THE ANGEL OF THE Church of Ephesus NO BISHOP OF EPHESVS Distinguished in Order from and superior in Power to a PRESBYTER As it was lately delivered in a Collation before the Reverend Assembly of Divines By Constant Jessop Minister of the Word at Fifeild in Essex Imprimatur CHARLES HERLE LONDON Printed by G. M. for Christopher Meredith at the Signe of the Crane in Pauls Church-yard 1644. TO THE RIGHT WORSHIPFVLL WILLIAM TWISSE Dr in Divinitie the Reverend Learned Prolocutor and to the rest of the Religious and Grave Divines of this present Assembly summoned by the authoritie of the Lords and Commons in Parliament Right Reverend and honoured Fathers and Brethren I Never thought or intended to appeare in print in this learned and criticall age being conscious to my self of mine own insufficiencies I speak it not in an humble arrogancie as the Orator observed some did write treatises against vain-glory and then in a vain-glorious ostentation put their names thereto Muchlesse should I have presumed to handle this controversie which hath been so fully agitated by others both at home and abroad Not only by those amongst us who have distasted the Hierarchicall frame of government whose arguments have been by the Prelates answered for the most part no other way then by suspensions silencings deprivations and proceedings against them as disturbers of the Churches peace and contemners of the commands of Authoritie but also by almost all the Divines of note in the Reformed Churches in their Polemicall dissertations against Papists out of whose Magazine our Hierarchists have borrowed those weapons whereby they defend their own authority and oppose their enemies as is evident to any that shall compare the writings of the one and of the other and to say nothing of this as objected by the good old Non-conformitans to the Patrons of Prelacie is acknowledged by the Papists themselves witnesse that short marginall Annotation of the Rhemists In Iohn 20.17 The Protestants otherwise denying this preeminence of Peter yet to uphold their Archbishops do avouch it against Puritans The course of my studies when once I became a Smatterer in Divinitie was bent another way then to the handling of Controversies My principall and chiefest aime being this that I might through Gods blessing on mine endevours be fitted for a Pastorall employment whensoever the Lord in his due time should call me thereunto Wherein I desire in humility and thankfulnesse to say with St PAUL 1 Cor. 15.10 By the grace of God I am what I am As for this controversie in particular though I had some reason to have pried into it in regard of my fathers sufferings more then once under the Prelates in whose deprivation I and the rest of his posteritie have had our share of sufferings also yet knowing mine own inabilities to wade through it wanting time in regard of other studies more necessarie for the fitting of me for that calling wherin I was and observing my fathers own tēperature carriage who forbare discoursing of it in private or mentioning much lesse handling of it in publike meerly on this ground that he might fulfill his ministery in that remote barren in respect of the Word rude and ignorant corner of Wales to which the Lord by his providence removed him I did also forbeare the studying of it The practises of the Prelates which caused such commotions in Scotland at first and in the issue the abjuration of the Prelacie the proceedings against Dr Bastwick here in England for his Flagellum Latiatium episcoporum and those high challenges which were made in the Star-chamber Speeches about that time did first cause me to enquire into that tenure of Divine right by which our Bishops laid claim to their Preeminence The Oath in the Canons which came forth afterward did provoke me to set to the work a little closer which yet I entred on only for my own private information and satisfaction and after the considering of some places of Scripture I addressed my self to Bishop Halls Treatise on that subject conceiving that in him being the latest that did write and withall a man of note in the Church I should find the substance strength and sinewes of all those arguments which could be produced in that cause Whom when I did peruse the more I looked into his treatise the further off I was from receiving satisfaction by him in that Tenure of Divine right and from subscribing to his assertions Hereupon for my own private use I set down some short marginall animadversions and to speak the truth as farre as I am able to judge there is roome enough in the margent to answer the whole booke divers of which are now at the desire of some godly and learned members of your Assembly presented to publike view Sundry other Collections I had once but Sr Arthur Astons upholders of the Protestant Religion finding my papers when they rifled my house at Reading of what they could soon made an end of them by fire and with them of some Treat ses of my Fathers in this and other arguments which in regard of that employment in the Ministery which lay on me whilst I was in those parts I had not read over Being thus driven from my habitation and by losse of my Papers and Manuscripts disabled from dealing in that controversie I had quite laid aside the thoughts of it untill that comming before a Committee of your Assembly according to an order of the house of Commons I was by the Chairman of that Committee appointed to handle before you this Text and controversie out of it Which I perswade my selfe was done rather by way of Probation then out of any desire of Information from me who am far more fit to be informed and to receive then to give information or satisfaction Being thus east on a necessity of reviving my former notions and reviewing my marginall animadversions with some other observations which I had left I undertook the taske and presented before you those collections and arguments which you were pleased immediately to call for Let that I beseech you Fathers and Brethren now find a second which found a former acceptance at your hands and unto acceptation vouchsafe to adde a Patronage Something I have indeed now added which was not in my former papers delivered which I have done partly by the intimation of him by whose appointment I first did enter on the discussing of this question partly because I saw the great confidence of the Bishop with whom I principally deale in this vexatious dispute whose grounds I held it in some respect necessary to consider and examine If in these papers there be any thing which may be subservient to the glory of God and his great work which he hath in hand I have my desire and shall therein rejoyce desiring to returne all to him from whom every good gift proceeds Give me leave to close my Dedication with the same petitions which closed my Sermon in
your Assembly The God and Father of our Lord Iesus Christ the Father of mercies grant that his Spirit of peace and truth may be the President of your Assembly that the peace of God may rule in your hearts whereunto ye are called in one body and nothing may be done amongst you through strife vain-glory or contention but ye may seek the truth and speake the truth in love that so through his blessing on your endeavours studies conferences meditations the breaches may be made up which are in the Church and the Lord in his due time heale the breaches of our Land Kingdome and Nation which are exceedingly shaken which is the hearty desire and daily prayer of Fifeild March 6. 1643. The meanest of your Fellow-helpers in the work of the Lord Constant Jessop THE Angel of the Church OF EPHESVS NO BISHOP of Ephesus c. REVEL 2.1 To the Angel of the Church of Ephesus write IT is not unknowne unto you Reverend and beloved Fathers and Brethren what vexatious disputes have been between the Prelatists and Presbyterians concerning the Angels mentioned in the Inscription of this and the other Epistles a Sermon preached at Lambeth Apr. 17. 1608. Dr Downham hath undertaken to prove the Angels to be Diocesan Bishops and to justifie their function as lawfull and of divine institution and approbation but his b Gersom Bucer dissert de gub eccl An Answer to Dr Downham imprinted an 1609. A reply to Dr Downhams defence imprinted an 1013. The Diocesans triall by M. Paul Baines an 1611. Refuters both in Latine and English have as I conceive with submission to better judgements made it evident that notwithstanding the Doctors bold adventure Magnis tamen excidit ausis he hath come short of his undertakings Yea some of the members of this grave and learned Assembly have vindicated this place from those challenges which the humble Remonstrant made unto it by it to uphold the tottering cause of Prelacy A cause which not long agone in Scotland and lately in the Parliament of England and amongst you hath been and still is causa conclamata I doubt not but you are sufficiently satisfied in conscience and judgement otherwise you would not in so solemne a manner have vowed and covenanted with the Lord the extirpation of that Prelaticall forme of Government It may be the Prelates themselves see their owne ruine approaching and that the down-fall of their honour is at hand in which regard being either not willing or not able by Scripture and force of argument to uphold it they will now try whether it may be defended by the dint of sword As if they were the Successours of those Prelates mentioned by c Quibus adjice novum eleemosynae modum quod in mercenarios mâ—lites equites pedites borum plurima consumuntur ad pugnas inter Christi fideles concitandas continuè nutriendas â—t eos suae tandem subjicere valeant potestati Defer s pac part 2. cap. 24. pag. 358. Marsilius Patavinus who found out novum eleemosynae modum a new kinde of almes to expend those meanes which were given them for hospitalitie and charitie to the poor in the maintainance of souldiers troops of horses and companies of foot to the raising and prosecuting of warres between Christians that so they might at length