instruct us in the particular Instance which we have in hand who although he held it uncertain whether Timothy be here called an Evangelist in the general notion of Preaching the Gospel or for some peculiar Function yet doth he grant that an Evangelist is a middle degree between Apostle and Pastor and upon those words of St. Paul to Timothy Do thy diligence to come speedily unto me he Commenteth telling us That St. Paul called Timothy from the Church over which he was Governour for the space of almost a whole year This is a pregnant testimony to teach us That Timothy had both the Government over Presbyters in the Church of Ephesus and also that it was his peculiar Charge whence except upon great and weighty Cause he was not to depart which is as much as we contend for Before we conclude this Point we make bold to intreat our Opposites to satisfie us in one particular namely seeing that Philip being one of the seaven Deacons is found Preaching the Word in Samaria Act. 8.5 and yet afterwards is called Philip the Evangelist one of the seven viz. Deacons Act. 21.8 Our Quaere hereupon is Why Timothy and Titus might not as well be called Evangelist for Preaching the Word of God being Bishops as Philip was for the same cause named an Evangelist being but a Deacon It may be our Opposites would wish to be satisfied by Reverend Zanchy upon these points whom yet they will find to be chief Opposite to themselves And albeit he will have the Apostles by their Vocation to have been as it were Itinerants for their time For the founding and erecting of Churches Yet he granteth That Churches being once erected the same Apostles set a Pastor or Bishop over them And what he meaneth hereby he sheweth when more distinctly he confesseth That at first indeed Presbyters were ordained in the Churches and after them Bishops as Hierome affirmeth even in the Apostles times So he Where by the judgment of Zanchy First Bishops were ordained by the Apostles as a degree contradistinct from Presbyters Secondly That the Bishops so ordained although they had been Evangelists and fellow Labourers with the Apostles yet when Churches were once erected some of them were placed Residentiaries in the said Churches And lastly That although Presbyters had their Institution void of subjection to Episcopal Authority at the first as Deacons likewise had theirs yet because of the insufficiency of Presbyterial Government the Episcopal was erected as more perfect even in the dayes of the Apostles The next Obstruction is to be removed SECT V. That Timothy was Bishop of Ephesus notwithstanding that objected Scripture Act. 20. THere is one Objection for we may not dissemble which the Smectymnians press thrice as being inexpugnable and thereupon call it Lethalis Arundo as that which must strike all opposition quite dead In summe thus Timothy was with Paul at the meeting of Miletum Act. 20.4 Therefore say they if Timothy had been Bishop of Ephesus Paul would there and then have given him a charge of feeding the Flock and not the Elders So they As though Timothy before this had not been sufficiently instructed in this duty both by his long and constant attendance on St. Paul and also by his former Epistle unto him which was written and received before this time as some have probably conjectured or as though Timothy should need a particular Admonition to discharge that duty which was respectively common to him with the rest of the Bishops and Presbyters there assembled For though the Smectymnians tell us It is a poor evasion to say that they who were there assembled were not all of Ephesus but were callâ—d also from other parts because say they these Elders were all of one Church made by good Bishops over one Flock and therefore may with most probability be affirmed to be the Elders of the Church of Ephesus Yet we must tell them that Dr. Reynolds whom they and we admire for his exquisite learning speaking of the same meeting at Miletâ—m Act. 20.17 saith notwithstanding all these objected circumstances That though the Church of Ephesus had sundry Pastors and Elders to guide it yet amongst those sundry was there one Chief c. The same whom afterwards the Fathers in the Primitive Church called Bishop So he But yet though he or all Protestants should fail us there is a Father Irenaeus by name who was so antient as to be acquainted with the Apostles of the Apostles themselves and him we can produce distinguishing the persons here met at Miletum into Bishops and Presbyters and affirming That they came not only from Ephesus but also from other Cities near adjoyning to it Which makes the Smectimnians Arundo but a bruised Reed Thus have we fully as we hope satisfied the contrary Objections We proceed now to our proof SECT VI. That Timothy and Titus were both of them properly Bishops by the judgment of Antiquity THe greatest Opposite that we can name even Walo Messalinus the very Atlas of Presbyterial Government will spare us the labour of citing the Greek Fathers or Scholiasts for confirmation of this point who confesseth That most of their Commentaries upon Titus record him to have been Bishop of Crete alleadging by name Chrysostom Theophylact Oâ—cumenius Theodoret and others whose Testimonies we shall not need to repeat only we shall add which may serve for a transition to Timothy the testimony of that antient Ecclesiastical Historian Eusebius who speaking of S. Pauls fellow Labourers reckons Timothy amongst them Whom saith he History recordeth to be the first Bishop of Ephesus adding with the same breath and so was Titus Bishop of Crete Thus this famous Author concerning the Episcopacy of Timothy also To whom we may adjoyn as concurring in the same Judgment Epiphanius Chysostomus Theophylact Oecumenius Gregory Ambrose Primasius yea and Hierome himself who hath positively affirmed That Timothy was Bishop of Ephesus and Titus of Crete But the Smectymnians hearing of a Cloud of Witnesses averring Timothy and Titus to have lived and and died Bishops answer That this Cloud will soon blow over and the greatest blast that they give is That the Fathers who were of this judgment borrowed their Testimonies from Eusebius Assuredly this will seem but a poor evasion to any judicious Reader who shall but observe that the Testimonies of these Fathers are in their Commentaries and Collections out of Texts themselves But the best is other Protestant Divines will appear to be more ingenuous SECT VII That Protestant Divines of very great esteem have acknowledged Timothy and Titus to have been properly Bishops WE begin with Luther who amongst other Resolutions setteth down this for one That Episcopacy is of Divine Right which he groundeth upon St. Paul's appointing Titus to Ordain Elders in every City which Elders saith he were Bishops as Hierome and the subsequent Texts do
Menophanes or Menophant Bishop of Ephesus Eutychius Bishop of Smyrna Artemidâ—rus Bishop of Sardis Soron Bishop of Thyatira Ethymasius Bishop of Philadelphia Nunechius Bishop of Laodicea And that one of seven should be absent upon some occasion it can be no matter of exception else would not these Protestant Divines have been satisfied with the same Evidences to wit see the Margent Marlorat Aretius Paraeus Gaspar Sibellius Gualter and Bullinger respectively all confessing Polycarp to have been Bishop of Smyrna most of them also that he was the very same to whom the Epistle was then dedicated To the Angel of the Church of Smyrna and three of them witnessing as much for Melito Bishop of Sardis SECT XXI A Torrent of Protestant Divines of the Reformed Churches consenting to the same Exposition of an Individual Person having Prelacy over Presbyters under the Name of Angels HEre likewise the Church of Geneva alloweth us two Witnesses thus By Angel is meant the President and so in special was to be admonished and his Colleagues and whole Church by him So Beza The other paraphrasing thus To the Angel of the Church of Ephesus That is to the Pastor or Bishop under whose Person ought to be understood the whole Church So Deodate the now Pastor in the new Church of Geneva True the whole Church is concerned as far as the matter did appertein unto them yet so as to receive it from the Angel as one Person quasi per se una according as Beza hath even now shewn and as the Testimonies following will confirm To the Angel of Smyrna that is To the Bishop which was Polycarpus as History evidenceth So Gualter To the Angel that is to one singular Angel as I rather think So Gaspar Sibellius Letters are sent to the Bishop of the Church of Ephesus to the Bishop of the Church of Smyrna to the Bishop of the Church of Pergamus c. So Piscator The Pastor is therefore named but the People are not excluded The Epistle is therefore to the Angel that Pastors might be admonished and in them the whole Church So Bullinger Although some things were to be corrected as well in Clergy as Laity yet the Chief of the Clergy is named as the Bishop So Marlorate To the Angel of Ephesus thus he calleth the Pastor of the Church So Paraeus Angel that is Minister by whom the whole Church was to be informed So Aretius To the Angel yet not to him only but to the whole Church So Zanchie He was commanded to write to the Angels of the Churches that is unto the Bishops So Peter Martyr Yea all the most learned Interpreters by Angels understand Bishops nor can they do otherwise without violence to the Text. So Scultetus One more but such a one that standeth as a second Proctor for equality of Degree of Presbytery with Episcopacy Mr. Blundell in his Book published but the last day naming the Angels of the several Churches of Asia he calleth them The Heads of the whole Clergy of the same Churches We add SECT XXII The second of our English Protestant Divines in the opinion of our Opposites as competent Witnesses as any ONe deserving the first place is Doctor Reynolds Although the Church of Ephesus saith he had sundry Pastors and Elders to guide it yet among these sundry was there one Chief whom our Saviour calleth the Angel of the Church Even as Mr. Brightman of the Angel of Thyatira To the Angel together with his Colleagues as saith he Theodore Beza hath excellently expounded it And how adverse this Author was to Episcopacy who knoweth not Mr. Cartwright he who in his time justled with Bishops saith That the Letters written to the Church were therefore directed to the Angel because he is the meetest Man by Offiâ—e by whom the Church may understand the Tenor of the Letters Mr. Fox also concludes for us These Angels saith he were such as did govern the Church in those Primitive times as Polycarpus Timothy c. All these Authors because in the Degree of Presbyters for Ingenuity so impartial for Learning so judicious for Consent so unanimous for Multitude so numerous by direct and clear Testimonies avouching the truth of this Episcopal Prelacy from the Divine Epistles of Christ Jesus which we think ought to perswade all Religious Consciences of the infallibility thereof SECT XXIII Of two notable Subterfuges of our Opposites What they are THey finding themselves sinking for want of Support by Judicious Protestant Divines are glad to catch at Reed Rush or very Shadows as for Example these two 1. To deny these Apostolical Prelates their due Jurisdiction as if it were no more than a Moderator hath in the Schools The other is to abridge them of their just time of Continuance as no better than a Weekly Office if yet so much at one time It were good we heard themselves speak Although say they these Angels had a Prelacy over others yet it was not of Jurisdiction but only of Order as of a Moderator in the Assembly or Speaker in the House of Commons which is only during Parliament and thus we take our leave Courteously done but will you not stay for an Answer which is from one of your own Friends First to the former Paradox Dr. Bastwick whom the Classis of our Opposites do much respect rejecteth the Collective sense of the Word Angel saying That in each of these Churches there was a Colledge of their constituted Church and therefore for Order sake the Light of Nature teacheth there must have been a President who by way of excellency and to distinguish him from others is called an Angel 〈◊〉 the Inscription of the Epistle of the Revelation declares saying Unto the Angel of the Church of Ephesus Than which what can be more contradictory to your former flat denial and force in oppugning Prelacy even as he saith against the Light of Nature Nevertheless he leaneth to the same slender Reed with you to allow no more Jurisdiction to the Prelate or President than to use his own words To a Speaker in the House of Commons and to a Proloqunter in an Assembly We reply SECT XXIV Against the Opposites Exception to Episcopal Jurisdiction from Scripture AMong them that are adverse unto Episcopacy is he that pareth Episcopacy to the quick as if the difference between a Bishop and Presbyter were not Real but Nominal and in Name only as a Moderator in the Assembly or Speaker in the House of Commons This derogation hath been sufficiently confuted by St. Paul's Epistles in the Examples of Timothy and Titus in taking Accusations imposing Injunctions and the like as hath been amply acknowledged Wherewithal we are to adjoin the aforesaid Epistles of Christ by St. John unto the Seven Churches of Asia Wherein yet we need not to bestir
be in the Apostles times there cannot but be the like if not a greater necessity of a Superintendency over Presbyterial parity the rather if we duly consider our next Proposition SECT II. That divers of the Apostolical Disciples were even in their times both in Dignity and Authority Superintendents over Presbyters HEre again our Opposites authentick Author Walo after much discussion of this point is ready to teach them being inforced thereunto by Scripture That those who were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Assistants unto them in founding the Churches ordaining of Ministers in every City and watering the Church which they had instructed These he confesseth were so in Superiority above Presbyters as that the Apostles themselves did not forbear to term them Apostles and so predominant in Authority as Although absent from the Churches yet to instruct them by their Epistles and wheresoever any Schism arose either in Clergy or People still to rebuke them even as if they had been of their own Flock Upon these premisses thus granted we are sufficiently warranted to conclude not only that the Presbytery were continually under subjection both to the Apostolical Government but likewise to other eminent Disciples of the Apostles The same Author sticketh not to give a List of such Prelates and Superintendents as Mark Clement Titus Timothy Epaphroditus and saith he many others This being so pregnant a truth how is it that our Opposites should pretend an Eccesiastical Presbyterial Government no way Subordinate That which is objected by them is most vain and frivolous whereunto we occur as now followeth SECT III. That the aforesaid Apostolical Disciples were as Bishops over the Presbyters Among whom were Timothy and Titus by evidence from Scripture THE Texts of Scripture for proof of their Superiority and Authority are so plain that they need no Commentary And our witnesses are so impartial as not to admit of any exception For in the Text we read of an Apostolical Ordinance to Timothy and Titus respectively To set in order the things that were wanting To inhibit Heterodox Preachers To receive accusations against criminous Elders To excommunicate Hereticks To Ordain Elders yet so As to lay hands on no man suddainly Each of these and the like Apostolical Injunctions do fully express an Episcopal Function and Authority in both of these respectively over Presbyters and the whole Churches under them And though this hath been stuck at by divers of our Opposites lest that hereby Timothy and Titus might appear to be Bishops distinct from Presbyters yet now at last their chief and greatest Advocate for Presbyterial Government confesseth the Authority which these held and exercised over Presbyters yet so that Bishops as he thinks shall take no advantage thereby if they who are Pleaders may also be admitted as our Judges We proceed citing the same witness Walo Messalinus confessing That Timothy and Titus had almost equal Authority with the Apostles of Christ by whom they were ordained to govern whole Churches as Directors and Judges Of which sort besides Timothy and Tituâ— he there sets down Mark Clemens Epapâ—roditus and all those who were Assistants and fellow Labourers with the Apostles whereof we have spoken already Thus by the premises it sufficiently appeareth that there was a double Superintendency over Presbyters yet we enquire furthermore concerning Timothy and Titus whether or no they were at this time whereof we now speak distinctly Bishops In discussing whereof we shall according to our usual method first remove their Objections which are against their Episcopacy that done we shall make good the contrary by due proofs SECT IV. That Timothy and Titus were properly and distinctly Bishops notwithstanding their Title of Evangelists as is confessed by Protestant Divines of remote Churches BUt here their Walo will needs interpose seeking by an Objection as with a Spunge to wipe out all opinion of Episcopacy either in Timothy or Titus because forsooth Called Evangelists who had no peculiar Residence in any Church but general in all Churches whereas they who are by the Apostle called Bishops had a singular charge of the Church wherein they were and there were they to reside and remain for the governing thereof So he And from him our home Opposites chanting and rechanting and making it their undersong to say again and again That Timothy and Titus were Evangelists so as not to be held that which we call Bishop and they name this Assertion The hinge of the Controversie But this Objection say we hath often been taken off the hinge and laid flat on the floor by divers solid and satisfactory Answers We say not of Bishops or their Chaplains but of other Protestant Divines even of Presbyterial Churches cited here in the Margent First The Theological Professor of Hiedelberg answers That when these Epistles weâ—e written to Timothy and Titus they were exercised not as Evangelists in assisting the Apostles in the collecting of Churches but as Bishops in governing them which had been collected as saith he the general Praecepis given to them do prove which could not refer to the Temporary power of Evangelists but to them and their Successors as Bishops From whence we conclude what that learned Doctor doth there declare That the name Evangelist did belong unto them in the large sense as it signifieth a Preacher of the Gospel Tolossanus agreeth in the same answer namely that Timothy and Titus who had been Companions with Paul in his travails was afterward made Bishop of Crete Dr. Gerard answereth by way of distinction That the word Evangelist 2 Tim. 4.5 is not there specially taken for a particular degree in the Church but generally as signifying a Preacher of the Gospel and so including that Order which Timothy now had being a Bishop of Ephesus for now he did no more accompany Paul So he citing Luther also for the like interpretation of that Text. And though he doth acknowledge that both Timothy and Titus had formerly been Evangelists agreeable to the special and proper signification of the word and according hath set down their several travails from place to place yet after those travails were ended which was before these Epistles were written he concludeth both of them to have been Bishops out of several Texts of Scripture Timothy of Ephesus and Titus of Creet 6 Zwinglius likewise is downright against the Objectors proving by the example of Timothy out of the 2 Timoth. 4.5 That the Office of Evangelist and Bishop was hâ—re one and the same However our Opposites it may be will allow to Bishops the same liberty of going out of their Dioces which Calvin doth to Presbyters out of their Parishes who are otherwise bound to be Resident in their Charge Concerning whom he saith That they are not strictly tied to their Glebe or Charge but that they may be helpful unto other Churches upon necessary occasions The same admirable Divine will furthermore
