or kinsman was it may be on such respectâ— appointed by the Apostles Bishop of Jerusalem He was there therefore resident while other the Apostles were other where on their work And on that account might he be probably pointed 〈…〉 as principal among the 〈◊〉 〈◊〉 faith he show these things unto James and to the brethren speaking of his miraculous deliverance from Herod and from his prison And after in the great Council 〈◊〉 Hierusalem the greatest that ever was in the Christian world all the Apostles being present St. James appears there as Principal and President by whom as 〈◊〉 by such usual the Resolve of the Council is last and definitively declared Also to St. James is by St. Paul at Hierusalem expresly addressed And again and again is he honourably mentioned among and above others in which he was considered as Bishop of Hierusalem which I need not prove it being by the other 〈◊〉 〈…〉 â—ledged proved also although with some tenderness as to be willingly passed over It seemeth say the Authors of the Annot. on the Bible Printed an 1651. that he was assigned to stay at Jerusalem But on what account was that They test us Antiquity say they took him James to be superintendent or Bishop of the Church of Jerusalem Chrys. hom 33. in Act. Jerom. to 1 Catal. ser. Eccles. These are their words and proof for it of that therefore I need not I hope say more After St. James who governed that Church thirty years his brother Simon or Simeon succeeded in that Bishoprick He living until he was 120 years old suffered under 〈◊〉 2. By appointment of St. Peter St. Mark was appointed Bishop of Alexandria and the first there He died five or six years before S. Peter or S. Paul and almost 40 years before S. John Him succeeded Anianus then Abilius and after Cerdo all in the Apostles time 3. By S. Paul was Timothy made Bishop of Ephesus and Titus Bishop of Crete The Postscripts to those Epistles stile them Bishops which beside the Antiquity of that testimony is otherwise averred for the Authors of the Centuries say That it is evident that Paul appointed Timothy Pastor and that he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or President which is with Beza a Bishop Timothy had first the Bishoprick of the Church of Ephesus and Titus of the Churches in Crete so Eusebius also Jerome Timothy was ordained of S. Paul the Bishop of the Ephesians and Titus Bishop of Crete And Oecumenius on these words 1 Tim. 1. 3. I be sought thee to abide still at Ephesus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Here faith he he appointed him Bishop And of Titus That Paul left him to ordain Bishops 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 having first made him Bishop As for Timothies Successors In the Apostles times you have the Angel of that Church mentioned by S. John Reâ— 2. 1. Also Polycrates Bishop of Ephesus Contemporary to Polycarpus Bishop of Smyrna ordained by S. John And of others his successors after we read in the Council of Chalcedon where Stephanus Bishop of Ephesus being deposed and it being debated by whom the new Bishop should be appointed whether by the Council or by the Provincial Synod of Asia thereupon Leontius Bishop of Magnesia of the Province of Asia said Thatfrom S. Timothy to that time there had been 27 Bishops of Ephesus all ordained in the Province As to Crete and of Bishops succeeding Titus we read that Basil Bishop of Gortyna the Metropolis of Crete was present at the Council of Trullo 4. The Apostles S. Peter and S. Paul about the year 45. appointed Evodius Bishop of Antioch who continued there Bishop 20 years Him Ignatius succeeded and sate there 30 years both of them in the times of the Apostles 5. In the year 56. the same Apostles ordered Linus Bishop of Rome who is mentioned 2 Tim. 4. 21. after whom followed Anacletus and Clemens in the Apostles times also Clemens did see the Apostles and conversed with them saith Irenaeus l. 3. c. 3. 6. S. John ordained Polycarp Bishop of Smyrna And after his return from exile he appointed several Bishops in divers places And as we finde it thus in those Apostolical Churches by themselves ordered so in others also hath it been in like manner as to Apostolical Ordination and succession Of which Tertullian As the Church of Smyrna had Polycarpus placed there by S. John and the Church of Rome Clement ordained by S. Peter so the rest of the Churches also did shew what Bishops they had received by the appointment of the Apostles to traduce the Apostolical seed to them In all which are seen Bishops ordained by the Apostles with their succession and that even in the times of the Apostles together with their times and places ascertaining the truth of it Adde the universal practice after of all Churches both Orthodox and Heretical for even the Novatians Arians and Donatists c. retained the true Government of the Church by Bishops But on the contrary No instances out of Councils Fathers or Histories can be given in all that time of Churches ordered without Bishops by Elders of which kind soever allowing the time when Churches were first constituted they being then under the immediate tuition and care of the Apostles themselves respectively until by their removal or otherwise they found it necessary to appoint others in their places in which case the Apostles being themselâ—es Bishops they then stood in that capacity which Bishops after supplied That general consent therefore of all Churches from the beginning evidenceth the Truth in this undeniably if it be not supposed that all those holy Fathers and Councils should joyn in one throughout all those ages no one contradicting in setting up a Government in the Church Episcopal contrary to what was by the Apostles appointed and utterly silencing without the least memory what the Apostles had ordered if so it were of a Government by Elders without Bishops But that were to suppose a conspiracy and combination as to those holy men uncharitable and in it self irrational and impossible This I rather chuse to give in the very words of his late Majestie Charles I. the Royal Martyr for this Church truth as for the essential priviledges of His Crown and Kingdoms that being by him delivered in answer to certain Papers of the Divines attending the Commissioners of Parliament at the Treatie of Newpors in the Isle of Wight anno 1648. He that shall find by all the best records extant that the distinction of Bishops from and the superiority over Presbyters was so universally and speedily spread over the face of the whole world and their government submitted to so 〈◊〉 by the Presbyters that there never was any considerable opposition made there against before Aerius and that cried down as an Hereste nor since till this last age And shall duely consider withall that if
place of Presbyters But this Text also Pit 1. 5. 7. is pressed in favour of Elders against Bishops for Elders so named v. 5. are v. 7. termed Bishops adding that there being Elders in every City therefore is that intended of Elders properly and not of Bishops who are not for every City thus they 1. It is true that in every City are to be Elders wheresoever is a meeting of people to be provided for so are Elders properly to be understood and the word City to be in that case strictly taken 2. But as referring to Bishops Seats the word City is to be understood more enlargedly not for every city but such onely as are fit for it as places of note and such as are extended in jurisdiction We use to say traditionally that a Bishops Seat should be a city i. e. a place of note so doth Leo expound this very Text writing to the Bishops of Africa To appoint Bishops in every City or Town is saith he in the greater citres to place Bishops in the less to place Priests He in that speaking according to the Council of Sardis It is not allowed saith that Council that a Bishop be appointed in every village or smaller city where one Presbyter may suffice for there a Bishop needs not be that the name and authority of a Bishop be not vilified Con. Eard c. 6. In every city therefore are to be Elders and in every city fitting for it aâ—e be to Bishops So hath this been understood in the practice of the Church accordingly And well might Crete be capable of many Bishops being an Island of great extent and populous And Titus his enlarged Jurisdiction there over many Bishops ordaining and appointing them where necessary sheweth his power to have been Archiepiscopal a though he be stiled onely Bishop of Crete as Timothy Bishop of Ephesus so in the poscript to those Epistles and usual it is in the Councils and elsewhere to finde Archbishops and Patriarchs under the name of Bishops And that Creâ—e had its Archbishop and Suffragans we also find The Archbishop of Crete was nominated from Gortyna its Metropolis Dionysius of Corinih who lived in the next age to the Apostles writing to the Church of Gortyna together with the rest of the Churches of Crete commendeth Philip 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their Bishop for his singular piety and virtues The City of Gnossus in Crete had Pintus its Bishop And saith Theodorus Balsamo I have perused the ancient code of Councils and defind by the subscriptions that Basiil Bishop of Gortyna was present at the Council of Truâ—lo On the whole therefore from the community of the names between Bishops and Elders is no ground for what is thence inferred That therefore Bishops and Elders are the same without dictinction of Persons Offices or Degrees for Bishops are Elders and some Elders are Bishops and both distinct in Degree and Dignity But the the strength of the Objection is it what concerns the work common to Bishops and Elders For if the same work be common to both so as what a Bishop doth that an Elder doth also then what needs a distinction of Persons and and Offices These are not to be multiplied without necessity And that the work is common and the same both to Bishops and Elders is by that side instanced in 1. Ordination 2. In Overseeing under this of Overseeing all the other paâ—ts of the work are comprehended as Preaching Baptizing c. Let these two be therefore distinctly considered and examined Whether in the work common to both Bishops and Eâ—ders there be not sufficient to differente each from other 1. As to Ordination To this Elders or Presbyters pretend grounding on that 1 Tim. 4. 