subject them to their tyrannicall power Or else the sonnes of that Martiall Pope d Ealaeus in Iul. 2. cited by Dr Abbots 2. part of def of the Ref. Cathol p. 11. Julius the second who finding that his Buls and Excommunications would not prevaile went in his own person to warre against the French King and crossing the river Tiberis cast Peters keyes into the streame with indignation being resolved to try whether Pauls sword would helpe him I am not now to follow them or lead you into the fields where trumpets sound troops are mustered and instruments of death to fly abroad but to enquire by your appointment whether the Inscription of this and other Epistles afford any solid argument for the pretended preeminence and superioritie of a Bishop in Order Office and Power of Jurisdiction above a Presbyter A late Patron of Episcopacie is so confident that he tels us e Bishop Hall Episc by divine right p. 121. All the shifts in the world cannot elude it that St John was by the Spirit of God commanded to direct his seven Epistles to the Bishops of those seven famous Churches by the name of so many Angels And the f Franc. à Sanct. clara Apol. epâ—s c. 5. p 62. Argumentum deniqâ—isiud apud ortho loxos non minus frequens quam efficax de Epistolis Ioaxnis in Apocalypsi quas ad septem I cclesiarum A siaticarum Angelos seu Episcopos scripsit originem saltem Apostolicam invictè dabit Romish Apologist for Bishops is as confident as their English Patron for he hath very boldly delivered it that the argument drawn from this place will invincibly prove their originall to be at least Apostolicall You heare their positions Let us now consider what just ground there is for this their great confidence 1. The name Angel doth not import any such eminencie of Order or Superioritie of power as our Prelates plead for and would fain wrest from the words of the Text. You know Reverend and Beloved that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Angel is a name of Office not of Order a title importing Dutie not Superioritie in Power It signifieth a Messenger and in point of Embassage all that are Gods Ministers unlesse they have an immediate call from God and infallible inspiration neither of which I conceive our Prelates will challenge to themselves are equall They are all by their place and Office g Mal. 2.7 Messengers of the Lord of hosts It is their dutie to h Act. 20.27 20. declare the whole counsell of God and keep back nothing which is profitable 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i 2 Cor. 5.19 We are Embassadours for Christ saith the Apostle of himself and all those which are entrusted with the dispensation of the Gospel And from this their function they have their denomination k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 euim utruÌ„que significat senem legatum teste Scapula 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This name of Office Angel the Lord is pleased here to make use of rather then any other for this reason as I conceive Though the whole Scripture be the Epistle of the Almightie God unto his creature as l Regist ep lib. 4. epist 40. ad Theod. Medicum Gregorie speaks yet here are now speciall Letters to the Churches from the Lord Jesus Christ and therefore his Amanuensis St John is commanded to direct them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To the Angel or Messenger to him that is the m Jer. 15.19 mouth of Jesus Christ to interpret and declare his will The direction is thus set down indefinitely not pointing out any singular or individúall person
Andreas Siculus Barbatias desiring to curry favour with Bessarion did who undertook to prove the Divine Institution of Cardinals from that place of Scripture x 1 Sam. 2. Domini sunt cardines terrae And albeit the Lawyer thought he gave a witty reason for his conceit because as the doore in its motion is guided by the hinges whereunto it is fastned and whereupon it hangeth so the Church of Rome is governed by the counsell of Cardinals yet y De Invent. rer lib. 4. c. o. p. 290 edit Basiâ— an 1555 vide nonsecus isti Iurisconsulti aliquoties detorquent sacras literas quo volunt ac sutoâ—es solent sordidas dentibus extendeâ—e pelles Polydore Virgil gave him this censure which by the bare change of the name of the persons censured I shall apply to our present purpose These Lawyers said he these Prelatists say I stretch Scripture as they please just as the Shoe-maker doth his leather with his teeth to fit it to his Laste 2. It is granted by Bishop Hall as an undoubted truth that z Loc. cit p. 122. in each of these Churches there were many Presbyters as for instance that of Ephesus yet but one Angel saith he that is to say but one Bishop But soft and faire my Lord. The same place of Scripture which makes it unquestionable that there were many Presbyters in the Church of Ephesus doth as apparently declare the pluralitie of Bishops and so the identitie of Bishops both in name and office Thus much is yeelded by the same a p. 119. Patron of Episcopacie that the Elders which Paul sent for from Ephesus to Miletum and to whom his speech is directed were indeed Bishops which he doth grant from those words of the Apostle Whereof the holy Ghost hath made you Bishops But forsooth they were not all Bishops of Ephesus but of different Territories of farre dispersed charges and how is all this proved we heare St Paul say Ye all amongst whom I have gone preaching the Kingdome of God very magisterially tanquamè cathedra Episcopali Episcopall dictates out of an Episcopall chaire to which all must yeeld an implicite faith and blinde beliefe Belike St Paul held now an Archiepiscopall visitation and albeit the Archbishops court were to be held at Miletum yet from Ephesus by some Gentleman Apparitor or other the Monitory Summons or Processes were sent forth to the severall Diocesses Risum teneatis amici Who can almost refraine laughter at the very hearing or reading of such ridiculous conceits By the way let us take notice of one thing that to this Archiepiscopall visitation not the inferiour Ministers but the Diocesan Bishops themselves were summoned and cited The evasion is so weake that I am loth to spend time and tire your patience in refutation of it Onely give me leave to say somewhat to it 1. Had these Presbyters been Bishops of farre dispersed charges in Asia and different Territories the holy Evangelist and Historian would rather have said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Of the Churches then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Of the Church We finde the Apostle in the like cases using the plurall number The Churches of Asia Rom. 6.19 The Churches of God in Judea 1 Thes 2.14 The Churches of Macedonia 2 Cor. 8.1 2. Though it be not said expressely that these Elders or Presbyters were onely the Presbyters of the Church of Ephesus yet the circumstances of the text will clearely as I conceive with submission to better judgements evince it to be so The Evangelist St Luke describing Pauls journey to Hierusalem saith b Act. 20.17 seq we came to Miletum For Paul determined to saile by Ephesus that he might not tarry in Asia for be hastened if it were possible for him to be at Hierusalem at Pentecoste And sending from Miletum unto Ephesus he called together the Elders of the Church To these Elders of the Church he doth appeale as witnesses of his fidelitie and industrie in preaching the word in serving the Lord with all humilitie teares and in many temptations Now consider where was the place of Pauls abode and residence amongst them was it not Ephesus the former passages of the historie tell us so in plain termes that there he c Chap. 19.10 continued by the space â—f two yeares so that all they which dwelt in Asia heard the word of the Lord Jesus both Jewes and Greekes Ephesus you see was the place of Pauls residence in Asia here he gathered the Church in the planting and setling of which he continued amongst them by the space of two yeares It being the place in which the Church was gathered must be also the place of residence of the Elders of the Church 3. If Interpreters either Greeke or Latine Ancient or Modern be consulted we shall finde them all accounting these Presbyters to be Presbyters of no other Church then the Church of Ephesus By the cleare evidence of which place sundry Divines of all sorts doe prove the Identitie and Indistinction of Bishops and Presbyters both in name and Office in sacred Writ In which regard I cannot but wonder with what face our Pretenders to Antiquitie for the distinction of their Order from a Presbyter doe venture to obtrude so novell a fancie on their Readers and seduced followers For of how green antiquitie are Buckeride and Barlow with their follower Dr Hall that their Dictates must beare sway against the current of Interpreters not one Divine of note being produced for ought that I could yet reade or heare in favour of this ridiculous evasion which was I am perswaded never heard of in the Christian Church till of late Hieromonarchici nostri as Spalatensis stiles the Papalines and we may not unfitly stile out Prelates vented these their dreames that by these their groundlesse fancies they might the better uphold their own honour and dignities So that we may justly retort the Proverbe applyed by one of them to Mr Brightmans conjectures on their own heads Thus the bels say what some hearers thinke 4. There is no colour of reason to obtrude on us such an interpretation of those words Ye all amongst whom I have gone preaching the Kingdome of God as if it must be understood of Pauls travelling from Diocesse to Diocesse for the Text affords in plain termes another the Apostle puts them in minde what he had done that he d Act 20.20 had taught them and preached amongst them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 publikely and from house to house 3. Albeit the Inscription be in the singular number 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To the Angel yet that doth not prove it to be spoken unto or meant of one individuall person He spake a truth who said c Baines Diocesans Triall pag. 15. Seven singular starres may signifie seven unites whether singular or aggregative Seven pluralities of person who are so united as if they were one And it is frequent in Scripture to note by an unity an united