witness Adding That St. Augustine in his Epistle to Hierome was of the same judgment upon this ground That it was a City whereof the Apostle there spake and therefore it cannot saith he be understood of meer Presbyters but of Bishops who are set over Cities Thus far Luther concerning the Episcopacy of Titus And he is seconded by a learned Doctor of the same Classis Gerard by name who doth not only confess Titus to have been made Bishop of Crete by the Apostles but also Timothy of Ephesus Crescens of Galatia Linus of Rome Dionysius of Athens c. And Beza himself confesseth the same directly of Timothy saying that he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Presbytery of Ephesus That is saith he Antistes or Prelate as Justin Martyr useth the word Mr. Moulin joyneth both Timothy and Titus together saying That howsoever we term them Bishops or Evangelists it is evident they had Bishops for their Successors who after them had the like preeminence in the Church We shall conclude this Section with the determination of their Learned Judicious Scultetus telling us That though at first Timothy and Titus were Evangelists yet afterwards Timothy was made Bishop of Ephesus and Titus of Crete Which thing saith he the Writings of antient Fathers do abundantly confirm So these famous Divines besides those who have been formerly alleadged by us in answer to the contrary Objections in three full Sections After this our first Evidence out of Scripture there followeth SECT VIII The second Evidence from Scripture for proof of Episcopal Prelaâ—y is out of Christ's Epistles To the Angels of the seven Churches of Asia To the Angel of the Church of Ephesus write c. Cap. 2.1 The state of the Question THe main Question is Whether the word Angel in every Epistle do signifie collectively either The whole Church or the whole Company or Colledge of Presbyters or else singularly an Individual person Our Opposites are distracted into the two former Opinions We shall pursue them in Order confuting their first Exposition first and then the other that their mist being dispelled we may see more clearly to prove our own which is that the word Angel of every Church is to be understood of a singular Person having preeminence over other Pastors in the same Church SECT IX That the first Exposition of our Opposites by Angel understanding the whole Church is flatly repugnant to the Context IN the Book of Revelation Cap. 2. Christ by his Angel properly so called wrote unto the seven Churches of Asia vers 2. telling St. John mystically of seven goldâ—n Candlesticks vers 13. signifying the seven Churches and of seven Stars signifying the Angels of the seven Churches vers 20. After more particularly and distinctly Cap. 2. 3. To the Angel of the Church of Ephesus To the Angel of the Church of Smyrna In which Epistles to ease our Opposites of a trouble we confess that although the Epistles be directed to the Angel of each Church yet the knowledge of them concerned also others because of the common Epiphonema in every one thus He that hathan car to hear let him hear But to the matter The first Exposition of our Opposites is set down by Walo Messalinus a destinate Adversary to Episcopacy as in other points so in this For let it be held for a firm and fixed truth saith he That by the Angels of every City St. John intended nothing else but the Churches themselves So he But if we consult with the Context Cap. 1.20 Where first the Angels are expressly called Stars and the Churches are named Candlesticks we must therefore tell this great Clerk that he must first turn Stars into Candlesticks before he can make Angels to signifie the Churches Secondly in the Text it self Cap. 2.1 It is said Write unto the Angel of the Church of Ephesus here again if the word Angel must betoken the whole Church and Congregation then must this be the construction of the words Write to the Church of the Church of Ephesus But we know that Christ the author of these speeches was the Fountain of Divine Wisdom and could not mean absurdly Enough of our Opposites first Exposition SECT X. That the second Exposition is in interpreting the word Angel to signifie the Order of Presbyters in the Church The state of which Question is set down by our Opposites THis indeed is with our Opposites their common Exposition The Epistles saith Mr. Brightman are not sent to any one but that I may so say to the Colledge of Pastors So he Who notwithstanding will be found to contradict himself in the next Section Yea and after him out Smectymnians By Angel is not meant say they any singular person but the whole Company of Presbyters So they Wherefore we are to prove SECT XI That the Objections made for this Exposition are confuted by their own best approved Protestant Authors The Confutation of their first Reason OUr first Argument say they is drawn from the Epistle to Thyatira Rev. 2.24 where after he had said to the Angel I have something against thee added in the plural I say unto you and the rest in Thyatira Here is a plain distinction say they between the Governors and Governed which apparently proves that the Angel is collective So they Our first Answer must be by a genuine Interpretation to wit That after the word Thou the addition of the words you and the rest is a familiar figurative speech called Apostrophe which is an aversion of speech from one thing or person to another As any Lord writing to his Chief Steward of matters concerning him and any Subordinate Officers and whole Family saying I would have Thee to look to thy Charge and that You forbear to go to the Market and the Rest to apply their business at home But we promised that their own dearest Doctors and Divines should be their Confuters First Beza upon the very words objected Against thee that is saith he the President and unto you that is his Colleagues meaning the Presbyters and to the rest that is â—o the whole Flock So he in the exposition of this Text. Mr. Brightman albeit the man who but even now interpreted the word Angel not to signifie any particular person but a whole multitude of Pastors or Presbyters collectively yet here being convinced by the light of the Text he as it were sups up his own breath and of this objected Text Paraphraseth saying To thee that is to the Angel And to you meaning Pastors and Colleagues of Thyatira and to the rest that is to say the People as Theodore Beza hath excellently expounded it So he Such we see is the force of truth in despight of Opposition to exact from him a Confutation of himself Which form of speech may be parallelled with the like example in the Chronicles where there is Him the King and They
signifying the Kings Army as well as in this Text Thou and They. SECT XII Their second Reason confuted by their own alleadged Author OUr second Argument say they is drawn from the like phrase in this very Book of the Revelation wherein it is usual to express a Company under one single person as the Civil State of Rome a Beast with ten Horns c. Whence they conclude that the word Angel may be taken Collectively and that is say they the likeliest interpretation r Especially considering that Mr. Mede who was better skilled in the meaning of the Revelation than the Remonstrant said That the word Angel is commonly if not alwayes taken collectively So they Citing no place out of Mr. Meade but it may be it is that which they have alleadged in their first Book whereunto they often refer their Reader where Mr. Meade teacheth to this purpose That God in his Providence worketh by the Ministry of Angels the motions and Revolutions of things amongst men with their events which are attributed to one Angel as Captain over the rest So he That is even as well as we could wish like as we find it here in the Texts Wherein the Epistles though dedicated to the Churches yet are inscribed to This and That Angel each one being over others Thus it became our Opposites when they thought to oppose us to be caught in their own snare yea even in the same sentence where Mr. Meade informeth his Readers That this other like speech ought to be understood namely by Angel a singular person as we have admonished saith he again and again Which Caution of his might have been sufficient we should think to have kept these advers men from wandring the rather seeing that this manner of speech is none other than which is most usual as when a Defeat or Victory atchieved in War by the strength of the whole Host is notwithstanding ascribed to the power of one General Finally Because they have extolled Mr. Meade his skill in the Book of Râ—velation as if he had oppugned the Apostolical Right of Episcopacy thereby we crave the Readers attention to this their own Author declaring his own judgment of the Four and twenty Elders that compassed the Throne round about These saith he resemble the Bishops and Prelates of the Churches c. This any one may read in his Book lately Authorized to be translated into English SECT XIII Their third Argument likewise confuted by their own Chiefest Author Our third Argument say they is drawn from the word Angel which is a common name to all Ministers and Messengers c. And surely had Christ intended to point out one individual person by the Angel he would have used some distinguishing name to set him out by as Rector President Superintendent So they As if by their surely they would assure us it is a Truth if we shall take their own word for it contrary to the judgment of all the learned who have every where taught that the word Angel spoken in the better sense hath alwayes been used to express the dignity of their Office and accordingly of the Ministers of the Gospel whensoever it is applyed unto them In which case they are sufficiently instructed by their own Mr. Brightman who taught them to consider by these same Texts How great the dignity is of the true Pastors of Christ by whom saith he they are intituled both Stars and Angels who therefore ought not to regard the reproaches of the wicked seeing they are in so high estimation with Christ himself So he So flatly against those others as if he had told them that they did from that Scripture in a manner vilifie the Pastors of the Church of Christ under the same name Angel whereby the Spirit of God hath dignified and honoured them If our Opposites had spoken as they pretended then they should have given us but one Example of that kind yet we for more easie illustration hereof shall add a parallel in the word Apostle whereof Mr. Calvin hath given them this Observation That although the word Apostles in the propriety thereof signifie those that are sent namely Messengers and may be applyed to other Ministers of God as sent by him yet was it meet that his twelve Apostles should be so iustiled as they who should publish and promulgate the first knowledge of the Gospel of Christ. So he Even for the amplifying of the Dignity of the Twelve under the Title of Apostles whereas if the former objected reason may prevail it might be lawful not only to call every Minister of Christ and Preacher of the Gospel properly an Apostle but also to term every Foot-boy sent on an errand an Angel SECT XIV Their fourth Argument confuted by the same their own much applauded Author OUr Fourth Argument say the same Opposites standeth thus Cap. 1.20 Our Saviour saith That the seven Candlesticks which thou sawest are the seven Churches but he doth not say that the seven Stars are the seven Angels of the same Churches but the Angels of the Churches omitting not without a Mystery the number of the Angels lest we should understand by Angel one Minister alone and not a company So they We are first to unriddle the Mystery it is indeed so mystical and obscure Thus then The number of Seven which is used in repeating the Churches is in the repetition of the word Angel omitted and therefore in the omission forsooth there must be a mystery Yea and also the Mystery must be this to wit That the omitting of the repetition of Seven must signifie that the word Angel is not to be taken singularly for any one person but collectively for many This is their objection We answer That this their Mystery their great friend Mr. Brightman would have called a Mistake who interpreteth the omission thus The Stars of the Churches they signifie seven Angels So he As much as if he had said Although the word Seven were not added in the second place yet it could not but be understood by that known figure Ellipsis which according to all Grammar learning in every language is when a word omitted doth follow 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of course or as we use to say accordding to the understanding of every intelligent Reader As for example If any one of our Opposites had commanded his Servant saying Make ready for me two Horses the White Horse and the Bay where in repeating the word Bay is omitted the word Horse Would it be an excuse in his Servant for not making ready the Bay to say that the reason was that the word Horse was Mystical Now to the Mystery it self which is say they That therefore by the word Angel is not understood one Minister alone Which in our scanning is no more consequent than in the former Example to conclude from the omission of the word Horse that therefore the Bay was but a Mare SECT XV. The
seem either novel inventers of our assertion or else the only consenters to them being invented we are willing to be tried first by the judgment of Antiquity and after by the Accordance of most Protestant Divines concurring with us in our Conclusion SECT XIX The second kind of Arguments taken out of the Doctrinal Testimonies of Antiquity ALthough it should not be expected much less exacted of us to prove that by Angel in these places is meant any singular person out of the Commentaries upon the Apocalypse seeing that Antiquity hath been most sparing in meddling with this so Mystical Scripture above others Which notwithstanding the most vulgarly learned in the itch of their wills and high conceits think to be most familiar unto them Yet we are not altogether destitute of Witnesses herein in a competent number 1 Anselm saith That our Saviour Christ writeth here to the Bishop from whose hands he requireth an accompt of the sins of all those that are committed to his Charge The antient Author under the name of Ambrose expounding the place 1 Cor. 11.10 telleth us That the Bishops are here called Angels as it is also taught in the Revelation of St. John Augustine speaking of the Angel of the Church of Ephesus saith That the Governour of that Church is commended by the Word of God under the title of an Angel Gregory by Stars and Angels understandeth Bishops and particularly the Bishop of Laodicea Epiphanius writing against the Haeresie of the Nicolaitans saith That it is sufficiently confuted by St. John in the Apocalypse from the mouth of our Lord in an Epistle written to one of the Churches namely to the Bishop thereof meaning the Bishop of the Church of Ephesus And it could be no other than the same Bishop of Ephesus whom Cyprian meaneth when citing the Text Revel 2.5 Remember from whence thou art fallen c. he saith This is spoken to him who as is manifest was then fallen and whom the Lord exhorts to rise again We shall conclude this particular with Tertullian whose words are consonant with these alleadged Fathers Where he saith We have the Churches that were founded by John for although Marcion doth reject this Apocalypse yet the Order of Bishops reckoned up to their Original will end in John their Founder Where Tertullian spake of Bishops by succession which were still singularly one by one SECT XX. That Historical Evidence from Antiquity demonstrateth what Bishops some of these Angels personally were by their proper names and from them some of their Successors THis we shall prove by way of Induction for it being manifestly so in the Church of Ephesus Smyrna and Sardis and the contrary not appearing in any others it must follow that it was so in them also there being the same reason of these Angels and of the rest As for example First in the Church of Ephesus whereof Polycrates wrote himself Bishop who was born within forty years after St. John wrote these Epistles He testifieth That seven of his kindred had been Bishops he himself being the eighth Which is yet more clearly manifested by a Declaration made by Leontius Bishop of Magnesia in the general Council of Chalcedon That from Timothy even to that time there had been seven and Twenty Bishops successively in the Church of Ephesus Certainly none can imagine but that even shame it self would have restrained Leontius for making such a publick Declaration in the hearing of above six hundred Fathers if the matter it self had been liable to any contradiction And that Timothy was indeed Bishop of Ephesus we have it formerly proved and is further confirmed by Scultetus a learned Doctor out of Eusebius Chrysostome Theodoret Ambrose Hierome Epiphanius Oecumenius Primasius Theophylact c. But whether or not he was Bishop thereof when this Epistle was written is not so easie to determine though the Affirmative be intimated by Mr. Fox and not denied by Paraeus Our next and as it were authentical Instance is in the Church of Smyrna where Polycarpus was Bishop in the daies of the Apostles and so continued until he suffered Martyrdome in the daies of Aurelius Antoninus and therefore must needs be the Angel unto whom the second Epistle of Christ is directed Our Witnesses deserve the hearing among the Fathers First for we begin with the least antient Hierome telleth us That Polycarpus the Disciple of John the Apostle was by him ordained Bishop of Smyrna and that he had to his Masters some of the Apostles that had seen the Lord and that in the Reign of Marcus Aurelius Antoninus he suffered Martyrdome at Smyrna Another recordeth That he was made Bishop of Smyrna by those that had seen the Lord So Eusebius A third before him That by John was Polycarpus made Bishop of Smyrna So Tertullian And before him a fourth testifieth as one who himself had seen this Polycarpus That after he had been instructed by the Apostles of Christ with whom he had been a conversant he was made by them Bishop of Smyrna So Irenaeus And about the same time a fifth who was nigh neighbour to Polycarpus and thirty eight years of age when he suffered Martyrdome witnesseth That he was Bishop of Smyrna and Martyr So Polycrates We ascend yet higher to a sixt who wrote an Epistle to this very same Polycarpus wherein he styleth him Bishop of Smyrna and in another Epistle saluteth him by the title of Bishop So Ignatius And both these Epistles and Sayings are allowed by Vedelius Professor in Geneva and a strict Searcher and Purger of Corruptions crept into the Epistles of Ignatius Our third and last Instance is in the Church of Sardis whereof Melito was Bishop either at the time when this Epistle was written as saith Paraeus Some of the Antients will have it or very shortly after for it is confessed by him That this Melito was Bishop of Sardis while Polycarpus was Bishop of Smyrna whom we have proved to be the Angel written unto Revel 2.8 And both Marlorat and Sebastian Meir two Eminent Protestant Divines acknowledged That he was a very Learned Man Pious and Bishop of Sardis besides That he died before Polycrates wrote the Epistles concerning Easter So they Whereunto they are sufficiently warranted by the said Epistle of Polycrates which makes mention of the death of this Melito whereunto we may add the Testimony of Eusebius calling him Bishop of Sardis Thus have we made good our three Instances for proof of our Induction and may by the Law of Logick either require of our Opposites to shew the contrary in some of the rest or to yield us our Conclusion As for their Successors it cannot but be very pertinent to know for corroboration sake the Subscription of some Fathers in the General Council of Nice lineally descended from the Angels of six of those Churches in the Apocalypse viz.
