to give for her nest Two things are answered hereto by Parker and his Clients The one That the rule of S. Augustine availes us nothing since that the Originall of Episcopacie is designed as from Decree by S. Hierome as from Councels by S. Ambrose but what that decree was or could be besides Apostolicall or what those Councels were hee were wise that could tell He and all his abettors I am sure cannot But of this in the Sequell The other after some mis-applied testimonies of our owne Authors who drive onely at matter of faith that hee can make instance in diverse things which were both universally and perpetually received no Councell decreeing them and yet farre from an Apostolike Ordination Sibrandus Lubbertus helpes him to his first instance borrowed from S. Augustine a fixed day for the celebration of Easter And what of that How holds his argument in this For that this or that day should be universally set and perpetually kept for that solemne Feast who that ever heard of the state of the Primitive time can affirme Since those famous quarrels and contrary pretences of their severall derivations of right from the two prime Apostles are still in every mans eye but that an Easter was agreed to be solemnly kept by the Primitive Church universally Euseb l. 5. hist c. 24. Quanquam enim in ipso die differeâ—tia erat in hoc tamen omnes Eâ—â—lâ—siae conspirâ◠unt Diem Paschatis observandum aliquem esse Ibid. Polit. Eccles those very Contentions betwixt Polycarpus and Annicetus do sufficiently declare and Parker himselfe confesseth Thus it was kept and withall decreed by no Councell yet not saith he by any Apostolicall institution How doth that appeare Nihil illi de festis c. They .i. the Apostles never delivered ought concerning Feast-dayes nor yet of Easter Why but this is the very question Parker denies it and must we take his word for proofe whereas we have the Apostles direct 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let us keep the feast And afterwards there is a plaine deduction of it from and through the times succeeding as is fully and excellently set forth by our incomparably-learned the late Bishop of Winchester to whose accurate discourse of this subject B. Andrewes Serm. of the Resur Ser. 13. I may well referre my reader His second instance is the Apostles Creed which our Authors justly place within the first three hundred yeares after Christ used and received by the whole Church and not enacted by any Councels yet not in respect of the forme of it delivered by the Apostles A doughty argument and fit for the great Controller of times and Antagonist of government we speak of the matter of the Creed he talkes of the forme of it we of things he of words and just so Tilenus his friend instances in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 found in Ignatius But do these men suppose S. Augustine meant to send us to seek for all common expressions of language to the Apostles Let them tell us Is there any thing in the substance of that Creed which we cannot fetch from the Apostles Are not all the severall clauses as he cites them from S. Augustine per divinas Scripturas sparsae indè collectae in unum redactae scattered here and there in the Scriptures penned by the Apostles gathered up and reduced into this summe As for the syntaxe of words and sentences who of us ever said they were or needed to be fathered upon those great Legates of the Sonne of God Our Cause is no whit the poorer if we grant there were some universall termes derived by Tradition to the following ages whereof the Originall Authors are not knowne This will not come within the compasse of his quiddam vox est praetereà nihil His third instance is in the Observation of Lent for which indeed there is so great plea of Antiquity that himselfe cannot deny it to be acknowledged even by old Ignatius a man contemporary to some of the Apostles and as overcome by the evidence of all Histories grants it to be apparent that the whole Church constantly ever observed some kinde of Fast before their Easter no lesse than Theophilus Alexandrinus Polit. Eccles ubi suprà Lex abstinendi the Law of fasting in Lent hath beene alwayes observed in the Church and what need we more And yet saith Parker for all that Lent was not delivered by Apostolike authority Et in eo lapsi sunt Patres therein the Fathers are mistaken Magisterially spoken and we must believe him rather than S. Hierome who plainely tels us it is secundùm Traditionem Apostolorum according to the Tradition of the Apostles The specialties indeed of this fast admitted of old very great variety in the season in the number of dayes in the limitation subject and manner of abstinence as Socrates hath well expressed Socrat. l. 5. c. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but for a quoddam jejunium some kinde of fast I see no reason why the man that can be so liberall as to grant it alwayes observed by the universall Church should be so strait-laced as to deny it derivable from the Tradition of the holy Apostles and when he can as well prove it not Apostolike as we can prove it universall we shall give him the Bucklers To what purpose do I trace him in the rest the ancient rites of the Eucharist and of Baptisme urged out of Baronius of gestures in prayer of the observation of solemne Feasts and Embers let one word serve for all it will be an harder work for him to prove their universality and perpetuity than to disprove their originall let it be made good that the whole Church of Christ alwayes received them we shall not be niggardly in yeelding them this honour of their pedigree deducible from an Apostolicall recommendation In the meane time every not ungracious sonne of this spirituall Mother will learne to kisse the footsteps of the universall Church of Christ as knowing the deare and infallible respects betwixt him and this blessed Spouse of his as to whom he hath ingaged his everlasting presence and assistance Behold I am with you alwayes to the end of the world and will resolve to spit in the face of those seducers who go about to alienate their affections from her and to draw them into the causlesse suspicions of her chast fidelity to her Lord and Saviour To shut up this point therefore if we can show that the universall practice of the Church immediately after the Apostles and ever since hath been to governe by Bishops superiour to Presbyters in their order and jurisdiction our Cause is won §. 12. The fifth ground That the Primitive Saints and Fathers neither would nor durst set up another forme of government different from that they received from the Apostles FIftly we may not entertaine so irreverent an opinion of the Saints and Fathers of the Primitive Church That they who
judgement was given hath thus Non hoc putandum de ultimo judicio c. We may not think this spoken of the last judgement but the seats of the Prelats or presidents by whom the Church is governed and the governors themselves are to be understood the judgment that is given cannot be any better way taken than for that which is said Whatsoeuer ye binde on earth shal be bound in heauen §. 3. The execution of this Apostolicall power after our Saviours ascent into Heaven THe power is clear will you see the Execution of it Look upon St. Paul the Posthumous and Supernumerary but no lesse glorious Apostle see with what Majesty he becomes his new erected Throne one while deeply (a) 2 Thess 36. charging and commanding another while (b) 1 Cor. 5.4.5.6.7 controlling and censuring One while (c) 1 Cor. 11.2 1 Cor. 16 1. giving Laws and Ordinances another while urging for their observance One while (d) 1 Tim. 1.6 1 Tim. 2.9 1 Tim. 6 13. 2 Cor. 13.2 2 Cor. 4.21 1 Tim. 1.20 ordaining Church-governours another while adjuring them to do their duties one while threatning punishment another while inflicting it And if these be not acts of Iurisdiction what can be such which since they were done by the Apostle from the instinct of Gods Spirit wherewith he was inspired and out of the warrant of his high vocation most manifest it is that the Apostles of Christ had a supereminent power in Gods Church And if any person whosoever though an Evangelist or Prophet should have dared to make himselfe equall to an Apostle he had been hissed out yea rather thunder-struck by deep Censure for an Arrogant and saucy usurper Now if our blessed Saviour thought it fit to found his Church in an evident imparity what reason should we have to imagine he did not intend so to continue it It had been equally easie for him had he so thought meet to have made al his followers equally great none better than a disciple none meaner than an Apostle But now since it hath pleased him to raise up some to the honour of Apostles no lesse above the 70 than the seventy were above the multitude only injoyning them that the highest in place should be the lowest in minde and humility of service what doth he but herein teach us that he meant to set this course for the insuing government of his Church Neither is it possible for any man to be so absurd as to think that the Apostles who were by their heavenly Master infeoffed in this known preeminence should after the Ascent of their Saviour descend from their acknowledged superiority and make themselves but equall to the Presbyters they ordained No they still and ever as knowing they were qualified for that purpose by the more speciall graces of the holie Ghost kept their holie state maintained the honour of their places What was the fault of Diotrephes but that being a Church-governour he proudlie stood out against St. John not acknowledging the Transcendant power of his Apostolicall Iurisdiction whom the provok't Apostle threats to correct accordinglie so as those that lay Diotrephes in our dish do little consider that they buffet none but themselves who symbolize with him in opposing Episcopal that is as all antiquity was wont to construe it Apostolicall government But you are ready to say This was during their own time they were persons extraordinary and their calling and superioritie died with them Parâ—câ—â—l 1. c. 4. Thus our Tileno-mastix in terms The only question is Whether of the ordinary Presbyters which were singlie set over severall Churches they advanced one in degree above his brethren We shall erre then if we distinguish not These great Ambassadors of Christ sustained more persons than one they comprehended in themselves the whole Hierarcy they were Christians Presbyters Bishops Apostles So it was they were Apostles immediatlie called miraculouslie gifted infalliblie guided universallie charged Thus they had not they could not have any successors they were withall Church governours appointed by Christ to order and settle the affairs of his Spirituall Kingdome And therein besides the preaching of the Gospel and baptizing common to them with other Ministers to ordain a succession of the meet Administrators of his Church Thus they were would be must be succeeded Neither could the Church otherwise have subsisted No Christian can denie this all binding upon a necessitie of Apostolicall succession though differing in the qualitie and degree of their successors §. 4. The derivation of this power and majority from the Apostles to the succeeding Bishops NOw therefore that we have seene what ground our Saviour laid for a superioritie in them Let us see how they by his divine inspiration erected it in others who should follow them â—hat was Apostolicall this was Episcopall It is true as Calâ—in saith that at the first all to whom the Dispensation of the Gospell was committed were called Presbyters whether they were Apostles Evangelists Prophets Pastors and Doctors as before the Apostles were commonly called by the name of Disciples in every Chapter yet in degree still above the 70 and we do still say one while Bishops and Curats comprehending all Presbyters and Deacons under that name another while Bishops Pastors Curats not distinctly observing the difference of names So they all were called Presbyters yet not so but that there was a manifest and full distinction betwixt the Apostles and Presbyters as thrise Act. the 15. They therefore though out of humility they hold the common names with others yet maintained their places of Apostles and governed the Church at first as it were in common And thus as St. Ierome truly All maine matters were done in the beginning by the common Councell and consent of the Presbyters their consent but still the power was in the Apostles who in the nearer Churches since they in person ordered Ecclesiasticall affairs ordained only Presbyters in the remoter Bishops This for the Consummation of it was an act of time Neither was the same course held at once in every Church whiles it was in Fieri some which were nearer being supplied by the Apostles presence needed not so present an Episcopacy Others that were small needed not yet their full number of Offices neither were there perhaps fit men for those places of eminence to be found every where whence it is that we finde in some Scriptures mention only of Bishops and Deacons in others of Presbyters not of Bishops This then was the Apostles course for the plantation of the Church and the better propagation of the Gospel where ever they came they found it necessary to ordain meet assistants to them and they promiscuously imparted unto them all their owne stile but Apostolicall naming them Bishops and Presbyters and Deacons according to the familiarity and indifferency of their former usage therein But when they having divided themselves into severall parts of the world found that the number of
Tertullian Quod ab Apostolis non damnatur imo defenditur hoc erit judicium proprietatis That which is not condemned by the Apostles yea defended rather may well be judged for their own and then he would have found how strong this plea of Tertullian is against himselfe For where ever can he show Episcopacy condemned by the Apostle yea how clearly do we show it not allowed only but enjoyned finding therefore Episcopall imparity so countenanced by the written word we have good reason to call in all antiquity and the universall Church succeeding the Apostles as the voice of the Spouse to second her glorious husband Had there been any sensible gapp of time betwixt the dayes of the Apostles and the Ordination of Bishops in the Christian Church we might have had some reason to suspect this Institution to have been meerly humane but now since it shall appeare that this worke of erecting Episcopacy passed both under the eies and hands of those sacred Ambassadors of Christ who lived to see their Episcopall successors planted in the severall regions of the world what reason can any man pretend that this institution should be any other then Apostolicall had it been otherwise they lived to have Countermanded it How plain is that of St. Ambrose Paul saw Iames at Ierusalem because he was made Bishop of that place by the Apostles and to the same effect St. Austin contra Cresiâ—n 1. 2. St. Ierome the only Author amongst the ancients who is wont with any colour to be alleadged against the right of Episcopacy yet himself confesseth that Bishops began in Alexandria from Mark the Evangelist who died sixe yeers before St. Peter or St. Paul Thirty five yeers before St. James the Apostle Forty five yeers before Simon Cleophas who succeeded St. Iames in the Bishoprick of Ierusalem being the kinsman of our Saviour 〈◊〉 l. 3. c. 11. as Eusebius Brother to Joseph as Egesippus The same author can tell us that in the very times of the Apostles Ignatius was Bishop of Antioch indeed of Syria Sicut Smyrnaeorum ecclesia habens Policarpum ab Joanne conlocatum Tert. de praesc Policarpus of Smyrna Timothy of Ephesus Titus of Crete or Candia That Papias St. Iohns Auditor soon after was made Bishop of Hierapolis Quadratus a disciple of the Apostles Bishop of Athens after Publius his martyred predecessor And can we think these men were made Bishops without the knowledge and consent of the Apostles then living or with it without it we cannot say except we will disparage both the Apostles care and power And withall the holinesse of these their successors who were knowne to be Apostolicall men disciples of Christ Companions of the Apostles and lastly blessed Martyrs if with it we have our desire what shall I need to instance Our learned Bilson hath cleared this point beyond all contradiction In whom you may please to see out of Eusebius Egesippus Socrates Ierom Perpet goverm of the Ch. ch 13. Epiphanius others as exact a pedegree of all the holy Bishops of the Primitive Church succeeding each other in the foure Apostolicall Sees untill the time of the Nicene Councell as our Godwin or Mason can give us of our Bishops of England or a Speed or Stow of our English Kings There you shall finde from Iames the Lords brother who as Ierom himselfe expresly sate as Bishop in the Church of Ierusalem to Macarius who sate in the Nicene Councell 40. Bishops punctually named From St. Peter who governed the Church of Antioch and was succeeded by Evodius and he by Ignatius twenty seven In the See of Rome thirty seven In the See of Alexandria from Marke the Evangelist twenty three A Catalogue which cannot be questioned without too much injurious incredulity nor denied without an unreasonable boldnesse The same course was held in all other Churches neither may wee thinke these varied from the rest but rather as Prime Sees were patternes to the more obscure For the other saith Eusebius Euseb l. 3. c. 37. it is not possible by name to rehearse them all that were Pastours imployed in the first successions of the Church-government after the Apostles Neither indeed needeth it the wariest buyers by one handful judge of the whole sack and this truth is so cleer that the most judicious late Divines have not stuck to acknowledge so much as we have desired §. 9 The testimony and assent of Bucer and some famous French Divines BY the perpetuall observation of the Church even from the Apostles themselves saith Bucer we see it seemed good to the holy Ghost that among the Presbyters to whom the charge of the Church is specially committed one should have the singular Charge of the Churches and in that Charge and Care governed others for which cause the name of Bishops was attributed to these chiefe Governours of the Church Thus he in full accord with us And Chamier when he had first granted that statim post Apostolorum excessum immediately after the decease of the Apostles began the difference between a Bishop and Presbyter Cham. de membris Eccles milâ— t. l. 4. c. 1. straight as correcting himselfe addes Quid Res ipsa caepit tempore Apostolorum vel potius ab ipsis profecta est The thing it selfe began in the very time of the Apostles yea proceeded from them Thus hee although withall hee affirmes this difference not to have been Essentiall but Accidentall A distinction in this respect unproperly perhaps applied by him but otherwise Nulla est EsseÌ„tialis distinctio inter Episcopos Presbyteros respectu ministeriâ— idem enim utrisque est Apostoli tamen erant primarii a Christo ministri instituti qu bus non aliis Ecclesiae suae fundationem regimen commisit Spalat de Rep. Eccl. 1. 2. c. 3. Spalatensis justly both yelds and makes in a right and sure sense For certainly in the proper works of their ministeriall function in preaching and administring the Word and Sacraments they differ not or only differ in some accident but yet in those points which concerne Ordination and the administration of government then the difference is reall and palpable and that as we shall soon see not without a fixed Iurisdiction To the same purpose my reverend and ancient friend Moulin in one of his Epistles to the renowned Bishop of Winchester Molin Epi. ad Winton Ep. 3. Statim post c. Soon after the Apostles time saith he or rather in their owne time as the Ecclesiasticall story witnesseth It was constituted That in one Citie one Presbyter should have preeminence over his Colleagues who was called a Bishop Et hanc regiminis formam omnes ubique Ecclesiae receperunt and this form of government all Churches every where receive I do willingly take the word of these two famous professors of the French Church The one sayes Constitutum est It was constituted in the time of the Apostles the other that it proceeded from
Poza the braine-sick Professour of Divinity set up by the Iesuites at Madrill That it is free for any man besides and against the judgement of the holy Fathers and Doctors to make innovations in the doctrine of religion And for his warrant of contemning all ancient Fathers and Councels in respect of his owne Opinions borrowes the words in Ecclesiasticus Concil Constantinop Act. 5. Ecclesiast 25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cited by the Councell of Constantinople Beatus qui praedicat verbum inauditum Blessed is he that preaches the word never before heard of impiously and ignorantly marring the text mistaking the sense belying the Authour slandering the Councell the misprision being no lesse ridiculous than palpable For whereas the words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in auditum he turnes them both into one adjective inauditum and makes the sentence as monstrous as his owne stupidity Pope Hormisda in his Epistle to the Priests and Deacons of Syria turnes it right Qui praedicat verbum in aurem obedientis He that preaches a word to the obedient farre bee it from any sober and Orthodoxe Christian to entertaine so wild and wicked a thought he hath learned that the old way is the good way Ier. 6.16 and wil walk therin accordingly and in so doing finds rest to his soule he that preacheth this word is no lesse happy than hee that obediently heares it neither shall a man finde true rest to his soule in a new and untrodden by-way If therefore it shall be made to appeare that this government by lay-Presbyters is that which the ancient and succeeding Church of God never acknowledged untill this present age I shall not need to perswade any wise and ingenuous Christian if otherwise he have not lost the free liberty of his choice that he hath just cause to suspect it for a misgrounded novelty For such it is §. 22. The fifteenth ground That to depart from the judgment and practice of the universall Church of Christ ever since the Apostles times and to betake our selves to a new invention cannot but be besides the danger vehemently scandalous c. LAstly it must upon all this necessarily follow that to depart from the judgement and practice of the universall Church of Christ ever since the Apostles times and abandon that ancient forme wherein we were and are legally and peaceably infeoffed to betake our selves to a new one never till this age heard of in the whole Christian world it cannot but be extremely scandalous and savour too much of Schisme How ill doth it become the mouth of a Christian Divine which Parker hath let fall to this purpose Quod duo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 posuerit Park Polit. Eccles l. 2. c. 5. Who dareth to challenge learned Casaubon for proposing two means of deciding the moderne controversies Scriptures and Antiquity what more easie triall can possibly be projected Who but a profest Novellist can dislike it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was the old and sure rule of that sacred Councell and it was Salomons charge Remove not the old land-marks Prov. ◠If therefore it shall be made to appeare that Episcopacie as it presupposeth an imparity of order and superiority of government hath been a sound stake pitched in the hedge of Gods Church ever since the Apostles times and that Parity and lay-Presbytery are but as new-sprung bryars and brambles lately woven into the new-plashed fence of the Church In a word thus if it be manifest that the government of Bishops in a meet and moderate imparity in which we assert it hath been peaceably continued in the Church ever since the Apostolicall Institution thereof and that the government of lay-lay-Presbyters hath never beene so much as mentioned much lesse received in the Church untill this present age I shall need no farther argument to perswade all peaceable and well-minded Christians to adhere to that ancient forme of Administration which with so great authority is derived unto us from the first Founders of the Gospell and to leave the late supply of a lay-Presbyterie to those Churches who would and cannot have better The Second Part. §. 1. The termes and state of the Question setled and agreed upon THese are the grounds which if they prove as they cannot but do firm and unmoveable we can make no fear of the superstructure Let us therefore now addresse our selves to the particular points here confidenly undertaken by us and made good all those severall issues of defence which our holy cause is most willingly cast upon But before we descend to the scanning of the matter reason and order require that according to the old and sure rules of Logicians the terms be cleared and agreed upon otherwise we shall perhaps fight with shadows and beat the ayr It hath pleased the providence of GOD so to order it that as the Word it self the Church so the names of the Offices belonging to it in their severall comprehensions should be full of Senses and variety of use and acception and that in such manner that each of them runs one into other and oftentimes interchanges their Appellations A Prophet we know is a foreteller of future things an Evangelist in the naturall sence of the word is he that preaches the glad tidings of the Gospel an Apostle one of Christs twelve great Messengers to the world a Bishop 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Overseer of the Church a Presbyter some grave ancient Churchman a Deacon a servant or Minister in the Church yet all these in Scripture are so promiscuously used that a Preacher is more then once termed a Prophet 1 Cor. 14. Act 1.20 2 Ep. Iohn 1 Peter 5.1 1 Tim. 4.6 an Evangelist an Apostle an Apostle a Bishop an Apostle a Presbyter a Presbyter an Apostle as Romans 6.7 a Presbyter a Bishop and lastly an Evangelist and Bishop a Deacon or Minister for all these met in Timothy alone who being Bishop of Ephesus is with one breath charged to do the work of an Evangelist and to fulfill his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Ministery It could not be otherwise likely but from this community of names there would follow some confusion of apprehensions for since names were intended for distinction of things where names are the same how can the notions be distinguished But howsoever it pleased the Spirit of God in the first hatching of the Evangelicall Church to make use of these indistinct expressions yet all this while the Offices were severall known by their severall Characters and employments So as the function and work of an Apostle was one viz. To plant the Church and to ordain the Governours of it of a Bishop an other to wit To manage the Government of his designed Circuit and to ordain Presbyters and Deacons of a Presbyter another namely To assist the Bishop and to watch over his severall charge of a Deacon another besides his sacred services to order the stock of the Church and to take care of
