysostom's
,
and
the
Greek
Fathers
.
For
so
St.
Chrysostom
in
his
second
Homily
upon
the
first
of
Timothy
and
the
third
Chapter
,
states
{αβγδ}
.
it
.
Asking
the
question
why
the
same
Rules
are
prescribed
by
the
Apostle
to
the
Bishops
and
Presbyters
in
common
,
and
other
distinct
Rules
to
the
Deacons
apart
,
his
answer
is
because
the
difference
between
them
is
not
great
,
for
Presbyters
also
take
upon
them
both
the
Authority
of
teaching
and
governing
the
Church
,
so
that
whatever
things
the
Apostle
said
concerning
Bishops
,
the
same
agree
to
Presbyters
.
For
the
Bishops
are
only
superiour
to
them
in
the
power
of
Ordination
,
and
in
this
one
thing
alone
do
they
seem
to
have
a
peculiar
,
or
paramount
Power
above
the
Presbyters
.
The
very
same
account
this
with
St.
Jerom's
,
and
nothing
more
evident
from
the
Records
of
the
Primitive
Church
then
this
,
that
the
Presbyters
shared
with
the
Bishop
in
all
other
acts
of
Authority
,
save
only
of
Ordination
.
And
it
is
the
most
common
notion
among
all
the
Fathers
,
that
though
they
constantly
reckon
up
three
Orders
of
the
Clergy
,
yet
distinguish
the
other
two
as
something
more
Sacred
,
and
of
a
distinct
nature
,
and
higher
quality
then
that
of
Deacons
.
But
in
the
next
place
St.
Jerom
proceeds
to
object
to
himself
the
Custom
at
Rome
,
where
it
seems
the
Deacons
were
wont
to
give
their
Testimonials
at
the
Ordination
of
Presbyters
;
and
rejects
it
with
great
scorn
and
indignation
,
not
without
some
severe
reflexion
upon
the
pride
of
that
City
,
as
a
thing
absurd
and
singular
.
And
at
last
fully
and
distinctly
explains
his
meaning
,
when
he
concludes
,
that
the
Apostles
in
their
Institutions
had
a
regard
to
the
forms
under
the
Old
Testament
;
so
that
what
Aaron
and
his
Sons
,
and
the
Levites
were
in
the
Temple
,
that
let
Bishops
,
Presbyters
,
and
Deacons
know
themselves
to
be
in
the
Church
.
Whereby
he
expresly
derives
these
three
Orders
in
the
Christian
Church
from
the
Apostles
themselves
,
and
only
places
the
two
highest
apart
from
the
third
,
as
Aaron
and
his
Sons
were
always
join'd
together
in
the
Priesthood
,
as
distinct
and
separate
from
the
Levites
.
This
is
so
apparently
St.
Jerom's
meer
design
,
that
nothing
but
gross
and
wilful
dis-ingenuity
could
pervert
his
meaning
for
one
or
two
lavish
and
unwary
expressions
,
not
only
against
his
argument
but
himself
,
who
more
then
once
distinguisht
between
the
Sacerdotes
primi
&
secundi
.
And
as
for
their
other
great
Man
,
whom
they
value
next
to
St.
Jerom
,
the
Author
of
the
Questions
upon
the
Old
and
New
Testament
in
St.
Austin
(
the
same
with
the
Counterfeit
Ambrose
upon
St.
Paul's
Epistles
,
as
Blondel
not
improbably
conjectures
from
the
likeness
of
his
Stile
and
Notion
)
his
meaning
is
apparently
the
same
with
St.
Jeroms
,
and
from
him
we
have
a
more
exact
account
of
the
Controversy
.
For
first
he
propounds
the
state
of
the
question
as
it
was
managed
at
that
time
.
What
is
to
be
answer'd
to
those
Roman
Levites
,
that
contend
to
equal
Levites
to
Priests
,
and
Deacons
to
Presbyters
.
And
in
the
next
place
after
a
Preface
of
the
extravagance
and
novelty
of
the
Opinion
,
he
is
the
only
man
that
informs
us
by
whom
it
was
started
and
maintain'd
,
one
Falcidius
,
that
(
he
says
)
was
instigated
to
it
by
his
own
folly
and
the
Pride
of
the
City
of
Rome
;
And
then
overwhelms
him
with
variety
of
weighty
and
pregnant
Arguments
.
First
he
asks
by
what
Law
,
what
Custom
,
what
Example
,
those
that
had
not
so
much
as
leave
to
sit
in
the
Church
,
should
be
equall'd
to
those
,
that
because
they
were
the
Priests
of
God
,
[
Antistites
Dei
]
sit
with
Dignity
in
the
house
of
God
.
What
boldness
is
it
to
level
Presbyters
with
their
Ministers
?
What
rash
Presumption
to
compare
the
Porters
of
the
Tabernacle
,
the
Scourers
of
Vessels
and
Dishes
,
the
Carriers
of
Water
with
the
Priests
themselves
?
For
this
was
the
Office
of
the
Levites
;
and
it
is
the
same
thing
as
if
they
should
equal
Officers
to
their
Governors
,
and
Servants
to
their
Masters
:
For
so
the
Levites
were
appointed
by
Divine
Command
to
be
to
their
Priests
,
Numb
.
8.
13.
which
Custom
is
still
observed
in
the
Church
.
And
although
the
Deacons
of
the
Church
of
Rome
are
less
modest
then
others
,
yet
they
do
not
presume
to
take
to
themselves
the
honour
of
sitting
in
the
Church
.
But
because
forsooth
they
are
Officers
of
the
Church
of
Rome
,
therefore
would
they
be
thought
greater
men
than
in
other
Churches
,
because
of
the
Grandeur
of
the
City
,
that
may
indeed
pass
for
the
head
of
all
Cities
.
But
if
it
be
so
,
then
ought
they
to
challenge
the
same
Pre-eminence
to
their
Presbyters
.
For
if
those
that
are
Inferiours
are
advanced
by
the
greatness
of
the
City
,
how
much
more
ought
their
Betters
to
rise
?
For
whatsoever
honour
is
confer'd
upon
the
Under-Officers
is
an
accession
to
the
Government
,
as
the
honour
of
a
Servant
redounds
to
the
glory
of
his
Master
.
And
then
to
raise
the
Argument
higher
,
he
adds
,
That
a
Priest
is
a
Bishop
St.
Paul
proves
,
when
he
instructs
Timothy
,
whom
he
Ordain'd
a
Presbyter
,
how
to
Ordain
Bishops
,
for
what
is
a
Bishop
but
the
first
Presbyter
,
that
is
,
the
High-Priest
?
And
lastly
,
he
urges
that
the
Apostle
calls
them
his
Fellow-Presbyters
,
and
do
you
think
he
would
call
the
Deacons
his
Fellow-Deacons
?
By
no
means
,
because
they
are
of
a
much
lower
rank
,
it
is
as
absurd
as
to
call
a
Register
a
Judge
.
And
in
Aegypt
if
there
be
no
Bishop
a
Presbyter
confirms
.
And
so
proceeds
to
shew
the
dignity
of
the
Sacerdotal
Order
above
the
Levitical
,
by
divers
passages
out
of
the
Old
Testament
.
Now
I
pray
what
can
be
more
evident
from
the
Tenour
of
this
whole
discourse
,
then
the
Parallel
between
the
Orders
in
the
Christian
Church
,
and
the
Priests
and
Levites
in
the
Jewish
?
and
though
he
places
the
Presbyters
in
the
same
Priesthood
with
the
Bishop
,
it
is
after
the
same
manner
that
the
Priests
were
ranked
with
the
High-Priest
in
opposition
to
the
Levites
;
so
that
he
levels
the
Bishop
with
the
Presbyters
,
no
more
then
he
does
the
High-Priest
with
the
Common
Priests
,
and
that
manifestly
overthrows
all
Blondel's
Pleas
for
Equality
;
and
when
that
is
done
,
we
care
not
whether
the
distance
between
a
Bishop
and
a
Presbyter
be
gradual
or
specifick
,
whether
in
kind
or
in
order
;
for
whatever
the
difference
may
be
in
Logick
(
which
we
leave
to
Children
and
Schoolmen
,
and
Mr.
B.
to
dispute
among
themselves
,
)
it
is
enough
to
our
purpose
,
and
all
that
the
Ancients
regarded
,
that
a
Bishop
differ'd
so
much
from
an
ordinary
Presbyter
that
the
{αβγδ}
,
as
the
Greeks
express
it
,
was
so
much
in
him
that
nothing
could
be
done
by
the
other
Presbyters
,
without
him
or
his
consent
,
and
that
difference
being
once
granted
,
our
learned
Adversaries
may
dispute
as
long
as
they
please
about
Genus
and
Species
.
And
as
for
the
Argument
whereby
this
ancient
Author
undertakes
to
prove
a
Presbyter
so
much
Superiour
to
a
Deacon
,
because
the
Apostles
sometimes
give
themselves
the
Title
of
Fellow-Presbyters
,
but
never
of
Brother-Deacons
,
Blondel
is
so
well
satisfied
with
it
,
as
from
thence
to
infer
the
Superiority
of
a
Presbyter
to
a
Deacon
,
as
well
he
may
,
but
when
he
proceeds
to
infer
his
Equality
to
a
Bishop
by
being
made
equal
to
an
Apostle
,
he
cuts
the
throat
of
his
own
Argument
,
by
overthrowing
the
Superiority
of
an
Apostle
to
a
Presbyter
,
so
rash
and
inconsiderate
are
these
men
in
the
prosecution
of
their
Cause
,
that
they
are
ever
running
themselves
upon
Precipices
in
its
over
eager
pursuit
;
how
else
could
Blondel
after
he
had
infer'd
a
thousand
times
over
,
that
Bishops
are
call'd
Presbyters
in
Scripture
,
and
therefore
they
are
of
equal
Authority
;
insist
upon
it
that
Apostles
too
are
call'd
Presbyters
,
and
that
by
themselves
,
from
whence
what
follows
by
his
inference
but
the
equality
of
every
ordinary
Presbyter
with
an
Apostle
?
But
if
it
does
not
follow
(
as
no
man
dares
to
deny
a
Superiority
in
the
Apostolical
Office
)
then
there
is
an
end
of
the
Argument
for
ever
,
and
of
Presbytery
with
it
,
that
has
nothing
else
to
subsist
upon
then
this
poor
,
forced
,
and
precarious
inference
.
However
it
is
manifest
from
this
Ancient
Writer
,
and
the
Confession
of
Blondel
himself
,
that
when
the
Ancients
rankt
Presbyters
with
Bishops
and
Apostles
,
it
was
in
Opposition
to
the
Deacons
,
whom
they
excluded
out
of
the
proper
Christian
Priesthood
,
as
much
as
the
Levites
were
shut
out
of
the
Jewish
,
though
when
they
had
done
so
,
they
made
the
same
distinction
in
the
Christian
Priesthood
between
the
Bishop
and
Presbyters
,
that
was
always
observed
in
the
Jewish
Hierarchy
between
the
High-Priest
and
the
other
ordinary
Priests
.
And
though
the
Deacons
were
afterward
reckoned
into
the
Munia
Sacerdotalia
,
and
placed
in
Superioribus
Ordinibus
Ecclesiae
,
as
opposed
to
the
Under-Officers
of
the
Church
,
Readers
,
Singers
,
Sub
Deacons
,
&c.
Yet
that
was
of
later
date
,
and
the
Priesthood
was
taken
in
a
loose
sense
,
as
comprising
all
holy
Orders
;
and
those
very
Authors
that
admit
them
into
it
in
this
lax
sense
,
shut
them
out
of
it
when
they
discourse
strictly
and
accurately
about
it
;
for
the
thing
they
unanimously
made
proper
to
the
Priesthood
,
was
the
power
of
Consecrating
and
Offering
the
Sacrifice
of
the
Cross
,
from
which
Office
the
Deacons
were
excluded
.
But
to
proceed
with
Blondel
,
it
is
pleasant
to
observe
how
he
says
all
things
backward
or
forward
as
they
serve
his
own
turn
.
When
he
has
P.
7.
observed
at
the
beginning
of
his
Book
,
that
the
Apostles
call'd
themselves
Presbyters
but
never
Deacons
,
and
from
thence
concludes
the
Supremacy
of
Presbyters
in
the
Church
,
yet
now
in
his
notes
upon
the
P.
62.
same
Argument
,
as
it
is
managed
by
the
Author
of
the
Questions
,
he
says
,
it
will
not
hold
,
because
there
are
Instances
of
Bishops
,
who
writing
to
Deacons
,
sometime
call
them
Fellow-Priests
,
and
Fellow-Deacons
.
But
the
Instances
he
alledges
are
so
far
from
being
in
or
near
the
Apostles
time
,
that
they
are
of
no
earlier
date
,
then
S.
Austin
,
St.
Basil
,
Optatus
and
St.
Jerom
:
Authors
that
sometimes
take
them
in
,
and
sometimes
shut
them
out
,
according
to
the
strict
or
lax
acceptation
of
the
Word
.
Sometime
dividing
the
Clergy
,
into
three
Orders
of
Bishop
,
Presbyter
and
Deacon
,
stiled
by
Optatus
Primum
,
Secundum
,
Tertium
Sacerdotium
,
and
sometimes
into
two
,
L.
1.
Contra
Parmen
.
the
Sacerdotes
and
Ministri
,
{αβγδ}
and
{αβγδ}
,
so
Sozomen
says
,
that
Constantine
carried
Hist
.
l.
1.
c
.
8.
along
with
him
to
his
Wars
,
a
Tabernacle
in
form
of
a
Church
,
and
{αβγδ}
to
perform
all
Christian
Offices
.
And
as
the
Ancients
frequently
divide
the
Officers
of
the
Church
into
Sacerdotes
and
Ministri
,
so
do
they
as
commonly
subdivide
the
Sacerdotes
into
the
higher
and
lower
Stations
,
as
St.
Jerom
calls
the
Presbyters
,
Com
.
in
Jerom
.
c
.
13.
Sacerdotes
secundi
in
honore
Ecclesiastico
gradus
,
and
so
in
his
Book
,
Adversus
Lucifer
.
Ecclesiae
salus
in
summi
Sacerdotis
dignitate
pendet
,
aliter
tot
Schismata
essent
quot
Sacerdotes
:
by
the
Summus
Sacerdos
,
meaning
the
Bishop
,
and
by
the
Sacerdotes
the
Priests
or
Presbyters
.
And
in
his
Epitaph
upon
Paula
,
aderant
Hierosolymorum
et
aliarum
Urbium
Episcopi
,
et
Sacerdotum
inferioris
gradus
,
ac
Levitarum
innumerabilis
multitudo
.
So
Constantine
writing
to
Euseb
.
hist
.
l.
10.
c
.
5.
Chrestus
Bishop
of
Syracuse
,
to
repair
to
the
Council
of
Arles
,
he
bids
him
bring
along
with
him
two
{αβγδ}
of
the
second
Order
i
.
e
.
Presbyters
.
More
Instances
of
this
thing
may
be
seen
in
Valesius
his
Notes
upon
the
place
.
But
in
short
there
is
no
one
notion
more
trite
among
the
Ancients
,
that
held
an
inequality
between
Bishops
and
Presbyters
,
then
to
join
them
together
in
the
Priesthood
in
opposition
to
the
Deacons
or
Ministry
.
As
will
appear
from
most
of
the
following
citations
alledged
by
Blondel
,
that
have
no
other
force
in
them
then
this
,
that
the
Clergy
are
sometimes
divided
into
two
Orders
,
and
that
even
by
those
very
men
,
who
subdivide
them
into
three
,
and
therefore
(
as
Blondel
all
along
inferrs
)
there
are
no
more
then
two
.
St.
Cyprian
may
serve
as
an
Instance
for
all
,
for
though
none
of
the
Ancients
have
more
frequently
recited
the
three
Orders
of
Bishop
,
Priest
and
Deacon
,
yet
notwithstanding
that
do
we
often
find
him
(
as
Blondel
speaks
)
dichotomising
.
Ep.
62.
Cum
omnes
omnino
disciplinam
tenere
oporteat
,
multo
magis
Praepositos
et
Diaconos
curare
hoc
fas
est
.
Ep.
72.
Oportet
Sacerdotes
et
Ministros
integros
esse
.
And
in
his
Book
,
de
Lapsis
.
Non
in
Sacerdotibus
Religio
devota
,
non
in
Ministris
fides
integra
,
with
divers
other
Instances
of
the
same
Nature
,
collected
by
Blondel
,
pag
.
43.
Now
from
hence
to
infer
,
that
S.
Cyprian
knew
but
two
Orders
,
though
in
every
Page
of
his
Writings
he
mentions
three
,
is
,
as
I
take
it
,
an
Inference
somewhat
too
bold
,
especially
when
in
the
chief
passage
here
alledged
by
him
,
St.
Cyprian
expresly
subdivides
the
Sacerdotal
Order
into
Bishop
and
Presbyter
.
Nec
hoc
in
Episcoporum
tantum
et
Sacerdotum
,
sed
in
Diaconorum
Ordinationibus
observasse
Apostolos
animadvertimus
.
Quod
utique
idcirco
tam
diligenter
et
cautè
convocatâ
plebe
totâ
gerebatur
,
ne
quis
ad
Altaris
Ministerium
vel
ad
Sacerdotalem
locum
obreperet
.
Where
he
expresly
distinguishes
the
Ministerial
from
the
Sacerdotal
Office
,
and
divides
the
Sacerdotal
,
between
the
Bishop
and
Presbyter
or
Priest
strictly
so
called
.
Let
us
but
barr
Blondel
this
litle
Piece
of
disingenuity
,
to
infer
not
only
against
all
the
Laws
of
Logick
but
of
Arithmetick
,
and
there
is
a
full
Answer
to
his
Voluminous
Apologie
.
§.
IV
.
This
then
being
the
State
of
the
Church
under
the
Apostles
,
the
next
thing
to
be
inquir'd
into
is
,
in
what
condition
they
left
it
,
whether
they
bequeath'd
their
Apostolical
Authority
to
single
Persons
,
or
let
it
fall
(
like
Gavel-kind
Estates
)
to
be
equally
divided
among
the
whole
Body
of
Presbyters
,
without
any
Superiority
of
one
above
another
.
For
there
we
are
wisely
told
,
lies
the
Seat
of
the
Controversy
.
Whether
the
Apostles
upon
their
with-drawing
from
the
Government
of
Churches
,
did
Substitute
single
Persons
to
succeed
them
;
and
if
that
could
be
made
appear
,
all
other
things
would
speedily
follow
.
But
what
if
it
cannot
?
It
is
,
they
say
,
then
evident
that
they
left
it
to
the
whole
Body
of
the
Presbyters
without
any
Superior
over
them
.
But
what
is
that
Evidence
?
Do
we
find
any
Record
that
the
Church
was
so
govern'd
after
the
Apostles
?
No
,
but
it
was
so
for
some
time
:
But
who
knows
that
time
?
It
was
that
unknown
interval
of
Time
,
next
and
immediately
after
the
Apostles
;
Was
it
so
?
then
no
man
living
knows
any
such
time
,
and
then
there
was
none
,
for
what
is
to
us
utterly
unknown
is
to
us
utterly
nothing
.
But
how
long
did
this
unknown
time
continue
?
Why
about
35
years
,
not
40.
Then
that
was
not
time
enough
to
give
them
Title
by
Prescription
.
But
how
do
we
know
that
it
lasted
so
long
and
no
longer
?
Blondel
and
Salmasius
say
so
.
What
proof
have
they
of
it
?
They
have
Arguments
for
it
ex
intimo
Antiquitatis
sinu
.
But
what
are
they
?
That
is
as
unknown
as
the
unknown
time
it self
.
Why
then
do
they
so
positively
affirm
it
?
Because
they
are
Prebyterians
of
the
right
Stamp
,
and
therefore
sworn
and
implacable
Enemies
to
the
true
Primitive
Christianity
.
But
who
alter'd
this
Form
of
Government
,
and
where
?
If
you
ask
who
,
that
is
as
much
in
the
Dark
as
the
unknown
time
:
If
where
,
the
Answer
is
ready
,
All
the
World
over
.
What
did
all
the
World
meet
in
one
place
?
Then
that
's
the
place
:
If
they
did
not
,
how
could
they
agree
all
at
once
,
to
make
this
Universal
Change
?
So
that
we
are
as
much
at
a
loss
,
Where
all
this
World
lyes
,
as
When
this
unknown
time
was
.
But
why
did
they
abolish
Presbyterian
Parity
,
and
set
up
Episcopal
Superiority
?
to
prevent
Schisms
.
What
then
,
could
they
not
do
it
themselves
?
No
,
saith
St.
Jerom
,
by
the
working
of
the
Devil
among
the
Presbyters
,
they
found
it
impossible
.
And
so
it
is
plain
to
common
sense
,
that
it
was
without
the
interposition
of
the
Devil
,
if
we
only
consider
the
Passions
of
Humane
Nature
,
and
if
ever
the
Presbyters
should
fall
out
among
themselves
(
a
thing
not
to
be
avoided
among
Equals
)
every
man
might
perpetuate
the
Quarrel
for
ever
,
by
Ordaining
as
many
Presbyters
as
he
pleased
to
encrease
his
own
Faction
.
From
hence
then
it
follows
,
First
,
That
it
is
impossible
to
govern
the
Christian
Church
without
Bishops
.
Secondly
,
That
the
Presbyterians
themselves
were
the
first
Authors
of
Episcopacy
because
they
found
themselves
unable
to
preserve
peace
in
the
Church
without
it
.
Thirdly
,
That
the
Apostles
made
no
sufficient
provision
for
it
,
but
left
it
exposed
to
numberless
Schisms
and
Divisions
,
as
many
as
there
are
Presbyters
in
the
World
.
Fourthly
,
That
though
the
Government
of
the
Church
was
left
by
our
Saviour
and
his
Apostles
,
to
the
Presbyters
in
common
,
yet
it
was
never
settled
upon
them
by
any
Grant
or
Institution
,
and
then
beside
that
they
have
no
Authority
because
no
Commission
,
what
need
of
all
this
fury
and
clamour
for
the
restitution
of
a
form
of
Government
,
as
if
it
stood
upon
Divine
Right
,
when
it
is
confessed
,
that
it
was
meerly
casual
,
and
had
no
Authority
either
from
our
Saviour
or
his
Apostles
.
And
what
if
Episcopacy
it self
were
not
establisht
by
Divine
Right
,
yet
seeing
no
other
Form
was
,
to
what
purpose
do
men
raise
so
many
Tumults
against
it
,
as
Antichristian
,
upon
Blondel's
own
Principles
?
if
there
be
no
good
in
it
,
yet
there
is
no
harm
;
if
we
are
not
obliged
to
set
it
up
,
so
neither
are
we
to
pull
it
down
.
And
therefore
why
should
he
begin
his
Apology
so
Tragically
,
by
comparing
the
Introduction
of
Episcopacy
with
the
Primitive
Antichrists
,
and
the
Hereticks
that
denyed
our
Saviour's
very
Incarnation
,
when
if
it
was
not
a
Divine
Institution
it self
,
it
is
yet
confessed
by
the
whole
design
of
the
Apology
,
that
it
did
not
thrust
out
any
thing
that
was
,
and
then
at
worst
it
is
but
an
indifferent
thing
.
Fifthly
,
That
the
Presbyterian
Government
is
so
far
from
being
grounded
upon
any
Divine
Institution
,
that
it
had
its
beginning
meerly
from
Apostolical
negligence
and
stupidity
.
Sixthly
,
That
it
was
quickly
found
so
extremely
absurd
,
that
they
that
set
it
up
were
themselves
forc'd
by
woful
Experience
to
lay
it
aside
every
where
in
less
than
Forty
years
Tryal
.
And
now
if
they
can
satisfie
themselves
in
this
Apology
Pro
sententiâ
Hieronymi
(
and
it
is
all
that
either
himself
or
Blondel
makes
)
they
are
happy
men
,
and
long
may
they
enjoy
the
pleasure
of
their
opinion
.
And
yet
after
all
these
Surmises
of
an
unknown
Time
,
unknown
Place
,
unknown
Persons
,
they
are
all
known
to
be
notoriously
false
.
In
that
it
is
most
certainly
known
that
there
was
no
such
devolution
as
St.
Jerom
dreams
of
,
but
that
they
appointed
single
Persons
to
succeed
them
in
the
Government
of
all
the
known
Churches
in
the
World
.
As
for
the
Superiority
of
Timothy
and
Titus
over
the
Presbyters
in
the
Churches
of
Ephesus
and
Creet
,
upon
St.
Paul's
leaving
of
those
Eastern
Parts
of
the
World
to
plant
new
Churches
in
the
West
;
it
is
so
evident
from
the
Scriptures
themselves
,
that
it
is
a
shame
to
go
about
to
prove
it
,
but
intolerable
impudence
to
deny
it
.
For
as
it
is
certain
that
the
Apostle
appointed
these
single
Persons
to
preside
over
those
Churches
,
so
is
it
,
that
there
were
Presbyters
already
settled
there
,
or
to
be
settled
by
them
.
Now
if
the
Churches
were
govern'd
by
a
Common
Council
of
meer
Presbyters
,
to
what
purpose
was
it
to
give
a
particular
Commission
to
a
single
Person
for
its
Government
,
if
he
were
no
more
than
every
ordinary
Presbyter
.
And
therefore
such
a
Commission
to
one
over
a
Church
,
in
which
were
already
a
number
of
Presbyters
,
is
plainly
to
vest
a
peculiar
Authority
in
him
distinct
from
,
and
superiour
to
that
of
the
Presbyters
.
Thus
for
Example
,
when
St.
Paul
left
Timothy
at
Ephesus
,
where
was
already
a
number
of
Presbyters
,
as
our
Adversaries
prove
from
the
Apostle's
Summoning
them
to
Miletus
,
unless
there
were
some
Power
in
Timothy
more
than
in
a
Presbyter
,
to
what
purpose
should
St.
Paul
beseech
him
so
earnestly
to
abide
in
a
Church
,
that
was
already
furnished
with
such
a
number
of
Presbyters
?
To
what
purpose
should
he
give
him
,
and
him
alone
so
many
instructions
for
the
right
exercise
of
his
Government
,
when
himself
was
but
an
Atom
of
the
whole
Body
?
To
what
purpose
should
he
advise
him
in
particular
not
to
receive
an
Accusation
against
a
Presbyter
,
unless
attested
by
two
or
three
Witnesses
?
For
if
himself
were
no
more
than
a
single
Presbyter
,
what
had
he
to
do
to
judge
his
fellow
Presbyter
?
Lastly
,
if
the
Power
of
the
Church
was
in
the
Body
of
the
Presbyters
,
why
is
all
the
Advice
for
its
due
management
given
to
a
single
Person
?
and
not
to
the
Presbytery
?
So
evident
is
it
that
there
were
Presbyteries
setled
by
the
Apostles
themselves
in
those
very
Churches
over
which
they
appointed
single
Governours
.
And
so
much
do
our
zealous
Adversaries
gain
in
finding
out
so
many
Presbyteries
in
Scripture
without
a
Bishop
,
when
it
is
so
clear
that
the
Apostles
not
only
presided
over
them
themselves
,
but
that
they
appointed
others
to
do
so
after
them
,
which
is
apparently
to
vest
the
Supreme
Government
in
a
single
Person
above
the
Common-Council
of
Presbyters
:
But
what
can
be
more
clearly
attested
than
the
uninterrupted
Succession
of
Bishops
in
the
greatest
Churches
from
the
Apostles
themselves
?
Do
not
all
the
Ancients
by
this
undeniable
Principle
prescribe
against
Hereticks
,
and
demonstrate
the
certain
conveyance
of
the
Orthodox
Faith
?
Hath
not
Irenaeus
for
that
very
lib
.
3.
cap
.
3.
reason
given
us
an
exact
Catalogue
of
the
Bishops
of
Rome
,
down
from
the
Apostles
to
his
own
time
;
and
doth
not
he
immediately
after
tell
us
that
Polycarp
,
with
whom
he
was
acquainted
,
was
made
Bishop
of
Smyrna
by
the
Apostles
?
And
what
was
the
Office
of
a
Bishop
,
as
distinct
from
that
of
a
Presbyter
,
himself
very
well
knew
,
who
was
first
a
Presbyter
,
and
then
a
Bishop
.
Doth
not
Tertullian
make
the
same
Challenge
for
several
Apostolical
De
praescrip
.
c
.
32.
&
36.
Churches
,
and
he
too
very
well
knew
the
difference
,
being
himself
a
Presbyter
,
but
never
a
Bishop
?
Hath
not
Hegesippus
given
Euseb
.
l.
4.
cap
.
22.
us
an
account
of
several
Successions
;
Who
,
as
he
was
a
very
Ancient
Writer
,
so
he
liv'd
after
the
time
in
which
the
distinction
of
the
Names
of
Bishop
and
Presbyter
was
made
.
The
Succession
at
Jerusalem
I
have
already
prov'd
.
As
for
that
of
Antioch
from
St.
Peter
,
beside
the
unanimous
Testimony
of
the
Ancients
I
hope
I
need
not
prove
that
Ignatius
was
no
Presbyterian
.
The
Succession
of
the
Church
of
Alexandria
from
St.
Mark
is
so
clear
that
I
do
not
know
that
it
was
ever
question'd
,
and
it
is
particularly
asserted
by
St.
Jerom
Euseb
.
l.
4.
cap
.
23.
himself
.
And
lastly
,
Dionysius
Bishop
of
Corinth
,
a
learned
and
an
early
Writer
of
the
same
Age
with
Hegesippus
,
hath
described
the
Succession
at
Athens
from
Dionysius
the
Aropagite
.
Now
I
would
fain
know
what
better
Testimony
men
would
have
for
a
matter
of
Fact
.
The
Witnesses
are
of
unspotted
Credit
,
they
give
their
Evidence
in
the
face
of
their
Enemies
.
They
appeal
to
the
undoubted
Records
of
the
Churches
themselves
,
they
lived
near
enough
to
the
time
of
the
Apostles
,
to
be
sufficient
Witnesses
of
their
own
knowledge
,
and
that
which
is
most
considerable
of
all
is
,
that
they
liv'd
after
the
distinction
between
the
Names
of
Bishop
and
Presbyter
,
and
as
often
as
they
have
Occasion
to
mention
them
,
speak
of
them
as
distinct
Offices
,
and
therefore
by
their
Succession
of
Bishops
from
the
Apostles
,
they
could
mean
nothing
but
true
and
proper
Bishops
.
§.
V.
And
it
is
very
observable
that
the
Community
of
the
Names
Bishop
and
Presbyter
was
proper
to
the
Apostolical
times
,
while
the
Apostles
themselves
kept
the
greatest
part
of
the
Episcopal
Authority
in
their
own
hands
:
but
as
soon
as
they
were
withdrawn
,
and
so
the
Name
of
an
Apostle
began
to
be
laid
aside
,
the
Name
of
Bishop
was
appropriated
to
their
Successors
in
their
Supremacy
.
So
that
we
find
not
one
Writer
after
the
Apostles
time
(
unless
possibly
St.
Clement
and
St.
Polycarp
may
be
doubted
,
of
which
afterward
)
that
doth
not
very
carefully
distinguish
the
Names
of
Bishop
and
Presbyter
,
the
one
as
peculiarly
appertaining
to
the
Supreme
Order
,
the
other
as
to
the
Inferiour
,
so
as
never
to
give
the
Name
of
Bishop
to
a
Presbyter
,
or
of
a
Presbyter
to
a
Bishop
.
And
that
's
a
clear
demonstration
,
that
as
there
was
an
imparity
in
Ecclesiastical
Officers
during
the
Apostles
time
,
so
there
was
ever
after
,
and
that
when
their
next
Successors
could
not
be
properly
stiled
Apostles
,
the
word
Bishop
was
appropriated
to
them
,
to
express
their
Order
as
distinct
from
,
and
superiour
to
the
Presbyters
.
I
know
indeed
that
Blondel
,
Salmasius
,
and
Daillè
that
Geneva
Triumvirate
or
Confederacy
for
the
Subversion
of
the
Ancient
State
of
the
Christian
Church
,
have
after
their
usual
manner
rak'd
together
vast
heaps
of
Instances
out
of
the
Writers
of
the
two
first
Ages
,
in
which
the
Name
Presbyter
is
applied
to
Bishops
,
but
they
all
depend
upon
one
small
Quibble
,
or
Equivocal
Sence
of
the
word
,
as
it
sometime
signifies
Age
,
and
sometime
Office
:
For
there
is
not
one
instance
in
which
they
give
the
Title
of
a
Presbyter
to
a
Bishop
of
their
own
time
,
and
whenever
they
speak
of
them
,
appropriate
it
to
subordinate
Presbyters
,
to
express
their
distinction
from
Bishops
;
but
when
they
speak
of
Bishops
of
former
times
,
they
give
them
sometime
the
Appellation
of
Presbyters
,
as
it
is
equivalent
with
that
of
Ancients
,
and
signifies
not
their
Office
,
but
their
Antiquity
in
the
Church
,
and
so
might
be
given
not
only
to
all
Orders
of
the
Clergy
,
but
to
the
Laity
,
and
the
whole
Body
of
Christians
,
by
whom
the
Apostolical
Tradition
was
any
way
conveyed
down
to
After-ages
.
And
it
was
upon
that
Occasion
that
they
used
this
word
,
to
shew
the
certainty
of
the
Conveyance
of
the
true
Christian
Doctrine
from
the
Apostles
,
in
that
they
received
it
from
the
Ancients
that
received
it
from
them
;
in
this
Sence
,
and
in
this
onely
do
they
use
the
Word
,
as
it
denotes
not
their
Office
but
their
Age
.
This
one
short
observation
is
a
clear
Answer
to
all
their
voluminous
heaps
of
Collections
,
that
though
they
make
a
great
shew
to
the
ignorant
with
the
length
of
their
Train
,
yet
they
all
run
upon
this
poor
and
dull
mistake
,
as
will
appear
more
fully
when
we
come
to
the
particulars
.
In
the
mean
time
it
is
enough
to
our
present
purpose
,
that
the
Episcopal
Succession
to
the
Apostles
is
so
unanswerably
prov'd
,
and
attested
by
the
most
Ancient
Writers
of
the
Church
,
and
that
without
Ambiguity
or
Equivocation
in
their
words
.
And
indeed
this
is
so
plain
,
not
only
as
to
the
Name
but
the
Thing
,
that
our
fiercest
Adversaries
cannot
but
often
confess
P.
7.
it
,
even
the
mighty
Walo
himself
states
the
Question
Rem
esse
Antiquissimam
ut
duo
hi
ordines
in
Ecclesiâ
fuerint
distincti
,
Episcoporum
&
Presbyterorum
,
si
excipiantur
Apostolica
tempora
.
thus
,
That
there
was
a
real
distinction
between
Bishops
and
Presbyters
in
the
most
ancient
Ages
of
the
Church
,
excepting
only
the
very
time
of
the
Apostles
.
And
if
so
,
then
was
it
in
all
Ages
of
the
Church
,
when
it
is
undeniable
that
the
Apostles
challeng'd
a
Superiority
themselves
during
their
own
time
,
and
Walo
confesses
that
the
Bishops
exercised
the
same
in
all
Ages
after
them
.
And
that
certainly
is
enough
(
if
any
proof
can
be
so
)
against
the
Presbyterian
Parity
.
And
yet
I
would
not
make
any
Advantage
of
this
Confession
,
for
that
were
only
to
convince
one
man
,
who
is
long
since
past
it
,
and
to
say
truth
was
never
capable
of
it
,
but
for
the
undeniable
Proof
of
the
matter
of
Fact
it self
;
in
that
the
most
inquisitive
Searchers
in
this
Argument
are
forc'd
to
confess
,
that
there
is
no
instance
in
all
Antiquity
of
any
setled
Church
,
without
a
Superiour
and
Subordinate
Clergy
,
beside
Deacons
;
and
if
that
be
evident
,
it
is
no
matter
what
they
plead
beside
,
but
especially
as
to
St.
Jerom's
unknown
time
,
for
beside
that
there
was
no
such
time
;
that
any
man
knows
of
,
so
is
it
a
flat
Contradiction
to
what
all
men
know
,
and
our
Adversaries
confess
,
that
in
all
Ages
of
the
Church
there
was
a
Superiority
of
some
above
others
,
i.e.
of
the
Apostles
,
in
their
time
,
and
of
the
Bishops
in
all
times
except
the
Apostles
,
and
if
so
,
then
always
.
And
in
this
St.
Jerom
himself
is
as
unhappy
as
any
of
his
pretended
followers
,
for
when
he
hath
,
in
haste
,
refer'd
the
Original
of
Episcopal
Superiority
to
an
unknown
Interval
,
sometime
after
the
Apostles
,
yet
he
derives
the
Custom
at
Alexandria
,
where
the
Presbyters
make
their
own
Bishop
,
(
but
yet
a
proper
Bishop
)
from
the
death
of
St.
Mark
,
who
yet
according
to
his
own
account
,
dyed
In
Catal
.
Scriptorum
.
before
almost
all
the
Apostles
,
and
near
forty
years
before
St.
John
,
suffering
in
the
Eighth
year
of
Nero
.
Now
though
these
are
the
two
greatest
passages
alledged
against
Episcopacy
,
they
are
very
reconcileable
with
each
other
.
And
in
his
very
Epistle
to
Evagrius
,
he
expresly
calls
the
three
Orders
of
the
Clergy
Bishop
,
Priest
,
and
Deacon
an
Apostolical
Tradition
,
as
setled
by
the
Apostles
themselves
,
particularly
at
Rome
,
Jerusalem
,
and
Antioch
.
And
yet
notwithstanding
that
St.
Jerom
hath
thus
clearly
demonstrated
the
falshood
and
vanity
of
his
own
surmise
of
an
unknown
Interval
,
by
shewing
that
there
could
be
no
such
time
from
the
known
Records
of
the
Church
,
that
attest
the
Succession
of
single
Bishops
from
the
Apostles
themselves
,
yet
for
all
that
his
pretended
followers
will
keep
to
their
dark
and
blind
Age
next
after
the
Apostles
,
and
though
themselves
agree
that
it
lasted
not
above
40
years
at
most
,
about
or
before
which
time
began
the
Institution
of
Episcopal
Superiority
in
all
Christian
Churches
,
yet
are
they
so
preposterous
in
their
Zeal
,
as
to
go
about
to
prove
the
Presbyterian
Parity
,
for
divers
following
Ages
,
from
the
Testimony
of
the
Writers
that
lived
in
them
;
which
,
beside
that
it
is
notoriously
false
,
it
is
a
gross
affront
both
to
St.
Jerom
and
themselves
,
when
they
have
limited
the
Presbyterian
Parity
to
the
first
Age
after
the
Apostles
,
after
that
to
derive
it
down
thorough
all
following
Ages
.
And
yet
this
they
have
labour'd
with
vast
pains
,
and
with
downright
violence
haled
in
all
the
Fathers
to
the
Patronage
of
their
Cause
,
expresly
against
their
own
Sence
.
The
Instances
of
this
in
Blondel
,
Walo
,
and
Daillè
are
all
along
so
scandalous
that
I
once
thought
it
a
shame
to
encounter
them
,
and
for
that
reason
passed
them
over
in
treating
of
this
Argument
,
but
because
I
find
them
urg'd
with
so
much
Confidence
by
our
restless
Smectymnuans
at
home
,
only
to
abuse
their
ignorant
followers
(
who
poor
Creatures
are
no
doubt
very
competent
Judges
of
their
Truth
or
Falshood
)
I
shall
let
them
see
the
integrity
of
their
Leaders
,
in
seducing
them
not
onely
into
an
open
Schism
,
but
an
irreconcileable
Apostacy
from
the
State
of
the
whole
Christian
Church
in
all
Ages
,
with
the
most
perverse
and
palpable
falshoods
.
And
I
find
they
will
never
suffer
us
to
enjoy
Quiet
and
Peace
at
home
,
till
we
have
rifled
the
Blondellian
,
Wallonian
and
Dailleán
Magazins
,
out
of
whom
they
upon
all
Occasions
of
Disturbance
,
furnish
themselves
with
all
their
Pretence
and
Shew
of
Learning
against
the
Church
;
and
that
is
all
that
they
do
in
defence
of
their
Cause
,
to
transcribe
Citations
out
of
them
,
but
chiefly
Blondel
,
who
indeed
is
the
Father
of
them
all
,
for
Walo
is
such
a
confused
,
wandring
and
immethodical
Writer
,
that
few
regard
him
,
though
,
as
to
substance
,
his
Writings
are
the
same
with
Blondel's
;
and
Daillè
does
little
more
than
follow
them
both
,
unless
that
now
and
then
he
forrage
to
fetch
in
a
new
Quotation
;
and
therefore
I
shall
keep
close
to
Blondel
,
to
whom
if
we
refer
the
several
concurrent
Passages
of
the
other
two
,
it
will
appear
that
all
the
Books
against
Episcopacy
are
but
one
,
and
that
is
Blondel's
,
and
how
wise
an
one
that
is
,
let
the
World
farther
judge
from
the
ensuing
Animadversions
.
§.
VI
.
And
first
as
for
St.
Clement
of
Rome
,
his
Case
is
the
same
with
that
of
the
Apostles
,
and
the
same
Account
that
hath
been
given
of
the
Sence
of
their
Writings
in
this
Controversie
,
is
to
be
given
of
his
;
for
being
an
Apostolical
man
,
and
conversant
with
the
Apostles
,
no
wonder
if
he
express
himself
in
their
Language
,
and
therefore
he
sometimes
describes
the
whole
Body
of
the
Clergy
by
two
Orders
,
one
Ministerial
,
the
other
Sacerdotal
,
as
it
was
in
the
Jewish
Hierarchy
;
but
whether
there
were
an
equality
of
all
in
the
Sacerdotal
Order
,
or
whether
a
Superiority
of
some
above
others
,
cannot
be
collected
from
the
signification
of
the
word
it self
,
because
it
signifies
any
kind
or
degree
of
Authority
;
and
therefore
how
many
degrees
soever
there
might
be
of
Ruling
Clergy
,
it
equally
comprehends
them
all
within
its
signification
,
though
himself
reckons
up
two
Orders
as
superiour
to
Deacons
,
and
that
is
enough
.
And
yet
out
of
this
small
Epistle
what
heaps
of
Inferences
hath
Blondel
rak'd
for
his
P.
9.
Daillè
p.
394.
Presbyterian
Parity
?
And
first
he
argues
very
shrewdly
from
its
Inscription
,
The
Church
of
Rome
to
the
Church
of
Corinth
.
From
whence
it
follows
that
seeing
there
is
no
mention
of
the
Clergy
of
either
Church
as
distinct
from
the
People
,
that
they
were
govern'd
by
a
Common
Council
of
Rulers
.
But
if
any
thing
could
follow
from
hence
,
it
is
that
there
were
no
Clergy
at
all
,
but
that
the
Church
was
govern'd
meerly
by
the
People
without
any
other
Rulers
,
so
that
it
takes
away
his
Common-Council
,
as
well
as
our
single
Bishop
.
But
what
would
these
men
conclude
that
St.
Clement
was
not
Author
of
this
Epistle
?
Of
that
we
have
the
same
certainty
as
of
the
Epistle
it self
.
Or
that
because
he
drew
it
up
in
the
name
of
his
Church
he
was
not
their
Bishop
?
If
there
were
any
Logick
in
the
inference
,
as
there
is
none
,
yet
it
will
not
do
against
Evidence
of
Fact
,
in
that
we
have
as
much
certainty
that
Clement
was
Bishop
of
Rome
,
as
that
there
was
then
a
Church
of
Rome
.
All
the
most
Ancient
Writers
of
the
Church
,
Ignatius
,
Hegesippus
,
Irenaeus
,
stiling
him
particular
Bishop
of
that
place
;
Writers
that
distinguish'd
a
Bishop
from
a
Presbyter
,
and
never
use
the
word
,
but
of
one
as
superior
to
Presbyters
.
Particularly
Irenaeus
affirms
in
express
words
,
That
Clement
was
Bishop
of
Rome
when
lib
.
3.
cap
.
3.
he
wrote
this
Epistle
,
and
that
he
succeeded
to
the
Apostles
in
his
Bishoprick
;
and
therefore
he
was
a
proper
Bishop
,
as
superiour
to
Priests
and
Deacons
,
for
that
was
the
only
use
of
the
word
in
Irenaeus's
time
,
who
himself
was
first
Presbyter
,
and
then
Bishop
of
the
Church
of
Lyons
;
and
therefore
when
he
avers
that
St.
Clement
was
appointed
Bishop
of
Rome
by
the
Apostles
,
he
is
to
be
understood
in
his
own
Sence
,
as
superiour
to
Presbyters
,
such
as
himself
was
when
advanc'd
from
the
Presbytery
into
the
Episcopal
Throne
.
So
clear
an
instance
is
this
Epistle
of
the
Succession
of
Bishops
to
the
Apostolical
Supremacy
.
But
why
did
he
write
not
in
his
own
but
his
Churches
Name
?
Though
the
Question
be
very
impertinent
,
to
demand
the
reason
of
another
man's
actions
at
so
great
a
distance
of
time
,
yet
there
is
an
easie
and
an
obvious
Account
to
be
given
of
it
,
viz
:
That
addressing
this
Exhortation
to
the
factious
Party
of
the
People
against
the
Clergy
,
he
might
not
think
it
so
proper
at
first
to
make
use
of
his
own
Episcopal
Authority
,
but
rather
with
all
gentleness
and
Brotherly
love
to
perswade
them
in
the
name
of
the
whole
Church
to
reconcile
themselves
to
their
Pastors
.
For
this
coming
from
the
People
,
it
would
more
effectually
move
,
and
in
a
manner
upbraid
them
to
compliance
and
humility
.
And
so
it
prov'd
,
for
so
Hegesippus
informs
Euseb
.
l.
4.
c
.
22.
us
,
That
from
that
time
forward
the
Church
of
Corinth
continued
in
the
right
Faith
,
till
the
time
of
Primus
their
Bishop
,
with
whom
in
his
Voyage
to
Rome
he
conversed
many
days
at
Corinth
,
and
so
from
him
understood
the
true
state
of
that
Church
.
But
the
demonstrative
Passage
in
this
Epistle
is
this
,
That
the
Apostles
Preaching
the
Word
thorow
divers
Country's
and
Cities
,
Ordained
every
where
the
first
fruits
of
such
as
believ'd
,
having
made
Proof
and
Tryal
of
them
by
the
Spirit
,
to
be
Overseers
and
Deacons
to
minister
to
them
that
should
afterwards
believe
.
And
this
(
says
he
)
they
did
,
because
they
understood
from
our
Lord
,
that
Strife
and
Contention
would
arise
about
Episcopacy
,
and
therefore
having
absolute
knowledg
before
hand
thereof
,
they
appointed
the
Persons
before-mention'd
into
that
Office
,
with
this
instruction
,
That
as
some
dyed
,
others
well
approv'd
should
be
chosen
into
their
Ministery
.
Very
well
!
for
if
the
Apostles
foreseeing
that
there
would
arise
Schisms
and
Dissentions
in
the
Church
about
the
Government
or
Episcopacy
of
it
,
took
particular
Care
to
settle
Governors
over
the
Churches
of
their
own
Conversion
for
the
prevention
of
that
Mischief
,
and
withal
vested
any
of
them
with
the
same
Power
that
themselves
had
exercised
,
to
appoint
their
Successors
,
as
the
Apostles
had
appointed
them
,
to
all
future
Ages
of
the
Church
.
In
the
first
place
,
what
could
be
more
peremptorily
express'd
to
contradict
St.
Jerom's
Dream
,
That
the
Government
of
the
Church
naturally
fell
into
the
Presbyters
hands
,
because
the
Apostles
had
taken
no
Care
for
its
Settlement
after
their
own
time
?
Whereas
it
is
here
positively
averr'd
by
this
Apostolical
Man
,
that
they
were
so
far
from
being
guilty
of
such
a
stupid
negligence
,
that
they
took
particular
Care
to
settle
its
Government
for
all
After-Ages
,
as
foreseeing
how
impossible
it
would
be
to
prevent
everlasting
Schisms
and
Factions
about
it
,
if
it
had
bin
left
undetermin'd
and
expos'd
to
every
one
that
would
challenge
it
.
And
the
truth
is
,
if
they
should
not
have
had
so
much
insight
into
the
nature
of
things
,
as
to
foresee
that
there
would
have
bin
no
End
of
Contention
about
Government
,
whilst
it
was
left
in
common
,
all
the
World
would
have
condemn'd
them
of
unpardonable
Stupidity
;
So
that
the
Wisdom
of
the
Church
which
St.
Jerome
imputes
to
the
experience
of
those
that
follow'd
,
is
by
this
Apostolical
Man
plainly
ascrib'd
to
the
foresight
of
the
Apostles
,
and
those
that
went
before
;
So
clear
a
Barr
is
this
Epistle
to
the
Claim
of
Presbyterian
Devolution
,
and
so
is
it
to
the
Peoples
Right
of
electing
their
Officers
,
as
the
Independents
plead
,
when
it
is
evident
that
the
Apostles
left
it
not
to
their
choice
,
but
set
such
Officers
over
them
as
themselv's
liked
and
approv'd
of
.
Secondly
,
if
the
Apostles
receiv'd
their
Power
from
Christ
,
as
Christ
did
his
from
God
,
(
for
so
St.
Clement
affirms
)
and
in
pursuance
of
his
Divine
Institution
appointed
Officers
in
the
Church
with
this
Instruction
,
That
they
should
appoint
others
to
succeed
them
in
their
Office
,
and
so
downward
thro
all
Ages
of
the
Church
,
What
can
be
more
evident
,
than
that
they
left
the
same
Supreme
Authority
,
wherewith
they
were
endued
,
appointing
Rulers
in
the
Church
to
succeed
themselv's
,
as
they
succeeded
our
Savior
?
For
as
Blondel
observes
,
the
form
of
Ecclesiastical
P.
11.
Government
was
never
altered
by
the
Apostles
;
So
that
if
they
themselv's
were
vested
with
a
Supremacy
of
Power
in
the
Church
,
they
conveyed
the
same
Power
to
their
Successors
,
becaus
the
Power
of
Government
wherewith
they
were
immediately
endued
by
our
Savior
,
was
to
continue
for
ever
.
But
Blondel
never
thinks
he
hath
Inference
enough
,
and
therefore
after
he
hath
drawn
Presbytery
out
of
this
Epistle
,
he
proceeds
in
the
next
place
to
bring
forth
Independency
.
Viz
.
That
the
Officers
of
the
Church
when
ever
there
was
any
Competition
,
were
appointed
by
the
People
.
That
is
becaus
they
were
appointed
by
the
Apostles
themselv's
,
for
so
St.
Clement
tells
us
they
were
,
to
prevent
the
Contentions
that
might
arise
about
their
Election
,
if
they
had
not
settled
it
by
their
own
Authority
.
So
that
the
Inference
is
this
,
That
Clement
affirms
that
the
Apostles
left
not
the
Choice
of
Officers
to
the
People
,
therefore
sayes
Blondel
they
left
it
to
the
Choice
of
the
People
.
And
that
is
a
very
fair
Inference
;
but
the
most
pleasant
of
all
is
,
that
the
Presbyters
took
Place
according
to
Seniority
,
and
so
the
Eldest
Presbyter
presided
in
all
Debates
and
Councils
,
because
the
Apostles
appointed
the
first
fruits
of
their
Conversion
to
be
Officers
in
the
Church
;
as
if
every
one
that
was
first
Converted
had
a
Right
to
it
,
or
as
if
all
their
first
fruits
had
bin
made
Church-Officers
,
when
St.
Clement
tells
us
that
they
chose
such
out
of
them
,
as
they
judged
fittest
for
the
Work
.
And
therefore
Blondel
himself
cautiously
Pag
.
10.
adds
in
a
Parenthesis
,
Si
modo
probabiles
essent
,
and
that
eats
up
the
Assertion
;
for
by
that
they
were
chose
not
for
their
Seniority
,
but
their
other
Qualifications
.
But
tho
there
is
no
footstep
of
any
Presbyterian
Seniority
in
all
the
Records
of
the
Church
,
Yet
Blondel
is
resolv'd
to
have
it
so
,
becaus
without
it
he
cannot
avoid
that
Superiority
that
is
given
to
Single
Persons
over
Presbyteries
in
all
Churches
;
And
therefore
there
is
not
any
one
Passage
that
he
hath
alledg'd
out
of
the
Fathers
to
which
he
hath
not
tack'd
this
Conclusion
,
tho
it
sounds
no
more
towards
it
,
than
that
in
the
Beginning
God
Created
the
Heaven
and
Earth
.
And
yet
this
Story
of
Succession
by
meer
Seniority
,
as
ungrounded
as
it
is
,
is
the
third
Fundamental
Article
of
the
Presbyterian
Cause
;
for
next
to
St.
Jerom's
unknown
Interval
,
and
the
Equivalency
of
the
words
Bishop
and
Presbyter
in
the
Apostolical
Age
,
this
Fable
of
succeeding
in
Presidency
over
the
Colledg
of
Presbyters
only
by
right
of
Seniority
,
is
most
clamorously
insisted
upon
by
the
French
Brethren
.
Walo
is
very
fierce
and
vehement
P.
206
,
273.
Praefat
.
p.
7.
in
its
Pursuit
;
but
Blondel
lays
it
for
the
very
Foundation
of
his
whole
discourse
,
and
declares
at
the
beginning
of
his
Undertaking
,
That
without
its
Supposition
there
is
no
understanding
the
State
or
Records
of
the
Primitive
Church
;
but
that
being
once
granted
,
it
clears
all
difficulties
that
occur
in
Church
History
.
And
therefore
he
does
not
only
lay
down
this
Hypothesis
fundamenti
loco
(
as
he
expresses
it
)
as
a
Foundation
of
his
whole
work
,
but
he
withal
lays
his
Foundation
inconcussis
firmamentis
,
upon
everlasting
Pillars
.
And
therefore
partly
because
of
his
great
confidence
,
but
chiefly
because
't
is
his
main
shift
to
elude
the
Argument
of
Succession
by
single
Persons
;
it
having
here
fallen
in
my
way
,
I
shall
once
for
all
consider
it
,
that
I
may
avoid
the
tedious
impertinency
that
he
has
fallen
into
,
of
repeating
it
afresh
upon
every
Citation
.
And
in
the
first
place
this
being
the
great
Foundation
,
and
standing
upon
the
Pillars
of
the
Earth
,
one
would
expect
that
the
Man
has
at
least
some
plausible
grounds
to
support
both
that
and
the
weight
of
his
own
confidence
;
yet
when
he
comes
to
talk
of
nothing
but
Sun-shine
and
demonstration
,
his
whole
discourse
is
all
dream
and
fiction
,
without
so
much
as
any
shadow
of
Authority
.
So
that
he
does
not
so
much
as
attempt
to
bring
one
Precedent
to
warrant
his
Assertion
,
nothing
but
wild
and
remote
fetches
that
stand
upon
no
Pillars
but
meer
guess
and
empty
Air
.
Though
that
which
farther
aggravates
his
confidence
,
is
,
That
the
Learned
Jesuite
Petavius
had
,
to
rebuke
Walo's
pertness
,
made
a
publick
Challenge
to
all
the
World
,
to
assign
but
any
one
instance
of
it
in
all
the
Records
of
the
Christian
Church
,
and
yet
Blondel
should
undertake
to
refute
some
passages
in
the
very
same
Page
,
without
concerning
himself
in
the
least
to
take
notice
of
so
bold
a
Challenge
,
but
much
less
to
answer
it
.
Though
that
which
worst
of
all
enhances
his
disingenuity
is
,
that
he
is
so
far
from
producing
any
tolerable
Precedent
for
his
Conceit
,
that
he
begins
his
whole
discourse
with
two
particular
instances
that
overthrow
it
,
viz.
Timothy
and
Titus
,
in
whom
he
confesses
the
Rule
was
not
observed
,
and
that
is
a
very
good
beginning
to
lay
an
immoveable
Foundation
to
prove
it
was
.
But
he
supplies
his
want
P.
58.
N.
10
,
&c.
of
History
with
strength
of
Argument
,
and
in
his
tedious
Notes
upon
the
counterfeit
Ambrose
,
has
fortified
it
on
all
sides
with
Arguments
fetcht
from
the
very
Bowels
of
Antiquity
[
Ex
intimo
remotissimae
Antiquitatis
sinu
repetitis
]
But
he
has
drawn
them
forth
with
that
force
and
violence
,
that
he
has
rather
unbowell'd
then
deliver'd
Antiquity
of
its
burthen
.
He
begins
with
the
forementioned
standing
passage
out
of
St.
Clement
,
that
the
Apostles
Ordain'd
out
of
their
First-fruits
Governours
of
the
Church
.
And
so
no
doubt
they
did
,
because
they
had
none
other
to
Ordain
;
but
who
could
ever
have
believed
that
any
man
could
hence
conclude
that
they
always
pitch't
upon
the
Eldest
Christian
in
every
Church
,
because
they
chose
out
of
their
first
Converts
those
that
they
judged
fittest
for
the
trust
.
But
Blondel
adds
,
That
our
Saviour
chose
his
first
Disciples
to
be
his
Apostles
,
and
that
St.
Peter
made
a
Qualification
of
an
Apostle
to
be
Elected
into
the
place
of
Judas
,
that
he
had
conversed
with
our
Saviour
from
the
beginning
.
And
very
good
reason
too
,
when
the
first
point
of
his
Office
then
was
to
be
a
witness
of
his
Works
and
Miracles
;
And
every
Child
has
sense
enough
to
understand
that
St.
Peter
had
regard
to
that
alone
in
his
Qualification
,
and
not
meerly
to
any
mans
age
that
was
uncapable
in
it self
of
being
any
reason
at
all
.
But
in
the
next
place
,
St.
Paul
,
and
after
him
several
Councils
forbid
Neophytes
or
raw
Converts
to
be
made
Bishops
.
From
whence
no
doubt
it
follows
of
its
own
Accord
,
that
therefore
the
most
ancient
Convert
had
right
to
it
by
vertue
of
his
Seniority
.
These
are
the
wonderful
Arguments
rak't
from
the
very
Bowels
of
Antiquity
to
demonstrate
the
fix't
and
perpetual
Observation
of
this
Rule
.
Though
who
could
think
it
possible
that
any
man
of
Learning
or
but
natural
Sense
could
be
so
bewitch't
with
his
own
folly
,
as
to
think
of
imposing
upon
the
World
with
such
intolerable
trash
and
trifling
.
Secondly
,
the
time
that
he
assigns
for
the
continuance
of
this
Custom
,
viz.
to
the
36
year
of
the
Second
Century
,
is
altogether
precarious
,
and
without
any
other
ground
than
that
it
suits
with
his
own
time
of
St.
Jerom's
Alteration
of
Government
all
the
World
over
;
for
that
he
places
in
the
very
same
Interval
,
and
upon
as
good
Authority
,
that
is
none
at
all
but
his
own
.
Neither
is
he
here
content
with
asserting
this
change
in
general
,
but
fixes
the
same
time
in
divers
particular
Churches
.
As
in
the
Church
of
Jerusalem
he
begins
the
Custom
of
Elections
at
Mark
the
16th
Bishop
of
that
See
,
and
the
first
Gentile
that
sat
in
it
,
in
the
Year
135.
after
the
rebuilding
of
the
City
by
Adrian
,
and
when
it
was
Inhabited
only
by
the
Gentiles
.
This
he
insists
upon
with
mighty
zeal
and
importunity
,
but
does
not
so
much
as
attempt
to
prove
it
by
any
one
Record
,
only
one
small
argument
he
is
very
much
transported
with
,
viz.
the
short
time
of
their
sitting
,
which
(
as
he
fancy's
)
could
come
to
pass
from
no
other
reason
than
their
great
Age
,
when
they
came
to
succeed
.
But
as
it
happens
very
unluckily
,
the
Succession
of
Bishops
after
Mark
is
altogether
as
quick
upon
one
another
as
it
was
before
.
And
yet
the
times
were
then
much
more
secure
and
peaceable
,
whereas
before
Jerusalem
had
been
for
many
years
a
publique
Slaughter-house
to
the
Romans
;
the
Jews
upon
every
little
Opportunity
breaking
out
into
Rebellion
,
and
by
their
perpetual
disorders
so
highly
provoked
their
Roman
Masters
,
that
they
made
havock
of
all
that
came
in
their
way
,
without
making
any
distinction
between
Jew
and
Christian
;
all
Christians
at
that
time
passing
under
the
name
of
Jews
.
No
wonder
then
if
in
such
a
time
of
Warr
and
Bloodshed
(
the
most
destructive
that
ever
was
from
the
Creation
)
any
that
were
members
of
the
Jewish
Commonwealth
met
with
such
speedy
and
untimely
Deaths
.
And
whereas
Blondel
observes
,
that
during
all
that
time
there
was
no
Persecution
at
Jerusalem
as
there
was
at
Rome
,
from
whence
it
came
to
pass
that
some
of
the
Roman
Bishops
sat
not
many
Months
;
he
might
withal
have
consider'd
,
That
Warr
,
but
especially
Rebellion
,
are
as
destructive
as
Persecution
;
but
most
of
all
such
a
War
as
this
was
against
the
Jews
,
that
was
carried
on
with
all
the
keeness
of
Outrage
and
Inhumanity
.
Whilst
they
slaughter'd
them
,
not
as
they
conquer'd
other
Nations
,
but
out
of
implacable
hatred
to
the
Nation
it self
,
partly
from
their
frequent
Rebellions
,
and
partly
from
their
Opposition
to
the
Establish't
Religion
of
the
Empire
.
His
next
instance
of
this
Custom
is
in
the
Church
of
Alexandria
,
and
this
he
proves
out
of
Eutychius
;
but
if
his
Testimony
were
of
any
Validity
,
as
it
is
of
none
at
all
,
it
is
expresly
cross
to
his
own
design
;
for
he
affirms
in
peremptory
terms
,
That
the
Patriarchs
of
Alexandria
always
succeeded
by
Election
,
[
ut
cum
vacaret
Patriarchatus
,
eligerent
unum
è
duodecim
Presbyteris
.
]
And
yet
this
is
the
only
Passage
that
Blondel
produces
for
Succession
by
meer
Seniority
.
His
other
proofs
of
this
Custom
in
the
Churches
of
Antioch
,
Athens
and
Rome
,
are
nothing
but
frivolous
Surmises
,
in
that
most
of
them
are
said
to
have
been
acquainted
with
the
Apostles
,
from
whence
he
concludes
,
that
they
therefore
succeeded
by
right
of
Seniority
.
But
such
trifles
are
too
contemptible
to
be
answer'd
,
and
it
is
in
vain
to
argue
with
men
that
can
satisfie
themselves
with
such
shadows
of
proof
;
for
there
is
no
cause
in
the
World
so
absurd
,
but
is
capable
of
as
wise
Apologies
as
these
:
So
that
in
the
result
of
all
,
Presbytery
is
not
more
exposed
by
any
one
thing
than
the
meanness
of
its
own
Pleas
;
for
if
it
had
any
thing
tolerable
to
say
in
its
own
behalf
,
it
would
certainly
scorn
to
condescend
to
such
hungry
and
begging
ways
of
Argumentation
.
Thirdly
,
when
he
makes
this
unknown
change
of
Custom
to
have
been
decreed
&
instituted
by
solemn
Council
,
it
will
be
as
hard
to
find
any
such
Council
,
as
it
is
that
oecumenical
one
of
St.
Jerom
,
in
which
toto
Orbe
decretum
est
,
it
was
agreed
all
the
World
over
to
settle
the
Church
in
a
wiser
posture
of
Government
than
the
Apostles
had
done
.
A
Council
that
was
never
heard
of
by
any
man
but
himself
,
nor
by
himself
till
he
had
heard
himself
say
so
.
And
it
was
no
doubt
the
very
same
Council
(
for
they
sat
at
the
same
time
)
that
made
Blondel's
universal
change
of
Succession
;
and
we
find
just
as
much
evidence
of
it
in
the
ancient
Records
.
But
Blondel
,
because
he
will
say
something
,
it
matters
not
how
awkerdly
it
serves
his
turn
,
lays
this
great
alteration
on
the
great
Nicene
Council
,
Canon
the
Fourth
.
But
alass
this
time
came
much
too
late
for
the
time
of
this
universal
Alteration
,
it
met
not
till
the
Year
325
,
whereas
the
change
,
according
to
Blondel
,
was
made
in
the
Year
135
,
long
before
any
of
the
Nicene
Fathers
or
their
great
Grandfathers
were
born
into
the
World
.
But
then
secondly
,
there
is
no
such
thing
expressed
or
any
way
intimated
in
the
Canon
it self
,
whereby
it
is
decreed
,
That
every
Bishop
shall
be
elected
by
the
Vote
of
all
the
Bishops
of
the
Province
,
or
their
consent
by
Letter
,
and
the
Election
to
be
confirm'd
and
approv'd
of
by
the
Metropolitan
,
and
the
Ordination
to
be
solemnised
by
three
Bishops
at
least
.
What
appearance
here
of
any
change
from
Succession
by
Age
to
that
of
Election
?
Here
is
not
a
syllable
of
abrogating
the
former
,
nothing
but
a
ratification
of
the
Old
Custom
and
Form
both
of
Election
and
Consecration
.
For
St.