14. where the Apostle exhorts Timothy Not to neglect the gift which was given him by prophesie with the laying on of the hands of the Presbyterie Here say they Presbyters Ordain 1. But â—et them take all together for doth not the same Apostle say also to Timothy I put thee in remembrance that thou stir up the gift of God which is in thee by the putting on of my hands 2 Tim. 1. 6. here we finde another hand the Apostles beside those hands of Presbyters imposed on Timothy therefore not the hands of Presbyters alone where therefore their hand onely is in the work there is another yet wanting and the work short without it the case of necessity excepted 2. Ordination must be granted to have been in the Apostles primarily and principally and not in Elders or Presbyters principally they but acting with the Apostles and that but subordinately By my hand saith the Apostle 2 Tim. 1. 6. with the hands of the Presbytery 1 Tim. 4. 14. It is by the Apostles hand principally and but with the other in way of approbation Therefore is the charge of Oedination given principally to Timothy that he lay not hands suddenly on any so not to be partaker of other mens sins there Presbyters are not named not as not assisting but as onely assisting and not as principals It is be not thou partaker of other mens sins not be not ye speaking of Presbyters So you finde it here also as to Titus to him is that work committed principally and in chief I left thee Titus in Crete that thou shouldest set in order the things that are wanting and that thou shouldest orvain Elders in every City as I have appointed thee So is it to be understood as to others in like place with Timothy and Titus Bishops ordain others joyning with them Bishops will not do it without others and others must not do it without Bishops concur Elders may but act in it alone they must not the contrary where necessity is not is an unwarranted usurpation Yet in giving but an hand in the work they will have All. Such notwithstanding are to know that there is another hand in that work as beside theirs so before theirs and above them theirs is onely with not without Bishops and Bishops in that principally So for Ordination in which work common both to Bishops and Elders is you see sufficient notwithstanding to difference both in Degree and Office II. See it also in the other part of the work in which Bishops and Elders act also in common as Preaching Baptizing and ordering the flock committed to them so are both Overseers This is granted in common to both Bishops and Elders yet so as that this is in both differently and so in Bishops as not in others 1. It is true that Preaching Baptizing Ordering and Overseeing the flock are incumbent on all but in inferior Elders more restrainly with respect to place and persons they acting within Precincts and Parishes among their own people and within their own districts onely To these and there are they Overseers and not otherwise so as for any such to take on him to Oversee and see what others without do or do not is to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
a Bishop in anothers Dâ—ccess or a busie body in other mens matters so is that in our English rendred whereas the same work is in the hands of Bishops far otherwise who as they do it themselves so is it in them in way of Superintendency to see it done by others also So the chief Priests under the Law whom the Apostles and afther them Bishops represent they were Overseers to others that the work be done in manner and order as did become Thus are Bishops overseers to those other Overseers the care of many Churches being on them as was the cure of all Churches on the Apostles whereas the care of particular Churches this or that is onely on others 2. Although Presbyters have power to preach and do what belongs to their Function yet are they in acting that power limited and ordered by the Bishop Wherein we are to distinguish as in the Schools between Power of Order and of Jurisdiction Power of Order Presbyters receive in their Ordination to do what belongs to their function to which they are thereby qualified but the Power of Jurisdiction to act that their power of Order as â—astors that a Presbyter hath in his Institution from the Bishop being thereby appointed to a charge and place and licensed to discharge the duty of his calling to which he was before qualified and now enabled Tertullian saith That the chief Priest which is the Bishop hath the right of giving Baptism and then the Presbyters and Deacons but yet not without the Authority of the Bishops So also S. Hierome Without power from the Bishop neither Presbyter nor Deacon hath right to baptize Every Presbyter therefore hath power in common with a Bishop to preach and administer the Sacraments in fulness which an inferior Order a Deacon cannot do yet the exercise of that power is subjected to and regulated by the Bishops authority to be permitted directed restrained or suspended as should be necessary In which the Bishops priviledge of Jurisdiction over Elders is he from them eminently differenced It was said of Elders that they have a power of Jurisdiction understand it of a power of spiritual and inward Jurisdiction in foro conscienciae in the Court of Conscience so as Pastors of the flock is committed to them the seeding ruling teaching reproving binding sinners notoriously scandalous by denouncing Gods judgements in the Word and while unreformed excluding from the Sacrament and again loosing and releasing penitents by applying the gracious promises of the Gospel and readmiting them to the use of the Ordinances But that Jurisdiction which is in Bishops is more extended and that even over Elders themselves For as Presbyters are in their Ordination qualified and by their Institution authorized to their work so are they after to behave themselves in that as becometh It is in Bishops who are overseers of those Overseers to expect and exact that from them authoritatively and on failing in duty or manners as to life and conversation to reprove and punish also In this is Episcopal Jurisdiction given them Apostolically and over inferior Elders particalarlarly to which they are subjected Such was Timothies power in Ephesus Rebuke not an Elder and against an Elder receive not an accusation but before two or three witnesses them that sin rebuke before all that others may fear Which words Rebuke not an Elder is not a restraining but an ordering that rebuke that it be not lightly or on slight grounds as in 1 Tim. 5. 19 20. by which appears a Jurisdiction in Bishops above Elders directive coercive and corective which is Epiphanius his interence on these words against a Presbyter c. Therefore saith he Presbyters are subject to the Bishop as to their Judge He is their Judge as to Doctrine that thou mayest charge some that they teach no other Doctrine saith the Apostle to Timothy 1 Tim. 1. 3. and to Titus Tit. 3. 10. A man that is an Heretick ofter the first and second admonition reject judge also as of their Doctrine what they teach so of their Conversation how they live as you have heard in that of 1 Tim. 1. 5 17 20 21. Therefore is the Angel of the Church of Ephesus Timothies Successor commended that he could not bear with them that are evil and had tryed them which say they are Apostles and are not and had found them lyars Rev. 2. 2. On the contrary the Angel of the Church of Thyratira is reproved for suffering such Rev. 2. 20. So as although there be a Community of names in some cases between Bishops and Elders Bishops are called Elders and Elders Bishops and notwithstanding that the worke also be in a kind common yet is that community so differenced in both that all pretences of Elders in that for casting of Bishops as to their Office or divesting them of Jurisdiction and Dignity is apparently inconsequent and evil For although the names of Bishops and Presbyters were confounded and the work in a sort common to both yet were not the Offices of Bishops and Presbyters ever confounded until now 1. And now to sum up alâ— you see the Church under the New Testamen ordered as before in way of Superiority and Subordination and that Apostolically appointed So Timothy in Ephesus and Titus in Crete and others elsewhere in like manner they ordering persons and things appertaining to that sacred work within their respective Jurisdictions 2. See those Apostolically ordered to that care and charge in the Church above others to be by the Apostles dignified with their own name that standing name of Bishops they standing also in their place and stead and acting in their work Ordaining Overseeing Ordering and Correcting as is necessary 3. What hath been by the Apostles so ordered in the Church whose words Christ would have to be observed as his own If they have kept my saying they will keep yours also John 15. 20. that in this particularly hath been by Christ himself the High Priest approved For as the High Priest did Christ appeare habited being cloathed with a garment down to the feet and girt vbout the paps with a golden girdle and also visiting his Church Ecclesiatim each of the seven Churches particularly being by him inspected In that reproving what was amiss in any and allowing what was right particularly See that Government which was ordered in each of those eminent Churches in Ephesus and the other six under their respective Angels or Chiefs or Bishops see that order I say in the Church approved of Christ for the Seven Stars the seven Angels Angels of those Churches their Bishops were in Christs right hand Rev. 1. 16. 20. that is under his care and protection And to those Angels of the Churches doth our Lord direct himself principally in behalf of all under their charge expecting from them an accompt of the Churches within their respective Jurisdictions each of them being responsible for all that was there well or otherwise 4. Lastly What