our Bishop differs from Calvins namely in a setled imparity and a perpetuity of jurisdiction Give me therefore such a Pastor as shall be ordained a perpetuall Moderator in Church affairs in a fixed imparity exercising Spirituall Iurisdiction out of his owne peculiarly demandated Authority this is the Bishop whom we contend for and whom they oppose I do well see therefore how we may make a shorter cut of this controversie than hath formerly been made by others whose large discourses upon the importune Angariation of others hath been learnedly spent upon the names and titles of a Bishop and Presbyter upon the extent of their first charge whether Parochiall or Diocesan And upon the difference and priority of those Limitations since the only thing that displeaseth in Episcopacy is their majority above Presbyters which is pretended should be only a priority of Order not a superiority of degree and their power of jurisdiction over Presbyters for yield these by a due ordination to a prime pastor for a constant continuance you make him a Bishop denie these to a Bishop you make him no other than a plain Presbyter our only labour therefore must be to make good these two points and to evince that imparity in the Governours of the Church and the power of Episcopall Iurisdiction is not of any lesse than Apostolicall and divine Institution to which Task we now addresse our selves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. §. 2. Church government begun by our Saviour in a manifest imparity WE begin with our undertaken issues and shall show that this imparitie of government and Epiâ—copall Iurisdiction was founded by Christ and erected by his Apostles both by their practise and recommendation Who sees not then a manifest imparitie in our Saviours owne choice in the first gathering of his Churâ—h wherein his Apostles were above his other Disciples the twelve above the 70 above them in priviledges and especially in the immediatenesse of their calling above them in their Masters respects above them in gifts and in the power of their dispensation above them in Commission above them in miraculous operations Even those 70 were Ministers of the Gospel but those twelve were even as it were the Patriarks of the Church noted still by an article of Eminence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The twelve others were labourers in the work these were master-builders as St. Paul to his Corinthes others might heal by their touch these by their very shadow Others had the holy Ghost these gave it Philip was an Evangelist he preached he wrought miracles he converted and baptized the Samaritans yet till Peter and Iohn came down and prayed and laid their hands on them Act. 8.14.15 they recived not the holy Ghost And how plain is it that such honorable regard was given to the Twelve that when one room fell voyd by the Treason of Iudas Hier. de script Eccles it must by the direction of the Spirit of God be made up by an election out of the 70. Had it not been an higher preferment to have been an Apostle wherefore was that scrutiny and choyce What do I urge this point He never read Scripture that can doubt of it wherefore did the chosen vessell stand so highly upon the challenge of his Apostleship if he had not known it to be a singular honour And how punctually doth he marshall up as some divine Herald the due rankes of Ecclesiasticall offices First Apostles 1 Cor 12.28 Secondly Prophets Thirdly Teachers then those that do miracles after that the gifts of healing helps in governing diversity of Tongues but perhaps you will not be so illiberall as to deny the Apostles a precedency of honour in the Church how can you and bee a Christian But you sticke at their Iurisdiction Here was nothing but equality true an equality among themselves pari consortu praediti et honoris et potestatis as Cyprian truly but a superiority of power in them all and in each of them over the rest of the members of Christs Church Verily I say unto you saith our Saviour Matth. 19 2â— ye that have followed me in the Regeneration when the Son of man shall sit in the throne of his glory ye shall also sit upon twelve Thrones judging the twelve Tribes of Isarel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Regeneration That is as Cameron very well interprets it Camer in locum in the Renovation of the Church for under the state of the Gospel the Church was as new born and made anew according to that of St. Paul All things are become new alluding to the Prophet Isaiah who to this sence Behold saith he I create new heavens and a new earth Esa 65.17 and the former shall not bee remembred nor come into minde And Beza himself though he make a difference in the pointing and thereby in the Construction yet grants that according to his second sense the preaching of the Gospell by Christ and his messengers is meant by this regeneration Quia tum veluti de integro conditus est mundus because then the world was as it were made anew So as then was the time when the Sonne of man began to bee exalted to the Throne of his glory both in earth and in Heaven And then should the Twelve that had forsaken all for him enjoy all in him Then should they sit on twelve Thrones and judge the twelve Tribes of Israel What are the twelve Tribes of Israel but the whole Church of God For whereof did the first Christian Church consist but of converted Iewes And whâ—ther did our Saviour bend all his allusions but to them Num. 1.16 They had their twelve Princes of the Tribes of their Fathers heads of the thousands of Israel Nu. 11.16.17 They had their seventy Elders to bear the burden of the people The Son of God affects to imitate his former Polity and therefore chooses his twelve Apostles and 70 Disciples o tgather and sway his Evangelicall Church The twelve Tribes then are the Church The twelve Apostles must be their Iudges and governours Their siitting showes authorâ—tie Their sitting on Thrones eminence of power their sitting on twelve Thrones equalitie of their Rule their sitting to judge power and exercise of Iurisdiction their sitting to judge the twelve Tribes of Israel the universalitie of their power and jurisdiction And what Iudgement could this be but Ecclesiasticall and Spiritual for civill rule they challenged not and what Thrones but Apostolicall and by their derivation Episcopall Who knowes not how ordinary that stile is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we finde it even in Aerius himself Epiphan haere 75. And if the Apostles seat was his Throne and the Bishops succeeded the Apostles in those seats who can deny them this power of Spirituall judicature and jurisdiction To the same purpose is that of S. Augustine Aug. de Civit. dei 1. 20. who upon the words of S. Iohn I saw seats and some sitting on them
Christians especially in the greater Cities so multiplied that they must needs be divided into many Congregations and those Congregations must necessarily have many Presbyters and those many Presbyters in the absence of the Apostles began to emulate each other and to make parties for their own advantage then as St. Ierome truly notes began the manifest and constant distinction betwixt the Office of Bishops and Presbyters to be both known and observed For now the Apostles by the direction of the Spirit of God found it requisite a d necessary for the avoyding of schisme and disorder that some eminent persons should every where be lifted up above the rest and ordained to succeed them in the ouer-seeing and ordering both the Church and their many Presbyters under them who by an eminence were called their Bishops Or as the word signifies Supervisors and Governours So as the Ministers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Phil. 3.7 they 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for as the Offices so the names of Bishop and Deacon were of Apostolicall foundation These Bishops therefore were the men whom they furnished with their own ordinary power as Church-governors for this purpose Now the offi◠es grew fully distinct even in the Apostles daies and under their own hands although sometimes the names after the former use were confounded All the question then shortly is whether the Apostles of Christ ordained Episcopacie thus stated and thus fixedly-qualified with Imparitie and Iurisdiction For if we take a Bishop for a parochiall Pastor and a Presbyter for a Lay-elder as too many misconstrue the terms it were no lesse then madnesse to doubt of this Superioritie but we take Episcopacie in the proper and fore-defined sence and Presbyterie according to the only true and ancient meaning of the Primitive Church viz for that which we call now Priesthood the other is a meerly new and uncouth devise neither came ever within the Ken of antiquitie As for the further subdivision of this quarrell whether Episcopacy must be accounted a distinct Order or but a severall degree in the same Order there is heer no need for the present to enter into the discussion of it Especially since I observe that the wiser sort of our opposites are indifferent to both so that whichsoever you take may be granted them to be but Iuris humani And I cannot but wonder at the toughnesse of those other opposites which stand so highly upon this difference to have it meerly but a degree In the mean while never considering that those among the Pontificiall Divines which in this point are the greatest Patrons of this their fancy go all upon the ground of the Masse according to which they regulate and conforme their opinions therein First making all Ecclesiasticall power to have reference to the body of Christ Bellarm. de sacram Ord n. l. 1. c. 9. as Bellarmine fully then every Priest being able with them to make his Maker what possible power can be imagined say they to be above that The Presbyter therefore consecrating as well as the Bishop the Order in their conceit upon this ground can be but one So then these doughty Champions among us do indeed but plead for Baal whiles they would be taken for the only pullers of him down But for our selves taking order in that sense in which our Oracle of learning Bishop Andrewes Winton Epist ad Molin 1. ci es it out of the School qua potestas est ad actum specialem there can be no reason to deny Episcopacy to be a distinct order since the greatest detractors from it have granted the power of Ordination of Priests Deacons and of Imposition of hands for Confirmation to Bishops only They are Chamiers owne words Camer de Oe cumen Pontif. l. 10. c. 5. Accipere Episcopum novam potestatem Jurisdictionem non iverim inficias I cannot denie that a Bishop as such receiveth a new power and jurisdiction Moreover in the Church of England every Bishop receives a new Ordination by way of Eminence commonly called his Consecration which cannot be a void-Act I trow and must needs give more then a degree and why should that great and ancient Councell define it to be no lesse than sacriledge to put down a Bishop into the place of a Presbyter if it were only an abatement of a degree but howsoever this be yet if it shall appear that there was by Apostolicall Ordination such a fixed imparity and constant Iurisdiction amongst those who were intrusted with the teaching and governing Gods people that is of Bishops above the other Clergie as I have spoken we have what we contend for which whiles I see doubted I cannot but wonder with what eies men read St. Paul in his Epistles to Timothy and Titus Surely in my understanding the Apostle speaks so home to the point that if he were now to give direction to an English Bishop how to demean himselfe in his place he could not speak more fully to the execution of this sacred Office For I demand what it is that is stood upon but these two particulars the especiall power of Ordination and power of the ruling and censuring of Presbyters and if these two be not clear in the charge of the Apostle to those two Bishops one of Crete the other of Ephesus I shall yield the cause and confesse to want my senses §. 5. The clear Testimonies of Scripture especially those out of the Epistles to Timothy and Titus urged NOw because this is the main point that is stood upon and some wayward opposites are ready to except at all proofs but Scripture I shall take leave briefly to scan those pregnant Testimonies which I finde in those two Apostolicall Epistles and first Timothy is charged 1 Tim. 1.3 to charge the preachers of Ephesus that they teach no other Doctrine than was prescribed That they do not give heed to Fables and Genealogies If Timothy were an equall Presbyter with the rest those Teachers were as good as he what then had he to do to charge Teachers Or what would those Teachers care for his charge How equally apt would they be to charge him to keep within his own compasse and to meddle with his own matters It is only for Superiors to charge and inferiors to obey Secondly this charge S. Paul commits to Timothy to oversee and controll the unmeet and unseasonable doctrines of the Ephesian false teachers 1 Tim. 1.12 according to the prophecies which went before of him and that in opposing himselfe to their erroneous opinions he might war a good warfare This controlment cannot be incident into an equality In this charge therefore both given and executed however it pleased our Tileno-mastix in a scurrilous manner to jeer us upon the like occasion with a profecto erit pessimus Dominus Episcopus Paulus that S. Paul was an ill Lord Bishop I may truly say that both St. Paul and Timothy his disciple doth as truly Lord it heer in their
whereof Saint Peter acknowledges himself a Compresbyter for if it be alleaged as it is That this is against our owne Principles who allow but one Bâ—shop in one City and these were many let me put the Objector in minde that though these Bishops were called together by Saint Paul from Miletum to Ephesus yet they were not all said to be Elders of Ephesus but from thence monition went speediliest out to all places to call them and so we hear saint Paul say Ye all amongst whom I have gone preaching the Kingdome of God which plainly argues they were not confined to the compasse of one City or Territory but Over seers of severall and far-dispersed charges As Saint Paul therfore to his Timothy so Saint Luke here uses the terms promiscuouslâ— one being as yet in common use for both though the offices were sensibly distinguished And now what shall we say to this Tell me ye that look upon these Papers with censorious eyes tell me is all this think you no other than a formall presidence of an assembly without any power or command Is this to do but as a Consull in a Senate to propound Cases to gather Votes to declare the judgement of the Presbytery or Synod or as Zanchy resembles it ut Rector in Academia as a Rector in one of their Academies or rather as Saint Ierome whom you challenge for your Patron in this point hath it tanquam imperator in exercitu â—â—â—â—on Epist 〈◊〉 Evangâ—â—â— as a Generall in an Army who hath power both to Marshall all the troops and to command the Captains and Colonels and to execute Marshall law upon Officers If you have a mind to suffer your eies to be willingly blinded with such improbable suggestions falling from those whom you think you have otherwise reason to honour hugg still your own palpable errour not without our pity though without the power of redresse but if you care for truth and desire in the presence of God to imbrace it for truthes own sake without respect of persons aske your own hearts whether these charges and services laid by the elect Vessell upon his Timothy and Titus be any other than really Episcopall and such as manifestly carry in them both Superiority and Iurisdiction §. 7. The testimony of St. Iohn in his Revelation pressed NEither can all the shifts in the world elude that pregnant Vision and charge of the blessed Apostle St. Iohn in whose longer lasting time the government of the Church was fully setled in this threefold imparity of the Orders and degrees who having had the speciall supervision of the whole Asian Church was by the Spirit of God commanded to direct his 7 Epistles to the Bishops of those seven famous Churches by the name of so many Angels To the Angel of the Church of Ephesus To the Angel of the Church in Smyrna c. For what can be more plain than that in every of these Chur hes as for instance that of Ephesus there were many Presbyters yet but one Angel If that one were not in place above the rest and higher by the head than they how comes he to be noted in the throng Why was not the direction to al the Angels of the Church of Ephesus Divina voce laudatur sub Angeli nomine pâ—aepositus Ecclesiae Aug. Epi. 162. All were Angels in respect of their Ministery one was the Angel in respect of his fixed superioritâ— There were thousands of Starres in this firmament of the Asian Churches there were but seaven of the first magnitude who can indure such an invasion that one is mentioned many are meant as if they had said Non populum aggrâ—dit sed principem claâ—â— utique Episcopum Mâ—rlâ—rat To one that is to more To one Angel that is to more Angels than one To what purpose is it to insist upon any proprâ—ety of speech if we may take such liberty of Construction As if when the Prophet came to Iehu with a message and expresly said To thee O Captain he should have turn'd it off to the rest and have said To me that is Not to me alone but to all my felllows with me But to put this matter out of doubt it is particularly known who some of those Angels were Holy Polycarpus was knowne to be the Angel of the Church of Smyrna whom Ignatius the blessed Martyr mentions as by his Episcopacy greater than his Clergie Timothy had been not long before Bishop of Ephesus yea of the Asians now Onesimus was whose Metropolis Ephesus was Wherein Ignatius acknowledges 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a very great multitude of Christians so large that in the Emperour Leo's time Iura Graec. p. 88. 90. it had 36. Bishopricks under it And so was Sardis having under it 24. And shall we think that these great Dioceses were as some obscure Parishes wherein were no variety of eminent persons so as the Angel that is noted here must needs be of a large Iurisdiction and great Authority But if any man shall imagine these things spoken to the Angel as to him under that title in the name of all the rest let him know that this cannot be for that the charges and challenges there made are personall and such as could not be communicated to all for who can say that all those of the Church of Ephesus were patient and laborious Revel 2.2 that none of them fainted that they all lost their first love that all hated the work of the Nicholaitans who can say that all those of the Church of Smyrna were either poore or rich That none in the Church of Pergamus denyed the fath Besides here is a manifest distinction betwixt the Pastor or Bishop and those of his charge and they are described by the severalties of their estates As when he had acknowledged the Graces of Polycarpus the Angel of Smyrna Revel 2.10 and incouraged that blessed Martyr by way of premonition to some of his Church Behold some of you the devill shall cast into prison and ye shall be tryed and endure Tribulation ten dayes and then addressing to him Be thou faithfull to the death c. And in his fourth Epistle Revel 2.24 distinguishing the Angel or Bishop of Thyatyra from the rest of his charge But unto you saith saith he and the rest of Thyatyra as many as have not this doctrine and the depth of Satan as they speake I will put none other burden upon them but that which ye have hold fast till I come So that this conceit is no lesse wild than that other which followes it of my old acquaintance Brightman who makes not only these Angels the types of those Churches but those Churches of Asia the Types and Histories of all the Christian Churches which should be to the end of the world Thus the Bells say what some Hearers thinke So cleer is this truth that the Opposites have been forced to yield Priority here intimated but a Priority of Order onely not
of power a Priority of Presidencie for the time not personall Beza yields him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as he acknowledges Justine Martyr to call him President of the Presbytery imo ne perpetuum q. istud 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 munus esse necessario opportuisse but perhaps not perpetuall wherein I blesse my self to see how prejudice can blinde the eyes of the wise and learned for what Author in the whole world ever mentioned such a fashion of ambulatory Government in the Church And do not our Histories testifie that Polycarpus the Angel of Smyrna dyed Bishop there that Onesimus by Ignatius his testimony so continued Bishop of Ephesus James at Ierusalem and of these errors taxed by the holy Ghost were but for the time of a shifting Presidencie why should any one of the momentany guides of the Churches be charged so home with all the abuses of their Iurisdiction How easie had it been for him to shift the fault as hee did the chair for how could it concerne him more then the next men surely this conceit is more worthy of pity than Confutation No indifferent Reader can looke upon that Scripture and not confesse it a strained Construction Here then were certainly both Continuance and Iurisdiction Wherein Parker braves our learned Docter Field as relying meerely upon the proofs of humane authority but that worthy Divine had he insisted upon the point which hee but touched in the way could easily out of the very Text it self have evicted the Angels power and Iurisdiction for how plain is it that the Angell of Ephesus had taken the Examination of the counterfeit Apostles and found them lyers which if a meer Presbyter had undertaken to do to bee sure hee had been shaken off with scorn enough It is imputed to the Angell of the Church of Pergamus that however himself in his own person held constant to the Faith yet that there were those under his charge who held the doctrine of Balaam the beastly errours of the Nicolaitans lhey were of his Clergie that taught these wicked Doctrines And for this the Bishop is texed and menaced how should this be if he had not had a coe cive power to restraine and punish them And more plainly the Angell of the Church of Thyatyra notwithstanding all his good parts graces services is sharply taxed What is his fault Revel 2.26 That thou sufferest the woman Iezabel who calleth herself a prophetesse to teach and seduce my servants c. Were he but an Ordinary Presbiter unarmed with power how could he helpe it Or why should he be charged with what he could not redresse Let an ingenuous reader now judge whether these bee not more than probabilities of a Supereminent and Iurisdictive power in these speciall Angels of the Asian Churches Shortly then upon these clear passages of Saint Paul and Saint Iohn meeting with the grounds laid by our blessed Saviour I am for my part so confident of the Divine Institution of the Majority of Bishops above Presbiters that I dare boldly say there are weighty points of faith which have not so strong evidence in holy Scriptures Let me instance in that power which we that are Evangelicall Ministers have by the vertue of our sacred Ordes given to us alone for the Consecration and distribution of the holy Eucharist a point not more highly than justly stood upon by all Orthodox Divines yea Christians What warrant can we challenge for this right but our Saviours practise And with all that speech of his to his Disciples Luke 22.20 Do this in remembrance of me Now if this Hoc facite shall be taken as it is by some as not spoken of the Consecration or benediction but of the receit what warrant had the Apostles and all their holy successors in the Church of God ever since to enjoyne and appropriate this sacred worke to none but those that are Presbyters by Ordination The receiving of Infants to holy Baptisme is a matter of so high consequence that we justly Brand our Catabaptists with heresie for denying it yet Let me with good assurance say that the evidences for this truth come farre short of that which the Scriptures have afforded us for the superiority of some Church-governors over those who otherwise indeed in a sole respect of their ministeriall function are equall He therefore that would upon pretence of want of Scriptures quarrell at the divine Institution of Bishops having so evident and unavoydable Testimonies might with much better colour cavill at those blessed Ordinances of God which the whole Church hath thought her self bound upon sufficient reason to receive and reverence §. 8. The estate and order of Episcopacy deduced from the Apostles to the Primitive Bishops DId not the holy Scriptures yield unto these firme grounds whereon to build our Episcopacy in vain should we plead the Tradition and practise of the Church ever since for as much as we have to deal with those who are equally disaffected to the name of a Bishop and to Tradition and are so fore-stalled with their own prejudice that they are carried where Scripture is silent to an unjust jealousie against the universall practise of the whole Church of God upon earth But now when Christ and his Apostles give us the text well may the Apostolicall and universall Church yield us the Commentary And that let me boldly say is so clear for us that if our Opposites dare stand to this triall the day is ours their gultinesse therfore would fain decline this barre Tertull. de prescrip c. 24 25. Parker taking advantage from a word of Tertullian Nihil interest quando quid sit quod ab Apostolis non fuit It matters not when any thing is which was not under the Apostles that is Adulterine what ever it be that is not named by the Apostles inferres What then It matters not when the Episcopall Hierarchy began whether sooner or later Qi d igitur Nihil interest c. l. 2. c. 8. it is enough that it is Adulterine for that it is not named by the Apostles And contrarily it matters no whit at what time the reformed dis ipline was impayred whether in the very first Church or no or whether in the time immediatly succeeding Thus he And shall we take him at his word Where then did the Apostles name this mans Consistory Where his Lay-changable Presbytery Where his Discipline It is therefore Adulterine As also Where name they the peoples voyce in their Ministers Election where Classes or Synods Are all these adulterine For us we are not concerned in this Censure Our Episcopacy is both named and recommended and prescribed by the Apostles As for his discipline seeing it never came within the mention either of an Apostle or of any Christian for above fifteen hundred yeers since our Saviour left the world what can that be but grosly adulterine But to make up all Parker should have done well to have taken notice of the following words of
