the Word Administring the Sacraments Imposing of Hands and guiding the Keys to shut or open the Kingdom of God. The first two must be general to all Pastors and Presbyters of Christ's Church but so do not the other two I have largely debated and made it plain as well by the Scriptures as by other Ancient Writers past all Exception there have always been selected some of greater Gifts than the Residue to succeed in the Apostles Places to whom it belonged both to moderate the Presbyters of each Church and to take the special Charge of Imposition of Hands and this their Singularity in Succeeding and Superiority in Ordaining have been observed from the Apostles times as the Peculiar and Substantial marks of Episcopal Power and Calling The Power of the Keys and Right to Impose Hands by which he always means the Power to Ordain Ministers and Excommunicate Sinners belong unto the Bishop distinguishing him from a Presbyter What the things are Chap. 12. p. 208. which must abide for ever in the Church I shewed before it shall suffice now to rehearse them namely Power to Preach the Word and Administer the Sacraments the Right use of the Keys and Imposition of Hands These four parts for Brevities sake I often reduce to two Branches which are Doctrine and Discipline comprizing in Doctrine the Dividing of the Word and Dispensing of the Sacraments and referring the rest I mean the Publick use of the Keys and Imposition of Hands to the Discipline or Regiment of the Church The Discipline and Government of the Church I mean the Power of the Keys Ch. 12. p. 213. and Imposing of Hands are two parts of Apostolick Authority which must remain in the Church for ever These Keys are double the Key of Knowledge annexed to the Word the Key of Power referred to the Sacraments Some late Writers by urging the one abolish the other howbeit I see no sufficient Reason to countervail the Scriptures and Fathers that Defend and Retain both The Key of Knowledge must not be doubted of our Saviour in express words nameth it Wo be to you Interpreters of the Law for ye have taken away the Key of Knowledge The Key of Power standeth in these words of Christ to Peter I will give thee the Keys of the Kingdom of Heaven and whatsoever thou shalt bind on Earth shall be bound in Heaven c. And likewise to all his Apostles Whatsoever ye bind on Earth P. 218. c. It resteth in this place to be considered to whom those Keys were committed whether Equally to all Presbyters or Chiefly to Pastors and Bishops The like must be done for Imposition of Hands whether that also pertain'd indifferently to all or specially to Bishops This is the State of the Point in Controversie namely Whether the Power of the Keys and that of Imposition of Hands belong Equally and Indifferently to all Presbyters and Bishops or whether they do not belong chiefly and specially to Bishops But whether the one or the other be affirm'd 't will unavoidably follow that these Powers in a sense belong to both Thus much is supposed in the very state of the Question which is not whether these Powers do not at all belong to Presbyters but whether they do belong so much to Presbyters as unto Bishops so that the holding them to belong chiefly and specially unto the Bishop implies that they do tho' in a lesser Degree belong unto Presbyters They appertain both to the Presbyter and Bishop but not Equally to the Bishop chiefly and specially Now Conform hereunto the Learned Bilson saith The Bishop then or President of the Presbyters for I stand not on Names Ch. 14. p. 293. while I discuss their Powers is by Christ's own Mouth pronounced to be the Angel of the Church that is the Chief Steward over God's Houshold and Overseer of his Flock And touching the Presbyter's Power P. 319. He adds That at first the Presbyters sate with the Bishop as Assessors and Consenters before Synods undertook such Causes But after when once Councils began to have the Hearing of Grievances then sate the Presbyters with the Bishop only as Beholders and Advisers of his Judgment The Private use of the Keys in appointing Offenders upon the Acknowledging their Sins P. 317. for a time to forbear the Lord's Table we deny not to Presbyters However the Ambiguity of the Name of Bishop and Community of many things incident and appertinent both to Bishops and Presbyters urged him to lay down certain Peculiar Marks and Parts of the Bishop's Office whereby they are always Distinguished from Presbyters and never Confounded with them either in Scriptures Councils or Fathers There were many Prerogatives says he appropriate unto the Bishop Ch. 13. p. 244. by the Authority of the Canons and Custom of the Church such as Reconciling of Penitents Confirmation of Infants and others that were Baptized by Laying on their Hands Dedication of Churches c. But the things Proper to Bishops which might not be Common to Presbyters were Singularity in Succeeding and Superiority in Ordaining These two the Scriptures and Fathers reserve only to Bishops they never Communicate them to Presbyters The Singularity of one Pastor in every place preserveth the Peace and Unity of the Churches and stoppeth Schisms and Dissentions for which Cause they were first Ordained by the Apostles 246. This is a certain Rule to Distinguish Bishops from Presbyters the Presbyters were many in every City of whom the Presbytery consisted Bishops were always Singular that is one in a City and no more except another intruded which the Church of Christ counted a Schism or else an Helper were given in respect of extream and feeble age in which case the Power of the latter ceased in the presence of the former And this Singularity of one Pastor in each place descended from the Apostles and their Scholars in all the famous Churches of the World by a Perpetual Chair of Succession and doth to this day continue but where Abomination or Desolation I mean Heresie or Violence interrupt it The second assured sign of Episcopal Power is Imposition of Hands to Ordain Presbyters and Bishops for as Pastors were to have some to assist them in their Charge which were Presbyters P. 248. so were they to have others to succeed them in their Places which were Bishops And this Right by Imposing Hands to Ordain Presbyters and Bishops in the Church of Christ was at first derived from the Apostles unto Bishops and not unto Presbyters and hath for these fifteen Hundred Years without Example or Instance to the contrary till this our Age remained in Bishops and not in Presbyters Jerom where he retcheth the Presbyters Office to the uttermost of purpose to shew that he may do by the Word of God as much as the Bishop he excepteth this One Point as unlawful for Presbyters by the Scriptures Quid facit Exceptâ Ordinatione Episcopus quod Presbyter non
into his Gallery and there he read all my Articles till he came to this and there he stopped and said That this touch'd him and therefore he ask'd me if I thought it wrong that One Bishop should have so many Cities underneath him Unto whom I answered That I could no further go than to St. Paul's Text which set in every City a Bishop Then asked he me whether I thought it unright seeing the Ordinance of the Church that one Bishop should have so many Cities I answered that I knew no Ordinance of the Church as concerning this thing but St. Paul's Saying only Nevertheless I did see a contrary Custom and Practice in the World but I know not the original thereof Then said He There were divers Cities some seven Miles some six Miles long and over them was there set but one Bishop and of their Suburbs also so likewise now a Bishop has also but one City to his Cathedral Church and the Country about it as Suburbs to it Methought this was far fetch'd but I durst not deny it because it was so great Authority and of so Holy a Father and so great a Divine But this I dare say that his Holiness could never prove it by Scripture nor yet by any Authority of Drs. nor yet by any Practice of the Apostles and yet it must be true because a Pillar of the Church has spoken it But let us see what the Drs. say to mine Article Athanasius doth declare this Text of the Apostle I have left thee behind c. He would not commit unto one Bishop a whole Ylde but he did injoyn that every City should have his Proper Pastor supposing that by this means they should more diligently Oversee the People Also Chrysostom on that same Text He would not that a whole Country should be permitted unto One man but He enjoyned to every man his Cure by that means he knew that his Labour should be more easie and the Subjects should be with more Diligence Govern'd if the Teachers were not distract with the Governing of many Churches but had Cure and Charge of one Church only c. Methinks these be plain words and able to move a man to speak as much as I did But I poor Man must be an Heretick there is no Remedy you will have it so and who is able to say nay Not all Scripture nor yet God Himself So far these three Worthies About this time the Notion of these blessed Martyrs found respect amongst those that bore a great Figure in the Church The Author of the True Difference between the Regal Power and the Ecclesiastical gives countenance unto it and at last Cranmer with many others fell in with it and it became a Point establish'd by