Life in the Ministers intendeth a further execution of their Ministration and Discharge of their Function in these Angels which was a Prelatical Superintendency or Episcopacy as hath been testified not only by Protestant Divines of the Reformed Churches fourteen in number but also so generally that Doctor Scultetus Divinity Professor of Heidelburgh concerning this Approbation of Christ saith That all the most learned Interpreters have by Angels understood Bishops nor can they do otherwise without violence to the Text. So he All Glory be to God through Jesus Christ the Bishop of our Souls the Author and Finisher of our Faith Amen FINIS THE CONTENTS CHAP. I. SECT I. That the Church of Geneva hath both justified and praised our Episcopal Government in England and prayed for the prosperous continuance thereof Page 1 SECT II. That the Church of Geneva disclaimed the Opinion of thinking that their Churches Government should be a Pattern for other Churches p. 6. SECT III. That also other Protestant Divines of Reformed Churches have observed the Worthiness of the Episcopal Government in England p. 7. SECT IV. That the Episcopal Government in the Church of Christ is for Necessary Use the best according to the judgment of Primitive Antiquity p. 11 SECT V. The Protestant Divines of remote Churches have generally acknowledged Episcopal Government to be for Necessary Use the best p. 14 SECT VI. That the Episcopal Government is far more practised among Protestants of Remote Churches than is the Presbyterial p. 22 CHAP. II. SECT I. The second General Part of this full Satisfaction is concerning the Right of Episcopacy which is to accord to the Word of God which is the second reserved Condition in the Common Covenant p. 24 SECT II. First That no Antient Father hath been justly objected as gainsaying the Apostolical Right of Episcopacy no not Hierome p. 26 SECT III. That Augustine objected against the Apostolical Right of Episcopacy is directly for it p. 31 SECT IV. Thirdly Gregory Nazianzen a Primitive Father who is verbally objected against Episcopacy doth really contradict the Objectors p. 34 SECT V. That Clemens one of the most Antient of Fathers objected proveth to be a Counterwitness against the Objectors p. 37 SECT VI. The justification of Episcopal Prelacy by the Universal Practice of the Church Christian in times approaching towards Primitive Antiquity First By condemning Aerius the only famous Adversary against Episcopal Prelacy in those times p. 42 SECT VII That in the time of the foresaid Fathers the whole Church of Christ held the Derogation from Episcopal Prelacy to be Sacrilegious p. 45 SECT VIII That the immediate Succession of Bishops from the daies of the Apostles is liberally confirmed unto us by Learned Protestant Divines albeit sufficiently Presbyterial p. 47 SECT IX That there was an immediate Succession of Bishops from the Apostles times proved first because no time can be assigned wherein it was not in use p. 48 SECT X. That the whole Church Christian did profess and practise the Apostolical Right of Episcopacy p. 55 CHAP. III. After these our Evidences from Primitive Antiquity according to our precedent Method we are to contemplate of the Coelestial Sphear the Word of God it self p. 59 The Right of Episcopacy discussed by the Word of God ib. SECT I. Against the first Objection from the Identity of Names as they call it of Bishops and Presbyters in Scripture p. 60 SECT II. That the former Objection is rejected by the choicest and most acceptable Divines which our Opposites themselves can name p. 62 SECT III. The second Objection out of Scripture in that place Phil. 1.1 With the Bishops and Deacons c. is repugnant to the general Expositions of Antient Fathers p. 64 SECT IV. The third Objection is against the Appropriation of the word Bishop unto one which Appellation is shewn to be most justifiable p. 67 SECT V. The last Objection 3 John 9. p. 72 CHAP. IV. Our Prepositions grounded upon the Word of God Our first Evidence out of the Epistles of St. Paul p. 73 SECT I. That the Presbyterial Order was alwaies substitute to an higher Government as first to the Jurisdiction Apostolical ib. SECT II. That divers of the Apostolical Disciples were even in their times both in Dignity and Authority Superintendents over Presbyters p. 76 SECT III. That the aforesaid Apostolical Disciples were as Bishops over the Presbyters Among whom were Timothy and Titus by Evidence from Scripture p. 78 SECT IV. That Timothy and Titus were properly and distinctly Bishops notwithstanding their Title of Evangelists as is confessed by Protestant Divines of remote Churches p. 81 SECT V. That Timothy was Bishop of Ephesus notwithstanding that objected Scripture Act. 20 p. 88 SECT VI. That Timothy and Titus were both of them properly Bishops by the judgment of Antiquity p. 91 SECT VII That Protestant Divines of very great esteem have acknowledged Timothy and Titus to have been properly Bishops p. 94 SECT VIII The Second Evidence from Scripture for proof of Episcopal Prelacy is out of Christs Epistles To the Angels of the seven Churches of Asia To the Angel of the Church of Ephesus write c. Chap. 2.1 p. 97 SECT IX That the first Exposition of our Opposites by Angel understanding the whole Church is flatly repugnant to the Context p. 98 SECT X. That the second Exposition is in interpreting the word Angel to signifie the Order of Presbyters in the Church The state of which Question is set down by our Opposites p. 100 SECT XI That the Objections made for this Exposition are confuted by their own best approved Protestant Authors p. 101 SECT XII Their second Reason confuted by their own alleadged Author p. 103 SECT XIII Their third Argument likewise confuted by their own Chiefest Author p. 106 SECT IVX. Their fourth Argument confuted by the same their own much applauded Author p. 108 SECT XV. The fifth Objection as a body in a Consumption languisheth in it self p. 111 SECT XVI Their last Argument standeth confuted by their own selves p. 112 SECT XVII Our Arguments to prove that the word Angel in the aforesaid Epistles of Christ signifyeth an individual person as a Prelate over Presbyters p. 114 SECT XVIII Arguments in special collected from the Texts p. 116 SECT XIX The second kind of Arguments taken out of the Doctrinal Testimonies of Antiquity p. 119 SECT XX. That Historical Evidence from Antiquity demonstrateth what Bishops some of these Angels personally were by their proper names and from them some of their Successors p. 121 SECT XXI A Torrent of Protestant Divines of the Reformed Churches consenting to the same Exposition of an Individual Person having Prelacy over Presbyters under the name of Angels p. 128 SECT XXII The second of our English Protestant Divines in the Opinion of our Opposites as competent Witnesses as any p. 131 SECT XXIII Of two notable Subterfuges of our Opposites What they are p. 132 SECT XXIV Against the Opposites Exception to Episcopal
ἘΠΙΣΚΟΠΟΣ ἈΠΟΣΤΟΛΙΚΟΣ OR THE EPISCOPACY OF THE Church of England Justified to be APOSTOLICAL From the Authority of the Antient Primitive Church And from the Confessions of the most Famous Divines of the Reformed Churches beyond the Seas Being a Full Satisfaction in this Cause as well for the Necessity as for the Just Right thereof as consonant to the Word of God By the Right Reverend Father in God THOMAS MORTON Late Lord Bishop of Duresme Before which is Prefixed A PREFACE to the READER concerning this Subject By Sir Henry Yelverton Baronét Thus saith the Lord Stand ye in the ways and see and ask for the Old Paths where is the good way and walk thereâ—n and ye shall find rest to your souls Jerem. 6.16 Quod universa tenet Ecclesia nec conciliis institutum sed semper retentum est non nisi Authoritate Apostolica traditum rectissime creditur St. Augustin de Baptismo contra Donat. Can. 24. London Printed for J. Collins in Westminster-hall 1670 To the Most Reverend Father in God GILBERT By Divine Providence Lord Archbishop of Canterbury Primate of All ENGLAND and Metropolitane and one of his Majesties most Honourable Privie Council My LORD I Have often wonder'd how it comes to pass that the Sacred Order of Bishops should in this Island meet with so many unreasonable Adversaries when in all the Reformed Churches beyond the Seas we are counted the only happy Nation who enjoy the Purity of Doctrine with the Primitive Government And I confess my wonder is the more increased when I consider that the Romanists look on our Church as their most dangerous Enemy because we have not only the External Glory of a Church but a continued Succession of Bishops which some amongst them are so ingenuous as not to deny and yet these men amongst us who so vehemently cry down Popery and so highly admire even the misfortunes of the Reformed Church do by a strange Antiperistasis assist their Enemies and despise their Friends It was a good Observation of that great man Archbishop Land That Caiaphas the High Priest advised the crucifying of our Saviour that the Romans might not take away their Name and Nation and yet that Counsel so Magisterially given so deeply laid and so wickedly contrived brought on them that suddain destruction they hoped to avoid And have not we My Lord found by sad Experience the inference that Great Prelate made fully true Since the Papists have not only had a great harvest amongst us but all sort of damnable Heresies have like a flood broke in upon us and Atheism hath so prevailed that if God out of his Infinite Mercy put no stop to it that Prediction of our Saviour will in our dayes be true That Faith shall scarce be found upon Earth But since the times are now come which St. Clement more than 1600 years ago foretold That there should be contention about the name of Episcopacy And since Reformation and Purity are the Pretenses though Interest or Sacriledge are the true Reasons of Separation amongst us I have in obedience to Your Graces commands put out a Book written some years since by the late Learned Bishop of Durham that all men may see the great Lights of the Reformed Church beyond the Seas are so far from approving the Practices of our Dissenters that they commend and admire our Episcopal Government and therefore I cannot but hope that either these men will return again to the bosome of their forsaken Mother the Church or have so much Ingenuity to desist from deceiving ignorant People with the great Authority of the Reformed Church And now my Lord I must humbly beg Your Pardon that I prefix Your Great Name before this Discourse But since 't is the work of a famous Bishop and in defense of that Order of which in our Church Your Grace is the worthy Primate I cannot but hope acceptance and am very much pleased I have an occasion offered me to let the World know how much I am My LORD Your most humble and very obedient Servant Hen. Yelverton From my house at Easton Manduit in Northamptonshire March 26. 1669. TO THE READER READER THere present thee with a Book written some years since by that great and Reverend Bishop Tho. Morton Lord Bishop of Duresme in the defence of that Order he bore and for which he suffered so great indignities And as it was his Honour to suffer in so good a Cause so it was his great Contentment and satisfaction when he came to the end of his long race that he kept a good Conscience though he lost all this world afforded him for it It would be very superfluous in this place to write an Encomium of this Great Prelate who is farr beyond what I can do and is already well performed by that excellent person Dr. Berwick late Dean of St. Pauls who was well acquainted with him many years and had the happiness once to be his Domestick Chaplain I only think fit to say this of him that he was an Antient Bishop and had all the qualifications fit for his Order either to Adorn or Govern a Church but above all he was eminent for his invincible Patience under so many violent Persecutions and almost necessities alwayes rejoycing in his Losses and protesting he thought himself richer with nothing and a good conscience than those were who had devoured his goodly Bishoprick And certainly he that considers the excellency of this Prelate with the rest of his Brethren who with him underwent the fiery Trial will conclude as Tertullian doth of the first Persecution of the Christians Non nisi aliquod grande bonum a Nerone damnatum Nothing but some great good could be condemned by such men I must not omit among the various Qualities of this great Man to tell thee he was 44 years a Bishop a thing so extraordinary that since the first Plantation of Christianity and consequently of Bishops in this Island which if we believe Baronius was the 58 of our Saviour but one exceeded him and he came not to these Dignities per Saltum but passed through all other inferiour Charges before he arrived at the height And one thing is considerable in his Translation to Coventry and Lichfield that King James was pleased to do it at the particular motion of that great Prelate Bishop Andrews who never was known to move the King for the Preferment of any before How excellent he was in Controversies his manifold Writings against the Papists have given the World sufficient testimony and in this he went so high that if he believed not the Pope to be Antichrist he thought him very like him And yet there was never any who more approved of the antient Customs of the Catholique Church than himself And of this I shall give you this particular instance For that Ceremony of Bowing to the Lords Table at the first entrance into the Church he did not only commend by his Practice but publickly
declared in a Letter he wrote to St. John's Colledge where he had been Fellow in behalf of a Kinsman of his Mr. Low for whom he desired a Fellowship that he was an adversary to his Kinsman if he refused it His words are these But if this young man be averse to that posture of Bowing himself towards the Lords Table he shall have me much his Elder altogether his Enemy And although our Church in her Canons doth but commend this and leaves the practice of it perfectly indifferent yet nothing of this nature claims a greater Antiquity For Clemens Alexandrinus tells us That by the Christians Prayers were made towards the East And Tertullian sayes That the Heathens suspected the Christians worshipped the Sun and that their suspicion arose because Christians prayed towards the East And St. Augustin who lived at the end of the 4 th Century is very express in this custom and withall gives this reason of it When saith he we stand to Prayer we are turned to the East whence the Sun ariseth not as if that was God's proper place and that he hath deserted the other parts of the World who is every-where present not by extension of places but Majesty of power but that our mind might be admonished to convert it self to the more excellent nature that is to the Lord. And in that discourse which goes under the name of Justin Martyr though not so antient as St. Justin yet as old as Theodoret if we believe Rivet we are told That this custom speaking before of Praying towards the East the Church received from the holy Apostles For the Church received the place where to Pray from whom they received the command to Pray And a few lines before he tells us That â—o Pray to the East doth not contradict either the Prophets or Apostles As if he should argue We have no command in the Scripture to the contrary this hath been the custom and practice of the Church of which we have no beginning therefore 't is Apostolical But whether this custom be from the Apostles or no this we are sure on Bodily adoration is that we owe to God and if that be his due and our duty certainly the custom of the Church is of more than sufficient authority to determine to what place that Act of Worship is most decent to be directed unto I must not omit another Information I haâ—â— of this good Bishop before I come to speak of this Work I now publish and that is He was in his younger dayes nay when he came to be a Bishop earnest in those Controversies which commonly go under Calvin's name insomuch that when he was Bishop of Lichfield he set upon to Answer Arminius and morâ— particularly that Tract of his Intituled Examen Praedestinationis Perkinsianae and after a moneths consideration anâ— making several Observations on thaâ— Discourse he laid it aside saying thesâ— words If thou wilt not be Answered lie thee there And after that he greâ— very moderate if he did not incline tâ— the contrary opinion though he did not love to discourse of that Subject or to hear Ministers in their Pulpits to meddle with that which is most proper for the Scholes Now though this Controversie about the time of the Synod of Dort was by many good men looked on under a severe character yet now we find the Reformed Churches beyond the Seas incline much to it As in the French Church Amiraldus and Mr. Daillee who hath a particular tract de Gratia Universali do sufficiently assure us and for the Dutch Churches the Remonstrant party is so much increased in power that they possess most of the great places both in Church and State But some men are strangely mistaken when they would father the Calvinian Doctrin on the Church of England in her Articles who hath most wisely left it undetermined knowing that both learned and good men may differ in these Sublime Points and that the Churches peace ought not to he disturbed with such unnecessary determinations 'T is true I have read that in the Parliament of 1 Caroli Mr. Pym moved in the House of Commons That Arminianisme might be condemned by a Vote of that House as if the Infallibility pretended to attend St. Peter's Chair at Rome was removed to the Speaker's at Westminster But yet I find not that grave Assembly did any thing in it As for those Articles composed at Lambeth by Archbishop Whitgift and those Assistants he called to him they were so far from being received as a Doctrin of our Church that if we believe a very diligent Historian Queen Elizabeth totally disliked them and the manner of making of them and had like to have questioned the Archbishop about them And when by Dr. John Reynolds at the Conference at Hampton Court they were desired to be inserted into the Articles of the Church of England the motion was rejected by King James who told them That the quietest determinations of such Questions were fit for the University and not to stuff our Articles with all Theological conclusions But this by the way I have before told you how great service this worthy Prelate did in his Controversies against the Papists This was not all the work that lay on his shoulders for he no sooner came to the Office of a Bishop but he met with another sort of Adversary who began then to question the Authority of the Church in her ordaining decent Ceremonies in her service And when he found that a private Conference with these sort of men did little prevail he then published his Defence of the Three Innocent Ceremonies a discourse so solid that it must satisfie any person that is governed by reason and not by phansie and affection But as these men began then to undermine the Out-works as I may so call them of Episcopal Jurisdiction so this great man lived to see the whole Hierarchy by them destroyed voted down Root and Branch and that as Popish and Antichristian to the amazement of all Mankind the Wonder of the Reformed Church and the publique Triumph of the Roman Conclave And were it not that those years so late past were perfectly a time of Paradoxes what wise man could imagine that they and their Order should be counted Popish who were the greatest opposers of it who had writ so many unanswerable Volumns against it and who had by divers of their Martyrdom in Queen Mary's days asserted the Reformed Catholick Doctrine against the Corruptions and Novelties of the Roman Church This was the occasion which put this Learned Bishop to write this ensuing Tract which when he had first done he communicated it to the Most Reverend Father in God James Usher Lord Archbishop of Armagh and it did so satisfie that Learned Primate that he put it forth with some Discourses of his own without our Bishops Name or Knowledge though in the Codicel annexed to our Bishops Will