Clement
tells
us
,
That
the
first
Bishops
were
chosen
and
appointed
by
the
Apostles
themselves
;
And
St.
Cyprian
assures
Ep.
68.
us
that
the
same
Custom
was
observed
in
his
time
in
his
own
and
almost
all
other
Provinces
,
and
that
too
de
Traditione
divinâ
&
Apostolicâ
observatione
.
So
that
this
Canon
was
no
new
Institution
,
but
only
a
Confirmation
of
the
old
Apostolical
Tradition
.
For
whereas
the
same
method
of
Election
and
Ordination
had
been
always
and
in
all
Churches
observed
,
it
was
of
late
openly
violated
by
Meletius
,
whose
Irregular
proceedings
gave
occasion
to
the
Enacting
not
only
this
but
the
two
following
Canons
.
For
he
had
taken
upon
him
where
ever
he
came
to
appoint
and
ordain
Bishops
,
Priests
and
Deacons
,
by
his
own
single
Authority
;
of
which
Complaint
being
brought
to
the
Council
,
they
made
this
Canon
,
to
stop
so
wild
an
Enormity
.
And
now
what
does
all
this
signifie
towards
proving
the
change
of
Succession
by
Age
to
that
of
Election
?
Fourthly
,
the
reason
that
he
assigns
of
this
Alteration
,
is
a
very
foul
reflection
upon
the
Wisdom
of
the
Apostles
and
Apostolical
Church
,
Iniquum
secundi
seculi
fideles
P.
8.
censebant
,
&c.
The
Believers
of
the
Second
Age
thought
it
unjust
,
that
they
who
had
less
gifts
should
have
greater
honour
and
be
preferr'd
before
the
more
worthy
,
but
that
men
ought
to
be
preferr'd
according
to
their
merits
and
abilities
,
lest
God
should
be
defrauded
of
the
use
of
those
Talents
that
he
had
bestowed
upon
them
for
the
Service
of
his
Church
.
This
is
so
very
good
a
reason
,
that
it
could
be
nothing
but
dulness
and
stupidity
in
the
Apostles
and
Christians
of
the
First
Century
not
to
observe
it
.
But
instead
thereof
to
have
no
regard
to
useful
qualifications
for
the
disposal
of
the
highest
Authority
in
the
Church
,
and
annex
it
meerly
to
old
age
howsoever
unfit
and
unable
to
manage
it
,
is
such
a
grossness
of
folly
as
cannot
be
equall'd
.
And
Blondel
himself
has
pretty
well
set
it
off
P.
17.
in
his
foremention'd
Account
of
the
quick
Successions
of
Bishops
at
Jerusalem
,
Quis
tam
crasso
sub
Aëre
natos
,
&c.
Who
can
believe
that
the
Sons
of
Sion
breathed
such
dull
Air
,
and
were
so
stupidly
negligent
of
the
common
Edification
of
the
Church
,
that
passing
by
the
more
able
and
vigorous
,
they
should
make
choice
of
dotards
half
dead
,
[
animam
mox
acturos
,
capulares
senes
&
silicernia
]
men
altogether
uncapable
to
discharge
the
Office
of
the
Episcopal
Chair
.
But
we
shall
admit
no
absurdity
,
and
proceed
upon
just
and
good
grounds
,
if
(
the
Custom
of
preferring
by
Seniority
being
in
force
)
the
ancient
Church
of
Jerusalem
gave
every
one
their
due
,
and
therefore
would
not
deny
the
right
of
Seniority
to
any
of
the
ancient
Presbyters
for
their
very
old
age
.
For
in
what
condition
soever
the
second
was
,
when
the
first
departed
this
life
,
if
he
were
but
compos
mentis
,
he
was
not
to
be
desrauded
one
moment
of
the
Prerogative
due
to
his
Age
,
but
was
to
be
placed
in
his
turn
in
the
Chair
of
Presidency
.
Now
has
not
Blondel
here
made
a
very
fair
Apology
for
the
Wisdom
of
the
Apostles
,
to
lay
the
Institution
or
at
least
the
Prescription
of
so
absurd
and
sottish
a
Custom
at
their
Doors
,
and
excuse
the
Christians
that
followed
after
them
from
the
worst
of
folly
,
only
because
they
were
forced
to
comply
with
a
Custom
,
that
the
Apostles
had
by
their
practice
made
a
right
in
the
Christian
Church
?
So
unhappy
are
these
men
in
their
Apologies
,
as
still
to
leave
the
Wisdom
of
the
Apostles
in
the
Lurch
.
The
Sententia
Hieronymi
supposes
them
so
weak
in
their
Understandings
as
to
have
lest
the
Church
in
such
a
posture
,
in
which
it
must
have
been
fatally
destroyed
by
Schisms
;
which
gross
defect
was
afterward
made
up
by
Men
that
were
wiser
than
themselves
,
and
were
made
so
by
the
Experience
of
their
folly
.
And
this
defence
here
supposes
them
so
void
of
common
sense
,
as
to
appoint
for
the
Supreme
Government
of
the
Church
such
Persons
as
in
the
ordinary
course
of
Nature
,
were
of
all
men
unfittest
to
undertake
it
,
and
least
able
to
manage
it
.
But
lastly
,
granting
all
that
Blondel
contends
for
,
I
cannot
understand
what
he
gains
by
it
;
for
it
gives
his
President
by
Seniority
all
that
Power
that
we
make
proper
to
a
Bishop
by
Election
,
viz.
That
nothing
be
done
without
him
,
or
as
Blondel
himself
expresses
it
,
Ut
omnem
Ecclesiae
Pref
.
p.
6.
actum
prae
non
sine
aliis
gubernaret
.
In
short
,
that
which
the
Greek
Canons
call
the
{αβγδ}
,
that
Authority
that
was
necessary
to
give
validity
to
every
action
,
and
after
that
it
is
not
at
all
material
to
this
dispute
to
enquire
after
the
manner
of
Succession
;
for
whether
they
received
it
by
Seniority
or
by
Election
,
yet
so
long
as
it
was
a
Superior
Power
,
and
derived
to
them
from
the
Apostles
,
that
is
all
that
we
do
or
can
demand
for
Episcopal
Superiority
.
Blondel
indeed
would
intimate
as
if
they
succeeded
without
any
shadow
of
Precedent
or
Record
then
only
of
Eutychius
,
who
says
that
it
was
so
done
at
Alexandria
;
but
he
writes
at
random
,
and
if
he
did
not
,
is
not
of
age
enough
to
speak
for
himself
in
a
matter
of
so
great
Antiquity
.
St.
Jerom
and
the
Counterfeit
Ambrose
say
that
the
Bishop
was
always
taken
out
of
the
Colledge
of
Presbyters
,
but
they
no
where
affirm
that
he
entred
upon
his
Office
without
any
farther
Consecration
.
And
yet
because
they
express
themselves
only
in
general
terms
,
and
do
not
make
particular
mention
of
his
Ordination
,
our
Adversaries
conclude
that
he
had
none
.
So
hardly
do
they
deal
with
the
Ancients
when
they
would
draw
them
to
them
to
their
side
,
as
to
conclude
,
that
whatever
they
do
not
affirm
,
they
deny
.
But
once
for
all
,
if
they
had
in
express
terms
averr'd
That
from
the
time
of
the
Apostles
the
Senior
Presbyter
succeeded
a
Bishop
without
any
new
Ordination
,
their
Testimony
would
have
been
of
as
little
Authority
as
the
Tale
of
Eutychius
.
For
they
lived
at
too
great
a
distance
from
the
Apostolical
Age
,
to
know
any
thing
of
it
but
from
more
ancient
Records
,
and
therefore
their
own
bare
Testimony
is
here
of
as
little
weight
as
Blondel's
or
Walo's
own
affirmation
upon
their
own
Authority
.
For
a
man
that
lives
three
or
four
hundred
years
after
a
matter
of
fact
,
is
as
incompetent
a
witness
of
it
,
as
he
that
lives
fourteen
,
unless
he
can
vouch
it
by
some
more
ancient
Testimony
;
and
then
it
is
believed
not
upon
his
own
but
his
Author's
Authority
.
And
therefore
neither
St.
Jerom
nor
the
Counterfeit
Ambrose
,
nor
any
other
that
lived
in
the
Fourth
Century
,
ought
to
be
regarded
or
trusted
for
any
thing
they
say
concerning
things
done
in
the
First
,
when
they
bring
nothing
to
prove
it
but
their
own
Assertion
.
So
that
if
Blondel
had
their
Testimony
,
it
would
do
him
no
service
;
but
when
he
has
it
not
,
he
talks
altogether
without
book
and
without
authority
.
All
these
Considerations
I
hope
are
enough
to
shew
the
vanity
of
Blondel's
Dream
of
Succession
by
Seniority
;
and
so
I
return
to
St.
Clement
,
from
whom
Blondel
has
drawn
me
into
this
Digression
.
And
here
the
only
advantagious
Circumstance
that
our
Innovators
can
have
from
this
Epistle
,
is
,
that
there
was
no
Bishop
at
that
time
at
Corinth
;
as
from
the
Nature
of
the
Schisme
't
is
probable
there
was
not
;
for
that
seems
to
have
bin
the
bottom
of
it
,
it
being
made
by
some
of
the
People
against
the
Presbyters
,
who
not
having
the
Supreme
Authority
in
the
Church
,
had
not
sufficient
Power
to
suppress
their
Insolence
.
And
it
seems
to
be
the
very
same
Case
that
hapned
in
St.
Paul's
time
,
when
as
the
Counterfeit
Ambrose
(
the
Presbyterians
Darling
Author
)
affirms
that
Schisms
were
so
easily
made
in
the
Church
,
by
the
Presbyters
or
the
People
,
Quia
adhuc
Rectores
Ecclesiis
non
omnibus
locis
fuerant
constituti
;
Becaus
the
Governors
of
Churches
were
not
as
yet
setled
in
all
places
.
The
Apostles
and
Evangelists
not
thinking
fit
to
appoint
them
,
till
they
had
brought
the
Work
to
some
perfection
.
And
therefore
(
as
I
have
already
observ'd
)
we
find
but
few
setled
Bishops
in
their
own
time
,
that
Office
chiefly
resting
in
themselv's
,
unless
in
the
Church
of
Jerusalem
.
Which
being
the
Mother
Church
of
all
,
must
needs
be
brought
to
its
due
Settlement
before
any
of
its
Colonies
and
Plantations
.
And
whether
as
yet
there
had
been
any
particular
Bishop
set
over
the
Church
of
Corinth
is
not
to
be
known
from
History
.
And
whether
there
had
been
any
,
and
the
See
were
now
vacant
,
or
as
yet
there
had
been
none
,
the
state
of
that
Church
was
no
other
then
it
was
under
St.
Paul
;
subject
to
some
Evangelist
or
Apostolical
man
,
who
took
the
same
Episcopal
overfight
of
it
,
as
the
Apostle
himself
did
.
As
Dionysius
at
Athens
,
Titus
in
Creet
,
Timothy
at
Ephesus
;
and
as
we
find
by
this
Epistle
Clement
at
Rome
,
who
tell
the
Schismaticks
that
those
very
Priests
,
that
they
had
presum'd
to
depose
from
their
Ministry
,
were
placed
over
them
either
by
the
Apostles
themselves
,
or
by
some
other
eminent
Persons
,
such
as
were
the
Evangelists
or
Secondary
Apostles
;
so
that
it
is
evident
enough
,
that
they
were
still
under
the
Care
of
some
Apostolical
men
.
Now
because
perhaps
there
was
not
a
setled
Bishop
at
that
time
at
Corinth
,
from
thence
to
infer
that
there
was
then
no
such
Order
of
men
in
the
World
,
and
that
though
we
know
the
very
Names
of
several
Bishops
in
several
Churches
,
shews
how
bold
men
are
forc'd
to
be
with
their
own
understandings
when
they
will
be
fe'd
or
brib'd
into
the
defence
of
a
bad
Cause
.
In
short
,
when
it
is
evident
that
the
Apostles
exercised
a
Supremacy
over
their
own
Churches
;
when
they
vested
divers
single
Persons
with
the
same
Power
,
as
Titus
not
onely
over
all
the
Churches
,
but
all
the
Presbyters
and
Deacons
in
the
several
Towns
and
Cites
in
Creet
;
when
in
the
most
eminent
Churches
a
personal
Succession
of
Bishops
from
the
very
Apostles
is
Recorded
;
when
this
Epistle
is
written
by
one
who
is
a
proper
Bishop
,
and
succeeded
to
an
Apostle
in
his
Bishoprick
;
when
in
his
Description
of
the
Hierarchy
in
the
Christian
Church
,
he
specifies
three
,
in
allusion
to
the
three
Orders
of
High-Priest
,
Priest
,
and
Levite
in
the
Jewish
,
a
thing
very
usual
with
the
first
Writers
of
the
Church
,
even
St.
Jerom
himself
,
and
that
in
his
Epistle
to
Evagrius
,
Et
ut
Sciamus
Traditiones
Apostolicas
sumptas
de
veteri
Testamento
,
quod
Aaron
&
filii
ejus
&
Levitae
in
Templo
fuerunt
,
hoc
sibi
Episcopi
&
Presbyteri
&
Diaconi
vendicent
in
Ecclesiâ
.
What
the
High-Priest
,
Priests
,
and
Levites
were
in
the
Temple
,
that
the
Bishops
,
Presbyters
and
Deacons
ought
by
Apostolical
Constitution
,
following
the
Jewish
Polity
,
to
be
in
the
Church
.
Now
when
after
all
this
we
do
not
find
that
there
was
a
setled
Bishop
at
Corinth
at
the
time
of
this
Schism
,
if
men
will
conclude
that
there
were
then
no
Bishops
in
the
Christian
World
,
they
may
do
so
for
their
own
pleasure
,
but
then
I
would
humbly
move
,
that
they
would
be
pleased
not
to
impose
their
Conclusion
upon
other
mens
understandings
.
§.
VII
.
The
next
in
order
is
Ignatius
,
but
our
forreign
Brethren
pass
him
by
as
an
irreclaimable
Prelate
,
though
at
home
of
late
one
makes
him
a
rigid
Presbyterian
,
another
a
nice
Independent
,
a
third
nothing
;
with
such
modesty
and
integrity
do
some
men
deal
with
their
Authors
:
For
who
could
think
it
,
that
when
St.
Ignatius
doth
every
where
so
expresly
distinguish
the
three
Orders
of
the
Clergy
,
any
man
could
be
so
confident
as
to
force
him
to
vouch
his
Opinion
,
that
allows
only
two
:
For
that
's
the
first
point
of
the
Episcopal
Controversie
.
But
the
most
pleasant
observation
that
they
scratch
out
of
him
is
,
that
the
extent
of
Churches
then
reach'd
not
beyond
Personal
Communion
;
so
that
every
Church
was
no
more
then
a
single
Parish
or
Congregation
,
in
which
all
the
members
of
the
Church
might
Assemble
together
;
that
is
to
say
,
they
would
have
every
particular
Parish
or
Congregation
in
England
provided
with
a
Bishop
,
one
Company
of
Presbyters
,
and
another
of
Deacons
,
for
that
's
the
Church
state
that
Ignatius
describes
in
all
the
Churches
that
he
writes
to
;
and
therefore
having
so
many
Officers
in
them
,
it
is
evident
that
their
Communion
extended
beyond
a
single
Congregation
:
For
it
would
have
been
a
very
superfluous
thing
to
provide
such
a
multitude
of
Officers
for
so
small
a
company
of
Men
.
So
grosly
do
these
careless
Writers
,
that
contend
not
for
truth
but
faction
,
impose
both
upon
their
Authors
,
and
their
followers
,
and
themselves
.
But
men
that
have
a
Rabble
to
abuse
may
and
will
say
any
thing
.
As
for
the
Authority
of
the
Epistles
themselves
I
have
nothing
more
to
say
,
having
prov'd
that
they
are
so
clear
from
any
suspicion
of
being
suppositicious
that
it
is
no
way
possible
they
should
be
so
.
And
that
there
is
not
any
one
Writing
of
all
the
Ancients
that
hath
been
preserv'd
and
deliver'd
down
to
us
,
by
a
more
certain
and
uninterrupted
Tradition
than
these
Epistles
.
And
if
so
,
they
are
an
unanswerable
Demonstration
of
the
Divine
Right
and
Apostolical
Practice
of
Episcopal
Superiority
.
Onely
there
remains
one
weighty
Argument
of
Monsieur
Daillè's
,
De
lib
.
suppos
.
lib
.
2.
c
.
26.
that
he
calls
his
Argumentum
Palmarium
,
which
I
have
not
as
yet
consider'd
,
and
that
is
the
constant
distinct
use
of
the
names
Bishop
and
Presbyter
in
these
Epistles
,
which
,
says
he
,
was
never
observed
by
the
Apostles
,
nor
any
Writers
for
the
first
two
hundred
years
.
As
for
the
Writers
after
the
Apostles
,
we
shall
shew
that
they
did
as
Religiously
as
Ignatius
himself
observe
the
Distinction
of
the
Names
,
and
then
if
there
be
any
Crime
in
that
,
they
are
all
as
guilty
as
Ignatius
.
As
for
the
Apostolical
Age
,
it
is
confessed
,
that
whilst
the
Apostolical
Order
continued
,
the
distinct
signification
of
these
words
was
not
setled
,
but
was
afterward
introduc'd
to
avoid
the
confusion
of
Offices
.
Now
I
pray
what
absurdity
is
there
in
this
;
O
yes
,
saith
Daillè
,
it
is
intolerable
,
and
an
affront
to
the
Apostles
themselves
,
such
a
rudeness
as
is
not
to
be
supposed
in
any
Apostolical
man
,
and
therefore
sums
up
his
tedious
Argument
in
this
Tragical
Declamation
.
Nunc
ergo
à
vobis
Latini
,
à
te
Hammonde
quaero
cur
hanc
Apostolici
Sermonis
Lucae
,
Pauli
,
Petri
,
Johannis
&
Jacobi
,
imo
Sancti
Spiritús
per
eos
scribentis
usu
consignatam
ac
Consecratam
consuetudinem
carissimus
atque
excellentissimus
eorum
(
ut
vos
vultis
)
Discipulus
,
Successor
,
ac
Filius
Ignatius
ita
planè
penitusque
aversatus
sit
,
&c.
And
therefore
now
I
demand
of
you
Latines
,
(
and
so
he
stiles
all
Churches
that
are
not
of
the
Geneva
cut
)
and
particularly
of
you
Hammond
,
why
this
dear
,
this
excellent
(
as
you
suppose
)
Disciple
,
Successor
,
Son
of
the
Apostles
should
dare
so
avowedly
to
reject
a
form
of
Apostolical
Speech
,
a
Speech
sign'd
and
consecrated
by
Luke
,
Paul
,
Peter
,
John
and
James
;
yes
and
the
Holy
Ghost
himself
writing
by
them
.
This
sorrowful
Exclamation
breaks
out
in
every
Page
,
and
is
the
very
Spirit
and
Life
of
the
Argument
.
And
I
must
confess
it
is
a
very
Tragical
thing
to
slight
Apostolical
Institutions
,
because
they
are
really
and
indeed
Consecrated
,
for
the
perpetual
use
of
the
Church
,
but
as
for
Apostolical
words
I
never
heard
that
they
Consecrated
any
,
and
then
't
is
no
such
enormous
contempt
of
their
Authority
,
if
in
the
signification
of
Words
we
follow
the
Custom
of
the
time
rather
than
theirs
.
For
the
Apostles
never
took
upon
them
the
Authority
of
Grammarians
;
their
business
was
to
setle
Churches
,
not
Schools
;
and
if
men
would
but
follow
them
in
the
institution
of
things
,
they
would
freely
allow
them
their
own
liberty
in
the
use
of
words
.
And
therefore
our
learned
man
is
too
Tragical
in
loading
Ignatius
his
departing
from
such
a
signification
of
a
word
that
had
been
Consecrated
by
the
Apostles
,
and
he
would
do
well
to
comfort
himself
with
this
Philosophick
Consideration
,
as
many
great
men
have
done
in
like
Cases
,
that
words
have
their
Fate
as
well
as
Kingdoms
,
all
things
are
subject
to
change
in
this
World
,
and
therefore
as
great
Empires
have
their
sudden
falls
,
so
may
the
greatest
Words
,
they
are
exposed
to
time
as
well
as
Pyramids
,
and
have
one
peculiar
disadvantage
that
makes
them
more
short
liv'd
than
other
Monuments
,
and
that
is
that
they
are
subject
to
Custom
,
and
the
casual
usage
of
the
People
,
Quem
penes
Arbitrium
est
,
&
vis
&
norma
loquendi
(
as
Daillè
very
well
observes
)
that
are
the
Sovereign
Lords
of
Speech
,
and
exercise
an
Arbitrary
Power
over
all
Parts
of
it
:
And
therefore
it
is
no
such
great
wonder
that
any
thing
govern'd
by
such
an
inconstant
thing
as
the
People
,
should
be
as
variable
as
themselves
.
And
this
may
serve
to
appease
Daillè's
fears
of
losing
a
Word
Consecrated
by
the
Apostles
.
But
as
for
his
Argumentum
Palmarium
,
that
is
yet
more
surpizing
,
when
to
load
Ignatius
with
this
appropriated
signification
of
these
words
,
he
hath
taken
vast
pains
to
prove
not
only
that
the
Apostles
themselves
,
but
all
the
Writers
of
the
first
two
hundred
years
used
them
both
promiscuously
of
both
Orders
,
sometime
applying
the
word
Presbyter
to
the
higher
Order
,
and
sometime
the
word
Bishop
to
the
lower
.
And
thus
through
his
over
eager
pursuit
of
Ignatius
hath
he
betray'd
the
whole
Cause
of
Presbyterian
Parity
.
For
if
there
were
an
higher
and
a
lower
Order
in
the
Church
,
then
for
ever
farewell
Presbytery
;
and
yet
that
's
the
very
thing
that
Daillè
so
earnestly
contends
for
,
because
he
thinks
it
may
do
him
great
Service
against
Ignatius
,
and
so
for
the
present
let
it
,
for
if
that
be
granted
,
we
will
resign
up
Ignatius
into
his
hands
;
for
what
need
we
stand
so
much
upon
a
particular
Author
,
to
prove
a
thing
that
Daillè
himself
hath
demonstrated
out
of
all
the
Writers
of
the
Christian
Church
?
So
that
the
result
of
this
great
Argumentum
Palmarium
is
no
more
than
this
,
that
indeed
it
is
true
that
there
ever
were
distinct
Orders
in
the
Church
,
but
then
they
were
not
exprest
by
distinct
words
,
as
they
always
are
in
these
Epistles
.
But
if
there
were
distinct
Orders
,
it
is
enough
,
and
as
for
the
distinct
use
of
words
,
that
was
not
peculiar
to
Ignatius
,
but
common
to
all
the
Writers
after
the
Apostles
,
and
that
they
should
be
so
bold
as
to
depart
from
their
Language
is
not
I
hope
so
dangerous
as
the
Learned
Man
would
seem
to
make
it
.
So
unfortunate
are
Men
that
will
be
defending
a
Cause
that
will
not
be
defended
.
But
though
Blondel
and
his
Associates
Pag
.
14.
Apol
.
Daille
de
lib
.
supp
.
lib
.
21.
26.
p.
394.
durst
not
venture
upon
Ignatius
,
yet
have
they
pressed
his
friend
Polycarp
into
the
Geneva
Service
,
though
the
truth
is
,
his
Case
is
the
same
with
that
of
Clemens
,
for
it
is
plain
that
through
the
whole
Epistle
he
followed
the
same
stile
and
forms
of
Expression
,
and
sometimes
imitates
him
word
for
word
,
and
therefore
might
after
him
use
the
word
Presbyter
in
the
promiscuous
and
Apostolical
Sence
;
for
though
they
were
before
distinguish'd
,
as
is
plain
from
Ignatius's
Epistles
;
yet
the
newly
appropriated
signification
of
a
word
is
not
setled
in
a
moment
,
but
hovers
for
some
time
before
it
is
universally
entertain'd
.
And
therefore
though
Ignatius
used
the
words
in
the
Sence
of
the
present
time
,
Policarp
for
all
that
might
use
them
in
the
sence
that
they
had
lately
born
.
And
yet
of
this
there
is
no
certainty
at
all
,
for
it
is
more
than
probable
that
there
was
no
Bishop
at
Philippi
at
that
time
,
and
for
that
reason
they
had
sent
to
Polycarp
for
his
advice
in
a
certain
business
,
for
so
himself
informs
us
,
that
he
wrote
in
Answer
to
their
Appeal
.
And
that
was
an
usual
Custom
in
the
Primitive
Church
,
if
any
thing
of
moment
happen'd
in
the
time
of
vacancy
,
to
refer
it
to
the
judgment
of
some
neighbour
Bishop
.
But
granting
that
Polycarp
used
the
word
in
the
Apostolical
Sence
(
though
if
he
did
,
he
was
the
last
that
ever
did
so
)
What
follows
?
Nothing
but
what
I
have
shewn
to
follow
from
the
same
Observation
,
both
in
Scriptures
and
St.
Clement
,
that
when
there
was
an
Inequality
of
Power
,
there
might
be
an
Identity
of
Names
.
But
Blondel
would
seem
to
argue
from
the
Inscription
of
the
Epistle
:
Polycarp
and
the
Presbyters
with
him
,
to
the
Church
of
Philippi
:
And
then
immediately
excuseth
the
Argument
,
and
instead
of
urging
it
as
a
Proof
,
answers
it
as
an
Objection
.
This
,
says
he
,
seems
somewhat
singular
in
this
Epistle
,
that
the
holy
Martyr
should
write
in
his
own
Name
apart
,
and
then
of
all
his
Presbyters
in
Common
,
whereby
he
seems
to
reserve
a
Preheminence
to
himself
over
his
Presbyters
,
from
whence
it
seems
to
follow
that
he
was
plac'd
in
a
higher
Order
,
and
exercised
a
superiour
Power
over
them
.
Truly
this
doth
more
than
seem
to
follow
,
how
then
does
Blondel
avoid
it
?
Why
he
saith
there
may
be
divers
other
Reasons
assign'd
for
it
,
and
to
this
purpose
he
hath
Coin'd
a
great
many
Conjectures
out
of
his
own
Fancy
:
And
if
he
pleases
I
will
allow
him
as
many
more
,
when
it
was
certain
that
this
was
the
only
Reason
,
in
that
it
is
certain
from
the
Testimony
of
Irenaeus
,
his
Cotemporary
,
that
Polycarp
was
Bishop
of
Smyrna
in
the
proper
Sence
and
acceptation
of
the
word
,
as
himself
was
Bishop
of
the
Church
of
Lyons
in
which
he
had
been
Presbyter
;
so
that
in
this
Epistle
we
plainly
find
a
Bishop
with
his
Presbyters
in
the
Church
of
Smyrna
.
But
to
say
no
more
in
so
clear
a
Case
,
this
single
Epistle
is
as
full
a
Testimony
for
Episcopal
Supremacy
,
as
all
those
of
Ignatius
,
in
that
it
particularly
recommends
them
to
the
Church
of
Philippi
,
and
therefore
it
both
proves
and
approves
that
Ecclesiastical
Order
that
is
every
where
there
described
.
So
that
if
Blondel
will
allow
Polycarp's
Epistle
to
be
genuine
(
and
it
was
never
question'd
)
it
proves
all
that
is
asserted
by
Ignatius
,
and
we
will
ask
no
more
.
If
he
will
not
,
to
what
purpose
doth
he
produce
a
Testimony
of
no
Authority
?
for
if
it
be
false
it
can
do
him
no
good
,
if
it
be
true
(
as
he
owns
it
to
be
)
he
must
admit
Ignatius
Epistles
.
§.
VIII
.
His
next
Testimony
is
out
Vid
.
Daille
p.
397.
of
Hermas
.
But
to
what
purpose
is
it
to
appeal
to
the
Testimony
,
when
he
rejects
the
Witness
?
He
condemns
the
Book
as
Counterfeit
,
Apocryphal
,
and
of
no
Authority
;
and
then
appeals
to
it
as
if
it
were
of
that
Antiquity
that
it
pretends
to
.
How
strangely
can
Learned
Men
trifle
when
they
will
serve
an
ill
Cause
,
to
stuff
up
large
Books
with
such
Trash
as
themselv's
cannot
but
confess
to
be
useless
:
and
therefore
though
the
Allegations
out
of
this
Author
be
as
much
beside
the
purpose
as
any
of
the
rest
,
I
need
not
trouble
my self
to
disprove
them
,
because
Blondel
hath
done
that
for
me
,
by
rejecting
the
Author
himself
;
for
the
Testimony
of
a
Writing
depends
wholly
upon
the
Credit
of
the
Writer
.
But
allowing
the
Author
,
and
it
is
certain
he
was
very
ancient
,
let
us
hear
his
Testimony
.
The
onely
Passage
in
him
to
any
purpose
is
this
:
Ii
sunt
Apostoli
,
et
Episcopi
,
et
Doctores
,
et
Ministri
,
qui
ingressi
sunt
in
Clementiâ
Dei
,
et
Episcopatum
gesserunt
,
et
docuerunt
,
et
ministraverunt
,
sanctè
et
modestè
Electis
Dei
.
Where
saith
Blondel
he
reckons
onely
two
Orders
after
the
Apostles
,
Bishops
and
Deacons
;
for
the
Doctors
plac'd
between
them
are
to
be
reduc'd
to
the
Bishops
,
because
he
says
of
them
,
that
they
manag'd
the
Episcopacy
.
That
ever
men
should
think
to
impose
upon
the
World
with
such
grossness
as
this
!
when
here
are
so
expressly
three
distinct
Orders
reckon'd
up
,
and
three
distinct
Offices
,
Bishops
that
govern'd
,
Doctors
that
taught
,
and
Deacons
that
ministred
.
So
that
he
is
so
far
from
ascribing
the
Government
to
the
Doctors
,
as
Blondel
affirms
,
that
he
limits
their
Office
to
the
Work
of
Teaching
,
and
appropriates
that
of
Ruling
to
the
Bishops
;
and
it
was
an
usual
thing
in
the
ancient
Vid
.
Pearson
vind
.
Ignat
.
p.
2.
c
.
13.
p.
171.
Writers
of
the
Church
,
to
stile
Presbyters
by
the
Name
of
Doctors
,
because
Teaching
was
their
Employment
.
Our
next
man
is
Pope
Pius
,
where
we
have
another
Cast
of
Blondel's
Ingenuity
,
to
make
use
of
Pius
his
Epistles
when
he
thinks
they
may
serve
his
Cause
;
whereas
he
believ'd
before-hand
that
they
were
counterfeit
,
for
that
he
hath
endeavour'd
to
prove
in
his
Pseudo-Isodorus
;
but
what
says
Pope
Pius
?
Why
he
calls
the
ancient
Vid
.
Daille
p.
397.
Bishops
that
were
acquainted
with
the
Apostles
,
Presbyters
.
He
doth
so
for
their
Age
,
not
their
Office
.
Those
old
men
that
were
Educated
under
the
Apostles
liv'd
to
our
very
time
.
This
he
alledges
to
prove
the
certainty
of
the
Apostolical
Tradition
.
But
the
Case
is
very
hard
,
that
an
ancient
Bishop
cannot
be
call'd
an
old
man
,
but
he
must
be
immediately
degraded
into
an
ordinary
Presbyter
.
And
that
this
is
Pope
Pius
his
meaning
,
is
evident
from
the
Other
Passage
insisted
upon
by
Blondel
,
in
that
Writing
to
Justus
Bishop
of
Vienna
,
he
saith
,
Let
the
Presbyters
and
Deacons
observe
Thee
,
Non
ut
Majorem
sed
ut
Ministrum
Christi
.
Where
tho
he
carefully
distinguishes
the
three
Orders
,
yet
notwithstanding
that
,
Blondel
will
make
his
advantage
of
it
:
For
though
,
says
he
,
he
Commands
the
respect
of
the
Presbyters
and
Deacons
to
their
Bishop
,
yet
it
is
not
as
to
their
Superiour
by
Divine
Right
,
but
their
Equal
.
What
dealing
is
here
with
Antiquity
,
that
one
good
Bishop
cannot
admonish
another
to
exercise
his
Power
with
modesty
and
humility
,
but
these
men
must
presently
strip
him
of
it
?
Our
Saviour
Commands
his
Disciples
that
he
that
would
be
the
greatest
among
them
should
be
as
he
that
ministers
;
does
it
therefore
follow
that
there
ought
to
be
no
Officers
in
the
Christian
Church
greater
than
Others
;
or
rather
that
the
lowest
Officer
in
it
is
the
highest
?
Poor
Presbytery
,
that
after
all
this
tugging
hast
nothing
better
to
plead
for
thy self
!
Our
next
Argument
is
,
That
the
Church
of
Rome
was
govern'd
by
the
Presbyters
,
when
Marcion
came
thither
in
the
Vacancy
of
the
See
,
between
the
Death
of
Pius
,
and
the
Consecration
of
Anicetus
.
I
will
not
contend
about
the
Chronology
.
But
if
the
See
were
vacant
when
there
were
so
many
Presbyters
,
then
it
was
both
something
higher
than
the
Presbytery
,
and
possest
by
a
single
Person
.
So
that
here
is
another
ancient
Instance
of
a
Church
govern'd
by
a
Bishop
with
his
Presbyters
;
and
after
his
Death
by
the
Presbyters
till
the
choice
of
another
Bishop
.
But
though
the
Presbyters
of
old
kept
up
the
Discipline
of
the
Church
in
the
time
of
the
Vacancy
,
and
were
accomptable
for
it
to
the
succeeding
Bishops
,
yet
they
never
pretended
to
Ordination
,
because
that
might
be
delayed
for
a
time
without
any
material
Damage
to
the
Church
,
whereas
Discipline
could
not
cease
without
subverting
all
Order
.
Cum
incumbat
nobis
qui
videmur
Praepositi
esse
,
&
vice
Pastoris
custodire
gregem
,
as
the
Clergy
of
Rome
very
well
express
their
Duty
in
this
case
in
their
Epistle
to
the
Clergy
of
Carthage
,
when
their
own
Bishop
was
Martyr'd
,
and
the
Bishop
of
Carthage
absent
:
Cyp
.
Ep.
3.
Edit.
Pam
.
So
that
they
had
,
as
it
were
,
no
more
then
the
Sequestration
of
the
Episcopal
Cure
in
the
time
of
Vacancy
.
But
from
hence
to
infer
that
the
Supreme
Power
of
the
Church
is
constantly
and
entirely
in
the
Presbyters
,
is
like
all
the
rest
of
the
Blondellian
Argumentations
,
in
which
the
Conclusion
always
contradicts
the
Premisses
,
for
by
the
Premisses
the
Supreme
Power
is
in
the
Bishop
,
and
in
the
time
of
Vacancy
part
of
it
in
the
Presbyters
,
and
from
hence
the
conclusion
is
,
that
therefore
it
is
all
and
always
in
them
:
Or
because
there
is
no
Bishop
when
he
is
dead
,
that
therefore
there
is
none
when
he
is
alive
.
Happy
is
the
Cause
that
is
defended
by
such
Champions
,
it
can
never
be
yielded
up
whilst
there
is
any
such
thing
as
Confidence
in
the
World
.
The
next
man
is
Justin
Martyr
,
who
reckons
up
but
two
sorts
of
Officers
in
the
Christian
Church
,
the
{αβγδ}
,
and
the
Deacons
.
But
the
disparity
between
Bishop
and
Presbyter
was
brought
in
before
the
time
of
Justin
Martyr's
writing
,
so
that
if
there
were
any
ground
for
Justin
Martyr's
inference
of
Parity
,
yet
it
is
expresly
against
his
own
declaration
,
namely
that
for
some
years
before
,
the
disparity
had
prevail'd
in
all
Christian
Churches
.
But
it
is
a
very
bold
inference
from
the
Description
of
Divine
Worship
in
a
Christian
Congregation
,
to
conclude
any
thing
certain
of
the
Form
of
Government
over
it
.
For
whether
there
were
a
Parity
or
Imparity
of
Ecclesiastical
Officers
,
it
is
certain
that
in
every
particular
Church
there
must
be
one
to
preside
and
officiate
,
which
might
either
be
a
Bishop
or
a
Presbyter
,
for
any
thing
that
Justin
Martyr
intimates
,
who
speaks
only
of
their
Form
of
Worship
,
and
not
of
Government
.
Unless
from
the
word
{αβγδ}
may
be
infer'd
Episcopal
Superiority
,
because
(
as
Dr.
Hammond
hath
very
well
Dissert
.
4.
c
.
17.
§
10
,
11
,
12.
observed
)
they
are
Synonymous
in
the
Writers
about
that
time
,
of
which
he
hath
alledged
three
remarkable
Instances
from
Dionysius
Bishop
of
Corinth
,
Marcellus
Bishop
of
Ancyra
,
and
the
Council
of
Ephesus
.
But
this
,
though
it
is
much
more
than
our
Adversaries
are
able
to
make
for
themselves
out
of
this
Father
;
yet
I
shall
not
insist
upon
it
,
but
stand
to
this
,
that
he
is
to
be
understood
according
to
the
Practice
of
his
own
time
,
and
therefore
there
having
always
been
an
uninterrupted
Succession
of
Bishops
in
the
Church
,
or
at
least
as
Blondel
confesses
before
his
time
,
whatever
he
means
by
his
{αβγδ}
in
a
particular
Congregation
,
he
cannot
be
supposed
ignorant
of
the
Form
of
Government
in
the
whole
Church
,
though
he
had
no
Occasion
to
mention
it
in
his
Apology
,
which
was
addrest
to
Heathen
Emperours
to
vindicate
the
Innocence
of
their
meetings
against
false
Informations
,
and
that
concerns
onely
their
Forms
of
Worship
in
particular
Congregations
,
and
whether
it
were
a
Bishop
or
a
Presbyter
that
presided
,
it
was
all
one
to
the
Emperor
,
if
that
were
all
.
But
in
the
next
place
Papias
calls
all
Bishops
,
Presbyters
.
No
,
they
are
the
Apostles
he
calls
so
.
If
I
met
with
any
of
the
Followers
of
the
Apostles
I
enquired
of
him
after
the
sayings
of
the
Ancients
,
What
Andrew
,
what
Peter
,
what
Philip
,
what
Thomas
,
or
James
,
or
John
,
or
Matthew
,
or
any
of
the
Lord's
Disciples
were
wont
to
say
.
So
that
it
is
the
Apostles
themselves
that
he
calls
Presbyters
,
and
for
that
Reason
he
calls
them
so
,
viz.
because
of
their
Antiquity
,
is
so
evident
from
the
words
themselves
,
that
I
cannot
but
stand
amazed
to
see
it
so
often
repeated
,
and
so
long
insisted
on
.
The
next
Testimonies
are
the
Gallican
Church
,
and
Irenaeus
,
in
which
Blondel
seems
most
of
all
to
insult
,
as
his
manner
is
,
to
be
most
confident
when
his
Argument
is
weakest
.
For
all
the
Proof
he
hath
from
the
Gallican
Church
,
is
,
that
they
stile
Irenaeus
Presbyter
,
after
he
had
been
their
Bishop
many
years
:
Be
it
so
,
yet
however
it
is
confessed
,
that
upon
the
death
of
Pothinus
,
he
that
was
before
a
Presbyter
succeeded
in
the
Bishoprick
,
and
then
a
Bishop
is
a
higher
state
than
a
Presbyter
.
But
that
they
stile
him
Presbyter
after
he
was
a
Bishop
is
a
gross
mistake
in
Chronology
,
in
that
Blondel
would
have
him
to
have
succeeded
in
the
seventh
year
of
M.
Antoninus
,
when
it
is
certain
that
it
was
not
till
about
10
years
after
;
till
which
time
he
was
no
more
than
a
Presbyter
.
But
it
is
strange
that
this
Argument
which
is
founded
upon
such
an
evident
mistake
should
be
so
vehemently
insisted
on
,
when
they
so
accurately
distinguish
in
their
Epistle
between
a
Bishop
and
his
Presbyter
,
always
stiling
Pothinus
their
Bishop
,
and
Irenaeus
his
Presbyter
,
who
was
not
Bishop
till
afterwards
.
But
it
is
stranger
yet
that
Irenaeus
himself
should
be
drawn
into
the
Confederacy
.
What
cannot
a
man
prove
the
certainty
of
the
Tradition
of
the
Church
,
as
Irenaeus
often
doth
,
by
the
undoubted
Vid
.
Daille
p.
395
,
6
,
Testimony
of
the
Ancients
,
but
they
must
all
be
immediately
transform'd
into
Presbyters
?
And
that
he
so
frequently
gives
them
that
Title
in
respect
of
their
Antiquity
,
not
their
Office
,
is
so
evident
from
the
Passages
themselves
,
that
it
is
a
burning
shame
for
learned
men
to
persist
so
stubbornly
in
so
thick
a
mistake
.
Otherwise
it
is
certain
that
he
never
confounds
either
the
Name
or
the
Office
of
Presbyter
and
Bishop
,
and
derives
the
Succession
of
proper
Bishops
from
the
Apostles
,
such
as
the
Bishops
of
Rome
,
and
Polycarp
who
had
their
Presbyters
under
them
,
as
is
evident
from
the
Inscription
of
Polycarp's
own
Epistle
,
and
the
proceedings
of
the
Presbytery
at
Rome
against
Marcion
;
neither
indeed
could
he
confound
the
Names
,
who
so
well
knew
the
Distinction
of
Offices
,
as
having
been
first
a
Presbyter
himself
,
and
then
a
Bishop
.
What
an
endless
out-cry
do
these
men
keep
up
with
Irenaeus
his
Presbyters
,
as
if
they
alone
had
been
the
immediate
Successors
to
the
Apostles
,
and
he
had
known
no
higher
Order
of
men
call'd
Bishops
,
when
himself
was
advanced
from
the
lower
Order
of
Presbyter
to
that
of
a
Bishop
,
when
he
has
so
often
expresly
distinguisht
them
,
so
that
if
he
had
expressed
himself
carelesly
,
and
sometime
called
a
Bishop
a
Presbyter
,
it
were
nothing
but
wilful
perversness
from
thence
to
conclude
that
he
knew
no
difference
between
them
,
and
plainly
to
give
the
lye
to
his
own
Declaration
of
his
own
Sence
;
but
when
there
is
not
one
passage
in
all
his
Writings
,
in
which
he
ever
stiles
a
meer
Presbyter
a
Bishop
;
and
when
every
passage
in
which
a
Bishop
is
stil'd
a
Presbyter
,
so
apparently
explains
it self
to
be
understood
of
their
Age
,
not
their
Office
;
after
this
to
interpret
it
of
their
Office
,
plainly
shews
that
Presbytery
has
no
other
way
to
preserve
it self
,
then
by
putting
tricks
upon
Antiquity
.
Thus
when
in
his
Epistle
to
Victor
he
calls
his
Predecessors
,
Bishops
of
Rome
,
Presbyters
that
succeeded
in
the
Government
from
the
Apostles
,
what
can
be
more
evident
then
that
he
means
thereby
the
Antiquity
of
their
Succession
?
for
he
is
proving
the
Apostolical
Tradition
about
Easter
;
and
this
is
demonstrated
by
its
being
derived
from
the
Apostles
themselves
,
by
the
most
Ancient
Bishops
that
presided
in
that
Church
after
them
.
And
the
same
is
his
meaning
when
he
calls
Polycarp
an
Apostolical
Presbyter
,
(
whom
he
elsewhere
proves
to
be
an
Apostolical
Bishop
)
and
when
he
tells
Florius
that
he
never
received
his
Opinions
from
any
Presbyters
,
that
were
Disciples
to
the
Apostles
;
and
so
when
he
speaks
of
an
Apostolical
Presbyter
that
was
his
own
particular
instructer
in
the
Traditions
of
the
Apostles
,
it
is
plain
to
common
Sence
that
he
refers
himself
meerly
to
their
Antiquity
,
without
any
the
least
regard
to
their
Office
;
thereby
to
prove
the
Truth
of
his
Doctrine
as
derived
down
by
the
most
Ancient
Doctors
in
the
Church
from
the
Apostles
themselves
:
And
so
he
defines
his
Presbyters
,
Qui
cum
Episcopatûs
Successione
charisma
veritatis
certum
accepêre
:
So
that
the
Ancients
who
succeeded
the
Apostles
,
and
delivered
down
the
Tradition
of
the
Church
from
them
to
aftertimes
were
undeniably
the
Ancient
Bishops
.
Now
if
after
all
this
the
good
old
Bishop
Irenaeus
,
the
great
Assertor
of
the
Episcopal
Succession
from
the
Apostles
,
must
be
made
an
old
Presbyterian
,
and
the
very
Father
of
the
Smectymnuans
,
the
time
may
come
,
when
for
writing
this
very
Discourse
,
if
it
should
happen
to
survive
my self
,
I
may
(
which
God
forbid
)
pass
for
a
Presbyterian
.
And
why
not
?
when
by
the
same
Quibble
they
draw
in
Pope
Victor
himself
,
because
in
his
Epistle
to
Dionysius
Bishop
of
Vienna
,
he
tells
him
that
the
Custom
of
keeping
Easter
was
deriv'd
from
the
Ancients
,
(
Presbyters
if
you
please
)
that
had
seen
the
Apostles
in
the
flesh
,
and
had
govern'd
the
Church
successively
down
to
his
time
,
and
therefore
desires
him
to
enjoyn
its
observation
to
the
Presbyters
of
France
;
and
then
salutes
him
and
his
Colledge
at
Vienna
,
in
the
name
of
the
Colledge
at
Rome
,
from
whence
Blondel
infers
;
First
,
That
the
Church
was
govern'd
by
Presbyters
from
the
time
of
the
Apostles
to
Victor
,
only
because
the
Ancients
that
govern'd
it
,
succeeded
the
Apostles
in
their
Bishopricks
.
Secondly
,
That
the
French
Church
was
govern'd
by
Presbyters
,
because
their
Presbyters
were
govern'd
by
their
Bishop
,
how
else
could
he
lay
any
injunction
upon
them
?
Thirdly
,
That
there
were
Colledges
of
Presbyters
at
Rome
and
Vienna
,
with
Victor
and
Dionysius
.
Then
there
were
Bishops
with
the
Colledge
of
Presbyters
.
The
last
Witness
of
the
second
Century
is
Clemens
Alexandrinus
,
partly
because
he
Vide
Daillé
p.
396.
once
call'd
an
Ancient
Bishop
that
liv'd
in
St.
John's
time
an
old
man
,
partly
because
he
once
speaks
of
Presbyters
and
Deacons
without
naming
of
Bishops
,
notwithstanding
that
in
that
very
Passage
he
saith
,
that
there
was
yet
an
higher
Dignity
:
{αβγδ}
.
Strom
.
l.
6.
p.
667.
and
more
than
once
reckons
up
three
distinct
Orders
in
the
Church
,
founded
by
the
Apostles
in
imitation
of
the
Celestial
Hierarchy
.
Thus
far
my
Patience
hath
held
out
,
for
though
such
abusive
trifling
,
is
far
from
being
worthy
of
any
serious
Confutation
,
yet
because
it
is
thought
much
more
considerable
than
it
is
from
the
Authority
and
Reputation
of
the
men
who
impose
it
upon
the
World
,
I
thought
good
to
let
the
People
see
after
what
a
weak
rate
the
most
learned
men
have
oppos'd
our
Episcopal
Constitution
,
that
they
may
be
no
more
abused
with
confidence
and
bold
assertions
.
I
have
descended
to
the
end
of
the
second
Century
,
because
we
are
told
of
late
,
that
there
was
no
such
thing
as
a
Bishop
in
the
Christian
World
for
the
first
two
hundred
years
.
But
with
what
Truth
and
Modesty
sufficiently
appears
from
the
Premisses
.
But
some
men
make
as
little
Conscience
of
falshood
,
as
they
do
of
faction
,
and
care
not
with
what
forgeries
they
abuse
the
ignorant
People
,
so
they
can
but
keep
up
the
Zeal
and
Confidence
of
their
Party
.
§.
IX
.
Here
I
thought
I
had
done
enough
,
and
so
once
resolved
to
have
concluded
this
Argument
,
because
I
supposed
it
correction
more
than
enough
to
have
taken
down
the
presumption
and
confidence
of
our
present
Schismaticks
,
and
after
that
I
was
willing
to
spare
all
further
Severity
;
but
I
find
them
so
hardy
in
their
own
conceits
that
they
scorn
to
accept
of
any
Civilties
.
But
instead
of
being
thankful
when
their
best
friends
are
spared
after
sufficient
correction
,
interpret
it
for
cowardise
and
tergiversation
.
And
Mr.
B.
is
so
vain
as
to
set
up
this
Treat
.
of
Episc
.
p.
112.
Wonder
of
the
World
,
Blondel
,
(
as
he
calls
him
)
for
the
single
and
unconquerable
Champion
of
the
Cause
,
and
to
upbraid
us
with
the
poverty
and
defectiveness
of
our
Answers
to
his
large
Collections
.
And
both
himself
and
their
other
Leading
Writers
are
at
this
time
so
confident
in
transcribing
and
translating
the
Blondellian
Quotations
,
as
if
they
believed
every
thing
in
him
of
Canonical
Credit
and
Authority
.
And
in
truth
they
follow
him
with
such
an
implicit
credulity
,
that
they
do
not
more
impose
upon
the
Peoples
Ignorance
,
than
he
does
upon
theirs
.
Therefore
though
I
have
sufficiently
demolisht
the
whole
Work
,
yet
seeing
they
will
not
yield
up
the
Cause
,
whilst
there
is
one
stone
left
upon
another
,
I
will
batter
down
all
their
pretences
for
two
Centuries
more
;
and
when
that
is
done
,
there
will
appear
nothing
at
the
bottom
but
Sand
and
Confidence
.
And
this
task
is
so
very
easie
,
that
it
requires
no
labour
but
patience
,
and
but
little
of
that
too
,
so
fast
shall
we
turn
off
his
Authours
.
Tertullian
is
his
first
man
of
the
third
Century
,
De
Presc
.
c
.
41.
De
Bapt
.
c
.
17.
De
Monag
.
c
.
11.
De
Fugâ
.
c
.
11.
who
though
(
as
Blondel
himself
observes
)
he
has
often
and
expresly
own'd
the
three
Orders
of
Bishop
,
Presbyter
,
and
Deacon
in
the
Church
,
and
the
Supreme
Authority
of
the
Bishop
over
the
whole
Hierarchy
,
so
that
they
are
all
obliged
to
be
perpetually
accountable
to
him
for
the
legal
discharge
of
their
Office
,
and
not
to
do
any
thing
of
moment
in
the
Church
,
but
by
his
leave
and
Commission
:
And
though
he
has
run
up
the
De
Praesc
.
c
.
3●
.
Succession
of
single
Bishops
in
the
most
eminent
Churches
to
the
Apostles
themselves
:
And
though
he
asserts
the
distinction
of
the
several
Orders
in
the
Apostles
own
time
,
as
when
he
affirms
that
St.
Paul's
precept
for
monogamy
equally
De
Monag
.
c
.
2.
concern'd
all
Orders
in
the
Church
,
Bishops
,
Presbyters
and
Deacons
;
yet
after
all
this
must
he
be
made
a
Patron
of
Presbyterian
Parity
for
no
other
fault
of
his
own
,
then
because
he
affirms
in
his
Apology
,
that
at
their
Religious
Assemblies
the
Elders
of
most
reputation
among
them
presided
,
being
prefer'd
to
that
dignity
,
not
by
bribes
but
worth
.
Now
because
there
was
a
Bench
of
Elders
admitted
to
the
Government
of
the
Church
,
from
thence
to
infer
after
the
above-mention'd
premisses
that
there
was
no
single
Person
presiding
over
this
Bench
,
is
no
less
than
to
give
the
broad
Lye
to
Tertullian
himself
.
When
he
has
so
often
and
so
expresly
told
us
,
that
there
was
one
in
every
Church
,
endued
with
so
much
power
over
the
Presbyterate
,
that
they
could
act
nothing
in
the
Church
,
but
in
subordination
to
his
Authority
.
The
Argument
then
from
Tertullian
runs
thus
,
That
as
often
as
he
has
occasion
to
enumerate
the
several
Orders
in
the
Church
,
he
reckons
up
three
,
and
those
too
as
distinct
in
the
Apostolical
Age
;
but
yet
because
he
once
speaks
of
the
Officers
of
the
Church
in
general
,
and
does
not
enumerate
the
distinct
Orders
,
and
that
for
no
other
reason
then
because
it
would
have
been
impertinent
to
his
present
Argument
,
therefore
they
were
all
equals
,
and
there
was
no
Order
of
Bishops
distinct
from
and
above
that
of
Presbyters
.
The
next
man
is
Origen
,
a
man
that
has
been
used
hardly
through
all
Ages
of
the
Church
,
and
therefore
't
is
no
great
wonder
if
he
meet
with
hard
usage
from
these
men
,
who
treat
none
of
the
Ancients
with
any
great
tenderness
.
So
that
though
no
man
has
more
expresly
own'd
the
distinction
of
Ecclesiastical
Orders
,
and
the
Supremacy
of
Bishops
,
and
that
too
in
the
Apostolical
times
,
expounding
St.
Paul's
precept
of
single
Marriage
,
as
then
given
to
the
several
Orders
of
Bishop
,
Priest
,
and
Deacon
,
yet
because
he
once
makes
mention
of
only
two
Orders
,
viz.
Sacerdotum
&
Diaconum
,
therefore
it
is
concluded
,
that
he
knew
no
more
,
notwithstanding
that
in
the
very
same
Passage
,
that
is
alledged
by
Blondel
,
he
distinguishes
between
the
Bishop
and
Presbyter
in
the
Sacerdotal
Order
:
For
exhorting
the
Clergy
both
Sacerdotal
and
Ministerial
to
behave
themselves
as
became
their
place
and
dignity
in
the
Church
,
he
thus
specifies
his
general
Exhortation
,
Give
not
men
occasion
to
blaspheme
,
saying
,
Behold
what
a
Bishop
,
or
what
a
Presbyter
,
or
what
a
Deacon
.
And
then
immediately
adds
,
Is
not
this
objected
when
the
Sacerdos
or
Minister
Dei
do
not
act
as
becomes
their
Sacerdotal
or
Levitical
Order
.
Where
it
is
evident
,
that
in
the
Sacerdotal
Order
he
distinguishes
the
Bishop
and
Priest
,
and
only
distinguishes
the
Order
it self
,
that
includes
both
from
the
Ministerial
Office
of
Deacons
,
according
to
the
common
Allusion
among
the
Ancients
to
the
Mosaick
Hierarchy
,
in
which
only
the
High-Priest
and
Priests
were
reckoned
into
the
Priesthood
,
and
not
the
Levites
,
with
whom
he
here
parallels
the
Deacons
.
But
poor
Origen
,
has
had
the
hardest
fate
of
any
honest
and
learned
man
upon
Record
,
that
when
he
has
been
charged
with
all
the
Heresies
in
the
World
,
that
were
in
being
in
his
time
,
he
should
at
last
be
loaded
with
one
,
that
was
never
started
till
long
after
his
death
.
For
Aerius
that
was
the
only
Presbyterian
among
the
Ancients
lived
not
till
towards
the
latter
end
of
the
fourth
Century
.
And
't
is
pretty
odd
in
Blondel
,
that
when
all
the
Ancients
but
only
one
were
against
Presbytery
,
he
has
alledged
all
except
that
one
for
it
,
though
the
truth
of
it
is
he
had
very
good
reason
to
take
no
notice
of
him
in
his
Catalogue
,
because
he
was
branded
for
an
Heretick
by
all
the
rest
for
his
Opinion
.
It
is
(
I
know
)
pleaded
by
Blondel
and
some
wiser
Praef
.
p.
59.
men
,
that
though
St.
Jerom
and
Aerius
held
the
same
Opinion
concerning
the
Identity
of
Bishops
and
Presbyters
,
yet
St.
Jerom
did
not
separate
from
the
Church
,
but
professed
Canonical
obedience
to
the
Bishops
,
as
lawfully
establisht
by
Ecclesiastical
Constitution
;
whereas
the
other
turned
Schismatick
,
and
set
up
a
Faction
in
the
Church
against
his
own
Bishop
,
and
that
brought
him
into
the
Catalogue
of
Hereticks
.
But
if
this
Apology
were
true
,
then
all
our
separatists
from
the
Episcopal
Communion
of
the
Church
of
England
fall
under
the
Aërian
Heresie
,
whilst
they
do
not
only
separate
from
it
,
but
think
themselves
obliged
to
abolish
it
as
utterly
unlawful
and
destructive
of
Christs
own
Institution
.
For
which
enormity
they
have
no
countenance
from
Blondel's
Arguments
,
and
therefore
when
they
plunder
them
,
they
drive
them
farther
then
they
will
go
.
For
all
that
can
be
drawn
out
of
the
Sententia
Hieronymi
,
is
only
the
Lawfulness
of
Presbyterian
Parity
,
because
it
is
not
contrary
to
any
Divine
Institution
,
but
from
thence
to
conclude
the
unlawfulness
of
Episcopal
Superiority
,
shews
abundance
of
spight
,
but
neither
wit
,
logick
,
nor
honesty
.
But
then
as
for
the
Apology
it self
,
it
is
true
that
Aerius
his
Separation
made
him
a
Schismatick
,
but
it
was
his
Opinion
that
branded
him
for
an
Heretick
,
and
for
that
he
is
so
esteemed
by
all
the
Ancients
.
And
it
is
not
a
little
observable
that
this
was
one
of
the
latest
Heresies
in
the
Christian
Church
,
when
there
was
not
an
Article
of
the
Christian
Faith
,
that
had
not
long
before
been
the
subject
of
variety
of
wild
and
odd
Opinions
.
But
it
seems
this
form
of
Government
in
the
Church
from
the
Beginning
,
was
thought
so
clear
and
unquestionable
,
that
it
never
entred
into
any
mans
head
to
make
any
disturbance
about
it
,
till
Aerius
upon
his
repulse
from
a
Bishoprick
,
to
be
revenged
of
his
ill
fortune
,
started
it
at
the
end
of
the
fourth
Century
;
neither
do
we
find
that
it
survived
its
Author
,
so
little
entertainment
did
it
find
in
the
Christian
Church
.
And
that
St.
Jerom
was
not
reckoned
an
Heretick
for
this
Opinion
,
the
reason
of
it
is
because
he
never
held
it
,
and
if
he
had
,
he
could
never
have
escaped
the
Charge
.
For
though
he
once
or
twice
expresses
himself
loosly
in
this
Argument
,
yet
is
it
evident
to
any
common
ingenuity
that
he
never
in
the
least
asserted
an
Equality
between
a
Bishop
and
his
Presbyters
,
but
only
a
community
of
their
Offices
in
the
Priesthood
,
as
distinct
from
the
Ministerial
or
Levitical
Office
of
the
Deacons
.
Which
as
it
is
highly
true
in
it self
,
so
does
it
clear
St.
Jerom
from
all
manner
of
suspicion
of
the
Aërian
Heresie
.
As
for
the
several
Passages
produced
out
of
the
Writings
of
St.
Cyprian
,
and
his
correspondents
,
they
are
all
no
less
then
so
many
express
proofs
of
the
distinction
of
the
three
Orders
,
all
which
it
was
the
custom
of
that
Age
to
Assemble
at
all
consults
about
the
Affairs
of
the
Church
.
That
Presbyters
were
and
ought
to
be
Assessours
to
the
Bishop
in
the
Government
of
the
Church
from
the
beginning
,
is
so
evident
from
all
the
most
Ancient
Records
of
it
,
that
it
will
be
as
hard
to
find
a
setled
Church
govern'd
by
a
Bishop
without
his
Presbyters
,
as
by
Presbyters
without
a
Bishop
.
And
it
seems
the
Deacons
were
by
St.
Cyprian's
time
taken
into
some
kind
of
share
in
the
Government
(
probably
by
the
interest
of
the
Arch-Deacons
who
carried
the
bagg
.
)
But
when
this
Custom
began
I
know
not
,
neither
do
I
remember
any
instance
of
it
before
St.
Cyprian's
own
time
,
and
it
is
likely
that
it
was
his
own
great
modesty
and
civility
that
first
began
it
.
Though
otherwise
there
is
no
man
among
all
the
Ancients
,
that
has
more
expresly
or
strictly
distinguisht
between
the
Authoritative
and
Ministerial
Orders
in
the
Church
,
and
sub
distinguisht
the
Authoritative
into
Episcopal
and
Presbyterial
,
as
I
have
already
shewn
from
Blondel's
own
Quotations
out
of
his
Writings
.
And
the
distinction
of
the
three
Orders
occurrs
so
perpetually
in
every
page
of
St.
Cyprian
,
that
to
go
about
to
prove
from
him
that
there
were
only
two
,
this
is
not
only
to
beg
the
conclusion
,
but
(
what
is
much
worse
)
to
steal
it
,
and
that
with
open
force
and
violence
against
his
own
reiterated
Protestations
.
This
may
suffice
here
for
a
general
Answer
to
all
his
Citations
from
St.
Cyprian
and
his
friends
,
though
I
if
would
descend
to
the
heap
of
particulars
,
they
are
but
so
many
instances
of
the
most
shameless
disingenuity
and
falsification
,
as
indeed
the
management
of
the
whole
Cause
is
from
first
to
last
.
But
I
must
not
be
too
tedious
,
take
therefore
one
instance
for
all
,
and
that
is
the
first
of
all
out
of
the
Epistle
of
the
Clergy
of
Rome
to
the
Clergy
of
Carthage
:
Who
thus
bespeak
their
Brethren
,
Et
cum
incumbat
nobis
qui
videmur
praepositi
esse
,
&
vice
Pastoris
custodire
gregem
:
Seeing
it
lyes
upon
us
,
who
seem
to
be
the
Rulers
,
and
instead
of
the
Pastor
to
keep
the
flock
.
That
is
,
says
Blondel
,
in
Christs
stead
;
as
if
they
had
affirmed
,
that
the
Presbyters
of
each
Church
had
acted
next
and
immediately
under
Christ
,
without
any
subjection
to
their
Bishop
;
whereas
this
Letter
is
written
upon
supposition
of
his
Superiority
,
for
both
Sees
were
at
that
time
vacant
,
the
See
of
Rome
by
the
death
of
Fabian
,
and
of
Carthage
by
the
flight
of
St.
Cyprian
;
upon
which
Occasion
the
Clergy
of
Rome
write
to
their
Brethren
of
Carthage
,
We
now
seem
to
preside
,
and
instead
of
the
Pastor
to
take
care
of
the
flock
.
That
is
in
the
absence
of
our
Bishops
,
the
care
of
the
Charge
lyes
upon
us
,
and
in
great
modesty
they
avoid
to
express
it
positively
,
and
only
say
that
it
seems
to
be
so
,
and
that
too
in
the
Pastor's
stead
,
i.e.
the
Bishop's
,
who
was
then
absent
.
And
therefore
for
Blondel
to
drop
in
a
Parenthesis
after
the
word
Pastor
with
our
Saviour's
name
in
it
,
is
not
to
find
but
to
forge
a
quotation
.
And
if
we
strike
it
out
,
there
is
scarce
a
more
remarkable
instance
in
all
the
Records
of
the
Church
of
the
Episcopal
Supremacy
,
then
in
this
Affair
,
as
they
explain
themselves
.
For
the
same
Clergy
of
Rome
writing
to
St.
Cyprian
for
his
advice
about
the
Lapsi
,
they
tell
him
,
That
they
cannot
proceed
to
a
full
and
peremptory
determination
of
the
matter
,
for
want
of
a
Bishop
to
do
it
with
Authority
.
Quanquam
Ep.
31.
nobis
differendae
hujus
rei
necessitas
major
incumbat
,
quibus
,
post
excessum
nobilissimae
memoriae
viri
Fabiani
,
nondum
est
Episcopus
propter
rerum
&
temporum
difficultates
constitutus
,
qui
omnia
ista
moderetur
,
&
eorum
,
qui
lapsi
sunt
,
possit
cum
auctoritate
&
concilio
habere
rationem
.
And
to
conclude
,
St.
Cyprian
himself
challenges
his
own
Episcopal
Authority
as
founded
upon
nothing
less
then
Divine
Institution
.
Dominus
noster
cujus
praecepta
metuere
&
Ep.
27.
observare
debemus
,
Episcopi
honorem
&
Ecclesiae
suae
rationem
disponens
,
in
Evangelio
loquitur
&
dicit
Petro
,
Ego
dico
tibi
quia
tu
es
Petrus
&
supra
istam
Petram
,
&c.
inde
per
temporum
&
successionum
vices
Episcoporum
Ordinatio
&
Ecclesiae
ratio
decurrit
,
ut
Ecclesia
super
Episcopos
constituatur
,
&
omnis
actus
Ecclesiae
per
eosdem
praepositos
gubernetur
.
Cum
hoc
itaque
divinâ
lege
fundatum
sit
,
miror
quosdam
audaci
temeritate
sic
mihi
scribere
voluisse
:
Our
Lord
,
whose
Commands
we
ought
to
reverence
and
obey
,
establishing
the
honour
of
a
Bishop
,
and
the
model
of
his
Church
,
says
to
Peter
in
the
Gospel
,
Thou
art
Peter
,
and
upon
this
Rock
will
I
build
my
Church
,
I
give
thee
the
Keys
of
the
Kingdom
of
Heaven
,
&c.