Authority as may be seen in the Necessary Erudition of a Christian Man where after the Description given of the Office of Priests and Deacons it 's affirmed That of these Two Orders only Scripture makes express mention and that we may not mistake 'em it 's added of these two Orders only that is to say Priests and Deacons Scripture makes express mention and how they were conferred by the Apostles by Prayer and Imposition of hands Besides The Description they give of the Office of a Bishop or Priest for when they speak of the Divine Institution they make no distinction between 'em it 's thus The Office consists in true Preaching and Teaching the Word of God unto the People in Dispensing and Ministring the Sacraments in Consecrating and Offering the blessed Body and Blood of Christ in the Sacrament of the Altar in loosing and assoyling from Sin such Persons as be sorry and truly penitent for the same and Excommunicating such as be guilty in manifest Crimes and will not be reformed otherwise and finally in Praying for the whole Church of Christ and especially for the Flock committed to them Thus there are but two Orders only that is to say Priests and Deacons no third Order Bishops therefore must be of the same Order with Priests and their Office the same and the Superiority of one above the other only by Humane Ordinance and Appointment And whereas say they we have thus summarily declared what is the Office and Ministration which in Holy Scriptures has been committed to Bishops and Priests and in what things it consisteth as is afore rehearsed we think it expedient and necessary that all men should be advertis'd and taught that all such Lawful Power and Authority of any one Bishop or Priest for they are in the sense of these Great Divines the same over another were and be given them by the Consent Ordinance and Positive Laws of Men only and not by any Ordinance of God in Holy Scripture So far the Necessary Erudition Thus in Henry the Eighth's days the Bishop and Priest of the same Order according to the Scriptures and their Office the same the Difference therefore between 'em and the Government that is grounded thereupon by Prelatick Bishops Archbishops c. is only by the Positive Laws of Men. In a Declaration made of the Functions and Divine Institution of Bishops and Priests subscrib'd by Thomas Cromwell the Archbishops of Canterbury and York and divers other Bishops Consult the Addenda in Dr. Burnet's History of the Reformation p. 321 c. Civilians and Learned Men it is thus Resolved As touching the Sacrament of Holy Orders We will That all Bishops and Preachers shall instruct and teach our People committed by us unto their Spiritual Charge First How that Christ and his Apostles did institute and ordain in the New Testament that beside the Civil Powers and Governance of Kings and Princes which is called in Scripture Potestas gladii the Power of the Sword there should be also continually in the Church Militant certain other Ministers or Officers which should have Spiritual Power Authority and Commission under Christ to Preach and Teach the Word of God unto his People and to Dispense and Administer the Sacraments of God unto them and by the same to confer and give the Grace of the Holy Ghost to consecrate the blessed Body of Christ in the Sacrament of the Altar to loose and absoile from Sin all Persons which be duly penitent and sorry for the same to bind and Excommunicate such as be Guilty in manifest Crimes and Sins and will not amend their defaults to order and consecrate others in the same room Order and Office whereunto they recalled admitted themselves and finally to feed Christ's People like good Pastors and Rectors as the Apostle calleth them with their wholesom Doctrin and by their continual Exhortations and Monitions to reduce them from Sin and Iniquity so much as in them lieth and to bring them unto perfect Knowledge the perfect Love and Dread of God and unto the perfect Charity of their Neighbours That this Office this Power and Authority was committed and given by Christ and his Apostles unto certain Persons only that is to say unto
Priests OR Bishops whom they did Elect call and admit thereunto by their Prayer and Imposition of their hands And to the intent the Church of Christ should never be destituted of such Ministers as should have and execute the said Power of the Keys it was also Ordained and Commanded by the Apostles that the same Sacrament should be applied and ministred by the Bishops from time to time unto such other Persons as had the Qualities which the Apostles very diligently descryve as it appeareth evidently in the third Chapter of the first Epistle of St. Paul to Timothy and his Epistle unto Titus And surely this is the whole Vertue and Efficacy and the Cause also of the Institution of this Sacrament as it is found in the New Testament for albeit the Holy Fathers of the Church of Christ with all those things which were commendable in the Temple of the Jews did devise not only certain other Ceremonies than before rehearsed as Tonsures Rasures Vnctions and such other Observances to be used in the Administration of the said Sacraments but did also Institute certain Inferiour Orders or Degrees as Janitors Lectors Exorcists Acolits and Sub-Deacons and deputed to every one of those certain Offices to execute in the Church wherein they followed undoubtedly the Example and Rites used in the Old Testament yet the Truth is That in the New Testament there is no mention made of any Degrees or Distinctions in Orders but only of Deacons OR Ministers and of Priests OR Bishops Nor there is any word spoken of any other Ceremony used in the Conferring of this Sacrament but only of Prayer and the Imposition of the Bishops hand Thus the Power of Excommunication and conferring Orders by Prayer and Imposition of Hands as declared in the New Testament belongs unto the Priest which is the same with the Bishop there being no Degrees or Distinctions in Orders but only of Deacons or Ministers and Priests or Bishops and consequently no Superiority therefore of a Bishop above a Priest to be found in the New Testament during King Henry the Eighth's days CHAP. II. The Judgment of the Reformers in Edward the Sixth's Days the same 't was in Henry the Eighth's holding no Difference by Divine Law between a Bishop and Presbyter IN the First Year of Edward the Sixth's Reign an Act of Parliament passed sufficiently Declaring the Episcopal Orders as distinct from and above that of the Presbyter to be wholly from the Crown for it was affirm'd That all Authority of Jurisdiction Spiritual is derived and deducted from the King's Majesty as Supream Head of these Churches of England and Ireland The Design of this Law as Dr. Heylin has it was to weaken the Authority of the Episcopal Order Hist Edw. 6. p. 51. by forcing them from their strong hold of Divine Institution and making them no other than the King's Ministers only His Ecclesiastical Sheriffs as a man might say to execute his Will and disperse his Mandates Dr. Poynet Bishop of Winchester in this King's Reign in Answer unto a Book writ by Stephen Gardiner tho' sent out under the Name of Dr. Martin about the Marriage of Priests doth sufficiently shew that the Reformers in those days were great Approvers of Calvin's Notions about Church Government and therefore willing to lay aside even the very Name Bishop and make use of the Names Superintendent Minister Senior Elders c. for these are his words And further whereas it pleaseth Martin not only in this place but also hereafter to Jest at the Name Superintendent he sheweth himself bent to condemn all things that be good Who knoweth not that the Name Bishop hath so been abused that when it was spoken the People understood nothing else but a great Lord that went in a white Rochet with a wide shaven Crown and that carrieth an Oyl Box with him wherewith he useth once in seven years riding about to Confirm Children c. Now to bring the People from this abuse what better means can be devised than to teach the People their Error by another word out of the Scriptures of the same signification which thing by the term Superintendent would in time have been well brought to pass The name Bishop spoken amongst the Unlearned signified to them nothing less than a Preacher of God's Word because there was not nor is any thing more rare in any Order of Ecclesiastical Persons than to see a Bishop Preach I deny not but the name Bishop may be well taken but because the Evilness of the Abuse hath marred the Goodness of the Word it cannot be denied but that it was not amiss to joyn for a time another word with it in his place whereby to restore that abused word to his Right Signification Oh how the Papists would triumph over us if they had like proof for the names I say of Pope Cardinal Canon Prebendary Monk c. as we that profess Christ have for the maintainance of the terms and names Superintendent Minister Seniors Elders Brethren and such like by us used The Resolution Archbishop Cranmer gave to the Questions propounded by Edw. 6. approved by the Bishop of St. Asaph Therleby Redman and Cox See Dr. Stillingflèet's MS. makes it manifest that these great Reformers owned not Episcopacy as a Distinct Order from Presbytery of Divine Right but only