their place they are Angels For the denomination is so used here that it points out rather the function then the person as our industrious and learned Countrey man Mr q Medit. in Apoc p. 9. edit Lond an 1587. Foxe hath observed To passe from this Instance to another When the Apostle speaking concerning the usefulnesse of the Scripture that r 2 Tim. 3.16 17. it is profitable for doctrine for reproofe for correction for instruction in righteousnesse addes this as a principall end of all that the man of God might be perfect is this thinke you spoken concerning the perfecting of one man of God alone or of all that are such by their place and calling When the same Apostle gives this charge to Timothy Å¿ 1 Tim. 6.11 Thou O man of God flee these things doth he not in the person of Timothy lay this charge upon all the Ministers of the Gospel who share in that honourable title and function What shall we say then to those which would make us to beleeve that what is here spoken to the Angel a name of Office common to all the Ministers of Jesus Christ is to be understood as spoken unto one a Bishop and him that sitteth in the throne With the same strength of argument and as much colour of reason might a Romanist inferre because the Lord saith in the singular number of the Priest Å¿ Mal. 2.7 The Priests lips shall preserve knowledge and they shall seeke the Law at his mouth for he is the Messenger of the Lord of hosts And t Deut. 17 1â— The man that will do presumptuously and will not hearken to the judgement of the Priest that standeth to minister before the Lord that man shall dye Though all Priests are Angels or Messengers of the Lord in respect of their Ministerie yet there is one Priest that is the Messenger or Angel by a fixed superioritie and at his mouth you must enquire to wit the Pope you are not I know ignorant that thus some have argued and what our Divines have answered them their writings doe declare both Dr Reynolds in his u Chap. 6. div â—â— p. 252. Conference with Hart and the learned Frenchman * Sum. cont part 1. q. 8. p. 127 128. Rivetus in confutation of Bailie the Jesuite 3. Let us consider sundry passages in the Epistles themselves into the bowels of which if we diligently looke we shall finde that albeit the inscription be in the singular number To the Angel yet the Angel was more then one distinct and individuall person and that the denomination is not to be taken 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Singularly or Personally but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 collectively including an united multitude In the Epistle to Thyatira the Inscription is as in the rest in the singular number yet afterwards the holy Ghost saith thus * Revel 2. â—4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c But unto you I say and to the rest in Thyatira In which words the Church of Thyatira is distinguished as x Habes hic duas ecclesie Thyatirensis partes quarum una est Pastorum Praesidemâ—uâ— Ecclesiae collegium altera reliqui corpor is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gers But drssert de guh. Eccl. p. 203. Gersom Bucerus hath observed into two parts The one includeth the Colledge of Pastors and Presidents of the Church the other the rest of the members both are set forth in the Plurall number 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unto you answering to To the Angel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To the rest answering unto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To the Church in Thyatira The speech directed to the Angel of the Church of Sardis is in the singular number y Chap. 3.1 Thou hast a name that thou livest and art dead compare this with that which followeth and you shall finde that what is spoken of one is meant of many and hereby is expressed the generall state of the whole Church of Sardis both Ministers and people for it followeth z Ib. v. 4. Thou hast a few names even in Sardis which have not defiled their garments The greatest part of both Ministers and people had but the name of an outward profession by which they seemed to live but in hearts they denied the power of godlinesse and so were dead amongst them all there were but a few that were living members sincere and holy When the Lord Iesus saith in the Epistle to Philadelphia a Chap. 3.11 Hold fast that which thou hast that no man take away thy crown If this be an exhortation to the Bishop alone to constancie in the truth and a promise made to none but him belike none shall weare a crown in heaven but he that hath worne a Mitre on earth and rather parted with his Mitre here then with the truth of Christ The Epiphonematicall sentence which is added at the end of each Epistle He that hath an eare to heare let him heare what the Spirit saith to the Churches doth clearely evince it that by the Angel is to be understood the whole Church in all its members I will adde but one instance more When the Angel of the Church of Ephesus is blamed b Chap. 2.4 5. I have somewhat against thee because thou hast left thy first love and this reprehension is backed with a Commination I will come unto thee quickly and will remove thy Candlestick out of his place except thou repent Can any man in sober reason imagine that this is the reproose of and threatning against one man alone and that God would for the Apostasie or remissenesse of love to the truth in one Prelate cast off a whole Church We finde no such thing upon record in the whole Booke of God or any other history That of c Hom â— in Apoc. Movebâ— candelabrum tuum i. e dispergam populum pro peccatis Austin is most consonant to the truth who doth thus paraphrase the Comminatory sentence I will remove thy Candlestick i. e. I will scatter the people for their sinnes In which regard the same Father doth afterwards tell us d Angelos ecclesiam dicit in quibus duas partes i. e. bonorum malorum ostendit ut laus ad bonos Increpatio ad malos dtrigatur Sicut dominus in Evangelto Omne praepesitorum corpus uâ—um servum dixit beatum nequam quam venient dominus ipse dividet Id. ibid. Hee calleth the Church the Angels in which Church hee sheweth there were two parts good and bad that the praise may be directed to the good the reproofe to the bad Thus hee with more to the same purpose The same truth is delivered by Arethas and Andreas Bishops of Caesarea Cappadocia the most ancient Interpreters of this Revelation e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He calleth the Angel of Ephesus the Church that was in Ephesus And both confirm this Interpretation from sundry passages in these Epistles From whence f Sit
to give us to understand that whosoever he be that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by his Place and Office an Angel or Messenger it is his dutie to declare the will of the Lord Jesus Christ in the following particulars to the Church Let this little which as hath been observed sets forth the Function of that Person which is invested with it not any order in that Function be duly considered and it will cast dirt in the faces of those who so eagerly contend for the appropriation of it to the men of their order If the Bishop and he alone is the Angel the Messenger and mouth of Jesus Christ how bad a case had the Church been in in these latter dayes how justly might England have joyned with n Dicit Apostolus AugeluÌ„ Satanae se transfigurare in Angelum lucis Vtinam his diehus Angeli lucis non fint transfigurati in Angelos tenebrarum Nâ—c de Clem. tract de nov celebrit non in stit p. 157. edit Lugd. Bat. an 1609. Clement in his desire Oh that the Angels of light i. e. those which should have been such had not been in these dayes transfigured into the angels of darknesse How truly that observation of Espencaeus concerning the Bishops in his time hath been verified of the most of ours let the world judge o Espenc digres in â— ad Tim l. 2. c 2. p 7â— ed t Luâ—et an 1619. He tels us that heretofore it was accounted a very strange thing to find a non-preaching Bishop but in these times saith he to finde a preaching Bishop plus quà m monstrilicae haberetur would be esteemed more then monstrous When the p in Apoc. c. 1. v. 20. Rhemists in their annotations on the former Chapter had observed The Bishops are the starres of the Church our learned Fulke returnes them this answer St John by the Angels of the Churches meaneth not all that should weare Myters on their heads and hold Crozier staves in their hands like dead idols but them that are the faithfull Messengers of the Lords Word and utter and declare the same Had the Inscription been 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 how would our Prelaticall men have vaunted you should have heard the same from them Invento populus quod clamat Osyri We have found it we have found it when from a metaphoricall notion and such a denomination as is common to all Ministers because used in the singular number they doe thus triumph Yet they are not I perswade my selfe ignorant that not only q Angelus i. e. nuncius Sacerdos Deiverissimè dicitur quia Dei hominis sequester est ejusque ad populum nuntiat voluntatem in Mal 2. Hierome their back friend as they conceive doth as I have done before interpret this denomination Angel and gives his reason for it but that with r Moral in Iob. lib. 34. c. 7. edit Basil an 1564. Gregorie the Great a Bishop and Pope of Rome The Inscription Angelis Ecclesiarum To the Angels of the Churches is expounded thus Praedicatoribus populorum To the Preachers of the people So that in the judgement of these Divines the Inscription comprehends all those who are sharers in this title of Office and are by it