holyes Our Martyr goes on In his Epistle to those of Smyrna he is Ignat ad Smyr 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Pag 16 11 if it be possible more punctuall Follow your Bishop saith he as Christ did his Father and the Colledge of Priests as his Apostles reverence your Deacons as ministring according to the command of God Let no man without the Bishop do any of those things which appertains to the Church Let that Eucharist be held right and unquestionable which is done by the Bishop or by such an one as he shall allow Where the Bishop shall appear there let the multitude assemble as where Christ is there all the heavenly hoast stands by him c. It is not lawfull without the Bishop to baptize nor to offer c. And soon after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Honour God as the Author and Lord of all things and your Bishop as the chief Priest bearing the image of God of God I say as chief and of Christ as Priest c. Neither is there any thing greater in the Church than the Bishop who is consecrated to God for the salvation of the world neither is there any among the Princes like to the King who procures peace and equity to his subjects c. And anone Let all your things be done in decent order in Christ Let your Laicks be subject to the Deacons Pag. 48. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â— the Deacons to the Priests or Presbyters the Presbyters to the Bishop the Bishop to Christ as he to his Father Could he speak plainer Lo saith Vedelius and our Scotus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this savours not of the age of Ignatius in whose time no such distinction as of the Clergie and Laity was on foot Weakly suggested Had they but read our Clement Clem. ad Corinth in his fore-recited Epistle to the Corinthians they had soon eaten this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith he to the Priests their proper place is assigned The Laickes have their services 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Lay-man is bound to lay Ordinances But I may not so far hinder my way as to make excursions to meet with Cavills if any man be disposed to accept I am ready to give him full satisfaction in a meet season 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In his Epistle to Polycarpus he requires that no man should so much as marry without the Bishops consent and soon after Pag. 208. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Let all things saith he be done to the honour of God give regard to your Bishop as God to you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. My soul for theirs who obey their Bishop Presbyters and Deacons In his Epistle to the Ephesians magnifying their Bishop Onesimus he charges them to give all respects to him and addes Ye ought to look upon your Bishop as upon God himself since he waits upon the Lord and serves him And towards the end Following the holy Ghost for your guide obeying your Bishop and the company of Presbyters with an intire heart c. What shall we think of all this was not St. Ignatius see'd to speak on the Bishops side Or how would these words have sounded in the late Assemblies of Glasco and Edinborough Are we more holy than he Is the truth the same it was or is the alteration on our part All these have been large and full Testimonies of the acknowledged superiority of Bishops and of the high respects that are and were ever due to these prime governours of the Church But if any man think these came not yet home to the point let him cast his eye back upon the first Epistle ad Trallianos and mark well what he saith where having reckoned up the three so oft mentioned Orders of Bishops Presbyters and Deacons he addes Without these Pag. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. there is no elect Church without these no holy Congregation no assembly of Saints And I perswade my self that you also are of the same minde Lo here words which no Vedelius can carp at as interpolated imposing such a necessity of the being of these three severall Orders in Gods Church that it cannot be right without them I see and pity his shuffling Append. Notaâ—rum Crit. but would be glad to see a satisfactory answer from any hands Epist ad P Molin In the mean time I wish with learned Bishop Andrews those Churches where they are missing that happinesse which now to our grief and I hope theirs they are forced to want I have dwelt long with blessed Ignatius where could I be better That one Author is in stead of many why should I not boldly say if besides the divine Scriptures there were no other testimony but this one Saints it were abundantly enough to carry this Cause and I must wonder at any man who confessing Ignatius to have been so holy a Bishop so faithfull a Martyr so true a Saint can stick at a Truth so often so confidently so zealously recommended by him to the world For me let my soul go with his let his faith be mine and let me rather trust one Ignatius than ten thousand Cartwrights Parkers Ameses or any other their ignorant and Male-contented followers Tell me now my dear brethren tell me in good eanest Do you not think this Ignatius a likely man to build up the kingdome of Antichrist were not these shoulders fit for the supportation of that man of sin Away with these absurd and wicked fancies and if this charge of his were holy and Apostolicall wherein he requires us to honour our Bishops as the Lord himself whom they serve and represent what doom do you suppose would he have passed upon those who as such abhorre them and eject them as Devills I cannot without horrour think of either the act or the issue §. 12. The testimony of the Ancient Canons called the Apostles YEt perhaps if Ignatius went alone he might herein incurre some suspicion now all antiquity is with him never any ancient Author said otherwise We will begin with those Canons which are instyled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the holy and most venerable Apostles Surely if not theirs yet of some Apostolicall men near to their times worthy even for their age and authority to be reverenced of all Christians as the most credible witnesses of the state of those Primitive times In them besides the note of professed distance betwixt the Bishops and Presbyters proclaimed in every Chapter there are those which do imply a power and Iurisdiction as Can 15. Can. 15. If any Presbyter or Deacon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or any of the number of Clerks leaving his division or Parish shall go to another 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and without the leave or allowance of his own Bishop abide in another Parish or charge we forbid him further to Minister especially if when his own Bishop calls him back he
refuses to return continuing still perverse And again in the next If any Bishop with whom such a Clerk shall stay shall there keep him against this decreed Cessation Let him as a master of disorder be barred from Communion And Can 32. If any Presbyter contemning his own Bishop shall hold Conventicles apart and shall erect an other Altar when he hath no just exception against his Bishop in matter of Religion or Justice Let him be deposed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as a man that affects to rule for he is a Tyran And Can 33. If any Presbyter or Deacon shall by his own Bishop be put from his place it is not lawfull that he be received by any other but only of him that formerly discharged him except perhaps the Bishop that put him out be deceased And because it was so early perceived that even amongst the Bishops themselves an equality might breed confusion It is enacted in the 35 Canon That the Bishops of all nations should know him that was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the prime amongst them and esteem him as their head and do nothing without him Shortly Can 39 it is ordained That the Bishop should take the charge and care of all the affairs belonging to the Church and dispence them as in the presence and view of God Almighty and in the 40 Canon Let the Presbyters and Deacons do nothing besides the liking and allowance of their Bishop for the people of God are committed to him and an account must be required of him for their souls Hear this now ye that pretend there is so much difference betwixt the state of our Bishops and the Primitive What do we challenge more than the Apostolike Canons injoyn what do they prescribe lesse than we challenge There is a power over the Clergie a power of disposing them to generall stations a power of deposing or sequestring them upon just demerits from those charges a power not to over-see only but to regulate their Clergie a power to manage all Ecclesiasticall affairs and if this be no rule no Jurisdiction we claim none Certainly no wit of man can devise any Evasion here but by exception at the credit of the Evidence Loud clamours are raised of their Counterfaysance Rather than fail Pope Gelasius himself is brought in to disprove these Canons as Apocryphall And they that do most eagarly cry the Pope down for the Antichrist are readiest to plead his authority against their brethren Not considering the Pope herein Vafer Afer as Fregevill justly calls him drave his own Plough for nothing could more cut him in the affectation of his Supremacy than those Canons which therefore it is no marvell if he disparage The truth is whereas there are 85 of those Canons in more than one Edition 50 of them are most ancient and legitimate the other 35 later and Superious With this distinction Binius answers the censure of his Pope The 50 first saith he are received as authenticall by the ancient Popes Councels Fathers as containing Orthodox doctrine The other later are condemned by Gelasius Indeed such age and worth plead for the first ranke Isidor praefat ad Collect. Canonn that as Isidorus truly The holy Fathers confirmed their acts by Synodall authority and placed them amongst Canonicall Constitutions If any man desire full information concerning the antiquity and authentiquenesse of these Canons I remit him to Fregivillaeus Fregivil palma Christiana where he shall finde how many of these Canons were transferred into and approved and cited by the Councels of Nice Gangra and Antioch not without the very Appellation of Apostolicall The like afterwards done by the Councels of Constantinople Ephesus Chalcedon Orleans Cabilon There he shall finde them cited for such with approbation of Eusebius Socrates Theodoret Sozomen There he shall finde that Aurelius Bishop of Carthage made use of these Canons as the Test whereby to examine the Roman Popes decrees that by these the African Fathers repelled the Popes Tyrannicall Usurpation but what shall I need to urge these Attestations when Calvin himself and Chamier Calvin Valde antiqui testes moris Ecclesiae Instit l. 4. c. 4. and every ingenuous Writer confesse them to be of very great and therefore very reverend Antiquity §. 13 The state and History of the next age AS touching the state of this truth in the age next succeeding how easie were it to accumulate histories to make it good Citat a D. Bilsen perpet regim Eccl. câ—p 13. as that of Methodius in Marianus Scotus who tells us That the Apostle Peter directed Eucharius one of the 70 with Valerius and Maternus to preach the Gospel in Germany and France And that Eucharius planting a Church in Treners held the Bishoprick of that City 23 yeers Traverieâ— Eccles culmina c. and then left the Episcopacy of that Church to Valerius who after 15 yeers sitting there left it to Maternus he to Auspicius c. Agesip apud Euseb 4. c. 22. And that of Egesippus in Eusebius who travelling to Rome under Amicetus conferred with Primus Bishop of Corinth and divers other Bishops as he went and found them in every succession and in every City constantly observing the truth c. And the Church of Corinth held on in the right way unto the time of Primus Bishop there With these whom can I more fitly match than holy Irenaeus the famous Bishop of Lyons neer bordering upon this age whose testimony may be a clear Commentary upon the former passages Habemus enumerare eos qui ab Apostolis c. we can Iren. l. 3. advers haeres c. 3. saith he reckon up those who by the Apostles were made Bishops in the Churches and their successors even unto our times c. The blessed Apostles viz. Peter and Paul founding and furnishing the Church of Rome delivered the Episcopacy of the Government of that Church to Linus Of this Linus Paul makes mention in those Epistles he wrote to Timothy Anacletus succeeded him In the third place Clemens after him took that Bishoprick who both saw the Apostles themselves and had Conference with them c. After this Clement succeeded Evaristus after Evaristus Alexander and after him Sixtus was made the sixth Bishop from the Apostles and after him Telesphorus who most gloriously suffered Martyrdome after him Higinus then Pius and after him Amicetus and after that Soter had succeeded Amicetus now in the twelfth place from the Apostles Eleutherius possesseth the Bishoprick And soon after he addeth a passage which I cannot pretermit And Polycarpus saith he was not only taught by the Apostles and conversed with many of them who saw our Lord Christ but also was by the Apostles made Bishop in Asia in that Church which is at Smyrna whom we our selves saw in our yonger age for he lasted long and being very old he most nobly and gloriously suffering Martyrdome passed out of this life Lo here was but one ages difference Polycapus
saw and conversed with the Apostles Irenaeus saw Polycarpus by their hands was he ordained Bishop constantly lived and dyed a Martyr in that holy function Tertullian was not much below Irenaeus in age not at all below him in the clearnesse of his suffrage Edant origines Ecclesiarum suarum evolant ordinem Episcoporum suorum ita par successiones ab initio decurrentem ut primus ille Episcopus aliquem ex Apostolis aut Apostolicis viris habuerit authorem antecessorem c. Tertull. de praescription advers haer Edant origines c. Let them saith he set forth the Originals of their Churches Let them reckon upon the Order of their Bishops so running down by their successions from the beginning as that their first Bishop had one of the Apostles or Apostolicall men for his author and predecessor Thus do the Apostolicall Churches bring in their accounts as the Church of Smyrna h◠ving Polycarpus placed there by St. John the Church of Rome showeth Clement ordained by St. Peter and so the rest of the Churches show what sprouts they have of the Apostolike seed Even those which were first placed in their Episcopacie by the Apostles What can be spoken more fully for the Apostolike institution of Episcopacy This is more than enough to shew the state of the first ages of the Church under and after the Apostles And therein the superiority and Jurisdiction of Bishops received from their sacred hands Now if we think good to descend with the times which way soever we shall cast our eyes upon Ecclesiasticall histories upon Fathers upon Councels I speak it knowingly we shall meet with no other relation Should I undertake to gather in some proofs which are every where scattered in their undeniable records one Tome would not be enough and you might well aske the meaning of such waste I shall content my self to glean out some few Eares out of a large and plentifull field §. 14. The confessed Superiority of Bishops from severall arguments out of Antiquity ANd here in the first place it is well worthy to weigh much with us that all antiquity makes Bishops the successors of the Apostles The testimonies of Irenaeus Vide Bils loco citato Tertullian Cyprian Basil Theodoret Hierome Ambrose Augustine Sidonius and others are so familiarly quoted by all Writers that I shall not need to urge them In the next those titles of superiority and Jurisdiction which are giuen by all antiquity to Bishops above Presbyters Ambros in Ephes 4 idea Optatus l 1. contra Parmē Hieron in Ep. 60.17 Hierarch Ecles c. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Epiphan in haeres 75. Conc. Carthag c. 68. Conc. Sardic c. 10. Sidon Apoll. l 9 Ep. 4. may well settle our assurance in it They are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rulers in Ignatius Principes sacerdotum in Ambrose the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Dionysius An order generative of other Fathers as Epiphanius They have an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 given them by the Councell of Carthage Excelsiorem gradum by Jerome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the Councell of Constantinople eminence of oversight by the Councell of Sardica Incomparably eminent Apostleship by Sidonius Apollinaris Excellent dignity and authority by the Councell of Constantinople in Trullo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Concil Antioch c. 25. It were easie to be tedious in this kinde If now the Bishops of this Island challenge no more than is given to those Church-governours of the Primitive times certainly either they must be condemned or not justified In the third place it will easily be made to appear that in all the passages of Fathers and Councels the Presbyters are called the Bishops Presbyters Indeed how should it be otherwise Winton Epist ad Molin For as our learned Bishop of Winchester of old the Presbyters were as it were of the family of the Bishop and lived upon those distributions which were laid down as at the feet of the Apostles first so now at theirs untill the division of severall Parishes infoeffed them in a setled maintenance from their peculiar charges Thus as Doctor Downham instances Arrius is said to have been Alexander's Presbyter Petrus and Iraenaeus Timotheus and Macarius to have been Athanasius his Presbyters by the same token that Timotheus a grave and reverend personage as the history reports wittily and justly took off a foul aspersion from his innocent and honoured Diocesan The Deputies of Silvester in the Councell of Nice were his Presbyters Thus Crispio is named Epiphanius his Arch-deacon Heraclides to have been Chrysostome's Deacon It were easie to fill up pages out of Eusebius alone with such instances §. 15. Power of Ordination only in Bishops BUt in the fourth place the severall acts that were appropriated to the Bishops alone by the universall consent of all times do more than sufficiently evince their acknowledged superiority wherein even those Testimonies which are wont to be alleadged against us do directly plead for us Hierome himself can say Excepta ordinatione and Chrysostome who is cited for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 can yet adde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Only in laying on of hands Bishops go beyond them Homil. 11 in 1 Tim. 3 Neither is this any sleight difference or despicable priviledge but such as implyes a manifest Superiority as Ambrose justly inferreth and a clear distinction of Order Hands were imposed in the Church of old for more than one purpose In absolution for the penitent's reconciliation to God and the Church In Confirmation for the increase of Grace upon the baptized In Ordination for the blessing Conc. Carthag 4. c. 3. Benedicente eum Episcopo manum super caput ejus imponente and hallowing of the Ordained The first of these as incident and annexed to the holy Order of Priest-hood may be common to a Presbyter within his own compasse but the other two have been ever held so intrinsecall to Episcopacy that I would fain see where it can be showed that any extremity of necessity was by the Catholike Church of Christ ever yet acknowledged for a warrant sufficient to diffuse them into other hands It was to Timothy and Titus by the consent of all Antiquity Bishops of their severall Dioceses and not to any Ordinary Presbyter that St. Paul gives that charge of imposition of hands That Presbyter had been a monster among Christians that would have dared to usurpe it and the Church of those first ages observed it so Curiously that besides those strict Lawes which they made for the prevention of any such insolence restraining even one kinde of Chorepiscopi Rurall Bishops from this power for there was another sort which were in the nature and quality of suffraganes furnished with Episcopall right they have left unto us memorable records of their severe proceedings against such presumptions I may not forget two or three remarkable histories to this purpose 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Colluthus a Presbyter of
Alexandria took upon him ordain Presbyters for this he was convented in the generall Councell before Hosius and other Bishops and with deserved checks remanded to keep within his own Tether and a Nullity pronounced of those his misordained Ischiras who pretended to be one of those his mis-made Presbyters was in his Administration of the blessed Sacrament whiles he had the holy Cup in his hand violently opposed and that upon the instigation of Athanasius by Macarius He complains there of a sacrilegious assault about an hundred Bishops are assembled in Aegypt Ischiras himself is convented his Ordination examined and he found to be no Presbyter because only ordained by a Presbyter he is sent away without remedy with a devestitute from his pretended Orders and together with all his fellows turned down to the Laick form Quo pacto igitur Presbyter Ischiras aut quo tandem authore constitutus Athanas apolog 2. Perpet govetâ—â—â— c 13. The equity of the sact is so clear saith this Apologist for Athanasius that no man ever thought it could be doubted of An history as our learned Bishop well observes so much the more considerable for that it carries in it the universall consent of the whole Primitive Church whose abridgement that holy Councell was which was after repeated and seconded by the Synode of Alexandria Much of the same kinde is that commonly noted story of the Councell of Civill A Bishop who had sore eyes Concil Hispalen 2 c. â—5 being to ordain Priests and Deacons laid his hands on them but caused his Chaplain a Presbyter that stood by to supply his eyes by reading the words of their Ordination and Benediction The Councell questioned the fact censured it of bold presumption and usurpation and would have censur'd the man if his death had not prevented them and concluded Tales merito c. Those men are worthy to be discarded because they were wrongfully made What need I presse the history of Musaeus and Eutichianus whose Ordinations were also in this manner rescinded and nullified by the Councell of Sardica Or that of the great Councell of Constantinople concerning Maximus or out of Sozomon the proceedings against Elpidius Eustathius Basilius Eleusius for their mis-ordination of Presbyters this peculiar act was a thing so universally both granted to and practised by Bishops that in vain shall we search through all antiquity for an instance of any regular performance to the contrary Neither can the opposites hope to finde shelter under that noted text of St. Pauls to Timothy 1 Tim. 4 14. Calvin Instit lib. 4. cap. 3. Neglect not the gift that is in the c. by the imposition of hands of the Presbytery when Calvin himself interprets the place not of the men but of the office following herein Jerome and Anselme Haimo Lyra and others referring it to the gift not to the hands whose reason also is more strong than his authority For if Timothy were ordained by a Presbytery then by more than one but St. Paul in another place saith that his hands and no other were imposed on Timothy And if more hands were required to this service it had been as easie for the Apostles to have encharged it upon the Presbytery as upon Timothy Little did Calvin think of the double Presbytery of Tileno-mastix Paracl c. 5 when he gave this interpretation of St. Pauls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But if either the Apostles then or the Bishops since have had other hands laid upon the ordained together with theirs as the rule and practise of the Church of England is yet fain would I see where ever it can be read that Presbyteâ—s without a Bishop in a regular course imposed hands for Ordination §. 16. Power of Jurisdiction appropriated to the Bishops from the first THus for Ordination the case is plain I speak it confidently it is more plaine if more may be for power of Jurisdiction It is for a Timothy or Titus Bishops to receive accusations against Presbyters or to reject them not for one Presbyter against another It is the charge laid upon Presbyters by more than one ancient Councell or single Father to do nothing at all without the consent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Bishop We have heard it from holy Ignatius and from the Apostolike Canons we may hear it when we please from the holy Martyr St. Cyprian Conc. Carthag Câ—nc Gangr Conc. Antioch from the 2 Councell of Carthage from the Councell of Gangra from the Councel of Antioch yea let me say Those ancient restrictions were such as if they should be now urged upon our inferiour Clergie they would be cried down for in tollerably Tyrannicall It was in the Bishops power to raise the Clergie from one degree to another neither might they refuse his designations They might not remove from one Diocese to another wiâ—hout his consent which is still laudably continued in that the testimony of the Ordinary still is required or if they did the Bishop had power to recall them They might not so much as travell from one Diocese to another without his Reverendae much lesse might they fixe there or if they did the act was reversible by the Diocesan for the particulars whereof I referre my Reader to our learned Doctor Downham Defence 2 part Ch. 5. who is very large in this subject As for matter of censure wherein the proof of Jurisidiction mainly consisteth how particularly was this ever managed by Episcopall power and that not only in case of Excommunication of Laicks which hath wont of old to be therefore called Mucro Episcopi for as for that giddy conceit of the whole Churches interposition and act Vivald Câ—â— dâ—labr in these Sentences which our Tileno-mastix stands upon it is long since cried down not by Calvin only but even by our late Separatists amongst whom this case hath been throughly Sifted but even of Correction Excommunication deposition of Clerks Conc. Agath c 1. de contumac Clericis Conc. Agath c. 2. de Episcopis qui pro minimis causis excommunicant Conc. Sardiâ— c. 16. de clericorum excommunicatione Conc Ephes 6.5 Conc. Chalc. c. 23. Conc. Antioch c 4. Cypr. l. Ep. 9. Deacons and Presbyters Correction so the Councell of Agatha Excommunication so the Councell of Sardica the Councell of Ephesus the Councell of Chalcedon Deposition so the Councell of Antioch So Arrius was deposed by Bishop Alexander Eutyches by his Diocesan So the holy Martyr Cyprian in that famous Epistle to R gatianus tells him That he being a Bishop and abused by his Deacon might by the vigour of Episcopacy and Authority of his chair proceed in censure of such Contumacy and advises if the offender hold on to exercise upon him potestatim honoris the power of his honour and either to depose or excommunicate him And yet who dares say that our blessed Martyr was proudly Tyrannicall and not holily zealous in observation of lawfull discipline And lastly for it were easie
to be tedious in particularities the ancient Canon of Apostles 32 to this purpose is recited and ratified by two Councels Concil Antioch 1. c. 9. the one of Antioch the other of Chalcedon and there applauded by the acclamation of a just rule and the rule of the Fathers And now say reader what is Superiority and Jurisdiction over all Subordinates if this be not If any Bishop of this Island have challenged and usurped more than the written word of God seconded by the ancient Canons of the Primitive Church and holy Fathers thereof do allow let him bear his own burden but certainly if the holy Synode of England should at any time be required to publish any Canon for the determining the Latitude of Episcopall power and the due exercise thereof they could hardly devise to expresse it in more full tearms than the ancient Councell of Antioch hath done Concil Antioch sub Iulio c. 9. Unusquisque Episcopus habeat suae paroechiae potestatem c. Let every Bishop saith it have authority of his own See both to governe it according to the fear of God which is before his eyes and to have a provident care of the whole Countrey which is under his City as also to ordain Presbyters and Deacons and to governe all things with Judgement Upon all this which hath been said I wonder how the Opposers of Episcopacy can read these so plain proofs of the Judgement and practise of the ancient Church of God and not be ashamed of their palpable innovation Hitherto we have clearly deduced the superiority of Bishops above the other Clergie and the power of their Jurisdiction from Christ and his Apostles and conveyed it through the constant practise of the Primitive Church since which time no adversary doubteth of it §. 17. Exceptions against our Episcopacy answered and particularly of the dissimilitude of our Bishops from the Primitive especially in their pomp and perpetuity BUt two main exceptions are taken at our Episcopacy wherein it is pretended there is an utter dissimilitude betwixt the anciently acknowledged superiority and ours The one is perpetuity the other Lordlinesse In both which regards Parker according to his loud languaâ—e sayes there is as much likenesse betwixt the English Episcopacy and the ancient as betwixt light and darknesse For both these briefly That there is and must needs be a superiority of some Pastors aboue others Beza himself cannot deny who makes the 7 Angels 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 neither indeed can there be any government without it Bez in Apoc 2.1 but this presidence saith he is not perpetuall but only for the time and vicissitudinary Vidâ— Bez. Saraviam in resp ad triplicatum Episcopatum De gradibus Minist c. 23. There can be no Church without a Ministery Those Ministers are divided into Presbyteries Those Presbyters must have an head that head is to over-rule the body for his turne And this saith he is that Regency which was in the Primitive times and is now renewed in some Churches wherein the president takes his chair moderates the assembly hath Majority of rule during his presidency and is for the present â—efut of Mr. Dâ—â—â— ham the governour of his brethren the action ended and his course finished returnes to his old forme with a sumus ergo pares And was this the inequality of the Church-governours in the Primitive times Was this the forme of the Regiment and Presidency of the Primitive Bishops Blessed God! Where was this monster of opinion formed Who ever read or heard of such a course of Administration from the beginning of Gods Church upon earth untill this present age And yet these men the better to guilde their upstart fancies to the eyes of the vulgar dare thus confidently obtrude it upon the Primitive times Did not James Ignatius Polycarpus and all those noted Successors in their severall charges live and die Bishops there Do not all the Subscriptions of Councels all histories that ever were in the Church testifie so much was there ever any Writer but any one that hath given intimation but bare intimation of any such shifting of Church-governours for that mistaken allegation of St. Ambrose is justly hissed out of all Countenance Did ever the man fall into any kinde of mention that once practis'd it And shall grave Divines give themselves liberty to dream of such strange Chimaericall devices and then meerly to get glory to themselves and strength to their own fancieâ— so boldly obtrude them upon Gods Church for good Law and as highly tending to Gods glory If we do not finde among the ancient so direct contradictions to this conceit we must impute it to this that they did not suppose so impossible a fancy could have fallen into any wise heads Câ—â—r l. 4. Epist 2. Yet that of blessed Cyprian is clear enough where a Bishop is once lawfully ordained whosoever would now moreover be made a Bishop in that See it is necessary that he should be forthwith put out of the Church and that he have not the Churches Ordination who doth not hold the Unity of the Church Vid supra Epist Clementis ad Corinthios c. And soon after Forasmuch as after the first Bishop viz. during his life there cannot be a second whosoever after that one who ought to be alone is made he is not a second but none at all Thus he But what need I urge this when the very word of Ordination strikes it dead For what Ordination to that their In-and-out Office have these succeeding and Momentary Presidents And what Bishop was ever in the Church without Ordination So as I must have leave to wonder at this uncouth Novelty and to say that I cannot tell how to resemble it better than to that old abusive sport which was cryed down in the Councell of Salisbury called Ep. tus puor practised also in the Popish times here in England Binius Anno 1274. Episcopatus puerorum upon St. Clements night and on St. Nicholas wherein boys and youths dressed up after the manner of Episcopall habits took upon them to act the Bishops sacred actions and after the pastime ended disroabed themselves and returned to their wonted trade Both these I confidently say are the meer mockeries of Episcopacie and if that other sport pleased but children and fools it is a wonder how this could please wise men As for the state and Lordlinesse which is usually objected to our Episcopacy it is indeed a common eye-sore to our envious detractors This is it that fills the world with Clamour and Pamphlets with spightfull invectives Quis furor O Cives As for the title first alas how poor a quarrell it is Certainly if there were that true piety and those gracious dispositions in the hearts of men professing the Gospell towards Gods Ambassadors and Agents which there ought to be they would not they could not grudge them any styles of Eminence their very feet would be beautifull