't is owned by him for his But afterwards when the Covenant was hotly pressed and a compliance to forein Reformed Churches pretended our Bishop renewed his former Discourse made several additions to it and where he found it necessary took occasion to answer both Salmasius and Blondel and so it swelled to the Volume it now is This was by his Lordship committed to my charge either to publish or not as I thought fit And truly I had once determined still to have kept it by me hoping that the wonderful Restauration both of our King and Church would have made all Disourses of this Nature unnecessary but since it hath pleased Almighty God to suffer these Troublers of Israel still to continue amongst us their disturbances and separations I thought it a duâ—â— I owed to the Memory of this Blessed Bishop to publish this Discourse which I did not doubt but might do God and his Church some service But before I would attempt so great a Work I communicated both my Design and Book to the Most Reverend Father in God Gilbert Lord Archbishop of Canterbury who was pleased not only to approve the Work but command the speedy publishing of it This immediately put me upon the Examination of the several Quotations I found in it having most of the Authors by me fearing that either through the mistake of his Lordships hand which was not very easie to be read or the negligence of the Transcribers some Errours might creep in the places cited and I dare assure the Reader that for all the Works which I have by me and I want but few they are exactly true The Method used in this Discourse is a way our Bishop had been very successful against the Papists and I hope may prove so against our Adversaries of another kind which is the Testimony of Reformed Divines in the Churches beyond the Seas to our Episcopal Government which they do not only commend but admire and wish for Nay divers ef them expound those very Texts of Scripture which are urged for Bishops as we do so that if our Dissenters will believe any sort of men but themselves they must be convinced with this kind of Argument It seems to me I confess extreamly strange that in these last and worst times some men should so applaud themselves and their own phansies as to condemn what went before them even in the most pure Primitive Church I find not in all my little reading any that set himself against that Sacred Order till Aerius who lived about the middle of the fourth Century And Epiphanius says who gives us the most ample Relation of him this his Errour arose out of Emulation that Eustathius was preferred to a Bishoprick before him who most of all desired it And truly I could wish secular Interest such as want of a Bishoprick Applause with a Party self-justification in former mistakes and an unwillingness to let the world know they were formerly deceived did not with-hold many amongst us from doing that which I doubt not they are more than sufficiently convinced they ought to do And I do heartily wish since Conscience is the thing pretended that they gave some assurance 't was Conscience and not Interest prevailed with them by their peaceable Passive Obedience to our Laws and not to fill our streets with their unreasonable complaints against our Government and Governours and still to seduce a sort of empty people of great Faith and little Sense who are in the right only because they are sure they are in the right And although 1600 years possession is more than a sufficient lawful Title for any to plead A thing so unquestionable that no man hath yet produced any sufficient Authority to the contrary Yet there are two learned Pens Salmasius and Blondel who have attempted rather to shew their Wits and Reading than their Reason in this Controvesie The first of these when he undertook the task wrote not under his own Name as if it was what he was commanded to write a thing frequent to the Professors of Leyden than what he himself either believed or would perswade others to do And in all his Discourse he is in that violent heat that he hardly gives Dionysius Petavius that learned Jesuite any other Name than Inepte Fatue He answers the Greek Fathers who affirm that in the Apostles time a Bishop was superiour to a Presbyter that it is a ly and upon no other account but because he expounds the Apostles words after a different manner than what Antiquity did And in any Controversie that concerns the Church he continues this temper For to the Learned Doctor Hammond who calmly defended the Churches Power of the Keys against some of his Objections he gives no other Title but Nebulo in Anglia shewing neither respect to the Learning nor to the quality of the Doctor who as he confessed was Chaplain to his late Majesty And yet this great Magisterial man with the same confidence as he denied the Divine Right of Episcopacy so he doth the Authority of the 2d Epistle of St. Peter affirming the first only for genuine and truly I wonder not much at it for certainly he who shakes the Authority of the Tradition of the universal Church takes away the only Argument to prove any Book to be Canonical when any Sect or Heresie shall question it But I the more willingly pass this over since in his own Name in his Defensio Regia he seems to alter his Opinion For D. Blondel He who shall look into his Discourse will find it to be a great Collection of Various Readings and if Fame be true collected at first to be the Materials of a Discourse he intended for Episcopacy But the misfortune of our Church turned his weapon another way But after all he only affirms that Bishops and Presbyters were equal in degree till the 136. of Christ which if you consider is a very small time after the Apostles For St. John died as both Eusebius and St. Hierome tells us in the 102. of Christ so then according to him their was but 34 years distance But to me truly he proves not that For he who will consider the Epistle before his Book will find all he affirms is that in that short time the Senior Presbyter in the Colledge was their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their Praesident and that when he died the next in Age succeeded him What then I pray doth this make to his purpose If he had given us any Testimony that though this Office fell to him by his Age he immediately entred upon it without any Consecration by the Imposition of Episcopal hands he had done something but of this not one word He only tells us this course was altered over the whole world velut Conspiratione factâ as if done by a Conspiracy And what was this Alteration This he tells us out of Hilary's Comments on St. Paul's Epistle to the Ephesians which commonly
goes under the Name of St. Ambrose and was as he confesseth an Author of the middle of the fifth Century and it was this Because saith he the following Presbyters began to be found unworthy to govern the reason of Succession was changâ—◠〈◊〉 by the care of a Council that 〈◊〉 â—rder of Succession but Deâ—eâ—◠〈◊〉 â—â—ld create a Bishop thereunto elected by the judgment of many Priests This Authority may be good to prove that the Church upon good reason altered the Method of succession but tends nothing to prove that those who succeeded by Age were not Bishops But here I would ask any impartial Reader whether from this place he hath colour of Reason to imagin D. Blondells Proposition Was it possible that all the world could in a moment alter the Government established by the Apostles and that without the contradiction or repining of any in the Church to the Contrary Was it possible for a Council to do this and no footsteps remain of this decree Nay were all those Holy Martyrs the Apostles Successors unto whose mission God gave daily Testimony by the wonderful miracles they did seduced by a lying Spirit to impose upon all Christians a Yoke as some call Antichristian Certainly he who will allow such an Extravagant Fancy hath a Faith to believe Impossibilities I might say a great deal more upon this subject but that was to forestal the ensuing Discourse which will more abundantly satisfie any Intelligent Reader But our Episcopal Government hath another sort of Enemies than those we have hitherto mentioned which are divers in the Church of Rome who designing to draw all divine Right to the Papal Chair will allow nothing to Bishops but as derived from that And therefore if you will look into that excellent History of the Council of Trent when the Spanish Bishops pressed the determination of the Divine Right of Episcopacy the Italian Bishops opposed it and were so cautions in it as if the whole Papal Fabrick was to fall by that assertion Nay we are told that the Legates had this in command from the Colledg of Cardinals inviolably to observe that Episcopacy should not be determined of Divine right And therefore he who looks into the Canons of the Council of Trent that treat of Episcopacy shall find them penned in such ambiguous Phrases that all the Divinity allowed that Order may be interpreted not to be so originally but derivatively as proceeding from their great Divine Right the Papal Chair And upon this dispute the Infallible Pope in Letters sent to his Legats in that Council tells them that the Opinion by which the Institution of Bishops was said to be of divine Right was false and erroneous because the alone power of Order was from Christ. And Jacobus Lanez the General of the Jesuits Order tells us that Bishops are of divine Ordination not Right This in that Council And in the Decretals collected by Gregory the 9th we find this Decree We call Deacon-ship and Presbyter-ship sacred Orders For those alone the Primitive Church is read to have had And it were very easie to find out Testimonies in abundance to this purpose were not these cited more than enough which I have collected out of the Council of Trent which is the Rule by which the Church of Rome is guided And though it may be objected that divers Learned Papists are of another Opinion Yet it is evident the Interest of the Papacy runs that way for certainly no interest could be carried on with greater subtlety and dexterity than the Papal was in that Council and this we see was one thing principally to be taken care of From this we may gather how fond â— thing it is in some zealous men amongâ—â— us who call the Order of Bishops Popish and Antichristian since the Papists as well as Presbyterians conspirâ— against this Order and the Parity â— Presbyters and Bishops is perfect Popery But besides these two Adversaries which seem to be so diametrically opposite in themselves and yet both conspire against the Divine Right of Episcopacy as in many other points might were it proper be made appear Wâ— have a third sort of a much later datâ— than the younger of these and that is sort of pleasant men who tell us Theâ— are for Church Government but theâ— believe that neither Christ nor his Apostles left any at all but with a dependence on the Civill Magistrates will that whatever Government was established in the Apostles time 't was only setled for the present condition of thâ— Church and not upon any lasting Reâ—son but that the Magistrate may if 〈◊〉 think fit institute a new Ecclesiasticâ— Government And this Opinion haâ— been so advanced by a learned man that he saith the Magistrate is the only Judg of what Religion his Subjects must be on that he is the only infallible Judg of Controversie and Scripture and that he that is a Subject to the Great Turk and follows the Religion of Mahomet and dies for that Faith is as much nay more a Martyr than the Primitive Christians were in the first ten Persecutions And it is to me no wonder at all that this Opinion hath after it many Followers For besides that this increaseth the Civil Magistrates Jurisdiction Dominion is a thing all mankind contend for and so cannot much offend the best Supreme Governour since 't is an errour of a good meaning to teach Subjects obedience Yet it carries along with it this advantage that it enables the Embracers of it to swim with every stream and so finds them a Religious Expedient to consult their secular interest and Advantage let the world turn upside down But certainly this Opinion as it savours much of Atheism so it hath in it little of Reason and nothing of Religion For to suppose that Christ Jesus the Supreme Head of the Church should take upon him humane nature and purchase to himself â— Church with no less a price than the blood of God and that after this great work done he should take no further carâ— of her but leave her to the direction of the changeable inclination of every humane Fansy to the Extravagancy of every ambitious humour If this be nâ—â— a fond and an unreasonable opinion know not what may merit that name But this to me seems abundantly satisfactory and to it I have not yet hearâ— the least colour of an Answer And thaâ— is since it doth most evidently appeaâ—â— from all Antiquity the consent of aâ— antient writers and the confession 〈◊〉 all that have searched into it that thâ— Apostles setled in all Churches one anâ— the same Government For thougâ— men dispute what Government was setled and every party fansie 't is theirs yâ—â— all agree there was but one how thâ—â— could one Ecclesiastical Order conforâ— and agree with the Various Forms 〈◊〉 Temporal Policies The World had theâ— Monarchies absolute mixed Aristâ—cracies Oligarchies Democracies aâ— they as different as we can imagine aâ—â—
were not subject to Wardships their Revenues for all but stock not liable to Subsidies and their Lands maintained at the charge of the Church from all vexatious Titles and Law Suits But this is not my work at present The second thing I am to prove is That the Crown receives as much from the Dignified Clergy's Lands as it doth for so much of its own And this will appear if we consider that every Bishop at his Entrance in four years pays the full reserved Rent of his Bishoprick after that a full Tenth yearly and 't is not ordinary for any Bishop to continue in one and the same Bishoprick above seven year so that if we call the First-fruits a Fine which comes in seven year and the yearly Tenths it is a good certain Revenue to the Crown Whereas in the Crown Lands the reserved Rents are little and much of that expended in Collection The Fines seldom come to any thing and they or the greatest part of them are commonly swallowed up by them who gather them I know at his Majesties Restauration the Clergies Fines were extraordinary but though men look on their Profit with an evil Eye yet they are not willing to consider their vast expense the Repairing the almost Ruined Cathedrals Episcopal Houses Redemption of Captives Allowances to Purchasers and particular Contributions besides those great Acts of Charity and Munificence which scarce any who have died but have left a good Example to their Followers But besides this if we consider that the Priesthood under the Gospel is more honourable than that under the Law as being the Dispenser of a better Covenant and that it is Christ's own Command that they who Preach the Gospel should 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should live of the reward the Gospel brings that a Messenger of such good News doth merit we will conclude the Evangelical Clergy deserves at least a proportionable Revenue to that which God was pleased to command and set apart for the Priests under the Law And truly if we examine what that was we shall find our Churches Revenue comes not near it Then certainly we have no reason to repine at what they have unless we are of the Opinion of some amongst us that to serve God is in it self not necessary and so their needs neither persons to be dedicated to serve at the Altar nor maintenance for them How great the Revenue was the Priests had under the Law we may compute if we consider that they had the Tith of every thing in kind which as Mr. Selden tells us was rather a Fifth than a Tenth that they had a great proportion out of every Sacrifice that all Free-will Offerings were theirs so that to give to God and his Priests was one and the same thing and besides all this in that little Country which I think exceeds not our four Northern Counties they had 48 Cities allotted them with their Suburbs which was to extend round about their Cities 2000 Cubits which was something more at the lowest reckoning than half a mile so that allow the City a square and half a mile over there is a square of a mile and half which makes 3 square miles and contains in it 1920 Acres so that in that little Land they had 92160 Acres which the soil being then so rich by the multitude of Inhabitants and Gods special blessing was a vast Revenue and far exceeds what our Clergy ever had And therefore any sober judicious person may judg at the Intentions of those men who in their scurrilous and seditious Pamphlets make our Clergy like Bell to devour the best of the Land They are desirous to devour it themselves and that they may be fresh Instruments to pull down more judgments upon this Nation they desire to involve us in New Sacriledges as if this Nation had not been sufficiently punished by sins of this kind unless they fill up the measure by new Additions But this being not so properly the Subject in hand I shall leave it at present and conclude this Preface when I have added what I have received from good Authority concerning two great men amongst the Dissenters of the last Age that the World may see that the Dissenters then were neither in Opinion nor Temper like unto those who now cause great Separations amongst us The first is of Mr. Tho. Cartwright the Antesignanus of that Party in his Age. Sir George Paul in the life of Archbishop Whitgift tells us that the Reason of his first discontent was that in the Exercises that were done before Queen Elizabeth at Cambridg Dr. Thomas Preston got all the Applause and a Pension from the Queen when he who was the better Scholar was not taken notice of This beg at in him Great Discontent and Anger first at the Queens Supremacy in Ecclesiasticals and afterwards at all the Orders of the Church But though he continued long in this Temper yet before his death he grew very moderate And when he came to dy which he did at Warwick at the Hospital of which Robert Dudley Earl of Leicester had made him Master he did seriously lament the unnecessary troubles he had caused in the Church by the Schism he had been the great Fomenter of and wished he was to begin his life again that he might testifie to the World the dislike he had of his former ways And in this Opinion he died The truth of which Story I have from the third hand A sober person present at his death told a friend of his a Gentleman of Warwick who assured a Clergy-man of my Neighbourhood of the Truth of it The second is Mr. John Dod a man whose Name is known to all this Nation What thing he scrupled in the Ceremonies his neerest Relations could but guess For I am informed by one of them who lived above half a year in his house with him that in all that time he never spake one word of them to him He advised a Grandchild of his to go for Ordination to the Bishop of Lincoln because he was the Bishop Students in Cambridg received Ordination from And when he asked his advise about Subscription he answered If you scruple nothing why do you question it When one of his own Children seemed to doubt kneeling at the Sacrament and asked his advice whether she should leave the Church and get some Minister to give her the Sacrament in the house in the Posture she inclined to take it in the good old man man rejected the motion with some eagerness and bid her go to her Parish Church and receive kneeling When for refusal of Subscription in the third year of King James he was deprived he refused to Preach And when by Mr. Fox I think I mistake not his Name a Minister in Teukesbury he was pressed to it by that Argument that he was a Minister not of Man but of Jesus Christ. He replied 't is true he was a Minister of Jesus Christ but by Man and