differenced not one from the other joyned in the same Commission of Embassage but from the Church or people unto whom in the name of the Lord they are to performe the Office of Angels or Messengers Thus much is indeed granted by our Hierarchists though with some additionall fancies of their own for they tell us that Å¿ Episc by div right p. 122. All the Presbyters of these Churches were Angels in respect of their Ministery yet forsooth one was the Angel in respect of his fixed superioritie There were thousands of starres in this firmament of the Asian Churches there were but seven of the first magnitude We heare them say so but shill the question is how this is proved and the assertion made good In which regard to this their peremptory assertion it were sufficient for me to give at present no other answer then that short marginall animadversion which * Fascic roâ—um expet sol 104. Orthuinus Gratius gives to that silly Frier William of Woodeford who being pressed by the authoritie of Hierome and Armachanus alledged by Wickliffe that before schismes did arise in the Church matters were governed by common counsell of the Presbyters which in that respect were all equall returned thereto this answere That schisme began in the Apostles dayes as it is manifest in the Scripture He a Dicit in Scriptura patere sed nibil probat saith it is manifest in the Scripture but proves nothing And Mirum ubi legerit author de illo schismate I wonder where the Author reads concerning that schisme By the way observe that from this simple Ignoramus the forementioned Fryer who undertook to write against Wickliffe that he might the better engratiate himselfe in the eyes of that persecuting Prelate Thomas Arundel Archbishop of Canterbury Dr Downham and Bishop Hall our t Dr Downhams Sermon at LaÌ„beth p. 88 89. Bishop Hall Episc by div right p. 192. Hierarchicall Rabbines for learning have borrowed that simple evasion as if that Hierome using the phrase of the Apostle by which he sets forth the schismes and divisions which were in his time in the Church of Corinth did point out the time when this Prelation of a Bishop above the Presbyters began to wit in the Apostles dayes Which how vain and weake it is yea how inconsistent with and contradictory unto what is by Hierome delivered in those places is sufficiently discovered by sundry u Chamier Panstrat tom 2. l. 9. de Occ Pont. c. 5. n. 16. Whitak cont 4. q. 1. c. 3. seci 29. Wal. Mess dissert de presh episc cap. 4. p. 242. ad p. 249 Divines to whom I referre the Reader if he please to peruse the quotations in the margent I returne to the application and pressing of the forementioned short marginall animadversion and would faine know of our Prelaticall men where doth the holy Ghost intimate this Hierarchie of Angels some Angels ministerially others Angels by a fixed superiority Where doth St John in all this vision give the least hint of such a distinction of Starres that some are starres of the first some of the second or third magnitude Or where in all the Scripture is the name of starres restrained unto Bishops Is it in St Judes * Jude ver 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wandring starres to whom is reserved blacknesse of darknesse for ever or is it afterward in the Revelation when the holy Ghost telleth us the b Rev. 12.4 dragon did draw down the third part of the starres with his tail Doe not our Prelatists reason almost as wisely and as solidely from this place and notion for their dignitie and superioritie of order and of power as once the Canonist Hostiensis and after him
ergò boc fixum hoc argumentum ab Angetis qui Episcopos denotant nibit facere ad prâ—bandum Episcopos tum suisse in urbibus singulos Wal. Mess dissert 1. de presb epise c. 4. p 184. Salmasius in whom the Reader if he please may see this last quotation at large drawes this conclusion Let this therefore be an undoubted truth that this argument from the Angels makes nothing to prove that there was but one Bishop in a Church or citie Thus much of the third argument I proceed to another 4. By the Angel in this place is not to be understood a Bishop in Order Office and power of Jurisdiction distinguished from and superiour to a Presbyter for there was no such distinction or superiority settled in the Church of Christ before nor in St Johns time nor immediately after the Apostles dayes The truth of this negative assertion I shall endeavour to confirme by these ensuing arguments First in the Word of God we finde no such difference or imparity in Order and Power between a Bishop and a Presbyter as is pretended by our Prelates In prosecuting of which undertaken taske I will as briefly as I may consider what is delivered by a late Patron of Episcopacy who tels us that g Episc by div right p. 91. This imparity of Government and Episcopall Jurisdiction was founded by Christ erected by his Apostles both by their practise and recommendation In the proofe of which position when he had spent sundry pages he concludes with a great deale of assurance that he hath carried all down before him saying h Pag. 127. I am for my part so confident of the Divine Institution of the Majoritie of Bishops above Presbyters that I dare boldly say there are weighty points of faith which have not so strong evidence in holy Scriptures We heare him speaking with so much confidence as if he had not only taken the Oath in the late Canons but sworne unto or at leastwise in heart and by his pen subscribed to the i Si quis dixerit in Ecclesia catholica inon esse Hierar biam divina ordinatione institutam quae constat ex Episcopis Ministris Anathema sit Seis 7. Can. 6. Anathematisme of the Tridentine Conventicle in which this Hierarchie of Bishops and Presbyters is said to be of Divine institution and an Anathema denounced against those that shall question or deny it Yet notwithstanding the confidence of those Bishops and Fryars at Trent and of our English Hierarchists how farre this was from being embraced as an article of faith Friar Peter will informe us k Historie of the Counc of Trent lib. 8. pag. 743. The sixt Anathematisme saith he was much noted in Germany in which an article of faith was made of Hierarchie which word and signification thereof is alien not to say contrary to the Scriptures and though it was somewhat anciently invented yet the Authour is not known and in case he were yet is he an hyperbolicall writer not imitated in the use of that word nor of others of his invention by any of the ancients and following the stile of Christ our Lord and of the holy Apostles and Primitive Church it ought to be named not Hierarchie but Hierodiaconia or Hierodantia I will therfore because the Bishop whom I intend to chase runs this way follow him and 1. Consider whether our Saviour Christ laid any foundation for this Episcopall Jurisdiction 2. Look to the practice of the Apostles in which they say this fabricke and frame of Church government was erected 3. View their writings whether in them there is any such distinction of Order and Power between a Bishop and a Presbyter 1. As for that foundation which our Prelatists say was laid by Christ placing his Apostles above his other Disciples the Twelve above the Seventie it hath beene sufficiently discovered by sundry Divines in which regard I shall have cause to say the lesse to be sandy and weak altogether unable to bear the weight of that fabricke which is by them hereupon erected yea some of their owne friends and sticklers in the cause have confessed it or at leastwise yeelded that which doth overthrow it For 1. m Agnoscit Saravia Septuaginta discipulos Evang listarum dignitate eminuisse ac proinde Ordinariis Episcopis vocationis gradu aâ—tecelluisse Gers Bucer p. 515. ex Sar. de Min. Ev. grad cap. 4. Saravia a professed patron of Episcopacy and Antagonist to Beza whom our Prelates looke on as their back-friend doth acknowledge that the Seventie Disciples were Evangelists and in that respect by the degree of their calling superior to Ordinary Bishops How then is there I pray you any foundation for the imparitie between a Bishop and a Presbyter laid by Christ in this fact of his choosing Twelve Apostles and Seventie Disciples when these Seventie whom the Presbyters are said to succeed were superior to Bishops themselves 2. n Peracto hoc primo munere post quam reversi sunt gaudentes non legimus eos amplius a Christo missos in Ministerium verbimeq novam ill is suisse replicaraÌ„ coÌ„missionem c. de rep Eccl. lib. â— c. 3. n. 4. Quam confirmationem quedqÌ„ mandatum generalem missionem quia à Christo factam 72. discipulis non invenio neâ—â—possum affirmare in ipsis suisse directe proximè immediate institutum ordinem presbyteralem c Id. â—b num 4. Spalatensis hath observed that these Seventie Disciples were not instituted by our Saviour for the perpetuall government of the Church but onely that they had a temporarie Commission p Luke 10. to goe before him into every City and place whither he himselfe would come which was not renewed to them after their returne with joy because the devils were made subject unto them as the Commission given to the Apostles at first with a limitation q Match 10. Go not into the way of the Gentiles neither enter into the Cities of the Samaritanes but goe rather to the lost sheep of the house of Israel was after his resurrection repeated and enlarged r Match 28. Go teach all nations In which regard saith he I cannot affirme that in them the 70. Disciples was the Order of Presbyters instituted directly and immediately Christs election of the Seventie Disciples affords you see by the confession of the Archbishop of Spalato himself no sure footing for the subjection of Presbyters to Bishops though he would fain claime an institution of Bishops in the Commission given to the Apostles But thirdly the Å¿ Enchir. Christ relig in Conc. Col. p. 169. de sacr ord edit Parisâ—an 1558. Non est tamen putanâ—um Episcopos alium in Ecclesia ordinem à Presbyteris constituisse Nâ—m in primitiva Ecclesia iidem erant Presbyteri Episcopi quod Apostolorum Petri Pauli epistolae divâ—â— quoque Hierony nus ac caeteri serè omnes veteres ecclesiassici scriptores aâ—estantur