yet such as in other places he doth either salve or contradict The passages are scanned throughly by many authors It is true then that he saith Bishops are greater than Presbyters rather consuetudine ecclesiae Hier. ad Evagrum than Dominicae dispositionis veritate but even in that withall he grants Episcopacy to be an Apostolicall Institution Eadem Epistola ad finem for he interprets himself that this Custome was derived and continued from the Apostles and that the Dominica dispositio of which he spake was to be taken of a personall appointment from Christ our Saviour Hier in 1 ad Tâ—tum Wherefore what can be more plain than that his toto orbe decretum relates to Apostolick Constitution The very pedegree of it is by himself fetcht from the time of the quarrels which St. Paul mentions in his Epistle to the Corinths One sayes I am of Paul another I am of Apollo I am of Cephas which was in the heart of the Apostolique times And relating those words of the Bishop of Jerusalems letters There is no difference betwixt a Bishop and a Presbyter he passeth a satis imperite upon it professing to his Marcella against the Novelty of Montanus With us our Bishops hold the place of the Apostles and that the drepression of their Bishops below their place was utterly perfidious And commenting upon that passage of the Psalme Hier. in Ps 44. In stead of Fathers thou shalt have children The Apostles saith he O Church were thy Fathers c. Thou hast instead of them children which are the Bishops created by thy self And which is for all where he is most vehement for the dignity of a Presbyter yet he addes Quid facit Episcopus exceptâ ordinatione quod Presbiter non facit What doth a Bishop besides Ordination which a Presbyter doth not That very exception exempts him from Aerianisme and those other clear testimonies besides more which might be cited show him though but a Presbyter no friend to the equality of our Presbyterians As for St. Ambrose they could not have pitch'd upon a better man a renowned Archbishop and Metropolitan and of so holily-high a grain as that he would not abate one inch of Archiepiscopall port and power no not to an Emperour Yet this is the man that shall plead against the superiority of Bishops And what will he say Of a Bishop and a Presbyter saith he there is one order or Ordination for either of them is a Priest but the Bishop is the first so that every Bishop is a Presbyter but not every Presbyter a Bishop for among the Presbyters the Bishop is the first But first of all by Parkers own confession it is not St. Ambrose that saith so but a changling in his clothes So not only Whitakers spalato Cocus Rivetus and others but even some of the great Pontifician authors as we shall see upon another occasion more fully Secondly Ambrose himselstells another tale Ambros de dignitate sacerd c. 3. c. 5. in his genuine writings There is one thing saith he that God requires of a Bishop another of a Presbyter another of a Deacon And again As Bishops do ordain Presbyters and consecrate Deacons so the Arch-bishop ordaineth the Bishop Do you not think this man likely to speak for the new government Thirdly if he had said as they make him they must give him leave to interpret himself The Bishop is Primus sacerdos that is saith he Princeps Sacerdotum §. 21. The practice of the Waldenses and Albigenses in allowance of Episcopall government SHortly then all times all histories all Authors all places are for us yea which is most remarkable even those factions which divided themselves from the Church as the Arrians Novatians Donatists yet still held themselves to the government of their Bishops It was their question whether this or that man should be their Bishop it was never questioned whether they should have any Bishops at all Yea in these latter times the very Waldenses and Albigenses when in some things they justly flew off from the Romish superstition yet still would have a Bishop of their own It was one of the Articles that was objected against them the Supremacy of the Pope Artic Vvald Annâ— 1170 and 1216 usurping above all Churches is by them denied Neither that any degree is to be received in the Church but only Priests Deacons and Bishops And Aeneas Silvius in his Bohemian history reporting the Tenets of the Waldenses hath thus Foxe p. 209. de dogmat Waldens Romanum pontificem c. That the Bishop of Rome is but equall to other Bishops that among Priests there is no difference that not dignity but merit of life makes one Presbyter better then another Those of Merindol and Cabrieres a people which about two hundred yeers ago came out of the Country of Piemont to inhabite in the waste parts of Provence being there planted and hearing of the Gospell pâ—eached in Germany and Switzerland sent in the yeer 1530. George Maurellus and Petrus Latomus to conferre with the learned men of those parts they met with Oecolampadius Bucer Capito Maurellus escaping home alone told his Compatriots how much they had erred and how their old Ministers whom they called their Barbes that is their Uncles had misled them But before this their complices the good Christians who were termed Albigenses did set up to themselves a Bishop of their own one Bartolomaeus remaining about the coasts of Croatia and Dalmatia Epist Legati Papae Card. Portinens vide Fox Acts c. of whom the Cardinall Portinensis the Popes Legat writes thus to the Archbishop of Roan about the yeere 1146. Etenim de Carcasona orâ—undus c. For one Bartolomaeus the Bishop of the Hereticks borne in Carcasona taking upon him the Deputation of that Anti-pope yeelded unto him a wicked and abhominable reverence and gave him a place of residence in the Town of Porlos and removed himselfe to the parts of Tholose This Bartolomaeus in the tenour of his letters which run every where in the first stile of his salutation entitles himselfe on this manner Bartolomaeus the servant of the servants of God to N. the salutations of the holy faith This man amongst all his other enormities makes Bishops and takes upon him perfidiously to govern and order the Churches Thus that Cardinall And those Angragnians who are commonly said for some hundred of yeers to have cast off all relation to the Church of Rome yet in their Confession of faith and answers exhibited to the President appointed Commissioner for their examination confessed and acknowledged upon mention made of ancient Councells That the Councels had made divers notable Decrees concerning the Election of Bishops and Ministers of the Church concerning Ecclesiasticall Discipline as well of the Clergy as the people These Chrisians were far from that peevish humour wherewith divers miszealots are now-a-dayes transported What speak I of these The very late
to give some colour and God knowes but a colour of a lay-Presbytery Let the Elders that rule well 1 Tim. 5.17 saith St. Paul to Timothy be counted worthy of all honour especially they who labour in the word and doctrine A place which hath been so throughly sifted by all who have medled with this ill-raised controversie as that no humane wit can devise to add one scruple of a notion towards a farther discussion of it I dare confidently say there is scarce any one sentence of Scripture which hath undergone a more busie and curious agitation The issue is this that never any expositor for the space of fifteene hundred yeeres after Christ tooke these aeresbyters for any other then Priests or Ministers Of eleven or twelve severall expositions of the words each one is more faire and probable than this which is newly devised and obtruded upon the Church That the text is so farre from favouring these lay-lay-Presbyters that we need no other argument against them For where was it ever heard of or how can it be that meere Laicks should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bishops and Pastors have had that stile as in Scripture so in following antiquity that passage of Clemens Alexandrinus cited by Eusebius concerning Saint Iohn that he at Ephesus committed the charge of his young man to an old Bishop whom he cals 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 besides that of Iustin Martyr already cited and others shew it plainly And if as some our appellation of Priest come from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it well may how can a lay-man be so Or if from Prebstre as the more think let us have Lay-priests if Lay-presbyters And what better Commentary can we have of Saint Pauls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 than himselfe gives of himselfe in his exhortation to the Elders or Pastors at Ephesus who interprets it by carefull attending to themselves and their flocks which even their owne authours are wont to appropriate to Pastors And what can that double honour be which the Apostle claimes for these Elders or Presbyters but respect and due maintenance To whom is this due but to those that serve at the Altar As for Lay-presbyters was it ever required that they should be maintained by the Church And what can those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be but those Priests which diligently and painfully toile in Gods harvest in the Word and Doctrine all the Elders therefore there intended are exercised in the Word and Doctrine but there are some that doe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 labour more abundantly than the rest these must be respected and incouraged accordingly Neither is there any reason in the world to induce an indifferent man to think that this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should imiplie a severall and distinct office but rather a more intense and serious labour in the same office as might be showne in a thousand instances Whereas therefore this is the onely Scripture that in some fore-prised eares seemes to sound towards a Lay-presbytery I must needs professe for my part if there were no other text in all the Booke of God more pregnant for their disproofe I should thinke this alone a very sufficient warrant for their disclamation And I doe verily perswade my selfe that those men who upon such weake yea such no-grounds have taken upon them being meer Laicks to manage these holy affaires of God have an hard answer to make one day before the Tribunall of Almighty God for this their presumptuous usurpation Now then since this one litigious and unproving text is the onely place in the whole New Testament that can beare any pretence for the lay-Presbytery for as for their Dic Ecclesiae and their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they are so improbable and have been so oft and throughly charmed that they are not worth either urging or answer and on the contrary so many manifest and pregnant testimonies of Scriptures have been and may be produced within the Presbyters or Elders of the Church are by the Spirit of God onely meant for the spirituall guides of his people I hope every ingenuous Christian will easily resolve how much safer it is for him to follow the cleare light of many evident Scriptures than the doubtfull glimmering of one mistaken text §. 3. Lay-Eldership a meere stranger to antiquity which acknowledgeth no Presbyters but Divines ANd as the Scriptures of God never meant to give countenance to a lay-Presbytery so neither did subsequent antiquity I speak it upon good assurance there was never any clause in any Father Councell History that did so much as intimate any such office in the Church of God or the man that weilded it The fautors of it would gladly snatch at every sentence in old records where they meet with the name of a Presbyter as if there the bels chimed to their thought But certainely for fifteene hundred yeares no man ever dreamed of such a device If he did let us know the man I am sure our Apostolicall Clemens makes a contradistinction of Laicks and Presbyters Clem. Epâ—st ad Corinth supra Ignat. Ep. ad Magn. Do nothing without your Bishop â—eithâ—r Presbyter nor Deacon nor Laick And Ignatius the holy Martyr yet more punctually goes in these degrees 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This difference is so familiar with that Saint as that we scarce misse it in any of his Epistles in so much as Vedelius himselfe finding in the Epistle of this Martyr to the Ephesians Ignat. Epist ad Ephes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 translates it memorabile sacerdotum vestrorum collegium a Colledge of Presbyters such the Bishops of those first times had as we have still the Deane and Chapter to consult withall upon any occasion but those Presbyters were no other than professed Divines Neither were ever otherwise construed If we looke a little lower who can but turne over any two leaves of the first Tome of the Councels and not fall upon some passage that may settle his assurance this way Those ancient Canons which carry the name of the Apostles are exceedingly frequent in the distinction They speake of the Bishops or Presbyters offering on the Altar of God which no Lay-man might do They make an act against a Bishops or Presbyters rejection of his wife Can. Apost c. 3.4.5 under pretence of Religion which in a Lay-man was never questioned c 6 7. They forbid a Bishop Presbyter or Deacon to meddle with any secular cares or imploiments A Laick person had no reason to be so restrained shortlie for we might here easilie wearie our Reader the ninth of their Canons is punctuall which playnly reckons up the Bishop Can. â— Presbyter Deacon as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Priestly list and in the foureteenth if any Presbyter or Deacon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or whosoever else of the Clergie Dionysius the mis-named Areopagite hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for Bishops and Presbyters and the holy Martyr
is laid by Christ and whose fabricke is raised by the Apostles is of divine institution Page 28 § 8 The second ground The practice and recommendation of the Apostles is sufficient warrant for an Apostolicall Institution Page 30 § 9 The third ground That the formes ordained for the Churches Administration by the Apostles were for universal and perpetuall use Page 32 § 10 The fourth ground That the universall practice of the Church immediately succeeding the Apostolike times is a sure Commentary upon the practice of the Apostles and our best direction Page 35 § 11 The two famous rules of Tertullian and S. Augustine to this purpose asserted Page 39 § 12 The fifth ground That the Primitive Saints and Fathers neither would nor durst set up another forme of government different from that they received of the Apostles Page 50 § 13 The sixth ground That if the next successors would have innovated the forme of government yet they could not in so short space have diffused it through the whole Christian world Page 56 § 14 The seventh ground That the ancientest Histories of the Church and writings of the first Fathers are rather to be believed in the report of the Primitive state of the Church than the latest Authors Page 59 § 15 The eight ground That those whom the ancient Church of God and all the holy Fathers of the Church since have condemned for Hereticks are no fit guids for us to follow in that their judgement of the government for which they were so condemned Page 64 § 16 The ninth ground That the accession of honourable Titles and Compatible priviledges makes no difference in the substance of a lawfull and holy calling Page 66 § 17 The tenth ground That those Scriptures whereon a new and different forme of government is raised had need to be more evident and unquestionable than those which are alledged for the former that is rejected Page 69 § 18 The eleventh ground That if Christ had left this pretended order of government it would have ere this time been agreed upon what that forme is and how to be managed Page 71 § 19 The twelfth ground That if this which is challenged be the Kingdome of Christ then those Churches which want any essentiall part of it are mainly defective and that there is scarce any at all entire Page 72 § 20 The thirteenth ground That true Christian policie requires not any thing absurd or impossible to be done Page 74 § 21 The fourteenth ground That new pretences of truths never before heard of especially in maine points carry just cause of suspicion Page 76 § 22 The fifteenth ground That to depart from the judgement and practice of the universall Church of Christ ever since the Apostles times and to betake our selves to a new invention cannot but be beside the danger extremely scandalous Page 78 The Second Part. § 1 THe Termes and state of the Question setled and agreed upon Page 1 § 2 Church government begun by our Saviour in a manifest imparity Page 11 § 3 The execution of this Apostolicall power after our Saviours ascent into Heaven Page 16 § 4 The derivation of this power and majoritie from the Apostles to the succeeding Bishops Page 19 § 5 The cleare testimonies of Scripture for this majoitie especially those out of the Epistles to Timothy and Titus urged Page 26 § 6 Some elusions of these Scriptures met with and answered Page 35 § 7 The testimonie of S. John in his Revelation pressed Pag. 41 § 8 The estate and order of Episcopacie deduced from the Apostles to the Primitive Bishops Page 49 § 9 The testimony and assent of Bucer and some famous French Divines Page 54 § 10 The superiority and jurisdiction of Bishops proved by the testimonie of the first Fathers and Apostolicall men and first of Clemens the partner of the Apostles Page 59 § 11 The pregnant and full testimonies of the holy Saint and Martyr Ignatius urged Page 65 § 12 The testimonie of the ancient Canons called the Apostles Page 79 § 13 The state and historie of the next age Page 84 § 14 Proofes of the confessed superiority of Bishops from severall forceable arguments out of antiquitie Page 88 § 15 Power of Ordination only in Bishops Page 90 § 16 Power of jurisdiction appropriated to Bishops from the first Page 95 § 17 Exceptions against our Episcopacie answered and particularly of the dissimilitude of our Bishops to the Primitive in their Pompe and perpetuity Page 99 § 18 The practice of the whole Christian Church in all times and places is for this government by Bishops Page 110 § 19 Of the suppression of contrary Records and of the sole opposition of the heretick Aerius Page 117 § 20 The vindication of those Fathers which are pretended to second Aerius his opinion Page 120 § 21 The practice of the Waldenses and Albigenses in allowance of Episcopall government Page 125 § 22 The government by Bishops both universall and unalterable Page 129 The Third Part. § 1 THe appellation of Lay-Elders and the state of the Question concerning them Page 1 § 2 No Lay-Elder ever mentioned or heard of in the times of the Gospell in all the world till this present age the texts of Scripture particularized in pretence of the contrary Page 7 § 3 Lay-eldership a meere stranger to all antiquitie which acknowledgeth no Presbyters but Divines Page 15 § 4 S. Ambrose's testimonie urged commonly for Lay-Elders answered Page 19 § 5 The utter disagreement and irresolution of the pretenders to the new Discipline concerning the particular state of their desired government Page 24 § 6 The imperfections and defects which must needs be yeelded to follow upon the discipline pretended and the necessary inconveniences that must attend it in a kingdome otherwise setled Page 30 § 7 The knowne newnesse of this invention and the quality of the late authors of it Page 36 § 8 A recapitulation of the severall heads and a vehement exhortation to all Readers and first to our Northerne brethren Page 42 § 9 An exhortatorie conclusion to our brethren at home Page 53 EPISCOPACIE BY DIVINE RIGHT §. 1. An expostulatorie entrance into the Question GOod God! what is this that I have lived to heare That a Bishop in a Christian Assembly should renounce his Episcopall function and crie mercy for his now-abandoned calling Brother that was who ever you be I must have leave a while to contest seriously with you the act was yours the concernment the whole Churches You could not think so foule a deed could escape unquestioned The world never heard of such a Penance you cannot blame us if we receive it both with wonder and expostulation and tell you it had beene much better to have been unborn than to live to give so hainous a scandal to Gods Church and so deep a wound to his holy truth and Ordinance If Tweed that runs betweene us were an Ocean it could not either drown or wash off
State and hazard of the Reformation it selfe or to the adjuring and blaspheming of an holy Order in the Church and dishonouring of Almighty God while they pretended to seeke his honour This was their Case but what is this to yours Your Church was happily gone out of Babylon your and our most gracious and religious Soveraigne sincerely professeth maintaineth incourageth the blessedly-reformed Religion his Bishops preach for it write for it and professe themselvs ready after the example of their predecessors to bleed for it Your and our late learned and pious Soveraign of blessed memory with the generall votes of a lawfull Assembly re-inforced that Order of Episcopacie which had been as I take it but about seventeene yeares discontinued And how can you now think of paralleling your condition with the forraigne But that you may not think that I speake at randome and upon blinde conjectures of the state of this difference heare I pray you Fregevill Politique Reform pag. 70. of the Translation into English what wise Fregivillaeus a deep head and one that was able to cut even betwixt the league the Church and the State saith concerning it The Ministers of the reformation saith he which planted it in France had respect unto their businesse and to the work they took in hand when they brought in this equalitie which Was to plant a Church and to begin after the manner of the Apostles when they planted a Church in Ierusalem As also they meant not to traverse the state of the Clergy or to submit it to their orders whensoever the Clergie or whole State of France should happen to admit the Reformation But their purpose tended onely to overthrow superstition and in the meane time to beare themselves according to their simple equality whereupon I infer that he that would take occasion of this equality brought into France to reverse the estate of the Episcopall Clergie among the reformed should greatly wrong the cause of those who there-under have reformed France and had never that intent Thus he Whereto adde That the same Authour professeth that it is not the degrees of the Clergie which the Reformers except against but the superstition In the meane time he judiciously professeth that the French Ministers have taken up this equality of government only provisionally reserving libertie to alter it according to occurrences To which purpose he projecteth to the French King the Creation of one supreme Bishop or Patriarch of France to whom the whole estate of the French Clergie might upon faire termes be subjected Doe you not now in all this which hath beene said see a sensible difference betwixt their Condition and yours Can you chuse but observe the blessing of Monarchicall reformation amongst us beyond that popular and tumultuary reformation amongst our neighbours Ours a Councell theirs an uproare Ours beginning from the head theirs from the feet Ours proceeding in a due order theirs with confusion Ours countenancing and incouraging the converted Governours of the Church theirs extremely over-awed with averse power or totally over-borne with foule sacriledge in a word ours comfortably yeelding what the true and happie condition of a Church required theirs hand-over-head taking what they could get for the present And what now Shall we instead of blessing God for our happinesse emulate the misery of those whom we doe at once respect and pitie Suppose the late Kings and Parliaments of France before these separate formes of administration were pitcht upon would have said You of the Reformed profession injoy your religion freely and if you thinke it more safe to live under Church-Governours of your owne let your Clergie recommued unto us such grave and worthy persons as may be fit for those places they shall forthwith be established over you with full authority and just maintenance would any of the learned Divines of those times have slighted the offer and have said by your leave Sir vve like it not vve have other projects in hand vve vvill set up a nevv government that vvill better befit our purposes certainly I should vvonder at the man that should entertaine such an impossible imagination of those vvise and godly learned professors vvho vvere by the iniquitie of the times in a manner forceably driven at least as they imagined upon this forme and necessarily put to this choice vvhether they vvould still submit to popery or no longer submit to Episcopall Administration vvhich there vvas only managed by Popish hands What need more vvords Themselves have as vve have already seen clearely decided it Go novv and take these men and times for your patternes vvho never meant to make themselves and their condition imitable presidents but rather the objects of our better vvishes It vvas a modest vvord of Beza That he never meant to prescribe the Ecclesiasticall policie of Geneva to other Churches for this vvere high presumption And vvill you be prescribing to your selves that vvhich he vvould not prescribe to you Will you create tha◠to be an universall Ordinance of God which he dare not warrant for any other than a Locall Constitution Neither is there a more sensible difference betweene the Authority and successe of a Monarchicall or popular Reformation than there is betweene the forms which are fit and expedient for large Churches living under the sway of a Monarch and those which particular Cities or territories may admit under a Democraticall or Aristocraticall government Hereupon saith the Reformed Politique discreetly I do inferre that in the state of a mighty and peaceable Church as that of England or as the Church of France or such like might be if God should call them to Reformation the state of the Clergie ought to be preserved For equality would be hurtfull to the State and in time breed confusion Thus he And indeed besides those holy and divine considerations whereof we shall treat in the sequell it stands with great reason that there should be a correspondence betwixt the Church and the State and a meet respect to the rules of both As therefore because in a free Citie or State we finde certaine Optimates who by successive Elections sway the government according to their municipall rules not without the assistance and consent of a greater number of Plebeian Burgesses and see perhaps this forme of Administration in those places succesfull it were a crime of strange braine-sick giddinesse to say nothing of the hainous morall transgression to cast off the yoke of just and hereditarie Monarchie and to affect this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 many headed Soveraignty So were it no lesse unreasonable where a Nationall Church is happily setled in the orderly regiment of certain grave over-seers ruling under one acknowledged Soveraigne by wholesome and unquestionable Laws and by these Laws punishable if they over-lash or be defective in their charge in a fastidious discontentment to seeke to abandon this ancient forme and to betake themselves to a popular forme of Discipline borrowed from abroad which what were it