not from Christ as the Apostles only were and therefore if by the Laws of Men he was prohibited Preaching he ought to obey and never did Preach till Mr. Knightly his Patron procured him a Licence from Archbishop Abbot Where by Ordinance of Parliament the Common Prayer Book was laid aside he never forsook the use of it but read always as much as his very old Age would suffer him When he was desired to Baptize a Child after the Mode of those Times without the Common-Prayer-Book he refused but administred both Sacraments according to that Order the Cross only excepted which practice made some imagine 't was the only thing he scrupled And when by Accident a great Commander in the Parliaments Army who formerly had been his Auditor came with Forces that way he asked Mr. Dod why he did not Pray and Preach up the Parliament He Replied He Preached Jesus Christ which was the work of a Minister And after that asked that Commander Who he fought for He answered For the King and Parliament The good old man replied But what if the King be in a fight and you should kill him The Commander replied He must take his fortune Mr. Dod returned 'T is a strange fighting for the King to kill him and this answer did so trouble and concern this good man that after this discourse ended he mentioned it with great horror to some of his Relations A little before Naseby fight King Charles of blessed memory sent the late Earl of Lyndsey to Mr. Dod to know his Opinion of the War His Lordship found him ill however he sate up and dictated his sense of it But the Earl was on a sudden by reason of the Fight hurried away that whether the King had the paper or no I cannot learn but the Original or a Copy of it was by some zealous men suppressed And their lived near him a Justice of Peace in those ill times who though he pretended to much Piety had little honesty as appeared at his death that was thought the man who suppressed it And when by some of Mr. Dod's Relations he was asked about it he made this answer That in his old Age he began to dote I have done my utmost to retrive it and am not yet out of hopes to do it which if I can compass the World shall see this man was none of those who disliked the Liturgy despised our Ecclesiastical Government none of those who gathered Proselytes by broaching Opinions contrary to the Established Laws none of those who Preached in Corners and so applaud themselves and their fancies that they fill our streets with their unreasonable Argumentations none of those who study to deceive because either they have deceived or been deceived themselves I have now done I only desire the Reader to lay aside all interest and partiality and as an indifferent and unconcern'd person to read this Discourse I here offer thee And since all Truth is great and will prevail I cannot but hope this truth will have a good success If the constant practice of the Primitive Church if the Authority of all the great Reformers in the Protestant Church if the universal consent of Antient holy Fathers if the concurrent Testimony of Modern Divines if the confessions of so many great Divines in our late ill times the blood of Archbishop Laud or the Martyrdom of our late blessed Sovereign have any Rhetorique at all let these compel thee to forsake these Separations and to return to the bosome of that Church whose Orders are Apostolical whose Ceremonies are Primitive and whose Doctrin is most Orthodox Hen. Yelverton From my house at Easton Manduit in Northamptonshire this 12 of March 1668 â— Episcopacy Asserted CAP. I. SECT I. That the Church of Geneva hath both justified and praised our Episcopal Government in England and prayed for the prosperous continuance thereof FRom the Church of Geneva we have that Pole-starr thereof Mr. Calvin himself peremptorily asserting the Right of Episcopal Government in what Church soever That professeth the truth of Doctrine and denieth dependence on the Roman Antichrist And the Case so standing he denounceth them Anathema and accursed who shall not reverently obey such Episcopal Hierarchy so Mr. Calvin which is the more remarkable because the Tractate wherein these words are is written professedly concerning the Reformation of Churches and therefore so much more appliable to the impugners of our English Church none more professedly maintaining the same Religion and somewhat more Reformed than it was in the dayes of Calvin Yea and even in her last Canons opposite to Papists and Popery as ever Again his Approbation of our English Episcopal Government then in being was expressed sufficiently in dignifying Archbishop Cranmer Even for his Archi-episcopal care which he had saith he not only of England but also of the whole World Meaning by endeavouring to his power to propagate the truth of Christ's Gospel every where In which sense of Publick Universal care good Bishops were antiently called Bishops of the Catholick Church Yea and in a more vehement and emphatical expression he exhorteth him with others the Governors of the Church To labour to discharge their Function as that which is enjoined them of God who will exact of them a due account thereof Our second witness Mr. Beza testifieth That the Church of England after the Reformation was supported by the Authority of Archbishops and Bishops excellent Pastors of the Church wishing furthermore blessing upon their Function that it might be perpetual to this Nation And in another place Judging them worthy of punishment that should not willingly obey their Authority So he Next both Mr. Beza and Sadeel jointly inveigh against those As impudent slanderers who should report them to have detracted any thing from the dignity of Episcopacy in this Church What shall we say to that mirrour of Learning Mr. Isaac Causabon who having taken due survey of our Episcopal Government in England doubted not to publish to the World That no Church in the World doth come nearer to the form of the Primitive Church than it doth so far saith he that they that envied her happiness are notwithstanding constrained to extol it judging furthermore That what either belongeth to the Doctrine of Salvation or to the decency of a Church is found in her as well as in any other Church upon Earth And in a Brotherly and Christian close concludeth saying Praised and magnified be God therefore Even as he did at the sight of the Consecration of Bishops in Paul's Church with this pathetical ejaculation Good God saith he how great was my joy do thou Lord Jesus preserve this Church and restore such to their wits who do deride these things So he After these Doctor Diodati now a famous Preacher in Geneva at his being in England did not a little joy to observe our Episcopal Government who if he had been an Adversary thereunto would not
as he did have noted One of the seven Angels in the Revelations to have been the Bishop of Ephesus Lastly Fredericus Spanhemius Professor of Divinity in the same Church may well stand for another witness who after his ample commendations and that worthily of the late Primate of Ireland manifestly extolleth The Bishops and Divines of our English Church for their accurate Writings in defence of the Orthodox Religion and their dexterity in confuting Romish subtilties after professeth in the name of the Church of Geneva Their embracing our Pastors and Prelates with Christian affection praying for the prosperity of them that sit at the Helm of this Church that their Prelatical Authority may continue unto them So they and somewhat more pertinent to our Question in hand as now followeth SECT II. That the Church of Geneva disclaimed the Opinion of thinking that their Churches Government should be a pattern for other Churches THe Smectymnians our Opposites by instancing in that Church may seem in the same book Dedicated to both Houses of Parliament that the same Church of Geneva which we acknowledge to be essentially a member of the Church of Christ ought to be a Pattern of Ecclesiastical Government to all other Protestant Churches We have a contrary Certificate from Theodore Beza speaking of Bishops as the Celebrious mouth of that Church We saith he do embrace all faithful Bishops with all reverence neither do we as some falsly object against us propose our Example to any other Church to be followed So he Hitherto of the justification of our English Episcopacy by the judgment of our most Judicious Divines of the Church of Geneva We are not destitute of like Testimonies from other Protestant Churches SECT III. That also other Protestant Divines of Reformed Churches have observed the Worthiness of the Episcopal Government in England MR. Moulin whose Name is Venerable among all Orthodox Divines acknowledgeth That our English Bishops that suffered Martyrdom in the days of Queen Mary were for Zeal nothing inferior to the most excellent servants of God which Germany or France ever had which none saith he will deny if not blinded in day-light And least that worthy Divine should be thought to approve of such of our English Bishops only as then suffered Martyrdom we have furthermore his indefinite large Testimony We affirm saith he speaking as the mouth of the French Church That the Bishops of England after the Reformation were the faithful servants of God and ought not to desert their Office or title of Bishop Hierome Zanchie amongst excellent Divines in his time exhorteth Queen Elizabeth with an Imprimis and especially to extend her care and Authority to have godly and learned Bishops whereof by the blessing of God saith he you have very many and to cherish them And again he congratulateth the Episcopal Dignity of Jewel Bishop of Salisbury Praying to God for his prosperous success in his Function and of all others the Pious Bishops of England and all this in the name of his Colleages the Pastors of the Church of Heidelburgh Sarania a Belgick Doctor though a great favourer of the Order of Episcopacy yet an earnest inveigher against the Roman Hierarchy confesseth Himself to wonder often at the Wisdom of the Reformers of the Church of England as no way deviating from the antient Church of Christ And he concludeth with this Epiphonema saying I hold it a part of her happiness that she hath retained with her the Order of Bishops Mr. Moulin again that he may be the Epilogue who was the Prologue concludeth for the Church of England saying That their agreement is such that England hath been a Refuge to our persecuted Churches and correspondently the excellent servants of God in our Churches saith he Peter Martyr Calvin Beza and Zanchie have often written Letters full of respect and amity to the Prelates of England So he To these may be added the late dedicated Books to some of our Bishops of these times together with others referring their Controversies among themselves to be decided by their judgment if we thought that such instances could be of easie digestion with some Hitherto by way of Introduction in behalf of our particular English Church We are now to prosecute the justification of Episcopacy in general so farr as to make good the Title of this Treatise inscribed A FULL SATISFACTION IN THIS CAUSE as well for the Necessary use as also for the just Right thereof as consonant to the Word of God We begin to consult with gray-headed Antiquity for the manifestation hereof SECT IV. That the Episcopal Government in the Church of Christ is for Necessary Use the best according to the judgment of Primitive Antiquity GEnerally the bestness of a thing that we may so call it is best discerned by the Necessary Use whereof Antiquity hath testified by Hierome That the original reason of constituting one over the rest of Presbyters to whom all the care of the Church should belong was saith he so decreed through the whole World that Schisme might be removed Which from the continual experimental success thereof in the Church he himself held to be such As whereupon the safety of the Church did depend Tertullian yet himself no Bishop neither will not have Presbyters and Deacons to Baptize without Authority from the Bishop for the honour of the Church which being observed Peace saith he will be preserved Chrysostom illustrateth the Necessity of Episcopal Government by resembling the Bishop to the Head in respect of the Body to a Shepheard in respect of his Sheep to a Master in respect of his Scholars and to a Captain in respect of his Soldiers with whom Ambrose agreeth in the first resemblance calling likewise the Bishop The Head of the rest of the members Augustine compareth the Bishop to the Father of the Family as being Head of the House Nazianzen Ambrose Nicetas decipher him as the Eie in that Head whose Office is to look to the whole Body whence they have their names Episcopi or Bishops Basil yet higher compares the Church to the Body and the Bishop to the Soul saying That the Members of the Church by Episcopal Dignity as by one Soul are reduced to Concord and Communion Cyprian Bishop and Martyr doth more than once complain of the Contempt and Disobedience of the inferior Clergy and People against their Bishops as the Original Spring of Heresies and Schisms We have done with the Fathers whom we have found generally asserting the Necessary Use of Episcopal Government and whom iâ— the next place we shall find seconded by the ingenious confession of Judicious Protestants of remoâ—â— Churches SECT V. The Protestant Divines of remoâ—â— Churches have generally acknowledged Episcopal Government to for Necessary Use the best THe Protestant Witnesses whicâ— we shall here alleadg are 〈◊〉 two Classes the one Lutheram with
whom we begin Lutheâ— himself indeed will be found to iâ— veigh against Bishops yet not in general against all but such only 〈◊〉 were Tyrannous and unworthy as hâ— saith of the holy name of Bishop Otherwise not only he but all thâ— Churches of the Lutherans have in the publique Augustine Confession speaking of Bishops testified that They often protested their earnest desire to preserve the Ecclesiastical Polity and Degrees then in being in the Church even in their highest Authority which they acknowledge to be of great use for avoiding of Schisms in the Church To this purpose Melancthon by the perswasion of Luther as Camerarius writeth in his life as much for Episcopacy as any burst out into this pathetical Expression I speak my mind freely saith he I would to God yea I would to God I were able to restore the Government of Bishops for I see what a Church we are like to have the Ecclesiastical Polity being dissolved I foresee the Tyranny will be more intolerable than ever it was before So he citing Bucers like judgment of the Necessity of Episcopâ—â— Government To the end that refractory and dissolute persons may â—â— removed out of the Church The Illustrious Prince Hainault one persecuted for Religion and afterwards enâ—bled with the calling of Preacher of tâ—â— Gospel professeth in the name of thâ— Lutheran Churches saying With what willingness and joy of heart wouâ—â— we reverence obey and yield Bishop their Jurisdiction and Ordination which thing we have alwayes contestâ— for as did also Luther himself both iâ— Words Writing and Preaching So he We may add out of the Daniâ—â— Church that learned Hemingius confessing The Episcopal Order to bâ— most profitable both for Governing thâ— Church and for preservation of sound Doctrine The other Classis of Protestant Authors are at hand to deliver their own Judgments also Calvin in the first place delivereth the Original Reason of Episcopacy to be as he saith Left by Equality as it usually cometh to pass Schismes should arise in the Church So he With such a Parenthesis as telleth tales namely That Dissention accompanieth Parity But that which is spoken in a farr lowder tone is this his Confession I confess saith he that as the manner of men is new a days the Order of Ministers cannot continue except one be over the rest So he From whom we expect much more hereafter In the interim Beza granteth That because by Experience the Presbyterial Government was found insufficient to keep under Ambitious Pastors and vain and Fanatical Auditors One was constituted over the rest to govern them which thing saith he neither can nor ought to be reprehended Especially seeing that in thâ— Church of Alexandria this Custom was observed even from the dayes of Matâ— the Evangelist And again Gâ—â— forbid that I should reprehend this Order as rashly or proudly brought into thâ— Church whereof there was great usâ— when good and holy Bishops governed the Church So he Zanchie is of reverend esteem amongst our Adversaries yet he confesseth Thâ— Episcopacy was ordained out of Piety to best ends for the Edification of the Elect and was so received by the consent of Christian Churches Who thâ—â— am I saith he that I should disalloâ— that which the whole Church of Chriâ—â— hath approved To comprise much in a little we have heard of the Protestation made in the Augustane Confession in the behalf of Episcopacy and the Necessity of it and it is testified by Conradus Vorstius that the Protestant Divines in Conference at Bosnack subscribed to it per omnia except that dubious Article concerning the Eucharist Amongst whom he reckons Calvin Beza Zanchie Viretus and Melancthon We may not pass by Bogarmannus Moderator in the Synod of Dort who hath been rendred unto us by a credible person That upon the mention of Episcopacy by some of our English Divines the want of which had in all probability caused those dissentions in the Netherlands He made this Answer before them all as the mouth of the rest Alas but we are not so happy which none that duly considers either the Person that spake it or yet the Place where it was uttered can conceive to be a Complement but rather a Conscionable acknowledgment of a clear Truth Neither is this the first or the last time that this Truth hath been asserted by Divines of remote Churches though perhaps never so solemnly and publickly as here For before this Saravia hath published his Judgement in Print wherein heâ— esteems it A part of the happiness of our English Church that she hath conserved in her the Order of Bishops And since that Synod the learned Professor of Divinity in Geneva Videlius speaking of good Bishops and such as are instructed by the Holy Ghost To such saith he as Ignatius speaketh We willingly obey and say they are Necessarily to be obeyed Nothing now remaineth but that one whom our Opposites have proclaimed for their chiefest Advocate Walo Masselinus alias Salmatius may give the upshot in this very point That 〈◊〉 Bishop saith he was set over Presbyters in the same Church to take away Schisms none can deny to have been instituted to a good end and that with best Reasons We need not repeat how the Church of Geneva did not dote so much upon their own Form of Church Government as to think it worthy to be an Example for other Churches to copy out We are not ignorant of the flourishing pretense which our Opposites make to others to be enamoured of their Helen the Presbyterial Government as if it were most commonly used in all Churches abroad therefore have we been constrained to advertise as followeth SECT VI. That the Episcopal Government is farr more practised among Protestants of remote Churches than is the Presbyterial THe words of Zanchie are punctual That Episcopi that is Bishops and Superintendentes are words of the same sense and signification and therefore where there is an agreement in the thing we ought not to make any alteration or strife about Words And for Practice he saith That in some Reformed Churches both the Name and Function of Archbishops and Bishops were retained in others the Office was retained changing only the Title of Archbishops and Bishops into Superintendents and general Superintendents And where neither Name nor Office did remain as formerly yet even there almost all Authority was managed by some Chief Pastors So he Mr. Dureus a Learned Divine and in one sort Apostolical by his great Travail and endeavours for reconciling of Lutherans and other Protestant Churches and also some others published to to the World a multitude of Protestant Churches governed by Prelates under the name of Bishops farr exceeding the number of the Presbyterial which seemed a matter so unquestionable to a Jesuit that he presumed to affirme of all Protestant Churches excepting Anabaptists That they admitted three
degrees of Ministers to wit Bishops Presbyters and Deacons That which we wish may be principally observed by these Premisses is That so many so eminently Learned and Judicious Divines and among them such as are thought to have practised the Presbyterial Discipline would not so plainly and universally have acknowledged the Necessary Use of Episcopal Prelacy except before all Presbyterial parity they had judged it the Best but yet we are to soar higher accounting that most truly the Best which hath the Best Right CAP. II. SECT I. The second general part of this full satisfaction is concerning the Right of Episcopacy which is to accord to the Word of God which is the second reserved Condition in the Common Covenant THere are but two principal wayes to understand every Accordance to the Word of God One from Primitive Antiquity especially that which bordereth immediately upon the Apostolical Age the Other by the light and evidence of Scripture it self And for our just enquiry into both we shall take along with us the Consent and acknowledgment of such Protestant Divines to whom our Opposites cannot justly impute partiality in the behalf of Bishops Antiquity speaketh unto us both by its profession and practice sometimes professing it to be so far according to the Word of God as it is Apostolical sometimes in an higher tone and accent to attribute unto it a Divine Right Touching the Apostolical Right our Opposites will not seem to be so far forlorn of Antient Patronage but that they will object four Authors against this which Objections we are to remove in the first place as rubs in our way that our Readers passage may become more even and easie unto him SECT II. First That no Antient Father hath been justly objected as gainsaying the Apostolical Right of Episcopacy no not Hierome THe Smectymnians have informed both the Honourable Houses of Parliament that The best Charter pleaded for Episcopacy is Ecclesiastical Constitution and the testimony of Hierome Which is the main Fort which they and other out Opposites rest upon The Original of Episcopal Prelacy saith he is rather from the Custom of the Church than of the Lords disposing Whence these Disputants conclude that he held it to be Meerly Ecclesiastical and the rather because this his Commentary is upon a Text of Scripture Two kind of Answers are appliable to this Objection One in respect of Hieromes person the Other in regard of his manifold Confessions to the contrary First Hierome by nature an angry man had been not a little provoked by John Bishop of Hierusalem and thereupon as a learned Doctor even of the Presbyterian Church saith Did probably vent this sentence in an humane passion Especially as another saith Holding it an indignity to see his Order contemned And that such passions were sometimes incident to this Father our next Section will further manifest But we are rather willing to rest upon the more manifest resolution of Hierome himself Secondly Therefore we come to the Construction of his words which we cannot unfold better than according to the interpretation of the above-mentioned Scultetus namely That Hierome denying Episcopacy to be of Divine disposition meant that it was not immediately ordained by Christ himself in the time of his Residence here upon earth And by affirming it to be of the Custome of the Church of Christ understood this in the dayes of the Apostles And that this is the proper and genuine interpretation of these words we appeal from if so it was passionate Hierome to Hierome dispassionate from whom we have manifold acknowledgments of the Apostolical Right of Episcopacy saying That all Bishops are the Successors of the Apostles and do now supply their places He also terms the Episcopal power of Excommunication the Apostolical Rod and correspondently he calls Damasus a Bishop his Shepheard and himself a Presbyter his Sheep Thirdly He resembleth Bishops and Presbyters in the New Testament to Aaron and his Sons in the Old calling it an Apostolical Tradition And Lastly He recounteth from Antiquity James our Lords Brother Bishop of Hierusalem Mark Bishop of Alexandria Timothy of Ephesus Titus of Crete whom the Apostles left their Successors in place of their Government So St. Hierome in as full a distinction of Bishops over Presbyters as any Prelate can do at this day Wherefore it will not we presume fall into the imagination of any discreet Reader to think that so many Apostolical Relations had unto Bishops by Hierome must needs confirm unto us his opinion of an Apostolical Institution especially those last now mentioned out of his Book of Ecclesiastical Writers which Erasmus calls A learned work and worthy of such an Author If we should yield unto our Opposites to choose them an Author out of all Protestant Divines whom they would make Umpire and Determinator between us and them in this very Case we are perswaded that Beza must be he and him shall not we refuse who directly proveth even out of Hierome That the custom of â—of choosing one among the Presbyters who should be over the rest was observed from the time of Mark thâ— Evangelist Nay and further thâ— same Theodore Beza doth quit the main Objection of Hieromes denying Prelacy to have been of Divine disposition saying roundly The Hierome is not to be thought to havâ— dated so much as to dream that noâ— of the Presbyters was placed as Preâ—â—dent â—ver the rest when he said that at the first the Church was gâ—verned by the Common Council 〈◊〉 Presbyters This is as much as an Prelatically minded man could either say or wish to be said SECT III. That Augustine objected against the Apostolical Right of Episcopacy is directly for it AUgustine a Father whose memory hath been Venerable throughout the whole Christian World is objected to have written thus to Hierome Although according to the titles of Honour usual in the Church Episcopacy be greater than Presbytery yet is Augustine inferiour to Hierome in many things Hence the Smectymnians If Augustine had known that the Majority of Bishops above Presbyters had been of Divine or Apostolical institution c. he would have said as much So they Which is much more than they themselves ought to have said for two Reasons First Because St. Hierome as they there confess had taken distaste at Augustine and thereupon written two sharp Epistles to him in both which he doth but yet Ironically extelâ— him as a great man because he was In Pontificali culmine Constitutus So they Whereby they do in a manner proclaim Hieromes peevishness every Ironie proceeding from some Splenetical tumor for although Hierome was otherwise a Saint-like man yâ—â— in respect of Moderation he was famâ— inferior to Augustine who here by his mild answer in the objected Epistle endeavoured to allay the heat of Hieromes passion with the cool breath of Christian condescension saying Augustine is in many