whatsoever and therefore to be that to which other Churches should conform and Geneva as to Church and Government to be esteemed of all and above all best reformed unto which in that cursed National Covenant in England was respect had particularly Wherein is to be observed the prodigious growth of this last nights mushrom that this but just now standing on its good behaviour and beholding to others votes and approbation and that begged for introducing it and needing an Oath slily imposed and inconsiderately taken for holding the people to it it self also looking on it self jealously whether to be or not yet should it now from a politick Government start up in a moment and be transformed to what is Divine And therefore no longer begging but commanding nor to be now confined to Geneva where first imposed but Geneva in that giving Laws to the world and expecting from other Churches conformity to that as the principal By all which notwithstanding although other Reformed Churches had been in all this time little influenced yet surely by some fatality hath it been with us in these Kingdoms otherwise For this Geneva form well pleasing our English fled to Geneva in Q. Mary's Persecution was by them brought thence in their return by whom it having been for a time hatched in private Conventicles at length was it brought forth and after by strong hand imposed on our Churches for imitation as was that Idol-altar at Damascus patterned for Jerusalem This began in Scotland where Episcopacie was cast off by the Reformers Geneva Principled and that as in Geneva in a way popular and tumultuary so imbibing Reformation with Schism And although in thâ— other Kingdoms Episcopacy still held and many years flourished after the Reformation to the glory of our Church above all others reformed yet was that sacred Hierarchy in that time by that Party oft pushed at and at length they getting head and power in our late dismal times our very foundations of Government Civil and Ecclesiastical Regal and Episcopal as by a general earthquake were at once and together overturned and in their ruins buried under which universal desolations lay these Kingdoms miserably when as by miracle all were again raised and restored to their former beauty and lustre by His Sacred Majesties glorious and happy Restauration And next and unto His Majesty doth Ireland own Your GRACE in its Settlement both as to Church and State our general settlement of the Kingdom by your great Hand speaking Your glory to generations And whereas all these mentioned evils and miseries had been occasioned by schism and by that particularly concerning Church-government and that this present generation hath been in a great measure bred and educated in an Age where that truth hath been silenced and nothing heard but what hath been loudly against it and the contrary magnified as what only is according to Scripture and considering that this we must now say controversie being cleared mens minds or some of them might be satisfied in the truth and thereby setled in obedience therefore occasion being for it did I take up this subject in which Episcopacy is asserted as Apostolical and the contrary examined so far as the short time then allowed me would admit which being by Your GRACE commanded from me it is thus in due obedience presented yet in some particulars here and there enlarged above what was in publick delivery what is so added being what was intended to have been then spoken had I not been enforced by the time and work of the Day to contract All which is now laid at Your Excellencies feet and under Your great and piercing Judgment there leaving it humbly and ever praying for Your Lordships happiness every way and that the Lord would remember You according to the good by You done for the House of our God and for the Offices thereof Your GRACES In Duty and Service Henry Midensis Dublin 16. Aug. 1667. My LORD I Have more than once read your Lordships very excellent Sermon and do think it not only so convincing in what it aims at but so prudent and seasonable that with your good leave I wish it may be printed and to that end have left the Copy you sent me in my Lord Chancellors Hands What you are pleased to say of me in your Epistle to me is the only questionable part of the Work and if I have not been what you say you teach me what I should be and I receive the Instruction as I ought and remain Your Lordships most Affectionate humble Servant ORMONDE For the Right Reverend Father in God the Lord Bishop of Meath These THE PREFACE TO THE READER WHat is here withall now published was at first intended to have been no farther publique then as spoken But it being since then otherwise ordered and concieving that so necessary a Truth now dark and controversal might require more for its Explication and Proof then was or could circumstances considered be at that time in speaking allowed Therefore is this intended in way of Supplement at present which may be hereafter farther enlarged as opportunity shall be for it if not perhaps thereunto provoked by Gain-sayers whom I expect and provide for The asserting the Episcopal Office and Calling and in that the Government Ecclesiastical of the Christian Church is that now before us concerning which that may be found true which God speaks of some other his Truths in corrupt times I have saith he written to them the great things of my Law but they were counted as a strange thing And what is now so strange as to hear of Episcopacy that it is the true ancient and Apostolical Government of the Church And on the contrary That the Government without Elders Lay or others is but feigned and novel Yet is this a great Truth Episcopacy having been received both in profession and practice in all Ages of the Church from the first of Christianity unto 〈◊〉 last Age whereas now we find this Truth not so much antiquated or forgotten as utterly denied But comparing Scripture and authentick Records of ancient times 〈…〉 evident That Episcopacy is so far Apostolically Divine 1. That Bishops were in the 〈◊〉 times of the Apostles 2. And they by the Apostles themselves ordained and appointed 3. And that in those very times of the Apostles in the Apostolical Churches such as were by the Apostles themselves planted and setled there had been an approved succession of Bishops 4. And that in all the following Pâ—â—â—â—tive Ages of the Church the 〈◊〉 by Bishops so Apostolically ordered had been accordingly received and continued no one Church contradicting in word or practice 5. Lastly nothing heard in all that time of a Government by Elders Lay oâ— other For manifesting which briefly in particulars it appears 〈…〉 Taking that unto the death of 〈◊〉 John an 〈◊〉 1. That St. James not the Son of 〈◊〉 who was killed by Herod but 〈…〉 killed the 〈◊〉 and the 〈◊〉 the 〈◊〉 brother
Episcopal government had not had an indubitable Institution from the authority of Christ and his Apostles or if any other forme of Church government could have pretended to such Instruction it had been the most impossible thing in the world when their neither was any outward certain power to enforce it nor could be any general Council to stablish it to have introduced such a forme of government so suddenly and quietly into all Christian Churches and not the spirit of one Presbyter for 〈◊〉 that appeareth for above 300. years to 〈◊〉 been provoke either through zeal ambition or other motive to stand up in the just defence of their own and the Churches libertie against such usurpation These are his Majesties words Thus doth Episcopacy derive from the first times and shews it self generally received and continued by a Succession of after ages in the Christian Church Which that by Elders without Bishops cannot shew By this Tertullian concludes for the Catholick Church against Heretiques Let them saith he shew the beginning of their Churches let them run over the Succession of their Bishops so as the first of them may have one of the Apostles or Apostolique men to be a founder or predecessor So Apostolique Churches derive themselves So doth the Church of Smyrna shew Policarpus placed there by John and Rome Clements ordained by Peter so have other Churches those who were by the Apostles appointed Bishops by whom the Apostolique seed or race is derived or continued so Tertullian de Praescript advers Haeretic c. 33. thus was it of old and from th beginning unto these later times when the change of that ancient forme of Church Government began that being occasionally brought in it troubles to say it with the Reformation Then I say was that occasioned rather than designed or approved by the first Reformers For the truth and puritie of the Gospel being then opposed and persecuted by Popish Bishops thereby were those Reformers enforced to act in that work of Reformation without those Bishops whom they could not gain and who were to them so contrary Yet did not those Reformers in that cast off Episcopacy with aversness to the Order but onely in respect of those individual persons of the Popish Bishops oppressing they the Reformers in the mean time professing for Episcopacy and greatly desiring it if it might be It is 〈◊〉 by us endeaâ—oured say they that Bishops be deprived of Government or Power but it is desired that they suffer the Gospel to be purely preached and we have oft protested That we do greatly approve the Ecclesiastial Politie and degrees in the Church and as much as in us lieth we desire to preserve them We do not dislike the authority of Bishops so that they would not compel us to do against Gods commandments and yet again We do here protest and we would have it to be