From
that
time
forward
the
Succession
of
Bishops
,
and
the
frame
of
the
Church
was
derived
down
through
all
periods
of
times
and
seasons
,
so
as
that
the
Church
should
be
founded
upon
the
Bishops
,
and
every
Act
of
the
Church
should
be
govern'd
by
the
same
,
seeing
this
Authority
is
establisht
by
Divine
Law
,
I
wonder
with
what
rashness
and
presumption
some
men
should
write
to
me
,
&c.
An
admirable
Patron
this
of
Blondel's
Parity
.
But
when
he
has
made
St.
Cyprian
a
Presbyterian
,
he
can
never
after
that
despair
of
bringing
over
any
man
to
his
party
,
and
therefore
next
to
him
he
Summons
in
Eusebius
himself
,
who
of
all
the
Ancients
,
next
to
St.
Cyprian
,
not
to
say
beyond
him
,
is
the
strongest
witness
against
the
Presbyterian
Cause
.
And
yet
even
this
man
,
that
they
have
taken
so
much
pains
to
prove
the
founder
,
or
at
least
first
Patron
of
Ignatius's
Epistles
,
that
has
given
us
exact
Catalogues
of
the
Successions
of
Bishops
in
the
most
eminent
Churches
down
from
the
Apostles
themselves
;
That
has
placed
by
the
Apostles
own
hands
,
St.
James
at
Jerusalem
,
Erodius
at
Antioch
,
Clement
at
Rome
,
Anianus
at
Alexandria
,
Timothy
at
Ephesus
,
Titus
at
Creet
,
Polycarp
at
Smyrna
,
Dionysius
at
Athens
,
Epaphroditus
at
Philippi
,
Gaius
at
Thessalonica
,
Crescens
in
Galatia
,
&c.
And
lastly
that
has
preserved
the
most
memorable
passages
in
the
first
and
most
Ancient
Writers
,
attesting
the
Government
of
the
Church
,
by
a
Succession
of
single
Bishops
;
And
yet
this
very
man
Blondel
is
not
ashamed
to
produce
both
as
a
Witness
and
an
Advocate
for
his
Cause
.
But
certainly
one
would
expect
very
full
and
express
assertions
to
convince
us
of
so
strange
a
Paradox
;
for
otherwise
it
will
be
very
hard
to
induce
men
to
a
belief
that
ever
Eusebius
was
a
Presbyterian
.
And
yet
the
strongest
proof
out
of
him
is
the
old
poor
quibble
of
mistaking
Office
for
Age
.
For
quoting
a
Tradition
concerning
the
Order
,
in
which
the
Gospels
were
written
,
out
of
Clemens
Alexandrinus
,
which
(
he
says
)
he
received
from
Old
Men
of
former
times
,
i.e.
says
Blondel
,
Presbyters
:
It
may
be
so
,
and
very
likely
most
of
them
were
so
,
but
Clemens
says
no
such
thing
,
all
that
he
affirms
of
them
is
,
that
they
were
Old
Men
of
what
quality
or
condition
soever
,
whether
Clergy
or
Laity
.
The
next
pretence
out
of
Eusebius
is
from
the
Ordination
of
Origen
,
whom
the
two
eminent
Bishops
Theoctistus
of
Caesarea
,
and
Alexander
of
Jerusalem
judging
worthy
of
the
highest
honour
in
the
Church
,
they
Ordain'd
him
Presbyter
,
therefore
says
Blondel
,
the
Presbytery
was
the
highest
honour
in
the
Church
.
What
when
he
was
placed
in
it
by
those
that
were
in
an
higher
,
for
they
were
Bishops
that
Ordain'd
him
?
But
what
miserable
trifling
is
here
with
the
Records
of
the
Church
,
that
when
the
Records
report
that
though
he
were
worthy
of
the
Supreme
,
and
Episcopal
dignity
,
yet
they
only
Ordained
him
Presbyter
,
from
thence
to
infer
,
that
by
that
alone
he
was
prefer'd
to
the
honour
that
he
was
thought
worthy
of
,
though
it
was
not
confer'd
upon
him
,
as
it
never
was
?
And
yet
by
this
slender
piece
of
perverseness
is
this
great
Herald
of
the
Episcopal
Genealogies
turn'd
into
a
Presbyterian
Leveller
.
The
last
passage
out
of
Eusebius
is
misquoted
,
so
that
I
know
not
where
to
find
it
,
neither
need
I
,
when
it
is
a
peremptory
Testimony
of
the
distinction
of
the
three
Orders
in
the
Church
:
The
words
are
these
,
There
are
three
Orders
in
every
Church
,
one
of
Governours
,
two
that
are
inferiour
and
subject
to
them
;
and
the
People
are
divided
into
two
Classes
,
the
Faithful
and
the
Catechumens
.
Now
with
what
design
Blondel
should
quote
these
words
is
beyond
my
imagination
to
conceive
;
he
has
not
,
as
his
usual
custom
is
,
tack't
any
Inference
to
them
,
and
therefore
what
he
dream't
of
when
he
alledged
them
,
is
now
forever
past
discovery
;
for
I
dare
say
no
man
beside
himself
will
ever
be
able
to
find
out
which
way
they
can
be
brought
to
serve
his
purpose
.
And
the
truth
is
,
these
are
such
wild
and
rambling
conceits
,
that
I
am
very
apt
to
suspect
that
the
man
was
not
in
his
right
mind
,
and
that
he
had
out
of
his
furious
zeal
to
Presbytery
overwatcht
and
overheated
his
head
into
some
kind
of
phrensie
,
for
I
cannot
believe
that
any
man
in
his
right
Senses
could
have
talk'd
,
much
less
written
at
such
a
roving
and
inconsistent
rate
.
The
next
evidence
is
St.
Hilary
of
Poictiers
,
because
he
distinguishes
in
the
Aaronical
Hierarchy
two
Orders
;
the
Sacerdotal
,
of
which
Aaron
was
head
,
and
the
Ministerial
,
which
were
Levites
,
and
then
applies
this
to
the
Christian
Hierarchy
.
I
shall
not
put
my self
to
the
trouble
of
proving
St.
Hilary
to
be
of
the
same
mind
with
all
the
foregoing
Fathers
concerning
the
Episcopal
superiority
,
I
fear
I
have
done
too
much
of
that
already
in
a
Case
so
clear
;
this
passage
alone
is
enough
to
do
it
,
in
which
St.
Hilary
distinguishes
the
Priests
from
the
Levites
,
and
then
divides
the
Priests
into
the
High-Priest
Aaron
[
Sacerdos
enim
in
lege
primus
fuit
Aaron
]
and
the
Priests
that
were
comprehended
under
his
name
,
and
then
adds
,
that
so
it
is
in
the
Christian
Church
;
and
then
there
is
no
parity
in
the
Priest-hood
,
but
an
High-Priest
over
the
rest
.
His
two
next
Witnesses
,
the
Counterfeit
Ambrose
,
and
the
Author
of
the
Questions
upon
the
Old
and
New
Testament
in
St.
Austin
,
we
have
examin'd
already
,
and
find
that
they
only
raise
a
Presbyter
much
above
a
Deacon
,
and
place
him
next
the
Bishop
,
but
upon
a
lower
Bench
,
and
that
we
see
was
a
notion
that
run
among
all
the
Fathers
,
even
when
they
divided
the
Clergy
into
three
Orders
,
they
still
made
something
common
to
Bishop
and
Presbyter
,
that
distinguisht
them
from
Deacons
.
Thus
far
have
I
spur'd
on
my
patience
after
it
was
quite
tired
,
for
though
it
gave
out
,
and
for
a
while
lay
down
at
the
end
of
the
first
two
hundred
years
,
yet
have
I
forced
it
through
two
hundred
more
,
with
a
resolution
to
have
gone
with
him
to
his
Journeys
end
;
but
the
way
and
work
that
I
have
already
past
is
so
infinitely
dull
and
tedious
,
that
I
cannot
prevail
with
my self
to
go
any
farther
;
neither
can
I
satisfie
my self
to
what
purpose
I
should
,
for
when
I
have
cleared
the
Records
of
the
Church
thus
far
,
it
is
very
little
material
what
was
done
afterwards
;
for
if
it
were
not
done
before
,
it
is
for
that
reason
evident
that
it
was
no
Apostolical
Practice
or
Constitution
.
Besides
,
his
Citations
out
of
Authors
of
later
date
are
of
the
same
nature
,
and
depend
upon
the
same
mistakes
,
and
false
reasonings
that
I
have
observed
and
discovered
,
in
those
that
we
have
already
consider'd
.
And
I
suppose
I
have
by
this
time
done
enough
to
Caution
our
English
Smectymnuans
,
for
the
time
to
come
,
not
to
swallow
Blondel's
Citations
,
and
Authorities
too
greedily
,
when
they
are
inform'd
how
enormously
he
imposes
upon
their
Ignorance
.
And
then
I
hope
we
may
for
the
time
to
come
enjoy
peace
and
quiet
from
their
disturbances
,
for
I
cannot
think
so
ill
of
them
,
as
that
they
will
after
full
information
go
on
to
abuse
themselves
with
such
rank
forgery
,
as
they
have
hitherto
done
by
their
implicite
faith
in
the
honesty
and
ingenuity
of
Blondel
and
the
forreign
Brethren
.
§.
X.
And
now
having
thus
far
and
fully
proved
the
Divine
Institution
,
and
Apostolical
prescription
of
Episcopal
superiority
,
our
next
enquiry
is
,
after
what
manner
this
Institution
was
reduced
to
practice
.
For
seeing
that
Government
is
a
Practical
thing
,
its
institution
is
no
other
way
to
be
so
clearly
understood
,
as
by
comparing
it
with
its
Practice
:
So
that
it
is
certain
that
the
same
way
of
Government
,
that
was
always
practis'd
in
the
Christian
Church
was
most
agreeable
to
our
Saviour's
Institution
.
And
by
it
we
may
not
only
trace
the
method
of
their
Proceedings
,
but
discern
the
reasons
upon
which
they
proceeded
.
And
then
if
the
establish'd
Constitution
of
the
Church
of
England
not
only
agree
with
the
most
Ancient
practice
,
but
be
founded
upon
the
same
Reasons
,
that
,
I
hope
,
is
enough
to
place
it
above
all
Opposition
.
And
as
by
this
method
I
shall
make
good
mine
own
Cause
,
so
I
shall
prescribe
against
all
other
claims
,
for
't
is
certain
that
was
never
appointed
that
was
never
practised
.
And
therefore
though
it
is
no
hard
matter
for
false
pretenders
to
make
some
seeming
Pleas
to
a
Divine
Institution
,
yet
if
they
can
shew
no
example
of
their
Claim
in
the
Ancient
Practice
of
the
Christian
Church
,
that
is
an
insuperable
Bar
to
all
their
pretences
.
Thus
for
Example
,
when
the
Romanists
pretend
that
the
whole
Government
of
the
Christian
Church
was
founded
in
the
Supremacy
of
the
Bishop
of
Rome
,
and
plead
Scripture
for
it
,
though
I
must
confess
they
do
it
so
wretchedly
,
that
their
own
Arguments
are
the
greatest
shame
to
their
own
pretence
.
But
supposing
that
they
had
any
seeming
Foundation
for
it
in
the
Scriptures
,
yet
because
there
is
not
the
least
Foot-step
of
any
such
practice
in
the
Ancient
Church
for
some
hundred
years
,
that
's
an
undeniable
demonstration
that
there
never
was
any
such
Divine
Institution
,
for
if
any
such
there
had
been
,
the
Apostles
would
not
have
fail'd
of
conforming
to
it
,
and
therefore
when
they
do
not
,
that
shews
that
they
had
no
such
Command
.
Especially
when
if
there
were
any
such
Institution
,
the
whole
Government
of
the
Christian
Church
was
bottom'd
upon
it
,
and
therefore
must
have
been
setled
in
the
first
place
;
so
that
when
we
find
nothing
of
it
for
so
many
Ages
,
it
is
evident
that
there
never
was
any
such
thing
,
and
therefore
never
ought
to
be
.
And
as
this
prescribes
against
Roman
Tyranny
,
so
it
does
against
all
sorts
of
Phanatick
Anarchy
,
who
all
agree
in
this
one
Principle
,
that
they
will
have
no
Order
of
Bishops
superiour
to
that
of
Presbyters
.
But
if
they
can
give
no
certain
instance
of
any
Church
since
the
Apostles
,
that
was
ordinarily
govern'd
by
Presbyters
without
a
Bishop
,
it
is
in
vain
for
them
to
load
their
Margins
with
Texts
of
Scripture
,
or
rather
,
as
their
Custom
is
,
with
figures
of
Chapter
and
Verse
,
(
and
indeed
the
meer
figures
for
the
most
part
signifie
as
much
to
the
purpose
as
the
words
themselves
.
)
For
if
the
Supreme
Government
of
the
Church
had
been
setled
,
as
they
say
it
was
,
by
Christ
and
his
Apostles
,
in
a
Common-Council
of
Presbyters
,
it
is
impossible
but
that
most
,
if
not
all
the
Churches
had
at
first
conform'd
to
it
.
And
therefore
the
Universal
Practice
of
Episcopal
Superiority
in
all
known
Churches
,
does
as
clearly
demonstrate
that
there
was
no
Divine
Institution
of
Presbyterian
or
Independent
Parity
,
as
of
Papal
Tyranny
.
But
when
we
first
lay
the
Institutions
of
our
Saviour
and
his
Apostles
for
the
Ground-work
,
and
then
draw
upon
them
the
practice
of
the
Primitive
Church
,
that
will
give
us
an
exact
Landskip
of
the
true
state
of
Christianity
.
For
there
were
few
Churches
brought
to
any
kind
of
perfection
in
the
Apostles
time
,
perhaps
none
at
all
beside
the
Mother
Church
of
Jerusalem
,
and
therefore
that
state
in
which
we
find
Churches
when
they
were
compleatly
finished
,
we
have
reason
to
conclude
most
agreeable
to
the
Apostles
design
,
especially
when
we
find
all
the
known
Churches
in
the
World
setled
in
the
same
form
of
Government
,
in
which
they
left
the
Church
of
Jerusalem
.
And
in
the
first
place
there
is
nothing
more
evident
in
all
the
Records
of
the
Primitive
Church
,
than
that
the
Apostles
,
and
first
Doctors
of
the
Christian
Faith
endeavour'd
as
far
as
they
were
able
,
to
model
the
first
setlement
of
Churches
according
to
the
present
State
and
Division
of
the
Roman
Empire
.
For
though
our
Blessed
Saviour
setled
the
Supreme
Government
of
his
Church
upon
the
Apostles
,
and
their
Successors
;
yet
he
no
where
prescrib'd
the
Bounds
and
Limits
of
every
man's
Jurisdiction
,
but
left
it
,
as
indeed
the
Nature
of
the
thing
required
,
to
their
own
Prudence
to
divide
their
Provinces
among
themselves
.
And
accordingly
we
find
from
the
very
beginning
,
that
they
form'd
the
Jurisdiction
of
Churches
according
to
the
Civil
Judicatures
of
the
Empire
.
And
this
they
did
with
special
regard
to
the
Interest
of
Civil
Government
,
that
they
might
not
be
any
occasion
of
making
Alterations
or
Disturbances
in
the
State
,
which
could
scarce
have
been
avoided
,
had
they
not
cut
them
out
by
the
same
Pattern
and
Model
.
For
if
the
Jurisdiction
of
Churches
had
been
of
a
larger
extent
then
the
Civil
State
,
it
would
be
in
their
power
to
hamper
the
Civil
Government
as
they
please
,
and
if
they
please
destroy
it
.
For
if
their
Jurisdiction
extend
beyond
its
bounds
,
then
it
could
exercise
it
out
of
its
Territories
,
and
then
if
it
have
power
to
Summon
its
Members
(
as
if
it
have
any
it
hath
that
,
and
if
it
be
a
Church
it
must
have
some
)
it
might
cite
all
,
or
any
of
his
Subjects
out
of
its
Dominions
,
and
then
they
are
no
longer
Subjects
than
as
themselves
please
.
So
that
the
very
nature
of
Civil
Government
limits
the
extent
of
Churches
;
and
when
our
Saviour
Commanded
his
Apostles
so
to
plant
them
in
all
Kingdoms
and
Common-wealths
,
as
not
to
abate
the
Rights
of
the
State
wherever
they
came
,
that
alone
bound
them
to
limit
the
bounds
of
Churches
to
the
bounds
of
the
Civil
Government
.
And
so
we
find
all
Christendom
model'd
before
any
Civil
Power
concern'd
it self
in
its
setlement
;
and
Constantine
found
it
so
well
order'd
,
for
compliance
with
the
Civil
State
of
the
Empire
,
that
he
made
no
Alteration
in
that
,
till
he
did
in
this
;
and
then
indeed
it
follow'd
too
fast
of
its
own
accord
,
as
we
shall
see
hereafter
.
So
as
the
Soul
is
conveigh'd
into
the
Body
,
so
as
to
conform
it self
to
the
same
shape
and
bulk
,
without
any
other
change
,
but
giving
it
Life
and
Activity
,
Christianity
was
brought
into
the
Civil
Government
,
so
as
to
give
it
new
strength
and
vigour
by
all
those
precepts
of
Obedience
and
Loyalty
,
that
it
binds
upon
the
Consciences
of
all
Subjects
;
but
as
for
the
Body
of
the
State
,
it
was
punctually
to
conform
it Self
and
its
Discipline
to
the
very
same
mold
.
And
this
we
shall
find
practised
in
the
Primitive
Church
according
to
all
the
Divisions
and
Sub-divisions
of
Government
in
the
Empire
.
§.
IX
.
The
first
and
lowest
Church-Society
is
a
Bishop
with
his
Presbyters
presiding
over
a
City
and
its
adjacent
Territories
;
for
that
was
the
first
Division
of
Power
in
the
Roman
Empire
,
as
it
was
in
the
Jewish
State
,
and
as
in
most
Nations
a
Judge
with
his
Officers
,
and
their
Assistants
residing
in
every
City
,
and
extending
their
Jurisdiction
over
the
adjoining
Country
.
And
that
is
the
definition
of
a
Territory
in
the
Civil
Law
.
Territorium
est
Universitas
agrorum
infra
Pandect
.
§
8.
lib
.
239.
F.
de
verb
.
sign
.
fines
cujusque
Civitatis
:
quod
ab
eo
dictum
quidam
aiunt
,
quod
magistratus
ejus
loci
intra
eos
fines
terrendi
,
id
est
,
summovendi
jus
habet
.
In
Conformity
to
which
the
Apostles
every
where
planted
Churches
in
Cities
,
which
sooner
or
later
,
as
they
succeeded
in
their
works
,
took
in
all
the
Country
about
,
appertaining
to
the
Circuit
of
the
City
.
This
is
both
the
narrowest
and
the
largest
acceptation
of
the
word
Church
,
excepting
the
Catholick
Church
,
that
we
meet
with
in
Antiquity
;
*
And
this
is
confest
by
Blondel
himself
.
Apol
.
Praefat
.
p.
76.
Ne
cui
in
mentem
veniat
fideles
cujuscunque
civitatis
incolas
pro
titulorum
in
quibus
eos
convenire
mos
est
,
numero
plures
ecclesias
constituere
,
sed
unius
membra
censeri
debere
,
altâ
mente
reponendum
est
Apostolos
sive
Hierosolymis
,
sive
Antiochiae
,
sive
Corinthi
,
ubi
plura
degebant
Christianorum
millia
,
&
numerosi
erant
ordinis
consessus
plures
nec
ecclesias
nec
consessus
constituisse
,
sed
{αβγδ}
unicum
,
nec
alium
postea
fuisse
aut
esse
debuisse
(
Christo
ipso
judice
)
piorum
morem
,
cum
Christianorum
per
singulas
Asiae
civitates
frequentiores
coetus
nusquam
in
plures
ecclesias
et
presbyteria
dispertiti
sint
,
sed
unicam
uniuscujusque
loci
ecclesiam
unicum
consessum
constituerint
,
Ephesi
Ephesinum
,
Smyrnae
Smyrnensem
.
Which
utterly
overthrows
the
grand
Plea
of
our
present
Non
Conformists
that
would
confine
the
extent
of
Churches
to
personal
Communion
(
as
they
call
it
)
or
single
Congregations
.
for
we
never
find
any
other
mention
of
a
Church
in
Scripture
,
as
the
Church
of
Rome
,
the
Church
of
Ephesus
,
the
Church
of
Antioch
,
the
Church
of
Jerusalem
;
in
which
Churches
though
there
were
divers
Officers
,
and
therefore
several
Congregations
(
for
if
there
had
been
but
one
,
as
some
have
the
Confidence
to
affirm
,
to
what
purpose
such
a
number
of
Officers
?
)
yet
but
one
Church
.
So
that
the
bare
mention
of
so
many
Officers
in
one
Church
is
an
undeniable
prescription
against
all
the
pretences
of
Independent
Congregations
.
For
if
there
were
distinct
Congregations
,
as
it
is
evident
there
was
,
both
from
the
number
of
Christians
,
and
of
Church
Officers
;
yet
the
Title
of
Church
is
never
given
to
any
of
them
,
but
only
to
the
whole
Body
appertaining
to
the
City
;
and
therefore
it
is
observable
that
they
are
Synonymous
in
Scripture
,
Ordaining
Elders
in
every
Church
,
Act.
14
23.
is
the
same
with
Ordaining
Elders
in
every
City
,
Titus
1.
5.
So
little
do
the
Enemies
of
Episcopacy
gain
by
finding
out
Presbyteries
in
Scripture
;
for
that
plainly
demonstrates
the
larger
extent
of
Churches
,
unless
we
will
be
so
absurd
as
to
affirm
that
every
single
Congregation
was
taught
and
govern'd
by
an
Assembly
of
Divines
.
And
as
we
do
find
no
Church
of
one
Denomination
of
less
extent
than
a
City
,
and
its
Territories
,
so
neither
do
we
find
any
of
a
greater
,
excepting
the
Church
Catholick
;
for
when
the
Scripture
speaks
of
any
larger
Society
of
Christians
,
as
of
a
Province
,
or
a
Nation
,
it
is
always
(
as
has
often
been
observed
by
Learned
men
)
in
the
Plural
Number
,
as
the
Churches
of
Judaea
,
the
Churches
of
Syria
,
the
Churches
of
Cilicia
,
the
Churches
of
Galatia
,
the
Churches
of
Asia
,
in
that
those
Provincial
Churches
were
made
up
,
as
I
shall
shew
anon
,
of
a
Combination
of
Diocesan
Churches
.
And
agreeable
to
these
plain
intimations
of
Scripture
is
the
whole
practice
of
Antiquity
,
for
there
is
not
one
Instance
of
any
one
Church
upon
Record
,
either
of
a
narrower
or
a
wider
extent
.
't
is
true
,
that
the
beginnings
of
Churches
were
for
the
most
part
laid
in
Cities
,
as
every
thing
must
begin
some
where
;
but
we
find
not
the
mention
of
any
Church
as
fix'd
and
finish'd
in
any
Ancient
Record
,
but
of
the
same
extent
with
the
Civil
Government
over
a
City
and
its
Territories
.
Some
learned
men
I
know
distinguish
between
the
two
Periods
of
the
Christian
Church
,
the
first
when
Churches
and
Cities
were
of
the
same
extent
;
the
second
when
Churches
took
in
the
adjoining
Villages
belonging
to
the
Cities
.
But
this
is
a
meer
Metaphysical
distinction
of
their
own
Creating
,
without
any
Foundation
in
the
History
of
the
Church
.
For
no
man
can
assign
any
time
,
when
the
Extent
of
a
Church
was
confin'd
to
the
inhabitants
of
a
City
,
or
when
City
Churches
began
to
take
in
the
Inhabitants
of
adjoining
Villages
.
For
though
the
Gospel
was
for
the
most
part
first
preached
in
Cities
,
because
of
the
greater
number
of
people
there
,
and
the
easie
way
of
propagating
it
thence
into
the
Country
,
by
reason
of
its
Natural
and
Civil
dependence
upon
them
;
yet
that
there
was
ever
any
design
of
limiting
Churches
to
the
People
of
a
City
;
nay
,
that
there
ever
was
any
such
time
that
they
were
actually
so
limited
,
there
is
not
any
the
least
intimation
in
all
the
Records
of
the
Church
.
So
that
if
it
ever
happen'd
to
be
so
in
any
place
,
as
it
was
meerly
accidental
,
so
was
it
of
very
short
duration
.
For
it
is
possible
that
at
the
first
preaching
of
the
Gospel
in
any
City
,
none
but
the
inhabitants
of
it
might
be
present
,
and
so
the
Converts
of
that
time
might
make
up
the
Church
of
that
City
;
and
so
it
is
possible
that
some
of
the
Apostles
,
or
first
Preachers
of
Christianity
might
have
first
preached
in
a
Village
,
(
and
St.
Clement
says
so
they
did
)
and
so
the
Church
might
for
that
time
have
been
confin'd
to
it
.
But
if
a
Church
were
ever
limited
to
a
particular
place
,
it
could
be
but
for
a
very
short
time
,
especially
in
Cities
,
whither
People
continually
resorted
out
of
the
neighbour
Villages
,
and
therefore
were
as
likely
to
be
present
at
the
Apostles
first
Sermons
as
the
Inhabitants
themselves
,
and
then
if
any
of
them
were
Converted
they
belong'd
to
the
Church
of
that
City
,
and
then
the
Church
was
never
confin'd
within
the
Walls
.
And
that
this
was
the
Ancient
State
of
the
Church
is
evident
from
Justin
Martyr
,
who
expresly
informs
us
,
that
in
his
time
on
Sundays
all
the
Christians
that
dwelt
{αβγδ}
in
City
and
Country
Assembled
together
for
Religious
Worship
.
But
how
small
soever
the
beginnings
of
Churches
might
chance
to
be
either
in
City
or
Country
,
it
is
evident
that
no
Church
stop'd
the
bounds
of
its
Jurisdiction
till
it
had
taken
in
the
City
,
and
all
its
Territories
.
For
that
was
the
extent
of
all
the
Churches
that
we
find
setled
in
the
Christian
World
,
when
they
were
brought
to
their
lasting
State
and
full
Perfection
.
And
that
's
a
clear
Argument
that
this
was
the
State
of
the
Church
that
was
design'd
from
the
Beginning
,
and
that
for
this
Reason
,
that
when
the
Powers
of
the
World
should
come
in
to
own
Christianity
,
a
regular
and
uninterfering
correspondence
might
be
maintain'd
between
both
States
,
Civil
and
Ecclesiastical
,
for
by
this
means
when
any
man
became
Christian
he
remain'd
in
the
same
Capacity
toward
the
Civil
Government
,
in
which
he
stood
before
,
which
otherwise
he
could
not
have
done
.
This
being
the
first
Model
of
a
Church
,
a
Bishop
with
his
Presbyters
in
a
City
and
its
Territories
;
the
fundamental
Rule
of
their
Government
was
this
,
That
nothing
was
to
be
done
without
the
Bishop
:
This
we
all
know
was
the
main
injunction
in
all
Ignatius
his
Epistles
,
and
this
was
the
universal
Practice
of
the
Catholick
Church
.
And
hence
in
the
31
Apostolical
Canon
it
is
decreed
,
That
if
any
Presbyter
shall
separate
from
the
Communion
of
his
Bishop
,
and
erect
another
Altar
,
he
shall
after
three
Admonitions
be
deposed
for
his
Ambition
and
Affectation
of
Tyranny
,
and
that
very
properly
,
because
't
is
certain
that
all
Rebels
would
be
Tyrants
too
.
And
the
same
is
decreed
by
the
Council
of
Antioch
,
Canon
5
;
with
this
addition
of
Severity
,
That
he
shall
be
for
ever
deposed
without
capacity
of
Restitution
;
and
that
the
Secular
Power
shall
be
called
in
to
punish
him
as
a
mover
of
Sedition
.
And
in
the
39
Apostolical
Canon
,
Presbyters
and
Deacons
are
commanded
to
do
nothing
in
the
Church
without
the
Bishop's
consent
;
and
Ignatius
reckons
up
in
his
Epistle
to
the
Church
of
Smyrna
the
several
Particulars
that
they
ought
not
to
do
without
him
,
not
Baptize
,
nor
Offer
,
&c.
{αβγδ}
.
And
this
was
the
Custom
of
the
Primitive
Church
:
Especially
as
to
Baptisme
Tertullian
is
a
positive
Witness
,
Baptismum
dandi
habet
jus
summus
Sacerdos
,
qui
est
Episcopus
,
dehinc
Presbyteri
&
Diaconi
,
non
tamen
sine
Episcopi
Authoritate
,
The
Chief
Priest
,
that
is
the
Bishop
,
hath
the
Power
of
granting
Baptism
,
and
after
him
the
Presbyters
and
Deacons
,
but
not
without
the
Bishop's
Authority
.
This
fundamental
rule
of
Episcopal
superiority
being
established
,
it
is
not
much
material
to
enquire
after
what
manner
the
Bishop
and
the
Clergy
exercised
their
Authority
among
themselves
;
whether
they
setled
distinct
Congregations
under
their
proper
Pastors
,
or
whether
they
govern'd
the
whole
Church
in
Common
.
Because
these
things
depend
principally
upon
Chance
and
accidental
Convenience
,
and
they
might
do
either
as
was
most
suitable
to
the
Present
State
of
the
Church
:
In
the
Church
of
Jerusalem
there
must
have
been
several
Congregations
from
the
beginning
,
because
the
great
Number
of
Converts
exceeded
the
bounds
of
a
single
Congregation
.
And
therefore
at
first
they
took
a
common
care
over
the
whole
Body
of
the
People
,
dividing
the
work
among
themselves
,
but
assembling
principally
in
the
City
Church
,
whither
the
Inhabitants
of
the
Country
repair'd
for
Divine
Worship
.
For
while
the
Number
of
Christians
was
but
small
in
Country
Villages
,
some
few
perhaps
in
every
Village
,
it
was
proper
for
them
to
resort
to
the
Communion
of
the
City
Church
:
But
when
that
Christianity
prevail'd
over
the
World
,
and
that
there
were
Christians
enough
in
every
Village
to
make
up
a
sufficient
Congregation
,
then
was
it
proper
to
set
up
fixed
Pastors
in
particular
Parishes
:
But
when
ever
that
was
done
,
for
the
time
is
very
uncertain
,
it
is
certain
that
they
were
form'd
and
instituted
in
subordination
to
the
Ancient
state
of
the
Church
;
and
therefore
were
not
independent
in
themselves
,
but
subject
to
the
Bishop
and
his
Presbytery
as
they
had
been
from
the
beginning
.
So
that
the
late
beginning
of
Parishes
and
distinct
Congregations
,
especially
in
the
Country
(
for
as
it
hath
been
often
observed
by
learned
men
,
we
find
no
mention
of
Country
Presbyters
till
about
St.
Cyprian's
time
)
is
another
evident
prescription
against
Independency
.
In
that
before
that
time
all
the
Churches
in
the
Diocess
were
immediately
dependent
on
the
Bishop
and
his
Presbyters
,
and
that
they
were
so
then
and
ever
after
is
a
thing
so
well
known
,
that
the
Man
that
should
begin
the
Proof
of
this
as
an
inviolable
Rule
of
the
Church
at
St.
Cyprian
,
without
ascending
higher
,
might
as
well
spare
his
Ink
and
Paper
,
and
does
but
a
needless
and
a
thankless
Office
to
the
Cause
of
Episcopacy
:
Thankless
because
if
he
be
not
able
or
willing
from
thence
to
rise
higher
to
the
first
Age
of
the
Church
,
he
gives
up
its
Title
from
Divine
Right
:
Needless
because
its
possession
by
humane
Right
before
and
at
that
time
is
so
notoriously
evident
,
that
if
any
man
should
desire
to
have
it
proved
,
he
would
more
deserve
to
be
hissed
at
,
than
confuted
.
But
if
any
man
desire
to
consult
the
several
passages
in
the
Ancients
,
especially
St.
Cyprian
,
relating
to
this
Rule
of
having
but
one
Bishop
in
a
City
and
his
Territories
,
he
may
find
them
amass'd
together
by
Blondel
himself
,
p.
188.
189.
§.
X.
And
therefore
I
shall
rather
choose
to
give
an
Account
of
the
Conformity
of
the
Church
to
this
Rule
,
as
far
as
it
was
able
,
in
its
ordinary
Practice
.
For
in
Cases
of
Necessity
,
it
cannot
be
help'd
if
men
cannot
have
what
they
would
have
done
.
And
therefore
no
such
Examples
ought
to
be
any
prejudice
to
a
standing
Rule
.
So
that
whereas
learned
men
dispute
whether
in
the
Apostles
time
there
were
two
distinct
Churches
of
Jews
and
Gentiles
;
and
by
consequence
two
Bishops
,
is
very
little
if
at
all
material
to
the
Controversie
.
For
if
the
Apostles
ever
set
up
two
Communions
in
any
Place
(
though
of
that
there
is
no
competent
evidence
)
they
were
forc'd
to
it
by
the
furious
prejudices
of
the
Jews
,
who
for
some
time
would
not
be
wrought
off
from
their
old
deep
rivited
conceit
,
that
it
was
not
lawful
to
join
in
any
Worship
with
a
Gentile
.
This
I
find
the
greatest
difficulty
that
the
Apostles
encountred
in
founding
Churches
;
so
that
it
is
not
to
be
much
wondred
at
if
they
suffer'd
themselves
to
yield
to
it
for
some
time
,
till
they
could
perswade
them
out
of
it
.
And
that
I
am
sure
was
not
long
,
for
we
hear
nothing
of
any
such
thing
after
the
Apostles
themselves
.
Though
for
my
own
Part
I
am
apt
to
think
,
that
there
was
never
any
such
form'd
and
settled
Communions
.
For
though
the
Apostles
were
at
first
forc'd
somewhat
to
condescend
to
the
niceness
of
the
Jews
,
yet
it
is
very
probable
that
they
overcame
the
fondness
of
their
conceit
,
before
they
proceeded
to
the
final
setlement
of
Churches
.
But
that
they
any
where
fixed
any
distinct
Communions
I
know
no
sufficient
ground
to
induce
any
man's
belief
,
but
much
against
it
;
for
this
controversie
between
the
Jewish
and
Gentile
Believers
was
chiefly
agitated
in
the
Church
of
Antioch
;
and
when
it
was
refer'd
to
the
determination
of
the
Apostles
,
Act.
15.
they
were
so
far
from
any
compliance
with
the
Waywardness
of
the
Jews
,
in
forcing
the
Gentils
to
a
Submission
to
the
whole
Law
,
that
they
injoyn'd
but
three
or
four
particulars
,
viz.
That
they
abstain
from
Meats
offer'd
to
Idols
,
from
Blood
,
from
things
Strangled
,
and
from
Fornication
:
And
upon
these
terms
require
the
Church
of
Antioch
to
receive
them
to
Communion
;
so
far
were
they
from
instituting
two
distinct
Communions
,
as
Baronius
,
and
after
him
others
Martyrol
.
not
.
ad
Feb.
1.
conceive
,
that
they
required
all
to
enter
into
one
Communion
upon
these
terms
,
which
was
joyfully
received
,
and
by
consequence
obeyed
by
the
whole
Church
,
v.
31.
And
when
they
here
Condemn'd
the
Jews
that
would
make
the
observation
of
the
Law
of
Moses
necessary
,
as
disturbers
of
the
Peace
of
the
Church
,
and
subverters
of
Mens
Souls
,
v.
27.
It
is
by
no
means
probable
that
they
would
in
any
other
Churches
so
much
gratifie
men
of
the
same
Principles
,
as
out
of
compliance
with
them
to
neglect
or
indanger
the
Unity
of
the
Church
:
When
according
to
the
Sentence
they
had
passed
upon
them
at
Antioch
,
they
could
be
no
better
then
Schismaticks
all
the
World
over
.
The
only
seeming
difficulty
that
I
know
of
,
and
once
thought
a
real
one
,
is
the
duplicates
of
the
first
Bishops
after
the
Apostles
,
and
in
particular
Linus
and
Clemens
at
Rome
:
But
the
Case
of
those
Apostolical
men
was
the
same
with
that
of
the
Apostles
themselves
,
they
were
not
setled
Bishops
of
any
particular
See
,
but
of
the
Catholick
Church
,
and
so
whereever
they
fix'd
for
any
time
,
they
were
accounted
of
as
the
first
Bishops
of
that
See
.
And
thus
might
Linus
and
Clemens
be
both
esteem'd
Bishops
of
Rome
,
as
St.
Peter
and
Paul
were
,
in
that
both
of
them
some
time
or
other
presided
in
that
Church
,
and
that
perhaps
either
together
,
or
at
various
times
,
as
they
happen'd
to
move
in
the
discharge
of
their
Evangelical
Office
.
And
thus
any
Church
might
happen
to
have
many
Bishops
without
distinct
Communions
,
because
the
Bishops
at
that
time
were
not
fix'd
,
so
that
when
two
Evangelists
chanced
to
meet
together
in
one
City
,
they
were
both
reckon'd
Bishops
of
it
,
because
they
had
both
Apostolical
Authority
.
But
when
Churches
came
to
be
setled
upon
their
lasting
foundation
,
then
the
standing
Rule
was
one
Bishop
over
a
City
and
its
Territories
.
Thus
in
the
12th
.
Apostolical
Canon
,
when
provision
is
made
that
a
Person
Excommunicated
in
his
own
Diocess
may
not
be
received
in
another
,
it
is
decreed
that
he
shall
not
be
received
in
another
City
,
as
Synonymous
with
Diocess
;
and
so
by
his
being
kept
out
of
Communion
with
the
Church
,
appertaining
to
every
City
,
he
was
effectually
and
entirely
Excommunicate
out
of
the
whole
Christian
Church
.
And
so
in
the
8th
.
Canon
of
the
first
general
Council
at
Nice
it
is
provided
,
That
if
any
Novatian
Bishop
return
to
the
Communion
of
the
Catholick
Church
,
he
may
be
allow'd
the
Title
and
Honour
of
a
Bishop
,
but
nothing
of
the
Power
and
Jurisdiction
{αβγδ}
that
there
may
not
be
two
Bishops
in
the
samc
City
.
And
accordingly
they
proceeded
in
their
Synodical
Epistle
against
Meletius
,
who
had
presum'd
to
ordain
after
his
Deposition
by
a
Synod
of
Bishops
,
allowing
him
the
bare
Title
of
Bishop
in
Soc
.
l.
1.
c
.
19.
Soc
.
l.
1.
c
.
24.
his
own
City
,
but
charging
him
to
exercise
no
Authority
,
especially
of
Ordination
{αβγδ}
,
either
in
City
or
Country
.
And
the
same
was
done
by
the
Council
at
Ephesus
in
a
Synodical
Epistle
to
a
Synod
of
the
Province
of
Pamphilia
upon
this
occasion
.
Eustathius
having
been
Elected
into
the
Metropolitan
Bishoprick
of
the
Province
,
and
being
tir'd
out
with
many
Vexatious
Suits
and
Troubles
in
it
,
resign'd
it
;
upon
which
the
Provincial
Synod
chose
Theodorus
in
his
place
.
Now
when
the
See
was
full
Eustathius
,
that
had
depos'd
himself
,
makes
his
application
to
the
Council
,
who
observing
the
Meekness
and
the
Modesty
of
the
Man
,
pitied
his
Case
,
as
much
as
the
Canons
,
and
Constitutions
of
the
Church
would
permit
,
and
therefore
Wrote
to
the
Bishops
of
the
Province
to
give
him
all
that
Respect
that
was
due
to
his
Order
,
but
reserving
the
whole
Jurisdiction
to
Theodorus
.
Another
remarkable
Instance
of
this
was
Liberius
Bishop
of
Rome
,
who
had
been
banish'd
his
See
by
Constantius
for
his
Zeal
against
Arianism
,
and
Felix
chosen
in
his
Place
;
but
addresses
being
made
to
the
Emperour
in
his
behalf
,
either
by
the
Court
Ladies
,
as
Theodoret
,
or
by
the
Western
Lib
.
1.
c
.
17.
Lib
.
4.
c
.
15.
Bishops
,
as
Sozomen
,
he
was
prevail'd
upon
to
command
his
Restitution
,
enjoyning
him
to
govern
it
joyntly
with
Felix
.
But
the
People
(
say
the
Historians
)
laughed
at
the
Emperours
Letters
;
and
tho'
the
several
Parties
divided
in
adhering
to
the
several
Bishops
,
yet
they
both
agreed
in
this
common
Outcry
,
{αβγδ}
,
one
God
,
one
Christ
,
one
Bishop
.
And
so
upon
Liberius
his
Return
Felix
(
says
Theodoret
)
remov'd
from
Rome
to
some
other
City
;
but
Sozomen
says
,
He
immediately
departed
this
Life
by
the
special
Providence
of
God
,
to
preserve
the
Honour
of
St.
Peters
See
,
and
the
Constitution
of
the
Antient
Church
,
that
two
Bishops
might
not
sit
in
the
same
Throne
;
So
that
it
is
probable
from
both
,
that
at
Liberius
his
Return
Felix
withdrew
and
soon
after
Died
.
And
so
in
the
13th
.
Canon
of
the
Council
of
Calcedon
,
it
is
Enacted
,
That
no
Clergy-man
Officiate
in
another
City
without
commendatory
Letters
from
his
own
Bishop
,
where
it
is
evident
that
Diocesses
were
Synonymous
with
Cities
,
and
that
the
prohibiting
them
to
Officiate
in
any
other
City
,
was
the
same
thing
as
prohibiting
them
to
Officiate
at
all
.
And
much
the
same
provision
is
made
by
the
Council
of
Antioch
,
That
if
a
Bishop
could
not
repair
to
his
own
Episcopal
See
,
being
hindred
either
by
the
Factiousness
of
Can
.
18.
the
People
,
or
the
Incursions
of
the
Barbarians
,
that
in
that
Case
he
might
be
allow'd
the
Title
of
a
Bishop
,
and
have
the
liberty
of
Officiating
in
the
Church
in
another
Bishops
Diocess
till
further
order
,
but
by
no
means
to
meddle
with
any
thing
of
the
Jurisdiction
.
And
so
in
the
Council
Can
.
94.
of
Carthage
,
the
Bishops
are
enjoyn'd
to
endeavour
the
Conversion
of
their
own
City
i.e.
Diocess
.
And
so
in
all
the
Canons
of
the
ancient
Councils
,
that
forbid
the
Translation
of
Bishops
from
a
lesser
Diocess
to
a
greater
;
it
is
express'd
by
removing
from
one
City
to
another
.
I
might
add
numberless
Instances
,
more
especially
those
several
ancient
Canons
,
that
enjoyn
the
Bishop
to
reside
in
his
City
Church
,
and
not
in
any
other
Part
of
his
Diocess
.
But
these
are
more
than
enough
to
demonstrate
the
Primitive
ground
and
Apostolical
Constitution
of
Diocesan
Churches
;
that
as
they
made
Cities
the
Seats
of
Bishopricks
,
so
they
design'd
to
extend
their
Jurisdiction
over
the
adjacent
Country
,
when
Cities
and
Churches
were
made
Synonymous
in
the
Apostles
time
,
and
when
in
the
time
of
their
earliest
Successors
Churches
were
compleatly
settled
,
the
Territories
adjacent
to
the
Cities
were
always
involv'd
in
the
Churches
planted
in
them
.
§
XI
.
The
only
difficulty
that
remains
is
,
the
Case
of
the
Chorepiscopi
,
of
whom
it
is
much
disputed
among
learned
Men
,
whether
they
were
true
and
proper
Bishops
,
or
only
Presbyters
,
authoriz'd
not
by
Ordination
but
Deputation
from
the
Bishop
.
Though
the
Controversie
about
them
is
very
little
material
to
the
Cause
of
Apostolical
Episcopacy
,
because
of
their
late
beginning
in
the
Christian
Church
,
and
therefore
because
our
Enquiry
is
after
the
first
Constitution
of
this
,
I
have
confin'd
my
search
to
the
three
first
Centuries
,
and
what
Ecclesiastical
Practise
soever
is
not
to
be
found
in
them
;
I
conclude
it
to
be
no
Apostolical
Constitution
:
So
that
seeing
we
hear
nothing
of
these
Chorepiscopi
till
the
fourth
Century
:
It
is
from
thence
evident
,
that
they
were
not
known
to
the
Primitive
Church
,
though
Blondel
and
Walo
are
pleas'd
to
make
them
an
Apostolical
Constitution
,
according
to
Page
33.
Page
302.
their
constant
custom
of
perverting
,
and
indeed
flatly
belying
the
plain
sence
of
all
Antiquity
.
For
it
is
not
only
without
any
Foundation
in
the
Records
of
the
ancient
Church
,
but
it
's
Notoriously
contrary
to
it
's
whole
Practice
:
For
the
first
time
we
meet
with
any
such
Office
,
(
as
Blondel
himself
hath
confess'd
,
because
he
Page
35.
could
not
deny
it
)
is
in
the
Council
of
Ancyra
,
in
the
year
314
,
or
315.
And
as
they
were
brought
in
at
first
by
Humane
Can
.
13.
Authority
,
so
were
they
at
last
abolish'd
by
the
same
.
But
beside
their
late
standing
in
the
Church
,
there
is
another
thing
that
makes
their
Cause
scarce
worth
the
enquiring
into
,
and
that
's
the
Imperfection
of
the
first
Record
concerning
them
,
that
is
the
Canon
of
Ancyra
,
that
hath
suffer'd
such
a
mutilation
,
as
destroys
it
's
Sense
;
however
I
will
endeavour
to
State
their
Case
as
well
as
I
can
,
because
now
I
am
in
,
I
would
give
at
least
a
full
Historical
Account
of
the
Practice
of
that
which
we
now
call
Diocesan
Episcopacy
.
Now
here
the
Papists
and
Presbyterians
agree
,
as
they
do
in
every
thing
else
against
the
right
Constitution
of
the
Primitive
Church
;
that
they
were
not
proper
Bishops
but
Presbyters
,
deputed
by
the
Bishop
to
exercise
all
Parts
of
his
Episcopal
Authority
;
by
which
the
Papists
gain
this
,
that
any
Presbyter
may
take
upon
him
the
Office
of
a
Bishop
,
by
Delegation
from
our
Sovereign
Lord
the
Pope
,
and
then
it
is
in
his
Holinesses
Power
,
to
turn
all
the
Bishops
in
the
World
out
of
Office
when
ever
he
pleases
to
send
out
his
Delegates
into
all
their
Diocesses
;
And
that
is
the
true
Bottom
of
Popery
to
make
the
Bishop
of
Rome
the
only
Bishop
,
or
rather
all
the
Bishops
in
the
World
.
And
therefore
we
do
not
find
any
one
Tenet
more
unanimously
asserted
by
the
Divines
of
that
Church
.
Here
the
very
Schoolmen
,
that
wrangle
about
all
things
else
,
are
one
and
all
,
Thomists
and
Scotists
,
Nominals
and
Realls
agree
that
Episcopal
Consecration
does
not
give
any
new
Order
,
but
is
only
an
extension
of
the
old
.
Though
here
they
abuse
themselves
,
as
they
do
every
where
,
by
a
meer
empty
word
;
for
if
it
gives
a
new
Power
,
as
they
acknowledge
it
does
that
of
Ordination
,
then
here
is
a
distinct
Order
of
Men
entrusted
with
that
Power
,
and
that
's
all
,
for
it
is
the
Power
that
makes
the
Order
,
and
without
that
,
the
Order
is
nothing
more
than
a
Scholastic
Cobweb
.
The
Presbyterians
on
the
on
the
other
side
think
they
gain
this
,
that
a
Bishop
and
a
Presbyter
are
the
same
Order
,
as
having
both
the
same
Essential
Power
,
but
that
the
exercise
of
it
in
Presbyters
hath
been
sometimes
restrain'd
by
Canonical
and
Ecclesiastical
Constitutions
,
and
sometimes
allow'd
as
in
the
Chorepiscopi
,
tho'
granting
that
they
were
no
more
than
Presbyters
;
besides
that
they
are
a
Novelty
in
comparison
of
the
Apostolical
Church
,
I
cannot
see
how
it
affects
the
Cause
of
Episcopal
Superiority
.
For
tho'
they
were
Presbyters
,
yet
it
is
evident
,
that
they
did
not
pretend
to
the
Episcopal
Function
,
by
virtue
of
their
own
Order
but
their
Bishops
Authority
;
And
therefore
this
very
custom
were
enough
to
prove
the
distinction
of
the
Orders
by
it self
:
But
whether
a
Bishop
may
lawfully
depute
a
Presbyter
by
his
Commission
to
execute
his
Office
is
another
Question
;
for
whether
he
may
or
may
not
,
it
is
evident
either
way
,
that
he
has
a
Superiority
of
Power
over
him
,
and
that
too
is
enough
.
But
the
truth
is
,
this
whole
matter
is
very
clearly
determined
by
those
two
great
Men
,
Mr.
Thorndike
and
the
Arch
Bishop
of
Spalato
,
if
compar'd
together
:
For
says
Mr.
Thorndike
,
Suppose
Presbyters
were
ordain'd
by
Presbyters
upon
Commission
from
the
Bishop
,
is
The
right
of
the
Church
,
C.
3
p.
146.
this
any
Prejudice
to
the
Rule
that
nothing
be
done
without
the
Bishop
?
or
is
it
any
Advantage
to
them
,
that
would
have
no
Bishops
,
and
so
do
all
against
the
Bishop
?
To
my
Reason
it
seems
necessary
to
distinguish
between
the
Solemnity
which
an
Act
is
executed
with
,
and
the
Power
and
Authority
by
which
it
is
done
.
And
that
it
cannot
be
prejudicial
to
any
Power
to
do
that
by
another
,
which
it
seems
fit
(
i.e.
thinketh
not
convenient
)
to
be
Immediatly
and
Personally
Executed
by
it self
.
The
dependence
of
the
Church
being
Safe
by
the
Commission
acknowledg'd
,
and
the
Unity
of
the
Church
by
that
Dependence
.
And
it
is
certain
,
that
the
Efficacy
of
the
Solemnity
,
i.e.
the
promise
and
the
Conveyance
of
the
Divine
Grace
,
is
not
annex'd
to
the
Act
,
but
the
Authority
;
For
it
is
not
the
Bishops
hand
that
conveighs
any
thing
into
the
Person
ordain'd
,
but
the
immediate
Grace
of
God
,
which
he
hath
promis'd
to
the
performance
of
the
outward
Solemnity
.
So
that
tho'
it
be
not
executed
by
him
in
Person
,
yet
so
it
be
by
his
Authority
;
Our
Saviours
design
for
the
Unity
of
his
Church
,
in
the
Institution
of
Episcopal
Superiority
is
preserv'd
.
But
because
when
he
Vested
his
Apostles
with
this
Power
,
he
hath
no
where
given
any
licence
to
trust
it
's
Execution
with
others
that
have
it
not
,
and
the
Apostles
accordingly
attended
it
in
their
own
Person
;
no
Bishop
hath
any
clear
Warrant
to
entrust
his
Episcopal
Authority
in
any
other
hands
,
notwithstanding
that
perhaps
it
may
be
lawfully
done
.
And
therefore
the
Arch
Bishop
of
Spalato
allowing
its
lawfulness
Subjoyns
,
quamvis
talis
delegatio
,
mihi
plurimum
sit
suspecta
;
non
enim
puto
Episcopum
posse
ordinationes
De
Rep.
Ec.
lib
.
2.
c
.
9
▪
§
18.
per
alium
exercere
,
qui
non
sit
Episcopus
.
And
yet
I
must
confess
,
that
I
cannot
but
very
much
suspect
such
delegations
,
for
I
cannot
understand
how
a
Bishop
can
Exercise
his
Power
of
Ordination
by
one
that
is
no
Bishop
.
And
therefore
tho'
it
may
be
lawful
,
yet
because
it
is
not
warranted
either
by
Law
or
Prescription
;
it
is
much
more
safe
and
adviseable
to
forbear
it
.
For
I
never
find
it
designedly
put
in
practice
any
where
in
the
Christian
Church
,
till
of
late
in
the
Church
of
Rome
.
But
as
for
the
Chorepiscopi
in
the
earlier
Ages
of
the
Church
,
I
cannot
see
that
they
were
any
thing
less
than
true
and
proper
Bishops
,
that
were
plac'd
as
Coadjutors
to
the
City
Bishop
,
in
the
remote
parts
of
the
Territories
of
great
Diocesses
,
where
they
were
empowr'd
to
Execute
the
Episcopal
Office
,
as
he
should
Order
and
Advise
,
so
that
tho'
they
had
an
intrinsick
power
of
giving
Priestly
Ordination
,
yet
this
was
restrain'd
by
Canonical
Constitution
.
And
that
is
the
best
proof
of
their
Episcopal
Character
,
their
Power
of
Ordination
:
For
in
those
days
when
we
first
read
of
them
,
and
when
Canons
were
first
made
concerning
them
,
no
man
ever
so-much
as
dream't
of
Ordinations
by
Presbyters
and
Delegations
,
that
was
a
late
trick
of
the
School-men
to
beat
down
all
other
Bishops
,
and
advance
the
Bishop
of
Rome
;
but
in
the
earlier
Ages
of
Christianity
,
in
which
the
Chorepiscopi
were
settled
,
there
is
no
footstep
of
any
such
thought
as
Ordaining
by
Delegations
,
and
therefore
those
ancient
Canons
that
own
this
Power
in
them
,
but
restrain
it
's
exercise
within
Subordination
to
the
City
Diocesan
,
suppose
them
true
and
proper
Bishops
.
That
which
makes
confusion
in
this
matter
is
the
Corruption
of
the
13th
.
Canon
of
Ancyra
,
in
which
we
first
meet
with
the
Chorepiscopi
,
and
of
which
the
most
correct
Greek
Copies
run
thus
.
That
it
shall
not
be
lawful
for
Countrey
Bishops
to
Ordain
Presbyters
or
Deacons
,
nor
yet
for
City
Presbyters
without
the
permission
of
their
Bishop
.
Which
reading
being
apparently
absurd
and
against
the
whole
Practice
of
the
Church
at
that
time
,
that
even
Presbyters
might
Ordain
,
with
leave
from
the
Bishop
;
it
is
unanimously
rejected
by
almost
all
Learned
Men
,
and
the
true
reading
is
fetch'd
from
some
of
the
old
Latin
Translations
,
that
run
thus
.
It
shall
not
be
lawful
for
the
Country
Bishop
,
to
Ordain
Priests
or
Deacons
,
nor
for
City
Presbyters
to
do
any
thing
in
the
Diocess
,
without
Authority
from
the
Bishop
by
Commission
in
Writing
.
And
so
the
whole
Canon
runs
clear
,
the
Countrey
Bishops
being
thereby
restrain'd
from
Ordaining
Priests
and
Deacons
without
the
Bishops
leave
,
and
City
Presbyters
from
doing
any
thing
else
without
his
consent
.
And
the
same
is
provided
for
by
the
65
Canon
of
Laodicea
,
which
was
made
in
pursuance
of
this
,
That
the
Priests
should
not
so
much
as
begin
Divine
Service
in
the
Church
till
the
Bishop
came
,
without
his
leave
.
And
it
is
the
same
that
is
injoin'd
by
all
Ignatius
his
Epistles
,
and
the
Canons
of
the
Ancient
Church
,
that
nothing
be
done
without
the
Bishop
;
and
therefore
this
Canon
must
be
reduc'd
to
that
sence
,
else
we
can
never
reconcile
it
to
it self
,
and
the
universal
Practice
of
the
Church
.
And
so
it
was
read
in
the
time
of
Charles
the
Great
,
who
in
his
Capitular
at
Aix
la
Chapelle
thus
expresses
the
sense
of
it
.
Ancyronense
(
as
he
calls
the
Council
)
Vicariis
Episcoporum
,
quos
Graeci
Chorepiscopos
vocant
,
non
licere
Presbyteros
vel
Diaconos
ordinare
.
Sed
nec
Presbyteris
Civitatis
sine
Episcopi
praecepto
amplius
aliquid
jubere
:
vel
sine
Auctoritate
literarum
ejus
in
unaquâque
parochiâ
aliquid
agere
.
So
that
when
Walo
will
from
this
maim'd
Canon
infer
,
that
before
that
time
it
was
lawful
for
City
Presbyters
to
Ordain
;
methinks
a
man
of
his
endless
reading
would
have
done
well
to
have
given
one
instance
of
it
in
all
the
Records
of
the
Church
.
But
when
the
whole
practice
of
the
Church
was
so
apparently
contrary
,
he
would
have
done
much
better
,
and
more
like
an
able
Critick
to
have
corrected
his
Copy
by
it
,
(
especially
when
it
s
true
meaning
was
so
clearly
pointed
out
by
the
most
Ancient
versions
)
than
to
stick
to
an
evident
mistake
because
he
would
not
part
with
his
Opinion
,
though
it
is
still
greater
stubornness
to
hold
it
fast
in
spight
of
himself
;
for
is
it
not
pleasant
to
see
him
so
eager
to
prove
the
power
of
Ordination
in
Presbyters
till
the
Council
of
Ancyra
?
When
his
leading
assertion
all
along
is
,
that
indeed
it
was
in
them
at
the
beginning
,
but
was
taken
away
before
the
middle
of
the
second
Century
.
What
work
is
here
,
they
lost
it
in
the
second
Century
,
and
yet
retain'd
in
the
fourth
,
till
it
was
first
taken
away
by
the
Council
of
Ancyra
.
Both
Propositions
are
enormously
false
,
and
yet
both
contradictory
,
so
unhappy
was
this
proud
man
,
that
he
would
always
contradict
himself
to
be
in
the
wrong
.
Now
this
little
mutilation
of
one
word
,
as
{αβγδ}
,
suppos'd
,
as
it
reconciles
the
Canon
to
the
Custom
of
that
Age
,
so
does
it
to
all
the
other
Ancient
Canons
that
were
about
these
Country
Bishops
,
that
they
had
an
Episcopal
Authority
,
but
so
as
to
be
subordinate
to
the
City
Bishop
,
who
might
restrain
or
extend
the
exercise
of
it
,
as
he
judged
most
convenient
;
and
so
by
this
means
they
thought
that
they
at
once
made
provision
for
the
Government
of
those
parts
that
were
more
remote
from
the
City
Bishop's
inspection
,
and
withal
preserv'd
the
Ancient
Constitution
of
the
Church
,
of
one
Sovereign
Bishop
in
a
Diocess
.
And
that
these
Chorepiscopi
had
the
Character
of
proper
Bishops
appears
plainly
from
the
Tenth
Canon
of
the
Synod
of
Antioch
,
that
allows
them
to
Ordain
the
inferiour
Officers
of
the
Church
,
Readers
,
Sub-Deacons
,
and
Exorcists
,
but
not
Priests
and
Deacons
without
the
Bishop's
consent
;
and
that
,
saith
the
Council
,
{αβγδ}
,
notwithstanding
his
having
had
Episcopal
Ordination
,
or
as
Rabanus
Maurus
Translates
it
in
his
little
Tract
De
Chorepiscopis
at
the
End
of
Petrus
de
Marcas
Fourth
Book
,
de
Concordiâ
:
Quamvis
manus
impositionem
Episcoporum
perceperint
,
&
ut
Episcopi
consecrati
sint
.
And
that
it
is
to
be
understood
not
of
his
being
Ordain'd
by
a
Bishop
,
but
Ordain'd
a
Bishop
,
is
evident
from
the
words
themselves
,
for
it
had
been
ridiculous
to
say
that
a
Presbyter
shall
not
Ordain
though
he
be
a
Presbyter
;
so
that
its
meaning
can
be
no
other
than
this
,
That
notwithstanding
Country
Bishops
had
Episcopal
Consecration
,
yet
they
were
to
be
limited
in
the
exercise
of
it
by
the
City
Bishop
.
And
therefore
in
the
57
Canon
of
Laodicea
it
is
Decreed
,
That
no
more
Country
Bishops
for
the
time
to
come
be
Ordain'd
,
but
that
in
their
stead
{αβγδ}
or
Visitors
be
appointed
.
And
these
were
meer
Presbyters
delegated
by
the
Bishop
to
visit
his
Country
Churches
,
and
therefore
are
reckon'd
as
a
distinct
Order
of
men
from
the
Chorepiscopi
in
the
Civil
Law
;
and
Just
.
s
.
9.
l.
4.
c
.
de
Epis
.
&
Cl.
this
was
probably
at
first
thought
upon
to
prevent
the
danger
of
Schism
,
that
might
,
and
sometimes
did
arise
from
the
Country
Bishops
going
beyond
their
Commission
:
which
if
they
did
,
they
might
the
better
justifie
it
by
their
Episcopal
Character
,
and
that
these
Visiters
could
not
so
much
as
pretend
to
,
because
they
were
meer
Presbyters
,
and
so
not
capable
of
conveying
Holy
Orders
.
But
these
were
most
of
them
Topical
Councils
,
and
concern'd
only
particular
Provinces
;
and
therefore
we
find
the
Church
afterwards
variously
govern'd
,
in
some
places
by
Country
Bishops
,
in
others
by
visiting
Presbyters
.
And
yet
this
is
made
an
Argument
by
some
Learned
Men
,
that
the
Chorepiscopi
were
no
more
than
Presbyters
,
because
the
{αβγδ}
that
were
meer
Presbyters
,
were
qualified
to
succeed
in
,
and
supply
their
Office
.
But
besides
that
they
were
distinguished
in
Ancient
Writers
;
if
they
were
the
same
,
to
what
purpose
was
one
abrogated
,
and
the
other
instituted
in
its
stead
?
so
that
the
meer
Succession
of
the
one
to
the
other
,
is
an
undeniable
note
of
their
distinction
.
Especially
when
this
Canon
of
Laodicea
was
made
in
pursuance
of
the
Sardican
Canon
,
that
forbids
the
erecting
Episcopal
Sees
in
Country
Villages
or
small
Cities
,
and
therefore
to
avoid
that
inconvenience
,
this
Canon
of
Laodicea
supplies
their
place
by
visiting
Presbyters
.
But
there
are
two
Arguments
that
have
enclined
the
two
great
Arch-bishops
of
Spalato
De
Rep.
Eccles
.
l.
2.
c
.
9.
N.
17.
and
Paris
to
conclude
them
Presbyters
.
First
,
That
the
Synod
of
Neocaesarea
says
,
that
they
were
appointed
in
imitation
De
Concord
.
l.
c
.
2.
13
,
14
of
the
70
,
who
were
a
distinct
Order
from
the
Apostles
to
whom
Bishops
succeed
.
It
doth
so
,
and
perhaps
may
be
mistaken
in
its
Argument
,
but
though
it
useth
a
wrong
Topick
,
yet
that
does
not
at
all
prove
that
they
thought
the
Chorepiscopi
no
more
than
the
70
,
especially
when
the
comparison
is
so
loose
,
for
they
affirm
not
that
they
succeeded
the
70
,
but
only
as
the
70
were
instituted
to
be
assistants
to
the
Apostles
,
so
were
these
Chorepiscopi
to
their
Bishops
.
And
that
this
very
Council
esteem'd
them
proper
Bishops
is
evident
from
their
Eighth
Canon
,
that
allows
them
,
but
not
Presbyters
to
grant
Letters
dimissory
;
and
the
truth
is
,
that
Power
was
never
permitted
to
any
but
Bishops
.
But
,
say
they
,
in
the
next
place
the
Canon
of
Antioch
commands
that
every
Chorepiscopus
be
Ordained
by
his
own
Bishop
,
whereas
it
is
well
known
that
the
Canon
of
Nice
,
and
all
the
Ancient
Canons
strictly
require
that
every
Bishop
be
Consecrated
by
at
least
three
Bishops
.
But
why
may
not
those
Canons
be
fairly
understood
of
City
Bishops
,
for
whom
the
Ordainers
were
accountable
to
the
whole
Province
,
but
a
Country
Bishop
is
only
for
the
Use
and
Service
of
his
own
Diocesan
,
and
therefore
may
as
safely
be
Ordain'd
by
him
alone
,
as
his
own
Presbyters
.
Though
the
true
meaning
of
the
Canon
is
this
,
not
that
his
own
Bishop
is
sufficient
to
his
Consecration
,
but
that
he
is
necessary
,
so
that
he
ought
not
to
be
Consecrated
without
him
;
as
no
Bishop
of
the
Province
may
without
the
Metropolitan
,
not
that
the
Metropolitan
can
do
it
alone
,
but
that
he
must
be
one
of
the
Ordainers
.
But
the
Canon
of
Antioch
is
so
express
for
the
Episcopal
Consecration
of
the
Chorepiscopi
,
that
the
Learned
Arch-bishop
of
Paris
hath
no
other
way
to
avoid
it
,
but
De
Cler
.
l.
1.
c
.
17.
by
distinguishing
,
as
Bellarmine
had
done
before
him
,
the
Office
from
the
Person
,
that
might
sometime
be
a
Bishop
,
and
sometime
a
Presbyter
,
and
that
he
saith
is
the
meaning
of
those
words
,
although
he
have
receiv'd
Episcopal
Ordination
;
that
is
,
though
the
Chorepiscopus
be
a
Bishop
himself
,
and
not
as
sometime
he
may
be
,
a
meer
Presbyter
.