as a prudent Constitution of the Civil Magistrate for the better Governing the Church In the Apostles time says Cranmer when there was no Christian Princes by whose Authority Ministers of God's Word might be appointed Resol to Q. 9. nor Sins by the Sword corrected there was no Remedy then for the Correction of Vice or appointing of Ministers but only the consent of Christien multitude by themselfe by an Uniform consent to follow the advice and perswasion of such Persons whom God had most endued with the Spirit of wisdom and counsaile Sometime the Apostles and other unto whom God had given abundantly his Spirit sent or appointed Ministers of God's Word sometime the People did choose such as they thought meet thereunto The Bishops and Priests were at one time and were not two distinct Things Resol to Q. 10. but both one Office in the Beginning of Christ's Religion The People before Christian Princes were Resol to Q. 11. commonly elected their Bishops and Priests In the New Testament he that is appointed to be a Bishop or Priest needeth no consecration by the Scripture Resol to Q. 12. for Election or appointing thereto is sufficient Thus far that Excellent Person saith a Reverend Divine of the Church of England in whose Judgment nothing is more clear than his ascribing the particular Form of Government in the Church to the Determination of the Supream Magistrate The Divine Right of Forms of Church Government Examined p. 390 c. CHAP. III. Aley Bishop of Exeter Pilkington Bishop of Durham Jewel Bishop of Salisbury Whitgift Archbishop of Canterbury of the same Opinion with Tindall Lambert Barnes
perfect kind of Government prescribed or commanded in the Scriptures to the Church of Christ which no doubt should have been done if it had been a matter necessary to the Salvation of the Church Secondly Because the Essential Notes of the Church be these only The true Preaching of the Word and the right Administration of Sacraments So that notwithstanding Government or some kind of Government may be a part of the Church touching the outward Form and Perfection of it yet it is not such a part of the Essence and Being but that it may be the Church of Christ without this or that kind of Government and therefore the kind of the Government is not necessary unto Salvation There is no certain kind of Government or Discipline prescribed to the Churches but that the same may be altered as the Profit of the Churches requires and out of Gualters he saith Let every Church follow the manner of Discipline which doth most agree with the People with whom it abideth and which seemeth to be most fit for the place and time and let no man here rashly prescribe unto others neither let him bind all Churches to one and the same Form. I do deny that the Scriptures do set down any one certain Form and kind of Government of the Church to be Perpetual for all Times Persons and Places without Alteration It is well known Tract 17. Chap. 2. Divis 29. that the manner and form of Government used in the Apostles time and expressed in the Scriptures neither is now nor can or ought to be observed either touching the Persons How then can the Government of the Church by Bîshops Archbishops c. be Apostolical or the Functions We see manifestly that in sundry points the Government of the Church used in the Apostles times is and hath been of necessity altered and that it neither may nor can be revoked whereby 't is plain that any one kind of External Government perpetually to be observed is no where in the Scripture prescribed to the Church but the charge thereof is left to the Magistrate so that nothing be done contrary to the Word of God. This is the Opinion of the best Writers This was it's like Universally received by all the English Clergy in Whitgifts time Neither do I know saith the Archbishop any Learned Man of a contrary Judgment Either we must admit another Form now of Governing the Church than was in the Apostles time or else we must seclude the Christian Magistrate from all Authority in Ecclesiastical Matters I am perswaded that the External Government of the Church under a Christian Magistrate must be according to the Kind and Form of Government used in the Common-wealth else how can you make the Prince Supream Governour of all States and Causes Ecclesiastical If you therefore will have the Queen of England Rule as Monarch over all her Dominions then must you also give her leave to use one Kind and Form of Government in all and every part of the same and so to Govern the Church in Ecclesiastical Affairs as she doth the Common-wealth in Civil Dr. Cosins Chancellor to this Archbishop in his Answer to the Abstract Pag. 58. asserts That all Churches have not the same Form of Discipline neither is it necessary that they should seeing it cannot be proved that any certain particular Form of Church Government is commended to us by the Word of God. Dr. Low speaks to the same purpose Complaint of the Church No certain Form of Government is prescribed in the Word P. 64 66. only general Rules laid down for it Bishop Bridges God hath not expressed the Form of Church Government at least not so as to bind us What is here mention'd of Cosins Low and Bishop Bridges I have out of Dean Stillingfleet's Weapon Salve and out of a Learned MS. I have this following passage about Whitaker who making his Remarques on St. Hierom's teling us Whitaker De Ecles Regimin Contr. 4. q. 1. §. 29. p. 540. Col. 2. That the Difference between Presbyters and Bishops was brought in by Men long after the Apostles as a Remedy against Schism assures us That it 's a Remedy almost worse than the Malady for it begat and brought in the Pope with his Monarchy into the Church and this other of Bishop Morton telling the Papists That Power of Order and of Jurisdiction which they ascribe to Bishops doth de jure divino belong to all other Presbyters and particularly Morton 's Apol. Cath. lib. 1. c. 21. p. 55. That to Ordain is the jus antiquum the Ancient Right of Presbyters in fine That Dr. Laurence Humfrey and Dr. Holland Humf. against Campian Jesuit Part 2. p. 273. both of them Doctors of the Chair in Oxford did teach and maintain the same Doctrine Holland in the Act July 9. 1608. concluded that the contrary is most false against the Scriptures the Fathers the Doctrine of the Church of England the Schoolmen Lombard Aquinas Bonaventure c. CHAP. IV. Dr. Willet 's Sentiments much the same with the foremention'd Bishops The Difference between a Bishop and Presbyter as of Divine Right declur'd to be Popish and oppos'd as such The special Consecration of Bishops was Ordained not by a Divine Law but by the Church for the Dignity of their Calling Saravia for no other Difference between a Presbyter and Bishop but in Degree Bancroft for a Priority in degree only holding with Dr. Robinson Dr. Reynolds and Dr. Fulk whose Authorities he insists on to Confirm his Opinion about a Gradual Difference between Bishop and Presbyter TO these I will add another namely In his Life of Willet Dr. Andrew Willet who as Dr. Smith observes is by Bishop Hall numbred amongst those Worthies of the Church of England Hall in his Noah 's Dove to whom he gives this Elogy Stupor mundi Clerus Britannicus This Dr. in his Synopsis Papismi is very large in discussing the Difference between a Bishop and Presbyter and in his Determinations in most things agreeth with the Learned Authors I have already quoted The grand Question under Debate is Willet 's Synops Papism Contr. 5. Quest 3. Concerning the Clergy Append. Whether the Difference between Bishops and other Ministers be grounded upon the Law of God and Institution of the Apostles The Papists Bellarmine saith the Dr. affirmeth Lib. 1. De Clericis c. 14. That the Jurisdiction of Bishops as now it standeth in their Church and the Difference between them and other Presbyters is Jure Divino grounded upon the Law of God and of such necessity that he holdeth the contrary to be Heresie and those to be Hereticks that hold this Difference to arise rather of a Politick Constitution of the Church to avoid Schism than of the Institution of the Apostles yea they hold them to be no Churches at all which are not under the Government of Bishops but of other Overseers and Superintendents Surely I see not