right trade of your apologie to pretend the Church and meane the Pope And so you make the Church but a cloak-bag to carry the Popes titles after him Our Cathedralists pretend the Church but meane the Bishops and themselves and so the Church is made but a cloak-bag to carry the Diocesans titles of honour after him But why I pray you may not a particular private congregation be stiled the pillar and ground of truth There is no Orthodoxe Divine can be ignorant that the Church is said to be the pillar of truth Non ratione architect onica sed sorensi not as the notion of a pillar is taken by Architects in building for that which doth uphold and beare up the roofe or loft that lyeth on it as if the Church did give supportance and stabilitie to the truth but as a pillar in the market-place to which the Kings Proclamation is fastned that all his subjects may take notice of it Hath Christ fastned his truth to a Cathedrall only that there it is to be found and no where else The sad experience of that ignorance superstition and profaneness which reigne in places neerest unto them hath verified the Proverbe The neerer the Church the further from God Lyra though a popish Fryar and one that lived in times of much blindnesse yet saw so much light that he could say h Lyra in Matt. c. 16. The Church consists not in men of dignity and power either Ecclesiasticall or Secular for many Princes and Popes with other inferiour persons have revolted from the faith wherefore the Church consists in those persons in whom is the true knowledge and confession of the faith I would we had not too much cause to confesse the same of many of our Church-men Prelates and their adherents the Cathedrall Diocesan crew with others but albeit there hath been an apostasie in them yet blessed be the Lord for it we may truly say of the Church of England at this day what once a i Dr Potter in his answer to Charitie mistaken Cathedralist spake in favour of the Church of Rome The errours have been the errours of the domineering faction in the Court of England not the errours of the Church of England I hope they will give us leave to speake as favourably of our mother the Church of England as they of theirs the Church of Rome which is with them a true Church I will shut up all that I shall say concerning Timothy and Titus and the pretended Episcopall power committed unto them the same as our Hierarchists say with what they exercise with the observation of a Friar yet an k Historie of the Counc of Trent lib. 4. pag. 332. Historian of good esteeme It is denyed in words that Ecclesiasticall Jurisdiction is dominion as is the secular yet one knoweth not how to put a difference between them But St Paul did when he wrote to Timothy and repeated it to Titus that a Bishop should not be greedy of gaine nor a striker Now on the contrary they make men pay for processes and imprison the parties as is done in the secular Courts In the next place according to promise I come to view the writings of the Apostles and to enquire whether in them there be any such Superiority and Distinction in Order and in Office between a Bishop and a Presbyter as is pretended by our Prelatists If in this Scripture may be judge it is as cleare as the Sunne in my apprehension that a Bishop and a Presbyter are one and the same in Order and in Office For when the Apostle doth set downe the sacred orders we find no other but these Bishops and Deacons that which is by the Hierarchists made a middle order between both to wit of Presbyters is not at all expressed in distinction from the former which doth evidently prove that the distinction between a Bishop and a Presbyter is but an institution of man not of God nor hath it foundation in the Word of God Consider the Inscription of St Pauls Epistle to the Philippians it is directed to l Phil. 1. â— All the Saints in Christ Jesus which are at Philippi with the Bishops and Deacons When Paul directeth Timothy how he should carry himself in the Church of God that is saith a late m Bishop Hall pag. 108.109 Patron of Episcopacie how he must carry himselfe as a Diocesan in such a Church where there would be need of all varietie of Church-Officers we have no other Orders set downe then the fore-mentioned n 1 Tim. 3. Bishops and Deacons together with the qualifications of the one and the other I demand then of our Diocesans now how comes it to passe that the order of Presbyters is left out If Presbyters were a distinct order from Bishops and inferiour to them in place and power would the Apostle have omitted them as unnecessary and superfluous in such a Church as the Diocesse of Ephesus yea of Asia rather for of that extent is the Church there mentioned by the Apostle said to be by our fore-mentioned Bishop Come we from Timothy to Titus and view the Epistle directed unto him o Tit. 1.5 He is left by the same Apostle at Creete that he should set in order the things that are wanting and ordain Elders in every city Of what ranke and order these Presbyters or Elders were the verses immediately following will informe us The qualifications of those which should be admitted to this order and be made Presbyters follow If any be blamelesse Vers 6. the husband of one wife having faithfull children not accused of riot or unruly Why must a Presbyter be such an one Vers 7. the next verse gives the reason For a Bishop must be blamelesse as the steward of God not selfe-willed c. Therefore must a Presbyter be blamelesse because he is Gods steward a Bishop an Overseer as the Greeke word properly imports and so it is rendred by our late Translators Act. 20. set over the House of God In a word if the Apostles had in their dayes instituted any such distinct order of Bishops above Presbyters then surely either in their last and valedictory speeches to those Presbyters whom they ordained and Churches which they planted or in their Epistles sent unto them we should have some expressions tending to this purpose some charge or other given either to the Bishop how he should carry himselfe towards the Presbyters under his power and Jurisdiction or to the Presbyters how they should behave themselves toward the Bishop set over them But we finde not the least intimation of any such thing nor of one Bishop set over many flocks and congregations but rather of more Bishops then one which had the oversight of a flock The command given to the Hebrewes is this p Heb. 13.17 Obey them that have the rule over you and submit your selves for they watch for your soules as they that must give an account
169. edit Paris an 1558. Canons of Coleine in their Enchiridion of Christian Religion And were it needfull I could shew out of sundry c Mat. Park Antiq. Brit. p. 5. Paggit in his Christianogr and Fitzberbert the Ies Divines that this forme of Church Government was here erected at first in England in imitation of the Heathenish Hierarchie by Lucius the first Christian King that embraced the faith Among those many and pregnant testimonies which might be produced in confirmation of this truth against the Divine Institution of the Majority of Bishops above Presbyters I shall trouble your patience but with one remarkable passage in the Councell of Trent d HIstorâ—e of the Councell of Trent lib 7. p. 619. When in the Congregation Oct. 8. All the Spaniards with some others made a new instance that the Institution and Superiority of Bishops de Jure divino might be defined unto the Legates chamber the next morning came three Patriarches sixe Archbishops and eleven Bishops with a request that it might not be put into the Canon that the Superiority is De Jure divino And marke I beseech you the reasons for in themselves but especially proceeding from the mouthes of such and so many persons they carry a great deale of weight with them in regard that 1. It savoured of ambition 2. It was unseemly themselves should give sentence in their own cause 3. Because the greater part would not have it put in And whosoever shall peruse that history and diligently observe the managing of this businesse in the Councell shall finde that the opinion of the Spaniards against which the fore-mentioned Patriarks Archbishops and Bishops did produce their reasons which I doe not finde were ever answered or refuted was inserted into the Canon meerly on these two grounds 1. In opposition to the Lutherans this was the reason given by the Archbishops of e Ib. p. 604. Granata in the Congregation held Oct. 13.1562 and of d P. 606. Zara as also by the f Pa. 607. Bishop of Segovia in the following Congregations 2. In favour of the Pope for they were afraid that if the Divine institution and superiority of Bishops were denyed or the Prelates honour did decay the Popes triple Crown would soon fall off his head This made the Bishop of Segovia in plain termes confesse g Pa. 607. If the power of the Bishops be weakned that of the Pope is weakned also and when the Secretary of the Marquesse of Pescara dealt with the Archbishop of Granata for his stiffenesse in urging the divine Institution of Bishops advising him not to touch any thing in prejudice to the holy See Granata answered h Ib pa 629. He never meant to say any thing against the Pope but thought that whatsoever was spoken for the authority of Bishops was for the benefit of his Holinesse being assured that if their authority were diminished the Obedience to the holy See would decrease also though by reason of his old age he knew it would not happen in his time Thus much of the first argument taken from the testimonies of Scripture 2. The writings of those which immediately succeeded the Apostles and lived in the next age after them shew that in their dayes Bishops and Presbyters were all one in name and office not one preferred above the other in Order and Superiority of power Polycarpe was as is confessed the Disciple of St John