But
this
is
precariously
said
without
any
shadow
of
Pretence
for
it
,
but
meerly
to
salve
his
own
Hypothesis
.
But
that
they
could
be
nothing
less
than
true
and
proper
Bishops
,
cannot
but
be
evident
to
a
man
of
his
learning
from
their
intrinsick
power
of
Ordination
,
that
is
suppos'd
in
them
by
this
and
all
the
other
Canons
,
but
onely
limited
and
restrained
to
a
subordination
to
their
chief
Bishop
.
But
whatever
they
were
they
continued
some
Ages
in
the
Christian
Church
,
but
not
without
great
bickerings
,
being
sometime
put
down
,
and
sometime
getting
up
again
,
according
to
the
temper
of
the
Diocesan
Bishops
,
till
the
time
of
Charles
the
Great
,
when
though
they
were
not
utterly
laid
aside
,
yet
they
had
their
last
and
fatal
Sentence
.
For
their
Cause
being
then
hotly
agitated
in
France
and
Germany
,
as
appears
not
only
from
the
Capitulars
,
but
from
Hincmarus
and
Rabanus
Maurus
,
who
tho'
both
honest
men
,
were
of
different
Factions
in
this
Contest
.
Rabanus
Maurus
pleads
the
cause
of
the
Chorepiscopi
against
the
Pride
of
the
City
Bishops
,
who
would
endure
no
Partisans
in
their
Authority
;
and
therefore
he
imputes
their
Zeal
against
the
Countrey
Bishops
to
their
own
designs
of
Ambition
.
Hincmarus
on
the
contrary
objects
it
to
the
Bishops
that
appeared
for
them
,
that
it
was
for
their
own
Ease
and
Laziness
,
that
they
desir'd
their
Continuance
,
that
whilst
their
Deputees
undertook
the
Care
of
the
Diocess
,
they
might
give
themselves
up
to
their
own
Pleasures
.
The
Arguments
on
both
sides
were
but
Popular
,
and
indeed
Personal
,
and
might
both
be
true
or
both
false
:
But
the
Emperor
it
seems
approving
the
Reasons
against
them
,
as
appears
by
his
Capitulars
,
referrs
the
matter
to
Pope
Damasus
,
who
immediately
Condemns
the
whole
Order
,
and
Abrogates
them
for
ever
,
as
a
sort
of
Amphibious
Creatures
between
Bishops
and
Presbyters
,
that
had
no
Foundation
from
any
Divine
Authority
.
Nam
non
amplius
quam
duos
Ordines
inter
Discipulos
Distinc
68.
Cap.
5.
Domini
cognovimus
,
i.e.
duodecim
Apostolorum
&
70.
Discipulorum
,
Unde
iste
tertius
processerit
funditus
Ignoramus
;
Et
quod
ratione
caret
extirpari
necesse
est
.
And
the
same
was
decreed
by
several
Councils
,
but
yet
for
all
that
they
struggl'd
for
a
long
time
after
,
and
were
not
totally
abrogated
,
as
Petrus
de
Marca
observes
out
of
Sigebert
,
till
the
end
of
the
eleventh
Century
.
Though
this
at
last
prov'd
the
overthrow
of
the
Power
of
the
Bishops
themselves
,
for
whilst
they
,
to
be
rid
of
their
Competitors
,
degraded
those
who
had
exercised
all
the
Parts
of
the
Episcopal
Office
to
the
Order
of
Presbyters
,
the
Pope
and
his
Parasites
,
as
Mr.
Dodwell
hath
very
Seperation
of
Churches
Cap.
23.
acutely
observ'd
,
take
Advantage
of
it
to
depress
the
Episcopal
Office
it self
,
making
it
of
the
same
Order
with
the
Priestly
,
and
differing
only
in
Degree
,
which
might
be
given
,
as
it
had
been
before
to
the
Chorepiscopi
,
to
simple
Presbyters
by
Papal
Delegations
,
and
by
this
Artifice
he
rais'd
himself
to
his
absolute
Sovereignty
over
all
Bishops
and
Councils
,
in
that
he
effected
what
he
pleased
every
where
by
his
own
immediate
Delegates
,
the
Bishops
not
being
able
to
withstand
the
greatness
of
his
Power
.
But
of
the
Steps
of
the
Papal
Ambition
I
shall
discourse
afterwards
,
though
from
this
sligh
Accident
it
may
appear
how
they
ever
sat
at
Watch
to
make
their
Advantage
of
every
thing
that
happen'd
in
the
Christian
Church
.
§.
XII
.
The
next
great
division
of
Government
above
that
of
a
City
,
and
it
's
Territories
in
the
Roman
Empire
was
into
Provinces
,
which
comprehended
several
Cities
within
the
circuit
of
their
Jurisdiction
.
These
were
at
first
nothing
else
,
but
the
Nations
that
were
conquer'd
by
the
Roman
People
.
Provinciae
appellantur
(
says
Festus
)
quod
populus
Romanus
eas
provicit
,
i.e.
ante
vicit
.
But
when
the
Commonwealth
came
to
it
's
greatness
,
it
's
Government
was
divided
into
several
parcels
or
Provinces
,
which
the
great
Men
shar'd
among
themselves
,
either
by
Lot
,
or
Vote
,
or
Office
.
And
when
that
was
afterward
turn'd
into
a
Monarchy
under
Augustus
,
he
took
an
Account
of
the
whole
Empire
,
and
new
settled
it
's
Government
,
as
he
judg'd
most
expedient
to
the
Interest
of
the
State
;
Of
all
which
himself
compos'd
a
little
Book
call'd
the
Breviary
of
the
Empire
,
which
he
offer'd
to
deliver
up
to
the
Senate
in
his
mock-Complement
,
when
he
pretended
to
resign
up
the
Imperial
Power
into
their
hands
,
but
left
it
as
a
Legacy
to
his
Successors
for
their
Guide
in
the
Government
of
their
Empire
.
And
this
was
the
standing
Model
of
the
State
with
some
Alterations
that
were
afterwards
made
by
several
Emperours
,
especially
Adrian
,
as
to
the
Bounds
of
Jurisdiction
,
but
without
any
change
of
the
form
of
Provincial
Government
.
Now
in
these
Provinces
the
head
City
,
in
which
the
Roman
Governors
resided
,
and
kept
their
Courts
of
Judicature
was
call'd
the
Metropolis
;
whither
Men
resorted
out
of
the
lesser
Cities
for
appeals
of
Justice
,
as
they
did
to
them
out
of
the
adjacent
Countrey
for
the
Tryal
of
original
Causes
.
And
the
Governor
that
kept
his
Residence
there
,
had
a
Supreme
Authority
over
the
Magistrates
of
the
inferior
Cities
,
so
as
that
they
were
Accountable
to
him
for
the
execution
of
their
Office
,
and
oblig'd
to
attend
his
Summons
to
Provincial
Assemblies
,
in
which
he
presided
to
propose
matters
of
Debate
,
to
declare
the
results
of
Council
,
and
to
determine
the
last
Resolution
of
things
;
for
without
him
nothing
could
be
concluded
or
Executed
.
Now
in
conformity
to
this
civil
mold
of
the
Empire
,
the
Constitution
of
the
Church
was
cast
,
that
as
Bishopricks
were
erected
in
Cities
,
so
were
Metropolitans
in
Provinces
,
who
presided
over
the
Bishops
of
inferior
Cities
,
as
the
Provincial
Governors
did
over
the
City
Magistrates
.
And
thereby
they
not
only
setled
the
most
expedit
correspondence
with
the
civil
Government
,
but
by
making
the
head
City
of
every
Province
the
Metropolis
of
the
Church
within
that
Province
;
upon
which
the
Inferior
Cities
depended
as
the
Centre
of
Communion
,
they
admirably
secur'd
the
unity
of
the
whole
Body
,
whilst
every
Episcopal
Church
exercised
ordinary
Jurisdiction
within
it self
,
but
was
bound
in
cases
of
great
difficulty
,
or
such
as
concern'd
the
common
Christianity
,
or
the
peace
of
the
particular
Province
,
or
upon
any
Summons
from
the
Metropolitan
to
have
recourse
to
the
Mother
Church
,
where
the
Bishop
of
it
presided
in
a
Synod
of
the
Bishops
of
the
Province
,
by
whom
all
the
Affairs
of
the
Church
within
the
Province
were
Govern'd
.
Into
this
frame
of
Government
did
Christianity
work
and
setle
it self
as
it
prevail'd
in
the
World
;
and
we
find
the
Institution
of
Metropolitans
so
antient
,
that
we
can
discover
no
beginning
of
them
,
unless
we
derive
them
from
the
Apostles
own
times
.
But
here
learned
Men
run
themselves
into
a
great
Variety
of
Disputes
:
Whether
Metropolitical
Government
were
instituted
by
the
Apostles
,
or
whether
it
came
in
of
its
own
accord
?
And
if
instituted
by
the
Apostles
,
whether
they
did
it
by
Divine
direction
or
upon
humane
prudence
?
And
whether
several
Cities
mention'd
in
the
Scriptures
,
particularly
the
seven
Churches
of
Asia
,
were
true
and
proper
Metropoles
?
But
as
those
things
have
not
sufficient
certainty
in
themselves
,
so
are
they
of
no
great
weight
to
the
Cause
of
Metropolitans
:
for
which
soever
proves
true
,
it
proves
both
their
prime
Antiquity
and
great
usefulness
.
If
they
were
instituted
by
the
Apostles
,
then
it
is
plain
that
they
thought
this
form
of
Government
most
proper
and
suitable
to
the
State
of
the
Christian
Church
.
And
if
in
it
they
were
directed
immediately
by
the
Holy
Ghost
,
that
gives
them
Divine
Authority
:
If
they
were
guided
to
it
by
their
own
Wisdom
,
then
it
is
a
gross
folly
to
forsake
an
Establishment
that
was
contriv'd
,
and
setled
by
the
Wisdom
of
the
Apostles
.
But
to
divide
between
the
Divine
Guidance
and
humane
Wisdom
in
their
Actions
is
a
very
Phantastick
Curiosity
;
for
whatever
the
Spirit
of
God
directed
them
to
,
it
was
agreeable
to
the
Rules
of
humane
Prudence
,
otherwise
to
be
sure
it
would
never
have
directed
them
to
it
,
and
what
ever
they
did
according
to
the
Rules
of
humane
Prudence
,
it
was
no
doubt
agreeable
to
the
mind
of
God
,
otherwise
he
would
never
have
suffer'd
them
to
do
it
and
setle
it
for
ever
.
So
that
their
Practice
in
every
thing
,
that
is
of
moment
enough
to
be
observ'd
,
is
warrantable
both
ways
,
by
Divine
approbation
,
and
the
Wisdom
of
the
thing
it self
.
And
the
same
is
the
case
,
if
it
came
not
in
by
any
Apostolical
design
,
but
by
vertue
of
its
own
Expediency
,
for
then
it
warrants
it self
by
the
great
reasonableness
and
necessity
of
the
thing
.
So
that
upon
whatever
account
it
came
in
,
it
is
sufficiently
recommended
to
our
imitation
,
in
that
it
was
found
so
expedient
for
the
right
Administration
of
the
Church
,
that
it
was
both
practis'd
from
the
beginning
,
and
continued
unalter'd
in
all
the
purer
Ages
of
the
Church
.
And
tho'
there
is
no
certainty
of
its
Apostolical
Practice
as
to
all
places
,
yet
there
is
as
to
several
,
and
of
their
Design
as
to
all
.
There
are
so
many
intimations
of
it
,
in
the
Apostles
writings
,
agreeable
to
the
Practice
of
the
Primitive
Church
,
as
certainly
prove
that
the
practice
of
it
came
down
from
their
prescription
.
Thus
St.
Peter
directs
his
Epistle
to
the
several
Churches
of
the
Christian
Jews
,
with
respect
to
so
many
several
Provinces
,
Pontus
,
Galatia
,
Cappadocia
,
Asia
,
and
Bithynia
,
which
as
they
were
distinct
Provinces
in
the
Civil
division
of
the
Empire
,
so
were
they
ever
so
many
distinct
Provincial
Sees
in
the
Communion
of
the
Church
,
and
nothing
js
more
obvious
in
the
Epistles
of
St.
Paul
,
than
the
direction
of
his
Letters
2
Cor
.
C.
1.
To
the
Church
of
God
which
is
at
Corinth
,
with
all
the
Saints
that
are
in
all
A'chaia
.
Corinth
was
the
Metroplis
of
Achaia
.
Florus
l.
2.
Cap.
16.
Acts
15.
23.
to
the
Metropolitical
Church
,
to
be
communicated
to
the
whole
Province
.
The
same
thing
that
is
sufficiently
intimated
in
their
practice
,
as
in
that
known
case
of
the
Apostles
making
a
Decree
for
Antioch
,
by
which
all
the
Churches
of
Syria
were
concluded
;
Antioch
being
their
Metropolitan
See
,
and
as
it
happen'd
Cilicia
too
.
That
it
was
a
civil
Metropolis
is
out
of
question
,
and
that
it
was
so
upon
an
Ecclesiastical
score
very
early
,
is
evident
from
Ignatius
,
who
because
he
was
Bishop
of
Antioch
,
stiles
himself
Bishop
of
Epist.
ad
Roman
.
Syria
,
the
Province
,
of
which
Antioch
was
the
Metropolis
.
And
therefore
it
is
but
reasonable
to
think
that
the
Apostles
looked
upon
the
Church
of
Antioch
,
as
comprehending
the
whole
Province
of
Syria
.
But
to
this
it
is
reply'd
:
In
good
earnest
,
doth
the
Church
of
Syria
and
Cilicia
,
(
being
bound
by
this
decree
)
prove
their
Subordination
to
Antioch
or
the
Apostles
?
Why
in
good
earnest
(
for
jesting
in
these
matters
is
not
to
be
endur'd
)
I
think
it
proves
both
;
the
Churches
of
Syria
were
bound
by
the
Apostles
decree
that
was
made
for
Antioch
,
because
they
were
under
its
Jurisdiction
,
and
the
Church
of
the
Province
of
Cilicia
by
reason
of
their
Neighbourhood
and
equal
concernment
in
the
same
Controversie
.
But
it
is
still
objected
that
they
delivered
the
Decree
to
the
Churches
of
Phrygia
and
Galatia
.
Yes
so
they
did
,
not
as
to
Subject
but
Sister
Churches
,
and
upon
the
same
Account
that
they
did
it
to
the
Churches
of
Cilicia
,
because
those
four
Provinces
seem
to
have
been
particularly
infested
at
that
time
with
that
Controversie
.
But
still
we
are
ask'd
:
(
with
trifling
enough
)
What
do
the
Decrees
of
the
Apostles
concern
,
only
those
,
to
whom
they
are
inscrib'd
?
Whoever
said
they
did
or
did
not
,
how
does
it
follow
from
hence
that
because
all
the
Churches
of
a
Province
are
particularly
concern'd
in
a
Decree
,
directed
to
their
Metropolis
,
therefore
none
other
are
?
but
because
the
question
is
ask'd
,
though
how
pertinently
I
cannot
understand
,
yet
because
it
is
demanded
in
another
case
not
altogether
beside
the
purpose
;
I
shall
once
for
all
answer
it
.
That
I
cannot
find
but
as
this
Decree
was
temporary
,
so
was
it
local
,
made
for
some
particular
Churches
,
who
then
stood
in
need
of
it
,
and
not
Universal
,
so
as
to
oblige
all
Churches
to
its
observation
.
Otherwise
how
could
there
have
been
that
controversie
in
the
Church
of
Corinth
,
about
things
offer'd
to
Idols
,
if
this
Decree
had
ever
been
in
force
there
;
or
at
least
how
should
St.
Paul
have
advis'd
the
Corinthians
to
eat
them
as
Gods
Creatures
,
but
not
as
things
offer'd
to
Idols
,
as
he
doth
the
1st
.
to
the
Corinth
.
8.
7.
when
the
whole
Body
of
the
Apostles
had
by
this
Decree
so
absolutely
forbidden
the
eating
of
them
at
all
.
But
to
proceed
,
it
is
sufficiently
known
that
Ephesus
was
the
Metropolis
of
the
Proconsular
Asia
,
and
therefore
it
was
that
St.
Paul
summon'd
the
Governours
of
that
Church
to
him
at
Miletus
as
the
head
Church
,
and
by
consequence
the
Representatives
of
all
the
Churches
of
that
Province
.
And
so
was
Corinth
the
known
Metropolis
of
Achaia
,
and
for
that
reason
St.
Paul
inscrib'd
his
Epistle
to
the
Corinthians
,
so
as
to
take
in
all
the
Christians
of
Achaia
.
And
so
was
Thessalonica
of
Macedonia
,
for
which
reason
St.
Paul
in
his
Epistles
to
them
bespeaks
all
the
Christians
of
the
Province
of
Macedonia
.
But
though
many
and
indeed
most
of
the
Churches
,
to
whom
the
Apostles
directed
their
Epistles
,
were
Metropolitical
,
yet
I
cannot
see
what
ground
there
is
to
conclude
that
they
were
all
such
.
I
will
not
determine
whether
Philippi
were
a
Metropolis
,
or
all
the
seven
Churches
of
Asia
;
Philadelphia
and
Thiatyra
for
any
thing
I
know
might
be
but
Bishopricks
,
under
the
Metropolis
of
Sardis
and
Pergamus
.
And
I
pray
why
might
not
the
Apostles
write
either
to
Bishops
or
Metropolitans
,
as
they
had
occasion
,
or
as
circumstances
determin'd
them
?
So
though
the
City
of
Colossae
were
no
Metropolis
but
an
eminent
City
in
the
Province
of
Lydia
,
under
the
Metropolis
of
Laodicea
;
yet
because
St.
Paul
had
been
very
successful
there
in
his
Ministry
,
and
that
not
only
in
the
great
Numbers
of
his
Converts
,
but
in
their
extraordinary
Zeal
for
the
Christian
Faith
,
which
he
so
highly
commends
in
them
in
the
beginning
of
his
Epistle
,
for
that
reason
he
might
direct
his
Letter
to
them
,
though
with
particular
order
to
have
it
Communicated
to
the
Laodiceans
.
So
that
though
Laodicea
were
the
chief
City
in
Dignity
,
yet
Collossae
being
then
the
most
eminent
Church
,
what
wonder
is
it
if
the
Apostle
shewed
it
the
more
particular
respect
?
But
that
there
was
a
dependence
of
these
Churches
upon
one
another
,
appears
from
St.
Ch.
4.
13.
15.
16.
Paul's
order
to
have
his
Epistle
to
the
Colossians
communicated
to
the
Church
of
Laodicea
;
and
his
Epistle
to
the
Laodiceans
(
which
the
Learned
say
,
from
the
Authority
of
Tertullian
and
Epiphanius
,
was
the
same
with
that
he
sent
to
the
Ephesians
)
communicated
to
the
Church
of
Collossae
,
being
both
of
the
same
Province
.
Though
otherwise
the
Apostle
generally
directed
his
Epistles
either
to
the
Church
of
the
whole
Province
,
as
to
the
Romans
and
Galatians
:
or
to
the
Metropolis
of
the
Province
,
as
Corinth
,
Ephesus
and
Thessalonica
:
or
to
the
Metropolitan
himself
,
as
Timothy
and
Titus
.
In
short
,
though
this
were
their
ordinary
Rule
,
by
which
they
setled
Churches
,
yet
it
is
probable
that
they
might
sometimes
vary
from
it
in
extraordinary
Cases
,
and
for
particular
reasons
,
of
which
we
can
have
no
knowledge
or
certainty
.
Though
indeed
the
most
insuperable
difficulty
is
,
that
we
have
none
of
the
more
Ancient
Accounts
of
the
State
of
the
Empire
,
and
all
that
we
know
of
it
is
by
meer
fragments
and
casual
passages
.
Strabo
and
Pliny
have
left
a
pretty
good
account
of
its
Geography
,
but
have
given
very
slight
touches
upon
its
Political
Government
.
And
whereas
Strabo
hath
in
the
conclusion
of
his
work
drawn
up
a
general
Description
of
the
Present
State
of
the
Empire
under
Augustus
,
if
he
had
descended
to
a
particular
Account
of
all
the
Provinces
and
Limits
of
Government
,
we
should
have
had
a
much
better
insight
into
the
state
of
things
at
that
time
,
then
we
are
ever
likely
to
retrieve
.
However
it
is
enough
that
there
were
Metropoles
in
the
Apostles
time
,
that
themselves
had
special
regard
to
their
Preheminence
,
both
in
their
Writings
and
Actions
,
and
that
the
first
Churches
that
we
meet
with
next
after
their
times
were
setled
in
the
same
form
:
So
that
as
this
design
of
Conforming
the
Ecclesiastical
state
to
the
Civil
,
was
first
set
on
foot
by
the
Apostles
,
so
was
it
carefully
prosecuted
by
their
immediate
Successors
,
and
by
them
delivered
from
the
Apostles
down
to
After-ages
.
For
this
was
apparently
the
Constitution
of
the
Christian
Church
in
all
places
of
the
Empire
for
the
first
three
hundred
years
,
or
the
whole
Interval
of
time
from
our
Saviour
to
Constantine
,
that
as
every
City
was
govern'd
by
its
own
Bishop
with
his
Consistory
of
Presbyters
,
so
was
every
Province
by
its
own
Metropolitan
with
his
Synod
of
Bishops
.
§.
XIII
.
Of
this
there
are
numberless
instances
in
the
Records
of
the
Church
,
and
the
truth
of
it
is
,
we
have
the
same
Proof
of
their
Preheminence
over
Bishops
from
the
time
of
the
Apostles
,
as
we
have
of
the
Superiority
of
Bishops
over
Presbyters
;
nay
the
clearest
proof
of
this
depends
not
a
little
upon
that
,
because
we
have
no
perfect
List
of
the
Succession
of
the
Bishops
of
any
See
,
but
such
as
were
Metropolitans
,
who
were
therefore
most
taken
notice
of
,
because
of
their
Supreme
Eminence
in
the
Christian
Church
.
Thus
the
Catalogues
of
the
Bishops
of
Rome
,
Alexandria
,
Antioch
and
Jerusalem
were
preserved
entire
,
whereas
the
memory
of
the
Bishops
of
any
other
inferiour
Sees
is
for
the
most
part
personal
,
and
depends
upon
the
worth
of
the
man
,
either
for
his
Learning
or
his
Zeal
,
or
his
Suffering
.
Though
whilst
the
Records
of
those
four
Great
and
Ancient
Sees
were
carefully
preserved
,
they
contain
the
main
History
and
chief
Transactions
of
the
Christian
Church
.
And
as
we
find
Metropolitans
in
possession
from
the
Apostles
,
and
their
immediate
Successours
;
so
we
find
no
alteration
till
the
time
of
Constantine
,
of
which
afterwards
.
At
the
present
it
is
clear
that
Metropolitans
were
not
instituted
by
any
Council
for
the
first
300
years
,
and
that
too
is
a
proof
of
their
Apostolical
Descent
.
For
what
we
find
always
practis'd
,
and
find
no
later
beginning
of
its
practice
,
must
be
refer'd
to
the
first
beginning
of
all
.
The
most
Ancient
Canons
that
we
have
are
the
Apostolical
,
which
though
they
were
not
compil'd
by
the
Apostles
themselves
,
yet
they
were
by
Apostolical
men
,
and
such
as
immediatly
succeeded
them
,
and
that
too
from
the
most
antient
traditions
of
the
Church
,
so
that
they
were
not
so
much
new
Laws
as
Ratifications
of
the
old
Customs
.
Now
in
this
Collection
it
is
requir'd
in
the
34th
.
Canon
,
That
the
Bishops
of
every
Nation
acknowledge
their
Primate
or
first
Bishop
,
and
honour
him
as
their
head
,
and
do
nothing
of
moment
without
his
Consent
,
nor
he
without
theirs
.
Which
Canon
doth
not
appoint
the
Primate
,
but
supposes
him
already
known
in
every
place
,
and
only
commands
the
Bishops
to
behave
themselves
with
that
Duty
and
Reverence
towards
him
,
that
they
were
bound
to
pay
to
their
head
Bishop
.
So
that
the
very
making
of
this
Canon
,
supposes
him
already
known
,
for
otherwise
it
had
been
very
absur'd
to
command
all
Bishops
to
reverence
their
Primate
;
if
there
had
been
no
such
thing
known
in
the
World
as
a
Primate
.
But
though
there
are
numberless
Instances
of
this
Practice
in
the
Records
of
the
Church
;
yet
one
of
the
earliest
and
most
eminent
of
all
appears
in
those
several
Synods
,
that
were
call'd
about
the
Paschal
Controversie
,
in
the
very
next
Century
to
that
of
the
Apostles
;
which
as
it
was
canvassed
all
the
world
over
,
so
was
it
debated
in
so
many
several
Provincial
Synods
,
in
each
whereof
the
Head
Bishop
or
Metropolitan
presided
.
In
Palestine
Theophilus
of
Caesarea
,
and
Narcissus
of
Jerusalem
;
for
after
the
destruction
of
Jerusalem
,
Caesarea
was
made
the
Civil
Metropolis
of
Judea
;
but
because
Jerusalem
had
once
been
Metropolis
(
not
only
of
Palestine
,
but
of
the
whole
Christian
Church
)
it
was
ever
after
allow'd
the
honour
and
dignity
of
a
Metropolitan
,
reserving
the
Power
to
Caesarea
,
which
was
confirm'd
by
the
Synod
of
Nice
,
as
an
antient
Custom
.
And
that
's
the
Reason
why
Narcissus
of
Jerusalem
,
is
here
joyn'd
to
Theophilus
of
Caesarea
.
But
as
for
the
other
Councils
,
the
Metropolitan
alone
is
named
,
as
Victor
at
Rome
,
Jrenaeus
in
France
,
and
Palmas
Bishop
of
Amastris
in
Pontus
;
but
because
Heraclea
and
not
Amastris
,
was
the
Metropolis
of
that
Province
;
Eusebius
adds
the
particular
reason
of
his
presiding
in
that
Council
,
{αβγδ}
because
of
his
Age
and
Seniority
.
Heraclea
might
at
that
time
be
destitute
of
a
Bishop
,
or
the
Bishop
not
be
able
to
attend
in
Person
,
and
therefore
old
Palmas
was
,
(
according
to
the
Custom
of
those
times
)
chosen
out
of
reverence
to
his
Age
.
But
as
for
all
the
other
Metropolitans
presiding
,
Eusebius
gives
no
Reason
,
because
they
did
it
by
vertue
of
their
Office
.
Besides
these
there
was
another
Council
in
the
Province
of
Osdroena
,
of
which
Edessa
was
Metropolis
,
but
who
was
President
in
it
is
not
recorded
.
Only
this
reflects
some
little
Evidence
upon
the
History
of
Agbarus
,
and
the
early
Plantation
of
Christianity
in
those
remote
Parts
,
when
we
find
a
Church
form'd
,
and
setled
there
with
the
first
of
the
most
antient
Churches
;
so
that
in
all
the
Records
of
the
Church
downward
we
still
find
this
one
of
the
most
forward
and
flourishing
Churches
in
the
World
.
And
thus
in
the
time
of
the
Council
of
Calcedon
,
there
were
above
two
hundred
Clergy
appertaining
to
that
City
alone
.
In
the
Synod
of
the
Proconsular
Asia
,
Policrates
,
Bishop
of
Ephesus
presided
,
who
says
he
had
under
him
{αβγδ}
a
great
multitude
of
Bishops
;
the
Notitiae
reckon
up
no
less
then
37.
These
he
summon'd
to
Council
at
Victors
request
.
He
had
Power
then
to
Summon
them
,
else
Victor
could
never
have
ask'd
it
,
nor
he
have
done
it
.
And
the
same
was
the
Constitution
of
the
Churches
in
Africa
.
St.
Cyprian
says
,
he
had
in
his
Province
Afric
strictly
so
call'd
,
Numidia
,
and
both
the
Mauritania's
;
And
mentions
in
his
Epistle
to
Jubianus
,
one
of
his
Predecessors
,
Agrippinus
that
summon'd
a
Council
of
a
great
many
Bishops
,
and
yet
he
himself
was
Bishop
,
before
the
middle
of
the
second
Century
after
the
Apostles
,
and
summon'd
a
Council
at
Carthage
,
in
the
fifty
eighth
year
of
that
Century
.
And
therefore
those
multi
anni
and
that
longa
aetas
,
that
he
speaks
of
before
his
time
,
when
Agrippinus
call'd
his
Council
,
in
which
were
very
many
Bishops
,
could
not
be
many
years
after
the
Apostles
.
So
evident
is
this
Apostolical
,
either
Institution
or
practice
of
Metropolitans
,
in
the
most
antient
Records
of
the
Church
,
that
it
must
be
a
strange
kind
of
willful
obstinacy
that
will
not
perceive
it
.
And
it
becomes
only
Salmasius
his
confidence
to
deny
it
,
who
is
very
earnest
in
De
prim
.
Pap
.
c
.
3.
it
,
that
Metropolitans
of
old
had
only
a
Primacy
of
Honour
,
but
nothing
of
peculiar
Jurisdiction
;
and
this
he
thinks
is
sufficiently
prov'd
from
the
Reason
that
the
Council
of
Antioch
assigns
for
their
Institution
,
viz.
That
because
of
the
great
Concourse
of
People
to
the
Metropolis
,
it
was
but
fit
to
give
the
Honour
of
presiding
over
the
whole
Province
to
the
Bishop
of
that
City
.
As
if
the
very
name
of
Honour
excluded
all
Power
,
or
as
if
Power
were
not
the
greatest
Honour
.
But
doth
not
the
Council
give
the
same
Power
to
Metropolitans
within
their
Province
.
that
is
given
to
Bishops
within
their
Diocess
,
which
is
in
express
terms
,
that
nothing
be
done
without
them
or
their
consent
.
Now
if
this
Power
be
no
Power
because
it
is
an
Honour
,
then
I
confess
Salmasius
Cap.
4.
Primatus
autem
eorum
privilegium
in
his
fermè
quatuor
positum
diximus
fuisse
,
in
Episcoporum
ordinandorum
confirmatione
,
conciliorum
indictione
,
appellationibus
,
ac
censurâ
morum
,
&c.
is
a
Logician
.
But
when
he
describes
the
several
parts
of
this
Honour
that
he
would
have
to
be
without
Authority
he
very
much
exceeds
himself
,
for
he
places
it
only
in
these
four
trifles
:
First
a
Power
of
allowing
or
refusing
the
Ordination
of
Bishops
:
Secondly
of
Summoning
Councils
:
Thirdly
of
receiving
Appeals
:
Fourthly
of
censuring
Bishops
themselves
as
they
do
their
inferior
Clergy
,
all
which
saith
the
Grammarian
,
being
rather
Onus
than
Honos
,
he
conceives
to
have
in
it
no
Supremacy
of
Power
.
See
what
Pride
and
Prejudice
will
bring
men
to
:
But
he
is
a
man
so
fatally
injudicious
,
that
if
ever
he
happen
to
stumble
upon
the
Right
,
it
always
happens
to
be
in
the
pursuit
of
a
wrong
Cause
,
and
whenever
he
had
a
Right
one
,
he
was
always
sure
to
loose
or
leave
it
by
pursuing
it
the
wrong
way
.
And
thus
his
Zeal
(
through
out
this
Voluminous
Book
)
against
Popery
,
is
spent
meerly
in
the
Cause
of
Presbytery
,
as
he
tells
us
in
his
Preface
,
that
there
can
be
no
reconciliation
between
Papists
and
Protestants
,
because
Popery
is
founded
upon
the
Supposition
of
the
Divine
Right
of
Episcopacy
,
and
this
he
saith
was
the
design
of
writing
his
Book
,
in
answer
to
another
that
was
written
to
perswade
a
Reconciliation
,
which
upon
this
Account
he
shews
to
be
Impossible
.
And
so
here
when
he
is
to
prove
that
there
was
no
Power
Superior
to
Metropolitans
,
he
goes
about
to
do
it
by
endeavouring
to
shew
that
there
was
no
Metropolitan
Power
at
all
,
which
beside
its
apparent
falshood
,
destroys
the
very
being
of
the
Question
.
But
there
is
one
thing
peculiar
in
the
Power
of
Metropolitans
,
that
perhaps
was
too
nice
and
subtile
for
his
Grammatical
head
to
comprehend
,
and
that
is
,
that
it
was
not
a
single
or
a
personal
Power
residing
in
himself
alone
,
but
in
conjunction
with
his
Provincial
Synod
.
For
without
them
he
had
no
Authority
but
in
his
own
Diocess
,
so
that
Salmasius
,
(
who
stumbles
every
step
he
takes
)
gives
him
two
much
,
when
he
allows
him
as
Metropolitan
,
the
power
of
receiving
Appeals
,
and
censuring
other
Bishops
,
whereas
it
was
never
heard
of
in
the
Primitive
Church
,
that
any
Metropolitan
should
take
an
Appeal
from
,
or
pass
Sentence
upon
another
Bishop
by
his
own
single
Authority
:
Such
things
were
transacted
no
where
but
in
the
Provincial
Synod
;
and
if
the
Metropolitan
had
presum'd
to
attempt
any
such
thing
without
them
,
the
Canons
of
the
Church
depos'd
him
for
his
Presumption
upon
the
Rights
of
the
Episcopal
Colledge
.
But
though
he
had
no
single
Authority
as
Metropolitan
;
yet
the
Authority
he
had
in
conjunction
with
his
Synod
was
Superior
to
that
of
any
other
single
Bishop
;
and
therefore
was
not
a
meer
Honorary
Dignity
,
but
an
effectual
Power
,
for
the
Power
of
Summoning
Councils
,
and
presiding
in
them
,
is
an
high
Degree
of
Authority
,
his
casting
Voice
in
all
Debates
is
still
an
higher
,
but
whether
he
had
a
negative
Voice
I
cannot
possibly
determine
;
for
though
the
Canons
sometimes
seem
to
give
it
him
,
yet
they
seem
more
expresly
to
restrain
him
from
it
,
and
the
allowed
practice
of
the
Church
doth
frequently
contradict
it
.
{αβγδ}
is
the
word
by
which
it
is
expressed
in
the
Antient
Canons
,
but
it
s
certain
signification
is
not
agreed
on
among
learned
men
,
and
it
may
signifie
either
consent
,
or
only
Advice
or
Consultation
:
Thus
whereas
in
the
34th
.
Apostolical
Canon
it
is
commanded
,
that
the
Bishops
of
the
Province
do
nothing
{αβγδ}
,
so
in
the
same
Canon
is
it
injoyn'd
the
Metropolitan
,
that
he
do
nothing
too
,
{αβγδ}
,
now
if
{αβγδ}
signify
consent
,
then
no
business
can
be
done
unless
all
the
Bishops
of
the
Province
agree
in
Opinion
,
and
if
one
dissent
,
it
shall
hinder
all
Proceedings
,
which
is
too
absur'd
to
be
here
supposed
;
for
instead
of
securing
the
Government
of
the
Church
,
it
utterly
confounds
it
;
for
it
ought
not
to
be
expected
that
a
Multitude
of
Men
of
equal
Power
should
agree
in
any
one
Act
of
Prudence
,
and
such
are
most
Acts
of
Discipline
,
and
therefore
in
such
a
constitution
the
standing
rule
is
that
the
Votes
of
the
greater
number
conclude
the
Rest
.
And
so
it
must
be
in
this
Canon
,
for
otherwise
if
it
allow
the
Metropolitan
,
a
negative
Vote
,
it
must
allow
the
same
to
every
Bishop
,
because
the
{αβγδ}
of
all
is
as
much
requir'd
as
his
own
,
so
that
the
plain
meaning
of
it
can
be
nothing
else
than
this
,
that
all
affairs
of
weight
and
moment
,
ought
to
be
debated
and
determined
in
a
free
Council
of
the
Metropolitan
and
his
Bishops
;
so
that
no
Council
ought
to
be
conven'd
without
his
knowledge
and
approbation
;
and
that
to
every
Council
he
ought
to
Summon
every
Bishop
.
This
Canon
we
find
frequently
repeated
in
following
Synods
in
the
same
words
,
and
therefore
in
the
same
sence
,
only
there
is
something
peculiar
suggested
in
the
Famous
sixth
Canon
of
Nice
,
where
after
it
hath
made
a
peremptory
Decree
,
That
no
Bishop
be
Ordain'd
without
the
{αβγδ}
of
the
Metropolitan
;
It
immediately
adds
,
but
if
any
one
be
duly
and
canonically
Elected
by
a
common
Suffrage
,
tho'
two
or
three
dissent
for
love
of
Contradiction
,
yet
the
Major
vote
carries
it
.
And
this
being
set
down
without
Exception
,
if
the
Metropolitan
himself
(
without
whose
knowledge
nothing
is
to
be
done
)
be
one
of
the
peevish
Dissenters
;
the
sense
of
the
body
of
the
Council
is
by
this
Rule
to
prevail
.
And
if
it
were
not
so
,
there
would
have
been
then
no
Jurisdiction
in
the
Church
to
reach
the
miscarriages
of
Metropolitans
,
because
at
that
time
there
was
no
higher
standing
Authority
,
than
the
Provincial
Synod
;
and
if
he
was
not
lyable
to
their
Censure
,
He
must
be
exempt
from
all
Ecclesiastical
Judgement
;
a
thing
contrary
to
the
sence
and
practice
of
the
whole
Church
,
and
never
challeng'd
but
by
the
Popes
,
when
they
had
swallow'd
up
all
the
Jurisdiction
of
the
Church
into
St.
Peter
and
themselves
.
However
no
Bishop
ever
challeng'd
Power
of
Appeals
from
or
censure
against
another
Bishop
,
by
his
own
single
Authority
,
till
the
Bishops
of
Rome
set
their
Legates
upon
so
daring
a
presumption
;
so
that
how
high
soever
the
dignity
and
Power
of
Metropolitans
might
be
,
yet
whilst
it
could
only
exert
it self
in
Synod
,
as
it
was
a
necessary
preservative
of
Order
and
good
Government
,
so
was
it
as
much
as
is
possible
,
curb'd
from
swelling
into
Tyranny
.
And
this
is
the
ground
of
that
excellent
saying
of
St.
Cyprian
in
his
Carthaginian
Synod
:
Neque
enim
quisquam
nostrum
Episcopum
se
esse
Episcoporum
constituit
,
aut
Tyrannico
terrore
ad
obsequendi
necessitatem
Collegas
suos
adigit
,
quando
habeat
omnis
Episcopus
pro
licentiâ
libertatis
&
potestatis
suae
arbitrium
proprium
,
tanquam
judicari
ab
alio
non
possit
,
cum
nec
ipse
possit
alterum
judicare
.
Let
not
any
of
us
make
himself
a
Bishop
of
Bishops
,
or
force
his
Collegues
by
Tyrannous
threatnings
to
a
necessity
of
Obedience
,
when
every
Bishop
hath
a
Freedom
and
Power
of
his
own
Actions
,
neither
subject
to
the
Judgement
of
another
,
nor
to
be
the
Judge
of
another
.
From
whence
Salmasius
will
infer
,
That
in
St.
Cyprians
time
there
were
no
Metropolitans
,
as
if
a
Metropolitan
were
equivalent
De
Prim
.
●
.
4.
p.
56.
with
a
Bishop
of
Bishops
,
which
is
a
gross
defyance
to
St.
Cyprians
own
meaning
;
for
in
these
words
he
exhorts
the
Bishops
to
freedom
of
Speech
in
Council
,
as
Equals
and
Collegues
in
Synodical
Authority
;
and
though
it
is
evident
that
he
was
their
Metropolitan
by
his
Summoning
the
Council
,
yet
he
declares
to
them
,
that
neither
himself
nor
any
man
else
,
hath
any
Power
of
over-ruling
in
it
;
and
that
it
were
Tyranny
to
pretend
to
it
;
and
so
it
were
;
and
Folly
too
,
to
Summon
Councils
,
when
they
were
absolutely
to
be
determined
by
the
sense
of
one
Man
;
So
that
as
St.
Cyprian
always
disclaim'd
any
single
Authority
,
even
out
of
Synod
,
as
in
the
Case
of
receiving
the
Leepsi
to
Communion
,
he
Writes
to
his
Clergy
:
Quae
res
cum
omnium
nostrum
sententiam
&
Lib
.
3.
Ep.
19.
Ed.
pam
.
consilium
spectet
,
praejudicare
Ego
,
&
solus
mihi
rem
Communem
vindicare
non
audeo
,
&c.
This
thing
concerns
the
Judgement
of
us
all
,
and
therefore
I
dare
not
pass
my
single
Judgement
upon
it
,
and
arrogate
to
my self
a
Power
that
lyes
in
Common
.
So
now
he
declares
against
any
such
Authority
in
Synod
,
for
though
he
were
president
,
he
was
but
part
of
it
,
and
had
only
a
share
of
the
common
Power
,
according
to
his
standing
Maxim
,
Episcopatus
unus
est
Episcoporum
multorum
concordi
numerositate
diffusus
.
But
because
St.
Cyprian
disowns
any
single
Supremacy
in
himself
as
Metropolitan
;
from
thence
to
infer
in
good
earnest
that
he
was
no
Metropolitan
,
is
but
another
Cast
of
the
Grammarians
Logique
;
but
his
fetch
to
avoid
St.
Cyprians
provincia
nostra
is
surprizingly
subtile
,
(
viz
)
That
when
St.
Cyprian
says
of
his
Province
or
Provincia
nostra
,
that
it
was
extended
over
Numidia
,
and
both
the
Mauritania's
,
that
is
as
men
call
their
native
Country
Patria
nostra
,
though
they
do
not
Govern
it
.
But
I
pray
who
Summon'd
the
Synod
to
Carthage
?
Did
not
Cyprian
?
Was
he
not
then
Metropolitan
,
that
being
the
chief
branch
of
Metropolitical
jurisdiction
.
And
when
he
speaks
of
his
own
Province
;
Was
not
that
a
distinct
Province
from
others
?
and
does
not
that
alone
require
a
Metropolitan
presiding
over
the
Synod
of
the
Bishops
of
that
Province
?
For
a
distinct
Province
makes
a
distinct
Synod
,
and
a
Synod
there
cannot
be
unless
there
be
some
body
,
who
hath
power
to
call
it
,
and
preside
in
it
.
So
that
when
St.
Cyprian
calls
Numidia
and
both
the
Mauritania's
,
our
Province
,
it
is
the
same
thing
as
if
a
Prince
should
call
his
Kingdom
our
Country
;
for
tho
the
words
themselves
do
not
imply
his
Soveraignty
over
it
,
yet
out
of
his
mouth
they
expresly
declare
it
;
So
when
St.
Cyprian
(
who
was
President
of
the
Synod
of
his
Province
)
owns
his
Province
,
he
thereby
calls
himself
its
Metropolitan
.
But
though
this
man
hath
scarce
one
true
syllable
in
all
his
Writings
of
the
antient
State
of
the
Church
,
yet
in
the
Cause
of
Metropolitans
,
he
exceeds
himself
in
boldness
and
self-contradiction
.
Thus
when
he
hath
so
peremptorily
disclaim'd
all
Metropolitical
Authority
in
the
Bishop
of
Carthage
or
any
other
;
he
as
frankly
restores
it
all
back
again
:
Facilè
quidem
omnibus
earum
provinciarum
Episcopis
Auctoritate
antecellebat
Episcopus
Carthaginiensis
propter
Urbis
magnitudinem
ac
De
Prim
.
c
.
15.
p.
239.
dignitatem
,
non
ita
tamen
ut
caeteris
Episcopis
pro
libito
imperaret
,
aut
ullam
in
eos
potestatem
sibi
arrogaret
,
aut
jurisdictionem
exerceret
,
The
Bishop
of
Carthage
exceeded
all
the
other
Bishops
of
those
Provinces
in
Authority
,
by
reason
of
the
greatness
of
his
City
,
but
so
as
not
to
have
any
Arbitrary
Power
;
or
to
assume
to
himself
Sovereign
Jurisdiction
over
them
.
Here
the
Case
is
fairly
stated
,
he
had
more
Authority
than
other
Bishops
,
and
yet
himself
alone
had
not
,
and
the
reason
of
it
that
he
Assigns
is
very
clear
.
Nihil
enim
illis
facere
,
aut
decernere
licitum
erat
,
absque
Episcoporum
provincialium
Auctoritate
ac
sententia
.
Because
it
is
not
lawful
for
Metropolitans
to
do
or
to
determine
any
thing
without
the
Judgement
and
Authority
of
the
Provincial
Bishops
.
Then
a
Metropolitan
it
seems
was
no
Bishop
of
Bishops
,
and
then
what
becomes
of
all
his
Puther
against
them
,
from
St.
Cyprians
disowning
any
such
Authority
in
himself
,
because
it
was
of
no
force
,
but
in
conjunction
with
his
provincial
Synod
;
and
yet
this
very
man
hath
the
Confidence
a
few
Pages
after
to
tell
us
that
the
Metropolitical
Power
as
such
,
was
nothing
else
but
the
Usurpation
of
one
single
Bishop
over
his
Brethren
.
Page
257.
Quod
mutatum
est
invectâ
Metropolitanorum
potestate
,
quâ
unus
pluribus
impositus
est
Episcopis
,
ad
eos
Judicandos
&
ad
obsequendi
etiam
necessitatem
adigendos
,
qui
Metropolitanus
revera
Episcopus
Episcoporum
totius
alicujus
Provinciae
cui
praesidet
dici
potest
.
Discoursing
of
the
Equality
of
Bishops
he
says
,
That
was
destroyed
when
the
Power
of
Metropolitans
was
brought
in
:
by
which
one
Bishop
was
set
over
others
to
Govern
them
,
and
compel
them
to
obedience
;
such
a
Metropolitan
is
indeed
a
Bishop
of
Bishops
over
his
whole
Province
.
What
staring
is
here
against
undenyable
Truth
?
He
will
allow
no
Metropolitans
because
the
Cause
of
Presbytery
requires
it
,
and
yet
because
it
cannot
be
deny'd
that
there
were
Metropolitans
,
he
gives
us
his
own
Arbitrary
Definition
of
them
,
that
as
such
they
were
Tyrants
and
Usurpers
.
What
when
we
are
just
now
told
that
they
had
a
regular
Authority
,
that
was
confin'd
to
the
Synod
of
the
Province
?
This
I
call
staring
,
when
a
man
is
forc'd
by
the
Evidence
of
a
Thing
to
confess
it
,
;
yet
because
his
Cause
requires
it
,
will
confidently
deny
it
.
But
the
noblest
Case
of
his
Confidence
is
his
Introduction
to
his
Discourse
against
Metropolitans
,
for
being
resolv'd
to
prove
that
there
never
was
,
nor
ever
ought
to
be
any
such
thing
,
he
begins
this
great
Undertaking
with
a
Proof
of
their
absolute
Necessity
to
the
Peace
and
Government
of
the
Church
.
This
is
hardly
credible
,
and
yet
it
is
one
of
the
clearest
and
most
pregnant
passages
in
the
whole
Book
:
Having
stated
the
Equality
of
Bishops
,
he
thus
proceeds
,
Hitherto
all
things
are
clear
,
no
man
is
to
excced
his
bounds
,
or
invade
C.
4.
p.
34.
anothers
Jurisdiction
;
but
what
is
to
be
done
if
any
thing
of
common
Concernment
happen
,
any
thing
that
relates
to
the
benefit
of
the
whole
Province
;
what
if
a
Bishop
accuses
his
Presbyter
,
or
himself
be
accused
by
his
Clergy
?
Who
shall
be
Judge
,
or
before
whom
shall
the
Guilty
party
be
presented
?
You
will
say
by
all
the
Bishops
of
the
Province
.
Very
good
and
true
!
But
I
pray
who
shall
Summon
them
?
to
whom
will
you
give
this
Power
?
If
all
challenge
it
,
that
can
breed
nothing
but
discord
and
contention
.
The
only
remedy
found
against
such
Inconveniences
is
that
by
the
consent
of
all
,
the
Primacy
should
be
Deposited
with
the
Bishop
of
the
Metropolis
or
Head
City
of
the
Province
,
to
provide
for
such
cases
as
concern
all
in
Common
.
Excellently
well
argued
,
for
a
man
that
is
Summoning
all
his
Forces
,
to
prove
that
there
were
no
Metropolitans
,
(
viz.
)
because
Metropolitans
there
must
be
.
But
this
I
hope
is
enough
,
I
doubt
too
much
to
shew
the
vanity
of
this
learned
mans
attempt
upon
this
argument
,
at
least
it
may
suffice
to
state
the
just
Authority
of
Metropolitans
between
the
two
extreams
of
making
it
a
meer
titular
dignity
on
one
hand
,
or
an
uncontrollable
Monarchy
on
the
other
,
by
assigning
it
a
proper
superiority
,
but
so
as
to
be
exerted
only
in
Council
.
This
that
I
have
hitherto
described
was
the
true
Primitive
and
Apostolical
Constitution
of
the
Christian
Church
,
which
lasted
the
same
without
any
material
Alteration
,
till
the
time
of
Constantine
the
Great
.
§.
XIV
.
But
now
behold
new
Heavens
and
a
new
Earth
,
the
whole
World
is
molded
as
it
were
into
another
Creation
,
and
not
only
the
Religion
,
but
the
Civil
Government
of
that
vast
Empire
is
wrought
into
a
new
frame
,
and
setled
upon
new
Foundations
by
this
mighty
Prince
.
It
had
(
it
seems
)
been
the
Custome
of
the
greatest
Emperors
,
and
such
as
were
most
ambitious
of
leaving
Monuments
of
their
Wisdom
and
Ability
,
to
contrive
new
Models
and
Platforms
for
the
Government
of
the
Empire
;
whereby
they
shew'd
how
well
they
understood
the
Interests
of
State
and
the
Advantages
of
Government
.
This
was
done
by
Augustus
,
by
Adrian
,
by
Vespasian
;
But
Constantine
endeavouring
to
out-do
them
all
,
was
not
content
as
his
Predecessors
were
to
make
considerable
Alterations
in
several
parts
of
the
Empire
;
and
therefore
casts
the
whole
into
a
new
Model
of
Government
.
All
Offices
Civil
,
Military
,
Courtly
were
of
a
new
Institution
,
in-so-much
that
he
almost
made
a
new
Language
in
the
Roman
Empire
.
And
perhaps
this
new
form
of
Government
that
he
erected
,
was
not
so
much
the
effect
of
his
Ambition
as
his
Wisdom
.
For
as
for
the
Praefecti
Praetorio
the
Generalls
of
the
Praetorian
Bands
which
were
instituted
by
Augustus
;
it
was
evident
from
long
Experience
that
their
Power
was
too
great
for
the
Safety
of
the
Empire
;
so
that
they
might
(
as
they
had
often
done
)
make
themselves
Emperours
when
they
pleas'd
.
And
though
Augustus
appointed
two
,
that
they
might
give
Check
to
each
others
Ambition
;
yet
for
all
that
he
made
himself
but
one
of
the
Triumvirate
,
and
if
they
fell
out
,
he
stood
not
upon
much
better
terms
with
the
Conqueror
than
he
did
with
Mark
Antony
,
when
they
had
cashier'd
Lepidus
.
It
was
a
great
Authority
that
such
a
Commander
must
have
to
be
the
Darling
of
ten
thousand
of
the
choicest
Souldiers
of
the
Empire
,
who
indeed
Commanded
all
the
Rest
;
So
that
to
seduce
them
from
their
Allegiance
,
was
to
carry
off
the
whole
Army
;
and
therefore
though
Augustus
found
no
disturbance
from
them
,
by
reason
of
his
exactness
in
Government
,
yet
his
Successors
soon
felt
their
Power
.
Tiberius
was
forc'd
to
Murder
Sejanus
,
whom
he
had
made
sole
Prefect
,
to
secure
himself
.
But
though
this
Military
Power
were
of
it self
dangerous
enough
,
yet
in
process
of
time
through
the
sloath
and
Luxury
of
some
of
the
Emperours
,
they
got
the
Supreme
Government
of
all
Civil
Affairs
into
their
own
hands
,
and
so
had
the
whole
Power
of
the
Empire
entirely
at
their
own
disposal
.
And
therefore
Constantine
was
wiser
than
to
trust
such
an
exorbitant
Power
in
a
Subjects
hand
;
and
first
divides
the
Military
Power
from
the
Civil
;
setled
the
former
upon
his
new
Officers
call'd
Magistri
Militum
,
divides
the
latter
among
four
,
and
to
humor
them
allows
them
large
Jurisdiction
,
dividing
the
whole
Empire
between
them
:
Saving
,
That
Rome
and
the
Country
lying
about
it
for
an
Hundred
miles
was
Govern'd
by
a
Praefect
of
its
own
.
Now
the
Empire
being
thus
divided
into
four
districts
,
under
these
four
Praefects
,
(
viz.
)
The
Praefect
of
the
East
,
of
Illyricum
,
of
Italy
and
of
Gaul
;
each
of
them
were
again
subdivided
into
Subordinate
Jurisdictions
,
call'd
Diocesses
:
In
all
thirteen
,
each
Diocess
containing
many
Provinces
,
in
all
an
hundred
and
twenty
,
and
being
govern'd
by
an
Officer
of
its
own
call'd
Vicarius
;
and
as
by
thus
dividing
the
Power
of
the
Praefects
among
so
many
Vicarii
,
he
broke
its
greatness
,
so
by
placing
them
above
the
Provinces
of
their
Diocess
,
he
setled
a
more
exact
Correspondence
through
the
Empire
.
Under
the
Praefect
of
the
East
were
five
Diocesses
;
Aegypt
,
the
East
strictly
so
call'd
,
Pontus
,
Afia
,
and
Thrace
.
The
Diocess
of
Aegypt
containing
six
Provinces
,
the
East
fifteen
,
Asia
ten
,
Pontus
ten
,
and
Thrace
six
.
Under
the
Praefect
of
Illyricum
were
two
Diocesses
,
Macedonia
and
Dacia
,
Macedonia
containing
six
Provinces
,
and
Dacia
five
.
Under
the
Praefect
of
Italy
were
three
Diocesses
,
Italy
,
Africk
,
and
Illyricum
;
Italy
containing
seventeen
Provinces
,
Africk
six
,
and
Illyricum
six
.
Under
the
Praefect
of
Gaul
were
three
Diocesses
,
France
,
Spain
and
Brittain
;
France
containing
seventeen
Provinces
,
Spain
seven
,
Brittain
five
.
This
is
a
true
and
short
description
of
the
new
State
of
the
Empire
,
and
it
is
generally
supposed
by
Learned
Men
to
have
given
Occasion
to
the
Church
,
to
add
to
the
old
Ecclesiastical
Hierarchy
of
Bishops
and
Metropolitans
,
a
Superior
Order
call'd
the
Exarch's
of
the
Diocess
,
and
afterwards
Patriarches
.
This
I
do
not
question
but
that
they
had
Power
to
have
done
,
if
they
had
judg'd
it
fit
:
But
as
to
the
matter
of
Fact
,
if
we
enquire
how
and
when
this
new
Order
came
into
the
Church
;
we
have
no
footsteps
left
of
their
Institution
by
any
Council
,
no
true
Record
of
their
first
beginning
by
any
Historian
;
and
if
we
throughly
examine
the
Buisiness
,
we
shall
find
that
they
thrust
themselves
upon
the
Church
,
and
gain'd
Authority
in
it
purely
by
vertue
of
their
own
Usurpation
.
In
that
when
the
chief
Metropolitan
Cities
were
advanc'd
above
the
other
Metropoles
,
by
being
made
the
Seats
of
the
Vicarii
,
or
Lieutenants
of
the
Diocess
,
the
Metropolitan
Bishops
of
those
great
Sees
,
took
upon
themselves
greater
State
than
the
ordinary
Metropolitans
;
and
though
at
first
they
challeng'd
and
gain'd
only
the
Honour
of
Precedency
,
yet
that
no
doubt
quickly
became
a
Srirrup
to
Ambition
,
to
mount
into
a
Superiority
of
Power
and
Jurisdiction
,
as
at
length
they
did
.
But
then
the
Church
was
all
along
so
far
from
owning
,
encouraging
or
instituting
any
Power
above
Metropolitans
,
that
it
did
constantly
from
time
to
time
beat
down
all
the
Attempts
of
any
such
Ambition
.
So
that
all
Pretences
to
any
higher
Authority
have
not
so
much
foundation
as
meer
Ecclesiastical
Institution
,
but
were
brought
into
the
Church
by
irregular
Usurpation
,
and
afterwards
receiv'd
and
confirm'd
by
sordid
flattery
.
This
I
know
cannot
but
look
like
a
strange
Paradox
,
for
though
it
hath
been
much
disputed
,
whether
the
Patriarchal
dignity
were
founded
upon
Divine
or
Ecclesiastical
Right
,
yet
no
man
ever
question'd
but
that
they
had
at
least
the
Rights
of
Ecclesiastical
Institution
.
But
when
we
come
thoroughly
to
examin
the
true
State
of
things
,
we
shall
find
that
they
were
so
far
from
that
,
that
they
forc'd
their
way
into
the
Church
,
in
spite
of
that
great
and
long
opposition
that
it
made
against
them
.
And
for
a
clear
Demonstration
of
this
,
I
shall
consider
all
the
Laws
of
the
Church
that
relate
to
this
matter
;
And
first
I
shall
begin
with
that
famous
Canon
of
the
great
Council
of
Nice
,
that
is
thought
the
very
Magna
Charta
of
all
Patriarchal
Jurisdiction
:
The
words
of
it
run
thus
;
Let
antient
Customs
prevail
,
let
the
Churches
in
Aegypt
,
Lybia
,
and
Pentapolis
be
subject
to
the
Bishop
of
Alexandria
,
as
is
the
Custom
at
Rome
,
in
like
manner
at
Antioch
,
and
the
rest
of
the
Provinces
;
let
every
Church
enjoy
its
own
Priviledges
.
But
this
is
declared
as
absolutely
certain
by
the
great
Synod
,
That
if
any
man
be
made
a
Bishop
without
the
consent
of
his
Metropolitan
,
he
is
no
Bishop
.
And
if
to
the
legal
Election
of
a
Bishop
by
the
Major
Vote
of
the
Bishops
of
the
Province
,
two
or
three
shall
oppose
themselves
,
the
Vote
of
the
greater
Number
shall
prevail
.
Here
are
a
great
many
things
confirm'd
,
all
Immemorial
customs
,
but
especially
the
antient
bounds
of
Metropolitical
Jurisdiction
,
so
that
the
Canon
is
not
to
be
understood
of
meer
Metropolitical
Power
,
but
all
other
particular
Priviledges
,
that
any
Metropolitans
enjoy'd
by
ancient
use
and
Custom
;
and
what
they
enjoy'd
by
Custom
was
meerly
accidental
to
that
Power
that
was
properly
Metropolitical
and
descended
from
Apostolical
Prescription
.
For
though
by
that
every
Metropolitan
was
vested
with
Supreme
Power
in
his
own
Province
;
yet
some
particular
Churches
had
in
process
of
time
gain'd
,
by
use
and
Custom
particular
Priviledges
,
especially
the
Churches
planted
in
those
great
Cities
,
Rome
,
Alexandria
,
and
Antioch
;
Rome
the
Seat
of
the
Proud
Empire
;
Alexandria
the
head
City
of
Africk
,
and
Seat
of
the
great
Ptolomies
;
Antiochia
Queen
of
the
East
,
and
Seat
of
the
great
Seleucus
,
and
his
Successors
:
So
that
having
such
great
Splendor
and
Authority
above
all
other
Cities
,
that
must
naturally
give
them
some
proportionable
Preeminences
in
the
Church
,
though
what
they
were
,
or
whether
any
at
all
does
not
appear
;
for
the
Council
mentions
no
other
Privileges
,
than
what
relate
to
the
Bounds
of
Jurisdiction
.
But
though
this
is
apparently
all
that
is
express'd
by
that
Canon
,
yet
the
greatest
part
of
the
Learned
men
of
the
Church
of
Rome
clearly
spy
in
it
,
an
acknowledgement
of
the
Popes
Supremacy
,
by
Prescription
from
the
Apostles
;
but
with
these
high-flyers
we
shall
treat
apart
,
and
by
paralelling
their
Proofs
for
their
universal
Supremacy
in
all
Ages
,
with
the
certain
Records
,
and
undoubted
practice
of
the
Church
in
every
Age
,
make
all
their
Pretences
look
very
ridiculous
,
for
they
are
no
better
than
gross
and
perverse
Falsifications
of
,
nay
ungrounded
contradictions
to
all
the
Records
of
the
Church
.
At
present
I
shall
treat
with
men
more
modest
and
more
moderate
,
and
here
the
least
that
most
Learned
men
of
all
Professions
make
of
this
Canon
,
is
the
Institution
or
Ratification
of
the
three
great
Patriarchates
.
And
this
is
thought
so
evident
,
that
the
greatest
part
do
not
dispute
but
suppose
it
;
even
M.
Antonius
De
Rep.
Ec.
lib
.
4.
c
.
10.
de
Dominis
himself
takes
it
for
granted
,
and
he
was
none
of
your
following
Writers
,
but
usually
examin'd
and
consider'd
things
throughly
himself
before
he
determin'd
.
Petrus
de
Marca
,
Carolusa
Sto
.
Paulo
and
others
think
themselves
Cocksure
of
the
Popes
Supremacy
over
the
Western
Churches
,
by
the
unquestionable
evidence
of
it
,
and
till
of
late
it
was
never
so
much
as
controverted
.
The
Learned
La
noy
was
the
first
of
that
Church
,
that
made
it
a
Question
in
his
Treatise
de
rectâ
interpretatione
Canonis
Nicaeni
;
and
Dr.
Beveridge
hath
been
his
only
second
in
ours
,
in
his
Notes
upon
the
Canon
;
but
the
generality
of
Learned
men
look
upon
it
as
a
great
Paradox
,
and
particularly
the
Learned
Valesius
hath
oppos'd
himself
to
his
Learned
Friend
La
noy
,
with
unusual
heat
and
Confidence
,
boldly
challenging
him
to
produce
one
Author
,
antient
or
modern
,
Greek
or
Latin
,
that
ever
understood
the
Canon
any
other
way
,
than
of
the
Institution
or
Confirmation
of
Apostolical
Patriarchates
.
But
tho'
it
is
no
matter
how
other
men
understand
the
Canon
,
when
it
is
plain
enough
to
make
it self
to
be
rightly
understood
;
yet
because
Valesius
is
so
confident
in
his
Assertion
,
we
will
close
with
him
in
it
,
and
cast
the
issue
of
the
Debate
upon
it
,
and
by
his
own
Argument
prove
that
there
is
no
such
thing
as
Patriarchs
,
or
any
Superior
order
to
Metropolitans
,
till
many
years
after
the
Council
of
Nice
.
And
this
will
evidently
appear
if
we
divide
the
Records
of
the
Church
into
two
Periods
,
those
that
were
Written
before
the
Council
of
Calcedon
,
that
first
own'd
and
gave
Countenance
to
this
new
Order
,
and
those
that
were
Written
after
it
;
For
as
for
the
Writers
after
,
it
must
be
confess'd
that
they
unanimously
agree
in
the
Primitive
Antiquity
of
Patriarchates
,
which
only
shews
that
when
one
man
falls
into
a
mistake
,
how
apt
all
that
follow
,
are
to
stumble
upon
him
.
For
finding
this
Order
in
Possession
,
and
no
Record
of
its
Institution
,
it
was
easie
for
some
careless
men
,
to
conclude
its
being
from
the
Beginning
;
and
this
conceit
being
once
started
,
it
was
ever
after
pursued
without
Examination
.
But
if
on
the
contrary
the
best
Writers
before
the
time
of
the
Council
of
Calcedon
,
or
thereabouts
,
acknowledged
no
such
Order
in
the
Church
;
nay
if
they
suppose
that
there
was
not
,
then
the
case
is
plain
,
that
there
never
was
any
such
thing
till
about
that
time
.
§.
XV
.
And
is
it
not
strange
,
that
men
so
wise
and
Learned
as
Petrus
de
Marca
,
and
Valesius
should
so
far
Impose
upon
themselves
as
seriously
to
believe
that
they
find
the
Preeminence
of
Patriarch's
above
Metropolitans
in
this
Canon
,
when
it
speaks
so
plainly
of
only
Metropolitical
Preeminences
,
and
when
it
is
so
Notoriously
evident
,
that
there
is
not
the
least
mention
of
any
such
Office
in
all
the
Records
of
the
Christian
Church
till
near
an
hundred
years
after
this
Council
?
and
yet
this
Nicene
Canon
only
confirms
the
old
and
accustom'd
Rights
of
Churches
,
which
could
not
be
Patriarchal
,
because
we
can
find
none
such
at
that
time
.
And
the
truth
is
this
Canon
seems
to
have
been
made
in
pursuance
of
the
34th
.
Apostolical
Canon
,
that
requires
the
adherence
of
all
other
Inferior
Bishops
,
to
the
first
Bishop
of
their
Nation
or
Province
,
and
therefore
it
provides
not
only
for
the
Priviledges
of
those
three
great
Sees
,
but
of
all
other
Metropolitans
whatsoever
;
for
so
the
Canon
expresly
runs
,
that
not
only
at
Alexandria
and
Antiochia
,
as
well
as
Rome
,
but
that
in
all
other
{αβγδ}
or
Provinces
(
for
{αβγδ}
is
never
us'd
to
signifie
any
thing
else
in
Church-Writers
)
their
antient
Priviledges
should
be
preserv'd
.