other than to snatch the reines out of the hands of a skilfull Coachman and either to lay them loose on the horses necks or to deliver them to the hands of some ignorant and unskilfull lackeyes that run along by them But of this point more elsewhere My zeal and my respects to the Churches abroad and my care and pitie of many seduced soules at home have drawne me on farther in this discourse than I meant For who can indure to see simple and well meaning Christians abused with the false colour of Conformity with other Churches when there is apparently more distance in the ground of their differences than in the places of their situation Be wise my deare Brethren and suffer not your selves to be cheated of the Truth by the mis-zealous suggestions of partiall-teachers Reserve your hearts free for the clearer light of Scripture and right reason which shall in this discourse offer to shine into your soules For you Sir fu frere confesse unlesse you can in truth deny it that you goe alone and that you have reason absolutely to quit all the hope of the Patrocination of other Churches which you might seeme to challenge from their example and practice For now that I have got you alone I shall be bold to take you to task and doe in the name of Almighty God vehemently urge and challenge you to maintaine if by any skill or pretence you may your owne act of the condemnation of Episcopacie and your penitent submission to a Presbyteriall government Wherein I doubt not but I shall convince you of an high and irreparable injury done by you to God his Ordinance and his Church § 6. The project and substance of the Treatise following FOr the full and satisfactorie performance vvhereof I shall only need to make good these tvvo maine points First That Episcopacie such as you have renounced even that vvhich implies a fixed superioritie over the rest of the Clergie and jurisdiction is not only an holy and lavvfull but a divine Institution and therefore cannot be abdicated vvithout a manifest violation of Gods Ordinance Secondly That the Presbyterian Government so constituted as you have novv submitted to it hovvever venditated under the glorious names of Christs Kingdome and Ordinance by those specious and glozing termes to bevvitch the ignorant multitude and to insnare their consciences hath no true footing either in Scripture or the practice of the Church in all ages from Christs time to the present That I may clearly evince these two maine points wherin indeed consists the life and soul of the whole cause I shall take leave to lay down certain just and necessary Postulata as the ground-workes of my ensuing proofs all which are so cleare and evident that I would fain suppose neither your selfe nor any ingenuous Christian can grudge to yeeld them But if any man will be so stiffe and close-fisted as to stick at any of them they shall be easily wrung out of his fingers by the force of Reason and manifest demonstration of Truth §. 7. The first ground or postulate That government whose foundation is laid by Christ and whose Fabrick is raised by the Apostles is of Divine Institution THe first whereof shall be this That government whose ground being laid by our Saviour himselfe vvas aftervvards raised by the hands of his Apostles cannot be denied to be of Divine Institution A Proposition so cleare that it were an injurie to goe about to prove it He cannot be a Christian who will not grant that as in Christ the Sonne of God the Deity dwelt bodily so in his servants also and agents under him the Apostles the Spirit of the same God dwelt so as all their actions were Gods by them Like as it is the same spring-water that is derived to us by the Conduit-pipes and the same Sun-beames which passe to us through our windowes Some things they did as men actions naturall civill morall these things were their own yet they even in them no doubt were assisted with an excellent measure of grace But those things which they did as Messengers from God so their names signifie these were not theirs but his that sent them An Ambassador dispatcheth his Domesticall affaires as a private man but when he treats or concludes matters of State in his Princes name his tongue is not his owne but his Masters Much more is it so in this case wherein besides the interest the agents are freed from errour The carefullest Ambassador may perhaps swerve from his message these which was one of the priviledges of the Apostles were through the guidance of Gods Spirit in the acts of their Function inerrable So then if the foundation were laid by Christ and the wals built up by his Apostles the Fabrick can be no lesse than divine §. 8. The second ground That the practice and recommendation of the Apostles is sufficient warrant for an Apostolicall Institution SEcondly It must also be granted That not onely the government which vvas directly commanded and enacted but that vvhich vvas practised and recommended by the Apostles to the Church is justly to be held for an Apostolicall Institution In eminent and authorized persons even examples are rules much more in so sacred Neither did the Spirit of God confine it selfe to vvords but expressed it selfe also in the holy actions of his inspired servants as Chrysostome therefore truly said That our Saviour did not only speak but vvork Parables So may vve say here that the Apostles did not only enact but even act lavves for his holy Church Licèt autem nullum extat praeceptum de manuum impositione c. Calv. l. 4. Instit C. 3.8.16 And this is learned Calvins determination about imposition of hands Although saith he there is no certaine precept concerning Imposition of Hands yet because vve see it vvas in perpetuall use vvith the Apostles their so accurate observation of it ought to be unto us instead of a command and therfore soone after he affirmes plainly That this Ceremony proceeded from the Holy Ghost himself And in the fore-going Chapter speaking of the distribution of Pastors to their severall charges he saith Nec humanum est inventum c. It is no humane device but the Institution of God himselfe For vve read that Paul and Barnabas ordained Presbyters in all the Churches of Lystra Antioch Iconium And that direction vvhich the great Apostle of the Gentiles gave to Timothy vvas as Calvin truly Mandati nomine in the name and nature of a command And vvhat els I beseech you vvould the rigid exacters of the over-severe and Judaicall observation of the Lords day as an Evangelicall Sabbath seem to plead for their vvarrant vvere they able to make it good any vvay but the guise and practice of the Apostles Precept certainly there is none either given or pretended Thus the bitter Tileno-mastix can say There was a double Discipline of the Apostles Docens and Vtens in the first they gave precepts to
the Church Paracles l. 1. c. 4 and her Governours in the second their practice prescribes her government although as he adds without booke not without the Churches owne consultation and consent which if it be granted makes the more for us who ever since we were a Church have consented to the Apostles practice and constantly used the same What do I stand upon this They are the words of Cartwright himselfe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the example of the Apostles and generall practice of the Churches under their government draweth a necessitie §. 9. The third ground That the formes ordained by the Apostles were for universall and perpetuall use THirdly it is no lesse evident that the form which the Apostles set and ordained for the governing of the Church was not intended by them for that present time or place onely but for continuance and succession for ever For no man I suppose can be so weak Praecepta ipsa disciplinae omnibus in futurum Ecclesiis dictante Sp. Sancto tradiderunt Sco. Wy Paracles l. 1. c. 4 as to thinke that the rules of the Apostles were personall locall temporary as some Dials or Almanacks that are made for some speciall Meridians but as their office and charge so their rules were universall to the whole world as farre and as long as the world lasteth For what reason is there that Crete or Ephesus should be otherwise provided for than all the world besides Or what possibility to think that those first planters of the Gospell should leave all the rest of Christs Church as the Ostrich doth her eggs in the dust without any farther care The extent and duration of any rule will best be measured as by the intention of the Authour so by the nature and use of it S. Paul's intention is clearely expressed for a continuance untill the appearing of our Lord Iesus Christ 1 Tim. 6.14 As for the nature of the severall directions they carry perpetuity and universality of use in the face of them there being the same reason of their observation by all persons concerned and in all times and places why should not every Bishop be as unreproveable as a Cretian or an Ephesian Why should an accusation be received against an Elder upon more slender evidence in one place than another Why should there not bee the same courses taken for Ordination and Censure in all ages and Churches since the same things must of necessity bee done every where in all ages and Churches But why should I strive for a granted Truth For it is plaine that the Isle of Crete and Ephesus were but the patternes of other Churches and Timothie and Titus of other faithfull Overseers If therefore it shall appeare that Episcopacie so stated as we have expressed was in these persons and Churches ordered and setled by Apostolicall direction it must necessarily be yeelded to be of Apostolike and therefore Divine Institution §. 10. The fourth ground That the universall practice of the Church immediately succeeding the Apostolike times is a sure Commentary upon the practice of the Apostles and our best direction FOurthly I must challenge it for a no lesse undoubted Truth That the universall practice of the Church immediately succeeding the Apostles is the best Commentary upon the practice of the Apostles and withall that the universall practice of Gods Church in all ages and places is next unto Gods Word the best guide and direction for our carriages and formes of Administration The Copartners and immediate Successors of those blessed men could best tell what they next before them did for who can better tell a mans way or pace than he that followes him close at the heeles And if particular men or Churches may mistake yet that the whole Church of Christian men should at once mistake that which was in their eye it is farre more than utterly improbable A truth which it is a wonder any sober Christian should bogle at yet such there are to our griefe and to the shame of this late giddy age even the great guides of their faction Polit. Eccles l. 2. cap. 7. Falsum est c. Our mis-learned countriman Parker the second Ignis fatuus of our poore mis-led brethren and some Seconds of his stand peremptorily and highly upon the Deniall It is false saith he that the universall practice of the Church is sufficient to prove any thing to be of Apostolike Originall And jeeringly soone after Vniversa Ecclesiae praxis consensus patrum unica Hierarchicorum Helena est The universall practice of the Church and consent of Fathers saith he is the onely dearling of the abettors of the Hierarchy But the practice of the Church immediatly after the Apostles is no evidence Heare now I beseech you my deare brethren all ye who would pretend to any Christian ingenuity and consider whether you have not reason to distrust such a leader as would perswade you to slight and reject the testimony and practice of the whole Church of God upon earth from the first plantation of it to this present age and to cast your selves upon the private opinions of himselfe and some few other men of yesterday surely in very matter of doctrine this could be no other than deeply suspicious than foulely odious If no man before Luther and Calvin had excepted against those points wherein we differ from Rome I should have hated to follow them how much more must this needs hold in matter of fact Iudge what a shame it is to heare a Christian Divine carelesly shaking off all arguments drawne from Antiquity Continuance Perpetuall Succession in and from Apostolike Churches unanimous consent universall practice of the Church immediate practice of all the Churches succeeding the Apostles as either Popish or nothing And all these are acknowledged for our Grounds and are not Popish For me I professe I could not without blushing and astonishment read such stuffe as confounded in my selfe to see that any sonne of the Church should be not onely so rebelliously unnaturall to his holy mother as to broach so putrid a Doctrine to her utter disparagement but so contumelious also to the Spirit of God in his providence for the deare Spouse of his Saviour here upon earth Holy Jrenaeus Iren. l. 4. contr haeres I am sure was of another minde Agnitio vera saith he The true acknowledgement is the doctrine of the Apostles antiquus Ecclesiae status and the ancient state of the Church in the whole world by the Succession of Bishops to whom the Apostles delivered the Church which is in every place And then whiles we have both these the doctrine of the Apostles seconded by the ancient state of the Church who can out-face us What meanes then this wilfull and peevish stupidity Nihil pro Apostolico habendum Ibid. l. 2. c. 7. Nothing saith Parker is to be held for Apostolike but that which is found recorded in the writings of the Apostles Nothing Was all
registred by themselves which we must believe they did or enacted For doctrine necessary for salvation we are for him but surely for evidence of fact or rituall observation this is no better than absurd rigour than unchristian incredulity Where is there expresse charge for the Lords Day Where for Paedobaptisme Where for publike Churches Where for Texts to be handled in Sermons Where for publike Prayers of the Church before and after them and many such like which yet we think deducible from those sacred authorities That is true of Hierome Hieron Tom. 6. in Agge 1. Quae absque authoritate c. Those things which men either finde or feigne as delivered by Apostolike tradition without the authority and testimonies of Scripture are smitten by the sword of Gods Spirit But what is this to us who finde this which we challenge for Apostolicall recorded in the written Word of God Or with what conscience is this alledged against us which is directly bent against the hereticall doctrines and traditions of the Marcionites either utterly without or expresly against the Scripture §. 11. The two famous Rules of Tertullian and S. Augustine to this purpose asserted I May not baulke two pregnant testimonies of the Fathers wherewith this great Anthierarchist and his Northerne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is as much and justly troubled as our cause is advantaged not so much because they are the sentences of ancient Fathers which they have learned to turne off at pleasure with scorne enough as for that they carry in them such clearenesse and strength of reason as will not admit of any probable contradiction The former is Tertull. conâ—r Marcion c. 4. that of Tertullian Constabit id esse ab Apostolis traditum quod apud Ecclesias Apostolorum fuerit sacrosanctum That shall clearely appeare to be delivered by the Apostles which shall have been religiously observed in the Churches of the Apostles What evasion is there of so evident a truth Vbi supra Me seemes saith Parker that Tertullian understands onely those Churches which were in the very time of the Apostles not the subsequent for he saith not Quod est but Quod fuerit and thus it may be held true But this is to mocke himselfe and those that trust him and not to answer all the Fathers testimony The question must be what in Tertullian's time should be held to have beene Apostolike and therefore he saith Constabit not Constitit now if he shall speak to Parkers sense he shall say That which was religiously kept in the Church planted by the Apostles and in their own time is to be held Apostolike what is the reader ever the wiser since it were equally hard to know what their Churches then did and what they themselves ordained to be done were it not for the continued tradition and practice descending from them to the succeeding ages so as either they must trust the Churches then present for the deduction of such truth or els nothing would be proved Apostolike Neither is there any thing more familiar with the Fathers than to terme those the Churches of the Apostles even for some hundreds of yeares after their decease wherein they after some residence had established a government for future succession which had 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Synesius speaketh as it were too easie to instance in a thousand particularities yea that it may appeare how Parker shuffles here against his owne knowledge there is a flat mention of the Churches after the time of Saint Iohn the longest liver of all that holy traine which he cals Ioannis alumnas Ecclesias Tert. l. 4. contra Marc. c. 5. So as this of Parkers is a miserable shift and not an answer The other is that famous place of Saint Augustine against the Donatists agiâ—ated by every pen Quod universa c. That which is held by the universall Church and not ordained by any Councell but hath beene alwayes retained in the Church is most truly believed to be delivered by no other than Apostolicall authority which Parker sticks not to professe the Achillaean argument of the Hierarchists Neither have they any cause to disclaime it the authority of the man is great but the power of his reason more For that which obtaineth universally must either have some force in it selfe to command acceptation or els must be imposed by some over-ruling Authority and what can that be but either of the great Princes as they are anciently called of the Church the holy Apostles or of some generall Councels as may authoritatively diffuse it through all the world If then no Councels have decreed the observation of an ordinance whence should an universall not reception onely but retention proceed saye from Apostolike hands No cause can work beyond his owne Sphere Private power cannot exceed its owne compasse Let not any adversary think to elude this testimony with the upbraiding to it the Patronage of the Popish Opinion concerning Traditions we have learned to hate their vanities and yet to maintaine our owne Truths without all feare of the patrocination of Popery We deny not some Traditions however the word for want of distinguishing is from their abuse growne into an ill name must have their place and use and in vaine should learned Chamier Fulk Whitakers Perkins Willet and other Controversers labour in the rules of discerning true Apostolicall Traditions from false and counterfeit if all were such and if those which are certainly true were not worthy of high honour and respect And what and how farre our entertainment of Traditions is and should be I referre my Reader to that sound and judicious discourse of our now most Reverend Metropolitan against his Iesuite A.C. Onwards therefore I must observe That whereas Chamier doth justly defend Cham. Panstrat de Traditionibus that the Evidence of these kind of Traditions from the universall receipt of the Church doth not breed a plerophory of assent he doth not herein touch upon us since his Opposition is only concerning points of faith Our defence is concerning matter of fact neither do we hold it needfull there should be so full a sway of assent to the testimony of the Churches practice herein as there ever ought to be to the direct sentence of the sacred Scripture Will none but a divine faith serve the turn in these Cases which Parker himselfe professes to bee farre from importing salvation Is it not enough that I doe as verily believe upon these humane proofes what was done by the Apostles for the plantation and settlement of the Church as I doe believe there was a Rome before Christ's Incarnation or that a Iulius Caesar was Emperour or Dictator there or Tully an Oratour and Consul or Cato a wise Senator or Catiline a Traytor Certainly thus much beliefe will serve for our purpose who so requires more besides the grounds of the Apostolike Ordinances recorded in Scripture thus seconded may take that counsell which boyes construe the Lapwing
were the immediate Successours of the Apostles would or durst set up a forme of government different from that which was fore-designed to them and that either faulty or selfe-devised Certainly it must needs follow either those succeeding governours practised maintained and propagated that forme which they immediately before received from the hands of the Apostles or els they quite altered it and established a new If the first we have what we desire if the later those holy men were guilty of a presumptuous Innovation which were a crime to thinke Charity thinks not evill And what evill can be worse than to violate or transgresse Apostolicall Ordinances How highly doth the Apostle of the Gentiles praise the Corinthians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 11.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That they kept all his orders and observed his Traditions and would he have lesse deeply blamed those that should have wilfully broken them Vultis veniam in virga Will ye that I shall come to you with a rod saith the same Apostle All the Christian world knew how sacred the Authority of those great Delegates of our Saviour was how infallible their Determinations how undoubted their inspirations Withall it must be granted that the first Ages were the purest as the water that first rises from the spring is clearer than that which by a long decursion hath mixed it selfe with the soyle of the Channell Can it therefore enter into any wise and honest heart that those prime Saints even in the greatest purity of the Church would wilfully varie from the holy Institutions of the blessed Apostles And as the fickle Israelites did so soone as Moses his back was turned worship Idols of their owne invention Surely he must be strongly uncharitable that shall thinke so strangely impudent that dares maintaine it and wickedly credulous that can believe it Quae defectio in Ecclesia quidem ipsa Apostolorum aetati proximâ adeò coepit ut argumento certo illius universa praxis esse nequeat Paâ—k Polit. Eccles l. 2. c. 8. But the defection began in the Church presently after the Apostles yea in their time A point eagerly urged by the faction It is no trusting therefore to the universall practice of the Successors Our owne Authours are frequently alledged for the earlinesse of this Apostasie Whitakers Reynolds Field Mornay what need it when the Apostle himselfe tels us the mystery of iniquity began then to worke yea and as it is said your Moderator lately told you Saint Paul himselfe by appointing Bishops was himself a worker in it The mystery of iniquity What is that but the plots of that Antichrist Yea but you ordinarily speak of him as I thought but as one The Romane vice-god Now I perceive it is a mistake there was the Antichrist at Hierusalem the Antichrist of Antioch of Alexandria shortly in every Church one But let them say now Doe they repute the Bishop of Rome to bee the Antichrist or not If they doe let them shew us what it is that makes him so which all good Bishops do not as mainly oppose What hand hath the Patriâ— rch of Constantinople or Alexandria or the Abassine Bishops in his transcendent supremacy and usurpation These disclaime him these resist him Did the Episcopacie of these and all other Christian Churches give any aid to the advancement of that usurpers infallibility or universall supremacie Did or do the Christian Bishops of all other Churches give him their shoulder to hoyse him up above all that is called God If they helpe him up who offers to pull him down Shortly then if the mystery of iniquity did then work for Rome yet not for the Grecian Syrian Asian Churches No no it was not any point of the defection this but rather of the perfection of the Church But here we are choaked with the examples of some Churches which soone after their plantation swerved from their former purity Of Israel it is said Rehoboam left the Law of the Lord 2 Chron. 12.1 and all Israel with him Of the Galathians I marvell that you are so soon turned away from Christ Galat. 1.6 and severall errours are reckoned up of succeeding Churches and men It is no such strange matter therefore that the Christian Church should in some sort faile after the decease of the Apostles How little reason and great uncharitablenesse is there in this Argument If there were some errours shall we suspect all truths And if some particular Churches failed in some opinions shall we therefore mis-doubt the practice of the universall Parker grants that in the times of the Apostles the Church was in her 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the height of her health even then were there not quarrels were there not foule mis-opinions in the Churches of Corinth Galatia Thessalonica Colossae If these particular failings did not hinder the soundnesse in doctrine and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in government of the universall Christian Church what reason have we to cast this aspersion upon the subsequent It is true as Physitians observe that in seven yeares the body changes and in thirty there is as Keckerman observes not ill a remarkable alteration in every state Neither is the Church priviledged from mutability but as a man changes his complexion but still holds his visage and as the State changes its Officers but still retaines the lawes and formes of Administration so the Church may perhaps alter some Customes and either mend or impaire in manners and yet still continue the rules and formes of her government neither have we reason to thinke otherwise of those which succeeded the Apostolike And if some men therein declined towards errour or heresie God forbid the Church should suffer as guilty of their lapses But as for the maine lawes of Church-Discipline if the succeding Governours should have so foulely forgotten themselves after the decease of the two great Apostles of the Gentiles and the Circumcision yet Saint Iohn lived a faire age after no lesse than sixty eight yeares after our Saviour and had leisure enough to controll their exorbitances had they been such neither would he have indured any such palpable and prejudiciall innovation in the Church of God Briefly then if it shall appeare that these holy men who were immediate Successours in the Apostolike chaires continued and maintained an imparity and superiority of the Episcopall function we have evicted what we plead for § 13. The sixth ground That if the next successors would have innovated the forme of government yet they could not in so short space have diffused it through the whole Christian world BVt sixtly if the succeeding Church-Governours would or durst have owned so much presumption as to alter or innovate the forme of government left by the Apostles yet they could not possibly in so short a space have diffused their new uniforme platforme of Administration through the whole Christian world For who knowes not that universality of power and jurisdiction died with the Apostles they