recorded that we would willingly have the Ecclesiastical and Canonical Politie if the the Bishops cease to tyrannize over our Churches This our desire shall excuse us with all posterity both before God and all Nations All which we have in that famous Augustan confession of the Reformers who from the word protest so frequent there had then and thence the name of Protestants they being there first called Protestants as first Christians at Antioch This Augustan Confession or Profession or Protestation was signed by the more eminently Learned in that age and work of Reformation Among whom even Calvin was a Subscriber Yet did others of the chief Reformers adhere to their professions made concerning the right of Episcopacy both as to Order and Jurisdiction concluding that in Justice it ought not to be violated By what right or Law saith Melanâ—thon to Camerarius may we dissolve the Ecclesiastical Politie if the Bishops will grant us what in reason they ought to grant and though it were lawful yet surely it were not expedient And he writing to Luther You will not believe how they of Noricum and others hate me Propter restitutam Episcopis Jurisdictionem for restoring the Jurisdiction of Bishops And Camerarius in the life of Melancthon saith thus of him h Melancthon non modo adstipulatore sed etiam authore ipso Luthero c. Melancthon not onely by the consent but even by advice also of Luther perswaded that if Bishops would grant free use of the true doctrine the ordinary power and administration of their several Diocesses should be restored to them and even Beza who succeeded Calvin in Geneva for the space of ten years in like authority duering which time he was strict in his Judgment as to his discipline Yet after Danaeu's his comeing thither whereby that course of continueing long in that place was altered and Beza laid by Then could he find those inconveniences in that course which he could not now remedie onely wishing it were otherwise So speaking of the 34th Canon of those called the Apostles Canons concerning the power of Metropolitans over Bishops Quid aliud saith Beza hic statuitur quam ordo ille quem in omnibus Ecclesâ—is restitutum cupimus what is in this appointed but that order which we wish maybe restored in all the Ghurches I shall but add that of Zanchius one of the most learned of that side He in a confession or profession of Faith by him composed speaking of Church Orders and saying that Arch bishops and Patriarchs may be defended And sending that his confession to others for their approbation and consent in it he found exceptions taken at that said by him concerning those Church Orders his words are A certain eminent person did write to me thus what you write of your confession hath been by me and by N. and others received with great delight it being learnedly written and in an accurate method with which I was greatly pleased if you except what in the end you add of Archbishops and that Hierarchy On which Zanchius maketh for himself this Apologie when saith he I wrote this confession of Faith I did write all things out of a good conscience and as I believed so did I freely speak Now my faith is grounded chiefly and simply on the word of God something also in the next place on the common consent of the whole Ancient Catholique Church if that be not repugnant to the Scriptures I do also beleive that what things were defined in Councils and received by the godly Fathers gathered together in the name of the Lord by common consent of all without any gainsaying of the holy Scriptures that those things also though they be not of the same authority with the holy Scriptures proceeded from the holy Ghost Hence it is that those things that â—e of this kind I neither will nor dare with a good conscience dislike But what is more certain out of History Councils and writings of all the Fathers then that those Orders of Ministers whereof I speake were established and received by the
the month that is immediately after His Majesties happy entrando among his people and before his own Solemn Settlement on his Royal Throne then were the doors of the Lords house by him opened and the Sanctuary purged from filth and prophanation Then the holy offices of the Church in Gods Service Setled And our Apostolical Church Officers Arch-bishops and Bishops set in their respective places And soon after were also restored the just possessions of the Church for support of those attending that Sacred work And all this done as it were on a suddain silently and cheerfully even to astonishment that shewing it not to be from men but from God who as he â—owed the hearts of the people as one man to His Majesties own Royal Person as to David so the hand of God was on the people that he gave them one heart to do the commandement of the King and of the Princes towards this Royal reformation as in Hezekiah s and that as there 〈…〉 with a general rejoyeeing For the like thing had not been in England since the beginning of Christianity In all which as we have to bless God greatly for such his goodness to his people so to begg daily his preserveing to us his Sacred Majesty as our nursing Father of his Church together with such of the Princes who under his Majesty have been in this great work eminently instrumental Tit. 1. ver 5 6 7 8 9. Ver. 5. For this cause left I thee in Crete that thou shouldest set in order the things that are wanting and ordain Elders in every City as I had appointed thee 6. If any be blameless the husband of one wife having faithful children not accused of riot or unruly 7. For a Bishop must be blameless as the steward of God not self-willed not soon angry not given to wine no striker not given to filthy lucre 8. But a lover of hospitality a lover of good men sober just holy temperate 9. Holding fast the faithful word as he hath been taught that he may be able by sound doctrine both to exhort and to convince the gainsayers THat is here verified which the great Apostle of the Gentiles S. Paul speaketh of himself his being daily pressed with the care of All the Churches that his care began in planting and was followed in watering and continued in settling the Churches planted and watered First Planting where yet none were In which his pains were great labours indefatigable and endeavours succesful so that from Jerusalem and round about unto Illiricum I have saith he fully preached the Gospel of Christ. In which round about are Arabia Damafeus Antiochia Seleucin Cyprus â—amphilia Pisedia Licaonica Siria Cilicia â—hrygia Galatia Misia Troas Achaia Epirus and many more over all which he passed in few years in all powerfully and effectually preaching the Gospel of Christ so were those Churches planted Secondly After that was his care also in watering and confirming the Churches so planted And that did he 1. By personal visits where it might be and staying with them also while it was permitted him so find we him wintering at Nicopolis of Macedonia whence this Epistle is sent and continuing about Ephesus the space of three years 2. Also sending others for that work where he himself could not be So in Corinth where himself had planted there Apollo after watered and thither sent he also Timotheus That saith he he should bring you into remembrance of my ways which be in Christ as I teach every where in every Church 3. Further also confirming in appointing some to be more constant and resident for instructing and ordering the Churches so Timothy at Ephesus and Titus in Crete 4. That also by writing where there was occasion such are his Epistles whether to those appointed in chief over the Churches respectively as to Timothy and Titus or to the Churches themselves so to the Romans c. hereby confirming the souls of the Disciples and exhorting them to continue in the faith and that we must through much Tribulation enter into the Kingdom of God Thirdly and lastly His care was in setling the Church planted and confirmed In that was his care as was said continued This Settlement of the Church was 1. By Order and Government there appointed without that were no settlement for that is Titus left in Crete to set in order the things there wanting c. 2. In appointing persons fitly qualified for that work for which is here also provided v. 6 7 8 9. where you see those qualifications in such required 3. In both providing for the future as for the present and that by Ordination ordaining Elders in every City Ordination is a standing Church Ordinance answering mortality supplying vacancies and extending to all in holy Orders not to those of lower rank onely to whom in common speaking Ordination seemeth to be now almost rest ained but rising to the higher also even to Bishops in respect of whom it is now termed commonly Consecration Consecration is the highest act of Ordination Ordination includeth Consecration so are Bishops ordained as Timothy ordained Bishop of Ephesus and Titus ordained Bishop of Crete This is the work of this day for which and for what concerns it are these words now chosen In which words you have the persons in this sacred Ministration considered 1. In their place order and work v. 5. 2. In their qualifications apting and fitting for that work v. 6 7 8 9. 1. As to the persons in this great work of Church Settlement see them here considered as chief and subordinate first the Apostle next and under him Titus and by Titus others ordained and ordered So was it there so in other Churches so was it then and to be so in the Church successively for ever which gives us this Doctrinally That in Order and Church-Government is Church-Settlement In which speaking of Order are excluded Parity and Community 1. Parity That and Government are inconsistent for if all equal Who then ruling who ruled Who ordering who ordered Inter pares non est potestas Government there ceaseth 2. Community That also is here excluded Community as to Government is but confusion Let Quakers and such see to this among whom in Divine things is no distinction of Offices or persons no nor of Sexes even very women to whom it is not permitted but expresly forbidden to speak in the Church the Apostle crying shame on such so speaking yet even women so speaking are among these allowed Lastly All with them depending in Divine duties on uncertain Impulses whensoever and from whomsoever Wherein let them see if such Impulses be what they pretend from God God disowning confusion and that in the Church especially God is not the author of confusion but of peace as in all the Churches of the Saints And what greater confusion than for a body to be all in a heap and lump without head or foot or