Clergy for Order and seemly Government there was always one Principal to whom by long use of the Church the name of Bishop or Superintendent hath been applied which room Titus exercised in Creta Timothy in Ephesus and others in other Places Therefore altho' in the Scripture a Bishop and an Elder is of one Order and Authority in Preaching the Word and Administration of the Sacraments as Hierom doth often confess yet in Government by ancient use of Speech He is only called a Bishop which is in the Scriptures called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 12.8 1 Tim. 5.17 Heb. 13.17 that is Chief in Government to whom the Ordination or Consecration by Imposition of hands was always Principally committed and which most ancient Form of Government when Aerius would take away it was noted amongst his other Errors Hitherto Dr. Fulke so as hereby I trust it may appear to Master Cart-wright's Reproach and to all their Shames that shall pretend any Authority from the ancient Fathers to impugn the Right Honourable and Lawful calling of Bishops not Parsons in every Parish but Bishops in their Diocesses and Provinces appointed in the Apostles times for the right Order and Government of the Church of Christ So far Rancroft who introduceth these three great Men's Authority to countenance the Presidency or Chiefty of the Bishop over Presbyters in Government as Apostolical tho' Fulke goes no higher than the Custom of the Church agreeing with Jewel and Whit gift and it must be observed that they make not the Bishop to be a distinct Order from that of Presbyters nor deny the Presbyters to be Pastors nor affirm the Invalidity of the Presbyterial Ordination only that the Ordination by Imposition of hands was Principally committed to the Bishops and as Archbishop Spotiswood reports Bancroft held the Ordination only by Presbyters to be valid and lawful Histor Church of Scotland lit 7. p. 514. Spotiswood has it in these words A Question was moved by Dr. Andrews Bishop of Ely touching the Consecration of the Scottish Bishops who as he said must first be Ordained Presbyters as having received no Ordination from a Bishop The Archbishop of Canterbury Dr. Bancroft who was by maintained That thereof there was no necessity seeing where Bishops could not be had the Ordination given by Presbyters must be esteemed Lawful otherwise that it might be doubted if there were any Lawful Vocation in most of the Reformed Churches This applauded to by the other Bishops Ely acquiesced and at the day and in the place appointed the three Scottish Bishops were consecrated CHAP. V. The Learned Hooker and Bishop Bilson's Opinion impartially stated differing but little from Saravia and Bancroft THE Learned and Judicious Hooker seems also to be of the same mind with Saravia and Bancroft for in his Third Book it 's only Polity in the general that in his Opinion is necessary to the several particular Churches For Lib. 3. Sect. 1. p. 66. Edit 61. saith he even the several Societies of Christian Men unto every of which the name of a Church is given with addition betokening severally as the Church of Rome Corinth Ephesus England and so the rest must be endued with correspondent general Properties belonging unto them as they are Publick Christian Societies And of such Properties common unto all Societies Christian it may not be denied that one of the very chiefest is Ecclesiastical Polity Which word I therefore the rather choose because the name of Government as commonly Men understand it in ordinary speech doth not comprize the largeness of that whereunto in this Question it is applied For when we speak of Government what doth the greater part conceive thereby but only the exercise of Superiority peculiar unto Rulers and Guides of others To our purpose therefore the name of Church-Polity will better serve because it containeth both Government and also whatsoever besides belongeth to the Ordering of the Church in Publick Neither is any thing in this degree more necessary than Church Polity which is a form of Ordering Publick Spiritual Affairs of the Church of God. Thus Hooker looks on Polity to be necessary to the Church and why necessary but because God himself is the Author of it It is not possible that any Form of Polity much less of Polity Ecclesiastical should be good Lib. 3. §. 2. unless God himself be Author of it Those things which are not of God saith Tentullian they can have no other than God's Adversary for their Author Be it whatsoever in the Church of God if it be not of God we hate it But then he distinguished between what is of God by the Law of Nature and the Revelation made of the Divine Will in Scripture Of God it must be either as those things sometimes were which God supernaturally revealed and so delivered them unto Moses for Government of the Commonwealth of Israel or else as those things which Men find out by help of that Light which God hath given them unto that end The very Law of Nature it self which no man can deny but God hath instituted is not of God unless that be of God whereof God is the Author as well this latter way as the former The Controversie between Hooker and the Old Nonconformists was Whether any particular Form of Polity be so of God that it be set down in Scripture and the Noncons asserted That no Form of Church Polity was lawful Ubi supra or of God unless God be so the Author of it that it be also set down in Scripture Hooker on the contrary That he which affirmeth Speech to be necessary amongst all men throughout the World doth not thereby import that all men must necessarily speak one kind of Language Even so the necessity of Polity and Regiment in all Churches may be held without holding any one certain form to be necessary in them all so far He who doth moreover thus reason with the Noncons You should tell us plainly whether your meaning be that it must be there set down in whole or in Parts For if wholly shew what one form of Policy ever was so your own to be so taken out of Scripture you 'l not affirm neither do you deny that in part even this which you so much oppugn is also from thence taken Again you should tell us whether only that be taken out of Scripture which is actually and particularly there set down or else that also which the general Principles and Rules of Scripture Potentially contain The one way you cannot so much as pretend that all the Parties of your own Discipline are in Scripture and the other way your mouths are stop'd when you would plead against all other Forms besides your own seeing the general Principles are such as do not particularly prescribe any one but sundry may equally be consonant unto the general Axioms of the Scripture After the most impartial Enquiry this Learned Man's Judgment about
deny not but that there may be yea such a Priority as maketh one man amongst many a Principal Actor in those things whereunto sundry of them must necessarily concur so that the same be admitted only during the time of such Actions and no longer The Inequality they complain of is That one Minister of the Word and Sacraments should have a permanent Superiority above another or in any sort a Superiority of Power Mandatory Judicial and Coercive over other Ministers Thus you see how far the old Noncons could go and no farther and immediately after he tells us how much farther the Church of England at that time went for says he By Vs on the contrary side Inequality even such Inequality as unto Bishops being Ministers of the Word and Sacraments is granted a Superiority Permanent above Ministers yea a Permanent Superiority of Power Mandatory Judicial and Coercive over them is maintained a thing Allowable Lawful and Good. In two things Hooker differs from the old Noncons 1. They make the Superiority or Priority of Order to be but Temporary Hooker makes it Permanent 2. They deny the Bishops having a Power over other Pastors that is Mandatory Judicial and Coercive Hooker affirms it There is one thing more to be enquired into viz. whether He grants to Presbyters the Pastoral Office He calls them Pastors and in his very definition of a Bishop makes the Bishop to be a Pastor of Pastors and of Presbyters and he calls the Bishop but Principal Pastor and makes him to have a Chiefty in Regiment above Presbyters as if he held that the Presbyter had some tho' not so great a share in the Government and out of Austin That a Bishop is a Presbyter Superior and in several places a Bishop is of a Higher Degree than a Presbyter And altho' in his Third Book he makes the Episcopal Office to be a part of Church Polity perpetual as tho' the Episcopacy had been de jure Divino and Immutable yet in this Seventh Book in clearing the sense of St. Jerom he is expresly against the Immutability and Unchangeableness of the Bishop's Superiority as if he held it to be Apostolical in the same manner Bishop Downame doth of whom hereafter The words of St. Hierom on which he puts his own Comment are these As therefore Presbyters do know that the Custom of the Church makes them subject to the Bishop which is set over them so let Bishops know that Custom rather than the Truth of any Ordinance of the Lord's maketh them greater than the rest and that with Common Advice they ought to Govern the Church To this Hooker replies To clear the sense of these words therefore Laws which the Church from the beginning universally hath observ'd were some delivered by Christ himself with a Charge to keep them to the worlds End as the Law of Baptizing and administring the Holy Eucharist some brought in afterwards by the Apostles yet not without the special Direction of the Holy Ghost as occasions did arise Of this sort are those Apostolical Orders and Laws whereby Deacons Widows Virgins were first appointed in the Church This Answer to St. Hierom seemeth dangerous I have qualified it as I may by addition of some words of restraint yet I satisfie not my self in my Judgment it would be altered Now whereas Jerom doth term the Government of Bishops by restraint an Apostolical Tradition acknowledging thereby the same to have been the Apostles own Institution it may be demanded how these two will stand together namely That the Apostles by Divine Instinct should be as Jerom confesseth the Authors of that Regiment and yet the Custom of the