institute he made Timothy and Titus Episcopos Cleri gregis quoad regimen in ecclesia Bishops of the Clergy and their Flocks and to have Ecclesiastical Government over them whereas before they were but Presbyters or Disciples brought up under him by this Institution were other Presbyters made subordinate to them in governing and teaching the Church which to prove I thus argue He that is ordained and so ordained that he hath power constituere presbiteros per civitates to ordain Presby ters in every City is greater than those who have no such power in their Cities and Churches and they who may correct what is defective are superior to those for whom matters defective are corrected but Timothy and Titus had such power given them and did so correct things defective and none of the Presbyters had the same from the Apostles no not Timothy nor Titus whilst onely Presbyters therefore I conclude undeniably that Timothy and Titus were Superiors as Bishops over the Presbyters in their several Charges and Divisions Timothy in Ephesus and Titus in Creet That they had this Power given them by Paul appears Tim. 1.5.22 Lay hands suddainly on no man Tit. 1.5 For this cause I left thee in Creet that thou should'st set in order things which were wanting and ordain Elders in every City as I had appointed thee If any other in those Churches could have ordained Presbyters why was Timothy sent to Ephesus and Titus left at Creet for this very purpose And if the Cretians could have set in order things defective what need was there that Titus alone should have this Commission St. Jerom no great Friend to Episcopacy gives us in his Epistle to Evagrius pag. 329 this as a Distinction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 remarkable betwixt a Bishop and a Presbyter saying quid facit excepta ordinatione Episcopus quod non facit Presbiter What does a Bishop except the Ordaining of Others which a Presbyter does not And it is worth the observation what the Antient Father and Champion for the Blessed Trinity Athanasius hath in his Second Apologie viz. That Colithus a Presbiter of Alexandria had constituted Presbyters But what became of them Recissa est haec ejus ordinatio omnes ab eo constituti in Laicorum ordinem redacti fuere The ordaining of others by him was made invalid and they who were ordained by him were degraded and made Laicks So then you see that Bishops are Eminenter superiores presbiteris Eminently superiour to Presbyters having power affirmative and negative by the Opinion and Practice of the Antient Fathers This confirmes what the Apostles had taught and practised and appointed others in place above the ordinary Presbyters to do Now I come to shew the Second Difference betwixt a Bishop and a Presbyter And wherein a Bishop hath eminentem superioritatem a clear Superiority above a Presbyter that is in Excommunication which was called Mucro Episcopalis the Episcopal Weapon and was a Power given to Bishops Successors of the Apostles and was ever practised by them This appears in that an Account of it was and is expected at their hands as it is manifested by the quarrel which our blessed Saviour had against the Angel of the Church of Pergamus namely that he suffered some of his Church who held the Doctrine of the Nicholaitans and against the Angel of the Church of Thiatira that he suffered the woman Jesabel to teach and seduce the people By this it is apparent that Christ expected they should do what they had by their places power to do namely that they being Angels of their Churches whom I affirm to be also Bishops thereof and Successors to the Apostles as is sufficiently proved by the most reverend and learned Archbishop of Armagh and Beza himself calling them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 men in place above others should Hereticos coercere ex Ecclesia ejicere keep under Hereticks and cast them out of the Church If here it be objected that we must not argue from dark and mystical places of Scripture such as is the Apocalypse I answer that I argue from a plain place and from the plain words and direct Scope of the place and not from the mystical Sence or Interpretation neither can we here admit of that distinction that Angelus is in this place to be taken Collectively pro tota Ecclesia for the whole Church For I conceive there is not a word in Scripture but hath its weight and was it not as easy to have said Ecclesiae as Angelo Ecelesiae if Angelo had not something more in it then Ecclesiae and why not Angelus Ecclesia the Angel the Church but Angelus Ecclesiae the Angel of the Church if it had been to be taken Collectively but the terms are different and of a distinct force like those panis Domin◠the bread of the Lord and panis Dominus bread representing the Lord. Besides to come to Timothy and Titus they are enjoyned to command others 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not to teach other Doctrine and obturaro ora deceptorum hereticos rejicere to stop the mouths of deceivers and to reject Hereticks these things were commanded them and an Account accordingly expected of the performance thereof which manifestly proves that every Church had its Angelum who had Episcopal Authority and Jurisdiction eminent above other inferiour Clergy-men and not many Angels in each of these Churches all of equal Authority and place or at least the Angel in each of the seven Churches was so absolute in his power that he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chief Governour the Presbyters only Assistants to him he a Spiritual Justice and of the Quorum they of the Council The difference also of Episcopal Authority from that of Bresbyters appears in the Cause of Excommunication where there was an Appeal to the Synods which