So
that
indeed
this
is
so
far
from
any
Design
of
erecting
Patriarchates
,
or
confirming
their
Prerogatives
,
that
it
supposes
no
such
Office
in
the
Church
,
and
declares
those
three
great
Cities
to
be
but
Metropolitan
Churches
,
because
it
joyns
them
with
the
{αβγδ}
,
i
.
e
.
The
other
Provinces
,
and
therefore
they
themselves
could
be
nothing
,
but
Provincial
Churches
,
as
well
as
these
other
{αβγδ}
with
which
they
were
coupl'd
.
And
besides
the
signification
of
the
words
,
it
is
plain
from
the
whole
sence
and
design
of
the
Canon
,
that
it
only
provides
for
the
Supreme
Rights
of
Metropolitans
;
for
so
after
its
provision
for
the
Rights
of
particular
Churches
,
it
sets
down
one
general
Rule
,
That
nothing
be
done
without
the
Metropolitan
.
That
is
the
whole
business
of
the
Council
in
this
Canon
,
to
secure
this
old
Rule
that
had
been
of
late
violated
,
as
will
further
appear
by
the
Occasion
of
it
,
which
was
this
,
That
Meletius
Bishop
of
Lycopolis
within
the
Province
of
Alexandria
having
been
depos'd
by
his
Metropolitan
in
a
Synod
of
Bishops
,
as
for
divers
other
crimes
,
so
particularly
for
Sacrificing
to
Idols
,
he
notwithstanding
takes
upon
himself
to
ordain
new
Bishops
within
the
Jurisdiction
of
Alexandria
,
and
so
violates
all
the
Preeminences
of
his
Metropolitan
,
both
by
slighting
his
Censure
and
invading
his
Power
.
Now
complaint
hereof
being
brought
to
the
Council
,
they
thereupon
Decree
that
the
Ancient
Prerogatives
of
the
Church
of
Alexandria
over
the
Churches
that
had
been
of
ancient
time
under
its
Jurisdiction
,
should
be
kept
as
inviolable
as
those
of
Rome
,
so
as
no
ordination
should
be
valid
without
the
consent
of
the
Metropolitan
;
and
upon
this
particular
occasion
ratifie
the
Jurisdictions
of
all
the
other
Metropolitans
in
the
world
over
the
Bishops
of
their
own
Province
.
But
here
it
is
pleasant
to
observe
,
with
what
confidence
Learned
men
run
away
with
a
palpable
mistake
,
either
through
prejudice
or
Interest
:
The
Scholiasts
,
Balsamon
and
Zonaras
,
and
all
other
Writers
of
later
Ages
,
what
they
found
practis'd
in
their
own
time
,
apply'd
it
to
the
primitive
Church
,
and
therefore
Patriarchates
having
been
of
long
standing
,
they
take
it
for
granted
,
without
enquiry
that
they
had
always
been
,
and
so
both
Balsamon
and
Zonaras
positively
aver
,
That
not
only
the
Patriarchates
of
Rome
,
Alexandria
and
Antiochia
,
but
that
of
Jerusalem
it self
was
own'd
by
this
Council
over
the
Provinces
of
Palestine
,
Arabia
,
and
Phenice
,
because
so
it
seems
,
it
had
been
before
their
time
;
but
certainly
if
these
men
had
not
been
stone-blind
with
prejudice
,
they
could
not
but
have
seen
that
Jerusalem
was
then
so
far
from
any
Patriarchal
dignity
or
Jurisdiction
over
those
three
Provinces
,
that
it self
was
Subject
to
the
Metropolitan
of
Caesarea
,
whose
Jurisdiction
extended
not
beyond
the
Province
of
Palestine
.
Nay
notwithstanding
that
its
Subjection
to
the
Metropolis
of
Caesarea
is
expresly
declared
in
the
very
next
Canon
,
they
are
so
bewitch'd
with
the
Conceit
of
its
being
a
Patriarchate
,
that
when
they
read
of
its
being
a
Subject
Bishoprick
,
they
believe
it
the
very
grant
and
Patent
of
its
Patriarchal
Institution
.
But
then
as
for
Petrus
de
Marca
,
a
man
who
is
scarce
ever
in
the
wrong
,
but
when
he
dares
not
be
in
the
Right
,
to
be
so
peremptory
in
this
mistake
of
the
Primitive
Antiquity
of
Patriarchates
,
that
is
so
apparently
inconsistent
with
all
the
Records
of
the
Church
,
in
which
he
was
so
accurately
vers'd
;
it
plainly
shews
what
men
are
forc'd
to
do
,
that
have
business
depending
at
Rome
:
And
yet
upon
the
Assurance
of
the
unquestionable
Truth
of
this
Supposition
,
he
thinks
he
demonstrates
the
Popes
Supremacy
,
at
least
by
Ecclesiastical
Constitution
,
over
the
Western
Churches
.
It
is
true
he
often
asserts
his
Universal
Jurisdiction
over
the
Church
Catholick
,
but
that
seems
to
be
done
for
form
sake
,
lest
his
Holiness
should
once
more
stop
the
Pall
at
his
next
Translation
.
But
the
Fundamental
Principle
upon
which
he
builds
his
whole
work
is
the
Popes
being
Patriarch
of
the
West
,
and
that
as
proved
from
the
sixth
Canon
of
Nice
,
and
that
is
the
very
Argument
of
his
whole
first
Book
,
which
is
the
foundation
of
all
that
follow
;
I
shall
consider
the
whole
discourse
distinctly
,
and
thereby
it
will
appear
,
that
all
the
Wit
and
all
the
Learning
in
the
World
(
and
he
had
a
very
great
share
of
both
)
can
do
nothing
without
Truth
,
but
much
less
against
it
.
At
least
I
shall
make
it
evident
,
that
the
Bishop
of
Rome
in
those
early
times
of
the
Church
,
had
no
pretence
to
any
Patriarchal
Power
,
much
less
over
all
the
Western
Churches
.
And
first
what
do
we
mean
by
a
Patriarch
,
but
the
Bishop
of
a
vast
Diocess
Superior
to
all
the
Metropolitans
,
or
Provincial
Bishops
within
his
Diocess
.
For
what
ever
Honours
or
Preheminences
they
enjoy'd
besides
,
yet
the
thing
by
which
they
are
distinguished
from
Metropolitans
is
their
Authority
over
them
,
which
was
reduc'd
to
Practice
according
to
the
Bounds
of
the
Diocesses
,
and
that
's
the
Definition
that
Valesius
often
gives
us
of
a
Patriarch
,
that
he
is
Metropolitanus
Metrapolitanorum
.
Now
it
would
be
a
prety
discovery
to
find
such
things
as
Diocesses
containing
many
Provinces
,
either
in
the
Christian
Church
or
the
Roman
Empire
,
long
before
the
Council
of
Nice
;
and
yet
if
Patriarch's
there
had
then
been
by
ancient
custom
,
Diocesses
there
must
have
been
:
Whereas
there
is
nothing
more
evident
then
that
there
was
no
such
thing
till
Constantine's
new
Model
of
the
Empire
.
From
that
time
forward
we
hear
enough
,
and
as
will
appear
in
the
sequel
of
this
discourse
,
too
much
of
them
in
the
Transactions
of
the
Church
.
But
before
that
time
it
would
be
a
very
new
Discovery
to
find
out
such
Diocesses
in
Christendom
.
Did
not
these
Learned
men
know
,
that
Diocesses
were
not
older
than
Constantine's
new
Project
of
Government
?
If
they
did
,
and
it
is
certain
they
could
not
be
Ignorant
of
it
,
then
certainly
they
must
be
Conscious
to
themselves
,
that
they
had
undertaken
a
Cause
,
that
they
must
,
but
could
not
maintain
.
And
yet
this
very
absurdity
it self
is
one
of
the
main
Arguments
,
by
which
they
would
make
good
their
Assertion
;
So
Valesius
:
In
hoc
capite
sexto
agitur
de
Episcopis
qui
regunt
Diocesin
,
non
Observ
.
Ec.
in
Soc
.
&
Soz
.
lib
.
3.
cap
.
2.
autem
de
his
qui
regunt
unicam
Provinciam
,
atqui
Metropolitani
unam
tantum
Provinciam
regunt
,
singuli
enim
praesunt
Episcopis
suae
Provinciae
.
Patriarchae
vero
Diocaesin
id
est
multas
simul
junctas
Provincias
Administrant
,
&
Subjectos
sibi
habent
Metropolitanos
;
de
his
ergo
intelligendus
est
hic
Canon
,
non
de
Simplicibus
Metropolitanis
.
Alioquin
manca
&
imperfecta
esset
constitutio
Patrum
Nicaenorum
.
That
is
in
short
,
The
Canon
had
been
lame
and
imperfect
,
if
it
provided
not
for
the
Government
of
Diocesses
as
well
as
single
Provinces
.
What
,
before
there
were
any
such
things
as
Diocesses
to
be
govern'd
?
If
indeed
they
had
been
then
in
Being
,
and
the
Jurisdiction
of
the
Church
had
been
divided
by
their
Limits
,
it
might
have
been
a
neglect
or
an
oversight
not
to
take
care
of
them
;
but
when
there
was
no
such
thing
in
the
Christian
Church
,
it
is
a
very
hard
Imposition
upon
its
Governours
to
require
it
as
a
Duty
from
their
hands
,
to
provide
for
all
the
Alterations
of
Government
that
may
happen
in
the
State
.
And
yet
Petrus
de
Marca
after
all
his
Pains
,
is
forc'd
to
dwindle
this
whole
matter
of
Patriarchates
,
especially
as
divided
into
Eastern
and
Western
into
a
kind
of
Prophesy
.
Ita
ut
ab
initio
nascentis
Ecclesiae
videatur
esse
De
Const
.
Patriarch
.
Instit
.
pag
.
122.
delineata
,
illâ
quasi
futuri
praesagâ
distributione
,
Orbis
Romani
in
Occidentis
&
Orientis
Imperium
divisio
.
Into
such
dishonourable
shifts
do
Learned
men
run
themselves
,
when
they
Write
for
Faction
not
for
Truth
.
This
Learned
man
had
first
given
us
an
Account
of
the
new
State
of
the
Empire
from
Constantine
,
and
now
immediately
after
that
conforms
the
Model
of
the
Church
to
it
,
as
it
was
setled
from
the
very
time
of
the
Apostles
.
What
,
when
there
was
no
such
State
in
the
World
?
Yes
,
yes
,
saith
he
,
they
did
it
by
the
Spirit
of
Prophesy
.
But
what
proof
of
that
?
this
is
plainly
to
forsake
the
Evidence
of
the
Records
of
the
Church
,
and
to
appeal
to
unknown
Inspiration
.
His
Assertion
is
that
the
Primitive
Church
design'd
to
conform
its
Government
to
the
present
State
of
the
Empire
,
and
yet
not
regarding
that
,
he
now
declares
that
it
fram'd
it
by
a
new
Model
that
it
foresaw
would
be
set
up
300.
years
after
.
These
discourses
become
not
the
Ingenuity
of
Learned
men
,
but
men
that
are
forc'd
to
serve
a
Cause
or
quit
preferment
,
cannot
help
themselves
.
And
yet
after
all
the
Assertion
is
as
false
,
as
it
is
vain
and
precarious
;
For
if
he
could
find
but
any
one
instance
of
a
Diocess
,
or
a
Patriarch
,
or
any
ordinary
Power
Superior
to
a
Metropolitan
in
the
Church
before
the
time
of
Constantine
;
I
will
allow
him
his
Cause
without
the
help
of
this
Machin
of
Prophesy
,
but
if
there
be
no
such
thing
,
it
is
a
very
slender
piece
of
wisdom
to
require
the
Churches
care
for
the
Government
of
its
several
Diocesan
divisions
,
when
there
were
no
such
divisions
in
the
World
.
And
yet
this
very
same
Learned
man
a
few
Pages
after
p.
126.
127.
tells
that
us
this
Settlement
of
the
three
great
Patriarchates
over
the
Eastern
and
Western
Diocesses
,
was
made
Secundum
veterem
superioris
temporis
consuetudinem
.
What
but
just
now
was
done
by
presage
of
what
was
to
come
to
pass
in
after
times
,
is
now
done
by
the
antient
custom
of
former
times
.
But
this
Custom
is
both
as
true
,
and
as
well
prov'd
as
that
Prophesy
,
it
hath
no
other
ground
but
the
Learned
mans
own
assertion
,
and
no
better
proof
than
the
Authority
of
Zonaras
and
Balsamon
;
though
himself
confesses
that
they
speak
(
as
it
is
manifest
they
do
)
according
to
the
custom
of
their
own
time
,
and
talk
so
carelesly
as
to
affirm
that
the
Patriarchate
of
Jerusalem
over
its
three
Provinces
was
setled
at
the
same
time
.
In
short
I
cannot
but
stand
amaz'd
to
hear
this
Learned
man
as
well
as
others
talk
so
perpetually
of
the
Division
of
Diocesses
before
the
Council
of
Nice
,
when
it
is
Impossible
that
he
could
either
be
Ignorant
or
not
aware
that
there
was
no
such
thing
,
either
in
Church
or
State
till
Constantine's
new
Constitution
of
the
Empire
.
And
that
is
an
evident
overthrow
of
all
Patriarchal-pretences
before
that
time
,
because
there
were
till
then
no
Diocesses
,
which
is
the
first
thing
necessary
to
the
very
being
of
a
Patriarch
,
a
Diocess
containing
in
it
many
Provinces
.
But
Valesius
objects
that
the
great
Council
had
already
provided
for
the
Jurisdiction
of
Metropolitans
in
the
fourth
Canon
,
to
what
purpose
then
should
it
do
the
same
again
in
the
sixth
?
It
might
do
it
upon
a
new
and
particular
occasion
;
In
the
fourth
it
might
have
setled
the
Jurisdiction
of
Metropolitans
in
general
,
and
in
the
sixth
it
doth
the
same
,
for
the
Province
of
Alexandria
,
upon
account
of
the
present
Controversie
about
Meletius
,
and
for
that
reason
probably
it
adds
,
a
new
Penalty
,
the
deposition
of
the
Offender
.
So
that
if
this
allegation
were
true
,
there
is
no
Inconsistency
in
it
,
but
that
the
Council
might
have
provided
for
the
same
thing
in
both
Canons
.
Though
the
Case
is
quite
otherwise
,
for
in
the
fourth
Canon
they
only
setled
the
Rights
of
Ordination
;
but
,
as
Valesius
himself
observes
in
the
sixth
,
they
confirm
all
parts
of
Jurisdiction
,
and
that
sure
is
a
sufficient
addition
to
the
fourth
,
and
material
enough
for
the
making
a
new
Canon
.
But
Valesius
persists
that
when
the
Ordination
of
Bishops
,
by
Metropolitans
was
provided
for
in
the
fourth
Canon
,
the
sixth
must
settle
the
Ordination
of
Metropolitans
by
Patriarchs
,
how
otherwise
shall
they
be
Ordain'd
?
This
is
a
very
unfortunate
Argument
,
and
utterly
overthrows
the
Learned
mans
whole
Design
:
When
it
is
so
well
known
,
that
long
after
that
time
all
Metropolitans
were
ordained
only
by
the
Bishops
of
their
own
Province
,
and
that
there
was
no
other
Custom
till
after
the
Council
of
Calcedon
.
And
if
Valesius
could
have
produced
one
Instance
of
their
being
ordain'd
by
a
Patriarch
,
or
any
other
than
by
their
own
Synod
,
it
might
have
done
his
Cause
some
kindness
;
but
when
there
is
no
such
example
,
that
is
a
manifest
proof
that
there
was
no
such
Power
.
But
to
what
purpose
is
it
for
men
to
argue
what
ought
to
have
been
against
what
certainly
hath
been
?
For
it
is
certain
that
these
Canons
speak
only
of
{αβγδ}
and
the
Bishops
that
presided
over
them
,
and
that
at
that
time
there
was
no
such
thing
as
{αβγδ}
in
the
Christian
Church
,
and
therefore
if
we
must
be
arguing
,
the
Proof
is
demonstrative
that
what
ever
the
Council
appointed
in
the
fourth
Canon
,
or
ought
to
have
appointed
in
the
sixth
,
that
it
is
impossible
it
should
have
taken
any
care
of
Patriarchs
or
Bishops
,
as
antiently
presiding
over
Dioceses
,
because
it
is
certain
that
there
were
then
no
Diocesses
to
be
taken
care
of
.
And
therefore
it
is
a
pleasant
Interpretation
that
Petrus
de
Marca
gives
us
of
the
{αβγδ}
,
De
Concord
.
l.
1.
c
.
3.
§.
8.
that
the
words
do
not
refer
to
all
other
Provinces
in
general
,
but
particularly
to
the
three
great
Diocesses
of
Asia
,
Pontus
,
and
Thrace
,
that
are
here
only
intended
.
But
alas
it
is
too
plain
that
{αβγδ}
will
signifie
nothing
but
a
Province
;
and
therefore
if
these
alone
were
here
intended
,
they
were
Provinces
and
not
Diocesses
.
And
then
the
{αβγδ}
being
joyn'd
with
those
three
great
Sees
of
Rome
,
Alexandria
and
Antioch
,
they
must
be
of
the
same
nature
too
.
But
the
great
difficulty
of
all
would
be
to
find
the
Bishops
of
these
Diocesses
,
at
the
time
of
the
Council
of
Nice
.
For
that
there
was
then
any
Bishop
presiding
over
all
the
Metropolitans
of
a
Diocess
;
men
have
no
grounds
to
believe
than
that
their
Cause
requires
it
.
And
though
it
were
true
in
it self
,
yet
it
is
here
precariously
asserted
by
de
Marca
;
for
supposing
that
those
three
Diocesses
were
then
in
Being
,
what
evidence
hath
he
that
the
Council
by
the
general
words
of
{αβγδ}
intended
them
only
and
not
all
others
?
Nothing
at
all
but
because
he
thinks
it
a
pretty
conjecture
,
for
he
is
very
fond
of
it
,
and
huggs
it
at
every
turn
.
But
a
Conjecture
without
some
ground
is
no
better
then
a
Dream
;
and
the
truth
is
,
this
is
so
far
from
any
neatness
of
guess
,
that
it
is
a
most
Enormous
,
if
not
a
wilful
mistake
.
For
whereas
he
will
have
the
Council
intend
by
{αβγδ}
the
three
Diocesses
of
Pontus
,
Asia
and
Thrace
,
he
very
well
knew
that
the
State
of
those
places
was
quite
different
at
the
time
of
that
Council
;
for
by
Asia
before
that
time
was
understood
only
the
Proconsular
Asia
,
of
which
Ephesus
was
the
Metropolis
;
Whereas
when
it
was
made
a
Diocess
,
ten
more
and
those
large
Provinces
were
laid
into
it
.
The
Province
of
Pontus
,
of
which
Caesarea
of
Cappadocia
was
Metropolis
,
was
confin'd
to
Pontus
it self
,
but
the
Diocess
of
Pontus
contain'd
ten
Provinces
more
beside
it self
.
The
Province
of
Thrace
,
of
which
Heraclea
was
Metropolis
,
was
no
more
than
Thrace
it self
,
but
when
it
was
made
a
Diocess
,
it
contain'd
six
great
Provinces
within
the
Circuit
of
its
Jurisdiction
.
So
wild
a
Conceit
was
it
in
this
Learned
man
to
imagin
that
these
single
Provinces
that
were
afterward
molded
into
vast
Diocesses
,
had
long
been
Diocesses
before
they
were
made
so
.
If
the
Reader
desire
farther
Satisfaction
in
this
matter
,
beside
the
Records
of
the
Church
,
and
the
Notitia
of
the
Empire
,
he
may
consult
an
excellent
discourse
upon
it
by
Petrus
de
Marcâ
himself
,
in
his
little
Book
de
Constantinopolitani
Patriarchiatus
Institutione
;
where
he
have
an
accurate
Account
of
the
State
of
the
Church
,
both
when
it
was
Provincial
,
and
when
Diocesan
,
which
will
appear
without
any
further
pains
to
be
sufficiently
different
.
For
example
,
that
the
Proconsular
Asia
,
as
a
Province
contain'd
only
the
Kingdom
of
Attalus
,
but
as
a
Diocess
it
took
in
ten
other
Nations
.
And
then
the
mistake
is
very
exhorbitant
to
confound
the
Diocess
of
Asia
,
with
the
Province
of
it
,
at
a
time
when
there
had
been
no
such
thing
as
a
Diocess
,
and
then
prove
it
by
the
after-practice
of
the
Church
.
But
this
is
an
usual
thing
with
this
Learned
man
,
to
prove
the
Prescription
of
former
times
by
the
practice
of
later
times
.
Thus
in
his
Treatise
de
Constant
.
Patriarch
.
Institut
.
he
is
Pag
.
145
▪
very
confident
in
it
,
that
the
Fathers
in
this
Canon
understand
the
Exarchs
of
these
three
Diocesses
;
and
this
he
proves
from
the
Council
of
Calcedon
,
that
makes
mention
of
the
Diocesan
Exarchs
.
It
does
so
,
and
it
is
the
first
Council
that
does
it
.
But
is
not
this
a
very
inverted
Method
of
interpreting
the
Records
of
the
Church
,
that
because
we
meet
with
Exarchs
of
Diocesses
in
the
Council
of
Calcedon
,
that
was
assembled
a
hundred
years
after
;
therefore
when
the
Council
of
Constantinople
speaks
of
the
Bishops
of
Provinces
,
they
must
be
understood
of
these
Exarchs
,
though
there
is
no
Record
of
any
such
Title
or
Dignity
at
that
time
?
But
the
truth
is
this
error
of
Confounding
the
State
of
the
Church
and
Empire
after
Constantine
with
the
State
of
both
before
,
is
very
common
among
Learned
men
,
and
hath
indeed
brought
great
Confusion
upon
this
whole
matter
.
The
ancient
State
of
the
Empire
they
describe
or
explain
by
the
Notitia
published
by
Pancirollus
,
that
was
not
written
till
the
latter
end
of
Theodosius
the
younger
,
when
the
ancient
State
of
the
Empire
was
utterly
demolish'd
,
and
yet
is
this
very
Book
made
a
Commentary
upon
the
ancient
Historians
,
Dio
Cassius
,
Suetonius
,
Strabo
,
Pliny
,
Tacitus
and
all
the
Writers
between
Augustus
and
Constantine
.
And
as
for
the
Church
,
this
is
notorious
,
at
least
in
all
the
Writers
of
the
Church
of
Rome
,
to
accomodate
ancient
Prescription
to
modern
Practice
,
and
derive
what
they
find
in
use
in
the
latter
ages
of
the
Church
from
the
first
times
of
it
,
though
there
are
then
no
Footsteps
of
any
such
usage
.
Though
the
greatest
Instance
of
this
grand
mistake
is
in
Carolus
a
Sancto
Paulo
,
who
hath
as
he
thinks
or
pretends
,
found
out
the
Constitution
of
the
Primitive
Church
from
the
Apostles
to
the
Council
of
Nice
,
from
no
earlier
Record
than
the
Council
of
Calcedon
,
the
Justinian
Code
,
and
other
Writers
after
the
great
Alteration
that
was
first
setled
by
the
Council
of
Calcedon
.
§.
XVI
.
For
as
for
the
Authorities
alledged
for
the
Primitive
Institution
of
Patriarchat's
,
they
are
all
of
them
after
the
time
of
the
Council
of
Nice
,
and
therefore
there
were
none
before
it
;
and
that
is
a
sufficient
presumption
against
their
being
at
that
time
;
for
if
they
had
been
,
it
is
impossible
but
that
we
must
have
heard
something
of
them
,
that
were
the
Supreme
Power
in
the
Church
.
And
as
they
were
all
after
the
Council
of
Nice
,
so
were
most
of
them
after
the
Council
of
Calcedon
;
by
which
Patriarchates
were
erected
.
As
for
those
that
wrote
between
the
Interval
of
these
two
Councils
,
Petrus
de
Marca
alledges
some
Authors
that
speak
C.
3.
Sect
.
8.
of
Diocesses
.
And
so
they
might
without
so
much
as
dreaming
of
Patriarchates
,
because
from
the
time
of
Constantine
it
was
used
as
a
term
of
Art
in
the
division
of
the
Empire
.
And
the
first
time
that
we
Euseb
.
de
vitâ
Const
.
lib
.
3.
e
.
19.
hear
of
the
word
Diocess
at
all
,
is
from
Constantine
himself
,
who
uses
it
in
his
Speech
concerning
the
Paschal
Controversie
,
where
he
speaks
of
the
Consent
of
the
Bishops
of
the
Diocesses
of
Asia
and
Pontus
;
for
that
was
now
their
name
in
the
new
State
of
the
Empire
,
but
not
a
syllable
of
one
Bishop
over
any
Diocess
.
And
he
speaks
of
them
as
he
doth
in
the
same
place
of
the
Bishops
of
the
East
,
West
,
North
and
South
;
so
that
from
his
words
we
may
as
well
conclude
a
Patriarch
for
every
quarter
of
the
Compass
,
as
for
every
Diocess
of
the
Empire
.
And
of
the
same
nature
are
the
passages
that
Peter
de
Marca
alledges
out
of
Theodotius
and
Constantius
,
who
make
mention
of
the
Bishops
of
Asia
,
Pontus
and
Thrace
,
for
they
speak
as
Emperours
ought
to
do
,
according
to
the
Civil
State
of
the
Empire
;
neither
do
they
speak
of
the
Bishop
,
but
the
Bishops
of
each
Diocess
,
and
that
is
very
far
from
any
mention
of
a
Diocesan
Bishop
.
The
first
Author
that
speaks
of
the
division
of
Diocesses
and
Institution
of
Patriarchates
is
Socrates
the
Historian
,
who
attributes
it
to
the
second
general
Council
.
But
if
so
,
then
however
it
is
evident
that
there
were
none
at
the
time
of
the
first
.
Though
besides
that
it
is
plain
enough
that
he
is
mistaken
,
and
that
at
the
time
of
his
Writing
,
though
there
were
some
that
would
have
been
pretending
to
this
Superiority
,
yet
were
there
none
legally
and
canonically
setled
.
That
he
is
mistaken
appears
from
the
Council
it self
,
where
there
is
no
such
thing
Instituted
;
but
on
the
contrary
it
is
expresly
forbidden
,
as
will
farther
appear
when
I
come
to
the
Examination
of
the
sence
of
that
Council
in
this
matter
.
And
as
for
the
several
Patriarchs
that
he
there
sets
down
,
the
grossness
of
the
mistake
is
notorious
,
in
that
they
were
no
Patriarchs
,
but
only
Bishops
of
the
Orthodox
Communion
,
which
were
commonly
call'd
the
{αβγδ}
,
as
appears
both
by
the
sixth
Canon
annexed
to
this
Council
,
where
all
are
defin'd
Hereticks
,
that
seperate
from
the
{αβγδ}
(
for
so
it
ought
to
be
read
,
and
not
{αβγδ}
)
and
by
the
Theodotian
Law
it self
extant
in
the
Code
,
whereby
it
is
enacted
,
that
those
only
should
be
accounted
Orthodox
and
allowed
publick
Churches
,
that
kept
Communion
with
and
were
approved
by
some
certain
Bishops
of
the
Emperours
Nomination
,
and
these
are
the
Bishops
that
Socrates
Ignorantly
enough
calls
Patriarchs
,
of
the
several
Diocesses
;
though
it
is
evident
that
some
of
them
belong'd
to
one
and
the
same
Diocess
,
as
Helladius
Otrejus
of
Militene
,
and
Gregory
of
Nyssa
to
Pontus
,
Amphilochius
and
Optimus
to
Asia
;
and
therefore
they
could
not
be
Patriarch's
of
the
new
Diocesses
,
because
there
were
more
then
one
in
a
Diocess
.
But
if
there
were
no
division
of
Diocesses
,
or
Institution
of
Patriarchates
before
the
Council
of
Calcedon
;
How
comes
Socrates
who
liv'd
before
that
time
to
dream
of
any
such
thing
?
This
at
the
time
of
Socrates
his
Writing
could
be
no
great
wonder
;
For
it
was
not
above
seven
or
eight
years
before
that
Council
,
that
his
History
was
written
.
Before
which
time
the
Bishops
of
Diocesan
Cities
had
been
often
labouring
to
raise
themselves
above
the
other
Metropolitans
,
and
appropriate
to
themselves
the
Titles
of
Exarchs
of
the
Diocess
;
and
though
they
were
often
repuls'd
by
the
Church
,
yet
by
this
time
they
(
especially
the
Bishops
of
Constantinople
where
he
lived
)
had
got
Authority
enough
to
maintain
,
and
as
it
were
by
custom
to
Legitimate
their
Usurpation
;
and
so
Socrates
finding
them
in
some
possession
of
their
Power
at
the
time
of
his
Writing
,
what
ought
to
have
been
ascrib'd
meerly
to
their
own
Ambition
,
he
either
Ignorantly
or
Carelesly
imputes
to
that
very
Canon
of
the
second
Council
,
that
was
made
only
to
keep
down
the
very
Pretence
to
any
such
Power
.
Though
,
t
is
most
probable
that
he
took
his
account
from
the
current
Opinion
in
that
City
at
that
time
,
(
viz.
)
That
such
an
Authority
and
Jurisdiction
had
been
setled
upon
it
by
the
Constantinoplitan
Council
,
as
we
shall
find
it
pleaded
by
the
Clergy
of
Constantinople
,
in
the
Council
of
Calcedon
.
As
for
the
Testimonies
of
St.
Jerom
,
Innocent
the
first
,
and
Johannes
Scholasticus
,
or
Antiochenus
,
they
need
no
Answer
,
because
it
is
evident
without
any
that
they
are
gross
mistakes
.
St.
Jerom
asserts
that
Antioch
was
made
Metropolis
of
all
the
East
by
the
Council
of
Nice
;
but
with
the
Reserve
of
a
ni
fallor
,
if
I
be
not
mistaken
.
But
that
he
was
mistaken
is
put
out
of
all
doubt
by
the
words
of
the
Canon
it self
,
where
we
meet
not
with
the
least
mention
of
the
East
,
much
less
of
all
the
East
,
but
only
in
general
of
Antioch
and
its
antient
Priviledges
.
And
that
Antioch
had
any
Superiority
or
Jurisdiction
over
any
of
the
Eastern
Metropolitans
,
is
a
thing
unheard
of
in
Ecclesiastical
History
.
So
that
this
must
plainly
pass
among
one
of
St.
Jerom's
many
hasty
Expressions
,
though
the
rashness
of
it
is
much
abated
by
his
ni
fallor
,
a
forme
of
Speech
that
he
rarely
uses
,
but
when
he
writes
at
all
adventures
,
as
it
is
evident
he
doth
here
without
any
warrant
or
Authority
.
I
know
that
some
Learned
men
would
bring
him
off
by
saying
that
he
means
the
Council
of
Constantinople
,
instead
of
that
of
Nice
,
in
that
not
long
after
that
Council
there
was
compiled
a
Code
of
the
Canons
of
the
universal
Church
,
in
which
the
Nicene
Canons
bearing
the
Principal
place
,
they
gave
the
denomination
to
the
whole
Book
.
This
I
will
grant
to
be
true
,
but
if
it
be
,
it
is
mending
one
mistake
with
another
,
because
the
Council
of
Constantinople
no
more
owns
any
Patriarchal
Jurisdiction
either
in
that
See
or
any
other
than
the
Council
of
Nice
,
as
I
shall
prove
when
I
come
to
consider
it
.
But
the
best
excuse
that
can
be
made
for
St.
Jerom
,
and
the
most
natural
interpretation
of
his
ni
fallor
is
,
that
he
Speaks
according
to
the
practice
of
his
own
time
;
for
the
Bishop
of
Antioch
then
challenged
a
Superiority
over
the
Eastern
Metropolitans
,
and
most
of
them
had
submitted
to
his
Usurpation
;
as
Innocent
the
first
informs
us
,
who
requires
the
Metropolitan
of
Cyprus
to
be
Subject
to
the
Bishop
of
Antioch
,
out
of
conformity
to
other
Churches
;
and
therefore
St.
Jerom
finding
him
actually
instated
in
this
Jurisdiction
;
he
after
his
hasty
manner
of
writing
passes
it
as
an
ancient
Right
,
but
because
he
knew
no
proof
of
it
,
he
shelters
his
Assertion
under
the
Reserve
of
a
ni
fallor
.
As
for
Pope
Innocent
his
mistake
,
it
is
the
same
with
St.
Jerom's
,
only
worse
Epist.
18.
because
more
peremptory
or
rather
more
partial
,
and
indeed
he
is
too
much
a
Party
to
be
a
Witness
;
For
about
his
time
the
Exarchs
or
Bishops
of
the
great
Cities
began
to
domineer
,
and
think
themselves
bigger
than
their
Brother
Metropolitans
,
and
then
whatever
they
did
must
have
the
formality
of
being
justified
by
the
Council
of
Nice
,
though
the
Council
is
utterly
silent
about
it
.
And
thus
in
his
Epistle
to
the
Council
of
Toledo
,
he
ordains
of
his
own
head
,
that
neither
Lawyers
nor
Courtiers
,
nor
Souldiers
should
be
admitted
into
Holy
Orders
,
and
then
warrants
his
own
Decree
by
the
Authority
of
the
Nicene
Canons
,
though
there
is
no
such
Rule
in
all
the
Decrees
of
that
Council
.
The
nearest
thing
to
it
is
enjoyning
very
severe
Penance
upon
Souldiers
,
that
had
Sacrificed
to
Idols
in
the
Persecution
of
Licinius
,
and
that
I
take
it
is
a
matter
very
remote
from
Holy
Orders
.
And
so
here
when
the
Bishop
of
Antioch
complains
to
his
reconciled
Friend
or
Master
Innocent
,
that
the
Bishops
of
Cyprus
would
ordain
their
Bishops
without
consulting
his
Exarchateship
(
for
that
was
the
game
at
that
time
,
though
it
would
not
hold
)
contrary
to
the
Nicene
Canons
.
His
peremptory
Answer
is
that
they
ought
to
observe
the
Canons
,
and
submit
to
the
same
Government
as
other
Churches
did
,
that
is
,
to
the
Exarch
of
the
Diocess
.
All
which
is
prov'd
Notoriously
false
by
the
Nicene
Canons
themselves
that
assert
no
such
thing
,
and
so
it
was
then
judged
by
200.
Bishops
in
the
Council
of
Ephesus
,
to
whom
a
little
after
the
cause
was
appeal'd
,
who
condemn'd
the
Usurpation
of
the
Bishop
of
Antioch
,
as
an
eminent
Breach
of
the
Liberties
setled
by
the
Nicene
Council
.
So
apparently
false
is
the
Allegation
of
this
Pope
,
but
forgery
was
his
particular
Talent
,
and
it
is
the
Custom
of
Usurpers
to
assist
one
another
,
till
some
one
of
them
finds
himself
able
to
overtop
all
the
rest
,
and
then
is
he
as
much
concern'd
to
trample
them
down
,
as
ever
he
was
to
advance
them
;
And
so
the
Bishops
of
Rome
were
for
the
most
part
,
at
first
,
very
forward
to
lend
an
helping
hand
to
the
Ambition
of
other
Prelates
,
because
how
high
soever
these
were
raised
,
they
themselves
still
mounted
above
them
,
till
finding
that
they
were
arrived
to
their
full
heighth
of
Power
,
nothing
less
would
serve
their
turn
than
an
Universal
Monarchy
over
their
own
Confederates
as
well
as
all
other
Churches
.
And
for
this
reason
this
Presuming
Pope
here
first
gives
his
helping
hand
to
the
Bishop
of
Antiochia
,
because
he
gave
it
for
a
Reason
,
that
would
give
a
greater
Authority
to
himself
,
(
viz.
)
That
Antioch
had
once
been
the
Seat
of
St.
Peter
,
and
was
only
Inferior
to
Rome
,
in
that
he
sat
there
only
for
a
time
,
and
made
it
not
the
Seat
of
his
fixed
and
perpetual
Residence
as
he
did
Rome
.
And
upon
this
he
adviseth
him
to
ordain
his
Metropolitans
by
his
own
singular
Authority
,
and
not
to
suffer
his
Metropolitans
to
ordain
their
own
Bishops
without
his
Allowance
.
This
was
at
that
time
very
humble
advise
,
for
that
proud
Pope
that
was
not
arriv'd
to
the
Dignity
of
a
Servus
Servorum
,
and
very
agreeable
to
all
the
known
Canons
of
the
Church
.
But
if
by
this
means
he
could
contract
all
the
Power
of
the
Bishops
and
Metropolitans
of
that
great
Diocess
into
the
Bishop
of
Antioch
,
he
very
well
knew
that
he
had
him
Sufficiently
at
his
own
devotion
;
for
Alexander
the
Bishop
of
Antioch
had
before-hand
laid
himself
with
all
Humility
at
Pope
Innocents
Feet
,
to
be
entirely
govern'd
,
or
if
he
pleased
trampled
upon
by
him
.
And
the
truth
of
it
is
that
this
Innocent
the
first
was
really
the
first
Pope
,
as
will
appear
through
the
whole
Sequel
of
this
Discourse
.
He
first
challeng'd
the
dependence
of
Foreign
Churches
upon
the
Apostolic
See
.
He
first
broke
down
the
old
bounds
of
Metropolitical
Jurisdiction
,
by
making
the
Gap
for
appeals
of
greater
Causes
to
Rome
.
Si
Epist.
ad
Victric
.
autem
majores
causae
in
medium
fuerint
devolutae
ad
sedem
Apostolicam
,
sicut
Synodus
statuit
,
post
Episcopale
Judicium
referantur
.
But
what
Synod
that
was
,
he
is
so
wise
never
to
declare
,
and
that
hath
been
the
common
custom
of
his
Successors
to
justifie
their
bold
and
unwarrantable
Usurpations
by
meer
pretence
of
Authority
from
ancient
Canons
.
As
Pope
Julius
in
his
counterfeit
Epistle
to
the
Eastern
Bishops
,
is
made
to
say
roundly
:
Cujus
Apostolicae
sedis
dispositioni
omnes
majores
Ecclesiasticas
causas
&
Episcoporum
Judicia
antiqua
Apostolorum
eorumque
Successorum
,
atque
Canonum
Auctoritas
reservavit
.
This
is
bravely
said
,
and
nothing
but
the
boldness
of
the
Assertion
bears
out
it self
.
For
it
would
be
a
wise
undertaking
to
find
out
any
Apostolical
Canon
,
Custom
,
or
Constitution
for
Appeals
to
Rome
.
But
as
for
Pope
Innocent
as
he
was
the
first
that
pretended
to
this
Power
,
so
was
he
high
and
Peremptory
in
his
demands
of
it
,
particularly
in
his
24th
.
and
25th
.
Epistles
to
the
Councils
of
Carthage
and
Milevis
;
and
in
his
Epistle
of
Answer
to
the
Bishop
of
Macedonia
,
he
chides
them
in
down-right
terms
:
adverti
sedi
Apostolicae
,
ad
quam
Relatio
quasi
ad
caput
Ecclesiarum
missa
currebat
,
aliquam
fieri
injuriam
,
cujus
adhuc
in
ambiguum
sententia
duceretur
.
And
this
because
they
had
not
immediately
follow'd
his
Resolution
,
but
desired
his
opinion
upon
better
information
of
the
Case
.
And
though
upon
that
he
found
that
he
had
been
mistaken
,
and
was
forc'd
to
quit
it
;
yet
he
rates
them
for
Suspending
the
Execution
of
his
former
wrong
sentence
as
an
injury
to
the
Apostolical
See
the
head
of
all
Churches
.
In
short
this
Pope
was
a
man
of
an
active
and
busy
temper
,
and
flush't
with
Success
in
all
his
undertakings
,
especially
in
the
cause
of
St.
Chrysostom
,
in
which
he
brought
the
Emperour
himself
to
Submission
,
conquer'd
all
the
Eastern
Bishops
,
and
allow'd
them
his
Communion
only
upon
terms
of
Submission
,
in
which
the
present
Bishop
of
Antioch
was
most
forward
to
comply
,
for
which
he
endeavoured
to
requite
him
with
an
Authority
over
his
Brethren
,
had
not
the
general
Council
of
Ephesus
vigorously
prevented
it
.
In
a
word
,
he
was
the
very
Julius
Caesar
and
founder
of
the
Papal
Empire
.
Lastly
as
for
the
Testimony
of
Johannes
Scholasticus
or
Antiochenus
,
it
lies
under
as
many
or
more
disadvantages
than
the
rest
.
For
first
it
is
apparently
false
,
not
only
as
to
the
Canon
of
Nice
,
but
of
Constantinople
and
Ephesus
,
which
he
sets
down
as
Institutions
of
Patriarchal
Jurisdiction
,
not
only
for
the
three
Great
Sees
but
for
Jerusalem
too
,
though
it
is
so
notorious
that
there
was
then
no
such
thing
as
a
Patriarchate
there
;
and
for
the
other
Councils
I
shall
make
it
appear
that
their
Canons
were
made
with
so
little
design
of
owning
or
abetting
any
such
Power
,
that
their
only
design
was
to
suppress
it
.
Secondly
Johannes
Scholasticus
himself
was
a
Patriarch
,
and
that
of
Constantinople
,
which
was
all
along
the
most
encroaching
See
of
all
the
Rest
,
and
whose
Ambition
first
raised
the
others
,
even
Rome
it self
to
this
new
dignity
.
And
therefore
he
was
as
much
or
more
concerned
as
a
Party
,
than
Pope
Innocent
;
the
Patriarch
of
Constantinople
looking
upon
himself
at
that
time
,
as
a
much
greater
man
than
the
Bishop
of
the
then
forsaken
City
of
Rome
.
But
the
real
ground
of
Johannes
Scholasticus's
mistake
is
,
that
he
liv'd
at
a
time
when
this
had
been
long
granted
and
suppos'd
an
undoubted
Truth
;
and
therefore
he
sets
it
down
in
course
,
without
making
any
demur
upon
it
,
as
many
others
had
done
before
,
and
many
more
have
done
since
.
He
liv'd
in
the
time
of
Justinian
,
when
Patriarchs
were
just
arriv'd
to
their
heighth
,
and
so
scorn'd
to
own
any
later
beginning
than
the
Apostolical
times
;
and
therefore
this
Pretence
having
pass'd
so
long
uncontroul'd
,
it
is
no
wonder
that
Johannes
Scholasticus
(
especially
in
a
case
where
himself
was
a
Party
,
though
a
good
and
a
Learned
man
)
should
so
easily
and
heedlesly
pass
it
in
his
Collection
of
Canons
.
It
is
needless
to
answer
any
of
the
latter
Testimonies
,
when
it
is
so
clear
that
they
all
mistake
the
Priviledges
granted
to
Provincial
Churches
for
Patriarchal
Dignities
,
only
because
they
were
so
in
their
own
time
;
but
otherwise
there
is
a
dead
silence
as
to
any
such
thing
in
all
the
more
timely
Records
of
the
Christian
Church
,
and
they
are
the
only
competent
Witnesses
of
the
matter
of
Fact
,
whereas
those
that
came
some
ages
after
gives
us
only
their
Opinion
,
but
not
their
Testimony
,
and
unless
they
could
give
us
some
ground
for
it
from
some
more
ancient
Record
,
it
is
no
better
than
a
groundless
Conceit
of
their
own
framing
.
§.
XVII
.
Hitherto
our
way
is
clear
that
there
was
no
authorised
Superiority
of
Patriarchs
,
or
any
other
Order
above
Metropolitans
,
at
or
before
the
Council
of
Nice
.
But
now
as
for
those
very
few
Learned
men
,
that
place
their
Institution
somewhat
lower
,
they
fix
it
upon
the
second
general
Council
held
at
Constantinople
,
though
in
that
they
seem
to
me
to
be
much
more
mistaken
than
those
that
derive
it
from
the
first
at
Nice
,
for
they
that
derive
it
from
this
,
only
impose
upon
the
Canon
,
and
make
it
say
something
,
of
which
it
is
altogether
silent
;
whereas
these
that
fix
it
upon
the
second
general
Council
,
contradict
it
,
and
force
it
to
vouch
what
it
opposeth
.
For
the
second
Canen
,
in
which
they
suppose
they
find
their
Institution
,
was
so
far
from
being
made
with
any
design
of
Introducing
or
Confirming
this
new
dignity
,
that
the
only
design
of
it
was
to
bridle
the
very
attempts
of
its
Usurpation
,
and
to
keep
up
the
ancient
Bounds
of
Metropolitical
Jurisdiction
against
the
Invasions
of
those
topping
Bishops
of
Diocesan
Cities
,
as
will
evidently
appear
from
the
words
themselves
,
that
run
thus
:
Let
not
such
Bishops
that
are
over
the
Diocess
go
beyond
their
own
Bounds
,
lest
they
bring
Confusion
upon
Churches
;
but
according
to
the
Canons
,
let
the
Bishop
of
Alexandria
govern
Aegypt
,
the
Eastern
Bishops
the
East
,
reserving
to
the
Church
of
Antioch
the
priviledges
and
preheminences
that
were
confirm'd
by
the
Nicene
Fathers
.
And
let
the
Bishops
of
the
Asian
Diocess
govern
Asia
only
,
those
of
the
Pontic
,
Pontus
:
those
of
the
Thracian
,
Thrace
.
And
let
not
Bishops
unless
they
are
requested
to
it
,
go
out
of
the
Diocess
either
for
Ordination
or
any
other
Ecclesiastical
Office
.
And
now
this
Canon
concerning
Diocesses
being
observ'd
,
it
is
clear
that
the
Synod
of
every
Province
ought
to
govern
the
Province
as
it
was
defin'd
at
Nice
.
One
would
think
that
the
meaning
of
the
Canon
were
plain
enough
for
the
restraint
of
any
new
pretended
Diocesan
Jurisdiction
,
and
yet
it
is
universally
mistaken
either
for
its
first
Institution
,
or
at
least
its
farther
Ratification
;
and
which
of
them
it
is
,
is
become
a
Controversie
among
Learned
men
.
Those
few
that
deny
it
to
have
been
setled
by
the
Council
of
Nice
,
will
have
it
to
have
been
its
first
Institution
,
but
this
Opinion
is
eagerly
opposed
by
Petrus
de
Marca
,
Valesius
and
many
others
,
for
no
other
Reason
than
that
it
was
,
as
they
think
,
antecedently
setled
by
the
Council
of
Nice
.
So
that
however
,
it
is
agreed
on
all
hands
,
that
the
Canon
was
made
in
behalf
of
either
the
Settlement
or
Ratification
of
Patriarchates
.
As
for
those
that
derive
it
from
the
Council
of
Nice
,
they
are
consider'd
already
,
but
now
as
for
them
that
make
this
their
first
Institution
,
they
are
induced
to
it
,
partly
by
the
Authority
of
Socrates
the
Historian
,
who
liv'd
not
long
after
,
and
partly
from
the
seeming
sence
and
novelty
of
the
Canon
it self
,
in
setting
Bounds
to
the
Bishops
of
the
Cities
of
the
Diocesan
divisions
;
for
this
is
the
first
time
that
we
meet
with
any
such
thing
in
the
Records
of
the
Church
,
and
therefore
must
needs
be
its
first
Institution
.
But
as
for
the
Authority
of
Socrates
,
I
have
considered
that
already
,
and
shewn
his
undenyable
mistake
in
making
the
appointment
of
Communicatory
Bishops
the
Institution
of
Patriarchates
,
and
Distribution
of
Provinces
.
Now
to
this
it
is
in
vain
to
answer
,
as
some
Learned
men
have
done
,
that
though
the
Catalogue
of
Communicatory
Bishops
follows
immediately
the
Account
of
Patriarchs
and
Diocesses
;
yet
they
relate
not
to
the
same
matter
,
when
it
is
so
evident
from
the
words
themselves
,
that
he
speaks
of
one
and
the
same
thing
.
For
when
he
had
in
general
affirm'd
that
the
Council
had
instituted
Patriarchates
and
Diocesses
,
he
proceeds
to
the
particular
settlement
of
the
whole
Affair
,
and
tells
us
to
what
Bishops
Patriarchates
belong'd
,
and
so
reckons
up
the
Communicatory
Bishops
,
and
calls
the
Jurisdiction
of
each
by
the
Title
of
Patriarchates
;
what
then
can
be
more
clear
than
that
he
thought
them
true
and
proper
Patriarchs
?
And
how
he
fell
into
that
mistake
,
I
have
already
accounted
,
though
beside
this
grand
mistake
,
he
expresses
himself
so
very
ambiguously
,
that
after
all
he
asserts
nothing
.
Thus
(
saith
he
)
they
instituted
Patriarchs
,
and
divided
Provinces
,
so
as
that
Bishops
should
not
go
beyond
their
own
Diocesses
to
meddle
with
Forreign
Churches
.
What
an
huddle
and
confusion
of
words
is
here
?
They
made
Patriarchs
because
they
divided
Provinces
,
and
they
divided
Provinces
,
because
they
confin'd
Bishops
within
their
own
Diocess
,
as
if
the
division
of
Provinces
had
been
the
Institution
of
Patriarchates
,
and
the
limitation
of
Diocesses
the
division
of
Provinces
.
So
that
it
is
plain
that
he
was
only
confounded
with
the
shuffle
of
things
between
the
new
Diocesses
and
the
old
Provinces
;
and
so
tells
us
in
the
Conclusion
of
all
,
after
all
his
Stories
of
Patriarchs
and
Diocesans
,
that
the
Council
determin'd
that
as
need
requir'd
every
Province
should
be
govern'd
by
its
own
Synod
.
But
after
all
the
Canon
will
best
explain
it self
,
and
clear
all
difficulties
if
attended
to
without
prejudice
.
The
greatest
difficulty
lyes
in
the
word
{αβγδ}
,
because
as
it
was
new
,
so
was
it
not
arrived
to
any
setled
signification
;
for
as
this
is
the
second
or
third
time
that
we
meet
with
it
in
the
Records
of
the
Church
,
so
was
it
for
some
time
,
as
most
new
words
are
,
of
a
Fluctuating
and
uncertain
sence
,
and
not
limited
to
its
own
proper
Import
,
(
viz.
)
A
Circuit
of
Government
containing
many
Provinces
,
but
was
promiscuously
used
to
denote
any
Bounds
of
Jurisdiction
.
So
Pope
Syricius
,
who
was
Install'd
Anno
385.
a
very
short
time
after
this
Council
,
not
above
four
years
,
bids
Himerius
to
Communicate
his
Rescript
both
to
the
Bishops
,
qui
in
tua
sunt
Diocaesi
constituti
of
his
own
Diocess
(
that
is
Tarracona
,
that
was
a
Provincial
See
in
Spain
)
and
to
all
the
Neighbour
Provinces
;
so
that
Province
was
Synonymous
with
Diocess
;
And
Pope
Innocent
the
first
a
few
years
after
in
his
Epistle
to
Florentius
Bishop
of
Tibur
,
charges
him
with
Invading
Nomentum
,
that
belong'd
to
the
Diocess
of
Ursus
;
and
yet
it
is
certain
that
they
were
both
but
very
small
Bishopricks
of
Italy
.
And
the
Synod
of
Rome
,
in
or
about
the
same
time
in
their
Synodical
Epistles
to
the
French
Bishops
use
the
word
Diocess
,
as
Synonymous
with
Metropolitical
Jurisdiction
,
for
so
they
express
it
,
Metropolitanus
in
suâ
Diocaesi
.
And
so
doth
the
Synod
of
Ephesus
in
the
case
of
the
Cyprian
Bishops
,
where
it
decrees
that
in
all
Diocesses
and
Provinces
no
Bishop
Act
beyond
the
Bounds
of
his
own
Province
.
From
whence
it
plainly
appears
that
for
some
time
the
word
Diocess
had
no
fixed
signification
,
but
that
as
it
was
at
first
used
as
a
term
of
Art
in
the
new
division
of
the
Empire
;
so
being
a
fashionable
word
at
Court
,
it
was
soon
apply'd
to
express
all
bounds
of
Jurisdiction
.
And
so
the
Scholiasts
themselves
understand
the
words
of
the
Canon
:
When
a
Bishop
(
says
Zonaras
)
is
here
commanded
not
to
go
beyond
his
Diocess
,
the
meaning
is
,
that
he
move
not
out
of
his
Province
.
And
so
Balsamon
,
the
only
design
of
the
Canon
was
to
preserve
the
Bounds
of
Jurisdiction
,
and
not
confound
the
Rights
of
Churches
;
and
at
last
concludes
from
it
,
that
at
that
time
all
Metropolitans
were
the
Heads
of
their
own
Province
,
and
were
ordain'd
by
their
own
Synods
;
which
though
it
be
a
Contradiction
to
their
former
Conceit
of
the
Nicene
Antiquity
of
Patriarchates
,
yet
it
shews
that
whenever
they
forget
their
Prejudices
taken
up
from
the
Practice
of
later
times
,
and
consult
the
true
and
ancient
Records
of
the
Church
,
how
easily
and
even
unawares
they
are
lead
by
them
into
a
full
acknowledgement
of
the
Truth
.
For
it
is
apparent
from
all
the
Records
of
that
Age
,
that
the
term
{αβγδ}
had
not
obtain'd
its
setled
sence
in
the
Church
,
but
only
signified
in
general
any
Bounds
of
Jurisdiction
,
and
so
was
for
the
most
part
apply'd
to
Provincial
Churches
.
The
next
difficulty
or
dispute
will
be
,
what
is
the
meaning
of
{αβγδ}
,
for
the
words
themselves
are
capable
of
a
double
Sense
from
the
Ambiguity
of
the
word
{αβγδ}
,
that
signifies
either
above
or
beyond
,
so
that
it
may
be
rendred
either
the
Bishops
above
the
Diocess
,
as
Dionysius
Exiguus
does
,
Qui
sunt
super
Diocaesin
Episcopi
,
or
the
Bishops
out
of
their
Diocess
,
as
Zonaras
expounds
it
.
Though
if
we
regard
the
design
of
the
Canon
,
and
the
whole
Contexture
of
the
words
,
they
plainly
enough
express
their
own
meaning
.
For
when
it
is
said
,
let
not
Bishops
over
Diocesses
,
or
Diocesan
Cities
go
beyond
their
own
bounds
to
invade
foreign
Churches
;
then
the
Scene
is
plain
to
restrain
Bishops
,
especially
those
of
the
Diocesan
Cities
within
the
Circuit
of
their
own
Jurisdiction
.
But
if
we
read
it
the
latter
way
,
let
not
Bishops
out
of
their
own
Diocess
go
beyond
their
own
bounds
to
forreign
Churches
,
it
is
meer
Non-sence
;
as
if
they
should
say
,
let
not
Bishops
out
of
their
bounds
go
beyond
their
bounds
;
for
if
they
medled
with
Churches
out
of
their
Diocess
,
it
is
certain
that
they
were
beyond
their
bounds
:
So
that
it
cannot
be
understood
any
other
way
than
of
that
greater
sort
of
Bishops
in
the
new
Diocesan
Cities
,
who
then
look'd
too
bigg
,
and
encroach'd
too
boldly
upon
their
neighbour
Bishops
.
And
that
,
it
is
plain
,
was
the
occasion
of
this
Canon
,
that
Melitius
Bishop
of
Antioch
,
and
Peter
Bishop
of
Alexandria
took
upon
them
to
Ordain
Bishops
of
Constantinople
,
that
was
in
the
Diocess
of
Thrace
.
For
the
Government
of
the
Lievtenant
of
the
East
was
divided
into
five
Diocesses
:
The
East
properly
so
call'd
,
Aegypt
,
Asia
,
Pontus
and
Thrace
,
and
therefore
it
was
look'd
upon
as
a
new
extravagance
by
this
Council
in
these
Bishops
,
one
whereof
was
in
the
Diocess
of
Aegypt
,
and
the
other
of
the
East
,
to
take
upon
them
any
Jurisdiction
in
the
Diocess
of
Thrace
.
And
this
new
exorbitance
being
restrain'd
,
the
Council
adds
,
That
it
will
be
clear
enough
from
the
Canon
of
Nice
,
that
every
Province
is
to
be
govern'd
by
its
own
Synod
.
So
that
the
Canon
is
still
so
far
from
instituting
any
of
these
new
Diocesan
Bishops
over
the
old
Metropolitans
,
that
the
only
end
for
which
it
was
made
was
to
preserve
the
Supremacy
of
Power
in
Metropolitans
,
from
any
Diocesan
Encroachment
for
the
time
to
come
.
And
as
in
the
first
part
they
are
forbid
to
meddle
out
of
the
bounds
of
their
own
proper
Diocess
;
so
in
the
latter
part
are
they
from
challenging
any
Superiority
over
the
other
Metropolitans
within
the
same
Diocess
;
the
Council
declaring
that
the
Supreme
Government
of
every
Province
was
placed
in
its
own
Synod
,
and
Metropolitan
by
the
Council
of
Nice
.
And
as
there
is
no
ground
to
imagine
that
this
Council
ever
instituted
any
Superior
Order
to
Metropolitans
,
but
rather
asserted
their
Supremacy
against
all
Usurpations
upon
them
;
so
as
for
the
next
general
Council
that
was
conven'd
at
Ephesus
,
it
doth
with
more
than
usual
vehemence
secure
the
Metropolitical
Rights
,
against
all
these
new
Pretences
of
Encroachment
.
For
upon
occasion
of
the
great
Bishop
of
Antioch's
taking
upon
him
,
partly
by
the
encouragement
of
Pope
Innocent
the
first
,
whom
I
have
already
observ'd
to
be
the
first
Pope
,
but
more
by
the
huffing
Assistance
of
Dionysius
,
a
Commander
in
the
Army
,
and
then
Governour
of
Antioch
(
as
the
Cyprian
Bishops
represent
their
Case
to
the
Council
)
to
ordain
Bishops
in
the
Isle
of
Cyprus
,
which
had
been
a
Church
within
it self
by
immemorial
Prescription
;
It
does
not
only
confirm
the
ancient
Rights
and
Jurisdictions
of
that
Province
,
but
of
all
other
Metropolitan
Churches
;
and
that
with
this
smart
resentment
,
lest
under
Pretence
of
Sacerdotal
Power
,
the
{αβγδ}
Pride
of
secular
Dominion
be
brought
into
the
Church
,
and
by
degrees
we
be
deprived
of
that
Liberty
,
in
which
our
Saviour
hath
instated
us
,
and
for
a
farther
security
against
all
future
Usurpations
upon
the
Metropolitical
Power
,
the
Council
orders
all
Metropolitans
to
take
out
and
keep
Copies
of
the
Acts
of
the
Council
{αβγδ}
for
every
mans
own
especial
security
.
§.
XVIII
.
And
as
no
such
Power
is
hitherto
own'd
by
the
general
Councils
,
neither
is
it
mention'd
or
any
way
intimated
by
any
Provincial
Synods
:
and
to
pass
by
the
rest
,
that
treat
of
other
matters
,
the
two
chiefest
that
concern
the
Discipline
and
Government
of
the
Church
are
,
the
Council
of
Antioch
in
the
East
,
and
Sardica
in
the
West
.
And
yet
it
was
altogether
unknown
to
both
.
The
Synod
of
Antioch
was
conven'd
Anno
Dom
.
341.
and
among
many
Canons
that
it
makes
about
Appeals
,
it
makes
no
mention
of
Patriarchal
Appeals
,
but
supposes
the
last
possible
Appeal
to
be
made
to
the
Metropolitan
and
Synod
of
the
Province
.
Thus
in
the
9th
.
Canon
they
enjoyn
,
that
Bishops
do
nothing
but
what
concerns
meerly
their
own
Bishoprick
without
their
Metropolitan
,
as
it
is
commanded
by
an
ancient
Canon
of
the
Fathers
.
Now
that
ancient
Canon
can
be
no
other
than
the
34th
.
Apostolical
Canon
,
which
is
here
repeated
almost
in
the
very
same
words
;
unless
it
be
that
he
that
is
there
call'd
the
first
Bishop
,
is
here
stil'd
Metropolitan
,
which
word
was
not
brought
into
use
in
the
first
and
second
Ages
of
the
Church
,
and
that
by
the
way
shews
the
Antiquity
of
the
Apostolical
Canons
,
that
they
never
use
it
,
but
in
its
stead
always
make
use
of
the
plain
and
simple
Phrase
of
the
first
Bishop
,
that
was
us'd
by
the
Writers
of
that
Age
and
some
time
after
,
as
the
Metropolitan
See
is
stiled
by
the
Council
of
Illiberis
,
that
was
but
20.
years
older
than
the
Council
of
Nice
,
prima
Cathedra
,
and
from
hence
came
the
term
of
Primates
,
peculiar
to
the
African
Church
for
Metropolitans
.
And
here
by
the
way
I
cannot
but
take
notice
of
one
Instance
of
Salmasius
his
Ingenuity
,
De
Primatu
Papae
.
c
.
3.
who
indeed
took
great
pains
in
reading
the
Ancients
only
to
pervert
them
.
He
having
occasion
to
quote
this
Apostolical
Canon
,
that
supposes
and
does
not
institute
these
first
Bishops
,
from
thence
concludes
,
that
these
Canons
were
made
long
after
the
Apostles
,
because
there
was
no
such
thing
as
Metropolitans
in
their
time
,
whereas
there
is
no
one
thing
more
evident
in
the
Records
of
the
Church
than
their
Existence
from
the
beginning
;
so
that
the
whole
force
of
his
Argument
lyes
meerly
in
his
own
Confidence
,
oppos'd
to
the
evidence
of
Truth
it self
.
And
though
we
affirm
not
that
these
Canons
were
compiled
by
the
Apostles
themselves
,
yet
they
were
by
Apostolical
men
that
succeeded
in
the
Ages
next
after
them
;
of
which
beside
many
other
Proofs
,
Salmasius
hath
here
given
one
,
whilst
he
is
disparaging
their
Antiquity
,
because
he
observes
that
this
is
the
very
Canon
that
is
quoted
by
the
Council
of
Antioch
,
as
an
ancient
Canon
,
and
if
so
,
then
there
is
no
avoiding
it
,
but
that
its
Antiquity
must
rise
up
into
the
two
first
Centuries
after
the
Apostles
,
and
we
pretend
no
higher
.
Though
after
his
constant
custom
of
contradicting
himself
,
as
well
as
the
Records
of
the
Church
,
when
he
hath
so
positively
asserted
,
that
the
Council
of
Antioch
quotes
this
very
Canon
:
Quis
non
credat
vidisse
eos
illum
Apostolorum
Canonem
,
&
de
eo
hic
intelligere
,
praesertim
cum
ipsissima
verba
ponant
quae
in
illo
extant
?
The
next
thing
that
he
undertakes
to
prove
after
this
,
is
,
That
the
Council
of
Antioch
quote
no
Canon
at
all
,
because
the
word
{αβγδ}
signifies
Custom
as
well
as
Law
,
and
may
be
so
understood
here
;
What
?
when
you
have
just
prov'd
that
't
is
so
undenyably
evident
that
it
quotes
this
Law
word
for
word
?
So
that
though
the
word
Canon
may
signifie
Custom
;
yet
here
it
cannot
,
because
it
is
so
evident
from
the
words
themselves
,
that
they
refer
to
an
ancient
Law
,
and
not
a
Custom
;
and
yet
that
the
Apostolical
Canons
were
more
ancient
than
the
Council
of
Antioch
,
is
plain
from
their
using
the
term
of
first
Bishop
,
instead
of
Metropolitan
;
so
that
our
Grammarian
might
have
spar'd
all
his
tedious
glossing
upon
the
word
{αβγδ}
,
though
the
truth
of
it
is
he
cannot
help
it
,
it
is
his
natural
faculty
;
and
his
whole
Book
is
more
like
a
Dictionary
than
a
controversial
discourse
.
But
to
proceed
,
as
this
Canon
of
Antioch
makes
no
Provision
for
Bishops
beyond
their
Metropolitan
,
so
neither
does
it
for
Metropolitans
beyond
their
own
Synod
;
whereas
had
there
been
any
higher
Power
in
the
Church
,
it
must
have
allow'd
and
enjoyn'd
appeals
to
its
last
Judgement
.
Nay
the
Fathers
of
this
Council
were
so
far
from
dreaming
of
any
farther
Ecclesiastical
Appeal
than
to
Provincial
Synods
,
that
they
could
not
devise
any
other
delay
than
by
flying
to
the
Secular
Power
,
and
therefore
it
is
enacted
Canon
the
11th
.
That
if
any
Clergy-man
shall
appeal
from
the
Ecclesiastical
Rule
to
the
Emperour
without
leave
from
the
Metropolitan
and
Synod
,
he
shall
be
depriv'd
both
of
Communion
and
Dignity
;
and
in
the
very
next
Canon
is
depos'd
for
ever
without
hope
of
Restitution
,
unless
by
a
greater
Synod
.
And
by
Vertue
of
this
Canon
was
St.
Chrysostom
kept
out
of
his
See
of
Constantinople
,
after
he
was
restor'd
by
the
Emperour
and
a
Synod
of
Bishops
,
because
the
Synod
that
restor'd
him
was
less
than
that
which
depos'd
him
.
And
in
the
14th
.