thing inferior to Hierome Secondly to speak to the matter iâ—self Because all that Augustine aâ—tributeth to the Institution of thâ— Church is only Honorum Vocabulaâ—â— namely the appropriation of the word Bishop as more significant 〈◊〉 express the Office Episcopal over Presbyters the general use hereof may well be ascribed to the Church though it had its Original from the Apostles times when the Office was instituted for even from thence this Father is found to derive the Pedegree of Episcopacy when he saith That the root of Christian Society is diffused through the world by the Apostolical Seats and Successions of Bishops Which Successions are relative to Episcopal Predecessors and so upwards till we come to the Apostolical Seats whence they had their foundation Yet so as deducing Episcopacy from an higher Original namely That none can be ignorant that our Saviour did institute Bishops who before his ascension into Heaven laying his hands on the Apostles ordained them to that function So he So farr was he from blemishing Episcopal Order with an opinion of its Ecclesiastical Ordination that he acknowledgeth them to be the institution of Christ. Now let us proceed to Nazianzen who is the third objected Father by our Opposites SECT IV. Thirdly Gregory Nazianzen a Primitive Father who is verbally objected against Episcopacy doth really contradict the Objectors THis Father is alleadged by the Smectymnians not so much against the Apostolical Right as the Necessary Use of Episcopacy Yet falling in the number of Objected Fathers we have reserved him for this place The point Objected out of him is that he being cast out of his Bishoprick by the sinister practices of Maximus wished That there were no principal Seat or Dignity in the Church nor any Tyrannical preeminence of place But what of this Thus spake he say they of Episcopacy holding it a principal part of Wisdom in that age to shun it So they Whose scope is to make the Reader believe That Nazianzen had renounced Episcopacy as a Degree in his opinion Unlawful or at least Unnecessary in the Church In answer unto this we have just cause to complain of the want of ingenuity of the Objectors both in translating the words of Nazianzen and also for concealing his own explanations For First The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth that very time and present occasion they translate That Age which word hath usually in Authors the latitude of an Hundred years Secondly They conceal his precedent and subsequent words the two Lamps and lights of his meaning herein For first he having said That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Episcopal Dignity was wont to be had in admiration amongst right wise men he added But now as it seemeth to me it is a principal part of Wisdom even to shun it And he gave his reason for it not to note it to be Unlawful or yet Unnecessary but Because saith he whatsoever belongeth to me is hereby tossed and shaken And not thus only but most clearly in the same Oration he expresseth his full inclination to imbrace Episcopacy saying to his Flock of Nazianzum I was driven from you by violence but I return to you again most willingly the Spirit of God like the Plummet in a Clock moving me thereunto or rather driving as it were in the stream of a violent River running down from a steep place So he Expressly manifesting his willingness to return to his Episcopal Function as moved thereunto by the Spirit of God who will furthermore profess the Divine Right of Episcopacy when that point shall fall under out perusal In the interim we are to know that words of Passion though of the Saints of God must not be interpreted to be words of their Profession For Gregory Nazianzen was at that time of his Complaint driven out of his Bishoprick by the malitious machinations of Maximus whom he termeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 meaning in a simile a most malitious man but afterwards was restored unto it as hath been said to his good contentment even as Job in the extremity of his tryal wished himself unborn but yet after the blessings of God were redoubled upon him his comforts likewise were proportionable It would be but a wild piece of Sophistry in our Smectymnians to have argued from the words of Job's passion that therefore life it self was simply undesirable There remaineth a fourth Father to be examined although last in place yet first in order of time but therefore hitherto reserved that his Testimony might be more lasting in our Readers memories SECT V. That Clemens one of the most Antâ—ent of Fathers objected proveth to be a Counterwitness against the Objectors THe Smectymnians call upon us earnestly to hearken unto Clemens telling us of a Prophesie Concerning a future contention which should happen about the name of Bishop Next That there is no piece of Antiquity of greater esteem then this Epistle of Clemens to the Corinthians Then That this was brought to light by a learned Gentleman Mr. Patrick Young And lastly for the matter it self That therein is a common and promiscuous use of the words Presbyter and Bishop So they In answer whereunto we are first to speak to the Prophesie Secondly The Author Thirdly The Publisher and Fourthly The promiscuous use of the Names which are punctually to be unfolded The Prophesie was of a future Contention about the names of Bishop and Presbyter which if we should ask the Smectymnians When it befel in Christ's Church after the dayes of Clemens they would be loath to tell lest they should betray their Aerius whom Antiquity rendreth unto us as one Schismatically opposing Episcopal Function because he himself could not get to be a Bishop so excellently is the choice of this Prophesie here made by these Objectors The next point concerneth Clemens the Author of whom we esteem as highly as our Opposites can but from his not differencing of Appellations of Bishop and Presbyter to conclude that therefore the Offices were the same is so ill framed a Consequence that both besides antient Fathers our later worthy Protestant Divines Mr. Beza and Dr. Reynalds will disclaim it In the mean time we must have our matter tryed by the most Reverend Father Clemens himself concerning whom we have a competent witness even from Geneva Vedelius by name Divinity Professor in that University testifying That after the death of Linus and Cletus Clement was left alone and retained the name of Bishop both because he then survived all those who had been Assistants of the Apostles and also for that the distinction of Names of Bishop and Presbyter was even then iâ— force So he Which is as full a Confutation of the Smectymnians as if he had said to their faces My Masters you do but dream Our Third and Fourth answers must be unto Clemens his Book and to the learned say they no more even exquisitely learned Publisher thereof wherein Clement immediately
after the Prophesie above-mentioned addeth concerning the Apostles as followeth They saith he having a perfect foreknowledge constituted the aforesaid persons and left 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is a description of Officers and Ministers in their course that so after that they themselves should fall asleep other Godly men might succeed and exercise their Function Which what it meaneth the forenamed worthy and judicious Publisher of this Epistle of Clement hath delivered in his Commentary thereupon observing from Clement his word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Description that it is no other then the Census in Tertullian by which it appears saith the worthy Publisher to have been a Custom in the Apostolical Churches to write a Roll for this word he holds not unfit of the Order of Bishops in their Successions to bring them from their Originals as Tertullian speaketh Polycarpus was from John the Apostle in the Church of Smyrna and Clemens in the Church of Rome from Peter and others speaking often of this Clement whom the Apostles constituted Bishops from whom others might deduce their traductions and off-springs So this singularly learned Gentleman Therefore by occasion of this Objection Bishops have gained the Patronage of Clemens then whose writings to use the Smectymnians our Opposites own Encomium There is no piece of Antiquity of more esteem May it therefore please our Reader to observe with us the unluckiness of our Opposites who have objected against Episcopacy no Testimony of any antient Father who hath not in effect plainly discovered their ignorance or else their wilful boldness as of men that in fighting do wound themselves with their own Weapons We are now to inquire into the Judgment of Antiquity which is of two Classes of Fathers some more immediate unto the Apostles and some more remote We begin with the latter SECT VI. The justification of Episcopal Prelacy by the Universal practice of the Church Christian in times approaching towards Primitive Antiquity First By condemning Aerius the only famous Adversary against Episcopal Prelacy in those times 1 EPiphanius and Augustine declare the Schismatical behaviour of this Aerius which was because Eustathius was elected Bishop and he himself received the repulse therefore he set abroach new Doctrines and amongst others as Augustine relateth That there ought to be no difference between a Bishop and a Presbyter Which word Ought is that which is derogatory to the Judgment of the two foresaid Fathers and of the then Church Catholick The two learned men Walo and Blondellus being as it were the late professed Advocates for Presbyters may give them satisfaction in this point by their confessions The one acknowledging Hierome to have taught that men should not adhere unto Aerius because of the use of Episcopal Govornment for avoiding of Schisme The other more generally That Hierome and other Antients were most against the Sacrilegious and Schismatical practice of Aerius So he Another learned Divine at this day censuring the Schisme made in the Church because of Episcopacy to be Sacrilegious as some other Protestants have done by their approbation of Episcopacy to whom may be joyned in a greater speciality two other lights of God's Church Mr. Beza in the first place plainly discovering the said Opinion of Aerius If there be any saith he as I think there be none who altogether reject Episcopal Order God forbid that any of sound brain should ever assent to their furies So he professing furthermore his acknowledged observance and reverence to all Bishops Reformed Accordingly Mr. Moulin roundly attesteth himself To have detested the Opinion of Aerius So he And so peradventure would our Opposites have said if they had not falne into these dayes of contradiction who whether they look East West North or South to any Climate Christian cannot find in the Church Catholick any other famous Presbyter who for the space of Fifteen Hundred years held an unlawfulness of Episcopal Government This is not all SECT VII That in the time of the foresaid Fathers the whole Church of Christ held the Derogation from Episcopal Prelacy to be Sacrilegious WE call that the Judgment of the whole Church of Christ which is the Decree and Determination of a General and Unquestionable Council representing the whole Church Christian such was the Council of Calcedon concluding by a Canon That to depress a Bishop down to the degree of a Presbyter it is Sacriledge So they But what say our Antiprelatical Opposites We may not conceal it This say they was but a Stirrop for Antichrist to mount into the Pontifical Saddle Wittily we see but yet scurrilously withal we do not desire to contend with them at this Weapon but give our indifferent Reader to understand that this was a Council for Antiquity one of the four General Councils for number of Fathers above six hundred for Universality of Approbation Representative of all Christendom for belief of the Doctrine thereof in our Church Authorized by Act of Parliament touching at least the Doctrine of Faith and for Opposition to Romish Popedom decreeing on equality of Priviledges of the Bishops of Constantinople and the Bishops of Rome upon this especial ground that the then Primacy of the Romish Pope over others was but an Humane Ordination which was indeed to pull both Stirrop and Saddle from under Antichrist so that at that time he could not mount up Somewhat would be heard of the Ages succeeding after the time aforesaid SECT VIII That the immediate Succession of Bishops from the days of the Apostles is liberally Confirmed unto us by Learned Protestant Divines albeit sufficiently Presbyterial IT was laid down as a Rule Infallible by Augustine in the days of Primitive Antiquity That whatsoever the Universal Church held and was not instituted by Councils but always retained that was most rightly believed to proceed from no other than Apostolical Authority This Pâ—â—â—e as it was often repeated so was it never contradicted by any Judicious Author yea it is plainly asserted by as Learned a Doctor as any their Presbyterian Church hath afforded of later times If no instance saith Scultetus can be given between the days of the Apostles and the times succeeding of a nâ—â— Episcopal Government then must Episcopacy be thought to have proceedeâ— from the Apostles So he Accordingly Calvin in another case against them that deny the Baptism of Infants saith That Irenaeus and Origen being tâ— write against the Prodigâ—ous Errors of Anabaptistical Revelations refuteâ— them very easily from the testimonies of those who being then alive had been Disciples of the Apostles and had iâ— memory what had been delivered bâ— them So he Applying the same to his purpose as we also do to ours SECT IX That there was an immediate Succession of Bishops from the Apostles times proved first because no time can be assigned wherein it was not in use COncerning the immediate Succession of Bishops from the dayâ—
of the Apostles it is confessedly acknowledged before by that worthy and Learned Scultetus But we shall not think we have fully satisfied the Reader until we shew sufficient proof That the Episcopal degree was furthermore actually exercised even in the days of the Apostles If therefore our Opposites be willing to consult with Bucer he will tell them That the Fathers before Hierome did clearly affirm That in the days of the Apostles in all the chief Churches one was chosen and placed over the rest of the Presbyters to have and exercise a charge of Souls and Episcopal Function over them in chief as James is described by Luke Acts 15. to have been Bishop of Hierusalem and the like Ordinance was perpetually observed in other Chuâ—ches So he And if we ask their most exact Searcher into Antiquity Scultetus he will testifie no less concerning this James Brother of our Lord for which he alledgeth not fewer or meaner Authors then 1. Clemens Alexandrinus Eusebius Chrysostome Ambrose Epiphanius yea and Hierome himself besides the joynt consent of the Fathers in a Council But that which makes all questionless is the personal Line of Successors set down by Epiphanius from James in the same Sea of Hierusalem by Simeon Judas Matthias c. unto Hilarion who was Bishop in Epiphanius his own time Alexandria was another Episcopal Seat whereof Beza hath taken especial notice as also Calvin doth Jâ—st lib. 4. cap. 4. v. 2. from the testimony of Hierome concerning Mark the Evangelist That even from his time there wâ—s one of the Presbyters by them elected as an Army doth their General who was placed in an higher degree and was termed Bishop This is further confirmed unto us by Eutychius an Author lately translated and published by Mr. Selden the Ornament of our Nation for Exotick Learning who saith expressly That Mark constituted Anianus Patriarch of Alexandria And the said Learned Publisher in his Commentaries thereupon hath deduced the immediate Succession of Bishops from Anianus for almost 300. years wherein according to exact Chronology he hath recounted eighteen Bishops and telleth us moreover That this Author Eutychius himself was Patriarch of Alexandria albeit he lived not till almost 1000 years after Antioch was a third and therein Ignatius will stand for an example irrefragable of whom Antiquity hath thus largely testified namely Eusebius That he was after Peter the second Bishop of Antioch Theodoret That he received the Grace of Episcopacy by the right hand of Peter And before him accordingly Athanasius That after the Apostles he became Bishop of Antioch and Martyr of Christ. We conclude with the Encornium of Chrysostome g Ignatius was familiarly conversant with the Apostles and enjoyed Spiritual Graces flowing from them and received his Dignity from the Racred Hands of the Blessed Apostles So he The like hath been antiently witnessed concerning the Church of Rome and though the course of personal Succession therein and especially about the beginning seem to be somewhat perplexed yet is there nothing more sure in Ecclesiastical History than that there was an immediate personal Succession in that Church from the Apostles times and the doubtfulness of the course is assoyled from Vedelius a most exquisite Professor at Geneva in that kind who speaketh unto us in the Margent and this Truth was so clear in antient times that Irenaeus was able to recount those that had been instituted Bishops in the Churches by the Apostles and their Successors even until his own time as one that had his reckoning at his fingers ends saying But because it would be very long in so small a Volumn to recount the Succession of all Churches I shall instance in the Church of Rome Wherein he setteth down an exact Succession of twelve Bishops the last whereof Elutherius by name was then alive when he wrote this Book Mr. Blundel the French Divine was not ignorant of the series and lines of Succession of those whom he calleth Praepositos Episcopos even of the same times Those Ecclesiastical Testimonies being so manifold so pertinent so perspicuous and so freely confessed we doubt not but that ingenuous Readers will prefer Antiquity before Novelty Universality before Paucity Solemnity of profession before Obscurity and this fully testified Apostolical practical Succession before the refactoriness of any whomsoever the rather because they in the space of 400 years after the Apostles have not had any famous and absolute Patron of a Presbyterial parity in Ecclesiastical Government excepting that one Swallow Aerius whom the Church Christian then rejected as a man Schismatical branding him with the note of Ambition as the cause of his Opposition to Episcopacy even for that he standing in competition for a Bishoprick did miss thereof as hath been shewed And now left the humor of some in hearing of Popes of Rome to have been Bishops should boggle and startle at it to make the Episcopal dignity no better than Popish according to that which is now held Popedome we add and it is but a footstep out of the way the next Section SECT X. That the whole Church Christian did profess and practise the Apostolical Right of Episcopacy IT cannot but be a matter of wonder to any man of judgment to see such an averseness in our Opposites as not only to object the Testimonies of these Fathers who have given their common acknowledgement of the lawfulness of Episcopal Prelacy but much more that they cannot discern that they by instancing in some few Fathers in contradiction to Episcopacy do thereby grant their assent for it in the rest and that all the rest indeed do accord thereunto is as clear as a beam of the Sun long before that time whereof their pretended Patron St. Hierome is a plentiful witness who testifieth of the more Primitive times before him telling our Opposites plainly and roundly That it was decreed through the whole Christian World That one of the Presbyters should be set over the rest to whom the whole care of the Church should appertain So he Of many who gave their lives for the profession of the Faith of Christ among whom as Captains of the innumerable Host of Martyrs of Christ were many Bishops in the dayes of Heathenish persecutions of whom it is recorded by Antiquity and confessed by one of our Opposites That above all other Christians enquiry was made for Bishops Bishops were rather apprehended than others Bishops were afflicted with tortures and as leaders to all others constantly indured whatsoever was laid upon them It had been good therefore our Opposites had made conscience of their sayings before they had burst out into so contumelious detractions and had followed the example of the French Divine Mr. Moulin I am not so hard faced saith he against the Lights of the Primitive Church Ignatius Polycarp c. Bishops as to think them