the i Epis part 2. p. 156. Angel of the Church of Smyrna saith Bishop Hall following therein as in most others Dr Downham Now whether there were any such Order of Bishops superior to Presbyters in the Church of Christ in his dayes let the world judge from his own words in his Epistle to the Philippians I will not spend lines much lesse leaves in the praise of the author or his Epistle I leave that to others who make good the Poets saying Laudat venales cupiens extrudere merces Mercator Nor will I insist on the Inscription of the Epistle wherein he doth conjoyne with himselfe the Presbyters of the Church of Smyrna though from thence k Dissert de presb episc cap 4. p. 232. Salmasius doth prove that he was not a Bishop in that restrained sense wherein the word was used in after ages for saith he there is no example of an Epistle written by a Bishop wherein when once a Bishop came to be advanced above the Presbyters he doth conjoyne them in his Inscription as his Companions and Equals But take his plaine and positive command or counsell to the Philippians how they must behave themselves Hee requires them to be l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 subject to the Presbyters and Deacons as unto God and to Christ. By which it is cleare there were then no other orders then these two none above a Presbyter to which they must be in subjection Here is not the least mention of a Bishop as m Omissa nescie quamebrem Episcopis mentione â—sp digress in 4. Tim. lib. 1. ca. 1. p. 133. Espencaeus doth acknowledge though being prepossessed with some fancies of his owne de ordine Principante as he cals the order of Bishops for which he doth contend he wondreth why they are omitted Let us proceed and see what power and authority these Presbyters had in the Church of Philippi This we shall learne from his Injunction unto them for he commands them to provide things honest in the sight of God and men abstaining from all anger respect of persons and unjust judgement He wils them farther to flee all covetousnesse not suddenly giving credit to accusations against any one nor be harsh in judgement These passages I owe to n Loc. cit p. 235. Salmasius by which it is evident that these Presbyters of Philippi to whom he gives this in charge had then Ecclesiasticall Jurisdictive power in their hands and none was superior unto them therein in the Church of Philippi in those dayes Before I proceed I must remove one rubbe that is cast in the way by the o Archbishop of Armagh Orig. of Epis Patrons of Episcopacie it is this Polycarpe was himselfe a Bishop of the Church of Smyrrna as is proved amongst other evidences by the testimonie of Ignatius who in his Epistle to the Church of Smyrna p Epist ad Symrn. salutes him under that name as a person distinct from the Presbytery and exhorteth all the people to follow their Bishop as Christ Jesus did his Father and the Presbytery as the Apostles telling them that no man ought either to administer the Sacraments or doe any thing appertaining to the Church without the consent of the Bishop and of q Li. 3. adv baer cap. 3. in epist ad Florin Irenaeus who so stiles him and witnesseth that he himselfe was present when Polycarpe himselfe did discourse of his conversation with St John From all which it is inferred that he was the Angel or President of the
multitude Now for as much as this is gain-said by our Hierarchists as a ridiculous evasion I will therefore confirme it against their contradiction and endeavour to make it evident that under one many may be many are meant This is the language and usuall stile of the holy Ghost 1. In visionall speeches Daniel in the narration and interpretation of the Kings dreame faith to Nebuchadnezzar f Dan. 2.38 Thou art this head of gold after thee shall arise another Kingdome inferiour unto thee The speech is directed to Nebuchadnezzar in his own person yet under one many are meant for not he alone but all the Kings precedent and succeeding in that Monarchie are the head of gold as Interpreters doe unanimously consent It is said in the verse following After thee shall another Kingdome arise yet all that have any insight in history both sacred and profane doe know that the Persian Monarchie which is the Kingdome there spoken of did not arise immediately upon the death of Nebuchadnezzar the Great to whom this dreame and interpretation of it is made knowne but upon the death of Belshazzar his Grand-childe So that under the Person of one many of the same order and degree are here necessarily to be understood The Lord represents to g Chap. 1.18 19 20 21. If any desire more instances of this kinde for the confirmation of this I refer him to the reply to Dr Downhams defence part 1. l. 3. c. â— sect 7. Zechariah in a vision soure hornes which did scatter Judah and Jerusalem and foure Carpenters which were sent to fray them away and to repaire Jerusalem Will any sober man hence conclude the Persons which scattered Judah were individually foure no more nor no lesse and the Repairers of Jerusalem just foure and no more yet this inference will hold as well as that which our Prelates make from this vision in the Revelation Christ holdeth in his hand seven starres which seven starres are the Angels of the Churches therefore the Angels of the Churches are just seven and no more They may with as much colour of reason and truth extort another conclusion also thus Christ holdeth in his hand seven starres of the first magnitude and none but them which seven starres are the Angels by a fixed superioritie Therefore Christ hath care of the direction and protection of none but the Bishops which are the starres of the first magnitude the Angels by a fixed superiority Take one instance more When the Apostle speakes of that grand Apostate Antichrist he speakes of him in the singular number h â— Thes 2.3 That man of sinne the sonne of perdition now albeit the i Bell tib 3. de Rom. Pent. â— 2. K. Secudus locus Graeci contrabunt significationem ad unam tem certam ut 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hominem in coÌ„muni 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hominem singularem fignificet Et sanè mirum est nullum adversariorum qui tamen jact ant linguarum peritiam hoc animadvertisse Romish Cardinall doe from the article prefixed when he is stâ—â—ed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that maen of sinne the sonne of perdition that wicked one plead for a restriction to one individuall person and wonder at it that none of the adversaries doe take notice of it notwithstanding all their skill in the tongues of which they so much boast yet how ridiculous a conceit this is you all know Our Polemicall Divines have sufficiently discovered the falshood and vanitie of this assertioÌ„ of which I may truly say as our learned Fulk doth in his reply to the Rhemists who trod in the steps of their fellow Jesuite fore-mentioned k in 2 Thes 2. ver 3. annot â— This is so false that young children which have scarce tasted of the Greek tongue are able to disprove it by infinite Examples 2. In other places of Scripture where the speech is directed unto one yet under that one others of the same order and societie are meant Our Saviour Christ said to Peter l Matth. 16.19 I will give unto thee the keyes of the Kingdome of Heaven though at Rome under the Popes nose in a conclave of Cardinals the limitation of this to Peters person as Christs Vicar would be readily embraced yet you all know Reverend and Beloved how repugnant this is to Scripture in which regard he would be hooted at as having a Pope in his belly that should in any Reformed Church confine the power of the Keyes to Peters person Yea m de rep eccles lib. 1. cap. 7. n. 3. Antonius de Dominis will tell us that it would be a monstrous thing indeed to deny that our Lord did there direct his speech to Peter and promise him the Keyes which he did after wards infallibly conferre on him But it would be monstri majoris simile more monstrous by farre so to limit this promise and the execution thereof unto Peter as that it should imply an exclusion of the rest of the Apostles Hence divers of the Fathers have observed that there under the Person of One to wit Peter to whom the speech is primarily directed is an united multitude the Church to be understood Thus Austin sundry times speaks n Tract 50. in Evang. Iohan. Iudas malus Corpus malorum significat quomodo Petrus corpus bonorum corpus ecclesiae imò corpus ecclesiae sed in bonis nam si in Petro non esset sacramentum Ecclesiae non â—i diceret Dominus Tibi dabo claves regni â—oelorum Wicked Judas signifieth the body of the wicked as Peter the body of the good the body of the Church which consisteth of the good otherwise the Lord would not say to himâ— I will give unto thee the Keyes of the Kingdome of Heaven And elsewhere o Tract 124. in idem Evang. Ecclesiae Petrus Apostolus propâ—er Apostolatus sui primatum gerebat figurata generalitate personam Quad enim ad ipsum propriè pertinet natura unus homo erat gratia unus Christianus abundantiore gratia ur us idemq primus Apostolus sed quando et dietum Tibi dabo claves regni coelorum universam significabat ecclesiam Peter in respect of himself was properly by nature one man by grace one Christian by a more abundant grace one and the same a chief Apostle But when it was said to him I will give unto thee the Keyes of the Kingdome of Heaven he did signifie the whole Church c. So he more testimonies might be produced but these are sufficient he that desireth to see this truth confirmed by more suffrages of the ancients may consult p Loc. cit n. 4. seq Spalatensis and receive abundant satisfaction As then in the fore-mentioned speech of our Saviour under one a collected body of Apostles and Beleevers is understood so here by one Angel is meant the united body of Angels and what is spoken unto one is to be understood as spoken to all of them as by
〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Bishops throne a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Orat. 7. Gregorie Nazianzen indeed so stiles his Episcopall dignity to which he was advanced but withall he saith he could not well tell whether he should call it a tyrannicall throne or hierarchicall in his next Oration he cals it in plaine termes b Orat. 28. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a tyrannicall preheminence and sets down both there in prose and afterwards in c Carm. de vita suâ— oper Graecol tom 2. p. 24. seq edit Par san 1630 Carm. de div vitae genâ—ad pseudoepisc verse the bloudy contentions and divisions which the ambition of Bishops affecting this Episcopall throne caused both in Church and State I would the same were not verified in our dayes and that we had not cause with him to complain 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Alas for our great sorrowes and occasions of griefe Thus much for the foundation of Episcopall Jurisdiction pretended to be laid by Christ himself We are in the next place to enquire whether it hath in the practise of the Apostles and their recommendation any more solid and firme erection The onely instance of this that is produced is the charge of the Apostle in his Epistles to Timothy and Titus wherein in my understanding saith our fore-mentioned d Page 105. Patron of Episcopacie the Apostle speakes so home to the point that if he were now to give direction to an English Bishop how to demeane himselfe in his place he could not speake more fully to the execution of his sacred Office In which assertion we may seâ— what is one speciall ground of this great confidence Those acts and offices which have beene by degrees limited to the. Bishops as distinguished from Presbyters and granted by the Custome of the Church those are singled out as if then by the Apostle limited and restrained to the Bishop Amidst all that is here spoken out of these Epistles we have not the least mention of those qualifications which St Paul requirech in a Bishop It is not the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not the work of a Bishop but the dignitie and feigned Soveraignty for which they now contend and fight however they would faine beare the world in hand that Episcopacie is a sacred Order of Divine and Apostolicall institution so that we may truly apply that to ours which sometimes Martin Duther first and Marlorat after said concerning Popish Prelates e Perinde sunt qui statum episcopalem statum jactitant perséctionis quum interim nthil agant quam Satrap as pompa agere equitare bellos caballos nisi quod interdum templa consecrant aras Marl in 2 Pet. 2.18 ex Luth. Like unto them that speake great swelling words of vanitie are they which boast that Episcopacie is a state of Perfection when in the meane time the onely thing they aime at is to be equall to Peeres in pompe to ride on stately horses only now and then their Lordships doe consecrate a Temple or an Altar For if we should looke for the same conditions and qualifications in many of ours which St Paul commands to bee in those Bishops there mentioned by him we shall finde that we are f Hujusmedi conditiones siquu exactè consideret conferat cum nostrae aetatis episcopis videbitur in novo orbe in peregrina aliqua ecclesia quae Christum Apostolos penitus ignoraverit ve sari Salm. in Tit. 1. disp 1. ad 4 â—â—â— dub in a new world as Salmeron the Jesuite once spake and in a strange Church that never heard of Christ and his Apostles This by the way From all that is culled out of these Epistles the argument by which they must prove Episcopacie to have been erected by the Apostle laboureth with an usuall fallacie a shamefull begging of the question For first of all Timothy and Titus have been sufficiently un-bishopped not onely by him who hath written a particular treatise in that name but by all that have waded into this controversie Domestick and Forraigne Divines against English and Romish Hierarchists neither hath there been any sacriledge committed by those which have unbishopped them but they have been restored to the Dignitie of Evangelists from which the Prelates have sacrilegiously degraded them that so they might on the ruines of the fore-mentioned Evangelists honour build up their Episcopall Soveraignty I might be large in proving this that Timothy and Titus were Evangelists but the work is already sufficiently done by others Onely I will least our Hierarchists should say that this is the assertion of none but their opposites put them in minde what g Video Timetheum proculdubio Episcopum generalem i. e. Apostolum nulli certae sedi adbuc alligatum ab ipso Paulo vocari suum adjutorem de rep Eccl. l. 2. ca. 3. n 60. Antonius de Dominis hath observed concerning Timothie long after the first Epistle written to him even when the Apostle wrote his Epistle to the Romans which was about the time of his last journey to Hierusalem as is cleare by paralleling those two places of Scripture Rom. 15.25 Act. 24.17 18. to wit that he was out of doubt a generall Bishop i. e. an Apostle as yet confined to no certain seat So that if Spalatensis speake truth his Episcopacie of Ephesus is gone for he was not yet saith he confined to any certain See And as hee was not then when Paul wrote that Epistle to the Romans so neither was he when the same Apostle wrote his second Epistle to Timothie himselfe Consider the charge which the Apostle there gives him h 2 Tim. 4.5 Doe the worke of an Evangelist make full proofe of thy Ministery He doth not say Doe the worke of a Bishop then had our Prelatists some colour for their assertions but of an Evangelist now it is well knowne that the Apostle setteth the i Ephes 4. Evangelists as Persons whose calling was extraordinarie above the standing and ordinary governours of the Church Pastors and Teachers Those are by the Apostle there stiled Evangelists who did Evangelizare sine Cathedra as k in Eph 4. Ambrose speakes Preach the Gospel up and downe not being confined to Residence on any one peculiar charge We have St Paul professing that on him did lye the l 2 Cor. 11.27 Care of all the Churches and oft expressing his desire in his own person to come to them to confirme and strengthen their faith which when he could not do he sent these two not to mention any more sometimes to one Church sometimes to another but being now imprisoned at Rome and having once answered before Nero already knowing that he m Ac. â—0 should never see their faces any more as he said to those Elders of Ephesus that n â— Tim. 4.6 the time of his departure was at hand as he speakes to Timothy he puts him in minde of that Office
Circumcision Them Titus could more effectually convince and confound with greater authoritie then any other man whatsoever For he could in respect of his owne person declare what priviledge St Paul pleaded for to wit exemption from the yoke of Circumcision o Gal. 2. Titus was not cicumcised by reason of false brethren who creptin unawares to spie out our liberty which we have in Christ Jesus that they might bring us again into bondage this was done by the interposition of Apostolike authority when others would have urged it Yea more then this when Paul himselfe with the chosen Elders from the Churches of Antioch went by revelation to conferre with the Apostles Elders and brethren concerning that vexatious question moved by some false teachers who pretended the consent of the Apostles with them in that which they obtruded on the Gentiles the necessity of Circumcision p Gal. 2.1 Titus was one of those who went up with the Apostle Paul to the Apostles at Jerusalem him and Barnabas did St Paul take along with him to be q Par. lect 14. in Ep. ad Gal. witnesses both before the Apostles of his doctrine preached among the Gentiles and also to the Churches of his action with the Apostles and their concurrence with him giving him the right hand of fellowship Now consider I pray you what was one speciall priviledge of the Apostles those whom our Saviour himselfe made choise of to whom he did renew and enlarge his commission after his Resurrection and you shall finde that Titus was a sharer in a priviledge next removed unto it but one degree below them They were eye and eare-witnesses of the doctrine miracles sufferings and Resurrection of the Lord Jesus Christ as is cleare from that r Act. 1.21 22. speech of Peter at the election of Matthias in the roome of Judas and what elsewhere he writeth to the dispersed Jewes ſ ◠Pet. 1.16 18. We were eye-witnesses of his Majesty and this voice we heard The priviledge of an Evangelist was this these things concerning Christ were ſ Luke 1.2 delivered unto them by those which from the beginning were eye-witnesses and ministers of the Word As the Apostles were Christs Attendants and t Chap. 22.28 continued with him in all his temptations so the Evangelists were Apostolorum comites the Apostles companions in all their travailes and peregrinations fellow-workers and helpers in the Ministery Titus then being an eye-witnesse and an eare-witnesse not only of St Pauls preaching among the Gentiles but of the Apostles determination and conclusion in their Synodicall decree touching Circumcision might with farre more authoritie stop the mouthes of those false teachers of the Circumcision then any ordinary Bishop or Pastour whatsoever By this time I hope it is evident that the charge given to Timothy and Titus makes nothing for Episcopall authoritie and Jurisdiction 2. There is no necessitie to limit and restrain that phrase of the Apostles u Tit. 1. whose mouths must be stopped to an authoritative and judiciarie silencing of a false teacher Cajetan extends it unto a * Authoritate doctrina Cajet in loc Doctrinall as well as a Definitive silencing by a sentence against him m Sckol in loc Piscator hath observed that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which latter word is used sometimes to expresse such a stopping of the mouth and silencing as is the fruit of a doctrinall conviction and confutation by evidence of Scripture