end of the World Of which and of the correspondence of both Testaments S. Hierom speaks thus That we may see Apostolical Traditions to be taken out of the Old Testament look what Aaron and his Sons and the Levites were in the Temple the same let the Bishops Priests and Deacons challenge in the Church And We know Bishops and Priests to be what were Aaron and his Sons And S. Cyprian calleth Bishops the Apostles Successors All Bishops are the Apostles Successors saith S. Hierom. And as so do we finde the Apostles name place and work to have been by the Apostles given to these their Successors II. As to the Name The very name of Apostle is so given to Epaphroditus Bishop of the Philippians as Bullinger calls him him doth S. Paul call their Apostle Philip. 2. 25. so is it in the Original whereas in our English it would be enquired how well it is rendred Messenger For S. Ambrose on those words He Epaphroditus is by the Apostles made their Apostle And S. Hierome writing on those words My Fellow Souldier and your Apostle Fellow Souldier saith he by reason of his honor because he also had received the Office of being an Apostle among them Again By those chosen by our Lord were others ordained Apostles as appears in that to the Philippians Phil. 2. 25. Epaphroditus your Apostle so S. Hierom. Coment in Gal. 1. 19. But that name Apostle was not intended for a lasting name as Theodoret observeth In time past they called the same men Presbyters and Bishops and they who are now called Bishops they named Apostles but in process of time they left the name Apostle to them properly called Apostles and the name of Bishop they gave to them who had been Apostles Apostle was their name and even that name of Bishop now more fixed is what they had from the Apostles from whom they derive their Office that of Bishop was the Apostles own name of Office So Judas numbred with the Apostles and obtaining part of the same Ministry with them the Apostleship that his Apostleship is called his Office so we read it but by the LXX it is rendred his Bishoprick let another take his Office or Bishoprick which word Bishoprick is is used by the Apostle S. Peter citing that in Psalm 109. 8. according to the LXX and what is there called by the name of Bishoprick is after called Apostleship The Apostles were Bishops which are the words of S. Ambrose in Ephes. 4. 11. 2 Cor. 12. 28. And that name of Bishop was derived to the Apostles from those from whom under the Old Testament they derive if I may so say I mean these Chief Priests called in our English Overseers but by the LXX Bishops Overseers and Bishops are the same the Holy Ghost hath made you Overseers so in our English but in the Greek Bishops which the Apostles name Bishop is thus given you see to their Successors Bishops to this day Thus as Christ the High Priest hath the Name of Apostle Heb. 3. 1. and Bishop 1 Pet. 2. 25. and as they sent by him his Apostles were so also called so are in like manner they who are by the Apostles substituted as you have seen II. And as the Apostolick name so the same work also as Teaching Ordering Ordaining c. is by the Apostles committed to their Successors for this cause left I thee in Crete that thou shouldst set in order the things that are wanting and ordain Elders in every city as I had appointed thee saith the Apostle here to Titus his Successor The same work being in all others in like place and trust in the Church for ever III. And for carrying on that great work and name had these the Apostles Succssors the Apostles place and degree also in the Church in being above others and to be accordingly respected and esteemed Among us saith S. Hierome Bishops have the place of the Apostles which his Expression Among us sheweth how Bishops were esteemed among Oxthodox Christians other than was among Hereticks such as Montanus and his followers against whom he there writes blaming them for so depressing and vilifying that sacred and high Order as they did And what is among us chief and first speaking of Bishops that is saith he last with them with Montanus and his Faction with them Bishops are in the third and last place So S. Hierome on whom I fix rather then on many other to that purpose he being understood by the contrary side not to have been of the best friends to Bishops yet in this is the priviledge and preheminence of Bishops by him acknowledged asserted and even you see contended for Thus was it in S. Hieromes time 400 years after Christ it having been so continued to his days from the times of the Apostles so also after S. Hieromes time through all ages of the Church until that Schism raised about 126 years since in Geneva An. 1541 a year to us in the next Century 1641. on the same account fataâ— whereby we find this Sacred Hierarchy trampled on by inferioâ— Elders by whom although the name of Bishop would be forgotten yet is the place power and work of Bishops by them notwithstanding ambitiously sought after sacrilegiously usurped to themselves alone appropriated affirming all spoken of Bishops to be intended onely of Elders and making Elders and Bishops the same without difference of degree or preheminence in any kind Some Community there is indeed between Bishops and Elders yet so as that even in that there appears sufficient to preserve to Bishops their Being Work and Dignity distinct and above those who would themselves have all without sharing Let this be considered distinctly in that community which is by these Elders challenged with Bishops both in Name and Work by which they conclude Bishop and Elders the same and themselves all As to the names of Bishops and Elders promiscuously used for that are these places of Scripture among others by them insultingly insisted on particularly Acts 20. 28. where the Elders of the Church of Ephesus v. 17. are v. 28 called Overseers or Bishops so in the Greek Also Phil. 1. 1. the Apostle saluteth the Saints at Philippi with the Bishops and Deacons See say they Bishops plurally many of them in the same City therefore intended of Elders not Bishops and that there also Bishops and Deacons onely are named not Elders Elders notwithstanding being intended therefore concluding that in that of Bishops Elders are understood and not Bishops And even this Text also Tit. 1. 5 7. is by them urged to that purpose where are Elders in every City v. 5. and those Elders v. 5. called Bishops v. 7. 1. Therefore say they to be meant of Elders properly and not of Bishops on all concluding that Elders and Bishops so promiscuonsly vsed are therefore the same and not distinguished and therefore no
preheminence in Bishops over Elders These are the Allegations and inferences in this which are to be examined But the promiscuous using of those two names of Bishops and Elders the principal ground of these reasonings is far from such conclusions that because Elders are called Bishops or Bishops Elders both therefore to be the same without priority or subordination whereas on the contrary we find usually in Scripture the names of one degree given to another without confounding them as the same or in that abating any way the dignity of the higher See this in the name of Deacons a name from ministring and that an order lowest in our Ministration yet is that given to higher Orders So of Timothy Bishop of Ephesus saith S. Paul If thou put the brethren in remembrance of these things thou shalt be a good Deacon we render it Minister so speaks the Apostle of himself I Paulam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Minister Col. 1. 23 the whole Apostleship is also called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Deaconship or Ministry and even Jesus Christ himself the great High Priest is called a Deacon Jesus Christ was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Minister of the Circumcision or ministring to those of the Circumcision But because our English readings in this and in the Original are diverse therefore not so clear to every apprehension let this therefore be considered in that other of Elder where it is more plain In that we finde the Apostle S. John terming himself an Elder more than once the Elder to the elect Lady and the Elder to the well beloved Gaius So S. Peter of himself The Elders which are among you I exhort who am also an Elder You see in that the Apostles called Elders yet doth not that conclude Apostles and Elders to be the same For how oft do we read of Apostles and Elders as distinct Nor doth it conclude Apostles and Elders to be equal because Apostles are Elders but this it shews That all Apostles are Elders not all Elders Apostles and that notwithstanding that community of names they still are distinguished in Degree and Dignity So is it as to Bishops and Elders in like manner the name of Elders is given to Bishops and of Bishops to Elders both are true For in the Bishop saith S. Ambrose are all Orders because he is the first Priest that is the Prince of the Priests Again of a Bishop and Presbyter there is one Order for either of them as a Priest but the Bishop is the first so that every Bishop is a Presbyter but not every Presbyter a Bishop So S. Ambrose Thus all Bishops are granted to be Elders and some Elders are Bishops but all Elders are not Bishops They who say they are must prove it before they can conclude any thing to purpose Nor will that do it which they alledge out of Acts 20. where the Elders of the Church of Ephesus v. 17. are termed Overseers or Bishops v. 28. for those Elders were indeed Bishops if not all yet some of them and to those some for all is there spoken as Bishops This appears in that Ephesus was a See Metropolitical comprehending Asia the less a large Jurisdiction So in the sixth general Council of Constantinople Theodorus Bishop of Ephesus thus subscribes Theodorus by the mercy of God bishop and Primate of Ephesus the Metropolis of the Asian Province or Diocess Also of Polycrates Bishop of Ephesus Eusebius saith that he was Ruler or chief of the Bishops of Asia and that by his Authority he did assemble a Provincial Synod to discuss the question about Easter and that he did write a Synodical Letter to Victor Bishop of Rome Euseb. l. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we find also in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or distribution of Churches by Leo the Emperor that Ephesus was a Metropolis having 36 Suffragane Bishops and so is Ephesus to be understood in Acts 20. as Metropolical and that meeting of Elders or Bishops there as Provincial For it is there called not the Churches but the Church of Ephesus Metropolitically yet Elders plurally implying more than of one Church And as in a Provincial meeting of the Bishops of Asia together with other Elders both usually conveening on such occasions might the Apostle call those Elders litterally Bishops Irenaeus saith as much that Bishops and Presbyters were there convocated from Ephesus and other adjoyning Cities c. And Acts 20. 28. The Holy Ghost hath saith the Apostle made you Bishops so in the Original or Overseers so in our rendring If therefore the Holy Ghost had made them Bishops and the Apostle call them so accordingly we may then acquiesce in it rather than to mince the matter according to peâ—verse glossings it being to so great a prejudice as the disturbance of the peace of the Church so precious In this have we to answer what is alfo objected out of Phil. 1. 1. the Apostle saâ—nting the Saints at Philippi with the Bishops and Deacons wherein the Authors of the larger Annotations on the Bibâ—e busie themselves exceedingly in proving out of the second Council of Nice and by Cornelius Bishop of Rome there cited that there should be but one Bishop in one City thence concluding in favour of those times that there being many Bishops in Philippi therefore were not they Bishops but Elders But all this is grounded on a supposition that Philippi is restrained to that City of Macedonia so called whereas Philippi was a Metropolis in Macedonia and we read of the Churches of Macedonia and of the brethren in all Macedonia And why may not Philippi a Metropolis include its Province and this Epistle to the Philippians be to that Church at large where many Bishops were to be saluted without those narrow inferences in confining Philippi to a City within its walls and the Bishops and Deacons at Philippi to those onely in that City inhabiting As to that farther objected from that Text Phil. 1. 1. of Bishops and Deacons onely named and that Elders being intended therefore by Bishops say they Elders are to be understood and not Bishops But how follows that For 1. May not Elders be as well included in and with that of Deacons You have seen the name of Deacon to have been sufficiently comprehensive of more and greater than they 2. Or if Elders be supposed to be included in that of Bishops Let that suffice and satisfie without excluding Bishops For shall Elders included and not named exclude Bishops which are expresly named 3. Or if Presbyters be there signified in those many Bishops yet was there one chief Bishop over all which was Epaphroditus their Apostle Phil. 2. 25. Of which Theodoret he calleth him Apostle to whom the charge of them was committed Wherefore saith he it is manifest that they who in the beginning of the Epistle were called Bishops were under him they having the
had been so ordered by the Apostles see it by the Church received and after continued throughout all ages from the beginning whereby what might seem doubtful in the first Institution may be cleared by observing what was of that understood and after practised by the Church accordingly The Church is the pillar and ground of truth and what grounding on the Scripture the Church in all ages hath held from the beginning that we may rely upon for truth And how did the Church understand the Apostles appointing Bishops and Elders in the Church for its Government Did they not understand it of Bishops distinct from Elders and Superior to them Did they ever understand it of Elders without Bishops or of Elders ruling in chief much less of Lay-Elders of which is nothing to be found any where in Scripture or Antiquity Let the constant practise of the Church throushhout all ages be Judge in that how the Apostles were therein understood In which I shall use the words of Judicious Mr. Hooker Very strange it is saith he that such a Discipline as ye Elders speak of should be taught by Christ and his Apostles in the word of God and no Church have found it out nor received it till this present time contrariwise the Government against which ye bend your selves be observed every where throughout all generations and ages of the Christian world no Church ever perceiving the word of God to be against it adding We require you to finde out but one Church upon the face of the whole earth that hath been ordered by your discipline or hath not been ordered by ours that is to say by Episcopal Regiment Sithence the time that the blessed Apostles were 〈◊〉 conversant This was Mr. Hookers challenge to that side in this case and that many years since which hath never been to this day answered onely by the sword and so was it indeed put home to us perilously Antiquity is not to be despised but that to be advised with and submitted to in such cases Enquire of the former Age and prepare thy self to the search of their fathers for we are but of yesterday and know nothing shall not they teach thee and tell thee and utter words out of their hearts said Bildad to Job 8. 8. 9. 10. So the Lord directs by the Prophet thus saith the Lord stand ye in the way and see and ask for the old paths where is the good way and walk therein and ye shall find rest for your Soules but they said we will not walke therein which is even what these say in this refusing any such tryall in this dispute well knowing themselves cast in it But in matters of antiquitie to denye the credit of Antiquitie in what is not contradicted by Scripture discovers One addicted to Noveltie and singularity rather then to truth Let therefore our Church Levellers se to this who in such their Schisme teare and rend the seamless garments of the Church and as a generation of Vipers eat out and through the bowels of their Mother disturbing Church unity and peace drawing into factions and filling all with confusions Herein let them see themselves in their forefathers for such there were of old under both Testaments Se some under the old Testament setting themselves even against what God himself had expresly ordered concerning the high Priest-hood in Aron There Corah of the tribe of Levy raised a partie and faction of 250 Princes of the Assembly against Moses and Aron having the confidence thus to tell them yee take too much upon you seing all the congregation are holy every one of them and the Lord is among them wherefore then lift you your selves above the congregation of the Lord but Moses returns it to them again yee take too much upon you yee Sons of Levy seemeth it but a small thing unto you that the Lord God of Israel hath separated you from the congregation of Israel to bring you near unto himself to do the service of the Tabernacle of the Lord to stand before the congregation to Minister unto them And he hath brought thee neer unto him and all thy brethren the Sons of Levi with thee and seek ye the Priest-hood also so was it then 2. And such Corahs we find under the new Testament also of whom the Apostle S. Jude speaks with a woe woe to them for they have gone in the way of Cain and ran greedily after the error of Balaam and perished in the gainsaying of Core Where se them ranked with three notoriously wicked Cain and Balaam and Corab with Cain for blood with Balaam for Covetousness and with Corah for faction Cain the accursed murderer of his brother righteous Abel so was he the first persecuter of the Church Balaam called on to curss the people of God and Corah a factious schismatique to Corahs schisme are they moved by Balaams Covetousnesss and ambition and to that going on in the way of Cain in blood and cruelty And for that see woe and destruction begining with woe Judgment denounced and ending with destruction Judgment executed perishing in the gainsaying of Core Core or Corah of all that faction is alone mentioned others being but his followers in that wicked cause his destruction being also more remarkable whether as to those with him in that rebellion or as to those other two notoriously wicked Balaam and Cain whose ends were not as of others Corah and his followers perishing not by an ordinary Judgment like other men the earth opening its mouth and swallowing up them and theirs alive in sight of all the people By the dreadfulness of the Judgment let the hainousness of the sin be estimated 3. And such have been our Corah◠also authors of our late confusions and evills in Church and State By whom hath been in the Church and Inlet and overflowing of blasphemies and of monstrous and pernicious doctrines horrible to be mentioned and not in very confutations to be remembred as if hell it self had broken loose The title of a book in which many of those abhominations are Collected And no wonder it should be so Church order and Government having been as it was cast off and trampled on While that stood all was well withus the face of our Church was comely and truth and peace secured and the enemies to both error and schisme not daring to shew themselves among us The Church is here Militant So is it described terrible as an army with banners with banner i. e. in order So it is by the LXX rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 An army under its banners is in order and in that order is both beauty and terror and in that security Church security and Church beauty is in order thou art beautifull O my love as Tirza comely as Ierusalem terrible as an army with banners Cant. 6. 4. how pleasant is an army ranged under its banners so the Church under its colours leaders and officers