Usurpers of an unlawful Function Reverend Antiquity shall prevail more with me than any mans Novel Institution The like was that Mr. Beza his Absit saying God forbid that I should reprehend that Order as rashly introduced c. As also Zanchy his Quis Ego Who am I that I should reprehend that which the whole Church hath approved to be for the best ends So he Whereof there hath been a full Section And that the deduction of Episcopacy cannot be called properly Popish will be proved hereafter CAP. III. After these our Evidences from Primitive Antiquity according to our precedent Method we are to contemplate of the Coelestial Sphear the Word of God it self The Right of Episcopacy discussed by the Word of God IN this Discussion we are to use both our hands the one of Defence in Answering Objections and as it were bearing off Assaults made against the Apostolical Right of Episcopacy The other is the Confirmation thereof by such Arguments which may be held convincent SECT I. Against the first Objection from the Identity of Names as they call it of Bishops and Presbyters in Scripture OUr Opposites endeavour to perswade us that there ought to be No dâ—stinction of Degree between Bishop and Presbyter because of the Identity of denomination in Scripture which is say they of no small consequence And this they offer to prove from as they say The Supreme Wisdom of God the imposer of Names who could not mistake the proper end of the imposition of Names And for a further inforcement they add That the Texts brought to prove the Identity of Names prove also as intrinsically the Identity of Offices So they Which consequence was taught them by their great Dictator Walo Messalinus Who would have it impossible that Bishops and Presbyters should really differ in Function seeing that their Titles are communicable in Scripture So he One would think it had not been possible for any of judgment to have concluded thus who had but once observed the Texts of Scripture which present themselves often unto any conversant therein as the places in the New Testament themselves The Testimonies of Fathers together with the consent of some Protestant Divines will evidence unto us First Scriptures wherein we find Matthias Peter John and Paul all by excellency of Function Apostles yet Maâ—thias entituled to a Bishoprick Act. 1.20 Peter styling himself Co-presbyter 1 Pet. 5.1 John terming himself a Presbyter twice 2 Joh. 1. and 3 Joh. 1. And Paul descending a degree lower to name himself thrice a Deacon Col. 1.23 25. 2 Cor. 3.6 Yea reciprocally those that were but Assistants of the Apostles had the name of Apostles attributed unto them As Barnabas Act. 14.14 Andronicus and Junias Rom. 16.7 Titus and others Graece 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Cor. 8. In all which communicableness of names of Bishop Presbyter Sympresbyter and Deacon attributed to the Apostles themselves and of the Title of Apostle given to some of inferior ranke our Opposites we dare say will not presume to conclude any necessity of Indistinction of Offices either between the Disciples of the Apostles and the Apostles themselves or between Presbyters and Deacons and the same Apostles Therefore to draw nearer to our mark we add more particularly SECT II. That the former Objection is rejected by the choycest and most acceptable Divines which our Opposites themselves can name WE besides the current Testimonies of Fathers to be alleadged in the following Section seek to satisfie our Opposites by the Confession of three such Protestant Divines whose very Names and that deservedly are of great Authority with them 1. Calvin upon that very objected Text Tit. 1.5 For this cause left I thee at Creet c. From hence we learn saith he that there was not then any equality among the Ministers of the Church but that one was placed over the rest in Authority and Counsel 2. Beza successor to Calvin expressly confesseth That the Presbyters even then in the Apostles times had a President over them while the Appellation of Bishop and Presbyter was communicable Accordingly hereunto is the judgment of Dr. Reynolds telling us That in the Apostles times the Presbyters did choose one amongst them to be President c. Whom afterward saith he in the Primitive Church the Fathers called Bishops So that in the judgment of these exquisite judicious Divines the Office or Function of a Bishop was distinct from that of Presbyters notwithstanding the Identical communicableness of Titles or Names SECT III. The second Objection out of Scripture in that place Phil. 1.1 With the Bishops and Deacons c. is repugnant to the general Expositions of Antient Fathers IT useth to be objected That seeing as the Fathers held there should be no more than one Bishop in any one City How then cometh it to pass that the Apostle mentioneth Bishops in the Plural and immediately subjoyneth Deacons without insinuation of Presbyters Either we must suppose that there were no Presbyters at all in that City or else that by Bishops here Presbyters are to be understood The Testimonies of Antiquity have untwined this thred long since telling us That for as much as the words Bishop and Presbyter were then Communicable notwithstanding the difference of their Degrees and Functions therefore by the word Bishops in this place are to be understood Presbyters So Chrysostom Occumendus Theophylact Theodoret. This last for further illustration thereof sheweth That St. Paul did in this Epistle attribute likewise this Title of Apostle to Epaphroditus though he was distinctly a Bishop Our Opposites we know are in all these Questions most addicted to Hierome Who notwithstanding upon the same reason with the rest of the Fathers inferreth the same Conclusion saying Here by Bishops we understand Presbyters because there could not then have been two Bishops in one City But if Epaphroditus was Bishop of Philippi as Theodoret both here and elsewhere assureth us he was why will some say was not this Epistle inscribed unto him as well as to the Presbyters and Deacons Theophylact gives the answer Because saith he at this time the Philippians had sent Epaphroditus to carry such things to the Apostle as he had need of So he Which Answer of his hath sufficient ground upon Phil. 2.25 and 4.18 To which we refer our Reader SECT IV. The third Objection is against the appropriation of the word Bishop unto one which Appellation is shewn to be most justifiable BOth Houses of Parliament have been advised concerning Presbyterial Ordination that the Names of Bishop and Presbyter have been communicable to Presbyters Therefore the appropriation of the word Bishop to one hath been say they by corrupt Custom Both which we take to have been so unadvisedly spoken concerning Appropriation as if they had meant to cross the judicious Confessions of the three Worthies Mr. Calvin Mr. Beza and Dr. Reynolds who have expressly testified and
delivered the contrary But yet our Opposites have given as it were defiance not only to the manifold and manifest Testimonies both of Antiquity together with the most famous Protestant Divines who have already justified the distinction of Episcopacâ— as superior to Presbytery here by them called a Corruption as instituted for the Best But also against the Universal Church Christian which held and continued the same Appropriation for Fourteen Hundred years compleat This is not all for the time and reason of the same alteration will justifie it to the full The time is thus acknowledged by the foresaid Dr. Reynolds The Presbyters saith he in the Apostles times chose one among them to be President c. And this is he whom afterwards in the Primitive Church the Fathers called Bishop So he The reason is plain for if the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying a Superintendent or President was by the Fathers of the Primitive Churches appropriated to him that had indeed the Presidentship over Presbyters How then should this be called a Corruption and not rather a just Congruity and Consideration namely that the Title Superintendent should be gâ—ven to the Person and Function which is indeed Superintendent Accordingly Vedelius an exquisite searcher into Antiquities hath testified That this different Appropriation of the Word Bishop to one was common in the dayes of Ignatius who was so antient us to be a Disciple of the Apostles themselves for saith he this distinction of Bishop and Presbyter was used in the Church very early in the Apostles times presently after it began to be said I am of Paul I of Apollo I of Cephas So he With whom agreeth the learned Professor of Divinity in the University of Hiedelburgh Scaltetus who from the words of Hierome shewing the occasion Why one of the Presbyters was set over the rest as Bishop was because of Schism among the People some saying they were of Paul some of Apollos some of Cephas From hence saith he I collect That Bishops were instituted in the Apostles times because that then it was said among the People I am of Paul c. As saith he besides others of St. Paul ' s Epistles the former to the Corinthians doth undoubtedly assure us And that the end of this Institution was Ut Schismatum semina tollerentur To take away the seeds of Schisme are the express words of Hierome so that if either the seasons of the Primitive times be had in consideration or the wisdom of the Church Universal or the reason now given of attributing the word of Superiority to any superiour degree of Dignity one would think they may very well perswade that this objection out of Hierome ought to have been put to silence before it had been published We are not ignorant how urgent many of our Opposites have been to prove from Antiquity That the Primitive Fathers sometimes gave the Title of Presbyters unto Bishops as did Irenaeus to the Predecessors of Victor Bishop of Rome and have concluded thereupon an equality of Functions This is a thrice wandring from the sense of those Fathers who were Predecessors to Victor First By not considering that a Bishop by calling Bishops Presbyters might understand it either properly as Seniors unto him because Predecessors before him or if in consideration of their inferiour degree by way of accommodation to the joynt Functions of Bishops and Presbyters Secondly By concealing from their Reader that although they have but a few examples of the name Presbyter applyed to Bishops yet of calling Presbyters expressly Bishops not one the reason is plain by that which goeth under the name of Ambrose because according to the proper signification of names every Bishop is a Presbyter but not every Presbyter a Bishop Lastly Those stand confuted by the universally confessed preeminence of Victor and other his Predecessors Bishops of Rome over Presbyters in those Primitive times as also of the Episcopacy and Superiority of Irenaeus over the Presbyters under him SECT V. The last Objection 3 John 9. THat Objection which one hath made is usual with others viz. St. John reprehended Diotrephes for his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to desire a Superiority over his Brethren Presbyters therefore there was not any degree of Superiority over them in those dayes We say that the consequent of this Argument is very lavish and loose because St. John doth not except against 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or degree of Superiority but against the Usurpation of Superiour degree that was and his insolent abuse thereof in contemning his Brethren and peremptorily casting them out of the Church for it is incredible that any one Presbyter could create and assume the degree of a Superintendent or Bishop that had no being at all Ergo say we The degree of Prelacy was in being before it could be ambitiously affected CAP. IV. Our Propositions grounded upon the Word of God Our first Evidence out of the Epistles of St. Paul SECT I. That the Presbyterial Order was alwayes substitute to an higher Government as first to the Jurisdiction Apostolical HOw Commandatory the Apostolical Authority was is best discernable by the Apostles Mandates unto the Churches upon several occasions as to the Thessalonians We command the Brethren And again As we commanded you Next by word of Censuring If any obey not our Word c. The same Apostle commanded the Ephesians to assemble themselves before him at Miletus But most especially was he occasioned to express his Jurisdiction Apostolical over the Corinthians regulating and silencing Women in the Congregation touching the ordering of Wives So ordain I saith he in all Churches and also concerning other matters saying The rest will I set in order when I come Thus by his commanding and as effectually by his censuring in shaking of his Rod of Excommunication over them saying Shall I come unto you with a Rod Peter likewise did not conceal the Apostolical Authority in general over the dispersed Members of the Churches of Pontus Asia Cappadocia Galatia and Bithynia when he put them in minde of as he saith The Commandements given by us the Apostles of our Saviour We should have been larger in this proof if we could think that any of our Opposites were of a contrary judgment or had not known that their own Author Walo had by his ingenious confession given them a Supersedeas in this point For the Apostles saith he as long as they lived governed the Church with great Authority and could more easily continue them in their duties lest that any divisions might burst out upon the occasions aforesaid to the destruction of unity in the Churches sâ—ch as was reprehended by St. Paul in the Church of Corinth So he Wherefore to the confutation of Walo himself I do necessarily inferr That there being at all times the same if not more possibilities of Schisms and Rents in the Church than could
fift Objection as a body in a Consumption languisheth in it self OUr last Argument say they is that although but one Angel be mentioned in the fore-front yet it is evident the Epistles themselves are dedicated to all the Angels and Ministers in every Church and to the Churches themselves and if to the Churches much more to the Presbyters as to any judicious Reader may appear So they to prove that therefore the word Angel did signifie a Multitude and no one individual person We answer That if we our selves had delivered the like judgment we might have doubted to have forfeited our own even as it would be to hear of Letters dedicated to a whole Corporation of some City and more especially inscribed to the Maior of the City of matters concerning himself and the Body of the City to conclude that therefore by Maior in the singular number are meant the Aldermen and whole Corporation in the plural SECT XVI Their last Argument standeth confuted by their own selves THis Argument say they is taken from Christs denunciation against the Angel of the Church of Ephesus to remove his Candlestick out of his place if he did not repent where by Candlestick is meant the Church or Congregation But if there by Angel were signified one individual person then the Congregation and People should be punished for the offence of that one Pastor So they Who would not have thus argued if they had considered that by thus oppugning our Exposition they had utterly undermined and overthrown their own As for example their tenet hath been That by the word Angel is signified the Order and Collâ—dge of Presbyters in the Church of Ephesus Now then to turn their own Engine upon themselves if the Candlestick signifying the Church of Ephesus should be removed out of his place except those Pastors should repent then should the People or Congregation be punished for the faults of their Pastors All the odds between these two consequences is only this viz. The punishing the people for the fault of the Pastor so they object or for the faults of the Pastors This is our Retortion Whereas they should rather have laboured to solve the doubt by some commodious interpretation whether with Paraeus out of Scripture thus That the People following the sins of their Ministers it standeth with the justice of God to punish both Or else that which he holdeth to be no unfit interpretation by Candlestick here to understand the Episcopal Office and Dignity Or with Ambrose to mean To remove the People from their Pastor so as to pay him no stipend We have done with the weakness of our Opposites which can serve for nothing rather than to the betraying of their Cause And now from the impugning of the Arguments of our Adversaries Objections we proceed to the demonstrating of our own grounds SECT XVII Our Arguments to prove that the word Angel in the aforesaid Epistles of Christ signifyeth an individual person as a Prelate over Presbyters AS the Opposites object against us That in general the word Angel is commonly if not alwayes in the book of Revelation taken collectively and not individually and is therefore so to be understood in this Text. They bring Mr. Meade for their Author and for one Instance alleadge Apoc. 9.14 That the word Angel is put for Nations whom they are thought to govern Whence they conclude That therefore Angel here in the singular number is taken for the plural to betoken a multitude of Angels We shall first give them a brief answer and after retort upon them a contradictory opposition In answer thereunto We say that the word objected is Angels in the plural number whereas our question is wholly of the word Angel in the singular number And yet take the word Angels as it is yet can it have no other Extent than when we use to say that many Troops of Soldiers are commanded by their several Captains that is every single Captain governeth his own Troop And therefore now are they to be referred to their Author Mr. Meade and his common admonition concerning the acception of the word Angel as hath bin alleadged already whereby if they had been directed they had not so far strayed out of the Road-way Or else Mr. Brightman their dearly beloved might have instructed them in the places of the Revelation without the Circle and compass of these and the places in the second Chapter as the Marginals shew wherein the word Angel is taken as individually as the word Man was when the Prophet Nathan said unto David Thou art the Man Besides let any observe Whensoever there is any representation of an Angel speaking to another which is very often it can be but one Angel that speaketh at once verily as it was seen in the Angel that said to John 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I am thy fellow Servant every singular word expressing a singular person Some other Observations I had but I chuse rather to load the Margin with them than to be tedious in the Discourse it self SECT XVIII Arguments in special collected from the Texts FIrst Cap. 2. v. 10. it is said to the Angel of the Church of Smyrna Fear Thou noâ— the Devil shall cast some of You into prison be Thou faithful unto death Some of You saith the Text where the word some cannot in the construction of our Opposites themselves signifie any more than a part of the Presbyters and not that all of them were to be cast in prison Well then the word Thou if it be taken as they pretend Collectively for the whole Colledg of Presbyers then the necessary inference would be That the whole Colledg of Presbyters should be imprisoned And what then Then should a part and some of all follow to be the whole Even the sum of all Another Text we have had confessed already both by Mr. Beza and Mr. Brightman who grant of those words Apoc. 2.20 concerning the Angel of Thyatira saying I know thy works then v. 24. But unto you and the rest that by Thou was meant the singular Angel by you his Colleagues the Presbyters and by the Rest the People and Congregation Which we rather commend unto our Reader because the very light of this Text hath inforced it even from a prime Adversary to Episcopacy A third Argument we find in the first Epistle to the Angel of Ephesus setting forth the commendation of his Labours and Patience his Hatred of the wicked his discerning Spirit in the trial of false Apostles together with an heinous fault in the loss of his first love It were strange that so many different virtues together with this notable vice here spoken of should concurr in the persons of all the Ministers in that great Metropolis of Ephesus as it would be if the figures and forms of their faces in beautifulness and blemishes should be altogether alike Thus much from the words of Christ himself Yet lest we may