So the Evangelist St Matthew useth it * Matt 22.34 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 When the Pharisees had heard that he Christ had put the Sadduces to silence which was done not by any definitive sentence pronounced in a judiciary manner against them authoritatively commanding them to hold their peace and preach such false doctrine no more but by testimonie of Scripture was their errour so fully discovered that they had not a word to reply for themselves in maintainance of their erroneous opinions x Ibid. Ye erre because ye know not the Scripture nor the power of God Have ye not read what God said unto Moses in the bush c. Of this kind of silencing or stopping the mouth the Apostle speakes in this place as is evident by what goes before and what followes Amongst the qualifications of a Bishop i. e. a Presbyter as you shall see anone this is one he must y Tit. 1.5 Hold fast the faithfull word as he hath been taught that he may be able by sound doctrine both to exhort and to convince the gainsayers Why is this required the words following shew the reason a Ver. 10 11. For there are many unruly and vaine talkers and deceivers specially they of the circumcision whose mouths must be stopped This stopping of the mouth here spoken of must be by a Conviction from sound doctrine Then consider what followes immediately b Ver. 13. This witnesse is true wherefore reprove them sharply that they may be sound in the faith You see still the silencing is by a conviction and a doctrinall confutation so is the noune used when the Apostle saith of the Scripture it is profitable c 2 Tim. 3.16 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for conviction or confutation so the compound of the Verbe in that phrase of the Evangelist concerning Apollos d Act. 18. last 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he mightily convinced the Jewes to wit by the clear evidence of Scripture which could not be gain-said or shifted off by any sophisticall evasions whatsoever But where the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used to signifie the passing of sharp censures I shall not be ashamed to confesse my ignorance but am willing to be informed by my betters Bishop Hall or any of his brethren Seeing the Apostle here speakes of a doctrinall silencing and confutation I hope this is not a priviledge fastned to an Episcopall chaire but such as is communicable to a Presbyter Thus much shall suffice to be spoken concerning these charges given to Timothy and Titus by which the Doctor hath undertaken to prove them to be invested with Episcopall power and Jurisdiction but how well let others judge There is one thing more in these pages which will deserve a like animadversion it is a passage which had it fallen from the pen of any other then Doctor Hall I should have thought the man had certainly a Pope in his belly it is this c Pag. 108. That House of God which is the Church wherein Timothies behaviour is so required is not some one private congregation such an one were not fit for that stile the pillar and ground of truth but the famous Diocesan Church of Ephesus Me thinks the phrase here used and stile of some other of late amongst us comes somewhat neere to that of the Jesuites mentioned by Doctor Bilsin f Differ betw Christ subject and unchrist rebel p. 224. part 2. This is saith he the
Church of Smyrna when St John wrote this his Revelation Yet all this makes nothing against what I have delivered as I conceive under favour and with submission to men of greater reading and better judgement For 1. Sundry passages in that Epistle of Ignatius to Polycarpe are as r Margin annot in epist Ignat. ad Polyc. Vedelius hath observed supposititious thrust into them by some one or other out of the pretended Constitutions of Clemens lib. 2. cap. 26. 2. Albeit Ignatius doth in that Epistle salute Polycarpe the Bishop and the Presbyterie yet it doth necessarily follow that he was a Bishop in order distinguished from the Presbytery if he were a Presbyter President of the Presbytery it is a sufficient reason why in this falutation of Ignatius he should be named in the first place and the Presbyterie after him It appeares by Ignatius elswhere that the Presbyters were Counsellors unto and Coassessors with the Bishop in the Presbyterie for so he doth expresly call them Å¿ In epistâ— ad Troll. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What is the Presbyterie saith he but a sacred Assembly the Counsellours and Coassessours of the Bishop In the Romane common-wealth though all the Patricii or Noblemen were Counsellours of State and Senatours yet there were two chosen out from among the rest who had for honours sake the denomination of Consuls appropriated unto them yet this title of honour did not advance them to a Place or Dignitie of a different Order from or Superiour to the rest of the Patricii they were all Counsellours but these two the Presidents of the Counsell and from this their Orrice they had their name of honour Consules à consulendo How weak a ground the restriction of the name Bishop unto him that is a President of the Presbyterie to prove his distinction in order from thence hath been shewed before out of * Dissert de presb episc pag. 232. Salmafius who hath made it evident that by the same reason a Counsellour and Senatour The Councell and the Senate should constitute different Orders and Offices yea all that the Primate of Armagh whom for his Pietie and Learning I shall ever honour doth in plain termes plead for at leastwise seemes unto me to plead for and doth undertake to prove is only this that he to whom the title of Bishop which was as is confessed by Dr Reynolds whom he alleadgeth at first common to all the Presbyters by whose common counsell and advice all Church affaires were ordered is restrained by the Fathers was a President of the Presbyterie which may easily be granted without any great advantage to the Hierarchists or prejudice to the Presbyterians But if by reason of Presidentship it shall be inferred that the Bishop was in Order and in Office distinct from and superior to the Presbyters I shall for my part be ready to assent unto those which say so on the same conditions that that Old Archbishop of r Faâ—etur Armachanus diversam sententiamâ— esse magis amicum Doctoribus ecclesiae cui paratum se profitetur morem gerere node eâ— divinis differentia ostendatur oraculis mich de Pal. in 4. dist 24. disp 2. Num episc fit ordo Armagh profered to subscribe to the opinion of the Prelates and Doctors who were well-pleased with their assertions that did say there was by divine institution a difference between a Bishop and a Presbyter So that the difference may be manifested out of the divine Oracles and what is affirmed be proved by them 3. True it is that Irenaeus doth indeed set forth Polycarpe under that name Bishop of the Church of Smyrna yea and withall doth say that he was constituted Bishop of that Church by the Apostles yet doth it not follow that he was a Bishop in Order superiour to a Presbyter which I shall prove two wayes 1. By the writings of the Apostles which best of all informe us what orders of Church Officers they did institute a Bishop and Presbyter are one in Order and Office Of this I have spoken before and therefore will but mention it onely I will adde the judgement of that fore-mentioned old and learned Archbishop of Armagh in this point who considering the passages of the Apostle in his Epistle to Timothie wherein there is mention of no other Orders but Bishops and Deacons delivereth it as a u Constant quod inter orcinem Episcopalem inter ordinem Diaconatue non est orao medius quoâ—iam si quis esset non dubium quia iste Doctor maximus qui suum evangelium recepit à Christo ut ipse scrihit ad Gal. 1. suum discctum discipulum Timotheum de illo ordâ—ne instruxisset ei regulas dedisset ficut de superiori inferiori reâ—utas dedit Rich. Armach lib. â—1 quaest Armen cap 5. fol. 84. manifest and unquestionable truth that there is no middle order between them for if there were out of all doubt that great Doctor who received his Gospel from Jesus Christ would have instructed Timothy therein and prescribed rules concerning that as he did concerning the order above and below it 2. Out of Irenaeus himselfe who * Haec dogmata tibi qui ante nos fuerunt prisbyteri qui Apostolorum discipuli â—xtiterunt non tradiderunt Possum coram deo testificarâ— beatum ilum Apost olicum Presbyterum si tale quid audissâ—t reclamatum Iraen in epistâ—ad Plorin Cent. Magd. ent 2. cap. 10. col 134 135. elsewhere cals both Polycarpe himself and other bishops of Asia Disciples of the Apostles Apostolicall Presbyters Under the same notion doth he mention Anicetus Pius Hyginus Telesphorus who are by others called Bishops of Rome giving them no other title then this a In Epist ad victor The Presbyters that were before you Whosoever shall peruse sundry passages in x Iren. lib. 3. adv haer cap. 3. compared with ca. 2. ejud lib. and li. 4. cap. 43. compared with cap 44. 45. Irenaeus will clearly see that in him the Succession of Bishops is all one with the succession of Presbyters I will mention but one and referre the Reader to the rest in the margent if he thinke fit to conâ—ult the authour himselfe y Iren. lib. 4. cap. 43. We must obey saith he those Presbyters which are in the Church those which have a succession from the Apostles as we have shewed Who together with the succession of the Bishoprick or Episcopacie have received the gift of truth according to the good pleasure of the Father The places are so cleare the words so plaine and evident that from thence Spalatensis did rightly inferre z De rep Eccl. l. 2. c. 3. n. 44. In all Presbyters Irenaeus doth both acknowledge and confound one and the same order of Episcopacie though afterwards seeking to avoide the pregnant testimonies which overthrow his position and the position of other Hierarchists he gives this childish and slender answer or rather silly