Canon
it
is
provided
,
That
if
the
Bishops
of
the
Province
cannot
agree
in
their
Sentence
upon
an
accused
Bishop
,
that
the
Metropolitan
may
call
in
the
help
of
the
Bishops
of
the
next
Province
;
that
was
the
last
appeal
they
could
devise
.
And
therefore
in
the
15th
.
Canon
,
The
Bishop
that
is
Sentenc'd
by
the
unanimous
Vote
of
the
Bishops
of
the
Province
hath
no
appeal
,
which
could
never
have
been
decreed
,
had
there
been
at
that
time
any
such
Power
and
Dignity
as
Patriarchal
Thrones
.
And
therefore
Justinian
when
he
Enacts
this
Canon
into
a
Law
,
Novel
167.
he
then
allows
the
last
Appeal
to
the
Patriarch
,
because
then
that
order
was
brought
in
,
which
was
unknown
to
the
Fathers
of
this
Council
.
And
so
Balsamon
in
his
Notes
upon
this
Canon
starts
the
Question
,
Whether
it
allows
appeals
from
a
Patriarch
to
the
Emperour
,
and
when
he
hath
given
the
Opinions
and
Reasons
of
Lawyers
on
both
sides
,
his
own
is
,
That
this
Law
was
made
before
the
compleat
constitution
of
the
Church
was
finish'd
,
and
therefore
it
makes
no
mention
of
Patriarchs
,
that
is
to
say
,
because
there
were
none
at
that
time
.
Though
this
is
very
consistent
with
his
Notes
upon
the
sixth
Canon
of
Nice
,
where
he
will
have
that
Council
to
confirm
the
ancient
Rights
of
the
four
Patriarchates
,
and
yet
now
they
were
not
known
at
the
time
of
this
Council
,
that
was
assembl'd
near
20.
years
after
;
but
it
is
an
usual
thing
with
him
unawares
to
forget
himself
into
the
Truth
.
As
for
the
Council
of
Sardica
,
that
was
conven'd
about
six
years
after
that
of
Antioch
,
and
was
of
a
peculiar
Nature
from
all
the
other
Councils
;
for
though
the
Bishops
were
summon'd
out
of
both
Empires
to
the
Council
;
yet
the
Eastern
Bishops
forsook
it
,
so
that
it
consisted
meerly
of
the
Western
;
and
they
being
thus
left
to
themselves
,
began
to
make
their
Complements
to
the
great
See
of
Rome
,
that
was
the
only
Prerogative
Bishoprick
in
the
West
;
all
the
other
great
Sees
going
along
with
the
Eastern
Empire
.
And
this
little
accident
was
the
first
Foundation
of
the
Roman
greatness
;
for
though
the
particular
honour
that
this
Synod
gave
it
was
little
more
than
meer
Courtship
and
Civility
;
yet
in
process
of
time
they
rais'd
it
to
the
heigth
of
Power
,
as
we
shall
see
afterwards
.
But
as
for
the
Council
it self
,
that
was
so
far
from
owning
any
such
Inherent
Supremacy
in
him
,
that
it
still
limits
the
Supreme
Jurisdiction
to
the
Metropolitan
and
Bishops
of
the
Province
.
Thus
in
the
very
third
and
fourth
Canons
,
that
are
the
Darlings
of
the
Church
of
Rome
,
it
is
decreed
that
Bishops
that
have
any
Controversies
among
themselves
do
not
seek
for
Judges
out
of
their
own
Province
;
only
it
is
propounded
by
Hosius
,
That
if
any
one
shall
think
himself
aggriev'd
,
if
it
seem
good
to
the
Council
,
in
honour
to
the
memory
of
St.
Peter
,
Julius
Bishop
of
Rome
,
if
he
judge
it
convenient
,
may
appoint
a
Review
of
the
cause
by
Neighbouring
Bishops
.
And
,
Canon
the
fifth
,
by
sending
some
of
his
own
Presbyters
to
sit
in
Commission
with
the
Bishops
.
In
all
which
it
is
suppos'd
that
there
was
no
settled
Right
of
Appeal
beyond
the
Metropolitan
:
And
though
the
Council
is
pleas'd
to
allow
a
small
kind
of
Priviledge
to
the
Bishop
of
Rome
,
to
order
a
Review
of
the
Cause
in
the
same
Province
where
it
had
been
adjudg'd
,
without
any
Power
of
judging
it
himself
;
they
do
not
own
any
former
Right
or
Custom
for
this
Priviledge
,
but
now
grant
it
out
of
a
meer
pang
of
complement
in
the
President
Hosius
,
to
the
memory
of
St.
Peter
,
or
rather
out
of
kindness
to
his
friend
the
present
Bishop
of
Rome
.
And
yet
they
were
so
tender
of
allowing
any
real
Right
of
Appeal
,
that
they
durst
not
own
the
name
,
and
therefore
express
it
very
modestly
in
the
fifth
Canon
,
that
if
as
it
were
appealing
,
the
Party
aggriev'd
should
fly
for
Sanctuary
to
the
Holy
Bishop
of
Rome
;
so
as
they
do
not
allow
any
real
Appeal
of
the
cause
,
because
he
had
no
power
to
judge
it
himself
,
but
could
only
return
it
to
be
judg'd
in
its
proper
place
,
so
neither
do
they
allow
this
small
Priviledge
,
to
be
a
proper
Appeal
,
but
as
it
were
an
Appeal
.
And
yet
how
did
this
slender
as
it
were
,
swell
it self
in
after
ages
to
an
immensity
of
Power
,
and
swallow
up
all
the
real
Authority
of
the
Christian
Church
into
it self
.
So
dangerous
a
thing
is
it
to
pass
Complements
upon
that
designing
See
,
that
can
make
so
much
Advantage
out
of
so
slight
a
Civility
;
For
we
shall
at
last
find
that
this
was
the
first
Plea
for
all
their
Greatness
.
But
at
present
it
is
evident
,
that
the
Fathers
of
this
Council
knew
no
ordinary
and
standing
Superiority
of
Power
above
Metropolitans
,
nor
any
larger
extent
of
Jurisdiction
than
Provinces
.
So
that
hitherto
any
higher
Orders
were
unreceiv'd
both
in
the
Eastern
and
Western
Church
,
and
for
a
good
time
after
,
as
appears
from
the
general
Council
of
Ephesus
,
which
though
but
twenty
years
older
than
that
of
Calcedon
would
own
no
such
thing
;
but
on
the
contrary
(
as
we
have
seen
in
the
case
of
the
Cyprian
Bishops
)
expresly
confirm'd
all
the
ancient
Metropolitical
Supremacies
.
§.
XIX
.
And
yet
in
the
ninth
Canon
of
the
great
Council
of
Calcedon
,
we
meet
with
a
new
sort
of
Officers
above
Metropolitans
call'd
the
Exarchs
of
the
Diocess
;
the
Canon
runs
thus
:
If
any
Clergy
man
have
a
Controversie
with
another
,
he
is
first
to
refer
it
to
his
Bishop
,
before
he
bring
it
to
the
Secular
Court
;
if
with
the
Bishop
himself
to
the
Synod
of
the
Province
;
if
with
the
Metropolitan
of
the
Province
,
to
the
Exarch
of
the
Diocess
;
or
to
the
Throne
of
the
Royal
City
of
Constantinople
.
Here
is
apparently
a
new
order
of
Exarchs
superior
to
the
Metropolitans
,
but
how
they
first
came
in
is
the
great
Riddle
of
Ecclesiastical
Story
,
(
viz.
)
To
find
a
new
order
of
Priesthood
thus
sprung
up
on
the
suddain
in
the
Christian
Church
,
like
Melchisedek
,
from
an
unknown
Birth
and
Parentage
;
and
there
is
not
a
stranger
thing
in
all
the
Records
of
the
Church
,
than
that
such
an
exorbitant
Power
should
so
suddainly
and
insensibly
settle
and
authorise
it self
without
any
other
Authority
than
barely
its
own
possession
;
for
as
it
was
hitherto
beat
down
by
all
the
Councils
of
the
Church
;
so
this
Council
does
not
institute
the
Order
,
but
only
ratifies
that
Power
in
which
they
pretended
to
be
actually
instated
.
Now
how
is
this
possible
,
or
how
could
it
ever
come
to
pass
and
not
to
be
taken
notice
of
in
the
Records
of
the
Church
,
especially
if
it
be
true
,
as
I
pretend
to
have
prov'd
,
that
those
Canons
and
Decrees
of
Councils
,
that
have
hitherto
pass'd
for
the
Patent
of
their
Institution
,
were
made
on
no
other
Design
than
to
assert
the
Supreme
Rights
of
Metropolitans
against
all
such
uncanonical
Encroachments
?
But
though
this
may
at
first
,
seem
a
great
Difficulty
,
yet
if
we
take
a
right
Method
to
examin
the
matter
,
the
difficulty
will
clear
it self
.
And
that
is
by
beginning
our
Enquiry
where
others
leave
off
theirs
:
For
as
they
end
with
the
Institution
of
the
Patriarch
of
Constantinople
,
which
is
Universally
suppos'd
to
have
been
the
youngest
of
them
all
;
the
business
was
so
far
from
that
,
that
it
was
the
first
born
,
and
indeed
gave
being
to
all
the
rest
:
So
that
had
it
not
first
lead
the
way
,
they
could
never
have
arriv'd
to
that
height
of
Power
and
Dignity
.
This
I
doubt
not
to
make
out
of
the
Records
of
the
Church
,
and
trace
its
whole
Progress
from
its
first
beginning
to
its
last
perfection
.
First
then
Constantine
the
Great
built
Constantinople
,
either
out
of
disgust
to
the
Senate
of
Rome
,
for
their
Aversion
to
the
Christian
Religion
,
as
Zozimus
would
suggest
;
or
for
the
Convenience
of
its
Situation
,
as
a
fit
place
for
the
Emperours
Residence
against
the
Incursions
of
the
Barbarous
Nations
,
that
then
first
began
to
Infest
the
Empire
;
but
most
probable
it
was
from
his
natural
Magnificence
and
sence
of
Glory
,
to
have
a
great
City
call'd
after
his
own
Name
,
which
had
been
the
Ambition
of
all
former
Emperours
;
but
it
was
his
fortune
,
that
as
he
excell'd
them
all
in
Magnanimity
and
greatness
of
mind
,
so
to
out-strip
them
in
the
Success
of
Grandeur
and
Glory
;
But
most
especially
in
the
suddain
Growth
and
Greatness
of
this
City
,
which
as
it
obtein'd
the
name
of
Rome
together
with
his
own
,
so
it
did
its
State
and
Beauty
.
It
had
its
Senate
,
the
same
Orders
of
men
and
Magistrates
,
the
same
Ensigns
of
Dignity
,
the
same
Exemptions
,
Priviledges
and
Honours
;
in
short
,
the
Rights
and
Prerogatives
of
the
Quirites
or
Citizens
of
Rome
.
To
which
he
added
many
great
Gifts
of
his
own
Munificence
,
as
particularly
4000
Measures
of
Corn
daily
distributed
among
its
Inhabitants
.
And
as
it
soon
equall'd
old
Rome
in
Power
,
so
it
excell'd
it
in
Beauty
,
Ornament
and
Pleasure
.
He
rob'd
all
other
places
,
even
Rome
it self
to
Beautifie
this
;
he
adorn'd
it
with
its
Capitol
,
its
Circus
maximus
,
Amphitheaters
,
Forums
,
Porticuses
,
Baths
,
Column's
,
Statues
,
Pyramids
,
and
every
thing
that
could
give
it
State
or
Beauty
.
Now
all
this
could
not
but
draw
a
great
Concourse
of
People
to
a
Place
endow'd
with
so
many
Priviledges
,
and
the
Succeeding
Emperours
fixing
the
Court
there
,
so
multiply'd
the
Inhabitants
,
that
in
a
short
time
it
became
the
head
City
in
the
World
,
and
so
dispeopl'd
Rome
it self
of
its
Citizens
,
that
Pletho
calls
it
{αβγδ}
.
Neither
was
it
much
less
beholden
to
the
following
Emperours
than
to
its
Founder
;
they
seem
to
contend
who
should
shew
it
most
favour
,
as
the
best
Monument
they
could
leave
of
their
own
Fame
,
so
that
there
were
none
of
them
that
were
not
great
Benefactors
to
it
.
Constantius
(
who
no
doubt
must
have
a
particular
kindness
for
it
,
because
it
was
founded
at
the
Solemnity
of
his
being
made
Caesar
;
)
constituted
a
Praefect
there
;
that
was
the
only
thing
which
was
wanting
in
it
of
the
Government
of
Rome
,
and
to
him
lay
Appeals
from
the
Governours
of
Pontus
▪
Asia
,
and
Thrace
.
The
first
thing
that
Valentinian
and
Valens
did
,
when
they
came
to
the
Empire
was
to
retrieve
the
great
Bounty
of
Constantine
for
Victualling
the
City
,
setling
a
certain
portion
of
Bread
out
of
his
gift
of
Corn
upon
each
House
;
so
that
it
was
as
it
were
part
of
the
Fee
simple
,
and
was
bought
and
sold
with
the
House
it self
.
And
whereas
the
Tyrant
Procopius
had
in
the
time
of
his
Rebellion
violated
the
Jus
Italicum
of
the
City
,
i.e.
it
s
exemption
from
all
manner
of
Taxes
,
tam
capitis
quam
soli
(
as
the
Law
expresses
it
)
by
Imposing
severe
exactions
,
not
only
upon
the
Citizens
,
but
the
Senators
themselves
,
the
Emperour
Valens
immediatly
after
the
Tyrants
overthrow
,
restores
its
ancient
Rights
by
an
Edict
extant
in
the
Theodosian
Code
,
Tom
.
5.
Tit
.
13.
as
he
expresses
it
,
arbitrâ
aequitate
,
because
of
its
equality
to
Rome
,
and
that
was
ever
the
Reason
for
any
new
priviledges
that
were
at
any
time
granted
to
it
.
And
besides
the
Particular
kindness
of
this
his
first
Law
,
he
was
all
his
life
time
a
great
Favourer
and
Benefactor
of
this
City
,
adorning
it
with
many
publick
Buildings
,
Aquaeducts
,
Bathes
,
and
Churches
,
beside
a
great
many
constitutions
for
its
Benefit
and
Honour
,
extant
under
their
several
Titles
in
the
Theodosian
Code
,
de
annonis
Civicis
,
Lege
7.
De
studiis
Libert
.
Urb
.
Rom.
&
Const
.
lib
.
20.
de
Praetoribus
,
lib
.
3.
De
Dignitatibus
Ord.
lib
.
1.
&
5.
Et
de
Decurion
.
lib
.
93.
But
above
all
Theodosius
the
great
,
as
he
came
nearest
of
any
to
Constantine
in
the
greatness
of
his
Actions
,
so
did
he
in
kindness
to
this
City
.
Themistius
the
Philosopher
Orat
6
—
Pag
.
61.
in
his
Orations
,
hath
given
us
an
ample
Account
of
his
Munificence
,
of
which
after
having
recounted
all
Particulars
he
concludes
;
That
it
will
hence
forth
remain
doubtful
,
whether
of
the
two
Cities
be
greater
and
more
beautiful
,
that
which
Theodosius
adds
to
Constantinople
,
or
that
which
Constantine
added
to
Byzantium
.
Now
this
City
being
grown
to
so
much
greatness
,
and
having
overtop'd
old
Rome
in
State
and
Glory
,
it
is
no
wonder
if
it
affected
the
same
Grandeur
in
Religion
;
and
as
it
was
equall'd
to
old
Rome
in
all
other
things
,
so
it
ought
to
be
in
the
Dignity
of
its
Prelate
and
Precedency
of
its
Church
.
And
accordingly
it
soon
compassed
this
Design
under
the
Favour
and
Patronage
of
this
Emperour
,
who
was
an
equal
friend
both
to
the
City
and
to
Religion
;
and
therefore
as
he
was
always
forward
enough
(
perhaps
too
much
)
to
do
any
Honour
to
the
Church
,
so
no
doubt
he
was
more
particularly
Zealous
to
advance
it
there
for
the
Honour
of
the
City
.
And
therefore
having
Occasion
to
Summon
a
general
Council
,
he
was
pleas'd
to
Honour
the
City
with
it
,
where
Gregory
Nazianzen
having
in
Obedience
to
the
Canons
of
the
Church
resign'd
the
Bishoprick
,
because
he
was
uncanonically
elected
to
it
;
the
Emperour
either
is
or
seems
more
than
usually
Solicitous
about
the
choice
of
a
Bishop
,
for
the
great
and
Imperial
City
;
and
the
matter
was
so
ordered
either
by
Chance
,
or
,
as
is
most
probable
,
by
Design
of
the
Emperour
,
though
Flattery
imputed
it
to
Providence
,
that
Nectarius
a
man
of
the
Senatorian
Order
,
of
great
Dignity
in
the
State
,
very
popular
for
the
Curtesie
and
Obligingness
of
his
Conversation
;
but
above
all
an
intimate
favorite
of
the
Emperour
was
plac'd
in
the
Bishoprick
.
For
the
Emperour
having
commanded
the
Bishops
to
deliver
him
Schedules
of
the
Names
of
those
Persons
,
that
they
would
nominate
to
his
choice
;
it
happen'd
that
the
Bishop
of
Antioch
(
as
't
is
said
)
meerly
to
please
the
Fancy
of
Diodorus
,
an
old
Doting
Bishop
(
though
they
call'd
his
Dotage
Inspiration
)
nam'd
Nectarius
,
a
Person
altogether
unqualified
by
the
Canons
,
the
last
in
his
Schedule
,
whom
the
Emperour
Immediately
pitch'd
upon
:
and
though
he
were
then
Unbaptiz'd
,
and
so
by
the
Canons
uncapable
of
a
Bishoprick
;
and
was
for
that
Reason
at
first
refus'd
by
the
Bishops
of
the
Council
;
yet
the
Emperour
persisting
in
his
choice
,
they
were
forced
to
yeild
,
and
so
Nectarius
being
immediately
Baptiz'd
,
he
was
,
whilst
in
his
Neophytes
habit
,
constituted
Bishop
of
Constantinople
.
Now
this
great
man
being
plac'd
in
the
Episcopal
Throne
of
this
great
City
,
and
made
head
of
the
great
Council
assembled
in
it
;
the
Council
proceeds
to
action
,
and
after
the
Confirmation
of
the
Nicene
Faith
,
they
ratifie
the
old
Provincial
Constitution
of
the
Church
,
that
every
Province
should
be
govern'd
by
its
own
Synod
,
as
I
have
shewn
above
out
of
the
Canon
it self
,
and
as
it
is
expresly
attested
by
Sozomen
.
And
Lib
.
7
cap
.
9
now
having
thus
shewn
their
tender
care
of
all
other
Churches
Rights
,
they
might
with
the
less
Jealousie
and
Suspicion
enhance
their
own
,
and
therefore
the
next
decree
that
immediately
follows
is
to
assign
its
Praecedency
of
Honour
next
to
Rome
.
And
that
was
artificial
enough
to
seem
to
be
content
with
its
usual
Power
,
and
not
to
endeavour
the
advancing
it self
to
any
greater
Authority
than
of
an
inferior
Bishoprick
,
but
only
out
of
respect
to
the
Imperial
City
of
new
Rome
,
that
it
might
be
allow'd
the
{αβγδ}
the
Precedency
of
Honour
next
to
old
Rome
,
the
same
thing
that
the
Council
of
Nice
had
done
for
the
Church
of
Jerusalem
,
reserving
the
Rights
of
Jurisdiction
to
the
Metropolis
of
Caesarea
;
and
this
is
the
most
this
third
Canon
could
pretend
to
grant
after
the
enacting
of
the
second
;
for
when
they
had
confirm'd
the
Provincial
Settlement
of
Churches
,
Constantinople
having
ever
been
Subject
to
the
Metropolis
of
Heraclea
,
the
Council
could
not
pretend
to
raise
it
to
any
higher
Power
,
than
of
a
Subject
Bishoprick
,
without
manifest
injury
to
its
Metropolitan
.
So
that
this
Council
was
so
far
from
allowing
this
great
City
any
Power
Superior
to
Metropolitans
,
as
't
is
commonly
supposed
,
that
it
did
not
so
much
as
attempt
to
raise
it
to
Metropolitical
Authority
,
but
left
it
under
the
Power
of
the
Metropolis
of
Heraclea
,
to
which
it
had
belong'd
from
the
beginning
.
And
this
no
doubt
was
the
ground
of
that
custom
,
that
continued
for
a
long
time
after
that
it
was
raised
up
to
a
Patriarchate
,
that
the
Patriarch
of
Constantinople
was
consecrated
by
the
Bishop
of
Heraclea
,
in
token
(
as
Balsamon
upon
the
Canon
observes
)
that
he
had
been
once
Subject
to
him
;
and
this
custom
he
sayes
continued
to
his
own
time
,
i.e.
towards
the
end
of
the
eleventh
Century
,
and
Hist
.
Rom.
lib
.
6.
Nicephorus
Gregoruis
continues
it
down
into
his
own
Age
,
and
that
is
the
fourteenth
.
But
as
this
Precedency
of
Honour
was
granted
to
Constantinople
;
first
in
the
City
it self
;
secondly
under
Theodosius
its
Patron
;
thirdly
when
Nectarius
,
a
great
man
,
was
its
Bishop
;
so
lastly
was
it
done
when
there
were
none
but
Eastern
Bishops
present
at
the
Council
;
and
therefore
we
shall
find
it
ever
after
opposed
by
the
Popes
,
though
at
last
it
was
allow'd
of
by
Innocent
the
third
,
who
began
to
Reign
in
the
year
1199.
in
the
Council
of
Lateran
;
that
is
,
when
the
Patriarch
of
Constantinople
was
reduc'd
to
so
low
a
Condition
,
that
there
was
no
danger
of
his
ever
being
Rival
to
his
Holiness
.
Baronius
Ad
annum
381.
and
after
him
Binius
,
is
confident
in
it
,
that
the
Canon
it self
is
Supposititious
;
partly
because
it
was
for
so
long
time
disown'd
by
the
Church
of
Rome
,
partly
because
it
apparently
contradicts
the
preceeding
Canon
.
But
that
it
was
genuine
is
evident
from
all
the
ancient
Copies
of
the
Councils
,
from
the
clear
and
concurrent
Testimonies
of
the
Historians
,
from
the
Authority
of
the
Council
of
Calcedon
,
who
cite
it
in
their
Synodical
Epistle
to
Pope
Leo
;
so
that
there
can
be
no
doubt
of
the
Authenticalness
of
the
Canon
it self
,
neither
is
its
being
disliked
at
Rome
any
proof
of
its
Forgery
,
for
that
was
never
pretended
by
the
Popes
themselves
;
and
it
only
shews
the
Jealousie
of
that
See
,
that
was
always
particularly
watchful
against
the
growth
of
Constantinople
.
And
for
its
contradiction
to
the
former
Canon
,
nothing
more
common
in
such
cases
than
for
men
when
they
have
Ambitious
Designs
in
their
heads
to
protest
against
them
,
and
methinks
one
so
throughly
knowing
in
the
History
of
his
own
Church
as
this
Learned
Cardinal
was
,
should
not
be
unacquainted
with
such
slights
.
But
after
all
he
is
plainly
mistaken
,
for
the
Council
doth
not
give
the
Bishop
of
Constantinople
any
Preheminence
of
Authority
,
as
he
imagins
,
but
only
precedency
of
Honour
,
and
that
makes
no
Alteration
in
the
Nicene
bounds
of
Jurisdiction
:
For
every
Metropolitan
notwithstanding
that
,
still
enjoy'd
the
same
Supremacy
of
Power
within
the
Precincts
of
his
Province
.
But
though
the
Canon
were
not
Spurious
,
it
is
more
than
probable
,
that
it
was
clancular
and
obtein'd
by
Surprise
,
because
the
Synod
,
as
this
Learned
Historian
very
well
observes
,
in
their
Synodical
Epistle
to
Pope
Damasus
,
in
which
they
give
an
Account
of
all
their
Actions
and
Proceedings
,
make
apud
Theo
.
lib
.
5.
cap
.
9.
〈◇〉
not
the
least
mention
of
it
;
nay
they
seem
diligently
to
suppress
it
,
as
a
thing
to
be
kept
from
his
knowledge
,
and
as
doubting
of
his
Consent
.
And
that
which
shrewdly
increases
this
suspicion
is
,
that
though
they
leave
this
out
in
their
Synodical
Epistle
to
the
Bishop
of
Rome
,
and
put
him
off
with
a
general
account
of
things
,
and
a
solemn
story
of
their
great
Respect
to
the
Nicene
Council
;
yet
when
they
write
to
the
Emperour
himself
,
they
send
him
their
particular
Canons
,
as
one
to
whom
the
Design
might
be
imparted
,
and
who
probably
set
it
on
foot
,
at
least
they
knew
that
he
would
take
it
kindly
of
them
as
an
Honour
done
to
his
Royal
City
.
But
however
this
business
was
managed
,
whether
fairly
or
fraudulently
,
this
See
being
thus
advanc'd
to
the
heighth
of
Honour
and
Dignity
,
that
alone
was
enough
to
mount
it
up
to
a
Supremacy
of
Power
;
Some
attempts
of
Usurpation
had
been
made
from
the
time
of
Eusebius
of
Nicomedia
,
who
was
an
Active
and
a
Bold
man
,
and
much
the
most
powerful
Prelate
of
his
time
,
and
therefore
when
he
was
Translated
to
Constantinople
by
the
Emperour
Constantius
his
Favour
,
and
that
too
with
an
high
hand
;
there
is
no
doubt
but
a
man
of
his
Temper
assisted
with
so
much
Court-Power
and
Interest
,
would
be
very
forward
to
advance
and
enlarge
the
Authority
of
his
See
;
and
accordingly
we
find
his
Successor
Eudoxius
extending
Philostorgius
.
his
Power
to
the
Province
of
Helespont
,
before
the
Council
of
Constantinople
,
ordeining
Eunomius
Bishop
of
Cysicum
,
the
Metropolitan
City
of
the
Province
.
But
from
this
time
forward
i.e.
from
the
Constantinopolitan
Council
,
we
perpetually
find
the
Bishops
of
Constantinople
encroaching
upon
the
Jurisdiction
of
their
Neighbours
,
openly
violating
the
Ecclesiastical
Canons
by
an
exorbitant
use
of
its
greatness
,
swallowing
up
not
only
whole
Provinces
but
whole
Diocesses
into
its
Usurpation
,
till
at
last
it
push'd
fair
for
the
universal
Supremacy
;
and
had
once
seiz'd
it
but
it
could
not
hold
it
.
Its
most
observable
irregularities
between
the
second
and
fourth
Council
,
when
it
was
advanc'd
from
an
honorary
title
to
a
real
Power
and
Jurisdiction
,
I
shall
here
remark
,
and
shew
the
several
Steps
and
Methods
,
whereby
an
empty
dignity
may
improve
it self
into
a
Supremacy
of
Power
.
§.
XX
.
And
in
the
first
place
,
the
very
erecting
the
Committee
of
Communicatory
Bishops
by
Theodosius
,
immediately
after
the
Council
of
Constantinople
,
was
a
plain
Subversion
of
the
ancient
Government
of
the
Church
.
For
it
took
away
all
Power
in
the
Synods
of
the
Province
and
plac'd
it
in
one
or
two
hands
,
and
sometimes
made
a
private
Bishop
Superior
in
Authority
to
his
Metropolitan
,
because
some
of
the
Committee
were
Subject
Bishops
,
and
yet
the
Right
to
Christian
Communion
,
not
only
in
their
own
Province
,
but
the
whole
new
Instituted
Diocess
that
conteined
several
Metropolitans
,
was
at
their
single
disposal
.
So
that
I
take
this
Edict
of
Theodosius
,
how
well
so
ever
it
might
have
been
intended
,
to
have
been
one
of
the
first
open
Breaches
that
was
made
upon
the
Original
Constitution
of
the
Christian
Church
;
for
now
the
Government
of
it
was
turn'd
out
of
its
old
Channel
,
where
it
had
run
from
the
time
of
the
Apostles
,
the
Synod
of
the
Province
under
their
Metropolitan
,
and
diverted
into
new
guts
and
courses
as
the
favour
or
wantonness
of
the
Court
was
pleased
to
appoint
.
So
that
though
Theodosius
were
a
great
Patron
of
the
Church
,
yet
by
not
protecting
of
it
the
right
way
,
he
did
it
great
Injury
;
for
instead
of
giving
it
the
effectual
Assistance
of
the
civil
Government
,
he
out
of
too
much
Zeal
Invaded
the
Ecclesiastick
Authority
,
by
assuming
to
himself
a
Power
of
erecting
new
Models
of
Government
,
which
is
in
effect
to
destroy
the
Being
and
Constitution
of
a
Christian
Church
;
for
if
it
stand
upon
divine
Right
from
our
Saviour
and
his
Apostles
,
it
is
then
in
no
mans
Power
to
alter
it
;
If
it
does
not
,
't
is
no
Church
,
for
there
can
be
no
such
thing
without
Institution
by
divine
Authority
.
And
to
lay
the
foundations
of
a
Church
or
Religion
no
deeper
than
humane
Law
,
is
to
declare
it
an
Imposture
and
artifice
of
State
.
But
to
proceed
;
as
these
Bishops
were
made
heads
of
the
Catholick
Church
,
contrary
to
all
the
ancient
practice
of
it
;
so
was
it
no
less
a
Novelty
to
make
Nectarius
the
Head
of
the
Combination
;
For
as
that
made
some
few
Metropolitans
,
together
with
four
or
five
privat
Bishops
,
Superior
to
all
the
Provincial
Synods
and
Metropolitans
in
the
World
;
so
this
made
a
privat
Bishop
Supreme
head
of
the
Catholick
Communion
.
And
then
beside
,
whereas
the
Jurisdiction
of
other
Bishops
is
limited
to
their
own
Diocesses
,
as
to
Aegypt
,
the
East
,
Asia
,
Pontus
and
Scythia
,
there
is
no
confinement
set
to
his
Authority
,
but
it
is
express'd
in
general
terms
without
restraints
or
Limitations
;
For
which
the
writers
of
the
Church
of
Rome
assign
a
very
apposite
Reason
,
particularly
the
wisest
of
De
Concord
.
Sac
.
&
Imp.
l.
1.
c
.
3.
§.
10.
them
all
,
the
Learned
Petrus
de
Marca
:
Because
(
saith
he
)
the
Council
had
rais'd
the
Bishop
of
Constantinople
to
the
second
Place
next
to
the
Bishop
of
Rome
,
and
for
that
Reason
therefore
,
he
must
after
the
Example
of
that
,
have
an
unconfin'd
Jurisdiction
.
And
if
this
Learned
man
could
have
found
us
any
Example
at
that
time
,
of
any
such
Power
in
the
Bishops
of
Rome
,
it
would
have
been
a
notable
hint
of
their
Supremacy
.
But
when
there
is
no
such
thing
upon
Record
,
and
when
the
Bishop
of
Rome
is
particulraly
left
out
of
this
Association
,
it
is
a
shrewd
Intimation
that
his
universal
Supremacy
was
but
little
known
or
talk'd
of
in
those
days
;
But
it
is
pleasant
to
see
how
this
Learned
man
can
suit
his
Reasons
to
his
Cause
,
and
blow
either
hot
or
cold
out
of
the
same
mouth
as
his
own
and
the
Popes
convenience
requires
.
For
when
he
is
to
depress
the
See
of
Constantinople
,
then
the
reason
why
he
had
no
particular
Diocess
assign'd
him
in
De
Instit
.
pat
.
Const
.
Page
157.
the
Association
,
is
because
he
had
none
,
and
therefore
his
Jurisdiction
was
extended
only
to
the
City
of
Constantinople
.
And
thus
he
who
but
just
now
was
one
of
the
two
Bishops
that
presided
over
the
whole
world
,
is
here
confin'd
to
the
Government
of
one
City
,
must
be
content
with
the
narrow
fortune
of
other
ordinary
Bishops
,
and
not
be
so
vain
as
to
equal
himself
with
the
great
Sovereign
Bishop
of
Rome
.
But
though
his
former
Reason
was
founded
upon
a
palpable
falshood
,
yet
it
is
possible
that
this
may
be
true
,
and
that
the
Edict
design'd
only
that
City
to
the
particular
Care
of
Nectarius
,
and
if
it
did
,
that
alone
gave
him
great
Influence
over
all
the
Bishops
of
the
Empire
,
by
reason
of
their
great
Resort
thither
,
and
their
frequent
occasions
to
make
use
of
his
interest
to
promote
their
Suits
at
Court
,
which
would
in
course
oblige
them
to
some
deference
to
his
Authority
;
So
that
in
a
little
time
the
Bishops
of
Constantinople
took
upon
themselves
together
with
the
Bishops
that
were
occasionally
there
present
,
the
Government
of
all
other
Churches
.
And
that
was
one
of
the
most
artificial
slights
in
all
their
Usurpation
,
the
trick
of
getting
a
Synod
of
Bishops
:
For
they
being
of
the
inferior
Rank
of
Bishops
,
they
had
no
right
to
assemble
Synods
,
and
without
Synods
they
could
exercise
no
Power
canonically
,
and
therefore
to
supply
this
want
,
they
made
use
of
this
Advantage
,
that
there
being
always
a
great
number
of
Bishops
more
or
less
residing
at
Constantinople
,
and
attending
about
the
Court
,
upon
emergent
Occasions
the
Bishop
of
the
City
was
wont
to
consult
with
them
,
which
meetings
in
process
of
time
obtein'd
both
the
Name
and
Authority
of
Synods
.
The
most
remarkable
Instance
that
I
know
of
this
kind
,
was
in
the
Proceedings
of
Anatolius
with
his
Conclave
against
Photius
Bishop
of
Tyre
,
which
were
so
foul
that
the
very
Council
of
Calcedon
were
asham'd
of
them
,
as
we
find
in
the
4th
.
Action
of
that
Council
.
The
Business
was
this
,
The
Citizens
of
Beryte
,
that
was
Subject
to
the
Metropolis
of
Tyre
,
had
obtein'd
of
the
Emperour
the
Grant
of
Metropolitical
Supremacy
,
and
an
alienation
of
a
great
part
of
the
Province
of
Tyre
to
be
laid
to
its
Jurisdiction
.
Which
Grant
Anatolius
ratifies
,
and
threatens
Excommunication
to
Photius
the
Tyrian
Bishop
,
if
he
consent
not
to
it
.
This
being
so
great
a
Violation
of
the
Rights
of
the
Church
,
especially
when
Photius
was
no
way
Subject
to
his
Jurisdiction
;
it
was
complain'd
of
to
the
Council
,
and
by
them
condemned
,
and
the
Convention
of
Synods
at
Constantinople
disown'd
and
declared
to
have
no
Synodical
Authority
.
Neither
had
Anatolius
any
thing
to
plead
in
his
own
Justification
but
only
Custom
:
He
durst
not
so
much
as
pretend
to
any
Canonical
Right
;
that
it
seems
was
too
Impudent
,
but
a
kind
of
convenient
custom
,
for
the
more
easie
determination
of
emergent
Controversies
;
because
there
was
alwayes
a
sufficient
number
of
Bishops
residing
upon
the
Place
,
and
so
were
ready
at
hand
to
decide
matters
brought
before
them
without
the
trouble
of
calling
Provincial
Synods
upon
every
occasion
.
So
that
this
one
Instance
,
though
no
elder
than
the
Council
of
Calcedon
proves
a
more
ancient
custom
;
for
thereby
Anatolius
excuses
himself
,
and
the
Bishops
that
joyn'd
with
him
;
that
what
they
did
was
no
new
thing
,
not
so
much
as
Novitati
affine
,
but
had
been
practic'd
of
old
.
And
the
Instances
of
this
kind
are
very
frequent
;
it
was
such
a
Synod
,
by
which
Act
1.
Conc
.
Calced
.
Flavian
Bishop
of
Constantinople
first
condemn'd
Eutyches
,
and
therefore
Eutyches
excepts
against
their
Authority
,
because
they
were
not
canonically
Summon'd
,
but
were
casually
met
at
Constantinople
for
their
own
private
Affairs
.
Many
more
Instances
there
are
of
this
kind
in
the
Actions
of
Atticus
,
Proclus
and
St.
Chrysostom
,
who
in
these
Synods
settled
matters
that
belong'd
to
other
Metropolitans
;
And
as
for
St.
Chrysostom
(
who
probably
first
began
this
custom
)
he
got
himself
restored
to
his
Bishoprick
by
such
a
Court
Synod
,
though
his
Restitution
would
not
hold
,
because
his
Synod
was
not
of
equal
number
with
that
by
which
he
was
deposed
.
But
to
return
to
Theodosius
his
Instrument
of
Catholick
Association
,
and
Petrus
de
Marca's
Remarks
upon
it
,
that
the
Bishop
of
Constantinople's
Power
was
not
limited
:
First
,
Because
it
resembled
the
Popes
that
had
no
bounds
.
Secondly
,
Because
he
had
no
Diocess
to
be
limited
;
and
though
this
last
may
be
true
,
yet
I
am
apt
to
think
that
the
most
probable
Account
of
the
thing
is
,
that
the
Emperour
in
his
Edict
design'd
neither
a
limited
nor
an
unlimited
Jurisdiction
to
his
Favorite
Bishop
,
but
only
express'd
himself
in
general
terms
,
that
he
should
be
one
of
this
Ecclesiastical
Committee
,
and
then
the
nature
of
the
thing
it self
would
first
limit
his
direct
Power
to
Constantinople
;
and
that
alone
,
we
see
gave
him
an
Indirect
Power
over
all
other
places
.
In
short
,
He
seems
only
to
have
design'd
to
Honour
his
own
Court
Bishop
;
In
the
first
place
,
by
giveing
him
the
first
place
in
the
Association
,
but
how
far
that
would
go
,
he
left
it
to
his
own
management
,
and
what
that
was
we
very
little
know
,
because
for
want
of
Learning
he
was
forc'd
to
leave
it
to
Cyriacus
a
Sicilian
Bishop
,
whom
he
kept
with
Sozom
.
lib
.
●
.
cap
.
10.
him
as
his
guide
and
guardian
.
But
notwithstanding
that
,
it
is
certain
that
either
through
remissness
or
want
of
ability
,
things
were
ill
enough
manag'd
,
as
appears
by
Gregory
Nazianzen's
Epistle
to
him
,
Inter
Orat
.
●6
.
wherein
he
complains
of
the
wanton
growth
and
encrease
of
Heresies
within
his
City
,
and
exhorts
him
to
obtain
the
Emperours
Assistance
for
their
effectual
Suppression
.
But
of
the
particular
Actions
of
his
Government
,
I
find
nothing
recorded
unless
his
attempt
to
depose
Gerontius
Bishop
of
Nicomedia
,
in
the
Province
of
Bithynia
,
but
was
repuls'd
by
the
Nicomedians
;
Sozom
.
lib
.
8.
cap
.
6.
however
we
see
by
it
how
early
the
endeavours
of
the
Canstantinoplitans
were
after
Usurpation
.
§.
XXI
.
To
him
succeeds
St.
Chrysostom
,
a
very
good
man
,
but
of
a
tart
and
eager
Temper
,
as
appears
not
only
by
the
Character
given
of
him
by
his
own
Historians
,
but
by
the
tenor
of
his
actions
.
I
say
nothing
of
his
Quarel
with
the
Court
and
his
own
Clergy
,
because
that
was
within
his
own
Jurisdiction
;
and
though
perhaps
he
might
sometimes
act
with
too
much
heat
,
yet
I
cannot
see
but
that
for
the
main
,
he
behav'd
himself
as
became
an
honest
man
,
and
one
that
made
Conscience
of
his
Duty
and
the
faithful
discharge
of
it
.
But
as
for
his
protecting
the
Rebellious
Monks
of
Aegypt
against
the
Canonical
censure
of
their
Bishop
and
Provincial
Synod
,
and
persisting
in
it
after
the
Bishop
had
inform'd
him
of
their
Mutinous
Behaviour
,
not
only
against
himself
,
whom
they
had
endeavour'd
to
Murder
,
but
the
Civil
Magistrate
,
who
was
forc'd
for
the
Peace
of
the
Province
to
drive
them
into
Banishment
;
it
is
such
an
overthrow
of
the
Discipline
of
the
Church
,
that
no
candor
can
excuse
it
.
So
that
whatever
were
the
merits
of
the
Cause
(
and
that
of
the
Monks
was
bad
enough
)
the
Violation
of
the
Canons
of
the
Church
was
the
thing
with
which
Theophilus
Bishop
of
Alexandria
upbraided
him
,
as
Palladius
himself
,
who
is
very
Partial
on
St.
Chrysostom's
side
in
this
story
,
tells
it
.
Arbitror
te
non
ignorare
quid
praecipiant
Concilii
Nicaeni
Canones
,
Sancientes
Episcopum
non
judicare
causam
extra
Terminos
suos
.
Si
autem
ignoras
,
disce
&
libellos
contra
me
suscipere
desine
:
nam
etsi
judicari
me
opus
sit
,
ab
Aegyptiis
magis
quam
abs
te
id
fieri
oportet
qui
Septuaginta
dierum
Itinere
à
nobis
seperatus
es
.
I
suppose
you
are
not
ignorant
of
the
Nicene
Canon
,
which
enacts
that
Bishops
take
not
upon
them
to
judge
Causes
out
of
their
own
Jurisdiction
;
but
if
you
are
ignorant
of
it
,
learn
from
me
,
and
cease
to
receive
accusations
against
me
.
For
if
I
deserve
any
Censure
the
Bishops
of
Aegypt
ought
to
inflict
it
,
not
you
that
live
at
the
distance
of
seaventy
days
journey
from
us
.
This
was
smart
and
unanswerable
;
It
was
a
breach
upon
the
whole
Government
of
the
Christian
Church
.
For
if
another
Bishop
will
receive
such
into
Communion
,
as
stand
Excommunicate
by
their
own
Bishop
,
there
is
an
end
of
all
Ecclesiastical
Discipline
.
And
therefore
that
was
the
first
and
most
sacred
Rule
in
the
Government
of
the
ancient
Church
,
not
to
admit
any
Person
that
liv'd
under
the
Jurisdiction
of
another
Bishop
,
into
Communion
without
his
Bishops
Certificate
.
But
to
receive
and
patronise
such
as
were
Canonically
proceeded
against
by
their
own
Bishop
,
and
that
after
information
of
their
Sentence
,
as
St.
Chrysostom
did
,
was
in
reality
an
Affront
to
the
Government
of
all
other
Churches
.
For
notwithstanding
that
Theophilus
sent
him
a
Copy
of
the
Decree
of
the
Council
of
Alexandria
,
and
that
Epiphanius
attended
upon
him
in
Person
,
with
another
Decree
of
the
Bishops
of
Cyprus
,
to
take
him
off
from
this
uncanonical
Interposition
,
yet
he
would
not
desist
,
but
took
to
himself
the
Power
of
Umpirage
between
the
Bishop
and
his
Monks
;
and
would
part
with
them
upon
no
other
terms
than
that
the
Bishop
would
yield
to
be
reconcil'd
to
them
by
his
Mediation
.
No
wonder
then
that
those
good
men
Theophilus
and
Epiphanius
resented
this
thing
with
so
much
Severity
.
Epiphanius
,
when
he
was
at
Constantinople
,
would
never
so
much
as
communicate
with
him
,
because
when
he
had
been
before-hand
advis'd
by
Letters
from
himself
of
the
Sentence
of
the
Council
,
he
would
not
acquiesce
in
it
.
Theophilus
being
Summon'd
by
the
Emperour
,
takes
a
journey
to
Constantinople
,
and
joyns
with
him
as
many
Bishops
as
he
could
take
up
by
the
way
,
with
a
resolution
to
depose
Chrysostom
in
Council
,
for
his
Irregular
proceedings
;
and
when
he
came
would
not
so
much
as
see
him
;
no
nor
as
St.
Jerom
informs
Pope
Innocent
,
so
much
as
lodge
within
the
Walls
of
the
City
.
Baronius
and
the
Writers
of
the
Church
of
Rome
,
Ad
annum
403.
blame
Theophilus
for
the
Vehemence
of
his
proceedings
against
him
,
as
too
violently
prosecuting
a
private
pique
.
But
all
the
ground
of
their
concernment
for
St.
Chrysostom
was
,
because
the
Pope
was
on
his
side
,
otherwise
it
is
but
an
uncharitable
surmise
to
impute
Theophilus's
Zeal
,
in
this
matter
to
personal
revenge
.
A
Quarrel
,
I
know
,
there
was
between
them
,
and
that
perhaps
might
push
him
on
with
too
much
keenness
:
but
had
he
not
just
cause
enough
to
be
very
warm
in
this
case
,
wherein
the
whole
Discipline
of
the
Christian
Church
lay
at
stake
?
For
if
what
St.
Chrysostom
had
done
should
pass
uncontroll'd
,
it
would
put
an
end
to
the
effectual
Discipline
of
all
other
Churches
in
the
World
.
Theophilus
was
as
far
as
I
can
discern
through
the
partiality
of
all
the
Historians
against
him
,
a
good
man
,
and
mettlesom
too
,
a
great
Assertor
of
Ecclesiastical
Discipline
,
and
a
lover
of
true
Peace
and
Unity
.
And
therefore
he
cannot
be
blam'd
for
the
hottest
Opposition
against
such
disorderly
proceedings
.
But
when
St.
Chrysostom
was
depos'd
in
the
Council
Sub
Quercu
,
and
his
Interposition
between
Theophilus
and
his
Clergy
remov'd
;
Theophilus
with
a
Fatherly
tenderness
invites
the
Offenders
to
Reconciliation
,
and
upon
Submission
restores
them
to
Communion
,
as
Sozomen
himself
tells
the
Story
.
For
he
and
all
the
Historians
lib
.
8.
c
.
17.
are
very
Partial
in
representing
this
Business
on
St.
Chrysostom's
side
for
the
sake
of
Origen
,
against
whom
as
they
imagine
,
Theophilus
made
all
this
stir
.
But
if
we
consider
the
whole
matter
Impartially
,
it
will
appear
that
the
Origenian
contest
was
least
of
Theophilus
his
concern
,
and
that
the
main
thing
he
labour'd
in
was
the
order
of
the
Church
.
And
therefore
in
the
Synod
under
the
Oak
,
in
which
St.
Chrysostom
was
depos'd
,
he
makes
no
mention
(
as
Sozomen
in
the
same
place
informes
us
)
of
Origen's
Books
,
but
only
invites
the
Monks
to
repent
of
thir
Schism
,
and
upon
their
Repentance
absolves
them
.
And
if
the
Acts
of
this
Council
,
extant
in
Photius
,
may
be
believ'd
(
and
I
see
very
little
ground
to
question
them
)
the
chief
Article
against
St.
Chrysostom
was
his
invasion
of
other
Provinces
,
and
three
Libels
were
prefer'd
against
him
by
three
Bishops
that
he
had
depos'd
,
Gerontius
,
Faustinus
and
Eugnomonius
.
So
that
all
Theophilus
his
Zeal
against
the
Origenists
,
was
nothing
else
but
a
trick
of
subtilty
,
thereby
to
gain
a
party
to
himself
,
and
without
that
assistance
the
Canons
of
the
Church
,
though
on
his
side
,
would
scarce
have
born
him
up
against
the
greatness
of
St.
Chrysostom
;
but
the
World
being
at
that
time
divided
about
this
eontroversie
,
and
the
Anti-Origenists
being
the
prevailing
Party
,
he
by
accusing
his
Schismatical
Monks
of
Origenism
,
gain'd
all
the
adverse
party
to
his
side
,
and
particularly
engaged
the
Zeal
of
Epiphanius
and
St.
Jerom
in
his
behalf
,
by
whom
,
and
that
ruling
reputation
that
they
then
had
in
the
World
,
he
was
able
to
make
head
against
the
Power
of
St.
Chrysostom
,
and
at
length
break
through
it
,
though
otherwise
he
was
a
great
Student
of
Origen's
Work
both
before
and
after
this
Controversie
;
before
he
had
like
to
have
been
Murdered
for
it
by
the
Anthropomorphites
,
if
he
had
not
appeased
them
by
his
Wit
;
and
afterwards
it
was
objected
to
him
,
which
he
excused
by
pleading
that
there
were
many
good
flowers
in
him
beside
his
Errours
and
Heresies
.
But
that
Theophilus
had
no
such
implacable
unkindness
to
the
Opinions
of
Origen
,
is
evident
from
his
intercourse
and
friendship
with
Synesius
,
who
being
inform'd
of
his
own
Nomination
to
a
Bishoprick
,
to
avoid
it
,
he
tells
all
the
ill
things
that
he
can
of
himself
;
and
among
the
rest
,
that
he
was
an
Irreclaimable
Origenist
,
which
he
supposed
was
at
that
time
the
worst
objection
that
he
could
contrive
against
himself
.
And
whether
this
were
only
an
artificial
Fiction
,
as
Baronius
will
have
it
,
or
his
real
Opinion
,
as
it
must
be
,
because
he
declares
it
with
a
Protestation
before
God
and
his
Holy
Angels
of
its
truth
;
it
is
all
one
,
seeing
the
confession
of
it
was
not
crime
enough
with
Theophilus
to
deny
him
consecration
,
which
he
was
so
far
from
doing
,
that
he
was
the
chief
man
that
pressed
him
to
it
;
and
though
after
he
had
ordein'd
him
,
Synesius
continued
in
his
old
Fondness
to
his
Origenian
Opinions
,
as
is
evident
from
divers
of
his
Writings
,
especially
his
Poems
;
yet
for
all
that
there
was
an
intimate
Friendship
and
Familiarity
kept
up
between
him
and
Theophilus
all
his
life
time
.
Which
plainly
shews
that
he
was
in
his
heart
no
such
Enemy
to
Origen
,
but
only
pretended
so
to
be
,
thereby
to
gain
a
party
to
assist
and
bear
him
up
against
the
greatness
of
St.
Chrysostom
.
But
if
Theophilus
may
be
condemn'd
for
using
too
much
craft
in
the
Origenian
contest
,
and
such
counterfeitings
,
unless
very
prudent
,
are
very
suspicious
and
hardly
to
be
excused
;
however
that
may
be
,
I
think
it
is
evident
enough
,
that
Theophilus
can
never
with
any
pretence
of
Law
or
Justice
be
blam'd
for
acting
after
so
high
a
manner
in
another
mans
Jurisdiction
;
for
he
came
not
voluntarily
to
Constantinople
,
but
was
forc'd
thither
by
the
Emperours
Edict
to
answer
the
Articles
of
Accusation
,
that
were
there
preferred
against
him
by
his
own
disobedient
Clergy
.
And
therefore
knowing
his
own
Innocence
and
the
Justice
of
his
Cause
,
when
he
came
,
he
would
not
appear
as
a
guilty
Person
,
but
boldly
asserts
the
Rights
of
the
Christian
Church
;
and
instead
of
answering
before
St.
Chrysostom
and
the
Court
Bishops
,
for
any
thing
that
had
passed
between
himself
and
his
own
Clergy
;
he
protests
as
well
as
he
could
,
against
all
their
Illegal
proceedings
,
and
declares
St.
Chrysostom
unworthy
of
his
Episcopal
trust
,
by
having
stretch'd
it
to
the
Injury
of
all
other
Christian
Bishops
as
well
as
himself
.
So
that
it
is
none
of
Theophilus
his
fault
,
that
he
ever
appeared
at
Constantinople
,
but
when
he
came
it
was
his
Duty
to
assert
the
Rights
and
Liberties
of
the
Catholick
Church
.
And
this
he
could
not
do
without
censuring
St.
Chrysostom
,
who
had
so
rashly
Invaded
other
Provinces
as
well
as
Aegypt
,
taking
upon
him
to
ordain
and
depose
Bishops
every
where
,
without
regard
to
the
distinction
of
Provinces
and
Limitation
of
Churches
.
Ordeining
fifteen
Bishops
in
Asia
,
and
Deposing
thirteen
,
choosing
the
Soc
.
l.
6.
c
.
10.
Soz
.
l.
8.
c
.
6.
Metropolitan
of
Ephesus
,
and
thrusting
his
own
Deacon
into
the
Government
of
that
Church
;
in
short
he
took
upon
him
to
reform
all
other
Churches
as
well
as
his
own
of
Constantinople
,
as
Theodoret
informs
us
;
the
Diocess
of
Thrace
,
and
it
's
six
Provinces
,
lib
.
5.
c
.
18.
all
Asia
.
and
its
eleven
Provinces
,
and
Pontus
that
hath
as
many
Provinces
as
Asia
.
In
Pontus
he
deposed
Gerontius
their
Metropolitan
,
in
Thrace
he
ordein'd
Serapion
Bishop
of
Heraclea
,
that
was
his
own
Metropolitan
.
Now
these
and
the
like
actions
could
not
but
be
very
offensive
to
the
rest
of
the
World
;
so
that
as
the
Historians
tell
us
,
both
the
Eastern
and
Western
Bishops
were
displeased
with
him
,
and
no
wonder
,
when
it
was
the
common
cause
of
all
,
and
that
was
the
real
state
of
his
case
,
the
Authority
of
the
See
of
Constantinople
set
up
against
and
over
the
Catholick
Church
.
The
Learned
Petrus
de
Marca
hath
pleaded
several
things
in
his
excuse
,
first
,
For
his
acting
in
Asia
and
Ephesus
,
he
pleads
the
Necessity
of
the
thing
,
and
the
sad
degeneracy
of
that
Church
.
And
this
I
will
allow
to
be
true
;
but
yet
all
corruptions
are
to
be
redressed
in
a
regular
way
,
otherwise
instead
of
reforming
Churches
,
we
do
but
destroy
them
,
and
therefore
he
might
have
done
his
Duty
towards
the
Reformation
of
these
Churches
,
as
the
Canons
had
prescrib'd
,
by
Letters
to
the
Synod
of
the
Province
to
reform
themselves
,
by
inciting
other
Bishops
to
joyn
with
him
in
the
same
work
,
by
disowning
Communion
with
them
till
they
had
remov'd
abuses
out
of
their
Churches
.
This
was
all
the
Authority
,
that
the
Bishops
of
one
Province
had
over
the
Bishops
of
another
,
and
by
this
means
was
the
Unity
and
Communion
of
the
Catholick
Church
for
a
long
time
admirably
preserv'd
.
But
for
a
private
Bishop
to
take
upon
him
to
ride
his
Circuit
through
other
Provinces
,
and
where
ever
he
came
,
to
ordein
,
depose
,
Institute
,
and
reform
with
an
high
hand
,
was
such
an
Irregularity
as
no
Necessity
can
excuse
,
or
warrant
.
In
the
next
place
it
is
pleaded
that
he
acted
as
honorary
Exarch
over
the
Diocesses
of
Pontus
,
Asia
,
and
Thrace
,
as
he
was
made
by
the
Council
of
Constantinople
,
that
plac'd
him
next
to
Rome
.
But
this
honorary
dignity
gave
him
no
Jurisdiction
over
his
Neighbours
,
and
therefore
if
by
vertue
of
that
he
challeng'd
any
,
it
is
plain
that
he
usurp'd
it
.
Then
says
Petrus
de
Marca
,
Is
there
nothing
to
excuse
a
man
,
so
much
own'd
and
Patroniz'd
by
the
Church
of
Rome
,
that
they
restor'd
him
into
the
Dypticks
of
the
Church
?
Truly
I
am
sorry
there
is
not
,
because
as
I
seriously
believe
him
to
have
been
a
very
good
man
,
so
I
take
him
to
have
been
one
of
greatest
Wits
of
the
Christian
Church
.
And
perhaps
the
greatness
of
his
Wit
may
be
his
best
Apology
,
for
that
is
always
accompanied
with
too
much
warmth
and
vehemence
of
Temper
,
and
this
joyned
with
stiff
honesty
might
hurry
him
inconsiderately
upon
extraordinary
and
unwarrantable
actions
,
and
especially
when
his
Zeal
was
exasperated
by
gross
and
notorious
crimes
,
that
might
very
easily
transport
him
beyond
due
bounds
.
Besides
which
,
there
are
two
things
that
may
somewhat
palliate
and
alleviate
his
fault
.
The
first
is
,
The
custom
of
his
See
,
that
he
himself
began
not
these
excursions
over
the
Diocesses
of
Asia
,
Pontus
and
Thrace
,
but
found
Constantinople
in
Possession
of
them
,
not
only
since
the
Council
of
Constantinople
,
by
the
attempt
of
his
Predecessor
Nectarius
to
depose
Gerontius
,
but
before
that
by
Eudoxius
his
ordeining
the
Metropolitan
of
Nicomedia
;
and
men
are
too
apt
to
make
use
of
such
Precedents
for
creating
a
right
to
themselves
.
But
the
best
Plea
is
the
clause
inserted
in
the
second
Canon
of
the
Council
of
Constantinople
,
to
explain
and
limit
it
,
that
when
the
Canon
had
first
forbidden
the
Invasion
of
other
Provinces
,
it
adds
:
Let
not
Bishops
uncall'd
go
beyond
the
Bounds
of
their
Diocesses
,
either
to
ordain
or
to
exercise
any
other
Ecclesiastical
Office
.
So
that
by
this
clause
if
they
are
called
they
have
liberty
to
go
.
And
this
Liberty
St.
Chrysostom
might
have
taken
upon
complaints
from
several
Bishops
to
him
;
for
as
he
was
the
man
of
greatest
Fame
and
Reputation
in
the
Church
at
that
time
,
so
being
Bishop
of
Constantinople
,
the
Seat
of
the
Court
,
whither
Bishops
from
all
parts
often
resorted
;
he
could
not
but
have
frequent
Appeals
and
Applications
made
to
him
,
which
through
his
great
Zeal
he
might
receive
too
eagerly
,
and
so
turn
that
Liberty
which
the
Council
had
left
for
extraordinary
cases
into
an
ordinary
Jurisdiction
.
And
the
truth
of
it
is
,
when
Laws
allow
such
Reserves
,
if
men
are
not
very
tender
and
cautious
in
using
them
,
they
defeat
the
Laws
themselves
,
that
provide
peremptorily
for
all
ordinary
Cases
,
and
leave
no
such
Liberty
for
them
,
and
therefore
when
men
too
commonly
make
use
of
it
,
as
St.
Chrysostom
did
,
upon
every
complaint
,
they
destroy
the
Design
of
the
Law
it self
,
as
he
did
this
;
for
whereas
the
design
of
the
Canon
was
to
restrain
every
Bishop
within
his
own
ordinary
Jurisdiction
,
unless
in
one
extraordinary
case
,
he
by
making
use
of
this
extraordinary
case
too
familiarly
,
plainly
exercis'd
an
ordinary
Jurisdiction
in
other
mens
Provinces
.
This
I
take
to
be
the
true
State
of
St.
Chrysostom's
cause
,
and
have
represented
it
as
fairly
and
as
candidly
as
I
could
without
wronging
the
Truth
,
and
if
in
any
thing
I
have
made
it
worse
than
it
is
,
I
should
much
rejoyce
to
amend
that
fault
;
for
among
all
the
ancient
Worthys
of
the
Church
,
I
know
not
any
whose
memory
I
more
honour
than
St.
Chrysostom's
.
§.
XXII
,
His
next
Successors
were
his
two
great
Enemies
,
Arsacius
and
Atticus
,
who
manag'd
the
Accusation
against
him
in
the
Synod
Sub
Quercu
;
Arsacius
was
Brother
to
Nectarius
,
and
prefer'd
only
for
his
sake
,
being
a
decrepit
old
man
,
above
eighty
years
of
Age
when
he
was
chosen
,
and
liv'd
not
above
a
year
and
two
months
after
it
;
so
that
we
have
little
more
recorded
of
him
,
than
that
besides
his
great
Age
,
he
was
more
unqualified
than
his
Brother
for
the
Episcopal
Trust
,
both
to
his
Parts
and
Learning
.
To
him
succeeds
Atticus
,
a
man
(
says
Socrates
)
rather
Politick
than
Learned
,
a
Character
that
he
made
good
by
the
course
of
his
following
Actions
:
For
being
warn'd
by
St.
Chrysostom's
troubles
,
and
finding
that
it
was
impossible
to
bear
up
(
which
if
any
man
,
St.
Chrysostom
would
have
done
)
against
the
united
opposition
of
all
other
Bishops
;
he
takes
another
course
,
and
fortifies
himself
with
the
Emperours
Authority
,
procures
Laws
and
Edicts
to
Authorise
his
Usurpation
,
and
if
we
believe
Palladius
,
when
Pope
Innocent
Excommunicated
him
,
and
the
People
refus'd
to
communicate
with
him
,
he
obtein'd
an
Edict
from
the
Emperour
Arcadius
,
commanding
them
to
it
under
pain
of
Excommunication
and
Confiscation
of
Goods
.
But
as
for
his
Foreign
Invasions
,
Lib
.
7.
c
.
28.
Socrates
tells
us
of
a
Law
of
his
own
procurement
,
though
the
occasion
of
mentioning
it
happen'd
not
till
the
time
of
his
Successor
Sicinnius
,
who
undertaking
to
constitute
Proclus
Arch-Bishop
of
Cyzicum
in
the
Province
of
Hellespont
,
the
Cyzecenians
(
says
the
Historian
)
refuse
his
Bishop
and
choose
one
of
his
own
;
And
that
notwithstanding
that
Law
that
enacts
that
no
Bishop
be
appointed
without
the
Consent
and
Authority
of
the
Bishop
of
Constantinople
;
pleading
for
themselves
that
the
Law
related
only
to
the
Person
of
Atticus
,
and
therefore
expiring
with
him
,
ought
to
be
of
no
force
in
the
case
of
his
Successors
.
So
that
it
is
plain
that
such
a
Law
there
was
,
though
he
tells
us
not
when
,
or
by
whom
enacted
(
though
it
could
be
made
by
none
but
Theodosius
the
younger
)
neither
how
far
it
extended
,
whether
to
other
Provinces
,
or
only
to
Cyzicum
,
because
that
was
the
first
and
indeed
the
only
Precedent
of
their
Usurpation
before
the
Council
of
Constantinople
;
and
therefore
if
that
were
but
once
ratified
by
Law
,
that
alone
would
give
Authority
to
all
the
other
Usurpations
,
that
follow'd
its
Example
.
But
the
most
subtile
and
artificial
Law
was
that
,
which
concerns
the
Diocess
of
Illyricum
,
whereby
all
ancient
both
Customs
and
Canons
are
confirm'd
,
but
yet
so
that
if
any
controversie
should
arise
,
it
is
to
be
determined
by
the
Sacerdotal
Convention
,
but
not
without
the
Assent
of
the
Bishop
of
Constantinople
.
Here
first
the
Confirmation
of
all
ancient
Canons
was
plausible
,
but
the
thing
aim'd
at
was
under
that
pretence
to
slur
in
the
Confirmation
of
Customs
too
,
for
by
this
time
they
pleaded
prescriptions
for
their
Usurpations
.
But
't
is
still
more
pleasant
to
make
the
Bishop
of
Constantinople
Supreme
Judge
in
those
Cases
,
in
which
himself
was
the
only
guilty
Party
;
so
that
the
design
of
the
Law
was
only
to
empower
him
to
abet
himself
in
all
his
Usurpations
.
But
the
most
pleasant
of
all
is
,
not
only
to
justifie
Illegal
Customs
by
Laws
that
contradict
them
,
and
to
make
the
Chief
Offender
against
the
Law
,
chief
Judge
of
the
Legality
of
the
Custom
,
but
under
pretext
of
ancient
custom
to
bring
in
meer
Innovations
.
For
though
the
Bishops
of
Constantinople
had
for
some
time
Usurp'd
some
Authority
in
the
Eastern
Diocesses
,
yet
till
this
time
they
never
challeng'd
any
in
the
Western
;
but
by
virtue
of
this
Law
,
they
hoped
under-hand
to
gain
it
,
though
we
do
not
find
that
ever
it
took
effect
;
And
it
is
probable
that
this
was
the
first
beginning
of
the
open
Breach
between
Rome
and
Constantinople
concerning
the
Bounds
of
Jurisdiction
;
which
as
it
was
a
great
Controversie
in
after-Ages
,
Illyricum
being
the
middle
bound
of
both
Empires
,
and
Theodosius
the
Great
having
not
long
before
laid
the
Eastern
Illyricum
to
the
Eastern
Empire
,
whereas
all
Illyricum
had
till
that
time
belong'd
to
the
Western
;
his
Son
,
it
seems
,
thought
it
conventient
to
have
Ecclesiastical
Jurisdiction
follow
it
,
and
that
probably
by
the
Instigation
and
Ambition
of
Atticus
.
But
what
effect
it
took
is
not
certain
,
unless
it
be
that
the
two
Prelates
,
that
were
by
this
time
setting
up
for
Supremacy
in
each
Empire
,
engag'd
the
two
Emperours
in
the
contest
;
Honorius
the
Western
Emperour
upon
the
Bishop
of
Rome's
complaint
Holsten
Collect
Rom.
p.
81.
&c.
Now
inserted
into
the
Concil
.
max.
writes
to
Theodosius
to
withdraw
the
Edict
;
Theodosius
promises
to
refer
it
to
the
Examination
of
his
Praefectus
Praetorio
;
but
what
was
done
in
it
we
know
not
,
probably
nothing
at
all
,
for
it
was
ever
after
upon
any
advantage
on
either
side
brought
into
debate
,
though
for
the
most
part
the
Bishop
of
Rome
was
at
the
last
in
this
,
as
he
was
in
all
other
controversies
,
Victor
.