onely could claime the whole world for their Dioecesse neither could they leave any heires behinde them of their Apostleship the succeeding Administrators of the severall Churches were fixed to their owne Charges having neither power to command in another mans division nor such eminence of authority as that their example should be a rule to their neighbours How then can any living man conceive it possible if there had not been an uniforme order setled by the Apostles that all the world should so suddenly meet in one forme of policie not differing so much as in the circumstances of government That which Parker thinks to speak for his advantage neque uno impetu disciplina statim mutata est Polit. Eccles l. 2. c. 8. sed gradatim paulatim that the discipline was not changed at once but by little and little as by insensible degrees makes strongly against him and irrefragably for us for here were no lingring declinations towards that government which we plead for but a present and full establishment of it in the very next succeeding hands which could not have been but by a supereminent and universall command If we doe but cast our eyes upon those Churches which now dividing themselves from the common rule of Administration affect to stand upon their own bottome do we not see our Countrimen of Amsterdam varying from those of Leiden concerning their government and in the New-English Colonie those of the Boston-leaders from the Westerne Plantation When we see drops of water spilt upon dry sand running constantly into one and the same streame we may then hope to see men and Churches not overswayed otherwise with one universall command running every where into a perfect uniformity of government especially in a matter of such nature and consequence as subordination and subjection is It was the singular and miraculous blessing of the Gospell in the hands of the first Propagators of it Psal 19.3 4. that There was no speech nor language where their voice was not heard Their line of a sudden went out through all the earth and their words to the end of the world The Sun which rejoyceth as a strong man to run a race could scarce out-goe them but as for their followers the very next to them they must be content to hold their own a much slower pace and by leisure to reach their journeyes end If therefore it shall be made to appeare that presently after the decease of the Apostles one uniforme order of Episcopall government so qualified as we have spoken was without variation or contradiction received in all the Churches of the whole Christian world it must necessarily be granted that Episcopacie is of no other than Apostolicall Constitution §. 14. The seventh ground That the ancientest histories of the Church and Writings of the first Fathers are rather to be believed in the report of the Primitive state than the latest Authours SEventhly I must challenge it for a Truth not capable of just denyall that the ancientest histories of the Church and Writings of the first Fathers are rather to be believed in the report of the Primitive State of Church-government than those of this present age A truth so cleare that a reasonable man would think it a shame to prove yet such as some bold leaders of the faction that would be thought learned too have had the face to deny Parker the late oracle of the schisme hath dared to do it in termes who speaking of the testimony of the Primitive times Park Polit. Eccles l. 2. c. â— Haecne Ecclesia illa est quae certum testimonium in causa disciplinaria praestitura nobis est Is this saith he in the high scorne and pride of his heart the Church that shall give us so sure a testimony in the cause of Discipline and every where disparaging the validity of the ancient histories preferres the present Is Eusebius mentioned who records the succession of Primitive Bishops from their first head Ibid. l. 2. c. 5. At Eusebio defuit c. But saith he Eusebius being carried away with the sway of that age wanted that golden reed which is given to the Historians of our times Apoc. 11.2 to measure the distance of times the difference of manners the inclinations of Churches and the â—rogresse and increases of the Antichristian Hierarchy c. Are any of the holy Fathers allâ—â—â—ed Alas poore men saith he they were much mistaken yet howsoever they are much beholden to him Ibid. c. 8. for saith he Non volentâ—s sed nescientes non per apostasiam aut contemptum sed per infirmitatem ignorantiam lapsi sunt Patres qui in disciplina aberrârunt The Fathers who erred in this matter of discipline did not offend out of will but out of want of knowledge not through apostasie or contempt but through infirmity and ignorance But can I now forbeare to ask who can indure to heare the braying of this proud Schismatick For the love of God deare brethren mark the spirit of these men and if you can think it a reasonable suggestion to believe that all ancient histories are false all the holy and learned Fathers of the Church ignorant and erroneous and that none ever saw or spake the truth not of doctrine onely but not of fact untill now that these men sprung up follow them and relie upon their absolute and unerring authority but if you have a minde to make use of your senses and reason and not to suffer your selves to be wilfully besotted with a blinde and absurd prejudice hate this intolerable insolence and resolve to believe that many witnesses are rather to be believed than none at all that credible judicious holy witnesses are rather to be trusted for the report of their own times than some giddy corner-creeping upstarts which come dropping in some sixteen hundred yeares after But what then will ye say to this challenge Quid autem Patres qui adversus nos c. Polit. Ecclesâ—l 2. c. 19. The Fathers saith Parker which by the favourers of Episcopacie are produced against us were for the most part Bishops so as while they speake for Episcopacie they plead for themselves Ecquis igitur eos credendos dicet Will any man therefore say they are to be believed Or will any man forbid us to appeale from them Blessed God! that any who beares the title of a Christian should have the forehead thus to argue Appeale To whom I pray To the succeeding Doctors and Fathers No they were in the same predicament to the rest of the whole Church They were governed by these leaders whither therefore can they imagine to appeale but to themselves and what proves this then but their owne case And if the Fathers may not be suffered to be our witnesses will it not become the house well that these men should now be the Fathers Iudges But the Fathers were Bishops the case was their owne true they were Bishops and it is our glory
to be more evident and unquestionable than those which are alledged for the former rejected TEnthly It cannot but be granted That those passages of holy Scriptures wherein any forme of government different from the anciently received and established is pretended to be grounded had need to be very cleare and unquestionable and more evident and convictive than those whereon the former now rejected policy was raised For if only Scripture must decide this question and no other either evidence or judgment will be admitted besides it And if withall there be difference concerning the sense of the texts on either sides alledged it must needs follow that the clearer Scriptures must carry it and give light to the more obscure we are wont to say that possession is eleven points of the Law surely where that is had and hath long been held it is fit there should be a legall ejection and that ejection must bee upon better evidence of right If therefore the Church of God have beene quietly possessed of this government by Bishops for above these sixteene hundred yeares it is good reason the ejectors should show better proofe than the ancient possessours ere they be outed from their Tenures And what better proofe can there be than more cleare Scripture Shortly then if it shall bee made to appeare that the Scriptures brought for a lay-Presbytery are few doubtfull litigious full of diverse and uncertaine senses and such as many and much clearer places shall plainely show to be otherwise meant by the Holy Ghost than these new maisters apply them then it cannot be denied that the lay-Presbytery hath no true footing in the Word of God and that the old forme of Administration in an imparity of Ministers ought onely to be continued in the Church §. 18. The eleventh ground That if Christ had left this pretended order of government it would have ere this time been agreed upon what that forme is and how to be managed ELeventhly I may well take it for granted neither can it reasonably be denied that if the Order which they say Christ and his Apostles did set for the government of his Church which they call the Kingdome and Ordinance of Christ be but one and that certaine and undoubted then certainly it must and should and would have beene ere this agreed upon by the abettors of it what and which it is For it cannot without impiety be conceived or said without blasphemie that the Sonne of God should erect such a Kingdome upon earth as having lyen hid for no lesse than sixteene hundred yeares cannot yet be fully knowne and accorded upon so that the subjects may be convinced both that it is his and by what Officers and what rules it must be managed If then it shall be made to appeare that the pretenders to the desired Discipline cannot yet all this while agree upon their verdict for that kingdome of Christ which they challenge it will be manifest to every ingenuous Reader that their platformes of this their imagined kingdome are but the Chimericall devices and whimsies of mens braines and worthy to bee entertained accordingly §. 19. The twelfth ground That if this which is challenged be the kingdome of Christ then those Churches which want any essentiall part of it are mainly defective and scarce any at all entire TWelfthly It must be yeelded that if this which they call for be the Kingdome and Ordinance of Christ then it ought to be erected and maintained in all Congregations of Christians all the world over And that where any essentiall part thereof is wanting there the Kingdome of Christ is not entirely set up but is still mainly defective If therefore it shall appeare that even in most of those Churches which doe most eagerly contend for the Discipline there neither are nor ever were all those severall Offices which are upon the list of this spirituall Administration it will irrefragably follow that either those Churches doe not hold these offices necessary which having power in their hand they have not yet erected or els that there are but very few Churches if any upon earth rightly constituted and governed which to affirme since it were grossely uncharitable and highly derogatory from the just glory of Gods kingdome under the Gospell it will be consequent that the device is so lately hatched that it is not yet fledge and that there is great reason rather to distrust the plots of men than 〈◊〉 condemne the Churches of God §. 20. The thirteenth ground That true Christian policie requires not any thing absurd or impossible to be done THirteenthly I have reason to require it granted That true Christian policie requires not any thing which is either impossible or absurd to be done If therefore it shall be pretended that upon the generall grounds of Scripture this sacred Fabricke of Discipline raised by the wisedome of some holy and eminent reformers conforme to that of the first age of the Church it is meet it should be made manifest that there is some correspondence in the state of those first times with the present and of the Condition of their Churches with ours Otherwise if there be an apparent difference and disproportion betwixt them it cannot sound well that one patterne should fit both If then both the first planters and the late reformers of the Church did that which the necessity of the times would allow this is no president for the same persons if they were now living and at their full liberty and power neither can the Churches of those Cantons or Cities which challenge a kinde of freedome in a Democraticall State be meet examples for those which are already established under a setled Monarchy If therefore it shall appeare that many foule and unavoidable inconveniences and if not impossibilities yet unreasonable consequences will necessarily follow upon the obtrusion of a Presbyterian government upon a Nationall Church otherwise setled all wise Christians who are members of such Churches will apprehend great and just cause why they should refuse to submit and yeeld approbation to any such novell Ordinances §. 21. The fourteenth ground That new truths never before heard of especially in maine points carrie just cause of suspicion FOurteenthly It must be granted that Those truths in Divinity which are new and hitherto unheard of in the Church but especially in those points which are by the fautors of them held maine and essentiall carrie just causes of suspicion in their faces and are not easily to be yeelded unto And surely if according to Tertullians rule quod primum verum That the first is true then the latest is seldome so where it agrees not with the first After the teeming of so many ages it is rarely seene Liberum esse praeter contra sanctorum Patrum Doctorum sententiam in religionis doctrina innovare Alphons Var. Toletan de Stratagem Iesuit that a New and Posthumous verity is any other than spurious It was the position it seemes of
the poor yet all these agreed in one Common Service which was the propagation of the Gospel and the sounding of Gods Church and soon after the very terms were contra-distinguished both by the substance of their charge and by the property of their Titles insomuch as blessed Ignatius that holy Martyr who lived many yeers within the times of the Apostles in every of his Epistles as we shall see in the sequel makes expresse mention of three distinct orders of Government Bishops Presbyters Deacons Now we take Episcopacie as it is thus punctually differenced in an eminence from the two inferior orders of Presbyter and Deacon so as to define it Episcopacie is no other than an holy order of Church-Governours appointed for the Administration of the Church Or more fully thus Episcopacie is an eminent order of sacred function appointed by the Holy Ghost in the Evangelicall Church for the governing and overseeing thereof and for that purpose besides the Administration of the Word and Sacraments indued with power of imposition of hands and perpetuity of Iurisdiction Wherein we finde that we shall meet with two sorts of Adversaries The one are furiously and impetuously fierce crying down Episcopacy for an unlawfull and Antichristian state not to be suffered in a truely Evangelicall Church having no words in their mouthes but the same which the cruell Edomites used concerning Ierusalem Downe with it down with it even to the ground And such are the frantick Separatists and Semi-separatists of our time and Nation who are only swayed with meer passion and wilfully blinded with unjust prejudice These are Reformers of the new Cut which if Calvin or Beza were alive to see they would spit at and wonder whence such an off-spring should come Men that defend and teach there is no higher Ecclesiasticall government in the world than that of a Parish that a Parochiall Minister though but of the blindest village in a Country is utterly independant and absolute a perfect Bishop within himselfe and hath no superiour in the Church upon earth and doth no lesse inveigh even against the over-ruling power of Classes Synods c. than of Bishops you are not perhaps of this straine for we conceive that our Northern neighbors desire and affect to conforme unto the Genevian or French discipline Honoratiss Do. Glanico Cancellario Scotiae respon ad sex quaestiones for which we find Beza's directions although both your act of a brenunciation and some speeches let fall in the assembly of Glasco and of the plea of Covenanters fetching Episcopacy within the compasse of things abjured might seem to intimate some danger of inclination this way our charity bids us hope the best which is that you hate the frenzeys of these our wilde Countrey-men abroad for whom no answer is indeed fit but darke lodgings and Ellebore The other is more milde and gentle and lesse unreasonable not disallowing Episcopacy in it selfe but holding it to be lawfull usefull ancient yet such as was by meer humane device upon wise and politick Considerations brought into the Church and so continued and therefore upon the like grounds alterable with both these we must have to do But since it is wind ill lost to talke reason to a mad-man it shall be more than sufficient to confute the former of them in giving satisfaction to the latter for if wee shall make it appeare that Episcopacy is not onely lawfull and ancient but of no lesse than divine institution those raving and black mouthes are fully stopped and those more easie and moderate opposites at once convinced But before we offer to deal blows on either side it is fit we should know how far we are friends and upon what points this quarrell stands It is yielded by the wiser fautors of Discipline that there is a certain Polity necessary for the retention of the Churches peace That this Polity requires that there must be severall Congregations or flocks of Christians and that every flock should have his own Shepherd That since those guides of Gods people are subject to error in Doctrine and exorbitance in manners which may need correction and reformation and many doubtfull cases may fall out which will need decision it is requisite there should be some further aid given by the counsell and assistance of other Pastors That those Pastors met together in Classes and Synodes are fit arbiters in differences and censurers of errors and disorders That in Synodes thus assembled there must be due order kept That order cannot be kept where there is an absolute equality of all persons convened That it is therefore necessary that there should be an head President or Governour of the assembly who shall marshall all the affairs of those meetings propound the Cases gather the voyces pronounce the Sentences and judgements but in the mean while he having but lent his tongue for the time to the use of the Assembly when the businesse is ended returnes to his own place without any personall inequality A lively image whereof we have in our lower house of Convocation the Clerks whereof are chosen by the Clergy of the severall Diocesses They all having equall power of voyces assemble together choose their Prolocutor He cals the house receives petitions or complaints proposes the businesses asks and gathers the suffrages dismisses the Sessions and the action once ended takes his former station forgetting his late superiority This is the thing challenged by the Patrons of Discipline who do not willingly heare of an upper house consisting of the Peeres of the Church whose grave authority gives life to the motions of that lower body They can be content there should be a prime Presbyter and that this Presbyter shall be called Bishop and that Bishop shall moderate for the time the publike affairs of the Church but without all innate and fixed superiority without all though never so moderate Iurisdiction Calvin in this case shall speak for all who writing of the state of the Clergie in the Primitive times hath thus Calv. Instit l. 4. c. 4. Quibus ergo docendi munus c. Those therefore which had the charge of teaching injoined unto them they named Presbyters These Presbyters out of their number in every city chose one to whom they especially gave the title of Bishop lest from equality as it commonly fals out discords should arise Neither was the Bishop so superiour to the rest in honour and dignity as that he had any rule over his Colleagues but the same office and part which the Consul had in the Senate to report of businesse to be done to ask the votes advising admonishing exhorting to go before the rest to rule the whole action by his authority and to execute that which by the common Councell was decreed The same office did the Bishop sustain in the assembly of the Presbyters Thus he and to the same purpose Beza in his Treatise of the degrees of the ministery Moulin Chamier others So as we easily see how
Episcopall power as those Bishops which they have abdicated 1 Tim. 3.8.9.10 Thirdly Timothy must prove and examine the Deacons whether they be blamelesse or not Whether they be so qualifyed as is by him prescribed and if they be found such must allow them to use the office of a Deacon and upon the good and holy use of it promote them to an higher degree How should this be done without a fixed Superiority of power Or what other than this doth an English Bishop 1 Tim. 3.15 Fourthly Timothy is encharged with these things in the absence of St. Paul that if he should tarry long he might know how to behave himself in the house of God which is the Church of the living God That is how to carry himself not in the Pulpit only but in Church government in admitting the Officers of the Ephesian Church This could not be meant of the duties of a meer Presbyter for what hath such an one to doe with the charges and Offices of his Equals par in parem c. Besides that house of God which is the Church wherin his behaving is so required is not some one private Congregation such an one were not fit for that style of the Pillar and ground of Truth but that famous Diocesan Church of Ephesus yea of Asia rather wherin there was the use of the variety of all those offices prescribed Neither may we think that Timothy was before after so much attendance of the blessed Apostle in his journeys ignorant of what might concerne him as an ordinary Minister it was therefore a more publique and generall charge which was now imposed upon him he therefore that knew how to behave himself in a particular Congregation must now know what carriage is fit for him as a Diocesan Fifthly Timothy must put the brethren that is 1 Tim. 4 6. the Presbyters in remembrance of the foreâ—old dangers of the last times and must oppose the false doctrine there specified with this charge Command and teach He must teach then himself he must command others to teach them Had he been only a simple Presbyter he might command and go without Now hee must command If our Lords Bishops do so much what do they more Sixthly 1 Tim. 5.1 Timothy is encharged with censures and prescribed how he must manage them towards old and yong Rebuke not an Elder roughly c. He is also to give charge conâ—erning the choyce carriage and maintenance of these widowes which must be provided for by the Church he hath power to admit some and to refuse others and to take order the Church be not charged unduely which a single Presbyter alone is not allowed to do even where their own Presbytery is on foot Seventhly Timothy must care and see that the Elders 1 Tim. 5.17 or Presbyters who are painfull in their callings be respectfully used and liberally maintained what is this to an ordinary Presbyter that hath no power of disposing any maintenance If every Presbyter had and no body over them to moderate it at what a passe would the quiet of the Church be Who would not repute himselfe to be most painfull if himselfe might be judge No it was the Bishops work that A thing that the Bishops once might well do when all the Presbyters were and so were all at first as of the Bishops family all the tiths and means of the Church comming in to him and he dispencing among the Priests and other Church-officers to every one his portion Now indeed as by the distinction of Parishes and since that by other events things are falne it is that which our Bishops indeed may endeavour and pray for but sure I am it is more than they can hope to do till God himselfe be pleased to amend it Eighthly 1 Tim. 5.19 Timothy was charged not to receive an accusation against an Elder or Presbyter but before two or three witnesses So then Timothy by his place might receive accusations against Presbyters How could he do so if he were but their equall Our Northerne paraclesis can tell us parium neutrum alteri subordinatur and paria non sunt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Scot. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. 1. c. 4. that fellowes cannot be subordinate witnesses must bee called before him in cases of such accusation How can this be without a Iurisdiction And when he findes a Presbyter manifestly faulty he may he must rebuke him before all that others also may fear Epiphan haere 75. That of Epiphanius is upon good ground therefore The Divine speech of the Apostle teacheth who is a Bishop and who a Presbyter in saying to Timothy Rebuke not an Elder c. How could a Bishop rebuke a Presbyter if he had no power over a Presbyter Thus he The evidence is so clear Camer in 1 Tim. 4. that Cameron himselfe cannot but confesse Nullus est dubitandi locus c. There can be no doubt saith he but that Timothy was elected by the Colledge of Elders to governe the Colledge of the Elders and that not w thout some authority but such as had meet limits Thus must thus might Timothy do even to Presbyters what could a Bishop of England do more And thus Cameron Though I cannot approve of his election by the Colledge that conceit is his own but the authoritie is yielded 1 Tim. 5.21 Ninthly Timothy is charged before God and the Lord Iesus Christ and the elect Angels to observe all these things without preferring one Presbyter before an other and doing nothing by partiality plainly therefore Timothy was in such place and authority as was capable of giving favour or using rigor to Presbyters what more can be said of ours 1 Tim. 5.22 Tenthly Timothy is charged to lay hands suddenly on no man he had therfore power of the imposition of hands On whom should he lay his hands for Ordination but on Presbyters and Deacons therefore he above Presbyters The lesse saith the Apostle to the Hebrews is blessed of the better Hâ—br 7.7 He laid hands then Yes but not alone say our Opposites My demand then is But why then should this charge be particularly directed to Timothy and not to more The Presbytery some construe to have laid hands on the ordained but the Presbytery so constituted as we shall hereafter declare but a meer Presbyter or many Presbyters as of his or their owne power never An Apostle did so to Timothy himselfe and Timothy as being a Bishop might do it but who or where ever any lesse than he Neither doth the Apostle say lend not thine hand to be laid on with others but appropriates it as his own act whereas then our Antitilenus tells us the question is not whether this charge were given to Timothy but whether to Timothy alone me thinks he might easily have answered himselfe Doth St Paul in this act joyne any with him were there not Elders good store at Ephesus before Could they have