Church be accounted for so by Jerom it may seem to be in this place accounted the Chiefest prop that upholdeth the same To this we answer That as much as the whole Body of the Church hath Power to ALTER with general consent and upon necessary occasions even the Positive Laws of the Apostles if there be no Commandment to the contrary and it manifestly appears to her that change of times have clearly taken away the very reason of God's first Institution as by sundry Examples may be most clearly proved what Laws the Universal Church might change and doth not if they have long continued without any alteration it seemeth that St. Jerom ascribeth the continuance of such Positive Laws tho' instituted by God himself to the Judgment of the Church For they which might Abrogate a Law and do not are properly said to Uphold to Establish it and to give it Being The Regiment therefore whereof Jerom speaketh being Positive and consequently not absolutely necessary but of a Changeable Nature because there is no Divine Voice which in express words forbiddeth it to be changed He might imagine both that it came by the Apostles by very Divine Appointment at the first and notwithstanding after a sort said to stand in force rather by the Custom of the Church choosing to continue it than by the necessary constraint of any Commandment from the Word requiring Perpetual Continuance thereof Thus Hooker who a little after says Bishops albeit they may avouch with Conformity of Truth that their Authority hath thus descended even from the very Apostles themselves yet the Absolute and Everlasting continuance of it they cannot say that any Commandment of the Lord doth injoyn And therefore must acknowledge that the Church hath Power by Universal Consent upon urgent cause to take it away if thereunto she be constrained through the Proud Tyrannical and unreformable Dealings of her Bishops Wherefore lest Bishops forget themselves as if none on Earth had Authority to touch their States let them continually bear in mind that it is rather the force of Custom whereby the Church having so long found it good to continue under the Regiment of her vertuous Bishops doth still uphold maintain and honour them in that respect than that any such true and Heavenly Law can be shewed by the Evidence whereof it may of a Truth appear That the Lord himself hath appointed Presbyters for ever to be under the Regiment of Bishops in what sort soever they behave themselves This Answer of the Learned Hooker makes it manifest that tho' he held the Institution of Episcopal Superiority to be Apostolical yet he was not of Opinion that 't was unalterable And altho' he held it Apostolical yet suggests as if there had been a Church Government instituted before the Episcopal took place The Apostles of our Lord says he did according unto those Directions which were given them from above erect Churches in all such Cities as received the Word of Truth the Gospel of God All Churches by them erected received from them the same Faith the same Sacraments the same Form of Publick Regiment The Form of Regiment established by them at first was That the Laity or People should be subject unto a College of Ecclesiastical Persons which were in every such City appointed for that purpose These in their Writings
facit And whereas 't is objected That Imposition of Hands was by the Presbytery he answereth out of Chrysostom that by the word Presbytery in that place of Scripture must be understood Bishops not Presbyters because Presbyters in the Apostles time did not impose Hands on a Bishop All that we can say for the Power of Bishops above Presbyters out of the Scriptures P. 299. is this That the Holy Ghost by the mouth of St. Paul hath given the Bishop of each Place Authority to Ordain such as be worthy to examine such as be faulty and Reprove and Discharge such as be guilty either of Unsound Teaching and Offensive Living Thus much he saith to Timothy and to Tite and in them to their Successors and to all other Bishops of Christ's Church for ever The Power of Ruling the People is not solely but chiefly in the Bishop P. 304. My meaning says he is soon understood You establish one Chief in your Presbyteries by God's Essential and Perpetual Ordinance to execute that which you decree whom you call a President How far I joyn with you you shall quickly perceive To avoid Tumults and Dissentions God hath Authorized One in each Place and Church Able to have and maintain a Presbytery who with Pastoral and Fatherly Moderation should Guide as well the Presbyters that assist him as the People that are Subject to him according to the Laws of God and Man the Execution whereof is Chiefly committed to his Charge that is the Leader and Overseer of the rest whom we call a Bishop His Power I call a Moderation and not a Domination because the Wisdom of God hath likewise allowed and provided Christian means as well to Bridle him from wrongs as to Direct him in Doubts And whereas the Nonconformist tells him that this is right the Power which they give to their Presbyteries his Answer is Did you not put Lay-Men instead of Pastors to be Presbyters and make them Controulers where they should be but Advisers your Presbyteries might have some use in the Church of God tho' far less now than when they first began And amongst the many uses of Presbyteries P. 307. the Bishop is Positive That at first lest the Bishops only will should be the Rule of all things in the Church the Government of the Church was so proportioned that neither the Presbyters should do any thing without their Bishop nor the Bishop dispose Matters of Importance without his Presbytery He distinguisheth between the Private use of the Keys in Refusing to give the Lord's Supper unto the Impeninent and the Publick use of the Keys whereby the obstinate Person is excluded from all Fellowship of the Faithful as well Sacred as Civil The first belongs to the Presbyter the last was by the Church of God allowed always and only to Bishops So in another place P. 320. For our parts tho' we take the Power of the Keys to be Common to all that have Pastoral Charge of Souls in their Degree yet to avoid the infinite Showers of Excommunication which would overflow all Churches and Parishes and the intolerable Quarrels and Brabbles that would ensue if every Presbyter might Excommunicate without the Bishops consent and Licence we praise the Wisdom of God's Church in suffering no Inferiour to Excommunicate without the Bishop's consent and Licence Thus far this Learned Bishop who urgeth the singularity of Succession and Superiority in Ordination to be the Essential Marks of a Bishop as he differs from a Presbyter yet not divesting the Presbyter of all Governing Power in the Church of Christ His Pleading for a Superiority of Power in the Bishop carries in it the grant of a lesser degree of the same Power as belonging to the Presbyter and the denying Presbyters the Exercise of this Power without the consent of the Bishop is but by an Ecclesiastical Constitution such as that which makes the Reconciling Penitents and Confirmation to be rather Peculiar to the Bishop for the Honour of his Calling than for any Necessity of God's Word Thus I have gone through the Principal Writers about Church Government that were in Queen Elizabeths Reign namely Alley Bishop of Exeter Pilkington Bishop of Duresme Jewel Bishop of Salisbury and Whitgift Archbishop of Canterbury who held that according to the Scriptures there was no Difference between a Presbyter and a Bishop that in Scripture account their Office and Powers were the same and that the Apostles did not leave behind them any one kind of Church Government to be observed throughout all the Churches at all times These were followed by Dr. Cosins Dr. Low and Bishop Bridges The Learned Willet in his Synopsis Papismi a Book Published at least three or four times in Queen Elizabeths Days and afterwards by King James his Special Command doth in most things agree with the Bishops but now mention'd and being more particular than they affirming out of Jerom That Confirmation and Ordination were appropriated to the Bishop rather for the Honour of their Priesthood and the Peace of the Church than by necessity of any Law the same he saith of the Jurisdiction of the Church adding That anciently there were no distinct Consecrations of Bishops The thing wherein he may be supposed to differ from them is that an Inequality amongst the Presbyters and the Presidency of some one above the other for Orders sake he holds to be Apostolical but herein differs not from the Old Nonconformists After these I have given the Judgments of Saravia Archbishop Bancroft the Judicious Hooker and Bishop Bilson who affirm the Government of the Church to be Apostolical Tho' formerly 't was esteemed dangerous to the Civil Government to hold that Church Government must now be the same 't was in the Apostles days yet it 's look'd on by these as what ought to be The Government of the Church with them is a Divine and Apostolical Institution but not Vnalterable Bilson I confess says it is Perpetual and yet Bishop * Downame Defence of his Sermon p. 26. who most willingly and gladly professeth to consent in Judgment with Him P. 2. doth solemnly Declare in these words That although he holds the Calling of Bishops in respect of their first Institution to be an Apostolical and so a Divine Ordinance yet that he doth not maintain it to be Divini Juris as intending thereby that it is Generally Perpetually and Immutably necessary as though there could not be a True Church without it And within a few Pages after this He declares his Opinion to be the same with King James's who doth say That it is granted to every Christian King Prince and Commonwealth to prescribe to their Subjects that Outward Form of Ecclesiastical Regiment which may seem best to agree with the Form of their Civill Government but so as they swerve not at all from the Grounds of Faith and True Religion This saith Downame maketh not against the Government of Bishops as I maintain it Tho'