either confirmed or disolved them but none to the People none to the Presbyters this is confirmed by the antient Council at Nice Can. 5. and at Antioch Can. 6. and Jerom himself writing to Riparius concerning Vigilantius an heretical Presbyter is angry that the Bishop under whom he was did acquiescere ejus furori non virga Apostolica virgaque ferrea vas inutile confringere tradere ad interitum Carnis ut spiritus salvus fiat did quietly give way to his fury and not rather break in pieces that unprofitable vessel with his Apostolick Staff and rod of Iron and deliver him up to the destruction of the Flesh that his Soul might be saved And it seems strange to me that any should think that our Blessed Saviour his Executioners Administrators and Assigns knew not the meaning of his Will and Testament as well as we in these days Christ who ascending to Heaven gave Gifts to many would not deny this Gift so necessary He I say giving supereminent Gifts to the Apostles ad fundandam ecclesiam for the founding of his Church would not deny to their Successors those which were necessary
ecclesiae fundatae to the Church being founded and so necessary that nothing more concerns the Church Would he not or could he not inform his Trustees how he pleased to have his Church his Houshold governed in his absence To say he would not is derogatory to his Wisdom and Goodness to say he could not to his Almighty Sovereign Power I therefore conclude these Points First That Ordination of Presbyters was left to Timothy and Titus as to men of higher place and Authority and not to the Presbyters who were of inferior Degree Secondly The Power given to the Angels of Ephesus and the other Churches puts a difference of Superiority betwixt a Bishop and an ordinary Presbyter and other the Teachers of the Churches and gives them commission prae ceteris tam Clericis quam Laicis above others both Clergy and Laity yea a coercive and castigative Power Object Further they object That Episcopacy is not jure divino because Christ did not command it in the Gospel Answ To this I answer That jus divinum aliter in se habet in credendis aliter in agendis There is a difference of divine Right in matters to be believed and matters to be done In matters of Faith there must be textus manifestus aut convincens deductio a clear Text or a sound Consequence As for example In the beginning God made all things that is textus manifestus but there is onely convincens deductio concerning the Mystery of the blessed Trinity which is only proved thus There came down at Christs Baptism the Holy Spirit in the form of a Dove and a voice was heard saying This is my beloved Son in whom I am well pleased Here we find the Spirit in the form of a Dove there is heard a voice and Christ is seen in the water we know by the light of Scripture and the light of Nature that there is but one God and that from one all things are and that in one they terminate And that there is aliud medium copulans primum ultimum one between both coupling the first and the last Seeing also we read that there is a Father a Son and a Spirit and that there is but one God We hence infer by necessary deduction that there are three persons and but one God Besides this deduction is further confirmed by that Text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 These three are one which in some sort is textus manifestus a clear Text. Now a Matter of Fact may be inferred to be jure divino as I suppose if I prove 1. First That the same Fact was the Practice of the Apostles 2. Secondly that it is Analogical to the Institution of the Church of the Jews which was settled according to Gods Appointment by the Mediation of Angels by the Ministry of Moses and Aaron 3. Thirdly That it is pointed at and insinuated in the New-Testament 4. Fourthly That it hath successively continued since the Apostles time as elsewhere so particularly in Brittain If these points can be proved concerning the Fact in question viz. Government by Bishops I hope none will deny it to be jure divino Now for Proof and Confirmation that Episcopacy is jure divino I will prove these Points and then say something concerning the Practice of other Churches And first St. Paul the Apostle and Dr. of the Gentiles gave Power and Authority to Timothy and Titus ordinare dignos to ordain men worthy and to examine such as were faulty to reprove and discharge such as were guilty and did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 teach other Doctrine and were offensive to the honour of their Callings and to cherish such as did well Those things are evident in the Epistles of Paul to Timothy and of that to Titus From Pauls Practice of Superiority over these two and from the Institution of Timothy and Titus to be Bishops I prove Episcopacy to be practised by the Apostles to make which good I thus argue If St. Paul himself practised eminent superiority and in the Epistles alledged gave all that power which of right Bishops challenge or doth belong to the definition of a Bishop to Timothy and Titus then Paul himself did not only practice Episcopacy but did also Constitute them Bishops but verum prius ergo posterius That he had 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Bishoprick as the other Apostles had see Acts 1.20 and did diligently run his course therein no man will deny and that he gave Power to Timothy and Titus the same which he himself had To Ordain to Punish to Convent to Reward duplici honore with double honour the Epistles alledged do sufficiently prove Therefore Paul himself practised superiority and constituted Timothy and Titus Bishops in place superiour to Presbyters whom they had Authority to Ordain Convent and Punish Object If they object That Presbyters with a President