distinction of members So is it there Levelling Parity therefore and confused community are in this excluded as contrary to Order Government and Settlement Therefore Order here intended is that wherein is distinction of Offices and persons and degrees in way of Superiority and Subordination This Nature and Reason and Scripture shew to be necessary 1. So is it in the body natural where the the members are distinguished in order and use which is by the Apostle excellently expressed shewing that the body is not one member but many and if the whole body were an eye where were the hearing and if the whole were hearing where were the sâ—elling and if they were all one member where were the body but now are they many members yet but one body shewing after the use of that distinction in the usefulness thereby of each member to other and of all to the body and that thereby there should be no schism in the body applying all that to us that as the body is one and hath many members and all the members of that one â—odâ— being many are one body so also saith the Apostle is Christ ver 12. that is Christ Mystical considered as compleat in head and body he the head we taking in the Church Catholick or Universal being his body and each of us distinct members in that body under him the head Lastly all that is applied to the present business God saith he hath set some in the Church first Apostles secondarily Prophets thirdly Teachers after that miracles then gifts of healings helps governments diversities of tongues adding are all Apostles are all Prophets are all Teachers are all workers of miracles have all the gifts of healing do all speak with tongues do all interpret ver 28 29. so there In all you see a distinction of members in the body natural distinct in order and use and that every way necessary 2. See it so also in the body Politique in all civil Societies of men in every condition whether in families or corporations a word borrowed from the body or in States In any of which if no distinction of persons or of callings if not difference in place or degrees how in reason can that family city or Kingdom subsist 3. And if so elsewhere generally in the Body Natural and Politick then so in the Church Christs Mystical Body and there especially the Church being in this leading to others God saith the Apostle is not the author of confusion but of peace As in all the Churches of the Saints And in that hath Gods care appeared particularly as is evidenced 1. In the former Ministration and Government of the Church under the Law where God appointed 1. One in chief an High Priest Superior to all in Divine things he overseeing ruling and judging Gods House Gods house is his Church 2. Vnder him the High Priest were Levites the lowest in that Ministration and more restrained in duty and at distance in the service of the Tabernacle 3. From among the Levites were Priests chosen who were as to Order higher than Levites and in service more full and nearer the Altar Tabernacle or Temple 4. And whereas there were of these Priests several courses 24 in number we find each of these 24 courses of Priests to have had an Overseer or chief Priest of which chief Priests much is spoken in the New Testament These chiif Priests were in degree and dignity next the high Priest and above all others Thus and so was the Church then ordered in way you see of preheminsnee and subordination God himself so appointed it But is it not now under the New Testament otherwise Is not that distinction now removed all Gods people being holy and all now a Royal Priesthood which is spoken of Saints in a generality It is indeed what some would have therein giving a general liberty to all for acting in holy things in common one as another or where that is by others restrained they notwithstanding allow not in the Church government in chief but taking that from others that they themselves might rule In which as to that general liberty for acting in way of Parity or Community that is already cast off it being inconsistent with Order or Government as hath been shewed And as to that said of all the Lords people being holy therefore none to assume a Propriety in Divine Offices more then others which is the consequence by such contended for there needs no more to be said of that but to know whose reasoning that was Was it not Corah and his factious Crew by whom that was urged against Aaron and his Priesthood which had been by God himself appointed that therefore I hope will not be now again insisted on Lastly To what is said of all Gods people that all are a Royal Priesthood therefore all to act accordingly which is by some inferred 1. What priviledge is in that now which had not been before under the Old Testament for of them also is that spoken and yet none then so acted notwithstanding who had not been thereunto peculiarly called 2. All Gods people are said to be Kings also as Priests a Royal Priesthood or a Kingdom of Priests And are all Kings in a sense they are so and in that sense and not otherwise are all Priests also All that are truly Gods are Kings but that spiritually and in a private capacity as to our selves onely so are we Kings â—ver our selves ruling over our own hearts and passions the greatest rule He that is slow to anger is better than the mighty and he that ruleth his spirit than he that taketh a city so are we all Kings And so are all of us Priests also that is spiritually so as are our Sacrifices an holy Priesthood to offer up spiritual sacrifices acceptable to God by Jesus Christ. All of us are also Priests in our private capacities all praying for our selves and others and exhorting each other to good this is incumbent on all Christians as Christians in way of private duty not of Office For as to publick Office that appertaineth to such only as are thereunto expresly called and peculiarly appointed No man taketh this honor to himself but he that is called of God as was Aaron So also even Christ glarified not himself to be made an high Priest but he that said unto him Thou art my son to day have I begotten thee as saith the Apostle Hebr. 5. 4 5. and if not Christ until called to it then surely none other therefore was King Vzziah sacrificing justly of the High Priest reproved and by God himself punished To all it is given to be Priests in way of private priviledge not as to Office publiquely Such were Gods Appointments in this under the Old Testament nor is it now under the New Testament otherwise And so far is it from such a change now that the New Testament
Ministration may be observed to be modelled to that of the Old Testament yet with allowance of necessary variations according to the change of times and things This appears in both Testaments both as to Service and Government I. As to Service See ours under the New Testament answering that of old although not the same 1. For as there was then a Priesthood so now also So was it prophesied of the Gentile Christian Church I will take of them for Priests and for Levites saith the Lord the admitting Gentiles into the Priesthood was new to what was formerly that is here promised And see that expressed in an Old Testament stile by Priests and Levites shewing a conformisy in both Testaments in that to each other 2. As then were Priests so an Altar at which those Priests officiated so now also have we our Altar Let not this offend any it should not they being the Apostles words We have saith he an Altar whereof they have no right to eat which serve the Tabernacle The words We and They distinguish persons and times and service yet both agreeing in an Altar for each But not now as then for otherwise the right of those Priests would be to this Altar as to that but in that the former Priesthood is here excluded 3. And as to the Sacrifices on that Altar Bullocks c. were then offered so have we ours also but the Calves of our lips prayer and praise the fruit of our lips that is our Sacrifice to God giving thanks to his name 4. Maintenance also for those serving at the Altar is new from what was formerly Do ye not know saith the Apostle that they which minister about holy things live of the things of the Temple so then even so hath the Lord ordained that they which preach the Gospel should live of the Gospel 5. And even our very Sacraments also are in matter from the Old Testament although not now as then 1. Our Baptism is borrowed from their Legal Washings 2. And our bread and Wine in the Lords Supper from the Passeover rites but as to nature use and efficacy vastly differing So have you seen the New Tâ—stament Service as to so much and so far ordered and conformed to that before under the Old Testament The time will not allow me to instance further in it II. See it so as to Church-Government also ours and theirs Ours being now in substance modelled to the form of the Old Testament 1. For as then there was an High Priest over the House of God Supreme and ruling all there so is it now and such to us is Jesus Christ our great High Priest of him and of his Priesthood and work were those High Priests in their Person Office and Work types and shadows therefore they and all that to cease and give way Christ the true High Priest being manifested and his work finished 2. Under that High Priest