cause let no one say Et ne alicui talis Ordinatio vel Confirmatio aut Consecratio Reiteratio esse videatur That when any of those who have been Ordained by the Chorepiscopi are afterwards Ordained by the City-Bishop that they were Re-ordained but let 'em attend that Saying Quod non ostenditur gestum ratio non sinit ut videntur iteratum And Pope Nicholas 1. gives this as a Reason why he judges their Ordination valid The Chorepiscopi were such as the Seventy sent out by our Lord Jesus who without doubt were vested with the Episcopal Power But tho' these Papal Determinations are different yet they agree in witnessing to this Truth That the Chorepiscopi exercis'd Episcopal Authority De Marca proves the same out of the Arabian Canons translated by Alfonsus Pisanus and from the last words of the Canon of Antioch Dr. Parker himself makes no doubt of it for says he That these Chorepiscopi had the Character of Proper Bishops Parker's Account p. 154. appears plainly from the tenth Canon of Antioch that allows them to Ordain the inferiour Officers of the Church This of Bishop Parker doth exactly agree with the 55. Chapter of Nice as translated out of Arabick by Turrianus the Jesuit When the Chorepiscopus visits the Churches and Monasteries under his Power let him gather together the Elders of Castles and expound unto 'em the Holy Scriptures and enquire whether they have any Sons or Daughters and give order that they be brought unto him that he may sign 'em pray over them impose Hands on 'em bless and institute Ministers that is say the Notes on this Chapter Lectores Exorcistae Hypodiaconi And that these Chorepiscopi were but of the same Order with Presbyters and were no otherwise Bishops than as all other Presbyters are is as clear for their Ordination was by one Bishop only not by three and when they entred on the Exercise of the Episcopal Power they had no new Consecration as may be seen in the 54. Chapter of Nice translated out of the Arabick where Turrianus renders it thus Et debet Episcopus vid. Civitatis recitare super electum scil Chorepiscopum Orationem consuetam Chorepiscopus non ordinabatur sed per oraticnem benedicebatur Benedicere illi dareque illi nomina omnium Ecclesiarum Monasteriorum qua sub Potestate ejus sunt The Notes on this Chapter have it that they were not consecrated anew to the Office of a Country-Bishop but only by the Prayer of the City-Bishop blessed Damasus 1. expresly affirms them to be but Presbyters in these words Quod ipsi iidem sunt qui Presbyteri sufficienter invenitur quia ad formam exemplum septuaginta inveniuntur prius instituti The select Capitula of Charles the Great concurring with Leo the Third Tit. 4. c. 3. and speaking of the Episcopal Rights say the same Haec verò non à Presbyteris vel Chorepiscopis qui ambo unius formae esse videntur Besides such were some of the Ancient Canons decreeing that there should be but one Bishop in a Diocess and he only in the City that made it necessary for some of those who anciently would have the Bishops to be of an Order superiour above Presbyters to hold that these Chorepiscopi tho' they had the name of Bishop given 'em and were vested with the Jura Episcopalia were but Presbyters usurping on the Episcopal Office so Damasus Leo and many French Bishops in Charles the Great 's days and it hath also put some later Writers such as Bellarmine Boverius in his Paraenetic Censure of de Dominis Archbishop of Spalato's Book de Rep. Eccles and De Marco to phansie that some made Chorepiscopi were formerly Consecrated to the Episcopal Dignity and that others were but Presbyters and thus by distinguishing the Office from the Person they hoped to extricate themselves but as Dr. Parker well observes Pag. 158. This is precariously said without any shadow of Pretence for it but meerly to salve his own Hypothesis Others Thorndike of Rights of Church p. 146. such as Thorndike are driven to the Invention of another Distinction which is 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 seemeth not fit to be immediately and personally executed by it Some Acts of the Primitive Church seem to require this Distinction as the making of Presbyters by the Chorepiscopi or Countrey-Bishops mentioned in the ancient Greek Canons Which by all likelihood were not properly Bishops because not Heads of a City-Church which is the Apostolical Rule for Episcopal Churches Thus Thorndike who differs greatly from the generality of his Brethren who hold that though the Potestas Jurisdictionis may be delegated to one that is not a Bishop yet the Potestas Ordinis cannot However it must be acknowledged that there is a great difference between a Presbyter's Ordaining other Presbyters with the leave of the Bishop and his doing it by a Power derived from the Bishop One vested with a Power may not be able to exercise it without the leave of another and yet when he hath leave he then exercises a Power inherent in himself virtute officii The Bishops themselves cannot exercise the Power of Orders without the leave of the Supreme Civil Magistrate and now that they do exercise it 't is with his leave but it does not therefore follow that the Power of Orders is derived from the Supreme Magistrate to the Bishop In the Council of Ancyra it 's not said That the Presbyter shall not Ordain Presbyters unless the Bishop delegates unto him a Power enabling him so to do but he shall not exercise this Power without the consent of the Bishop which was enjoyned by the Canon to prevent Schisms and Divisions in the Church So that I cannot see how this Distinction of Thorndike so applauded by Dr. Parker can help ' em To press this yet further Henry the Eighth's Suffragans were consecrated Bishops and had the same Power virtute officii that any other Bishop receiv'd at his Consecration but may not exercise it unless by Commission from the City-Bishop But when they did exercise the Episcopal Authority was it by a Power receiv'd at their Consecration and inherent in them or by a Power deriv'd unto 'em from the City-Bishop by Commission 'T was by the former no doubt why else were they consecrated If then this Commission given by the City-Bishop to the Suffragan limiting the Exercise of his Power doth not infer that the Suffragan did not act by a Derived Power much less can these Words Let not the Chorepiscopus Ordain Presbyters or Deacons without the consent of the City-Bishop imply that the Chorepiscopus deriv'd the Power of Ordaining from the City-Bishop The Bishop of Lincoln can't Ordain Priests or Deacons in Westminster-Abby without the leave of the
Dean of Westmâ—nster and yet when the Bishop does Ordain any there with the Dean's leave it 's not I presume by any Power deriv'd from the Dean that he does it but by a Power inhering in himself and the Words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 import no other leave than this If then these Chorepiscopi be conform'd to the Number of Rural Deanries and the Rural Deans allowed to exercise the same Power the Chorepiscopi did in the ancient Church 't will afford great Relief to the Consciences of many Worthy Protestant Dissenting Ministers without exposing the Church of England to the Reproach of Novelty To return to the Archbishop's Reduction which continues the Second Proposition thus Archbishop To this Synod the Rector and Church-Wardens might present such impenitent persons as by Admonitions and Suspension from the Sacrament would not be reformed who if they should still remain contumacious and incorrigible the Sentence of Excommunication might be decreed against them by the Synod and accordingly be executed in the Parish where they lived Hitherto also all things that concerned the Parochial Ministers might be referred whether they did touch their Doctrine or their Conversation as also the Censure of all New Opinions Heresies and Schisms which did arise within that Circuit with liberty of Appeal if need so require unto the Diocesan Synod Notes It is not to be doubted but that as soon as the Church of England grants unto the Presbyter the Exercise of the Episcopal Rights they will be content that the Rural Dean or Chorepiscopus hold his Synod of Parish-Pastors or Rectors within the Precincts of the Rural Deanry and exercise as much Power as is here desired III. The Diocesan Synod might be held once or twice in the Year as it should be thought most convenient Therein all the Suffragans i. e. Chorepiscopi and the rest of the Rectors or incumbent Pastors or a certain select number