may do the same even all things which are commanded Timothy and Titus and therefore these things were spoken to Timothy and Titus and to their Presbyters Collectively in the Persons of Timothy and Titus Answ I answer Their Old Friend Collectively will do them as little good here as elsewhere for this is but petere principium an Evasion which I have formerly taken away And now further I argue Such as the Charge is such is the Power but the Charge is personal that is given to Timothy and Titus particularly and therefore the Power and Authority given is personal to them for their time and to their Successours in place after them and not to them and the Presbytery Collectively nothing in place where such Charge is given doth intimate the Presbyters or Deacons interposing themselves in these Episcopal Actions with Timothy and Titus If they will have these Priviledges and Performances to belong to their President they must plead them due to him as he is Successor to Timothy and Titus and so he is in effect if you give him Continuance in his place a Bishop indeed The bare Name of a President cannot make him of a different Calling from a Bishop whenas he acteth the part of a Bishop in all those points by St. Paul prescribed The Practice of all times especially the first Century warrants not a Monthly or Yearly President doing nothing for Ordination Convention Punishment and Reward without the Advise and Consent of a company of Presbyters But it allows Bishops Superiority to Presbyters and Presbyters to Deacons yea it placed Bishops Successours to the Apostles as were Timothy and Titus and Presbyters and Deacons subordinate to Bishops as to the Apostles whilst the lived St. Ignatius the next Bishop to Evodius he received Episcopal Charge from the Apostles and writing to them at Antioch when he was carried Prisoner to Rome he uses these words to the Laity Obsequium prebete presbyteris Diaconis be ye obedient to your Presbyters and Deacons and addeth to the Presbyters pascite gregem apud vos donec Deus ostendit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 feed the
AARONS ROD Blossoming Or The Orthodox Government of the Church of England by Bishops Presbiters and Deacons Asserted from the Practice of the Apostles the Testimony of Councils Synods Fathers and Doctors from the Apostles time to this day And that it is Analogical to the Institution of the Church under the Law And thou shalt write Aaron's Name upon the Rod of Levi for one Rod shall be for the House of the Head of their Fathers And it shall come to pass that the Mans Rod whom I shall choose shall Blossom and I will make to cease from me the Murmurings of the Children of Israel whereby they Murmure against you Numb 17.3 5. LONDON Printed for Richard Butler next door to the Holy-Lamb and Three Bowls in Barbican 1680. THE EPISTLE DEDICATORY To the Honourable CONYERS D'ARCY Onely Son of the Right Honourable CONYERS Lord D'ARCY MEYNILL and CONYERS Honourable SIR IT is not my Ambition nor was it ever my Desire to appear in Print but was always of your Honours Opinion for that and did ever then think my self most secure when most private Nor had I now exposed this to the publick view had not the duty I owe my too much Dishonoured Mother the Church of England the Importunities of some Friends and the great desire I had to shew your Honour some Fruit of the Vine your Honour hath preserved like so many perswading Orators prevailed with me to present your Honour with this Clustre by the smalness whereof your Honour may well guess the Soyl to be a Wilderness wherein it grew I must confess my repentance is ready to arrest my design when I consider the small proportion the Present carries to your Honours Greatness till I call to mind that Heaven it self delights to have her name sung though from the mouths of Infancy and Ignorance and that small things do oft explain the greatness of devotion and though your Honours Piety Charity and Loyalty whereof the whole Fame of your Honours Countrey is but one entire Panagyrick may render your Honour the Admiration of this Age yet I here intend an Epistle not an Encomium lest I betray the shallowness of my Judgment in offering to draw an imperfect Coppy in a place where the Original can be its own Orator and appear with so much Lustre It is from hence I receive my Encouragement to commit this Orphant to your Honours Protection For though it be already Legitimated and Licensed by the Right Reverend the Lord Bishop of London yet I think it fit in these Seducing and Apostatising Times to Patronage it with as much Virtue as I could that under the name of two such God-Fathers it might with less scruple pass for a good Christian I humbly therefore implore your Honours acceptance thereof from him who will be ever ready to approve himself an obedient Son of this Orthodox Church and glory in nothing more than in being by your Honour esteemed The Humblest of your Honours Votaries Basiphilaos THE EPISTLE TO THE READER THou mayest perhaps wonder at my folly and confidence to hold a Candle to the Sun and imploy my Time and Pen on a Subject that hath been so copiously and curiously handled by several Worthies of this and precedent Ages eminent for Piety and Learning and Giants in both in comparison of my self For which I have only this Apolagy that this was at first intended for my own private satisfaction but the frequent Importunities of some Worthy and Learned Persons after some strugling I being ever averse to popularity have prevailed with me to make it publick in respect of its brevity whereby many who have neither Time nor Money to expend upon larger Volumnes may I hope receive so much satisfaction at least from this short Treatise as to stay their Stomachs and keep