But
the
after-contests
about
it
relate
not
to
my
present
Enquiry
,
which
is
to
find
out
the
beginnings
of
Ecclesiastical
Usurpation
;
and
especially
in
the
See
of
Constantinople
,
and
here
more
particularly
by
Atticus
.
But
though
the
Constantinoplitans
could
not
prevail
in
the
West
,
yet
they
kept
their
ground
in
the
East
.
Of
Sisinnius
who
was
immediate
Successor
to
Atticus
,
and
his
invading
the
Metropolis
of
Cyzicum
,
we
have
spoken
already
.
To
him
succeeds
Nestorius
a
man
of
that
fiery
Temper
,
that
had
he
not
shortned
his
Reign
,
like
Nero
,
by
his
own
folly
and
fury
,
would
no
doubt
have
set
all
the
Christian
World
on
fire
,
as
he
did
Constantinople
at
his
very
Consecration
,
whence
he
was
ever
after
commonly
called
the
Incendiary
.
But
he
had
work
enough
to
defend
himself
and
his
new
Metaphysicks
,
and
was
in
a
little
time
deposed
by
the
Council
of
Ephesus
.
Neither
is
there
any
thing
material
recordded
of
Maximianus
who
succeeded
,
probably
because
of
the
short
time
of
his
sitting
.
Proclus
is
next
whose
management
of
matters
in
the
case
of
Bassianus
and
Stephanus
,
and
divers
other
Metropolitans
,
is
more
remarkable
than
all
the
rest
,
and
was
indeed
the
very
Settlement
of
their
Usurpation
;
but
because
this
whole
cause
was
canvassed
in
the
Council
of
Calcedon
,
and
was
withall
the
first
thing
that
gave
occasion
of
debating
the
Rights
of
Constantinople
in
that
Council
;
I
shall
refer
its
enquiry
thither
,
which
follow'd
but
a
short
time
after
under
Anatolius
,
who
succeeded
him
after
Flavianus
,
and
who
with
his
Clergy
defended
the
Prerogatives
of
the
Church
of
Constantinople
in
the
Council
.
But
having
given
this
Compendious
Historical
Account
of
the
Usurpations
of
that
See
,
between
the
time
of
the
Council
of
Constantinople
,
who
only
honour'd
it
with
a
Complement
,
and
this
of
Calcedon
,
who
emprov'd
an
empty
Title
into
great
Eminence
of
Power
;
before
I
proceed
any
farther
,
it
will
be
convenient
to
examine
a
little
what
was
done
in
other
Churches
of
the
same
kind
,
either
by
the
Example
of
Constantinople
,
or
rather
by
their
advancement
in
the
State
of
the
Empire
.
For
it
is
certain
that
the
first
breach
that
was
made
upon
the
ancient
and
Apostolick
Liberties
of
the
Church
,
was
occasion'd
by
the
raising
of
some
Metropoles
above
others
in
the
new
constitution
of
the
Empire
.
The
Bishops
that
resided
in
the
great
Cities
,
that
govern'd
all
the
Metropolitan
Cities
of
the
Diocess
,
taking
state
upon
themselves
from
the
greatness
and
dignity
of
their
Sees
,
and
probably
had
for
that
reason
a
Preheminence
of
Place
and
Respect
given
them
;
for
we
find
several
of
them
in
a
setled
possession
of
honour
and
precedency
at
the
time
of
the
Council
of
Calcedon
,
where
were
eight
of
them
present
,
that
in
every
Action
are
reckon'd
before
the
rest
and
subscribe
in
the
first
place
,
Rome
,
Constantinople
,
Alexandria
,
Antioch
,
Jerusalem
,
Heraclea
,
Caesarea
,
Ephesus
,
that
were
all
Diocesan
Cities
in
the
civil
division
of
the
Empire
;
and
so
had
by
custom
it
seems
gain'd
some
honour
of
precedency
.
But
nothing
more
;
for
the
Subscriptions
to
this
,
as
well
as
all
other
Councils
are
made
according
to
the
Ancient
Division
of
the
Empire
into
Provinces
,
not
after
the
new
model
by
Diocesses
.
And
though
the
Bishop
of
the
Diocesan
City
subscribes
first
,
yet
he
only
subscribes
as
the
Metropolitan
of
his
own
Province
;
and
in
the
first
place
,
because
first
Metropolitan
within
the
Diocess
.
Though
this
they
would
not
be
content
with
,
without
some
Supremacy
of
Power
,
as
is
evident
from
all
the
forementioned
Canons
,
made
on
purpose
to
beat
back
their
several
Attempts
of
Usurpation
.
But
they
persisting
in
their
Pretences
,
not
only
of
higher
Privileges
,
but
greater
Power
than
other
Churches
,
at
last
obtain'd
it
in
the
Council
of
Calcedon
,
out
of
meer
complement
and
flattery
to
the
Throne
of
Constantinople
,
for
whose
sake
it
was
that
all
the
other
were
advanced
with
no
kindness
to
themselves
;
for
that
being
but
a
private
Bishoprick
,
it
had
been
too
invidious
a
thing
to
advance
it
to
so
great
a
heighth
,
had
it
not
seem'd
to
give
some
kind
of
Equality
to
those
great
Churches
that
could
challenge
some
Title
to
Prerogative
;
and
therefore
the
Council
gives
them
a
Superiority
of
Power
over
Metropolitans
within
their
own
Diocess
meerly
to
countenance
that
Universality
of
Jurisdiction
,
that
it
gave
to
the
See
of
Constantinople
,
Canon
19th
.
If
any
Clerke
have
a
controversie
with
another
Clerke
,
he
is
to
complain
to
his
own
Bishop
,
and
not
the
Secular
Courts
;
if
a
controversie
with
his
Bishop
,
to
the
Synod
of
the
Province
;
if
with
his
Metropolitan
,
to
the
Exarch
of
the
Diocess
,
or
the
Throne
of
the
Imperial
City
of
Constantinople
.
The
word
{αβγδ}
signifies
any
kind
of
Supreme
Authority
,
and
so
we
find
in
the
Council
of
Sardica
the
Exarch
of
the
Province
used
as
Synonymous
with
the
Bishop
of
the
Metropolis
or
the
head
Bishop
of
the
Province
.
But
because
it
was
a
kind
of
Secular
word
,
and
was
by
custom
appropriated
to
the
Vicarii
of
Diocesses
,
it
was
thought
too
Lordly
by
the
wise
African
Bishops
,
who
were
of
all
others
the
most
watchful
against
the
Encroachments
of
Ambition
.
And
therefore
they
decreed
in
the
42.
Canon
of
the
African
Code
,
that
no
Metropolitan
shall
be
stiled
Exarch
,
but
only
Bishop
of
the
first
See
.
Which
they
did
,
say
the
Scholiasts
,
Balsamon
and
Zonaras
,
to
prevent
Pride
and
Arrogance
in
the
Church
;
and
I
do
not
know
that
it
is
any
where
but
in
the
Council
of
Sardica
given
to
Metropolitans
.
And
the
first
time
that
we
meet
with
the
Exarch
of
a
Diocess
is
in
the
Council
of
Calcedon
;
and
therefore
it
is
a
mistake
without
bottom
in
Petrus
de
Marca
,
to
Lib
.
1.
cap
.
3.
§.
5.
affirm
that
this
Title
is
used
by
the
Council
of
Constantinople
;
there
indeed
we
meet
with
such
a
thing
as
a
Diocess
,
but
not
an
Exarch
;
and
the
word
Diocess
is
used
as
a
term
of
Art
in
the
State
,
rather
than
in
the
Church
,
and
signifies
only
the
Metropolitan
of
that
City
,
that
is
made
the
Diocesan
City
in
the
new
division
of
the
Empire
,
excluding
all
Superiority
over
the
other
Metropolitans
of
the
same
Diocess
.
For
the
Canon
expresly
vouches
the
Supremacy
of
every
Metropolitan
.
So
that
the
meaning
of
the
Constantinoplitan
Canon
is
only
and
plainly
this
,
that
whereas
by
the
Decree
of
the
Council
of
Nice
,
the
Metropolitan
had
Supreme
Jurisdiction
within
his
own
Province
;
yet
notwithstanding
that
these
Bishops
of
the
new
Diocesan
Cities
grew
so
exorbitant
as
to
take
upon
them
Authority
in
other
Churches
,
even
beyond
the
Bounds
of
their
own
civil
Diocess
;
therefore
the
Council
severely
checks
this
new
kind
of
Insolence
.
And
that
being
restrein'd
,
it
immediately
adds
,
That
the
Supreme
right
of
Metropolitans
is
sufficiently
secured
by
the
Council
of
Nice
.
As
if
they
should
have
said
,
we
need
take
no
care
for
that
which
is
already
so
well
settled
;
our
present
business
is
to
restrain
this
new
exorbitance
of
the
Diocesan
Cities
.
And
therefore
it
is
observable
that
the
Canon
is
particularly
made
for
the
five
Diocesses
under
the
Praefectus
Praetorio
of
the
East
;
the
East
peculiarly
so
called
,
Aegypt
,
Asia
,
Pontus
and
Thrace
,
as
they
are
there
reckoned
up
:
But
as
in
that
Council
we
first
meet
with
the
Term
Diocess
,
as
distinctly
denoting
many
Provinces
according
to
the
new
civil
Division
of
the
Empire
;
So
in
the
fourth
Council
held
at
Calcedon
,
do
we
first
find
the
Settlement
of
the
Ecclesiastical
Exarch
of
these
Diocesses
,
as
set
up
above
Metropolitans
.
§.
XXIII
.
For
matters
having
been
long
prepared
by
so
many
several
Attempts
of
Usurpation
,
though
they
were
still
in
general
condemn'd
by
Councils
,
yet
many
particulars
took
effect
and
pass'd
uncontroll'd
,
and
then
they
became
Precedents
to
Authorise
the
same
Irregularities
for
the
time
to
come
.
But
especially
Constantinople
,
being
somewhat
countenanced
(
as
they
Impudently
pretended
)
by
this
very
Canon
of
Constantinople
,
and
having
the
most
ancient
prescription
in
this
kind
;
but
chiefly
the
bold
and
open
practice
of
St.
Chrysostom
,
who
was
now
the
Favorite
of
the
Church
of
Rome
,
from
whom
alone
the
Constantinoplitans
fear'd
any
Opposition
;
they
thought
all
things
ripe
for
the
full
accomplishment
and
legal
Settlement
of
their
Usurpation
.
And
this
was
the
chief
design
at
the
bottom
in
calling
the
great
Council
of
Calcedon
;
and
though
it
came
upon
the
Stage
last
of
all
,
and
was
brought
in
very
obliquely
,
yet
both
parties
seem
to
have
come
particularly
prepar'd
for
this
Combate
;
and
upon
every
slight
occasion
have
their
hands
upon
their
Swords
ready
to
draw
.
The
first
breaking
out
of
the
Quarrel
was
from
the
Contest
between
Bassianus
and
Stephanus
for
the
Bishoprick
of
Ephesus
,
to
which
neither
of
them
being
Canonically
ordein'd
,
the
Council
Depose
them
both
;
and
then
the
Question
is
abruptly
enough
started
,
where
the
new
Bishop
should
be
Consecrated
,
at
Constantinople
or
Ephesus
?
Upon
this
the
Council
is
immediately
in
an
uproar
,
the
Judges
refer
it
to
the
Bishops
,
where
the
Bishop
of
Ephesus
ought
to
be
regularly
ordein'd
according
to
the
Canons
?
They
all
Answer
within
his
own
Province
,
and
this
Leontius
Bishop
of
Magnesia
,
proves
over
and
above
by
the
Universal
practice
of
that
Church
,
down
from
St.
Timothy
its
first
Bishop
.
This
immediately
gives
fire
to
the
Constantinoplitans
;
and
though
they
durst
not
appear
whilst
the
Cause
was
referr'd
to
the
Canons
,
yet
the
word
Custom
was
no
sooner
mention'd
,
than
they
all
Discharge
.
Philip
a
Presbyter
of
that
Church
contradicts
it
with
the
Practice
of
St.
Chrysostom
,
who
Depos'd
fifteen
Bishops
in
Asia
,
and
ordein'd
others
in
their
stead
;
and
among
the
rest
Memnon
was
ordein'd
at
Constantinople
.
Aetius
the
Arch-Deacon
of
Constantinople
alledges
the
Precedents
of
Castinus
,
Heraclides
and
Basilius
Bishops
of
Ephesus
,
and
all
ordain'd
at
Constantinople
.
To
which
the
Bishops
cry
out
{αβγδ}
.
Let
the
Canons
prevail
.
And
the
Constantinopolitans
answer
;
Yes
let
them
,
but
let
not
the
Privileges
of
the
Church
of
Constantinople
be
impair'd
,
and
let
our
Arch-Bishop
ordein
according
to
Custom
.
Here
the
disingenuity
of
the
Constantinopolitans
is
notorious
,
not
only
to
set
up
custom
against
the
Nicene
Canons
,
for
if
it
were
against
them
,
that
alone
must
prove
it
illegal
,
but
to
prescribe
a
Custom
from
so
few
Precedents
;
for
St.
Chrysostom's
deposing
fifteen
Bishops
in
Asia
,
as
Philippus
pleads
,
was
nothing
to
the
purpose
,
for
his
ordeining
Bishops
at
Constantinople
,
when
he
did
it
not
at
Constantinople
,
but
in
the
Province
of
Asia
;
But
Aetius
his
Plea
of
custom
from
the
Instance
of
Basilius
is
very
Impudent
,
when
he
was
inform'd
just
before
by
Leontius
,
that
this
was
done
by
force
,
against
the
will
of
the
Asian
Churches
,
and
with
great
Tumults
and
Disorders
;
and
yet
from
this
violent
and
irregular
action
,
which
they
were
forc'd
to
maintain
by
the
Emperours
Authority
,
he
does
not
blush
to
insist
upon
the
Plea
of
Prescription
.
But
the
Judges
finding
the
debate
so
warm
and
the
Arguments
of
the
Constantinopolitans
so
weak
,
adjourn
the
Council
to
the
next
day
,
in
which
nothing
was
treated
of
but
the
Cause
of
Bassianus
and
Stephanus
.
So
that
that
opportunity
being
lost
,
the
next
Action
of
the
Council
was
taken
up
with
the
Controversie
between
Eunomius
Bishop
of
Nicomedia
,
and
Anastasius
Bishop
of
Nice
;
Nicomedia
was
the
ancient
Metropolis
of
Bythinia
,
and
so
the
Bishop
of
it
had
Jurisdiction
over
the
whole
Province
;
but
Nice
having
been
lately
made
a
Metropolitan
City
by
the
Emperour
;
the
Bishop
of
it
thereupon
took
upon
him
Metropolitical
Authority
in
some
part
of
the
Province
,
especially
in
the
Bishoprick
of
Basilonopolis
;
of
this
Eunomius
makes
complaint
to
the
Council
,
who
upon
perusal
of
the
Canons
,
and
the
Emperours
Letter
of
Grant
,
to
Nice
,
determine
(
as
was
usual
in
such
cases
)
that
according
to
the
ancient
Canons
,
the
Bishop
of
Nicomedia
shall
enjoy
the
Metropolitical
Authority
of
the
Province
;
and
the
Bishop
of
Nice
,
in
obedience
to
the
Emperours
grant
,
Metropolitical
honour
,
but
so
as
to
be
Subject
to
his
Metropolitan
as
well
as
the
other
Bishops
of
the
Province
.
This
one
would
think
remote
enough
from
the
Cause
of
Constantinople
,
yet
here
Aetius
is
not
able
to
hold
,
but
enters
his
Protestation
that
this
Judgement
should
be
no
Prejudice
to
the
See
of
Constantinople
,
that
had
Power
to
ordein
in
Basilonopolis
and
other
Places
.
So
that
thereby
the
Bishops
of
Constantinople
had
a
Right
to
ordein
not
only
Metropolitans
,
but
inferior
Bishops
,
and
so
this
mans
Confidence
improves
in
every
Action
.
But
here
it
rais'd
the
Choler
and
indignation
of
the
Bishops
,
and
renews
their
former
Cry
,
to
the
Canons
,
to
the
Canons
,
and
that
causes
the
adjournment
of
the
Council
.
The
next
Action's
taken
up
with
the
cause
of
Domnus
Bishop
of
Antioch
,
and
Athanasius
Bishop
of
Perrha
,
who
being
accus'd
of
great
Crimes
;
Domnus
refers
the
hearing
of
the
Cause
to
his
Friend
Panolbius
,
and
yet
Athanasius
declines
the
Judgement
,
refuses
to
appear
,
and
resigns
his
Bishoprick
.
And
after
all
this
repairs
to
Constantinople
,
tells
a
strange
Story
to
Proclus
and
Cyrillus
,
who
embrace
his
appeal
,
especially
Proclus
,
and
write
to
Domnus
in
his
behalf
,
wherein
among
other
things
Proclus
desires
him
not
to
take
it
ill
as
an
injury
offer'd
to
the
See
of
Antioch
,
that
his
Bishop
should
take
refuge
at
Constantinople
,
but
that
he
did
it
to
avoid
the
Tumult
and
Sedition
of
the
People
;
and
therefore
begg'd
the
Intercession
of
Proclus
and
his
Brother
Cyril
,
as
the
most
modest
and
peaceable
way
to
reconcile
himself
to
his
Metropolitan
.
Arm'd
with
these
Letters
,
he
returns
home
,
throws
out
Sabinianus
,
that
was
chosen
into
his
Place
,
and
resumes
his
Bishoprick
,
of
which
Sabinianus
making
his
Complaint
to
the
Council
,
they
depose
Athanasius
and
restore
him
.
Here
we
may
see
how
ready
the
Constantinopolitans
were
to
embrace
and
encourage
such
Fugitives
;
but
above
all
the
rest
Proclus
was
most
forward
in
these
Irregularities
,
and
made
the
boldest
Precedents
.
It
was
he
that
ordein'd
Basilius
Bishop
of
Ephesus
at
Constantinople
in
spite
of
the
Bishops
of
the
Province
;
it
was
he
that
Protected
Bassianus
,
both
against
the
Canons
and
his
Provincial
Synod
;
and
it
is
he
that
undertakes
the
fowl
Cause
of
Athanasius
,
in
appealing
from
his
Metropolitan
,
and
without
making
due
Enquiry
into
the
Merits
of
it
,
right
or
wrong
interposes
for
his
Restitution
.
And
now
we
come
to
the
15th
.
Action
in
which
the
Canons
of
this
Council
are
pass'd
;
and
here
the
Constantinopolitans
seem
to
have
been
too
subtile
for
the
Romanists
,
for
though
they
were
both
upon
their
Guard
,
yet
the
Popes
Legates
,
I
know
not
by
what
Inadvertency
,
voted
with
them
,
till
they
came
to
the
twenty
eighth
Canon
,
which
gave
the
Bishop
of
Constantinople
a
strange
kind
of
new
Exorbitant
Power
.
But
before
that
,
they
had
in
effect
given
him
as
much
as
that
demanded
;
for
in
the
forementioned
ninth
Canon
,
it
is
enacted
,
That
the
last
Appeal
from
the
Metropolitan
of
the
Province
,
is
to
be
made
either
to
the
Exarch
of
the
Diocess
,
or
the
Bishop
of
Constantinople
.
The
design
of
this
is
plain
enough
,
the
Exarch's
or
Bishops
of
the
Diocesan
Cities
were
to
be
gratified
in
their
Ambition
of
gaining
a
Superiority
over
the
Metropolitans
of
the
Diocess
,
and
that
was
enough
to
oblige
those
great
Prelates
,
that
drew
the
rest
after
them
to
a
forward
complyance
,
for
any
thing
that
would
gratifie
the
Constantinopolitan
Clergy
,
that
were
the
grand
Contrivers
of
this
Canon
.
And
that
was
so
order'd
as
at
the
same
time
,
that
it
gave
them
their
Power
,
it
took
it
away
,
and
settled
it
all
on
the
Bishop
of
Constantinople
,
for
whereas
their
Power
was
limited
to
their
own
Diocesses
,
his
was
Universal
and
unlimited
;
and
that
engross'd
all
their
Powers
in
his
own
hands
.
For
where
several
Liberties
of
Appeal
are
granted
,
if
one
be
greater
than
another
,
as
all
Persons
naturally
resort
to
that
,
so
that
as
naturally
takes
all
Appeals
from
the
other
Courts
into
its
own
Jurisdiction
,
and
makes
it self
Superior
Judge
of
their
Proceedings
,
and
last
head
of
all
Appeals
from
them
to
it self
.
This
was
well
contriv'd
for
the
Supremacy
of
their
own
See
;
but
it
is
better
rivetted
in
the
seventeenth
Canon
,
where
it
is
decreed
,
that
all
Controversies
about
Bounds
of
Jurisdiction
,
shall
be
referr'd
to
the
Synod
of
the
Province
,
and
determin'd
by
thirty
years
Prescription
;
but
if
the
Custom
be
within
the
last
thirty
years
,
the
Appeal
may
be
made
to
the
Exarch
of
the
Diocess
,
or
the
Bishop
of
Constantinople
.
And
hereby
they
made
themselves
Judges
of
the
Legality
of
their
own
Proceedings
.
For
as
for
the
Actions
of
St.
Chrysostom
,
they
had
been
already
justified
to
some
purpose
by
the
Church
of
Rome
,
and
therefore
they
were
secure
of
their
allowance
;
and
as
for
Proclus's
transgressions
,
that
they
pleaded
as
their
main
Precedents
,
they
were
within
less
than
the
Compass
of
thirty
years
;
for
he
sate
in
the
Throne
twelve
years
and
odd
months
,
dyed
in
the
year
446.
whereas
the
Council
was
conven'd
in
the
year
451.
So
that
by
this
Cannon
they
took
the
last
Supreme
Appeal
,
concerning
all
Irregular
Actions
to
themselves
;
and
when
they
had
made
themselves
their
own
Judges
,
we
may
be
sure
that
they
would
not
fail
to
be
their
own
Advocates
,
and
take
care
of
their
own
Cause
.
Thus
far
the
Council
and
the
Legates
went
lovingly
together
;
but
the
Constantinopolitans
having
gain'd
this
Advantage
to
Authorise
their
own
Innovations
;
they
immediately
sweep
the
three
great
Diocesses
of
Asia
,
Pontus
and
Thrace
into
their
own
Jurisdiction
,
because
they
knew
they
had
thirty
years
Prescription
for
their
Usurpations
there
.
But
this
was
pass'd
by
stealth
,
and
in
the
absence
not
only
of
the
Legates
,
but
in
the
absence
of
the
Exarch
of
Pontus
,
and
the
vacancy
of
Ephesus
,
that
were
the
chief
Persons
concern'd
;
and
by
the
Votes
of
not
above
two
hundred
Bishops
,
that
were
not
above
the
third
part
of
the
Council
.
Of
this
the
Legates
next
day
make
grievous
Complaint
;
But
Aetius
answers
as
to
their
Absence
,
that
they
absented
themselves
,
and
that
they
were
acquaintd
with
the
business
,
but
refused
to
act
,
as
being
beyond
their
Commission
.
And
to
their
Objection
of
the
Canon
of
Nice
,
for
the
Supreme
Power
of
Metropolitans
in
their
Province
,
that
was
here
destroy'd
,
he
opposes
after
his
usual
Rate
of
Impudence
the
second
Canon
of
the
Council
of
Constantinople
,
for
the
honorary
precedency
of
that
City
next
to
Rome
.
As
for
the
Pretence
of
Compulsion
,
the
Bishops
of
Asia
and
Pontus
,
that
were
most
concern'd
(
for
Thrace
was
already
devour'd
)
declare
the
freedom
of
their
Vote
and
Subscription
.
The
other
Bishops
that
had
not
Subscribed
,
being
ask'd
their
Opinion
,
were
for
the
most
part
silent
,
only
Eusebius
Bishop
of
Ancyra
asserts
the
right
of
his
Province
of
Galatia
,
and
complains
of
the
late
invasion
of
Proclus
,
in
ordeining
the
Bishop
of
Gangra
within
his
Province
.
But
here
he
is
school'd
by
Anatolius
,
and
call'd
to
give
an
Account
of
his
own
Ordination
;
to
which
he
confesses
,
that
himself
was
ordein'd
by
Proclus
,
Upon
this
Thalassius
Metropolitan
of
Pontus
,
and
so
the
Person
most
concern'd
,
having
been
an
old
Courtier
,
and
seeing
which
way
the
Court
drove
,
submits
himself
to
the
Bishop
of
Constantinople
;
the
Judges
siese
his
complement
,
and
without
any
farther
Ceremony
,
Subject
the
Diocesses
of
Thrace
,
Asia
and
Pontus
to
his
Jurisdiction
,
and
so
(
the
Legates
having
only
time
to
protest
against
it
)
break
up
the
Council
.
And
thus
is
this
new
Power
instituted
over
Metropolitans
,
that
had
hitherto
held
their
Original
Supremacy
in
the
Church
;
for
whereas
they
were
not
ordein'd
but
by
the
Synod
of
their
own
Province
,
nor
Subject
to
any
Authority
out
of
it
;
now
are
the
Metropolitans
of
Thrace
,
Pontus
and
Asia
reduc'd
under
an
Inferior
Bishop
,
so
as
to
be
Subject
to
him
and
ordein'd
by
him
.
Though
the
Canon
is
piec'd
together
so
awkerdly
,
as
plainly
shews
the
Impudence
of
its
contrivers
;
they
found
it
upon
the
Privileges
granted
by
the
Council
of
Constantinople
to
that
See
,
which
was
nothing
but
Precedency
of
Honour
;
and
yet
by
vertue
of
that
they
Subject
Thrace
,
Asia
,
and
Pontus
to
its
Jurisdiction
;
notwithstanding
that
the
same
Council
at
the
same
time
,
had
secur'd
their
Government
to
their
own
Metropolitans
;
so
that
the
sence
of
the
Canon
was
plainly
this
,
forasmuch
as
the
Council
of
Constantinople
hath
ordein'd
,
that
Thrace
,
Pontus
and
Asia
,
shall
be
govern'd
by
the
Metropolitans
of
Heraclea
,
Caesarea
,
and
Ephesus
,
and
none
other
;
in
pursuance
thereof
we
ordein
that
both
they
and
their
Metropolitans
shall
be
Subject
to
the
Bishop
of
Constantinople
.
§.
XXIV
.
But
all
this
is
only
the
opening
of
War
,
and
setting
up
the
Standard
of
Usurpation
,
for
at
the
News
hereof
the
great
Pope
Leo
is
alarm'd
,
as
seeing
himself
like
to
be
overtop'd
by
Constantinople
,
having
so
large
a
Jurisdiction
laid
to
its
Authority
;
a
Power
which
himself
and
Predecessors
had
never
directly
pretended
to
.
But
that
he
might
not
be
surprised
,
the
Council
it self
takes
care
to
acquaint
him
with
their
Proceedings
in
a
Synodical
Epistle
,
in
which
they
tell
him
,
that
they
had
confirm'd
the
Precedency
of
Honour
to
Constantinople
next
to
Rome
,
because
it
had
been
setled
upon
it
by
the
second
general
Pag
.
837.
eam
namque
consuetudinem
,
&c.
Council
;
and
whereas
there
had
been
a
Custom
of
a
long
standing
for
the
Bishop
of
Constantinople
,
to
ordein
the
Metropolitans
of
Asia
,
Pontus
and
Thrace
,
they
had
thought
good
to
Establish
it
by
a
Synodical
Decree
,
not
that
they
design'd
to
add
any
thing
to
the
Throne
of
Constantinople
,
but
only
to
provide
for
the
Peace
of
the
Churches
,
especially
Ephesus
,
where
had
happen'd
so
many
Tumults
and
Disorders
in
times
of
Vacancy
;
and
to
all
this
they
say
,
they
were
induc'd
because
they
knew
it
to
be
a
thing
very
acceptable
,
not
only
to
the
most
Christian
Emperours
themselves
,
but
also
to
the
Illustrious
Senat
,
and
to
the
whole
Imperial
City
;
and
therefore
desire
his
concurrence
to
so
grateful
a
Work
.
But
Pope
Leo
was
wiser
than
to
be
put
off
with
such
rank
Hypocrisie
.
and
first
he
schools
Anatolius
himself
,
writes
him
a
sharp
Letter
,
lays
all
this
Prevarication
at
his
Door
,
twits
him
with
his
own
scarce
Canonical
C●●i●●tion
and
then
with
his
presuming
to
Com●●●●●
〈…〉
of
Antioch
,
and
then
tells
him
that
he
is
●●ry
,
that
after
these
failings
he
should
be
so
presumptuous
as
to
infringe
the
Nicene
●●●●ons
,
by
which
the
second
Preeminence
〈◇〉
Honour
is
setled
upon
the
See
of
Alexand●●
and
the
third
upon
Antioch
;
and
yet
〈◇〉
withstanding
that
,
he
should
place
himself
about
them
,
and
deprive
all
other
Metropolitans
of
their
just
Honour
;
for
which
unheard
of
Attempts
,
he
abuses
the
Authority
of
the
Council
,
that
was
only
call'd
to
extinguish
,
not
to
abet
Ambition
:
But
all
in
vain
,
for
nothing
can
ever
take
effect
,
that
is
contrary
to
the
Nicene
Canons
,
that
are
receiv'd
through
the
whole
world
,
and
are
to
continue
in
force
to
the
end
of
it
;
and
therefore
he
requires
him
to
desist
from
these
Attempts
for
the
time
to
come
,
and
not
upon
frivolous
Pretences
,
to
destroy
the
Right
of
Provinces
,
and
the
ancient
Privileges
of
Metropolitans
,
not
to
rob
St.
Mark's
See
of
Alexandria
,
and
St.
Peter's
of
Antioch
of
their
Dignity
;
but
if
he
have
a
mind
to
advance
his
own
See
,
his
best
way
to
do
it
,
is
by
being
an
Example
to
other
Churches
in
Vertue
and
Humility
,
by
which
he
will
make
himself
greater
than
by
all
his
ways
of
Ambition
.
And
as
for
the
Canon
of
Constantinople
,
that
settles
the
second
Place
of
Preheminence
upon
that
See
;
he
tells
him
that
the
Apostolick
See
was
never
acquainted
with
it
,
and
that
it
was
now
too
late
to
prop
up
such
a
tottering
Title
by
forcing
the
shew
of
a
Confirmation
from
the
Council
.
And
then
deals
plainly
with
the
Emperour
and
Emperess
,
by
acquainting
them
with
the
Insolency
of
Anatolius
,
and
the
Illegality
of
his
Attempt
to
get
Power
over
Metropolitans
,
declares
his
utmost
Opposition
,
and
threatens
Peremptory
Excommunication
.
And
here
the
only
thing
he
pretends
to
stand
upon
,
is
the
Authority
of
the
Council
of
Nice
,
by
which
the
Supremacy
of
Metropolitans
within
their
Province
is
establish'd
;
this
Rule
he
will
by
no
means
suffer
to
be
violated
,
but
will
have
it
so
Sacred
and
Unalterable
,
that
it
cannot
be
retrench'd
by
any
Council
how
great
so
ever
.
And
therefore
he
requires
Anatolius
to
desist
from
this
Ambition
,
with
some
severe
suggestions
if
he
doth
not
,
and
conjures
the
Emperour
and
Emperess
not
to
suffer
such
an
unwarrantable
Innovation
to
be
thrust
upon
the
Church
in
their
time
,
as
they
would
not
stein
the
Honour
of
their
Reign
.
Then
he
takes
the
Council
it self
to
task
,
and
sends
them
too
to
School
to
the
Nicene
Council
.
After
this
Epist.
15.
Epist.
17.
he
incites
Maximus
Bishop
of
Antioch
,
to
maintain
the
Right
of
his
See
,
as
it
stood
setled
by
the
Council
of
Nice
,
and
not
suffer
himself
,
that
was
the
third
Bishop
in
the
World
,
to
be
thrust
down
into
the
fourth
place
by
the
Pride
and
Ambition
of
Constantinople
.
At
the
roaring
of
this
great
Lyon
(
as
Baronius
wittily
insults
)
they
are
all
affrighted
.
The
Emperour
Marcian
by
Edict
nulls
his
confirmation
of
the
Calcedon
Canon
,
as
contrary
to
the
Nicene
Canons
;
and
acknowledges
all
Edicts
of
Princes
,
that
are
inconsistent
with
them
,
not
to
be
obligatory
.
Anatolius
Leon
Ep.
7.
submits
and
transfers
the
fault
from
himself
to
his
Clergy
,
and
is
hardly
forgiven
by
the
Pope
,
even
at
the
Emperours
Intercession
.
See
(
says
Baronius
)
the
Sovereign
Power
of
the
Pope
over
the
Catholick
Anno
454.
Church
,
who
alone
was
able
to
reverse
and
countermand
the
Decree
of
six
hundred
Bishops
.
But
for
this
Complement
Pope
Leo
is
beholden
to
the
Cardinal
,
for
in
his
own
Epistles
,
(
though
he
was
a
stout
and
an
Imperious
Pope
,
and
without
doubt
design'd
the
Papal
Monarchy
of
the
Apostolick
See
,
as
high
as
any
of
the
whole
Succession
)
he
makes
no
such
Pretence
to
any
Sovereign
Authority
;
he
claims
no
Power
Superior
to
Metropolitans
;
nay
he
expresly
disclaims
it
as
a
Breach
of
the
Nicene
Canons
,
and
that
is
the
ground
of
his
Remonstrance
;
so
that
he
here
stands
not
upon
his
own
Authority
(
as
Baronius
intimates
)
as
if
it
were
to
overrule
a
general
Council
,
but
only
upon
the
great
Authority
of
the
Council
of
Nice
,
in
obedience
to
which
he
enters
his
Protestation
against
the
Council
of
Calcedon
,
declaring
they
had
Power
to
determin
any
Causes
that
were
left
undetermin'd
by
the
Nicene
Council
;
and
that
he
would
not
have
concern'd
himself
about
it
,
but
whilst
they
so
openly
contradicted
that
,
he
for
his
part
must
declare
to
all
the
World
that
all
Canons
and
Laws
contrary
to
the
Decrees
of
Nice
,
are
ipso
facto
,
null
and
void
.
This
is
short
is
the
plain
substance
of
all
his
thundering
Epistles
about
this
matter
.
And
so
he
dying
things
rested
a
while
during
the
Reign
of
Marcian
,
and
the
sitting
of
Gennadius
,
who
succeeded
Anatolius
at
Constantinople
,
and
Hilarius
who
succeeded
Leo
at
Rome
.
But
the
Western
Empire
being
then
invaded
and
overrun
by
the
barbarous
Nations
,
Rome
it self
twice
taken
by
the
Goths
,
and
at
that
instant
enslav'd
by
the
Hunns
,
and
the
Heruli
,
and
perpetually
wasted
with
Northern
Incursions
,
and
reduced
into
Subjection
to
Forreigners
,
and
at
best
when
they
enjoyed
any
Liberty
,
were
govern'd
by
a
Vice-Roy
from
Constantinople
;
This
Acacius
a
bold
man
,
who
succeeded
next
in
that
Throne
,
thought
a
convenient
time
to
recover
the
grandeur
of
that
See
.
And
therefore
obteins
a
Rescript
from
the
Emperour
Leo
,
to
restore
him
to
all
the
rights
,
Priviledges
and
Preeminences
that
any
of
his
Predecessors
ever
enjoy'd
,
and
to
null
all
Laws
made
to
the
contrary
.
Sacrosanctam
quoque
Religiosissimae
hujus
Civitatis
Ecclesiam
&
matrem
nostrae
pietatis
,
&
Christianorum
Orthodoxae
Religionis
omnium
,
Lib
.
16.
De
Sacrosanct
.
Ecclesi
.
&
ejusdem
regiae
Urbis
Sanctissimam
sedem
privilegia
&
honores
omnes
super
Episcoporum
creationibus
,
&
jura
ante
alios
residendi
,
&
caetera
omnia
,
quae
ante
nostrum
imperium
,
vel
nobis
imperantibus
habuisse
dignoscitur
,
habere
in
perpetuum
firmiter
regiae
GelasE
.
11.
urbis
intuitu
judicamus
&
sancimus
.
This
immediately
nettles
Pope
Simplicius
,
and
away
he
writes
both
to
Acacius
and
the
Emperour
,
rates
them
both
for
their
disorderly
actings
,
and
requires
them
to
desist
from
their
Attempts
.
But
all
in
vain
,
for
the
Emperour
never
revers'd
his
Edict
,
neither
would
Acacius
yield
to
any
of
his
demands
.
Only
in
the
deposition
of
Timotheus
Aelurus
from
Alexandria
,
he
was
pleas'd
to
gratifie
the
Popes
Importunity
,
and
no
wonder
,
when
he
had
been
one
of
the
boldest
Assertors
of
the
rights
of
the
Church
,
against
the
Constantinopolitan
Usurpation
.
The
story
in
short
is
this
:
The
Tyrant
Basiliscus
having
put
the
Emperour
Zeno
to
flight
,
and
seis'd
the
Empire
,
he
calls
back
Timotheus
Aelurus
from
Banishment
,
whom
the
Emperour
Leo
had
Banish'd
because
of
his
restless
Temper
;
but
he
returning
to
the
Bishoprick
of
Alexandria
procured
circular
Letters
of
the
Evag
.
l.
3.
Tyrant
to
revoke
all
the
Decrees
of
the
Council
of
Calcedon
,
and
though
he
did
this
chiefly
for
the
sake
of
his
Heresie
,
yet
by
this
means
he
restor'd
the
dignity
of
his
own
Church
,
and
(
as
Evagrius
records
it
)
the
Patriarchal
right
of
Ephesus
,
which
had
been
taken
away
by
the
Council
of
Calcedon
,
which
though
true
,
the
Historian
is
somewhat
mistaken
,
for
Ephesus
never
actually
enjoy'd
a
Patriarchal
Right
,
i.e.
a
Power
over
Metropolitans
;
but
the
meaning
of
the
Historian
is
that
it
was
restor'd
to
its
ancient
Liberty
,
which
the
Council
had
taken
away
by
Subjecting
it
to
the
See
of
Constantinople
;
so
that
it
was
not
restor'd
to
its
own
Patriarchal
right
,
but
was
deliver'd
from
that
of
Constantinople
.
But
a
while
after
the
Tyrant
being
distress'd
by
Acacius
and
his
Monks
,
and
hearing
that
Zeno
was
marching
towards
him
with
a
great
Army
,
to
appease
Acacius
,
he
recants
his
former
Edict
to
Timotheus
Aelurus
,
and
restores
the
Patriarchal
right
of
Constantinople
;
and
then
he
being
overcome
,
and
Zeno
restor'd
to
the
Imperial
Throne
,
Acacius
,
who
was
the
chiefest
instrument
of
his
Restitution
,
easily
obteins
of
him
to
condemn
the
Tyrants
first
Edict
,
and
confirm'd
the
Patriarchal
priviledges
of
the
Royal
City
.
And
flush't
with
this
Success
and
the
Emperours
deserved
Favour
;
he
mounts
above
all
Power
in
the
Christian
Church
,
places
and
displaces
Arch-Bishops
in
the
great
Cities
of
Alexandria
and
Antioch
at
his
pleasure
.
When
he
had
depos'd
Calendion
at
Antioch
,
he
would
never
at
all
the
Popes
Importunity
yeild
to
his
Restitution
:
And
when
John
the
new
chosen
Bishop
of
Alexandria
neglected
to
signifie
his
Election
to
him
,
he
removes
him
by
the
Emperours
Authority
,
and
places
Petrus
Moggus
in
his
stead
.
The
Pope
vehemently
opposes
it
,
but
the
Emperour
at
the
Instigation
of
Acacius
,
sends
his
peremptory
commands
to
the
Prefect
of
Aegypt
,
to
Banish
John
and
instal
Peter
;
John
flies
to
Rome
and
beggs
the
Popes
assistance
for
his
restitution
,
who
entertains
his
Suit
,
but
dyes
before
he
could
effect
it
,
and
leaves
it
to
his
Successor
Faelix
,
who
receives
from
John
Articles
against
Acacius
,
and
writes
to
the
Emperour
to
send
him
to
Rome
to
clear
himself
in
Council
there
;
but
Acacius
outwits
his
Legates
,
and
draws
them
into
Communicate
publickly
,
not
only
with
himself
but
Peter
Moggus
,
and
sends
them
Evag
.
l.
3.
Cap.
18.
21.
back
with
smart
Letters
from
the
Emperour
and
himself
against
John
,
and
Imprisons
Faelix
the
Popes
own
Kinsman
,
because
he
refused
to
joyn
in
Communion
with
them
.
Upon
this
Faelix
Deposes
and
Excommunicates
not
only
his
Legates
,
but
Acacius
and
Peter
Moggus
;
upon
that
Acacius
fires
,
and
as
he
had
before
Depos'd
Calendion
from
the
See
of
Antioch
in
spite
of
Simplicius
;
so
now
he
puts
Petrus
Fullo
that
stood
convicted
of
Heresie
by
the
Apostolick
See
,
in
his
stead
,
requites
the
Pope
with
his
own
Curtesie
of
Excommunication
,
and
strikes
his
name
out
of
the
Dypticks
of
the
Church
.
A
second
Council
is
call'd
at
Rome
,
and
Acacius
Excommunicated
a
second
time
,
particularly
for
his
Stubbornness
against
Calendion
,
and
this
is
signified
to
the
Emperour
,
the
Clergy
of
Constantinople
,
and
the
Eastern
Bishops
.
But
Acacius
a
second
time
overcomes
his
Legate
with
Bribes
,
and
makes
him
discover
all
the
Plots
and
Designs
at
Rome
against
him
,
stands
undauntedly
to
his
cause
;
and
not
long
after
dyes
the
very
Thomas
a
Becket
of
the
Church
of
Constantinople
,
and
his
memory
was
so
dear
to
the
People
of
that
City
,
that
the
Emperour
Anastasius
a
good
time
after
,
to
make
himself
popular
to
the
Constantinopolitans
,
refused
to
have
his
name
expung'd
out
of
the
Dypticks
,
at
the
Importunity
of
Pope
Hormisdas
for
this
very
reason
,
lest
it
might
raise
a
Tumult
among
the
People
,
who
honoured
his
name
above
all
others
.
§.
XXV
.
But
though
he
was
dead
,
the
Controversie
dyes
not
with
him
;
Phranitas
Epist.
13.
succeeds
,
to
whom
Pope
Faelix
refuses
communion
,
till
the
name
of
Acacius
be
expung'd
;
but
before
the
Controversie
came
to
any
head
,
or
indeed
that
he
receiv'd
the
Popes
Letter
,
Phranitas
dyes
within
four
months
after
his
Election
.
To
him
succeeds
Euphemius
an
Orthodox
Bishop
,
he
restores
Faelix
his
name
to
the
Dypticks
;
but
because
he
would
not
expunge
Acacius
,
Faelix
admitts
him
not
to
Liberaetus
Cap.
18.
Communion
;
and
writing
a
Congratulatory
Letter
to
the
Emperour
Zeno
,
for
the
choice
of
so
good
a
Bishop
,
he
tells
him
that
this
is
the
only
thing
that
remain'd
to
perfect
his
Reformation
;
and
then
writes
to
Thalassius
,
Prior
of
the
Monks
of
Constantinople
,
and
Vetranio
the
Deposed
Bishop
of
Antioch
,
not
to
Communicate
with
the
Church
of
Constantinople
,
till
the
name
of
Acacius
was
expung'd
,
and
that
they
had
leave
from
the
Apostolical
See
.
And
that
Plea
is
very
observable
in
his
and
Leo's
Letters
;
many
strictures
there
are
of
it
in
the
other
Popes
from
the
time
of
Innocent
the
first
,
but
these
finding
themselves
over
power'd
by
the
Court
of
Constantinople
,
leave
the
Plea
of
Primacy
from
the
dignity
of
their
City
,
and
the
Vote
of
the
Council
of
Nice
,
and
insist
upon
nothing
but
the
honour
of
St.
Peter
,
and
the
Authority
of
the
Apostolick
See
,
to
bear
up
against
the
greatness
of
Constantinople
,
and
the
favour
of
the
Emperours
to
their
Imperial
City
;
and
by
the
Confidence
of
this
new
Plea
bore
them
down
,
opposing
the
name
of
St.
Peter
,
to
what
ever
the
Emperours
Enacted
;
and
at
last
this
Pope
made
a
Decree
,
that
in
Ecclesiastical
matters
Gratian
dist
.
10.
the
Priestly
Authority
ought
to
overrule
the
Imperial
,
knowing
that
if
that
were
cut
off
from
the
See
of
Constantinople
,
he
could
easily
over-top
all
its
pretences
,
that
was
t'other
day
but
a
private
Bishoprick
by
Ecclesiastical
Law
and
Prescription
.
And
as
he
raised
this
Pretence
so
high
,
none
of
his
Successors
would
ever
abate
it
;
Gelasius
a
stiff
man
that
follow'd
next
,
refuses
all
Communion
with
Euphemius
of
Constantinople
,
till
Acacius
is
expung'd
;
the
pretence
of
all
which
wrath
was
his
Complyance
with
the
Eutychians
in
his
latter
days
;
but
the
first
Quarrel
was
his
Ambition
to
over-top
Rome
,
and
therefore
the
Romanists
resolv'd
never
to
let
the
business
fall
till
they
had
blasted
his
name
and
memory
,
that
had
been
their
boldest
and
most
dangerous
Adversary
;
and
that
is
the
thing
insisted
upon
in
all
Galasius's
Epistles
to
the
Oriental
Churches
,
that
Acacius
is
never
to
be
forgiven
,
as
dying
in
open
Rebellion
to
the
Authority
of
the
Apostolical
See
;
which
alone
as
he
tells
the
Bishops
of
Dardania
in
his
13th
.
Epistle
,
is
sufficient
to
warrant
his
Condemnation
.
And
therefore
to
prevent
mistakes
and
Objections
(
that
probably
were
made
at
that
time
)
he
Publishes
his
Manifesto
,
that
the
Council
of
Council
Max.
Vol.
4.
p.
1227.
Calcedon
was
not
sufficient
to
justifie
his
Proceedings
;
and
that
though
that
had
given
him
so
great
Authority
,
yet
that
being
contradicted
by
the
Apostolical
See
,
was
in
it self
void
,
the
Acts
of
Councils
having
no
force
or
validity
without
the
Confirmation
of
the
Apostolical
See
.
And
so
came
out
the
meaning
of
their
Zeal
against
Acacius
;
the
Cry
was
his
Complyance
with
the
Eutychians
.
But
,
I
pray
why
is
that
a
Crime
?
Because
condemn'd
by
the
Council
of
Calcedon
,
for
either
(
as
Galasius
begins
his
Manifesto
)
Ne
fortè
,
quod
solent
,
dicant
,
&c.
But
if
it
be
said
,
as
it
commonly
is
,
that
if
we
admit
the
Council
of
Calcedon
,
all
its
Decrees
are
to
be
equally
admitted
,
but
if
we
admit
not
all
,
we
lose
the
Authority
of
every
part
,
and
then
what
becomes
of
your
out-cry
against
the
Eutychians
and
Nestorians
by
virtue
of
that
Council
?
To
this
he
replys
,
Let
the
world
know
that
what
the
Apostolical
See
confirm'd
,
was
good
and
valid
,
and
ought
to
be
receiv'd
of
the
Catholick
Church
;
but
if
there
were
any
thing
there
treated
of
and
determined
,
that
the
Apostolical
See
dislik'd
,
it
was
null
and
void
.
And
thus
he
boldly
gain'd
his
Point
,
when
the
Council
of
Calcedon
was
set
against
it self
in
the
Cause
of
Acacius
,
to
distinguish
between
what
was
and
was
not
allowed
by
the
Apostolical
See
;
for
so
the
cause
was
carried
both
against
the
Eutychians
and
the
Bishops
of
Constantinople
,
for
the
first
they
pass'd
,
and
the
last
they
disavow'd
.
So
that
the
Authority
of
this
Council
was
at
last
cast
upon
the
Bishop
of
Rome
;
and
so
far
as
he
was
pleased
to
allow
it
,
it
was
valid
,
but
if
not
,
it
was
against
the
Tradition
of
the
Catholick
Church
.
And
to
shew
the
great
Authority
of
the
Apostolick
See
,
he
takes
upon
him
in
a
private
Synod
of
his
own
,
to
Confirm
or
reprobate
any
ancient
Council
or
Doctor
of
the
Church
,
by
virtue
of
his
own
Decree
.
For
he
doth
not
pretend
to
be
guided
by
the
Tradition
of
the
Church
,
but
only
to
make
use
of
St.
Peters
Primacy
:
for
so
he
begins
his
Decree
;
Sancta
Romana
Catholica
&
Apostolica
Ecclesia
nullis
Synodicis
constitutis
caeteris
Ecclesiis
prlata
est
,
sed
Evangelicâ
voce
Domini
&
Salvatoris
nostri
primatum
obtinuit
,
Tu
es
Petrus
,
inquientis
;
And
upon
this
,
pretends
to
pass
his
Judgement
at
Random
,
but
with
full
Apostolical
Authority
,
and
hath
to
shew
his
Judgement
,
rejected
most
of
the
best
writers
of
the
Christian
Church
,
and
admitted
great
numbers
of
others
,
both
counterfeit
and
fabulous
,
and
that
may
pass
among
the
other
Proofs
of
his
Infallibility
;
though
in
those
days
they
were
not
come
to
that
Degree
of
Confidence
;
But
however
here
is
St.
Peter's
Primacy
with
a
witness
,
not
by
Ecclesiastical
Custom
or
Constitution
,
but
by
Divine
Right
,
and
that
over
the
Catholick
Church
;
for
so
he
expresly
affirms
in
the
Preface
of
his
Decree
.
Here
is
Primacy
or
Precedency
by
Custom
turn'd
,
First
into
Divine
Right
:
Secondly
into
Authority
;
whereas
before
the
Quarrel
with
Constantinople
,
no
Bishop
of
Rome
ever
pretended
to
any
Power
in
another
Province
;
but
now
the
Bishop
of
Constantinople
aims
to
mount
above
him
by
assuming
equal
dignity
,
much
greater
Authority
and
larger
extent
of
Jurisdiction
,
he
is
resolv'd
to
out-bid
him
,
and
no
less
Diocess
will
content
him
than
the
whole
Catholick
Church
.
And
thus
was
the
Supremacy
of
the
Church
of
Rome
founded
meerly
upon
the
Ambition
of
the
Church
of
Constantinople
.
Galasius
having
thus
laid
the
foundation
of
the
Papal
Empire
,
he
dyes
,
and
Anastafius
succeeding
in
his
stead
,
the
first
Act
of
his
Reign
is
to
dispatch
his
Mandate
to
Anastasius
the
Emperour
,
demanding
Justice
upon
the
name
of
Acacius
,
and
requiring
his
obedience
to
the
Apostolick
See
,
and
having
thus
made
his
Protestation
,
he
dyed
.
Though
Gratian
,
notwithstanding
he
quotes
the
very
Epistle
in
which
Anastasius
requires
of
the
Emperour
to
Expunge
the
name
of
Acacius
out
of
the
Dypticks
,
is
so
blind
as
to
tell
us
,
that
he
was
struck
by
the
Judgement
of
God
,
because
he
endeavour'd
his
Restitution
.
Quia
voluit
occultè
revocare
Acacium
,
&
non
potuit
,
nutu
Divino
percussus
est
.
Dist.
19.
Cap.
9.
And
though
his
Successor
Pope
Symmachus
had
work
enough
to
defend
himself
against
Theodorick
an
Arrian
King
,
and
the
Accusations
of
some
of
the
great
men
at
Rome
,
and
continual
Domestick
Disturbances
,
yet
he
will
not
let
this
Controversie
fall
;
and
in
pursuit
of
it
Excommunicates
the
Emperour
Anastasius
;
upon
which
the
Emperour
writes
an
Invective
against
him
;
in
answer
to
which
,
Symmachus
writes
a
brisk
Apologetick
,
from
which
it
appears
that
one
of
the
great
Articles
of
their
Contest
was
about
Communicating
with
the
name
of
Acacius
,
i.e.
keeping
it
in
,
or
blotting
it
out
of
the
Dypticks
.
And
then
having
bound
up
the
Emperour
,
he
writes
to
the
Oriental
Bishops
,
to
submit
themselves
to
the
Apostolical
See
,
under
pain
of
Excommunication
.
Quia
si
ab
eorum
,
quos
Apostolica
sedes
damnavit
,
non
se
societate
removerint
,
sciant
nullo
colore
,
nullo
figmento
,
nullaque
calliditate
Ecclesiasticae
se
custodiae
posse
Subrepere
.
The
Bishops
at
least
some
them
being
scar'd
either
with
his
bold
proceeding
against
the
Emperour
,
or
his
Imperious
Comminations
against
themselves
,
return
him
a
very
meek
and
submissive
answer
,
renounce
Acacius
and
all
the
Hereticks
,
and
beg
to
be
restored
to
the
State
of
Salvation
,
by
being
received
into
the
Communion
of
the
Apostolick
See
:
But
who
they
were
,
or
how
many
,
we
know
not
,
because
there
are
no
subscriptions
of
Names
.
The
Effect
of
it
,
as
we
find
by
the
Instructions
of
his
Successour
to
his
Legates
,
was
that
it
set
the
Bishops
at
variance
,
and
reduc'd
all
things
to
dispute
and
Confusion
.
§.
XXVI
.
But
the
next
Pope
Hormisdas
,
being
a
Stout
and
Resolute
man
,
and
finding
himself
in
a
better
State
by
the
favour
of
two
great
Kings
,
Theodorick
of
Italy
,
and
Clodoveus
of
France
,
and
the
Emperour
Anastasius
in
a
much
worse
by
the
Rebellion
of
Vitalian
the
Scythian
against
him
;
he
resolved
not
to
lose
the
opportunity
,
especially
when
he
found
the
Stout
Emperour
begin
to
bend
,
for
he
made
the
first
offer
of
Treaty
,
and
that
with
Humility
enough
,
only
blaming
the
stiffness
of
some
of
this
Popes
Predecessors
towards
himself
,
and
profering
for
the
Cure
of
the
present
Schisms
,
to
call
a
general
Council
.
This
the
Pope
finding
,
receives
the
business
as
loftily
,
justifies
his
Predecessors
,
and
to
his
motion
of
a
general
Council
tells
him
,
that
when
he
knows
the
cause
of
calling
one
,
he
will
give
him
his
Answer
.
The
Emperour
replyes
,
It
is
for
curing
the
Schisms
and
Divisions
in
Scythia
;
the
Pope
rejoyns
that
he
will
let
him
know
his
mind
by
his
Legates
.
To
them
he
gives
private
Instructions
,
not
so
much
as
to
condescend
to
any
treaty
,
but
upon
entire
Submission
to
the
Apostolick
See
:
If
the
Clergy
neglect
you
,
take
no
notice
of
it
,
if
they
court
you
,
refuse
any
Feast
or
Entertainment
,
till
by
the
Reconciliation
both
Parties
are
first
qualified
for
the
Participation
of
the
Holy
Feast
:
when
you
deliver
my
Letters
to
the
Emperour
,
if
he
enquire
of
you
their
Contents
,
pretend
perfect
Ignorance
,
and
refer
him
to
the
Letters
themselves
.
But
if
he
persist
to
enquire
what
you
stand
upon
,
tell
him
the
Council
of
Calcedon
.
If
he
say
the
Bishops
are
ready
to
do
it
,
ask
whence
then
arise
those
divisions
and
animosities
among
them
.
To
which
if
he
answer
,
that
they
were
enflam'd
by
the
Letters
of
my
Predecessor
Symmachus
,
tell
him
that
there
is
nothing
faulty
in
them
,
unless
it
be
asserting
the
Council
of
Calcedon
.
No
abatement
!
But
if
he
say
,
Communicate
with
me
,
I
embrace
all
you
desire
,
both
the
Council
and
the
Epistles
of
Pope
Leo
▪
Reply
,
That
we
Sir
,
believe
your
Integrity
,
but
we
first
desire
your
care
to
make
up
the
breach
of
the
Church
.
If
he
ask
how
;
Reply
with
all
humility
that
your
Holy
Father
hath
written
about
that
to
the
Bishops
themselves
,
second
these
Letters
with
yours
,
declaring
that
you
will
be
govern'd
by
the
Apostolick
See
,
and
then
as
the
Orthodox
will
never
leave
its
unity
,
So
the
Hereticks
will
discover
themselves
;
but
if
he
ask
you
in
the
mean
time
to
Communicate
with
the
Bishop
of
Constantinople
;
By
no
means
,
till
the
Peace
be
concluded
.
But
what
if
he
receive
the
Council
of
Calcedon
and
Pope
Leo's
Letters
.
Tell
him
you
are
glad
of
that
,
but
refer
him
for
clearing
himself
to
his
Tryal
before
the
Council
.
If
the
Emperour
reply
,
What
will
you
not
leave
me
my
Bishop
here
for
my
Spiritual
guide
.
Tell
him
,
You
cannot
help
that
,
the
Canons
force
him
to
attend
the
Council
,
and
that
he
hath
many
other
Remedies
for
Ghostly
advice
,
without
injuring
the
forme
of
Proceedings
.
If
he
ask
what
they
are
.
Tell
him
,
the
business
will
soon
be
at
an
End
,
if
he
will
refer
it
to
the
judgement
of
the
Apostolick
See
.
If
he
consent
to
all
,
I
may
come
my self
.
But
above
all
things
they
are
ordered
to
avoid
the
Bishop
of
Canstantinople
,
not
so
much
as
to
discourse
the
Emperour
before
him
.
And
if
he
desire
it
,
excuse
your selves
by
answering
that
part
of
your
Errand
is
to
accuse
him
,
and
therefore
you
can
say
nothing
before
him
till
he
appear
to
answer
in
Council
.
In
short
the
Council
of
Calcedon
and
Pope
Leo
must
be
submitted
to
by
the
Emperour
,
and
all
the
World
;
Acacius
and
the
Hereticks
must
be
disclaim'd
,
the
banish'd
Orthodox
Bishops
restored
.
And
if
there
be
any
prosecution
of
that
nature
,
it
is
to
be
referred
to
the
Apostolick
See
.
Here
hath
this
cunning
Pope
betrayed
the
whole
Plot
:
The
Pretence
was
to
be
the
faith
of
the
Council
of
Calcedon
,
but
the
design
was
to
bring
both
the
Emperour
,
the
Rival
Bishop
of
Constantinople
,
and
all
the
Bishops
of
the
East
to
a
Submission
to
the
Supremacy
of
the
Apostolick
See
;
this
he
follows
with
a
Letter
to
the
Emperour
,
to
let
him
know
that
the
Bishop
of
Rome
was
not
wont
to
be
Summon'd
to
Council
by
any
Emperour
of
them
all
,
but
cares
not
if
he
comes
,
so
the
Faith
of
Calcedon
be
own'd
,
Pope
Leo
justified
,
and
Acacius
condemn'd
.
The
Emperour
complyes
in
all
things
,
only
he
desires
to
be
excused
in
the
case
of
Acacius
,
for
fear
of
raising
Tumults
among
the
People
.
But
the
Pope
continues
stubborn
,
the
Emperour
writes
to
the
Senate
of
Rome
to
soften
him
,
who
tell
him
that
nothing
is
to
be
done
till
Justice
is
first
done
upon
Acacius
his
Name
.
And
so
ended
the
first
Embassy
.
But
there
follows
a
second
,
in
which
he
plainly
tells
the
Emperour
in
the
first
place
,
that
it
is
in
vain
to
talk
of
any
Reconciliation
till
Acacius
is
condemn'd
.
But
whilst
both
Parties
stand
stiff
upon
these
Terms
,
the
Emperour
dyed
.
And
Justin
Succeeds
,
who
having
but
an
ill
Title
,
courts
this
Powerful
Pope
,
and
for
the
same
reason
the
Pope
courts
him
.
The
Emperour
first
writes
to
him
in
the
name
of
the
Bishop
and
Clergy
of
Constantinople
to
mediate
a
Reconciliation
.
But
still
the
answer
is
,
Let
them
first
deliver
up
the
name
of
Acacius
,
and
submit
to
the
Apostolick
See
.
The
Bishop
of
Constantinople
complyes
with
him
in
all
his
demands
,
only
omitting
that
concerning
Acacius
;
the
Pope
tells
him
it
is
all
trifling
till
that
be
done
,
and
then
adds
:
Post
haec
quid
restat
Epist.
29.
in
se
ut
Sedis
Apostolicae
cujus
fidem
a
Te
dicis
amplecti
,
sequaris
etiam
sine
trepidatione
judicia
?
The
same
he
writes
to
the
Emperour
:
And
then
sends
new
Legates
Epist.
31.
with
Instructions
,
like
those
given
to
the
first
in
the
time
of
the
Emperour
Anastasius
,
and
writes
by
them
to
the
Emperour
,
that
no
Regard
ought
to
be
had
to
such
Persons
that
Subscribe
the
Council
Epist.
32.
of
Calcedon
if
they
refuse
to
joyn
in
the
condemnation
of
Acacius
,
as
condemn'd
Epist.
34.
by
the
Apostolick
See
.
This
he
repeats
to
John
Bishop
of
Constantinople
,
and
making
Interest
with
the
Emperess
and
great
men
at
Court
,
both
the
Emperour
and
Bishop
yield
,
and
expunge
the
Name
of
Acacius
;
And
so
the
Peace
is
concluded
and
the
Pope
Triumphs
;
and
if
the
Reader
desires
to
see
with
what
Insolence
,
he
may
peruse
his
following
Letters
,
in
which
he
demands
the
Submission
of
the
Churches
of
Alexandria
and
Antioch
as
well
as
Constantinople
,
sends
his
dispatches
into
all
these
Western
Parts
of
the
World
to
inform
them
of
his
Victories
,
insults
over
the
Bishops
and
Clergy
of
Constantinople
,
receives
their
Appeals
,
and
orders
their
Affairs
,
Governs
all
Christendom
,
keeps
Justinian
himself
in
awe
,
and
dyes
in
the
heighth
of
his
Glory
.
One
of
the
most
fortunate
Popes
in
the
whole
Succession
of
the
Papal
Empire
.
§.
XXVII
.
But
as
great
Conquests
seldom
long
survive
the
Conqueror
,
so
it
hap'ned
here
after
the
Death
of
this
huffing
Pope
.
For
Justinian
coming
to
the
Crown
,
and
being
resolute
and
succesful
,
and
withall
Orthodox
,
he
knew
his
own
Power
,
and
if
he
used
it
,
the
Popes
had
no
advantage
against
him
for
his
Religion
,
as
they
had
against
Zeno
and
Anastasius
.
And
though
he
was
forc'd
to
court
and
complement
Hormisda
,
and
to
serve
his
Importunity
to
serve
his
own
turn
;
yet
he
began
at
last
to
grow
weary
of
him
,
and
writes
one
Letter
to
him
to
dispatch
this
business
,
and
another
not
to
be
so
severe
with
the
names
of
dead
men
,
and
bobs
him
with
a
saying
of
his
Predecessors
:
Quia
vester
quoque
Praedecessor
beatae
recordationis
ad
memoriae
principalis
Anastasium
scripsit
,
ut
Si
nomen
Acacii
tantumodo
tolleretur
,
una
nobis
esset
Communio
;
That
is
the
plain
truth
,
and
Justinian
saw
through
the
meaning
of
all
this
stir
;
the
Bishops
of
Rome
were
resolv'd
,
if
it
were
possible
to
trample
upon
the
Pride
and
Presumption
of
Acacius
,
that
it
might
never
become
a
Precedent
to
any
of
his
Successors
,
to
nose
them
as
Acacius
had
done
;
but
Justinian
not
regarding
their
displeasure
,
turns
the
28th
.
Canon
of
Calcedon
into
an
Imperial
Law
,
and
institutes
new
Patriarchates
by
his
own
Authority
,
Carthage
and
Justiniana
prima
the
place
of
his
Birth
,
Novel
131.
Though
how
he
came
to
enact
so
many
Ecclesiastical
Laws
as
he
did
,
't
is
difficult
to
discover
;
for
himself
was
altogether
unlearned
,
not
so
much
as
able
to
read
;
and
Trebonian
the
Lawyer
,
whom
he
employed
to
compile
the
work
was
an
Heathen
,
and
so
but
little
skill'd
in
or
concern'd
for
Laws
in
the
Christian
Church
;
and
therefore
Baronius
not
improbably
conjectures
that
this
part
of
the
work
was
perform'd
by
the
two
Bishops
of
Constantinople
,
Epiphanius
and
Menna
,
and
Implicitely
confirm'd
Ad
annum
528.
by
the
Emperour
:
And
then
no
wonder
if
they
took
care
of
the
dignity
of
their
own
See
;
but
whoever
drew
up
the
Ecclesiastical
Laws
,
it
was
taken
care
of
,
and
the
Emperours
became
oblig'd
in
honour
to
their
Imperial
Laws
,
as
well
as
their
Imperial
City
to
see
it
preserv'd
.
And
Constantinople
being
thus
firmly
setled
in
its
Patriarchal
Honour
,
it
ever
after
held
it
.