of every Deanry within the Diocess might meet with whose Consent or the major part of them all things might be concluded by the Bishop or Superintendent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. Superintendentes unde nomen Episcopi tractum est Hieron Epist 85. ad Evagrium call him whether you will or in his absence by one of the Suffragans whom he shall depute in his stead to be Moderator of that Assembly Here all matters of greater moment might be taken into consideration and the Orders of the monthly Synods revised and if need be reformed And if here also any matter of Difficulty could not receive a full Determination it might be referred to the next Provincial or National Synod Notes Dr. Poynet Bishop of Winchester pleads for the Word Superintendent as much better than that of Bishop and it is a word less offensive to the Presbyterians than the other is and perhaps because the Archbishop found it so he speaks so indifferently of the Name and to give Reputation to the word Superintendent refers us unto St. Hierome But it 's to be hoped that the wiser of all Parties when they have concerted the thing will not quarrel about the Name whether one or the other IV. The Provincial Synod might consist of all the Bishops and Suffragans and such other of the Clergy as should be elected out of every Diocess within the Province the Archbishop of every Province might be the Moderator of this Meeting or in his room some one of the Bishops appointed by him and all Matters be ordered therein by common consent as in the former Assemblies This Synod might be held every Third Year and if the Parliament do then sit according to the Act of a Triennial Parliament both the Archbishops and Provincial Synods of the Land might joyn together and make up a National Council Wherein all Appeals from Inferior Synods might be received all their Acts examined and all Ecclesiastical Constitutions which concern the State of the whole Nation established This Scheme of Church-Government drawn up by this Learned Primate as it is admirably adjusted to the several Tempers of Men of different Apprehensions about some things in Church-Government so it is not in the least repugnant to any thing of Christ's Institution for there is not ascrib'd unto any of the Synodical Conventions a proper Jurisdiction over any Parochial Church That in Matters of greater moment care be taken that all things be done in every Parish by a general Consent Concord and Agreement is necessary and to this end that the Parish Rectors proceed not to Excommunication until they have consulted the Dean Rural's Synod and that what is done by these Synods be examined by Bishops in a larger Assembly and that by a larger again until we come to a National if the case so require Though it be said Let the Sentence of Excommunication be decreed against the obstinately Impenitent by the Synod yet it may be understood thus Let the Rector of the Parish consult the Synod and there come to a Resolution and Determination with the consent of this Synod Whoever will consult the Learned Writers of the Church of England particularly Dr. Burnet now Bishop of Salisbury will see cause to conclude them to be against the Power and Jurisdiction of Councils That they are rather for Concord than Regiment That particular Churches as to matters of Government are independent on any Convention or Colledge of other Bishops or Pastors whatsoever that to this very end of securing the Power of the Diocesan or City-Bishop the Diocesan Church is made a single Church Infimae Speciei and whatever Power Authority or Jurisdiction belong unto a particular Church of the lowest Rank they are affirmed to belong to the Diocesan Church which Dr. Barrow hath endeavoured to prove to be independent So that let the bounds of particular Churches be made Parochial or of no larger extent than a Parish-Congregation and the Parish-Minister be entrusted with Pastoral Power to be exercised as above-mentioned 't will of course follow that what is now said to belong to a Diocesan must be seated in the Parish-Church There is not so much a Controversie between the Powers Preheminences and Priviledges of a particular Church as about its Bounds and Limits Reduce the Bounds of a particular Church to those of a Parish and the Debate will be at an end as to this point That the Primate by Chorepiscopi means Presbyters vested with the Episcopal Rights is manifest from what he and Dr. Holdsworth in the end of the Reduction thus assert We are of the Judgment That the Form of Government here proposed is not in any Point repugnant to the Scripture and that the Suffragans mention'd in the Second Proposition may lawfully use the Power both of Jurisdiction and Ordination according to the Word of God and the Practice of the Ancient Church Ja. Armachanus Rich. Holdsworth CHAP. VII The Reasonableness of the Church of England's condescending to establish the Government proposed by Archbishop Usher in this Reduction IF then the
saith one How there can be any Church where there is no Bishop Espenc in 1 Tim. 194. h. The Protestants Of the Difference between Bishops and Priests there are three Opinions The first of Aerius who did hold that all Ministers should be Equal and that a Bishop was not neither ought to be Superiour to a Priest neither that there was any Difference at all between them August de Haeres c. 53. Epiphan Haeres 75. which Opinion of his was counted amongst other Heresies The second Opinion in the other Extream is of the Papists as we have seen that would have not only a Difference but a Princely Pre-eminence of their Bishops over the Clergy and that by the Word of God. The third Opinion is between both that altho' this Distinction of Bishops and Priests as it is now received cannot be directly proved out of Scripture yet it is very good for the Policy of the Church to avoid Schism and to preserve it in Unity Of this Judgment Bishop Jewel against Harding sheweth both Chrysostom Bish Whitgift Ambrose and Hierom to have been And another most Reverend Prelate of our Church in these words I know these Names be confounded in the Scriptures but I speak according to the manner and Custom of the Church ever since the Apostles times which saying is agreeable to that of St. Augustine Epist 19. ad Hieron Secundum c. according to the Names of Honour which the Vse or Custom of the Church hath obtain'd a Bishop is greater than a Priest so that Augustine himself who was no Aerian doth ground this Distinction rather upon Ancient Custom than the Scripture The Difference between the Opinion of P. 275. Aerius on the one part and of Hierom Ambrose Austin Chrysostom on the other lyeth here Aerius would have no difference at all between a Bishop and a Priest the Fathers above allowed a difference holding it to be profitable for the Peace of the Church They only affirm'd That this Distinction was rather Authorized by the Ancient Practice of the Church than by any direct place of Scripture For the proof that a Bishop and Priest were all one in the Apostles time St. Hierom alledgeth divers places of Scripture The second Argument is thus Archbishops and Primates have the same Right of Jurisdiction over other Bishops which Bishops have over simple Priests But their Authority and Jurisdiction is rather grounded upon the Ancient Custom of the Church than any Apostolical Injunction or Institution in Scripture A fourth Argument If the Distinction of Bishops and Priests were by the Commandment and Institution of Christ and his Apostles it should necessarily be enjoyned unto all Churches But this cannot without prejudice of many Reformed Churches be affirmed which have no Bishops tho' they have other Overseers in their stead Wherefore I cannot conclude that this special Form of Ecclesiastical Government is absolutely prescribed in the Word for then all those Churches which have not that Prescript Form whether of Bishops or other should be condemned as Erroneous Churches So then here is a difference between our Adversaries the Papists and us They say it is of necessity to Salvation to be subject to the Pope and to Bishops and Archbishops under him as necessarily prescribed in the Word but so do not our Bishops and Archbishops which is a not able difference between the Bishops of the Popish Church and of the Reformed Churches Let every Church use that Form which best fitteth their state In External Matters every Church is Free not one bound to the Prescription of another so they measure themselves by the Rule of the Word Now to conclude this whole Matter and to speak distinctly of every Point that it may appear how far this Difference in Ecclesiastical Functions is Divine and wherein Humane This I judge may safely without any Contradiction be affirmed that in this Distinction of the Ministers of the Church there is some what Apostolical somewhat also Political First In the calling of Bishops as they are now Ordain'd in some Reformed Church there is somewhat Divine and Apostolical for it cannot be denied but that to have Order in the Church and to have diversity of Degrees and Ministrations to avoid confusion proceedeth from the Institution of Christ This then we say is agreeable to the Institution of Christ that there should be not a Popular Equality but