ordained without him what need was there of this charge to be laid on Timothy Be there then what Elders soever their hands without a Timothy will not serve his without theirs might To his own if at any time he joyned theirs what else do all Bishops of England This concerning Timothy We come next to Titus and his charge from St. Paul Titus 1. ◠to set in order the things that were left yet undone in the large Isle of Crete or as is now called Candia A populous Island and stored with no lesse than an hundred Cities whence it had the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and to ordain Elders or Presbyters in every of those Cities as he had been appointed by the Apostle Lo the whole Diocese of Crete is committed to his oversight Not some one parish in it And what must he do Two things are injoined him To ordain Ministers and to correct disorders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To correct as Beza turnes it not amisse or as Erasmus pergas corrigere with an intimation of his former service that way where that the extent of the work may be noted Eccles 1.15 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Hebrew comprehends both things amisse and things wanting So as the businesse of Titus was as of a good Bishop both to rectifie and reform those things which were offensive and by new orders made to supply those matters which were yet defective As for the Ordination it was not of some one Presbyter that wanted to make up the number but it was universall throughout that whole Island 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 per civitates or as we in every City even through the whole hundred and not one Presbyter in each but as the occasion might be many in every one The Diocese was large the Clergie numerous §. 6. Some elusions of these Scriptures met with and answered THe elusion of some not mean Opponents have devised that these acts were injoined to Titus as by way of Societie and partnership with the Presbytery so as that he should join with them in these duties of correction and Ordination is so palpable and quite against the hair that I cannot think the authours of it can beleeve themselves Had the Apostle so meant he could as easilie have expressed it and have directed his charge to more Titus alone is singled out now if it were in the power of every Presbyter to doe those things without him what needed this weight to have been laid on his shoulders alone And if the charge were that he must urge and procure it to be done By what authoritie And if he had authority either without or above them it is that we strive for And now I beseech you what doth any Bishop of England challenge more as Essentiall to his place than power of Ordination and power of correction of disorders Titus 1.11 Secondly It is also the charge given to Titus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to stop the mouthes of those false teachers who broach doctrines they ought not for filthy lucres sake and to passe sharpe censures upon them what can do this but Episcopall authority Tit. 3 10 Thirdly Again it is the charge upon Titus A man that is an Heretick after the first and second admonition reject So then it is to Titus it belongs to proceed against erroneous teachers to judge of heresie to give formall admonitions to the heretick to cast him out of the Church upon his Obstinacy Can any man suppose it to be for a meer Presbyter to make such a judiciall processe against hereticks or to eject them out of the Church would not they have return'd it upon him with scorne and derision Or what is spirituall Iurisdiction if power to do this be not To summe up all therefore it is no other than our present Episcopall power that by the blessed Apostle is committed to Timothy and Titus and that with so cleare Evidence that for my part I do not more fully beleeve there were such men than they had such power and these warrants to execute it It is a poor shift of some That Timothy and Titus were Evangelists and therefore persons extraordinary and not in this behalfe capable of succession For what ever they were in their personall qualifications yet here they stood for Bishops and received as Church-governors these charges which were to be ordinary and perpetuall to all that should succeed in Ecclesiasticall administration As for the title How will it appeare they were Evangelists For Titus there is no colour For Timothy it is true St. Paul charges him to do the worke of an Evangelist What of that That might imply as well that he was not indeed in that particular office which yet Saint Paul would have him supply howsoever Scot. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. 1. c. 5. and no doubt he did so So he did the worke of the Lord as St Paul did and yet not an Apostle He that jeeres this answer might know that the implication of the word is as large for both who knowes not the promiscuous use of these termes As well may they say he was a Doctor because he is bidden to teach and yet these Offices are challenged for distinct Or a Deacon because he is charged with a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What is it to do the work of an Evangelist but to preach the Evangelium pacis the Gospel of peace which he might he must do as a Bishop and what propriety is there of these injoined workes to an Evangelist as he was an Evangelist What can they shew it was his office to ordain or to censure nay rather how should those works which are constant and ordinarie and so consequentlie derivable to all successions to the end of the world be imposed upon a meer extraordinarie agent neither is there any opposition at all in these terms they might be Evangelists whiles they were in their journey attending on the Apostles and preaching abroad they might be and were Bishops when they were setled upon the charge of some Territorie or province But saith our Tileno-mastix Four yeers after Saint Paul had given this charge of Episcopacie to Timothy there was an equalitie of Presbyters at Ephesus they were all convented and no news of Timothy as their Bishop poorly when the Sun shines what use is there of the Stars when Saint Paul was present Act. 20. his greater light extinguishes the lesse what need any mention of Timothy Or why may not I take upon me to affirme a more likely that Saint Paul who had associated Timothy with him in six severall Epistles would also call him as his Assessor in this his last Exhortation to his Presbyters Neither can wee be flouted out of that Construction of the late learned Bishops Barlow and Buckeride of In quo vos spiritus sanctus constituit Episcopos that these Elders were indeed Bishops such as whereof Timothy was one such as
the Apostles themselves If it were constituted in their time and proceeded from them and were in this name received of all Churches then certainly it must be yielded to be of Apostolicall that is divine Institution More if it needed might be added and that out of Chamier's owne allegations Thus much truth is not grudged us by these ingenuous Divines All the question is of the nature and extent of this Superiority This difference there was but as that great Pancratiast others with him contend though many prerogatives were yielded to the Bishop in his place especially in the nobler Cities yet this place Cham. ubi supra was but Primatus ordinis a Primacy of order onely nulla erat hic dominatio aut jurisdictio sed sancta charitas Here was no rule no jurisdiction but all was swayed by an holy Charity Here 's the knot wher 's the wedge Why 't is here If charity did it then it doth it still for I hope Jurisdiction and charity may well stand together and Chamier had no reason to oppose things which agree so well as well in a Bishop as in a civill Magistrate for as for rule if we affect any but fatherly and moderate and such as must necessarily be required for the Conservation of peace and good order in the Church of God we doe not deprecate a Censure We know how to bear humble minds in eminence of places how to command without imperiousnesse and to comply wth out exposing our places to contempt so as those are but spightfull Frumps and malicious suggestions which are cast upon us of a tyrannicall pride and Lordly domineering over our brethren We are their Superiours in place but we hate to think they should be lowlier in mind But hereof we shall have fitter occasion in the sequel §. 10. The superiority and Iurisdiction of Bishops proved by the testimony of the first Fathers and Apostolicall men and first of Clemens AS for that Jurisdiction which we claime and those reverend and obedient respects which we expect from our Clergy if they be other than those which were both required and given in the very first times of the Gospell under the Apostles themselves and of those whom they immediatly intrusted with the government of the Church let us be hissed out from among Christians For proof of this right then whom should I rather begin with after the Apostles than an Apostolicall man a copartner and a deare familiar of the two prime Apostles St. Peter and St. Paul I mean Clemens whom St. Paul mentions honourably in his Epistle to the Philippians Philip. 4.3 by the title of one of his fellow-labourers whose names are in the booke of life One who laid St. Peter in his grave as Theodoret tells us and followed that blessed Apostle both in his See and in his Martyrdome yea one whom Clemens Alexandrinus enstyles no lesse than an Apostle of so great reputation in the Church that as Ierome tells us he was by some reputed the pen-man of the holy Epistle to the Hebrews and that learned Father findes the face of his style alike if not the same you looke now that I should produce some blowne ware out of the pack of his Recognitions or Apostolicall Constitutions but I shall deceive you And urge a Testimony from that worthy and Apostolike Author which was never yet soyled so much as with any pen either in Citation or much lesse in Contradiction of venerable and unquestionable authority It is of that noble and holy Epistle of his which he wrote to the Corinthians upon the occasion of those quarrels which were it seemes on foot in St. Paul's time and still continued Emulation and side-takings amongst and against their teachers which belike proceeded so farre as to the ejecting of their Bishop and Presbyters out of their places He gravely taxes them with this kinde of Spirituall conspiracy and advises them to keepe their own stations For which purpose having laid before them the history of Aarons rod budding and thereby the miraculous confirmation of his election he addes And our Apostles knowing by our Lord Jesus Christ the contention that would arise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 about the name of Episcopacy and they Clem. Epist ad Corinthios 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. for this very same cause having received perfect knowledge appointed the foresaid degrees and gave thereupon a designed order or list of Offices that when they should sleepe in their graves others that were well approved men might succeed in their charge or service Those therefore which were constituted by them or of other renowned men after them with the consent and good liking of the whole Church and have accordingly served unblameably in the Sheepfold of Christ with all meeknesse quietly and without all taynt of corruption and those who of a long time have carryed a good testimony from all men these we hold cannot justly or without much injury be put from their Office and service For it were no small sinne in us if we shall refuse and reject them who have holily and without reproofe undergone these Offices of Episcopacy And withall blessed are those Presbyters who having dispatched their journey by death have obtained a perfect and fruitfull dissolution For now they need not fear least any man shall out them from the place wherein they now are For we see that some ye have removed and displaced from their unblameably-managed office ye are contentious my brethren and are quarrelsome about those things which do not concerne salvation search diligently the Scriptures c. Thus Clement Did he write this trow we to the Church of Corinth or of Scotland Judge you how well it agrees but in the mean time you see these distinctions of degrees you see the quarrels arising about the very title You see that the Bishops ordained by the Apostles succeeded in their service you see they continued or ought to continue in their places during their life you see it a sin to out them except there be just cause in their misdemeanour The testimony is so clear that I well foresee you will be not a little pinched with it and desirous to give your selfe ease And which way can you doe it perhaps you will be quarrelling with the authority and antiquity of the Epistle But this yron is too hot for you to take up It hath too much warrant in the innate simplicity of it and too much testimony from the ancient Fathers of the Church for any adversary to contradict Though it could come but lately to our hands yet we know long since that it had the attestation of Iustin Martyr of Irenaeus who calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Clemens Alexandrinus of Origen of Cyrill of Ierusalem of Photius who tearms it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a very worthy Epistle of Ierome who tearms it valde utilem a very profitable Epistle and tells us that it was of old publikely read as authenticall in Churches
and that in the Character of it it much resembles that to the Hebrews This noble monument that you may not doubt how it came so late to our hands was by Cyrill the late worthy Patriarch of Constantinople sent out of his Library of Alexandria whence he removed to our gracious Soveraign of Great Brittain for a precious Present as that which was by the hand of S. Tecla her self transcribed and placed at the end of the old and new Testament fairely by her written in the same Character A Present worth too much Gold And if any man do yet misdoubt his eyes may informe him by the view of it in so well his Majesties Library where it is kept and out of a desire of more publique good was lately set forth by the learned searcher of Antiquities Mr. Patrick Yong the worthy Keeper of his Majesties Library But if any man shall hope to elude this Testimony by taking advantage of the only mention of Presbyters and Deacons in the foregoing passages let him know this was onely according to the occasion of the writing of that Epistle and withall let him consider who wrote it Even Clement Bishop of Rome whether the first as some of the ancient or the third as others after Saint Peter a difference not hard to be reconciled and therefore how little danger there is of his favouring a parity in that sacred Administration §. 11. The pregnant and full testimonies of the holy Saint and Martyr Ignatius urged AFter him what better and more convincing authority can we appeal unto than that of holy Ignatius the famous Martyr of Christ whose memory is justly precious to the whole Church of God to this very present age that Miracle of Martyrs who called his fetters Christ's chains of Spirituall pearls who when he was to be throwne to the wilde beasts for the profession of Christ could boast 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Hier. Catalog Script Eccles that he should set to the world as the Sunne that he might rise to God and when he heard the Lyons rooring I am said he Christ's Wheat Oh let me be ground with the teeth of wilde beasts that may be found pure bread for my God make much of these wilde beasts that they may become my Sepulcher that nothing my be left of my body c. I had rather dye for Christ then raigne over the whole world This blessded Saint in all those confessedly-genuine Epistles which he wrote Seaven in number still so beats upon this point as if religion depended upon it Reverence and Obedience to their Bishops This man lived in the dayes of the Apostles conversed with them and in likely-hood saw Christ in the flesh being martyred in the Eleventh yeere of Trajan according to Baronius and therefore throughly acquainted with the state of Gods Church in the Apostles time and his own and should in this name be more to us then a thousand witnesses Eevery word of his is worthy to carry our hearts along with him Heare then what he saith in his Epistle ad Trallianos Be subject to your Bishop Ignat. Epist ad Trall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as to the Lord for he watcheth for your soules And streight Necessary it is that whatsoever ye doe ye should doe nothing without your Bishop But be ye subject also to your Priests as to the Apostles of Christ See what a distance here is whereas other of the Fathers compare the Bishops to the Apostles Presbyters to the 70 disciples this man advanceth his patterne higher requiring obedience to Bishops as to Christ to Presbyters as to the Apostles And what proportion is there betwixt the respects we owe to God and to man And a while after yet higher The Bishop saith he Ibid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. bears the resemblance of God the Father of all things The Priests are as the bench of his Apostles c. And lest any man should construe these words to sound onely of a generality of reverent respects without yeelding of any power of command Soone after he speaks home for what other saith he is a Bishop then he that is superiour to all principality and power Pag. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. and as far as a mans power may reach made an Imitator of the Christ of God And what is the Presbytery or Priest-hood but an holy company the the Counsellors and Assessors of the Bishop and what the Deacons but the Imitators of the Angelicall powers which give him pure and unblameable attendance What say ye now to this ye Patrons of Paritie in Church-government How do yee think your opinion consorts with this blessed Saint the holy partner of the Apostles Here ye have the three distinct Orders of Bishops Priests or Presbyters and Deacons Here you have a cleare and constant Superiority of Bishops above Priests with no lesse difference then betweene a Prince and his Councell-bord above Deacons no lesse then betweene a Prince and his attendants And this delivered according to the received judgement and practise of the Primitive Church The testimony is too pregnant to be eluded And yet wel-fare a friend in a corner Nico Vedelius because he sees the witnesse so cleare that he cannot be shifted off charge him with corruption and subordination pretending that sure these words are foysted in he knows not how into the Text we are yet beholding to him for asserting the truth and legitimation of these seven Epistles of our Martyr which Coke and Parker and Antitilenus being netled with their unavoydable evidences durst cry downe for bastardy whom I leave to be throughly Schooled by Chamier Rivitus Crit Secr. Vedel Apol. exercit Videlius By whom out of all antiquity they are sufficiently vindicated to the shame of the injurious accusers It is out of my way to follow this Chase but herein Videlius playes his part that those passages which he finds in these confessedly Authentique Epistles most convictive for our purpose He would faine challenge to be corrupted And why so Surely saith he these words of Principality and power ascribed to Bishops doe not savour of that golden age of the Apostles wherein Ignatius lived when Episcopacy was not Imperium potestas a rule and power but a service rather And why not both As if excellency of dignity could not consist with humility of Officiousnesse What else doth our Saviour imply in his charge he that is greatest amongst you let him be your servant their glory like as their Saviours Kingdome was not of this world Spirituall greatnesse may well agree with outward lowlinesse 1 Cor. 2.3 4. 1 Thess 1.5 St. Paul matcheth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 weakenesse and power and even whiles he was Tent-making could speak of his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And why should this phrase be here seized upon suspition rather then in other passages of holy Ignatius where
Christians who within the Ken of memory Hâ—drian Sarav Praelat ad tractat de gradibus minister came into this Kingdome for Protection had the noble Johannes a Lasco for their Bishop Thus it was with all Christian men and assemblies all the world over till within the age of some who might be yet living the waters of the Cantons and the Lake of Lemanus began to be troubled And now when the grosse errors of Doctrine came to be both discovered by one side and impetuously defended by the other and the impugners cruelly persecuted to bonds and death those who could not enjoy the freedome of the true Religion under their Popish Bishops thought themselves driven to set up Church-governors and Pastors of their own And these once estblished now must belike be defended They might not be under those they had they could not have those they should they rested under those they could get And hence is all this Distraction §. 22. The government by Bishops both universall and unalterable WE have seen the grounds of Church-government laid by our Saviour himself in imparity We have seen it so built up by Apostolike hands we have seen the practise of the ancient and subsequent Church laying on the roof to make a perfect Fabrick Yet what is all this if the charge be not universall and perpetuall yeild it to be so ancient as the Apostles themselves yet if it be arbitrary whether for time or place what have we gained Surely as God is but one and ever himself so would he have his Church There may be threescore Queens and fourscore Concubins and Virgins without number but his Dove his undefiled is but one and though she may go in severall dresses and trimmings yet still and ever the stuffe is the same Plainly though there may be varieties of circumstantiall fashons in particular Churches yet the substance of the government is and must be ever the same That ordinary power which the Apostles had they traduced to their successors as bequeathed by our Saviour in his last fare well to them unto the end of the world For we may not think as one said well that the Apostles carried their Commission with them up to heaven They knew it was given them for a perpetuity of succession He that said Go teach all Nations and baptize added Behold I am with you to the end of the world He could not mean it of their persons which staid not long upon earth after him he meant it of their Evangelical successors So was he with them as he was with his domesticks their Predecessors not in the immediatnesse and extraordinary way of calling not in the admirable measure and kinds of their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or gifts not in the infalliblenesse of their judgement nor in the universality of their charge but in the effectuall execution of those offices which should be perpetuated to his Church for the salvation of mankinde Such were the preaching of the Gospell and the administration of the Sacraments the ordaining Church-officers the ordering of Church affairs the infliction of censures and in short the power of the Keys which we justly say were not tyed to St. Peters girdle but were communicated to all his fellows and to all his and their successors for ever By vertue whereof all true Pastors can open and shut heaven gates above much more the Church doors hereupon earth And all these as are of such necessity that without them the Church could not at all subsist at least not long and in any tolerable Condition The power of these acts as it was by our Saviours Commission originally in the Apostles being by them conveyed to the Church and not by the Church conveyed to them So it succeeded accordingly in and to their successors and was incorporated into their office we that are Priests receive the Keys in Peter saith St. Ambrose Veniat ad Antistites saith St. Augustine Let them come to the Bishops by whom the keys are ministred in the Church As Beza said truly of the promise of the holy Ghost Beza de Graeci minist c. 5. that it was given for the good of the whole Church yet not unto the whole Church but peculiarly unto the Apostles to give to others at least so must it be said of this power And so indeed by Calvins own determination Calv. Instit 1. 4. c. 3. none but Pastors might lay hands on the ordayned Hoc postremo hâ—bendum est non universam multitudinem manus iâ—posuisse suâ—s ministris sed folos pastores and none but they were capable to weild the great censures of the Church Shortly then was this power left by the Apostles or was it not left If it were left as we could else have no Church was it left with all or with some with all it cannot the multitude cannot be thought fit for these affaires If with some then whether with one in a City or territory or with more If with more why is the charge then imposed upon one One Timothy in Ephesus One Titus in Creet One Angel in Thyatira One other in Philadelphia Laodicea and the rest And why are those single persons challengeable for the neglect And if this power and this charge were by the very hands of the Apostles entayled upon these eminent persons which should by due ordination therein succeed them and from them lineally descend upon us I wonder what humane power dare presume to cut it off Neither do I lesse marvell at the opinions of those Divines which holding Episcopacy thus to stand Jure Apostolico in the first institution yet hold it may be changed in the sequel For me I have learned to yeild this honour to these inspired men that I dare not but think these their ordinances which they intended to succession immutable Some kinds of Ceremonious prescriptions fell from them which were meant to be only locall and temporary those we have no reason to think our selves oblieged to but those which they left for the administration of Gods Church it shall be high presumption in any to alter because the Apostles did but meet together divers times on the first day of the week and St. Paul ordered that day for the laying aside their Collections And that is only called the Lords day by the Apostle How strongly are the vehement opposites of Episcopacy wont to maintain that day in succession to the Jewish Sabbath and that in all points unalterable by any humane authority Surely had they but the tenth part of that plea from the Apostles for this their Judaicall-Evangelicall Sabbath which we have for our Episcopacy they would make us feel the Dint of this argument and would in the rigorous observation of it out-do the Jews But you are now ready to choak me with some Apostolicall ordinances which were even of tâ— emselves reversed Be it so Then you tell me of the first form of their goverment of the Church which say you was by an