were Levites as you heard and they lowest in that service and more at distance and short in ministring To these answer our Deacons an Office Apostolically appointed and a name from Ministring these are with us lowest in Office and restrained in work not admitted to all sacred duties for a time as it was with the Levites of old 3. As out of those Levites Priests were called these being in degree higher and neerer the Altar in their ministrings So among us are also Priests called so as formerly or if called Elders a name by some rather delighted in yet is even that an Old Testament name also thence borrowed and derived and continued to us These our Priests or Elders are as those before chosen out of our Levite-Deacons so from their conformity may I call them And these our Priests as the other are in order above Deacons and more enlarged in work and duty 4. And as there among those Priests there were some above others who although of the same Order both being Priests yet were they in degrees differing one being to the other Superiour therefore termed Overseers and Chief Priests These were as to place next to the High Priest and above all others And such with us were the Apostles of our Lord they being in the Rule and Government of the Church next unto Christ the High Priest and above all others Hence first Apostles is the place given them they are first and among all other Officers in the Church the principal In which Apostolick order and work were some things Extraordinary and some things Ordinary 1. Extraordinary for among the Extraordinary Offices in the Church are Apostles reckoned That I say in this their Office Extraordinary was their measure of gifts infallibility of their doctrine and the extent of their charge their universal care of all the Churches throughout the whole world for although some of them were for the Circumcision or for the Jews principally and others for the Vncircumcision or Gentiles more especially yet was not the extent of the Apostolick power of either in that limited neither their universal care of all the Churches the care of all the Churches was on S. Paul the Apostle of the Gentiles These things in the Apostolick office extraordinary were fix'd to their persons and with themselves expired and determined In that had they no Successors therefore Romes pretence to an universal Bishoprick and Supremacy of care and rule over all the Churches in the world and that as S. Peters Successor is but Vsurpation as the pretence to Infallibility is also evidenced to be otherwise 2. But in the Apostolick Office and Work was something also Ordinary Such was their Overseeing Ordering Ordaining Preaching and Baptizing This part of the work is lasting this is now and ever holding in the Church to all generations which is intended in their Commission given them by our Lord Go ye and teach all Nations baptizing them c. and teaching them to observe all things whatsoever I have commanded you and lo I am with you alway saith Christ to the end of the world But how that to the end of the world of the Prophets it is said that they are dead and that is true of the Apostles also S. Paul the aged had his time at hand in which he was to be offered up so was S. Peters tabernacle to be put off shortly how then to the end of the world Both are true for that which failed with their Persons lasts in their Office and in their Work and Successors So had the Apostles Successors And accordingly do we finde them providing for Succession both as to persons and work For that were Timothy and Titus drawn in and ordained by the Apostle S. Paul to be then his Assistants and to be after his Successors for supplying his place care and work in their Churches respectively he appointing them also to ordain others with and under them and others after to succeed these so to generations unto the
each in their place order and degree And as in that is beautie so also securitie securitie is implied where it is said to be terrible that is to enemies to errors and heresies enemies to truth and to schisme and faction which are contrary to order and vnitie These dare not appear while the Church is under its government and in order each under his banners in their order and place being thereby ready to oppose what shall be contrary It is otherwise where order is not in the Church but our banners cast down and our chief leaders taken off what can be then 〈◊〉 deformitie for beautie and for order 〈◊〉 on what then but terror terror to our selves so is an army in confusion to it self terrible and thereby have enemies their advantages about and within therefore saith S. Ierome the safety of the Church dependeth on the dignity of the chief Priest meaning the Bishop to whom if power be not given there must be as many schismes in the Church â—s there are Priests So S. Cyprian Heresies or Schismes have no other beginning but this that Gods Priest meaning Bishop is not obeyed Again These be the beginnings of heretiques these the risings and endeavours of ill minded Schismaticks that they please themselves and contemn their Bishops with swelling pride So do men depart from the Church c. And hence do men rush into heresies and schismes when they speak evil of Priests and envy their Bishops All which we have found sadly in our late miserable Church distractions 2. And by those evils in the Church did follow on our state also confusion and destruction If the Church be borne down let not the State think to stand And we have seen evils designed to the State carried on by attempting first on the Church Corahs opposition pretended principally against Aron rests not there for others with Corah had their designes in that against Moses also and in that against Aron came in Moses immediately they gathered themselves against Moses and Aron And say they to Moses even in a breach wilt thou make thy self altogether a Prince over us Therefore are both joyned by the Apostle S. Jude with the gainsaying of Core is a speaking evill also of dignities In both have we seen and felt the dismall effects of this Church Schisme But blessed be God by whom these breaches are now all made up and repaired both in Church and State by the happy Restauration of his Sacred Majesty to his Royall throne and government 1. hereby is Settlement to the Kingdoms Our Judges being restored as at the first and our Councellors as at the beginning 2. And thereby is our Church also setled so as at this day even this very day we have and our eyes do behold among us here such in the Church who sit and rule in chief setting in order the things that are wanting and ordaining Elders Bishops Successively as hath been Apostolically appointed In that see we our Church Settlement In Church order and Government is Church Settlement which was that in the words first propounded with which I have now done As to what remains of the Text the qualifications of those persons to be called forth to this high and Sacred calling and work of which you have much here v. 6. 7 8 9. of that I may not now speak time will not admit it nor needs it at present where in the person now before us and to be admitted into this Sacred function these qualification are already nor were it for me for me I say to shew it so I shall therefore conclude with the Apostles Clerum Acts 20. wherein we have to our purpose both exhortation and valediction First exhortation you have heard your place and honour asserted see now your office and work and in that your care and charge Take heed unto your selves and to all the flock over the which the holy Ghost hath made you overseers or Bishops to feed the Church of God which he hath purchased with his own blood In that you have your charge see you now to the discharge Next and last follows an Apostolical valediction benediction and prayer which shall be mine also and with that I now conclude And now Brethren I commend you to God and to the word of his Grace which is able to build you up and to give you an inheritance among all which are Sanctified FINIS Errata Epistle P. 3. margin ep p. 2. dele p. 10. line 6. first dele p. 13. line 19. and dele p. 14. line 3. for the read this Preface P. 9. marg z for contra marcione 5. r. contra marcion c. 5. p. 10. l. 2. for Bishops r. being Bishops p. 11. l. 20. for theire r. there p. 12. l. 20. for Policarpus r. Polycarpus l. 22. for Clemets r. Clemens p. 15. marg g for 406. r. 306. ibid. marg r. h Camorar in vita phil molaneth Sermon P. 2. l. 7. for Licaonica r. Lycaonia ibid. marg for Act. 3. 12. r. Tit. 3. 12. p. 7. marg x for Zech. 37. r. Zech. 3. 7. p. 9. marg d for Nunb 16. 3. r. Numb 16. 3. ibid. marg g for Rev 1. 6. 15. 10. r. Rev 1. 6 p 11. l. 28. legal dele p. 12. marg r for Acts. 1. 6. r. Acts. 6. 1. p. 14. marg a for phile 9. r. philem v. 9. p. 15. l. 26. for II. r. I. p. 16. l. 1. sor For r. So l. 2. for Apostles r. Apostle l. 29. for is is r. is p. 17. l. 2. for in r. on p. 21. l. 29 for as r. 〈◊〉 p. 22. marg f for Synod r. 6 Synod p. 23. l. 4. for conveening r. convening p. 25. l. 28. for conc Eard 〈◊〉 conc Sard. l. 30. for be to r. to be p. 26. l. 13. for nominated r. denominated p. 32. l. 18. for ofter r. after a Ric. Hookers Eccles. Pol. Pref. Ep. p. 2â— Beza de grad Min. c. 11. b 2 Kin. 16. 10 11. Neh. 13. 14. a Hos. 3. 12. b Acts 12. 2. c Gal. 1. 19. d Acts 12. 17. e Acts 15. 13 c. f 〈…〉 g 〈…〉 h Annot. on Acts 21. 18. i Annot. on Acts 12. â—7 k Hiero. Catal. Scrip. in Sim. l Niceph. l. 14. 〈…〉 Euseb. l. 2. c. 24. Doroth. in Synop. Hie. proëm in Math. in catalog 〈◊〉 Marco ad Evagr. m Cent. 1. l. 2. c. 10. in Joh. Evang. n Beza in 1 Tim. 5. 19 o Euseb. l. 3. c. 4. p Hier. catal sc. q Oecum in 1 Tim. 1. r Oecum in Tit. 1. s Conc. Chalce act 11. t Theod. Balfamo u Euseb. l. 3. c. 22. Ignat. ad Anti ch w Euseb. l. 5. c. 6. l. 3. c. 4. c. 13. c. 22. Iren. l. 3. c. 3. Hie. cata in Clement x Iren. l. 3. c. 3. Euseb. l. 3. c. 35. Hier. in catal sc. y Euseb. l. 3. c. 23. z Tertul. de praescrip c. 32. l. 4. contra Marcione