our selves much but may be contented with the Testimonies of our Opposites choice Advocate and against Bishops as vehement an Adversary as could be Yet he in his Commentaries upon the Verses concerning the foresaid Bishops instiled Angels in the two first Chapters of the Apocalypse from Point to Point sheweth notwithstanding how those Bishops in these Churches were reprehended by Christ for not executing Spiritual Discipline upon certain as well Clergy as People A second for too much Indulgence to the Wicked A third for suffering the Woman Jezabel and such as had been seduced by her and not handling her according to her Deserts Doctor Fulke saith as much in effect A fourth For forbearing to use Discipline against a Balaamatical Seducer Mr. Perkins likewise fetcheth his ground of Excommunication from the foresaid Texts concerning the Angel of the Church of Pergamus whom he was inclined to think was a Prelate over Presbyters as Marlorate also but even now told us That the same Angel was therefore reprehended by Christ because being President there he did not put in practice his Authority of Correction which he had over Clergy and People Let us now proceed to a Rule of Proportion to try how our Opposites Comparison can stand between an Apocalyptical Prelate and either Speaker in Parliament or Proloquutor in an Assembly or as any other for Time or Place together with some other circumstances allotted by Ordinance of Parliament But tell us have any of these Authority to take an Accusation of any Criminal Offence which haply may be committed or of controlling any one Vote be it never so exorbitant much less any Corrective Power of any one Member of the House Nor doth this differ from the Confession of Mr. Calvin first in his Collection out of the Epistle of St. Paul to Titus viz. That at that time one was set over the rest of Presbyters to govern them both in Authority and Counsel in Authority Why I confess saith he as the Conditions of Men are now a days no Order can be kept amongst Ministers except one be over the rest And how often have they acknowledged the Prelacy of one over the rest of the Clergy to be a Presidency And so their thrice Learned Advocate will resolve them saying They dream not of any Presidency void of Authority seeing that every Child knoweth that there cannot be any Presidency without Authority SECT XXV That Episcopal Government exercised in the Primitive Church was Authoritative WE dare and do protest That hereby we plead not for an irregular Prelacy No for according to the State of the Church even at this time Bishops themselves are under Canons and are as liable to Censures as others if they shall transgress Besides the Obedience enjoyned upon Presbyters hath ever been constituted by their own Consents either express or implicit and accordingly ratified by Parliaments But we are to inquire into the Judgment of Antiquity that we may the better continue in their Footsteps The most Antient Father Ignatius in those Epistles which are allowed for genuine by the most exact and industrious Authors Vedelius Scultetus and Rivetus is most frequent in this Argument for submission of Presbyters to their Bishops giving them always a Negative Voice and allowing nothing to be done without them As did also Clemens both of them being Disciples of the Apostles Cyprian not long after a Martyr of Christ professed to do nothing without the Consent of his Clergy yet held it necessary for the Church that all Acts should be managed by Bishops Tertullian though himself a Presbyter denied that Presbyters we speak of the Exercise had the right so much as of Baptizing without the Consent of the Bishop Origen a Presbyter likewise thinketh That his Accompt to God will be less than if he had been a Bishop because saith he the Bishop possessing the chief place in the Church is accomptable to God for the whole Church Ambrose noteth such a Man be he Presbyter or Lay to be a strayer from the Truth who doth not obey his Bishop We pass by Epiphanius Chrysostome and other eminent Fathers to Hierome whose Patronage our Opposites pretend to have yet in this Particular he is as much against them as any The Safety of the Church saith he doth depend upon the Dignity of the Bishop so that unless an extraordinary and eminent Power be given unto him there will be as many Schisms in the Church as Ministers And again which we wish the Presbyterial Advocates duely to mark he saith not only that Bishops are a Law unto themselves but unto Presbyters also Hitherto of the Jurisdiction it self The next Point concerneth the Continuance of it in the Person of the Bishop SECT XXVI That the personal continuance of Episcopacy was during life against the most novel Figments to the contrary FIrst The Angels or Supreme Ministers in the Revelation to whom the Epistles according to the Scriptures were written seeing that they were always chargeable to inform the Presbyters with the Contents therefore they must be supposed to be in Office before they could discharge any such Function Because Timothy Titus and all the other Apostles continued their functions until their bodily dissolution Secondly In the narrative parts of every of the said Epistles Christ giveth every of the Prelates to know That he knew their works and that he had them in estimation according to their works namely works done long before insomuch that he chargeth one To do his former works c. 2. v. 3. and commendeth another because His last works were better than his former c. 3. v. 19. Noting as well the works of his Function as of his Conversation and therefore was far from the conceipt of a Deambulatory Hebdomatical or peradventure Ephemeral Office either of the foresaid Speaker Proloquutor or Moderato Who by reason of their not continuance in their Office could not be capable of their Charge either of doing their former work nor commended for his better after work in his said Office Thirdly Besides some were questioned for not executing their Offices against the Heretical Nicolaitans and Idolatrous Balaamites and Jesabel as well out of the Convocation of Presbyters as with their consent when they were met Which proveth that in the interim between Convents and not Convents the Prelates office was permanent Whereas the Deambulatory Actors use to have their Quietus est and to forgo their Imployments for want of Continuance more or less Fourthly If we look forwards to the time to come Christ is found threatning the Prelates that were obnoxious One to be removed if he did not repent c. 2. v. 3. And denouncing against another To come against him if he should not repent and do his former works c. 2. v. 14. But useth this to be the process of Deambulatory Officers if they have offended grievously in one Parliament and Convocation to
elect them again upon an expected Repentance Lastly to one of these Prelates Christ made a royal Promise saying Be thou faithful unto death and I will give thee a Crown of life c. 2. v. 9. Wherein is as well implied Faithfulness in his Function as Constancy in his Christian profession especially this being written unto him even as he was President over others Which is a Faithfulness which the Spirit of God frequently mentioneth commending it in Tychicus Eph. 2.21 and in Timothy 2 Cor. 4. v. 1.2 Now let us proâ—eed to shew you the Novelty SECT XXVII That the Novelty of this Opinion of a Deambulatory Prelacy evinceth the Falsity thereof HIstory hath delivered unto us the Successions of all the four Celebrious Churches Hierusalem Alexandria Antioch and Rome as also from the Asian Churches in the Revelation An Instance in one will give light to all the rest As for example The Church of Alexandria wherein succeeded next to Mark the Evangelist Anianus An. Christ. 51. Sedit An. 22. After him Abilius An. 77. Sedit An. 13. Then Cerdon Sedit An. 10. and Justus An. 12. Finally there is not any Monuments more directly manifesting the continuance of the Succession of Emperours and Kings in their Royal Thrones than there hath been for the Residence of Bishops successively in their Episcopal Seats and Functions even to their dying day Sure we are therefore that Antiquity would have exploded that conceit which Tertullian abhorred to think That one should be a Bishop to day and none to morrow The general Council of Calcedon also judging the Depression of a Bishop down to the degree of a Presbyter to be no better than Sacriledg SECT XXVIII That the Foundation of the Deambulatory Opinion was altogether groundless A Belgick Doctor noted this Opinion as void Of any warrant from the word of God or example of Ecclesiastical History or yet probable reason Whereof a Zealot for the Presbyterians hath confessed namely That the Succession of one after another in the primitive times was after the Predecessor had slept in the Lord. The result of all these premisses discovering the sensless Novelty of this Opinion sheweth that it serveth for nothing better than the betraying of a lost Cause CHAP. V. Our last Consideration is whether this Apostolical Right of Episcopacy in some sense be called Divine ALthough the proof of the Right thereof to be according to the Word of God be demonstration enough of a Divine Right Yet will it not be amiss to know how far either the Judgment of Antiquity or the Consent of learned Protestant Divines have extended their Suffrages for acknowledgment thereof But yet first we are to satisfie our Opposites Objections in censuring this to be properly Popish SECT I. That the Doctrine of the Divine Right of Episcopacy is repugnant unto Popedome and Papal Usurpation NOthing hath been more common in the mouths of many adversly affected than first hearing of the Divine Right of Episcopacy not without some horrour of mind to impute Popery unto it but yet not without ignorance of the Popes Usurpation herein which is here discovered in the Margin by the earned Professor of Divinity in Geneva grappling with the greatest Champion of the Pope even that Romish Goliah Bellarmine who in his defence of Papal Right saith That the Pope of Rome is immediately from Christ and all other Bishops from him pretending this to be patronized by Antiquity citing that most antient Father Ignatius for his Opinion but he was confuted by our judicious Author Vedelius even out of the express words of Ignatius himself teaching That as Presbyters are immediately subject to Bishops so are likewise Bishops to Christ. So doth he also from Tertullian who recounteth the like Succession in the Church of Smyrna where the first Bishop was ordained by the Apostle St. John which he doth from St. Peter in the Church of Rome But sooner may the Roman Pope unbishop himself than presume to justifie from Antiquity that other Bishops in respect of their first Original are immediately derived from him as by the manifold testimonies of the Antients alleadged expresly already hath appeared and will furthermore become more undeniable when Antiquity it self shall be heard to speak by and by in the interim we may behold the Spanish Divines standing for the Divine Right of Episcopacy as being from Christ himself and therefore denied to be present in the Council of Trent except it should be so decided The Italian Bishops contrarily withstood this in the behalf of the Pope that it might be known to be derived not immediately from Christ but mediately by the Pope himself Can any doubt what the Pope would determine in this Case He in his letters prohibited that Episcopacy should be held to be absolutely from Divine Right This being the Case who can justly attribute Popery to them who in defending a Divine Right yet renounce and abhor the derivation thereof which is from the Pope SECT II. The Judgment of Antiquity concerning the Divine Right WE begin with the most antient Ignatius and for the vindication of the credit of this our Foreman It is testified by Vedelius the Genevan Professor concerning Ignatius his Epistles alleadging withal the like testimonies of Scultetus and Rivetus That seven of them are properly his and so genuine herein as that they take no exceptions in this Case Which he furthermore proveth out of Eusebius Ruffinus and Hierome and we shall not wander out of these seven And though all these be full of Sentences abundantly asserting the Divine Right of Episcopacy yet we shall content our selves with these few wherein he exhorteth The Presbyters to obey the Bishops as the Vicars of Christ And he telleth both Presbyters and People That he that contemneth his Bishop is Atheistical and Prophane and doth set at nought 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is the Ordinance of Christ and the like as is more fully testified in the Margin Cyprian is our next Witness who tells us That the constituting of Bishops over the Church with Authority to govern all Acts therein is done by Divine Law So he With many other expressions to the same effect for which again I refer you to the Margin We pass to Origen our next Witness who saith of the publick Governours of the Churches of Christ That they are in a very eminent place because the Lord hath set them over his Family And again which we alleadg as making against Romish Popedome That Bishops have as much interest in that saying of our Saviour Whatsoever thou bindest on Earth shall be bound in Heaven c. as St Peter himself Gregory Bishop of Nazianzum telleth his Flock of that City That the Law of Christ had made them subject to his Episcopal Power and Jurisdiction Athanasius That whosoever he be that contemns the Function of a Bishop contemneth Christ who ordained that Office Epiphanius
writing against that grand Antiepiscopal Presbyter Aerius told him That the Superiority of Bishops above Presbyters was founded in the word of God An Author under the name of Ambrose speaking distinctly of Bishops saith That they held the person of Christ and therefore our behaviour before them ought to be as before the Vicars of the Lord. And again That the Bishop is ordained by the Lord the light of the Church Another under the name of Augustine as hath been said judged it a matter that none could be ignorant of That Bishops were instituted by Christ who instituted Bishops when he ordained the Apostles whose Successors the Bâ—shops are Hierome thus far agreeth with him to wit That Bishops in the Catholick Church supply the place of the Apostles And what else meant that which hath been before alleadged out of the Canon of six hundred Fathers in the general Council of Calcedon which judgeth The Depression of a Bishop down to the degree of a Presbyter to be in it self Sacriledg But do any Protestant Divines of remote Churches consent to any Divine Right SECT III. That two eminent Protestant Divines grant this Supposition which is the ground of the said Truth THis grant and concession is freely yielded unto us by Beza who speaking of Episcopacy saith If it did proceed from the Apostles then certainly I should not doubt to attribute it wholly as all other Apostolical Ordinances to divine disposition Another who is also a professed Advocate for the Presbyterians granteth as freely as the former That if Episcopacy be from the Apostles then doubtless it is of Divine Right But that Episcopacy had its Apostolical institution hath been sufficiently ratified unto us through this whole Discourse both from Testimonies of Antiquity from general Consent of Protestants of Reformed Churches and above all from the clear Evidence of the Scriptures themselves the Repetition whereof would be superfluous the rather because these our foresaid Opposites will ease us of that labour for Mr. Beza himself confesseth That it is a Custome not to be reprehended of setting one of the Presbyters over the rest which was used saith he from Mark the Evangelist in the Church of Alexandria So he Now then whether we say with Hierome That this Episcopacy was in Mark because the first Bishop or in Anianus who was constituted by Mark as Eutychus relateth or with Beza that it was from Mark as a thing irreprehensible It must needs be judged to be from the Ordinance of the Apostles and consequently Divine We have yet somewhat more SECT IV. That Episcopal Prelacy hath been directly acknowledged by Protestants of remote Churches to be of Divine Right 1 LUther proves this directly and Categorically saying That every City ought to have its proper Bishop by Divine Right grounding his Argument upon Titus 2.5 Who was commanded to ordain Elders in every City which Elders saith he were Bishops as Hierome witnesseth and the subsequent Text doth manifest Yea and St. Augustine describing a Bishop concurreth with them saying It was a City as if he should have said it was not a mere Presbyter but a Bishop which is here spoken of because Bishops were over Cities Thus far Luther his Tractate being a Resolution his Sentence the Conclusion and his words plainly distinguishing Bishop from mere Presbyter and alleadging from Scripture a divine Right of Episcopal Function as clearly as either our Opposites can dislike or we desire Accordingly Bucer a man of great Learning and Piety saith That these three Orders of Ministers in the Church Bishops Presbyters and Deacons were for institution from the Holy Ghost and for Continuance perpetual even from the Beginning The learned Professor in the Palatinate Scultetus hath Professedly and Positively concluded Episcopacy to be of Divine Right by as he saith efficacious Reasons clear Examples and excellent Authorities And he hath been as good as his word as in divers foregoing Sections hath been made manifest upon which Subject likewise a most learned Belgick Doctor wrote a whole book urging therein very many Arguments both from Scripture and Antiquity and assoiling the Objections to the contrary Aegidius Hunnius Divinity Professor in the University of Marpurg speaking of Episcopacy in the Apostles times saith That Paul did ordain Titus General Superintendent that is Archbishop of all the Cretian Churches and thereupon concludeth That the Order and Degree of Episcopacy is a thing not lately invented but received in the Church even from the very times of the Apostles Wherein he is seconded by Hemingius a very Learned Divine whose Observation upon Titus 1. v. 5. is That to the end that Anarchy might be avoided and all things done Decently and in Order the Apostle would have some one to ordain Ministers to dispose all things in the Church and to take care lest Haeresie should arise The worthily renowned Doctor Gerard speaks no less than the former proving Episcopacy as distinct from Presbytery to be of Divine Right not only in respect of the Original as proceeding from the diversity of Gifts but also in regard of the End The avoiding of Dissension and Schism in the Church Yea and even the Church of Geneva it self will afford us a Testimony or two from the pen of the Mirrour of Learning Mr. Isaac Causabon who tells us That three Orders of Ministers in the Church Bishops Presbyters and Deacons are founded upon the Testimony of plain Scriptures And again That Bishops are the Vicegerents of the Apostles Thus these learned Protestants Nothing now remaineth but that nam finis coronat opus we have as the Seal of this Truth the Approbation of Christ himself SECT V. That Episcopal Prelacy had the Approbation of Christ himself after his Ascension into Heaven NEver did nor could any deny but that every of the Angels of the seven Churches of Asia had the Approbation of Christ himself after his Ascension into Heaven that Book wherein they are mentioned being called the Revelation of Jesus Christ as the Author delivered by an Angel to John as unto Christs Scribe commanding him to write the seven Epistles and to direct them to the Angels of the seven Churches two of which Angels Christ commendâ—th in the same Epistles for the good discharge of their Function And is not Commendation Testimonial enough and an Argument of his Approbation The other five Bishops being more or less Delinquents are reprehended for Neglect of their Cure And is not Reproof of the Neglect of Duty in the Officers a Justification and Approbation of their Offices Finally as those which are faithful in their Offices are continued so they that were obnoxious are threatned To be removed except they did repent So that here is no Displacing of any for a first Offence nor yet an Eradicating the whole Order for the particular Abuses of some For he that calleth for Repentance and Amendment of