Cyprian Cum Episcopo Presbyteri Sacerdotali honore conjuncti the Presbyters joyned with the Bishop in Priestly honour l. 3. ep 1. Cypr. l. 3. Ep. 1. What shall I need to urge how often in the ancient Councels they are stiled by the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Priests and how by those venerable Synods they have the offices and imployments of onely Priests and Clergimen put upon them our two learned Bishops D. Bilson and D. Downam have so cleered this point that my labour herein would be but superfluous I referre my reader to their unquestionable instances One thing let me adde not unworthy of observation I shall desire no other authour to confute this opinion of the Lay-presbyterie than Aerius himself the onely ancient enemy of Episcopacie what is a Bishop saith he other then a Presbyter c. there is but one order one honour of both Doth the Bishop impose hands so doth the Presbyter Doth the Bishop administer Baptisme so doth the Presbyter The Bishop dispenseth Gods service so doth the Presbyter c. Thus he Lo there is but one professed enemy to Bishops in all the history of the Church and he in the very act of his opposition to Episcopacie marres the fashion of the Lay-presbytery He could not in terminis directly oppose it indeed How should he oppose that wich never was But he attributes such acts and offices to a Presbyter as never any Laick durst usurpe such as never were never could be ascribed to any that was not consecrated to God by an holy ordination Had this man then but dreamed of a Lay-presbytery either to supply or affront Episcopacie it might have been some countenance at least to the age of this invention but now the device hath not so much patrocination pardon an harsh word as of an old Stigmatick yea it is quashed by the sole and onely Marprelate of the ancient Church §. 4. Ambrose's testimony urged for Lay-Elders fully answered YEt let me eat my word betimes while it is hot there is an holy and ancient Bishop they say that pleads for a Lay-presbytery and who should that be but the godly and renowned Archbishop and Metropolitan of Milaine St. Ambrose a man noted as for singular sanctimonie so for the height of his spirit and zeale of mantaining the right of his function and what will he say Amb. in 1. Tim. 5.1 Vnde synagoga posteà etiam Ecclesia seniores habuit c. Whereupon saith he both the synagogue and afterwards the Church also had certain Elders or ancient men without whose counsell nothing was done in the Church which by what negligence it is now out of use I know not except perhaps it were by the sloath of the teachers or rather by their pride for that they would seeme to be of some reckoning alone Here is all and now let me beseech my reader to rouze up himselfe a little and with some more than ordinary attention to listen to this evidence on which alone for any likely pretence of antiquity so a great cause wholly dependeth And first let him heare that this is no Ambrose but a counterfeit even by the confession of the greatest favourers of the Lay-presbyterie Park Polit. Eccl. who that they would thus easily turne off the chiefe if not the only countenance of their cause it is to me a wonder but they well saw if they had not done it it would have beene done for them Possevine thinks he finds Pelagianisme in this Commentarie upon the Epistles Bellar. Tom. 4. de Amiss grat c. 5. l. 4. de Iustif c. 8. both Whitakers and Bellarmine disclaime it for Ambrose's the later pitches it upon an hereticke even the same wich was the authour of the booke of the Questions of the Old and New testament Hilarie the Deacon and the former doth little other whiles he cites and seemes to allow the Censors of Lovaine to this purpose Maldon in Mat. 19. Maldonate casts it upon Remigius Lugdunensis who lived Anno 870. farre from any authentick antiquity and confidently saies no man that ever read Ambrose's Writings can think these to bee his It is then first no great matter what this witnesse saith but yet let us heare him Vnde synagoga saith hee Whereupon the Synagogue and after the Church also had Elders And whereupon was this spoken I beseech you Let my reader but take the fore going words with him and see if hee can forbeare to smile at the conceit The words run thus upon occasion of Saint Pauls charge Rebuke not an elder but intreat him as a father c. Propter honorificentiam aetatis majorem natu cum mansuetudine ad bonum opus provocandum c. For the honour of age the elder in yeares is by meeknesse to bee provoked to a good worke c. Nam apud omnes ubique gentes honorabilis est senectus For saith he amongst all nations every where old age 't is honourable And so inferres whereupon both the Synagogue and afterwards the Church had certaine elder or ancient men without whose counsell nothing was done in the Church Plainly the words are spoken of an elder in age not any Elder in office And so S. Pauls words import too for it follows the elder women as mothers I suppose no man will think S. Paul meant to ordain Eldresses in the Church Thus in the supposed Ambrose all runs upon this strane fort here is Honorificentia aetatis the honorificence of age majores natu honorabilis senectus no intimation of any office in the Church But you will say here is mention of the Elders that the Synagogue had True but not as Iudges but onely as aged persons whose experience might get them skill and gravity procure them reverence and such the Church had too and made use of their counsell and therefore it followes quorum sine consilio without whose counsell nothing was done in the Church he saith not without whose authority these then for ought this place implieth were not incorporated in any Consistory but for their prudence advised with upon occasion and what is this to a fixed bench of Lay-presbyters Or if there were such a settled Colledge of Presbyters in ancient use as Ignatius implies yet where are the Lay They were certaine ancient experienced Divines who upon all difficult occasions were ready to give their advice and aid to their Bishop how little the true Ambrose dreamed of any other let him be consulted in his noble humble and yet stout Epistile Am. l. 2. Epist 1◠3. to the Emperour Valentinian where that worthy patterne of Prelates well showes how ill it could be brooked that persons meerly laick or secular should have any hand in judging and ordering of matters spirituall Yea for this very pretended Ambrose how farre he was from thinking of a Lay-presbytery let himselfe speake who in the very same Chapter upon those words Let the Elders that rule well he counted worthy of
I beseech the reader in the bowels of Christ to lay most seriously to heart is the most manifestly-spick-and-spannewnesse of this devised Discipline for all wise and staid Christians have learned to suspect if not to hate noveltie in those things which are pretended to be the matters of God In matter of Evidence they are old Records that will carry is As the ancient of dayes is immutable and eternall so his truths are like him not changeable by time not decayable by age who was the father of this child I professe I know not otherwise than I have specified in my premonition to the Reader I am sure Calvin disclaimes it Calv. Epist ad SadoletuÌ„ Garâ—m Ego autem Saâ— olete c. who in his Epistle to Cardinall Sadolet hath thus I for my part professe to be one of them whom you do so hostilely in veigh against for although I was called thither i. to Geneva after the Religion was setled Tametsi enim constituta sam religione ac correcta Ecclesiae forma illuc vocatus fui quia tamen quae à Farello ac Vireto gesti erant non modò suffragio meo comprobavi sed etiam quantum in me suit conservare studueÌ„ ac confirmare separatam ab illis causam habere nequoo c and the forme of the Church corrected yet because those things which were done by Farell and Viret I did not onely by my suffrage allow but what in me lay laboured to conserve and ratifie I cannot hold my cause any whit different from theirs Thus he So as he professeth onely to be the Nurse-father of that issue which was begot by a meaner Parent It is true those other were men of note too but for ought I know as much for their exuberance of zeale as for any extraordinary worth of parts Farell indeed was called Flagellum sacrificulorum the scourge of Masse-Priests and what he did for the reformation of Religion I am as apt to acknowledge and applaud as the forwardest But that he preacht somewhere in the very streets Spâ—nhem Geneva Restituta and even Quam vis renitente magistratu in Saint Peters Church was not to be brag'd of by himselfe or his friends Fâ—emente interim an mâ—ginaÌ„ te plebe Ibid. And in his violent carriage in the animating of the people to the outing of their Bishop Pet Balms though perhaps faulty enough and the introducing of this new forme of government Natus Vapineâ— noto Delphinatus oppido Idem I wish he had lived and died in his Vapincum His Coadjutor in this worke was I perceive one Antho. Frumentius vehement young man who was set up by the people to preach upon a Fishstall and no doubt equally heartned his auditors to this tumultuous way of proceeding but then when Viret came once into the file here was at the least fervour enough The spirit of that man is well seene in his Dialogue of White Divels these were the founders of that Discipline men of eminence wee must believe but farre inferiour to Calvin who came into Geneva first as a Lecturer or Preacher and then became their Pastour insomuch as Zanchy reports when Calvin preacht at S. Peters and Viret at S. Gervases concurrent Sermons a Frenchman asked why he did not come somtimes and heare Viret Zanch. Epist ad Misc Citat in Surv. Disc answered Si veniret Sanctus Paulus qui eâdem horâ concionaretur quâ Calvinus ego relicto Paulo audirem Calvinum If Saint Paul should come and preach in the same houre with Calvin I would leave Paul and heare Calvin which was spoken like a good blasphemous zelote But it is not to be wondered at in men of such spirits Calvin Farello I told you before what Calvin himselfe writes to Farell There was one at Basil who professed to attribute non minus Farello quà m Paulo Not lesse to Farell than to Saint Paul O God whither doth mad zeale hurry men It appeares then that Farell and Viret rough-hew'd this statue which Calvin after polished wee now know Consulem ac Deim and I doubt not but some doe yet live who might know the man For me although I have not age enough to have knowne the Father of this Discipline yet one of the Godfathers of it I did know who after his peregrination in Germany and Geneva undertooke for this new-borne infant at our English Font under whose Ministrie my younger yeares were spent Trouble of the English Church at Frankfort in marg The zeale of A. G. The authour of that bitter Dialogue betwixt Miles Monopodius and Bernard Blinkard one of the hottest and busiest stickers in these quarrels at Frankfort So young is this forme of government being untill that day unheard of in the Christian world in which name Peter Ramus though a man censured for affecting innovations in Logicke and Philosophie is if we may credit his old friend Carpentarius said to dislike it and to frump it by the name of Talmud Subaudicum I cannot be ignorant of the common plea of the pretenders that so farre is this forme from novelty as that it was the most ancient and first modell of Churchr-government under the Apostles Thus they say and they alone say it All they have to say more in colour of reason for it is That the twelve Apostles themselves were all equall What then If their pretended forme were bred From thence where hath it lien hid all this while till now That they can tell you too Vnder the tyranny and usurpation of Antichrist Deare Christians I hope you now believe it that the very Apostles themselves who lived to see and act the establishment of Episcopacie would betray the Church at their parting to that man of sin That all the holy Fathers and Martyrs of the Primitive Church were either through ignorance or will guilty of this sacrilegious treachery that all the eyes of the whole world were blind till this City which was once indeed dedicated to the Sun and beares it still for her emblem inlightened them and if ye can believe these strange suggesters wonder ye at them whiles I doe no lesse wonder at you But with all give me leave to put you in mind that this is a stale plea for more vnholy opinions than one The Anabaptists when they are urged with the Churches ancient practice of baptizing of infants straight pretend that this ill guise was brought in by Popery and is aparcell of the mystery of iniquity Prolaeus Fesciculo c. the New-Arrians of our times hellish hereticks when they are pressed with the distinction of three persons in the Deity and one infinite Essence straight cry out of Antichrist and clamour that this doctrine was hatched under that secret mistery of iniquity the Father of the Familists H. N. Ibid. a worse divell if possible than they in his Evangelium Regni sings the very same note Evang. Regni for his damnable plot of doctrine and
government sadly complaining of Antichrist and that the light of life hath lien hid under the mask of Popery until this day of love and now he coms to erect his Seniores sanctae intelligentiae Elders of the holy understanding and his other rabble Beware therefore I advise you how you take up this challenge but upon better grounds disgrace not Gods Truth with the odious name of Antichristianisme honour not Antichrist with the claime and title of an holy Truth Confesse the device new and make your best of it But if any man will pretend this governmet hath beene in the world before though no footsteps remaine of it in any history or record he may as well tell me there hath beene of old a passage from the Teneriffe to the Moone though never any but a Gonzaga discovered it §. 8. A Recapitulation of the severall heads and a vehement exhortation to all Readers and first to our Northerne brethren NOw then I beseech and adjure you my deare brethren by that love you professe to beare to the Truth of God by that tender respect you beare to the peace of his Sion by your zeale to the Gospell of Christ by your maine care of your happy account one day before the Tribunall of the most righteous Iudge of the quick and dead lay every of these things seriously together and lay all to heart And if you finde that the government of Episcopacie established in the Church is the very same which upon the foundation of Christs Institution was erected by his inspired Apostles and ever since continued unto this day without interruption without alteration If you finde that not in this part of the Western Church alone into which the Church of Rome had diffused her errours but in all the Christian world farre and wide in Churches of as large extent as the Roman ever was and never in any submission to her no other forme of government was ever dreamed of from the beginning If you finde that all the Saints of God ever since the holy Martyrs and Confessors the Fathers and Doctors both of the Primitive and ensuing Church have not onely admitted but honoured and magnified this onely government as Apostolicall If all Synods and Councels that have been in the Church of God since the Apostles time have received and acknowledged none but this alone If you finde that no one man from the dayes of the Apostles till this age ever opened his mouth against it save onely one who was for this cause amongst others branded and discarded for an heretick If you finde that the ancient Episcopacie even from Mark Bishop of Alexandria Timothy Bishop of Ephesus and Titus of Câ—ete were altogether in substance the same with ours in the same altitude of fixed superiority in the same latitude of spirituall jurisdiction if you finde the Laicke Presbytery an utter stranger to the Scriptures of God a thing altogether unheard of in the ancient times yea in all the following ages of the Church If you finde that Invention full of indeterminable uncertainties If you finde the practice of it necessarily obnoxious to unavoydable imperfections and to grosse absurdities and impossibilities Lastly if you finde the device so new that the first authours and abettors of it are easily traced to their very forme as those that lived in the dayes of thousands yet living If you finde all these as you cannot choose but finde them and many weighty considerations moe being so clearly laid before you I beseech you suffer not your selves to be led by the nose with an vnjust prejudice or an over-weening opinion of some persons whom you thinke you have cause to honour but without all respects to flesh and blood weigh the cause it self impartially in the ballance of Gods Sanctuary and judge of it accordingly Vpon my soul except the holy Scripture Apostolicall acts the practice of the ancient Church of God the judgement of all sacred Synods of all the holy Fathers and Doctors of the Church all grounds of faith reason policie may faile us we are safe and our cause victorious Why then O why will you suffer your selves to be thus impetuously carried away with the false suggestions of some mis-zealous teachers who have as I charitably judge of some of them whatsoever grounds the rest might have over run the truth in a detestation of error and have utterly lost peace in an inconsiderate chace of a fained perfection For you my Northerne brethren for such you shall be when you have done your worst if there were any foul personal faults found in any of our Church-governours as there never wanted aspersions where an extermination is intended alas why should not your wisdome charity have taught you to distinguish betwixt the calling the crime were the person vicious yet the function is holy why should God his cause be stricken because man hath offended yet to this day no offence proved Your Church hath been anciently famous for an holy and memorable Prelacie and though it did more lately fall upon the division of Dioeceses D. Henr. Spelman ex Hectore Boetio Anno 840. so as every Bishop did in every place as opportunity offered executo Episcopall offices which kinde of Administration continued in your Church till the times of Malcolme the third yet this government over the whole Clergie was no lesse acknowledged than their sanctimony after the setling of those your Episcopall Sees it is worth your note and our wonder which your Hector Boetius writes Sacer Pontificatus Sancti Andreae tanta reverentia c. The Bishoprick of St. Andrewes was with so great reverence and innocence of life from the first institution of it in a long line of Episcopall succession continued to the very time wherein we wrote this That six and thirty and more of the Bishops of that See were accounted for Saints Good Lord How are either the times altered or we There may be differences of carriage and those that are Oxthodoxe in judgement may be faulty in demeanour But I grieve and feare to speak it There is now so little danger of a Calender that no holinesse of life could excuse the best Bishop from being ejected like an evill spirit out of the bosome of that Church Deus omen c. In the name of God what is it what can it be that is thus stood upon Is it the very name of Episcopacie which like that of Tarquin in Rome is condemned to a perpetuall disuse What hath the innocent word offended Your own Church after the Reformation could well be contented to admit of Superintendents and what difference is here as Zanchius well but that good Greek is turn'd into ill Latin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Superintendens Their power by your owne allowance and enacting is the same with your Bishops Their Dioeceses accordingly divided their residence fixed viz. The Superintendent of Orkney his Dioecesse shall be the Isles of Orkney Catnesse and Strathnever his Residence
in the town of Kirkwall The Superintendent of Rosse his Dioecesse shall comprehend Rosse Sutherland Murray and the North Isles called the Skye and Lewes with their adjacents his residence shal be the Canonry of Rosse The Superintendent of Argile his Dioecesse shall be Argile Kintire Lorne the South Isles Argile and Boot with their adjacents his residence is at Argile The like of the Superintendent of Aberdene the Superintendent of Breckin the Superintendent of Fiffe the Superintendent of Edinburgh the Superintendent of Iedburgh the Superintendent of Glasgow the Superintendent of Dumfreys all of them bounded with their severall jurisdictions which who desires to know particularly may have recourse to the learned Discourse of D Lindsey then Bishop of Brechen concerning the proceedings of the Synod of Perth Where he shall also finde the particularities of the function and power of these Superintendents Amongst the rest these That they have power to plant and erect Churches to set order and appoint Ministers in their Countreys That after they have remained in their chiefe townes three or foure moneths they shall enter into their Visitation in which they shall not onely preach but examine the life diligence and behaviour of the Ministers as also they shall trie the estate of their Churches and manners of the people They must consider how the poore are provided and the youth instructed they must admonish where admonitions need and redresse such things as they are able to appease They must note such crimes as are hainous that by the censures of the Church the same may be corrected And now what main difference I beseech you can you finde betwixt the office of these Superintendents and the present Bishops How comes it then about that the wind is thus changed That those Church-governours which your owne reformers with full consent allowed and set downe an Order for their Election in your Constitutions before the Book of Psalms in Meeter should now be cashiered There and then M. Knox himselfe whose name you professe to honour by the publike authority of the Church conceives publike prayer for M. Iohn Spotteswood then admitted Superintendent of Lothian in these words O Lord send upon this our Brother unto whom we doe in thy name commit the chiefe charge of the Churches of the division of Lothian such a portion of thy holy Spirit as that c. And in the name of the Church blesseth his new Superintendent thus God that hath called thee to the office of a watchman over his people multiply the gifts of his grace in thee c. Now I beseech you how is this Superintendency lost That which was then both lawfull and usefull and confessed for no other then a calling from God is it now become sinfull and odious Are we become so much wiser and more zealous than our first reformers as there is distance betwixt a Superintendent and no Bishop But what is it the stroake the Bishops have in government and their seat in Parliament which is so great an eye-sore Let me put you in mind that your greatest patrons of your desired Discipline have strongly motioned an Ecclesiasticall Commission for the over-looking and over-ruling your Consistories and even when they would have Bishops excluded both out of those Comitiall Sessions Moved also to the Lords of the Counsell in Q Eliz. time by the humble Mot. and out of the Church yet have moved such was Beza's device long since for Scotland That in the place of Bishops there might be present in the Parliament-house some wise and grave Ministers of speciall gifts and learning sorted out of all the land to yeeld their Counsell according to Gods heavenly Law even as the Civill Iudges are ready to give their advice according to the temporall Law and for matters of greater difficulty What a world is this Grave and wise Ministers and yet no Bishops Doth our Episcopacie either abolish our Ministery or detract ought from wisdome and gravity Away with this absurd partiality But these must be to advise not to vote in any case beware of that where then is the third estate Beza's Counsell we see is yet alive but it comes not home to the purpose Welfare that bold Supplicator to Q. Elizabeth which moved that foure and twenty Doctors of Divinity to be called by such names as should please her Highnesse might be admitted into the Parliament House and have their voices there instead of the Bishops O impotent envie of poore humorists Doctors but no Bishops Any men any names but theirs the old word is Love creepes where it cannot goe How much are we beholden to these kinde friends who are so desirous to ease us of these unproper secularities Even ours at home can nibble at these as they think ill-placed honours and services yours goe alas too roundly to worke striking at the root of their Episcopacie not pruning off some superfluous twigs of priviledge rather than not strike home not caring whom they hit in the way would God I might not say even the Lords Anointed whom they verbally professe to honour at whose sacred Crowne and Scepter if any of the sons of Belial amongst you do secretly aime whiles they stalke under the pretence of opposition to Episcopacie the God of heaven find them out and powre upon them deserved confusion But for you alas Brethren what hopes can I conceive that these pre-judged papers can have any accesse to your eyes much lesse to your hearts my very Title is barre too much But if any of you will have so much patience as to admit these lines to your perusall I shall beseech him for Gods sake and for his own to be so farre indifferent also as not upon groundlesse suggestion to abandon Gods Truth and Ordinance and out of meere opinion of the worth of some late Authour to adore an Idoll made of the earings of the people and fashioned out with the graving toole of a supposed skilfull Aaron Shortly after these poore well-meant howsoever I doubt ineffectuall endeavours my prayers shall not be wanting for your comfortable peace loyall obedience perfect happinesse Oh that the God of heaven would open your eyes that you may see the truth and compare what you have done with what you should doe how soone would you finde cause to retract your own decrees and to re-establish that true Ordinance of the living God which you have beene mis-induced to abandon §. 9. An exhortary conclusion to our brethren at home ANd for you my dearely beloved Brethren at home For Christs sake for the Churches sake for your soules sake be exhorted to hold fast to this holy Institution of your blessed Saviour and his unerring Apostles and blesse God for Episcopacie Doe but cast your eyes a little back and see what noble instruments of Gods glory he hath beene pleased to raise up in this very Church of ours out of this sacred vocation What famous servants of God what strong Champions of Truth and renowned Antagonists of Rome and her superstitions what admirable Preachers what incomparable Writers yea what constant and undaunted Martyrs and Confessours men that gave their blood for the Gospell and imbraced their fagots flaming which many gregarie Professours held enough to carry cold and painlesse To the wonder and gratulation of all forraigne Churches and to the unparallelable glory of this Church and Nation I could fill this page with such a Catalogue of them who are now in their heaven that come for the present to my thoughts besides those Worthies yet living both here and in Ireland who would be unwilling from my pen tO blush at their owne just praises as might justly shame and silence any gaine-sayer After that a malicious Libeller hath spit out all his poyson against Episcopacie and raked together out of all histories all the insolencies and ill offices which have in former ages been done by professedly Popish Prelates which do almost as much concerne us as all the Treasons and Murders of formerly male-contented persons can concerne him faine would I have him shew me what Christian Church under heaven hath in so short a time yeelded so many glorious Lights of the Gospell so many able and prevalent adversaries of Schisme and Antichristianisme so many eminent Authours of learned workes which shall out-bid time it selfe let envie grinde her teeth and eat her heart the memory of these worthy Prelates shall be ever sweet and blessed Neither doubt I but that it will please God out of the same rod of Aaron still to raise such blossomes and fruit as shall win him glory to all eternity Go you on to honour these your reverend Pastors to hate all factious withdrawings from that government which comes the nearest of any Church upon earth to the Apostolicall And that I may draw to Conclusion for the farther Confirmation of your good Opinion of the Bishops of your Great Britaine heare what Iacobus Lectius Iacob Lectius Prascriptionum Theologicarum l. 2. Nota. 2. the learned Civilian of Geneva in his Theologicall Prescriptions dedicated to the Consuls and Senate of Geneva saith of them De Episcoporum autem vestorum vocatione c. As for the calling of your Bishops saith he speaking to his Popish adversaries others have accurately written thereof and we shortly say that they have a show of an Ordinary Ministery but not the thing it selfe and that those onely are to be held for true and legitimate which Paul describes to us in his Epistles to Timothy and Titus Cujusmodi olim in magno illo Britanniarum regno extitisse atque etiamnum superesse subindeque eligi Episcopos non diffitemur Such kind of Bishops as we doe not deny but yeeld to have been of old and to be still at this day successively elected in the great Kingdome of Britaine Thus he when Geneva it selfe pleades for us why should we be our owne adversaries Let me therefore confidently shut up all with that resolute word of that blessed Martyr and Saint Ignatius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let all things be done to the honour of God Give respect to your Bishop as you would God should respect you My soule for theirs which obey their Bishop Presbyters Deacons God grant that my portion may be the same with theirs And let my soule have the same share with that blessed Martyr that said so Amen FINIS