How
this
and
the
other
Exarchs
came
by
the
Title
of
Patriarchs
is
scarce
known
,
only
it
is
certain
that
the
Title
was
borrow'd
from
the
wandring
Jews
of
those
times
,
who
wherever
they
setled
in
any
Considerable
Body
,
especially
in
the
East
,
had
a
Supreme
Governour
whom
they
stil'd
their
Patriarch
;
but
in
the
fourth
Century
they
were
abrogated
by
Theodosius
the
younger
,
for
their
intolerable
insolence
;
and
so
this
Title
and
Authority
being
taken
from
the
Jews
,
it
was
in
a
little
time
after
applyed
to
the
Exarchs
of
Diocesses
,
and
so
we
find
it
used
in
the
Council
of
Calcedon
,
as
Synonomous
with
the
Titles
of
Arch-Bishop
and
Exarch
;
and
that
's
the
first
time
that
I
know
of
its
being
us'd
in
the
Christian
Church
.
I
am
sure
we
meet
nothing
of
it
in
the
Theodosian
Code
,
but
in
the
Jewish
sence
.
And
from
the
time
of
the
Council
of
Calcedon
it
is
only
used
in
the
Christian
Sence
,
nothing
more
frequent
in
the
Justinian
Code
,
and
the
Acts
of
the
fifth
Council
under
Justinian
.
And
though
it
was
at
first
given
to
all
the
eighth
Exarchs
,
yet
but
five
of
them
retain'd
either
name
or
thing
,
the
other
three
being
swallow'd
up
by
Constantinople
;
this
was
the
beginning
of
the
five
famous
Patriarchates
,
and
the
first
time
that
we
meet
with
them
reckon'd
all
together
,
is
in
the
36th
.
Canon
of
the
Council
in
Trullo
under
Justinian
the
2d
.
Anno
Dom
.
691.
where
the
Order
of
Precedency
is
determin'd
,
having
never
been
defin'd
before
by
Synodical
Authority
;
how
the
other
four
came
by
this
dignity
is
clear
from
this
foregoing
discourse
,
Constantinople
leading
the
way
,
which
I
have
prov'd
to
be
so
far
from
being
instituted
the
last
,
that
it
was
the
first
]
of
all
,
and
that
it
was
for
the
sake
of
that
,
that
the
Rest
were
advanc'd
to
this
Dignity
.
For
though
Rome
,
Alexandria
and
Antioch
,
had
by
Custom
and
the
Nicene
Council
gain'd
the
honour
of
Precedency
;
yet
they
never
pretended
to
any
Power
more
than
Metropolitical
,
till
such
a
Power
was
given
to
the
Bishop
of
Constantinople
,
and
then
these
having
ever
been
as
it
were
Prerogative
Churches
,
and
being
then
Diocesan
Cities
in
the
new
civil
Division
of
the
Empire
,
could
not
but
be
advanc'd
for
shame
to
the
same
Superiority
of
Power
over
the
Metropolitans
of
their
own
Diocesses
:
But
how
Jerusalem
could
come
to
the
dignity
and
Authority
of
a
Patriarchate
,
is
,
I
must
confess
,
a
great
Mystery
;
for
though
true
it
is
that
it
was
the
Mother
Church
,
of
all
Christian
Churches
,
so
that
if
any
Church
could
Chalenge
any
Superiority
over
all
others
,
that
had
the
fairest
Plea
;
yet
it
was
so
far
from
so
high
a
Claim
,
that
it
was
never
advanc'd
to
the
Power
of
a
Metropolitan
,
but
was
ever
subject
to
the
Metropolis
of
Caesarea
;
and
yet
now
I
know
not
how
all
on
a
suddain
it
is
advanc'd
to
Patriarchal
Sovereignity
.
But
by
what
means
or
upon
what
grounds
,
it
being
no
Diocesan
City
,
I
cannot
find
.
Sozomen
indeed
informs
us
that
St.
Cyril
Lib
.
4.
c
.
25.
of
Jerusalem
had
attempted
to
remove
the
Metropolitical
Jurisdiction
from
Caesarea
,
to
his
own
See
,
under
pretence
of
its
being
the
Apostolick
Throne
;
but
that
Acacius
the
present
Bishop
of
Caesarea
was
too
hard
for
him
,
and
upon
the
Provocation
proceeded
with
that
severity
against
him
,
as
to
procure
his
Deposition
by
a
Provincial
Synod
.
So
that
no
Alteration
was
effected
at
that
time
as
to
Metropolitical
,
much
less
Patriarchal
Dignity
.
But
Petrus
de
Marca
tells
us
,
That
Juvenal
De
instit
.
Pag
.
192.
Bishop
of
Jerusalem
taking
Advantage
of
the
Quarrel
between
Cyril
of
Alexandria
,
and
John
Bishop
of
Antioch
,
in
the
Council
of
Ephesus
,
endeavoured
to
bring
both
the
Palestines
that
were
Subject
to
Antioch
,
under
his
own
Jurisdiction
,
and
effected
it
by
the
Emperours
Edict
,
procur'd
by
the
Bishop
of
Constantinople
to
make
way
for
the
great
leap
that
himself
was
taking
out
of
a
Subject
Bishoprick
,
over
the
heads
of
great
Metropolitans
.
And
it
is
certain
that
Juvenal
was
a
great
Court-Parasite
,
and
so
might
obtain
such
Letters
,
but
that
he
did
I
know
no
Proof
,
and
wish
this
Learned
man
had
produc'd
his
Author
,
that
this
mystery
might
have
been
unriddled
.
That
Juvenal
had
such
a
design
in
the
Council
of
Ephesus
,
I
find
in
Pope
Leo's
Letters
to
Maximus
Bishop
of
Antioch
,
Epist.
16.
Sicut
enim
in
Ephesina
Synodo
Juvenalis
Episcopus
ad
obtinendum
Palestinae
Provinciae
Principatum
credidit
se
posse
sufficere
,
&
insolentes
ausus
per
commentitia
Scripta
firmare
,
Quod
sanctae
memoriae
Cyrillus
Alexandrinus
Episcopus
meritò
perhorrescens
,
scriptis
suis
mihi
,
quid
praedicta
Cupiditas
ausa
est
,
indicavit
,
&
solicitâ
prece
multum
poposcit
,
ut
nulla
illicitis
conatibus
praeberetur
assensio
.
I
cannot
tell
what
he
means
by
the
commentitia
scripta
,
unless
pretended
Mandates
,
from
Court
,
but
it
is
likely
he
obtained
not
his
request
in
that
Council
,
when
Cyril
that
govern'd
all
there
was
so
violent
against
it
;
however
he
kept
up
his
Pretence
so
powerfully
,
that
Maximus
at
last
was
forc'd
to
compound
with
him
,
and
the
composition
was
setled
by
a
Reference
to
the
Council
of
Calcedon
,
that
Maximus
should
keep
Arabia
and
both
Act.
7.
the
Phaenicias
,
and
Juvenal
should
have
the
three
Palestines
.
This
is
all
the
account
that
I
can
find
of
the
Institution
of
this
fifth
Patriarchate
,
that
had
no
other
foundation
than
Juvenal's
Impudence
in
stealing
three
whole
Provinces
,
and
leaping
over
the
Head
of
his
own
Metropolitan
.
Though
the
Truth
is
Juvenal
hereby
offer'd
no
Injury
to
the
Rights
of
the
Bishop
of
Antioch
,
but
only
rob'd
him
of
part
of
his
Spoyls
,
as
Thieves
and
Beasts
of
Prey
are
wont
to
serve
one
another
;
for
the
legal
Jurisdiction
of
the
Bishop
of
Antioch
reached
not
beyond
the
Province
of
Syria
,
and
all
the
other
Provinces
that
were
shared
between
him
and
Juvenal
of
Jerusalem
,
were
only
the
gains
of
Usurpation
,
and
when
a
man
hath
no
Right
,
he
hath
none
to
lose
;
all
Usurpers
are
in
Mr.
Hobb's
his
State
of
Nature
,
that
live
by
mutual
Stealth
,
and
have
no
Law
or
Measure
of
Right
but
present
Possession
.
And
therefore
Juvenal
had
as
good
a
Title
as
Maximus
,
and
in
my
Opinion
somewhat
better
;
for
of
all
men
the
first
that
does
wrong
is
least
capable
of
Right
,
and
they
that
rob
him
of
his
Prey
do
some
Justice
to
the
wronged
cause
.
And
it
must
be
confessed
that
the
See
of
Antioch
had
been
a
great
and
an
old
Encroacher
,
as
we
find
by
the
Case
of
the
Cyprian
Bishops
,
whom
in
the
time
of
Innocent
the
first
,
it
would
have
swept
away
with
divers
other
Provinces
;
For
so
the
Pope
commands
that
that
Island
should
do
as
other
Provinces
did
,
in
submitting
themselves
to
the
Bishop
of
Antioch
;
so
that
it
seems
there
were
then
some
Provinces
that
were
quite
carried
away
captive
,
and
it
was
in
the
Popes
Eye
a
great
Singularity
in
the
Bishops
of
Cyprus
(
who
probably
were
the
last
to
be
conquered
as
being
an
Island
)
to
stand
it
out
when
all
others
had
long
since
yielded
up
the
Keys
of
their
Supremacy
into
his
hands
.
§.
XXVIII
.
But
to
return
to
the
two
great
Champions
of
Rome
and
Constantinople
.
Pope
Hormisdas
being
dead
,
I
do
not
find
that
the
War
broke
out
in
the
time
of
the
two
next
Successors
,
John
the
first
and
Faelix
the
third
,
whose
Reigns
were
too
short
for
any
great
Action
,
especially
the
first
,
whose
whole
time
was
taken
up
in
an
Embassay
to
Constantinople
,
and
after
his
Return
,
in
Imprisonment
;
and
as
he
lived
not
two
years
,
so
his
Successor
Faelix
lived
but
two
months
,
and
odd
days
beyond
it
.
But
it
is
probable
that
the
Constantinopolitans
not
regarding
the
Articles
of
Peace
,
went
on
in
their
accustomed
Usurpation
,
and
it
is
no
wonder
if
Complaints
were
not
so
suddainly
brought
to
Rome
;
and
that
likely
was
the
Reason
that
we
hear
nothing
of
this
business
under
these
two
Popes
:
But
in
the
time
of
Boniface
the
2d
.
who
sate
but
two
years
it
broke
forth
with
great
Violence
.
Stephen
Bishop
of
Larissaea
the
Metropolis
of
Thessaly
being
canonically
elected
and
ordained
,
was
by
the
Faction
of
Probianus
one
of
his
own
Suffragans
,
and
the
Authority
of
Epiphanius
Bishop
of
Constantinople
Irregularly
deprived
of
his
Bishoprick
;
he
appeals
to
Rome
,
and
tells
a
sad
story
of
his
Sufferings
;
Boniface
Summons
a
Council
,
where
the
whole
business
was
canvased
from
the
beginning
:
for
now
the
War
coming
nearer
home
into
Illyricum
,
which
the
Popes
had
hitherto
kept
,
it
alarm'd
the
Jealousie
of
Rome
,
lest
they
should
lose
so
great
a
Part
of
their
Jurisdiction
;
the
Complaints
of
Stephen
are
read
,
and
the
sum
of
the
Story
is
,
that
he
was
deposed
for
not
owning
the
Authority
of
Constantinople
,
and
appealing
as
in
duty
bound
to
the
Apostolick
See
;
and
among
the
rest
he
tells
them
,
That
when
he
did
but
mention
that
the
Pope
should
at
least
be
acquainted
with
the
matter
before
Sentence
was
Pronounced
,
they
for
that
reason
were
so
severe
upon
him
,
Quod
dictum
magis
eos
adversum
me
amplius
incitavit
;
putantes
de
Sacrarum
Ecclesiarum
Regiae
urbis
jure
aliquid
minui
,
quod
Ego
Apostolorum
vestram
sedem
visus
sum
nominasse
.
And
in
the
second
Session
,
Stephen
with
two
other
Bishops
of
his
Province
Elpidius
and
Timotheus
,
tell
the
Council
that
the
Constantinoplitans
endeavour
to
bring
their
Province
under
the
Constantinopolitan
Jurisdiction
,
that
after
that
Example
no
man
may
dare
to
speak
of
the
right
of
Churches
and
Custom
of
Antiquity
,
because
their
design
is
to
bring
other
Provinces
under
the
Authority
of
the
Royal
City
.
But
this
Controversie
concerned
Rome
it self
as
closely
as
the
Bishop
of
Larissea
,
and
therefore
upon
this
Occasion
they
fall
to
examining
the
right
of
the
Apostolick
See
to
Illyricum
,
and
to
that
purpose
produced
many
Letters
of
former
Popes
and
Emperours
to
prove
it
;
Pope
Damasus
is
the
first
,
but
cited
Impertinently
enough
;
when
Maximus
the
Cynick
pretended
to
the
Bishoprick
of
Constantinople
,
he
writes
to
the
Clergy
of
the
City
against
him
,
and
desires
them
to
choose
a
fitter
Person
;
from
whence
this
Council
would
infer
some
Authority
of
the
Pope
over
Constantinople
it self
,
whereas
the
Letter
intimates
no
such
thing
,
nor
doth
Damasus
dream
of
any
Pretence
to
it
,
but
only
gives
them
Friendly
advice
(
as
any
one
Church
may
another
)
when
they
meet
in
Council
to
Elect
a
fit
Person
;
nay
,
he
is
not
come
so
far
as
the
Language
of
the
Apostolick
See
,
that
was
set
up
after
his
time
to
oppose
to
that
of
the
Royal
City
.
But
any
Logick
will
serve
Ambition
.
The
next
is
Siricius
to
as
little
purpose
,
who
writes
to
Anysius
Metropolitan
of
Illyricum
,
that
he
suffer
no
Ordinations
to
be
made
there
without
his
own
Consent
,
as
the
Canons
of
Nice
command
;
this
is
a
doubty
proof
of
Siricius
his
Pretence
to
Authority
over
Illyricum
,
when
he
only
writes
to
a
Neighbour
Bishop
,
than
which
nothing
was
at
that
time
more
common
,
to
observe
the
Canons
.
Anastasius
is
passed
over
:
Innocent
the
first
speaks
with
more
confidence
,
and
adviseth
with
more
Authority
,
as
if
he
would
,
but
durst
not
pretend
to
an
Authority
over
Illyricum
,
and
therefore
he
only
Commends
it
in
an
half
Commanding
way
to
the
Government
of
its
own
Metropolitan
.
Zosimus
the
next
Pope
is
passed
by
,
his
Reign
was
short
,
and
spent
in
his
African
and
Gallican
Usurpations
.
Boniface
the
first
comes
next
,
and
he
indeed
talks
bigger
words
,
and
insists
much
upon
the
Apostolick
Chair
,
and
it
was
but
time
,
for
then
the
Royal
City
was
come
to
its
heighth
of
Glory
.
What
the
matter
was
is
not
evident
,
but
something
had
been
done
by
somebody
in
the
Province
of
Illyricum
,
that
must
not
pass
,
and
that
too
by
somebody
that
was
no
more
than
an
ordinary
Bishop
,
who
took
upon
him
to
set
up
against
the
Apostolick
See
,
and
who
that
was
,
is
easy
to
guess
.
Audio
Episcoporum
quosdam
Apostolico
jure
contempto
novum
quippiam
contra
Christi
propriè
praecepta
tentare
,
cum
se
ab
Apostolicae
Sedis
Communione
,
et
ut
dicam
verius
(
that
is
but
faintly
said
)
potestate
se
separare
nituntur
;
Eorum
petentes
Auxilium
(
that
is
the
Crime
)
quos
Ecclesiasticarum
sanctio
regularum
majoris
esse
non
dedit
Potestatis
.
The
intimation
is
plain
enough
,
but
lest
he
should
not
be
throughly
understood
,
he
tells
us
which
was
the
second
and
the
third
See
next
to
Rome
,
and
how
that
they
had
alwayes
been
so
civil
as
to
be
content
with
their
Place
;
and
as
for
the
City
of
Constantinople
,
when
Theodosius
had
a
Design
to
make
Nectarius
Bishop
,
he
sent
for
the
Consent
of
the
Apostolick
See
.
So
that
there
was
the
grievance
(
whatsoever
the
particular
cause
was
)
the
Bishop
of
Constantinople's
medling
with
any
thing
in
Illyricum
.
But
matters
rested
not
here
,
the
Emperours
were
engaged
in
the
Controversie
,
and
it
is
referred
to
the
Praefecti
Praetorio
,
as
appears
by
Honorius
his
Letter
to
Theodosius
,
and
Theodosius
his
Answer
.
But
it
came
to
nothing
,
for
we
find
the
same
Controversie
depending
in
the
time
of
his
Successor
Celestine
,
who
writes
to
the
same
purpose
as
Boniface
had
done
,
to
keep
all
Forreign
Jurisdiction
out
of
Illyricum
,
to
settle
its
Government
under
the
Metropolitan
of
Thessalonica
.
But
at
length
the
Romanists
gain
ground
,
for
in
the
Letters
of
Xystus
that
followed
next
,
we
find
him
Congratulating
the
Conversion
of
Perigenes
,
who
had
raised
all
the
Controversie
,
by
appealing
from
the
Bishop
of
Thessalonica
to
Constantinople
,
and
his
Submission
to
his
Metropolitan
,
and
withal
writes
to
Proclus
of
Constantinople
to
be
more
cautious
against
the
Subreptions
of
Bishops
(
for
that
was
their
term
for
Uncanonical
Appeals
)
and
that
for
the
time
to
come
he
entertain
none
of
the
Clergy
of
the
Province
of
Illyricum
,
without
commendatory
Letters
from
the
Bishop
of
Thessalonica
,
which
broadly
intimates
that
Proclus
had
been
guilty
of
some
Subreption
in
that
Province
.
And
then
in
the
last
place
writes
to
the
Bishops
of
Illyricum
to
stand
upon
their
guard
against
Forreign
Jurisdiction
and
be
obedient
to
their
own
Metropolitan
.
Nec
his
vos
,
fratres
Chrissimi
,
constitutis
,
quae
praeter
nostra
praecepta
Orientalis
Synodus
decernere
voluit
,
credatis
tenere
praeter
id
quidem
quod
de
fide
nobis
consentientibus
judicavit
.
Neither
,
my
Brethren
,
think
your selves
obliged
by
the
Decrees
of
the
Eastern
Council
,
unless
what
it
defin'd
as
to
matters
of
Faith
with
our
Consent
.
Now
this
Eastern
Council
that
he
here
speaks
of
,
could
not
be
that
of
Calcedon
,
he
being
dead
eleven
years
before
it
was
called
,
and
therefore
could
be
none
but
the
Council
of
Constantinople
,
which
giving
only
Preheminence
of
Dignity
to
that
City
next
to
Rome
,
had
been
it
seems
pleaded
for
Preheminence
of
power
over
other
Provinces
.
But
now
comes
the
Council
of
Calcedon
,
and
Letters
of
Pope
Leo
,
of
which
we
have
already
given
an
Account
,
though
besides
them
,
there
are
some
others
that
are
preserv'd
only
in
this
manuscript
of
this
Roman
Synod
(
first
published
by
Holstenius
,
and
now
inserted
into
the
Concilia
Max.
in
its
proper
place
,
with
his
own
Learned
Notes
upon
it
.
)
One
to
the
Pag
.
1717.
Emperour
Marcian
,
herein
he
declares
his
Reconciliation
to
Anatolius
upon
his
Submission
,
and
an
Answer
to
him
from
Anatolius
,
in
which
he
farther
excuses
himself
.
De
his
autem
quae
Constantinopolitanae
gratiâ
sedis
,
&c.
But
the
most
remarkable
Letters
that
are
thereby
preserv'd
,
are
one
to
Anastasius
Bishop
of
Thessalonica
,
and
two
to
the
Metropolitans
of
Illyricum
and
Achaia
,
in
which
he
Subjects
all
the
Metropolitans
of
both
to
the
Ordination
and
Authority
of
the
Bishop
of
Thassalonica
as
his
Vice-Gerent
,
and
sets
up
Appeals
from
the
Provincial
Synods
to
him
.
So
that
at
the
same
time
that
this
great
Pope
is
beating
down
this
Ambition
at
Constantinople
,
out
of
pure
reverence
to
the
Canons
,
is
he
breaking
the
very
same
Canons
in
Illyricum
by
setting
up
a
Jurisdiction
,
Superior
to
Metropolitans
and
Provincial
Synods
.
So
much
for
this
Synod
of
Rome
under
Boniface
the
second
,
for
here
the
inscript
ends
,
and
a
short
time
after
the
Pope
dyed
;
so
that
what
was
the
Event
we
know
not
,
only
it
is
certain
that
Rome
held
the
Possession
,
for
it
was
never
taken
from
them
and
given
to
Constantinople
,
till
the
time
of
Leo
Isaurus
,
who
being
Excommunicated
by
Gregory
the
second
,
in
the
Controversie
about
Images
;
he
to
be
reveng'd
of
the
Pope
,
laid
both
this
and
a
great
deal
more
of
his
Territories
to
the
Jurisdiction
of
Constantinople
.
§.
XXIX
.
But
to
return
to
the
time
of
Justinian
,
after
the
Death
of
Boniface
;
the
Controversie
slept
under
John
the
2d
.
but
broke
out
by
a
side
wind
under
Agapetus
,
who
being
sent
on
an
Embassy
to
Constantinople
,
found
Anthimus
then
Bishop
of
it
an
Eutychian
,
glad
of
which
he
Schools
the
Emperour
for
Electing
such
an
Heretick
;
this
brings
the
Emperour
himself
into
Suspicion
of
Heresie
among
the
People
,
and
that
forces
him
for
his
own
Justification
to
Publish
his
Confessions
of
Faith
,
in
some
of
which
he
sordidly
Flatters
the
Roman
Bishop
,
and
at
his
Importunity
deposes
Anthimus
;
and
such
an
Affront
as
that
to
the
Patriarch
of
the
Royal
City
,
was
Victory
enough
for
Agapetus
,
though
he
had
the
fate
of
Epaminondas
to
know
but
not
survive
his
Conquest
;
for
Anthimus
was
not
Synodically
deposed
till
after
his
Death
,
by
the
Council
of
Constantinople
under
Menna
,
whom
the
Pope
had
engaged
the
Emperour
to
prefer
to
that
See
;
However
Agapetus
had
the
Glory
of
the
Work
,
and
to
him
it
is
ascrib'd
by
the
Monks
of
Constantinople
,
who
were
the
Act.
1.
Solicitors
against
Anthimus
.
This
was
one
of
the
greatest
blows
given
to
Constantinople
by
Rome
during
all
this
Civil
War
between
the
two
Sees
,
for
a
Bishop
of
Rome
to
depose
a
Bishop
of
Constantinople
,
to
confirm
it
by
the
Civil
Sanction
of
the
Emperour
,
that
was
the
deposed
Bishops
Novel
42.
Patron
,
and
put
a
Creature
of
his
own
in
his
stead
,
who
was
oblig'd
to
be
grateful
and
obedient
to
his
Creator
,
and
accordingly
he
concludes
the
Sentence
against
Anthimus
,
with
paying
Devotion
to
him
.
We
follow
and
obey
the
Apostolick
See
,
and
those
that
it
Communicates
with
,
we
receive
to
Communion
,
and
those
that
it
Condemns
,
we
Condemn
.
And
he
was
all
his
time
such
a
Spaniel
to
the
Bishop
of
Rome
,
that
he
fetch'd
and
carried
at
his
Command
,
and
so
when
he
Subscrib'd
to
Justinian's
Edict
,
against
the
tria
Capitula
,
he
did
it
with
this
Reserve
,
That
if
the
Bishop
of
Rome
approved
not
the
Edict
,
that
then
his
Subscription
should
be
null
and
void
.
But
the
Contest
ended
not
so
,
for
though
Agapetus
scaped
scot-free
by
speedy
Death
,
his
Successor
Silverius
paid
the
Reckoning
.
Theodora
the
Empress
taking
Anthimus
his
part
sent
Vigilius
to
Belisarius
then
at
Rome
,
to
command
Pope
Silverius
to
restore
Anthimus
,
who
refusing
it
,
was
accused
of
High
Treason
,
for
holding
Correspondence
with
the
Goths
,
and
so
deposed
and
thrust
into
a
Monastery
,
and
Vigilius
put
in
his
place
,
who
getting
it
by
Usurpation
,
Legitimated
it
by
a
legal
Election
upon
the
Death
of
Silverius
,
and
when
that
was
done
,
defy'd
the
Empress
,
and
refused
to
restore
Anthimus
,
huffs
the
Emperour
in
defence
of
the
Privileges
of
St.
Peter's
Chair
,
Suspends
Menna
the
Bishop
of
Constantinople
,
together
with
all
the
Eastern
Metropolitans
,
Chatechises
the
Emperour
with
the
Rod
of
Excommunication
in
his
hand
,
Actually
Excommunicates
the
Empress
,
and
all
her
Favorites
,
especially
Theodorus
of
Caesarea
,
opposes
the
Emperours
Edict
,
coneerning
the
third
Capitula
,
Excommunicates
Menna
,
and
all
that
subscrib'd
it
,
so
incenses
the
Emperour
that
(
to
shelter
himself
against
his
displeasure
)
he
is
forc'd
to
take
Sanctuary
in
St.
Peter's
Church
,
and
then
by
night
to
escape
to
Calcedon
,
where
he
forces
the
Emperour
to
revoke
his
Edict
,
and
brings
Menna
and
Theodorus
to
Submission
:
Necessitates
the
Emperour
to
call
fifth
general
Council
,
and
when
they
are
met
refuseth
to
sit
with
them
,
tells
them
that
he
will
signifie
his
mind
by
writing
,
forbids
them
to
Decree
any
thing
till
they
understand
his
Pleasure
,
opposeth
the
Emperour
and
Council
in
the
Condemnation
of
the
three
Capitula
,
is
banish't
,
and
in
his
Banishment
Condemns
the
three
Capitula
himself
,
and
calls
the
Decree
of
his
Condemnation
{αβγδ}
which
Word
was
proper
to
the
Emperour's
Edicts
.
Upon
all
which
there
is
one
pleasant
observation
in
Petrus
de
Marca
,
of
the
great
Authority
that
the
Pope
then
had
from
ancient
times
,
in
that
Vigilius
shew'd
great
Reverence
to
the
four
first
general
Councils
,
because
they
had
been
confirm'd
by
the
Pope
,
but
this
fifth
he
would
not
so
much
as
design
to
give
it
the
Title
of
Council
,
because
it
wanted
his
Consent
.
After
this
manner
are
we
forc'd
to
catch
at
every
thing
,
how
remote
soever
,
for
our
Supremacy
;
for
otherwise
so
wise
a
man
as
de
Marca
could
have
concluded
nothing
else
from
this
Action
of
Vigilius
,
than
his
own
unparalell'd
Insolence
and
Capriciousness
;
for
what
can
be
more
extravagant
than
first
to
force
a
general
Council
,
and
when
it
meets
,
to
take
State
or
Pet
,
and
refuse
to
joyn
with
them
,
and
forbid
them
to
Act
without
him
;
to
send
his
Peremptory
Opinion
to
the
Emperour
against
that
of
the
Council
;
and
when
he
is
banish'd
for
his
Perverseness
,
to
send
a
kind
of
Imperial
Edict
to
declare
his
Consent
to
their
Decree
;
and
after
all
this
refuse
to
give
them
the
Civil
Title
of
a
Council
?
all
this
can
argue
nothing
,
but
a
very
weak
and
Childish
Peevishness
.
And
yet
is
he
brought
off
,
not
only
for
his
Unchangeable
Constancy
,
but
for
his
wise
and
prudent
Conduct
in
the
whole
Management
of
this
Affair
.
And
in
the
first
place
he
is
his
own
Apologist
,
and
gives
a
fair
Account
as
he
thinks
of
his
own
Innocence
,
in
his
Decretal
Epistle
of
Recantation
,
and
first
he
saith
:
The
Devil
cheated
him
,
and
by
his
Subtile
Insinuations
had
drawn
him
in
without
regard
to
Brotherly
Love
and
Charity
to
sow
Discord
and
Division
in
the
Christian
Church
.
This
is
a
very
fair
Confession
of
a
very
foul
fault
,
the
Crime
is
great
in
it self
,
and
how
much
soever
the
Devil
shar'd
in
it
,
the
guilt
will
lye
at
his
own
Door
;
otherwise
if
that
were
any
excuse
for
a
Crime
,
it
is
common
to
all
Mankind
,
and
every
man
may
as
well
as
the
Pope
load
the
Devil
with
his
own
Miscarriages
.
But
if
the
Devil
were
so
busy
and
Malitious
with
the
head
of
the
Church
in
this
matter
,
that
is
a
sign
that
it
was
of
very
Mischievous
Consequence
to
the
Body
:
For
Mischief
is
the
Motive
of
his
Zeal
,
so
that
where
he
is
most
Active
,
he
doth
most
harm
;
and
what
can
be
worse
than
for
the
first
and
most
Honourable
Bishop
in
Christendom
,
upon
whom
at
that
time
in
a
great
Measure
depended
the
good
Government
of
the
Church
,
to
demean
himself
after
that
Factious
and
Disorderly
rate
,
no
body
knows
for
what
,
neither
himself
why
,
but
that
the
Devil
,
he
knows
not
how
,
had
blown
a
cross-grain'd
Capricio
into
his
head
.
An
admirable
Apology
suited
to
the
Temper
and
the
Modesty
of
the
Man
.
But
what
will
he
say
to
his
contradicting
himself
so
grosly
and
publickly
in
the
face
of
the
World
?
To
that
his
answer
is
easy
and
ready
.
That
he
was
grown
wiser
and
might
retract
as
well
as
St.
Austin
.
It
is
true
,
but
then
neither
he
nor
St.
Austin
must
be
infallible
,
but
I
think
infallibility
was
not
then
pretended
to
,
and
therefore
shall
not
object
that
;
But
what
will
he
say
for
the
Fury
and
Vehemence
of
his
Actings
whilst
he
was
mistaken
?
let
him
confess
his
ill
Manners
as
well
as
his
Errour
.
With
what
rudeness
did
he
treat
the
Bishops
,
and
will
he
now
give
them
no
Satisfaction
?
Menna
,
and
the
Eastern
Bishops
were
wrong'd
and
disgrac'd
by
his
Excommunication
,
will
he
make
them
no
amends
,
not
so
much
as
ask
them
forgiveness
?
take
no
notice
either
of
his
own
folly
,
or
their
Injury
,
but
only
after
an
Imperious
manner
,
and
in
the
Imperial
Stile
command
them
to
be
of
their
own
Opinion
.
But
the
most
Surprizing
excuse
for
their
Inconstancy
,
is
that
of
his
Successor
Marcas
dissert
.
de
5
to
.
Concilio
,
in
the
Concilia
Maxima
,
Vol.
5.
p.
601.
Epist.
ad
Ep
Ist.
c
.
8.
Pelagius
the
second
.
Si
igitur
in
trium
capitulorum
negotio
,
&c.
Concil
.
Max.
Vol.
5.
P.
611.
What
if
he
grew
wiser
upon
enquiry
in
the
business
of
the
tria
Capitula
?
Why
must
the
change
of
a
Man's
Opinion
be
objected
to
this
See
,
which
is
Honoured
by
all
the
Church
in
its
Governour
,
for
it
is
not
the
Change
of
Opinion
,
but
the
Inconstancy
of
Apprehension
that
is
to
be
blamed
.
When
therefore
an
unchangeable
resolution
holds
out
to
the
discovery
of
Truth
,
what
harm
is
it
,
if
leaving
his
Ignorance
,
he
alter
his
Story
?
Truly
none
at
all
,
if
he
were
a
modest
man
,
and
would
not
take
too
much
upon
him
,
and
comptrol
the
whole
World
,
and
Doom
every
man
to
Hell
,
that
was
not
or
would
not
be
so
foolish
or
so
ignorant
as
himself
.
But
this
is
a
pretty
Device
to
prove
that
let
a
Pope
change
his
mind
never
so
often
,
he
is
always
constant
to
himself
,
and
so
indeed
are
all
the
greatest
time-servers
;
It
is
not
the
men
but
the
times
that
alter
,
they
are
always
true
to
themselves
and
their
own
Interest
:
but
however
I
will
not
charge
that
upon
this
Action
,
and
will
allow
that
Vigilius
might
be
an
hot-headed
honest
man
,
and
was
not
wrought
upon
by
hopes
or
rears
in
his
Recantation
:
Yet
sure
let
us
not
be
born
down
that
he
never
chang'd
his
opinion
,
only
because
he
always
thought
himself
in
the
Right
;
neither
let
men
go
about
to
excuse
his
extream
Indiscretion
for
his
Violence
and
fury
either
way
,
and
when
he
was
grown
so
much
wiser
,
as
to
find
himself
deceiv'd
,
he
should
have
been
so
much
wiser
too
,
as
at
least
to
think
it
possible
for
him
to
be
deceiv'd
again
,
and
not
without
any
acknowledgement
of
his
Blunder
,
to
Impose
his
new
Opinion
upon
all
the
World
under
pain
of
Damnation
;
and
that
upon
those
very
Persons
,
that
he
had
before
so
Peremptorily
Damn'd
for
holding
it
:
Certainly
all
this
is
very
inconsistent
with
good
manners
and
prudent
Government
,
but
would
have
been
Intollerable
if
he
had
pretended
to
that
rank
Infallibility
that
his
Successours
now
challenge
.
But
the
man
that
brings
him
off
with
Triumph
and
flying
Colours
is
the
Learned
P.
de
Marca
,
in
a
Treatise
purposely
written
upon
the
Argument
,
and
since
inserted
into
the
Concil
.
Max.
Vol.
5.
p.
601.
in
which
he
thought
he
had
done
such
a
good
piece
of
Service
to
the
Apostolick
See
,
as
might
very
well
suffice
to
expiate
all
his
suppos'd
Offences
against
it
,
as
he
tells
Innocent
the
tenth
in
his
Supplicatory
Libel
,
after
he
had
been
four
years
kept
out
of
his
Bishoprick
,
and
probably
this
promoted
his
Dispatch
;
for
not
long
after
he
receiv'd
his
Confirmation
:
And
I
must
confess
he
deserv'd
it
,
for
he
did
his
best
Endeavour
,
and
hath
with
no
small
shew
of
Learning
made
the
Cause
look
somewhat
fair
and
plausible
,
though
when
all
's
done
,
it
is
so
Transparently
bad
,
that
nothing
can
relieve
it
.
First
he
pleads
that
this
was
a
Controversie
,
not
concerning
Faith
but
Persons
.
So
that
if
the
Pope
were
mistaken
it
was
a
matter
of
no
great
moment
.
But
if
it
were
not
,
why
did
he
make
such
a
stir
about
it
;
to
what
purpose
should
he
put
the
whole
Church
into
a
Flame
about
a
Trifle
?
His
Errour
is
not
objected
to
him
,
but
his
wild
demeanor
,
which
is
made
much
more
inexcusable
by
this
Apology
,
in
that
all
this
outragious
Zeal
was
not
spent
upon
any
point
of
Religion
,
but
only
the
Opinions
of
some
private
men
,
and
that
's
the
highest
Aggravation
of
a
Schism
to
break
the
Peace
of
the
Church
,
for
things
in
which
it
is
not
at
all
concern'd
.
But
secondly
,
this
Controversie
was
not
only
about
Persons
,
but
points
of
Religion
,
i.e.
Whether
such
Opinions
held
by
such
Authors
ought
to
be
condemn'd
by
the
Church
or
not
?
Vigilius
was
a
long
time
for
the
Negative
,
and
then
at
last
in
his
Decretal
Epistle
condemns
them
as
contrary
to
the
Christian
Faith
,
and
Blasphemous
Impieties
:
and
certainly
the
Christian
Faith
is
,
if
any
were
,
concern'd
in
such
Cases
as
contradict
or
Blaspheme
it
.
So
that
if
his
last
Decree
be
true
,
he
had
been
all
along
an
Assertor
of
Blasphemy
;
but
if
it
be
not
,
then
it
is
still
False
.
So
strangely
hath
the
man
entangled
himself
with
his
own
Passion
,
that
no
Wit
or
Ingenuity
can
set
him
loose
from
his
own
Folly
.
But
not
content
with
this
slender
Excuse
,
the
Learned
man
proceeds
to
make
out
his
prudent
Management
of
the
business
.
For
we
must
know
,
saith
he
,
that
there
are
two
ways
of
Exercising
Ecclesiastical
Discipline
,
either
strictly
according
to
severity
of
Canon
,
or
with
Temperament
abating
of
rigour
of
Law
,
when
by
that
the
Peace
and
Unity
of
the
Church
may
be
better
preserv'd
;
Both
which
ways
Vigilius
acted
,
as
he
was
directed
by
change
of
Circumstances
,
for
preservation
of
Truth
and
Peace
.
And
yet
the
Pope
carried
things
so
awkerdly
,
that
he
hath
crossed
the
Apology
both
ways
.
For
as
for
Rigour
of
Canon
,
he
had
no
such
Pretence
to
oppose
the
Condemnation
of
the
tria
Capitula
.
And
whereas
he
pretends
that
it
look'd
like
correcting
the
Council
of
Calcedon
;
if
that
were
of
any
force
,
it
takes
away
all
Government
;
for
upon
the
same
Terms
no
new
Law
may
be
Enacted
,
lest
it
reflect
upon
the
Imperfection
of
former
Legislators
.
And
upon
the
same
ground
the
Council
of
Calcedon
it self
ought
never
to
have
pass'd
with
Authority
,
because
it
Innovated
divers
things
,
that
were
never
admitted
by
any
of
the
former
Councils
.
But
however
granting
that
it
may
be
unmannerly
to
add
to
,
or
depart
from
the
Decrees
of
General
Councils
,
as
Pope
Leo
determins
,
yet
that
Rule
concerns
matters
of
Faith
,
and
not
particular
Controversies
,
relating
to
single
Persons
;
and
therefore
it
is
no
way
pertinent
to
the
Rule
it self
,
to
affirm
that
these
Authors
ought
not
to
be
condemn'd
of
Heresie
,
because
they
are
not
particularly
condemn'd
by
the
Council
of
Calcedon
,
especially
when
Vigilius
himself
pleads
in
his
Decretal
,
that
the
Opinions
themselves
were
condemn'd
for
damnable
Heresies
,
and
then
the
Case
is
plain
,
that
whoever
holds
them
,
ought
to
be
censured
as
an
Heretick
.
However
he
had
no
Canon
to
Justifie
his
first
Obstinacy
,
and
therefore
it
is
a
meer
Precarious
Plea
of
de
Marca
.
And
then
to
pass
by
many
intermediate
Actions
,
upon
which
our
Learned
man
would
put
a
fair
Gloss
,
his
last
Decree
was
so
far
from
Temperament
,
that
it
was
more
Furious
than
all
the
rest
;
for
he
might
have
condemn'd
the
tria
Capitula
to
preserve
the
Peace
and
Unity
of
the
Church
,
but
then
what
need
of
charging
them
with
so
foul
a
thing
as
Blasphemy
?
for
if
he
only
condescended
for
Peace
sake
,
he
ought
to
have
passed
them
over
with
a
general
Sentence
of
Condemnation
.
But
if
he
condemn'd
them
for
their
own
Impiety
,
then
there
was
no
Condescention
in
the
Complyance
,
but
what
he
did
was
in
prosecution
of
an
Indispensable
Duty
.
So
unhappy
is
this
great
man
in
his
labour'd
Apology
:
That
where
he
pleads
strict
Law
,
there
was
perfect
Liberty
,
and
where
he
pleads
Liberty
,
there
was
strict
Law
.
And
that
was
the
unlucky
Fury
of
that
Passionate
Pope
,
that
which
way
soever
he
went
,
he
was
always
in
the
wrong
.
And
therefore
how
confidently
soever
Vigilius
might
look
,
after
his
Recantation
,
and
whatsoever
Apologies
the
Roman
Clients
and
Parasites
may
have
made
to
varnish
over
the
Action
,
it
was
the
foulest
Baffle
that
was
ever
given
to
that
See
,
and
lost
them
as
much
ground
as
all
the
huffing
of
Leo
the
Great
and
Hormisda
had
gain'd
.
And
therefore
the
Constantinopolitans
having
got
this
Advantage
,
and
the
Emperour
on
their
side
,
who
indeed
had
plaid
foul
play
in
this
whole
matter
,
for
he
promised
to
call
a
general
Council
,
of
an
equal
number
of
Eastern
and
Western
Bishops
,
and
yet
Summon'd
only
the
Eastern
,
and
the
Pope
himself
,
who
was
to
appear
in
Person
,
and
not
by
his
Legates
,
of
this
the
Pope
had
reason
to
complain
;
but
then
he
ought
in
prudence
to
have
stood
to
it
,
and
not
to
submit
;
for
when
the
Council
was
conven'd
by
his
procurement
,
and
he
was
so
openly
overrul'd
by
it
,
he
gave
them
that
Advantage
that
they
would
be
sure
never
to
lose
.
And
therefore
as
I
was
saying
they
made
their
best
of
it
,
and
finding
themselves
Masters
of
the
field
,
resolved
to
make
good
their
Ground
,
and
pursue
their
Victory
;
so
that
having
overtop'd
all
the
other
Patriarchates
,
and
having
no
Rival
lest
but
Rome
,
they
were
now
once
more
embolden'd
to
push
for
an
Universal
Supremacy
.
§.
XXX
.
And
their
Pursuit
was
very
easy
,
there
being
no
enemy
to
make
head
against
them
;
for
Pelagius
the
first
that
Succeeded
,
having
subscrib'd
the
late
Council
,
with
which
the
Western
Bishops
being
highly
displeased
,
for
the
Affront
and
neglect
that
had
been
put
upon
them
,
they
refused
his
Communion
,
insomuch
that
he
could
procure
but
two
Bishops
and
one
Presbyter
to
be
present
at
his
Consecration
,
and
instead
of
Forreign
Wars
,
he
was
wholy
employed
in
setling
Peace
at
home
;
and
that
is
the
Subject
of
his
Epistles
to
perswade
his
Neighbour
Bishops
to
a
Reconciliation
,
and
incite
the
Courtiers
to
bring
them
to
it
by
Violence
and
Compulsion
;
so
that
he
was
never
so
much
as
able
to
recollect
his
Scattered
Forces
.
Neither
were
his
three
next
Successors
,
John
the
third
,
Benedict
the
first
,
and
Pelagius
the
second
,
the
Western
Church
being
over-run
with
Schism
about
the
tria
Capitula
,
and
Italy
it self
miserably
harrast
by
the
Lombards
,
only
the
last
labour'd
(
or
rather
Gregory
in
his
name
,
and
by
his
command
)
to
reduce
his
Bishops
to
obedience
,
but
all
in
vain
,
for
they
were
too
head-strong
,
and
both
his
Interest
and
his
Arguments
were
too
weak
;
of
the
latter
I
have
given
a
tast
in
his
Endeavour
to
prove
Vigilius
constant
in
his
Inconstancy
.
But
now
are
we
come
to
the
very
Pharsalian
Field
,
in
which
was
determin'd
the
Empire
of
the
Universal
Church
.
For
Gregory
the
great
Succeeding
,
a
man
of
a
Military
Education
,
great
Courage
,
Popular
Piety
and
Devotion
;
he
is
no
sooner
setled
in
his
Throne
,
but
he
labours
every
where
for
the
settlement
of
the
Church
,
and
by
his
great
Activity
obtein'd
an
Universal
Authority
in
it
,
Deposing
Patriarchs
,
and
comptrolling
Provincial
Synods
;
and
as
he
took
to
himself
the
Office
of
Universal
Pastor
,
so
John
Bishop
of
Constantinople
assum'd
the
Title
,
and
obtein'd
to
have
it
setled
upon
him
and
his
Successors
,
by
the
Authority
of
Mauritius
the
Emperour
.
This
puts
Pope
Gregory
into
a
Rage
,
and
he
immediately
Flies
out
against
it
,
as
the
very
heighth
of
Antichristian
Pride
and
Insolence
,
especially
when
Mauritius
had
given
him
the
Title
of
Fool
,
for
with
that
he
begins
his
Complaint
about
this
business
;
the
first
Letter
that
he
sends
to
Mauritius
is
to
complain
of
his
being
call'd
Fool
,
and
tax'd
of
indiscretion
,
and
minds
him
of
that
Reverence
Lib
.
4.
Ep.
31.
that
is
to
be
shewn
to
the
Priesthood
by
the
Example
of
Constantine
the
great
;
in
the
next
he
thunders
against
the
Title
of
Universal
Bishop
,
but
so
opposeth
the
setting
of
the
name
upon
the
Bishop
of
Constantinople
,
as
to
settle
the
real
Authority
of
the
thing
upon
the
Bishop
of
Rome
;
for
that
is
his
Argument
,
that
though
St.
Peter
and
his
Successours
receiv'd
from
our
Saviour
Universal
Power
over
the
Church
,
yet
he
was
so
modest
as
never
to
challenge
the
Title
of
Universal
Apostle
.
But
this
is
an
odd
kind
of
Counterfeit
Humility
that
is
practised
by
the
Popes
of
Rome
,
whilst
they
make
the
proudest
claims
to
give
themselves
the
humblest
Titles
,
and
under
the
name
of
Servus
Servorum
,
to
make
themselves
Princes
of
the
World
:
But
however
,
if
the
thing
were
granted
by
our
Saviour
to
St.
Peter
,
I
understand
not
what
Pride
it
would
have
been
to
have
own'd
it
by
its
proper
name
,
especially
when
the
Government
of
the
Church
through
all
Ages
depended
upon
the
clearness
of
his
Title
to
it
;
so
that
the
Result
of
the
Argument
is
this
,
that
it
was
a
proud
thing
in
John
of
Constantinople
to
assume
that
Title
that
was
only
due
to
himself
.
But
this
moves
not
the
Emperour
,
who
only
returns
him
this
answer
,
as
Gregory
complains
,
ut
cum
fratre
&
Consacerdote
meo
Joanne
debeam
esse
pacificus
,
i.e.
to
be
satisfied
Epist.
34.
with
what
is
done
.
Upon
this
he
Beleaguers
the
Empress
,
and
lays
the
stress
of
his
cause
upon
the
injury
that
was
done
to
St.
Peter
,
not
to
himself
,
and
tells
her
that
she
ought
to
be
kind
to
his
Church
out
of
Gratitude
,
because
she
had
receiv'd
the
Absolution
of
her
Sins
by
vertue
of
his
Authority
:
So
that
it
is
not
the
cause
of
the
Catholick
Church
,
that
he
so
Zealously
appears
for
against
Constantinople
,
but
of
his
own
See
.
And
though
he
would
make
it
seem
to
be
the
cause
of
the
whole
Church
,
by
inferring
that
if
he
were
Universal
Bishop
,
he
would
be
sole
Bishop
too
;
yet
the
Consequence
is
equally
odious
and
Illogical
;
for
could
he
not
pretend
to
a
regular
Power
over
all
other
Bishops
,
but
presently
there
must
be
no
other
Bishops
besides
himself
?
He
had
Supreme
Power
within
his
own
Patriarchate
;
Was
he
therefore
sole
Bishop
in
it
?
Nay
St.
Peter
(
as
St.
Gregory
informs
us
)
was
Universal
Pastor
,
though
in
modesty
he
would
not
take
the
Title
:
Was
there
therefore
no
other
?
If
it
follows
in
one
case
,
it
follows
in
both
,
if
not
,
in
neither
.
And
when
he
tells
the
Emperour
Mauritius
that
the
same
Title
that
John
had
Usurp'd
,
was
offered
to
the
Bishop
of
Rome
Epist.
32.
by
the
Council
of
Calcedon
,
but
was
refused
because
it
seem'd
to
diminish
the
Honour
of
other
Bishops
.
Though
here
I
doubt
his
Holiness
somewhat
leases
,
for
no
man
besides
himself
ever
heard
of
any
such
offer
;
neither
was
there
so
good
understanding
between
the
Pope
and
the
Council
in
this
matter
;
they
granted
him
Precedency
,
or
the
Title
of
the
first
Bishop
,
but
nothing
of
Supremacy
;
So
that
it
is
but
another
cast
of
St.
Gregory's
Logick
,
to
infer
one
from
the
other
.
But
supposing
the
Truth
of
the
Assertion
,
does
it
follow
that
they
therefore
resign'd
their
Bishopricks
,
and
constituted
him
sole
Bishop
of
the
World
?
This
were
too
ridiculous
and
too
precarious
to
affirm
,
so
that
he
dares
not
do
it
here
;
for
the
Reason
that
he
gives
of
the
Refusal
is
,
because
it
would
diminish
the
Honour
of
other
Bishops
,
but
certainly
it
is
one
thing
to
lose
a
little
Honour
,
and
another
to
be
strip't
of
all
Authority
.
This
therefore
is
plainly
an
Invidious
Consequence
of
St.
Gregory
,
to
infer
from
the
Title
of
Universal
Bishop
that
of
sole
Bishop
,
thereby
to
draw
all
other
Bishops
to
his
side
.
So
that
it
is
plain
the
Competition
was
between
these
two
Sees
,
who
should
have
the
Universal
Monarchy
,
and
not
between
Constantinople
and
the
Catholick
Church
;
Neither
was
it
the
cause
of
St.
Peter
that
he
pleaded
but
his
own
,
for
St.
Peter
never
alledg'd
that
we
know
of
Tu
es
Petrus
for
any
Universal
Monarchy
;
nay
if
we
may
believe
St.
Gregory
never
openly
own'd
it
,
or
if
he
did
,
he
was
long
since
dead
,
and
what
happened
now
was
none
of
his
,
but
his
Successors
cause
;
however
this
is
a
poor
begging
of
the
Question
,
for
humble
St.
Gregory
to
transfer
the
Odium
of
the
Controversie
from
himself
to
St.
Peter
,
unless
he
could
have
better
prov'd
that
St.
Peter
either
had
or
pretended
to
any
such
Universal
Authority
.
Then
he
falls
upon
the
Bishop
himself
,
and
Preaches
him
a
Sermon
Epist.
38.
of
Humility
,
and
to
his
former
Arguments
tells
him
,
That
by
assuming
this
Title
he
will
become
like
Lucifer
,
when
he
said
he
would
ascend
above
the
Stars
and
the
Clouds
,
because
the
Bishops
are
Stars
that
enlighten
mens
minds
,
and
Clouds
that
rain
upon
them
Showers
of
Truth
.
But
Bishop
John
knowing
that
Bishops
were
neither
Stars
nor
Cloudes
,
was
not
affrighted
with
the
Argument
of
ascending
so
high
,
for
he
knew
he
stood
upon
firm
Ground
,
and
had
both
Emperour
and
Empress
to
support
him
.
And
therefore
taking
Occasion
to
write
to
the
Pope
about
another
business
stiles
himself
,
as
the
Pope
complains
in
his
Letter
to
Sabinian
,
Epist.
39.
pene
per
omnem
versum
{αβγδ}
Patriarcha
,
and
so
dies
the
Prince
of
Pride
,
the
Forerunner
of
Antichrist
,
and
the
Father
of
Blasphemy
;
all
which
Titles
and
a
great
many
more
St
,
Gregory
hath
bestowed
upon
that
of
Oecumenical
Bishop
.
But
whatever
became
of
him
,
Cyriacus
his
Successour
was
not
at
all
scared
with
St.
Gregory's
Threatnings
,
and
persists
in
the
same
claim
with
his
Predecessour
;
Gregory
writes
to
him
to
lay
aside
that
Nefandum
Nomen
,
and
intimates
as
if
it
were
to
be
the
Article
of
their
Communion
.
The
Lib
.
6.
c
.
4.
Emperour
writes
to
him
and
taxes
him
with
indiscretion
to
make
such
a
stir
about
a
Epist.
30.
frivolous
name
;
he
answers
,
and
that
indeed
wisely
enough
,
That
though
he
very
much
disliked
the
thing
,
yet
he
was
not
so
indiscreet
as
for
that
to
deny
Communion
with
him
;
and
that
though
it
were
a
frivolous
name
,
it
was
of
dangerous
Consequence
,
and
would
make
way
to
bring
in
Antichristan
Pride
into
the
Church
.
And
then
he
endeavours
to
Epist.
31.
draw
to
his
Party
the
Patriarchs
of
Alexandria
and
Antioch
,
and
makes
it
their
Controversie
,
as
well
as
his
own
;
and
the
better
to
induce
them
to
it
,
he
is
content
to
divide
St.
Peter's
Primacy
between
the
three
Sees
;
but
this
was
to
no
purpose
,
for
they
had
in
the
time
of
his
Predecessour
Pelagius
the
second
,
given
their
consent
to
the
thing
in
a
Council
of
Constantinople
,
as
himself
intimates
;
and
Pelagius
complains
,
that
it
was
done
in
their
own
L.
4.
E.
34.
L.
1.
E.
8.
Conventicle
.
And
so
the
Controversie
rested
all
the
time
of
Mauritius
;
but
he
being
Barbarously
Murder'd
by
his
Rebel
Servant
Phocas
,
who
was
not
content
to
deprive
his
Master
both
of
Crown
and
Life
,
but
first
Murder'd
him
in
his
Children
,
Sacrificing
them
all
before
his
Eyes
,
before
he
laid
the
Knife
to
his
own
Throat
;
one
of
the
greatest
instances
of
insulting
and
inhumanity
,
that
is
upon
Record
.
And
yet
this
Brutal
Wretch
,
that
had
no
pretence
,
nor
Title
to
the
Crown
,
but
a
casual
and
suddain
Tumult
,
that
had
thus
Brutishly
Imbrued
his
hands
in
Royal
Bloud
,
was
no
sooner
setled
in
his
Usurped
Tyranny
,
but
St.
Gregory
Congratulates
the
Providence
that
delivered
the
Empire
from
its
former
miserable
Condition
,
and
plac'd
him
on
the
Throne
for
the
publick
good
.
And
this
I
must
confess
I
cannot
but
take
very
heinously
from
a
man
that
pretended
to
so
much
Integrity
;
for
as
for
his
Prevaricating
in
the
Controversie
of
Universality
,
it
is
possible
that
he
might
not
understand
the
Pride
of
his
own
heart
;
and
that
's
a
common
thing
for
men
that
are
conceited
of
their
Humility
(
as
it
is
plain
he
was
by
his
boasting
so
much
of
it
)
to
be
guilty
of
the
haughtiest
Pride
without
being
sensible
of
it
.
He
believ'd
himself
a
very
humble
and
Mortified
man
,
and
therefore
never
suspected
any
Proud
designs
in
his
own
Actions
,
and
for
that
reason
that
vanity
that
he
thought
Antichristian
Pride
in
another
,
he
thought
consistent
with
humility
in
himself
.
But
this
was
downright
Dishonesty
to
justifie
such
a
wretch
in
his
Villany
,
only
to
serve
his
own
Ambition
,
for
the
old
Complaint
against
the
Bishop
of
Constantinople
is
in
the
Tail
of
all
his
Flattery
;
when
once
he
found
that
he
had
got
into
the
Tyrant
,
in
his
first
Letter
he
Congratulates
the
happiness
of
the
Times
,
and
the
Goodness
of
God
in
his
Advancement
to
the
Throne
.
Epist.
l.
11.
He
presently
sends
his
Apocrisiary
according
to
ancient
Custom
to
reside
in
the
Epist.
38.
Court
of
Constantinople
,
as
the
Tyrant
desired
,
and
excuses
himself
that
there
were
none
residing
before
he
came
to
the
Epist.
45.
Crown
,
by
the
badness
of
the
Times
and
the
Barbarity
of
their
usage
:
The
Tyrant
being
thus
prepared
,
he
Assaults
the
Empress
,
as
thinking
that
she
was
more
easily
to
be
overcome
with
Flattery
;
and
when
he
had
discharg'd
that
Topick
with
Fulsomness
enough
,
he
then
thinks
fit
to
insinuate
Epist.
46.
his
own
Interest
,
Rogare
forsitan
debui
,
&c.
What
encouragement
he
found
Pag
.
1535.
I
know
not
,
but
it
is
certain
that
he
took
heart
upon
it
,
and
therefore
writes
to
Cyriacus
himself
after
a
more
Peremptory
manner
than
he
was
wont
to
do
in
the
time
of
Mauritius
,
advising
him
,
That
Epist.
47.
he
make
haste
to
remove
out
of
the
Church
,
the
Scandal
of
that
Perverse
and
Proud
Title
,
lest
he
find
himself
seperated
from
the
Communion
of
his
Peace
.
But
after
he
had
thus
Flattered
and
caress'd
the
Tyrant
in
all
his
Wickedness
,
he
liv'd
not
to
reap
the
Fruits
of
it
,
for
the
Title
of
Universal
Bishop
was
not
taken
from
Constantinople
and
setled
upon
the
See
of
Rome
,
till
the
time
of
Pope
Boniface
the
third
his
Successour
,
who
obtain'd
from
Phocas
to
declare
that
it
appertain'd
not
of
Right
to
the
Bishop
of
Constantinople
,
who
had
Usurp'd
it
,
but
was
the
peculiar
right
of
the
Roman
See
.
This
Boniface
had
been
St.
Gregory's
Resident
at
Court
,
and
for
his
Courtly
behaviour
toward
the
Tyrant
,
was
chosen
to
succeed
in
the
See
;
and
Cyriacus
a
little
after
falling
under
the
Tyrants
displeasure
,
for
siding
with
the
Relations
of
Mauritius
,
and
declaring
against
the
Execrable
Murder
of
Phocas
,
Boniface
seizes
the
Opportunity
of
his
displeasure
,
and
easily
prevails
with
him
to
declare
by
publick
Edict
,
That
the
Bishop
of
Rome
was
Head
of
the
Universal
Church
,
and
commanded
the
Bishop
of
Constantinople
to
forbear
assuming
that
Title
to
himself
.
And
thus
having
shewn
by
what
degrees
this
See
advanc'd
it self
in
the
Christian
Church
,
till
at
length
it
gain'd
Universal
Supremacy
over
the
Catholick
Church
;
it
is
not
at
present
material
to
shew
how
it
used
it
,
that
is
another
dispute
,
my
present
business
is
to
shew
that
there
was
no
such
thing
from
the
beginning
,
either
by
Divine
Right
,
or
Apostolical
Prescription
;
or
so
much
as
Ecclesiastical
Constitution
in
the
following
Ages
in
the
Church
;
that
it
was
never
pretended
to
,
till
the
5th
.
nor
setled
till
the
6th
.
Century
;
and
lastly
,
that
its
setlement
was
made
by
a
very
Incompetent
Authority
;
and
that
so
very
late
,
that
it
was
only
born
time
enough
to
be
Elder
Brother
to
Mahumetanism
,
that
being
brought
forth
under
the
Reign
of
Phocas
,
and
this
under
his
immediate
Successour
Heraclius
:
But
here
Baronius
is
very
merry
,
and
tells
us
,
That
when
we
make
such
a
noise
about
Anno
Dom
.
606.
the
Popes
being
first
made
head
of
the
Church
by
Phocas
,
we
are
like
a
pack
of
Hounds
hunting
a
painted
Hare
:
or
like
Saul's
Messengers
that
when
they
thought
they
had
taken
David
,
found
they
had
only
a
Logg
to
their
Prisoner
:
For
ahlas
what
if
Phocas
did
declare
this
Title
,
to
be
the
Right
of
the
Bishop
of
Rome
;
did
he
therefore
first
grant
it
?
Is
it
not
evident
from
all
the
Records
of
the
Church
,
that
the
Bishop
of
Rome
ever
had
it
in
all
Ages
?
Is
it
not
then
ridiculous
that
when
this
Tyrant
out
of
a
Pique
to
Cyriacus
happened
to
do
it
right
,
to
infer
that
it
had
none
before
?
For
if
we
search
the
Annals
of
the
Church
from
our
Saviours
coming
,
to
Phocas
his
Reign
(
which
is
600.
years
)
we
shall
scarce
find
a
year
to
have
passed
without
a
Precedent
of
the
Popes
Primacy
;
and
this
is
so
clear
that
it
will
be
easier
to
deny
that
the
Sun
shines
,
or
the
Fire
burns
,
than
to
obscure
the
Glistering
Evidence
of
this
Truth
.
Boldly
said
Cardinal
!
But
your
cause
requires
it
,
for
it
is
nothing
but
Confidence
that
sets
you
up
and
bears
the
People
down
;
for
they
cannot
imagin
that
you
should
be
so
peremptory
in
your
Opinion
,
without
an
Infallible
assurance
of
your
being
in
the
Right
.
But
when
these
general
Challenges
are
reduc'd
to
particular
Precedents
,
what
work
do
you
make
with
the
Records
of
the
Church
?
your
whole
business
is
to
impose
upon
and
pervert
every
thing
that
concerns
your selves
,
so
that
I
must
crave
leave
to
be
as
positive
in
the
right
as
you
are
in
the
wrong
,
and
tell
you
that
there
is
not
one
Precedent
in
the
ancient
Church
on
your
side
,
and
that
the
whole
Practice
of
the
Catholick
Church
is
a
perpetual
Precedent
against
you
.
And
that
I
may
not
be
confident
as
you
are
without
just
Reason
;
I
will
close
with
your
Chalenge
and
appeal
to
the
Monuments
of
the
Church
.
I
have
already
told
mine
own
Story
out
of
them
honestly
and
Impartially
,
and
if
it
be
true
,
your
Cause
is
overthrown
,
for
then
it
is
certain
that
the
Power
you
pretend
to
by
Divine
Right
is
meer
Usurpation
,
and
for
the
truth
of
it
,
I
must
leave
it
to
the
judgment
of
the
World
;
and
though
I
doubt
not
but
that
there
may
be
divers
less
material
slips
and
mistakes
in
it
;
yet
I
am
so
assur'd
of
my
own
Integrity
,
that
I
know
that
as
to
the
main
Point
I
drive
at
,
I
have
Irrefragable
Truth
on
my
side
:
And
therefore
having
done
mine
own
part
of
the
work
,
you
may
demolish
it
if
you
can
;
I
will
now
return
back
with
you
to
yours
,
and
examine
those
Precedents
and
Records
of
the
Church
,
that
you
alledge
on
your
behalf
,
and
then
when
we
have
compar'd
yours
and
mine
together
,
let
him
be
laugh'd
at
that
Catches
the
Painted
Hare
.
But
at
present
I
am
tyr'd
with
this
tedious
Chace
of
600
years
,
and
therefore
shall
adjourn
the
Match
till
the
next
Season
.
In
the
mean
while
I
shall
only
desire
the
Reader
to
observe
that
I
dispute
not
in
a
Destructive
and
Negative
way
,
nor
Interest
my self
in
the
Quarrel
of
this
or
that
particular
Party
.
My
only
Concernment
is
for
real
Truth
,
which
I
must
and
will
assert
against
all
sorts
of
Opposition
.
And
therefore
in
every
part
of
this
Argument
I
shall
begin
with
the
Demonstration
of
that
,
and
that
being
firmly
laid
,
I
shall
from
thence
proceed
to
the
Conviction
of
all
kinds
of
Errour
.
For
the
Enormity
of
Errour
lyes
meerly
in
its
distance
from
Truth
,
and
if
the
Distance
be
the
same
,
it
is
all
one
to
me
whether
it
lye
East
or
West
.
So
that
this
will
engage
me
in
the
Opposition
of
all
Extreams
,
and
I
shall
make
no
difference
between
Parties
,
how
much
soever
they
differ
between
themselves
,
that
agree
in
departing
from
the
true
Constitution
of
the
Christian
Church
.
For
the
only
rule
and
measure
of
our
Reformation
is
the
Original
Practice
of
the
Primitive
and
Apostolick
Church
,
and
the
Corruption
of
the
Church
of
Rome
lyes
in
nothing
else
than
its
departure
and
separation
from
that
,
so
that
the
only
design
of
reforming
the
Christian
Church
is
to
return
so
far
back
to
its
first
Constitution
,
as
the
Church
of
Rome
hath
departed
from
it
.
And
if
we
do
not
limit
it
by
those
Bounds
that
are
prescrib'd
from
the
beginning
,
we
may
indeed
make
ten
thousand
alterations
in
the
Church
,
but
not
one
Reformation
.
And
therefore
if
any
other
Churches
that
have
cashier'd
the
Corruptions
of
the
Church
of
Rome
,
instead
of
reforming
themselves
by
the
Primitive
Rule
,
have
erected
any
new
Fabrick
of
their
own
devising
,
whatever
Titles
they
may
give
themselves
,
they
are
in
the
same
Case
and
Condemnation
with
the
Church
of
Rome
,
and
instead
of
amending
its
Errours
,
have
only
exchang'd
the
old
Apostacy
for
a
new
one
.
Seeing
therefore
the
defence
of
Truth
will
engage
me
in
a
defyance
to
all
sorts
of
Errour
,
I
shall
forbear
particular
Application
to
any
Party
of
men
,
till
I
come
to
sum
up
the
Evidence
in
the
Conclusion
of
the
whole
,
because
till
then
the
Charge
will
not
come
in
its
full
force
,
but
then
it
will
fall
with
equal
weight
upon
all
.
And
I
am
afraid
before
I
have
done
,
I
shall
prove
the
Church
of
Rome
to
be
much
more
Catholick
than
it
thinks
it self
to
be
.
And
shake
some
of
its
most
Zealous
Friends
and
Fiercest
Enemies
into
the
same
bagg
of
Communion
.
FINIS
.