a convenient Superiority and Priority in the Ministers of the Gospel as St. Paul also sheweth First Apostles Secondly Prophets c. Secondly there is somewhat Political and that of two sorts as touching the Politie Ecclesiastical and Civil To the Ecclesiastical Politie in the advancing the Dignity of Bishops these things do appertain First of all St. Hierom saith of Confirmation committed only to Bishops Disce hanc c. Know that this Observation is rather for the Honour of their Priesthood than by necessity of any Law. Hierom. adver Luciferian Secondly The Council of Aquisgrane cap. 8. saith That the Ordination and Consecration of Ministers is now reserved to the Chief Minister Solum propter Authoritatem only for Authority sake lest that the Discipline of the Church being challenged by many should break the Peace of the Church Thirdly The Author of the Book under Hierom's Name De 7. Ordinib saith That the Consecration of Virgins which is not now in use in the Reformed Churches was reserved to the Bishop for Concord sake Fourthly The Jurisdiction of the Church which in time past Hierome saith was committed to the Senate or College of Presbyters was afterward to avoid Schism devolv'd to the Bishop Fifthly S. Ambrose saith 1 Tim. 3. Episcopi Presbyteri c. A Bishop and a Presbyter have but one Ordination for they are both in the Priesthood Whereby it may appear that the Special Consecration of Bishops was since Ordain'd for the Dignity of that Calling And S. Hierom saith That in the Church of Alexandria the Presbyters did make Choice of one Hier. ad Evagr whom they placed in a Higher Degree and called him their Bishop like as if an Army should choose a General or the Deacons should choose an Industrious man whom they make their Archdeacon So it should seem that the very Election of a Bishop in those Days without any other circumstances was his Ordination Sixthly In Hierom's time it was lawful for Priests and Ministers to Preach without further Licence obtain'd from the Bishop as it may appear Distinct 95. c. 6. Qui non vult Presbyteros c. He that will not have a Minister to do that which is commanded him of God that is to Preach would be greater than Christ c. But since to stay the Humour of Contentious and Schismatical Preachers it hath seemed good to the Church to refer the Allowance of Preachers to the Ordinary according to the Decree of the Lateran Council Sub Innocent 3. c. 3. Praeter Autoritatem He that Preacheth privately or publickly without
the Authority of the Bishop let him be Excommunicated Divers other Constitutions have been made in Ecclesiastical Politie for the maintaining the Dignity of Bishops So also the Civil State hath augmented and enlarged the Privileges and Immunities of Bishops which they have rather by the Munificence of Princes than by Divine Authority As first the Division of Provinces and Cities unto Archbishops and Bishops and the limitation of their Jurisdiction was brought in by the consent of Princes Secondly The Revenues and Lands of Bishopricks have been given by Devout and Religious Princes unto Bishops and their Successors and divers Imperial Laws have been made in favour of the Maintenance of the Church Thirdly The Titles of Honour annexed to Bishopricks as that they are created Barons and made Lords of the Parliament-House here in England have been bestowed by the Liberality of the Kings of this Realm not yet above 400 years since Fourthly The Judgment of Matrimonial and Testamentary Causes and of other such like Matters hath been reserved unto Bishops by the Civil and Imperial Authority Thus we see how in Civil Policy the Dignity of Bishops by the favour of Christian Emperors hath been enlarged And hitherto I have shewed what is to be judged Political in the Distinction of Bishops from the rest of the Clergy both as touching the Civil and Ecclesiastical Policy So far Willet out of whom I observe That the Government of the Church is not de jure divino That according to the Scriptures the Office of a Bishop and Priest is the same That a convenient Priority of Order amongst Ministers is Divine and Apostolical That the Powers of Confirmation Ordination and Jurisdiction are reserv'd to the Bishops by Ecclesiastical constitutions only That in the Beginning a Bishop and Presbyter had but one Ordination and the Consecration of Bishops was added since for their greater Dignity In Hierom's days the Election of Bishops without any other circumstances being their Ordination That Priests without a Licence from the Bishop might Preach There is one thing more to be regarded touching the Difference of Bishops and other Ministers for says he We differ from the Papists in two Points First they say That Bishops are not only in a higher degree of Superiority to other Ministers but they are as Princes of the Clergy and other Ministers as Subjects and in all things to be commanded by them Secondly They affirm That Bishops are only properly Pastors and that to them only it doth appertain to Preach and that other Ministers have no Authority without their Licence or Consent to preach at all and that not principally or chiefly but solely and wholly to them appertaineth the Right of Consecrating and giving Orders so that the making the Bishop to be of a distinct Order from the Priest and the denying the Priest to have a Power to Preach without the Bishop's Licence or any hand in Ordination Willet opposeth as Popish Doctrines representing the opposite Notions to have been then held by the Church of England Hitherto the Government of the Church by Bishops lays no claim to a Divine Right On the contrary it 's generally asserted that according to the Scriptures the Priest and Bishop are the same and that the superiority of the Bishop above the Presbyter is only by Ecclesiastick Custom and the Government of the Church now different from what it was in the Apostles days Willet indeed saith That for the sake of Order the Presidence of one above the rest is Divine and Apostolical and towards the latter end of the Queens Reign the Episcopal Government is affirm'd to be Apostolical and a Divine Institution yet not to be de jure divine and unalterable Saravia about the two and thirtieth year of the Queen professeth * Hoc enim pacto fiet magis clarum quid omnes Evangelii ministri inter se habeant commune quid cuique ordini sit peculiare Ea vero in tres partes ego distribuo Prima est Evangelii Praedicatioâ— altera Communicatio sacramentorum tertia Ecclesiasticae Gubernationis authoritas De Divers Grad Minist Evang. p. 15. Quamvis unum idem Evangelii Ministerium sit omnibus Pastoribus Ecclesiae concreditum in hac tertia parte non parva inter eos invenitur Inaequalitas propter diversos Authoritatis Gradus quos primo Dominus statim ab initio postea Apostoli constituerunt p. 7. Primum ab ipso Domino Duos Gradus Evangelii ministrorum institutos videmus quorum alter altero fuit superior p. 25. Consensu totius Orbis Ecclesiarum probatur Episcoporum supra Presbyteros authoritas Quod inde ab Apostolorum temporibus patribus per universum terrarum Orbem factum ab omnibus Ecclesiis legimus usque ad nostra tempora Canonem Apostolorum immutabilem esse judico p. 44. c. 20. That the general Nature of the Evangelical Ministry common both to Bishops and Presbyters containeth these three things 1. The Preaching of the Gospel 2. The Communication of the Sacraments 3. The Authority of Church Government and doth only plead that in this last the Power of Bishops and Presbyters is not equal but the Bishop's Power is principal in Government Whence arises a Diversity of Degrees not of Orders between them and thus much he affirms hath been held by the Fathers of the Church universally ever since the Apostles days and therefore may well be look'd on as an Unchangeable Canon of the Apostles The Difference between Saravia and those who went before him lyeth here Whit gift c. Saravia The Ministry of the Word and Sacraments divinely Instituted and to continue to the End of the World but no particular Form of Government left on Record in Scripture The Superiority of a Bishop above a Presbyter according to St. Hierom rather by Custom of the Church than an Institution of Christ. Not only the Ministry of the Word and Sacraments but the Form of Government instituted by the Lord himself delivered by the Apostles confirm'd by the Observation of the Fathers ought to continue for ever The Superiority in Degree of a Bishop above a Presbyter a Divine Institution and that St. Hierom was in the same Error with Aerius Dico privatam fuisse Hieronymi Opinionem consentaneam cum Aerio Dei verbo contrariam p. 51. A Year or two after Saravia's Book came out Bancroft afterwards Archbishop of Canterbury publisheth a Survey of the pretended Holy Discipline as he calls his Book in the Preface to which he saith That we have a Church Government of our own which is in my conscience truly Apostolical and far to be preferred before any other that is receiv'd this day by any Reformed Church in Christendom And elsewhere in the Book it self P. 105. The Apostles saith he having received the Promise of the Holy Ghost after a short time dipersed themselves by advice into divers Regions and there by painful Preaching and Labouring in the Lord's Harvest they planted no doubt