them from rebellion in these seducing times which is commonly the Child ef Ignorance Ambition Prejudice or misguided Devotion And it is probable the more Curious may find something that hath been omitted by others For though a Gyant may see further than another Man yet set a Dwarf upon a Gyants Shoulder and he may see further than he I confess the too violent Contentions and disputes of Eminent Learned and Pious Men of both sides upon this Subject caused me to decline both for fear of being biassed by either and apply my self to the Fountain of Scripture and Antiquity Reasons surest Guides Pruning I must confess and Reformation I allow of but Eradication and Deformation I tremble to hear of and hope never to see God forbid that personal Errours should destroy a thing so Ancient and sealed with the Blood of so many Martyrs Though Judas die in the Consciousness of his Treason yet another must succeed him in his Bishoprick I endeavour to croud as much as I can in a little room yet hope to satisfie all who are not more addicted to their Wills than Reason if mine deceive me not for I look upon Grave obstinacy Pride formal Ignorance and deluded Credulity to be my onely Gainsayers however I have hereby discharged the Duty I owe my Conscience and hope to find the benefit of that which is all I look for and sufficient to arm me against the Obloquies or Misconstructions of those whose Hearts are full of that which their Tongues must utter or break with the Plerophory But I had rather suffer the Censure of the Malevolent than to be thought to consent to that which my Conscience approves not if this excuse me for writing I am glad if not I have pleased my self in giving an account of thus much of my Faith to the World and in the discharge of my troubled Thoughts and Conscience AARONS ROD Blossoming Or The Orthodox Government of the Church of England by Bishops Presbiters and Deacons Asserted from the Practice of the Apostles c. IN Discourses Rhetorical men desire to shew the Power of Nature improved by Art which we call Eloquence in Logical Disputes the quickness of Apprehension and the improvement of Judgement the one often makes a difference betwixt Subtilties and attempts to puzzle Reason The other rightly imployed defines and settles a Truth obscured by different Falsities In matters of Faith we lay aside Reason and yield to Scripture's Truth as other Faculties of the Body do to their Informer the Rational Soul and as Young Scholars to their ipse dixits We believe therefore what neither Sence nor Reason can make us to conceive I believe the Scripture to be the Sacred Word of God and what Truth I find therein I conceive it to be Jure Divino My Reason I confess is bound and yields in the Point of Episcopacy that it is Jure Divino because I find for it so many ipse dixits in Sacred Writ My Judgement also is further strengthened therein by Reasons sufficient to settle Humane Belief Opinion we define to be haerens dubia de veritate in animo presumptio a questionable and doubtful presumption in ones conceit that a
Matter is true And Cognitio est rerum conceptarum per experientiam scientia Knowledge is a sure Apprehension of the Matters we conceive by experience of their Causes and undoubted Grounds of Truth And Resolutio is dubii depositio the abandoning of all Doubting I am past Opinion and acknowledge my self satisfied and well resolved that Episcopacy is Jure Divino and endeavour to give an Account thereof in this Treatise I will not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 withstand or resist or seek Evasions or subtil Answers to evade or elude Gods Truth Nor do I love 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be in Suspence Having well weighed the Truth here asserted I find cause to say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Great is the force of Truth and hath prevailed And to satisfie the World what Reason I have for this my Confidence I leave a Testimony thereof in this Discourse I therefore define Episcopum to be Presbiterum cum additamento superioritatis quoad regimen in Ecclesia A Bishop to be a Presbiter having an Addition of Superiority for the Governing of Gods Church His Charge is to Oversee the Clergy and their Flocks the Word I confess in a large signification may be taken for a Major of a City in Homer Ajax is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Bishop or Orderer of his Army But our Episcopus est cleri gregis in sua diocesi is Overseer of his Clergy and Flock bounded within his own Diocess He is also Presbiter an Antient and therefore Experienced and Able to inform and direct As for the Inferiour Presbiter or Ancient and Diaconus Minister or Servant they are distinct and subordinate to the Bishop or Superiour Presbiter both in the New Testament and in the Practice of the first Century and in all Ages even to this Day Let it not trouble any man that the Apostles sometimes term themselves and Bishops by the Title of Presbiters they call themselves also Diaconos Deacons in a general Notion our Presbiteriâ—â—s would have Bishops to be pastores jure diviâ—o praesides jure ecclesiastice principes jure humâ—no diabolico Pastors by Gods Law Presidents by Ecclesiastical Law Lords by Humane and Diabolical Law How little ground they have for this let my ensuing Discourse testifie Our Bishop is a Presbiter or Ancient Pastor set in eminent superiority over the Clergy and their Flocks with relation to the Government of them in Matters Ecclesiastical and such I say the Apostles instituted and to them gave a Charge how to demean themselves 〈◊〉 perpetual Succession whereof by practice hath continued from Christs Time to this Day Now for jus divinum I take that to be of Divine Right which is warranted in Sacred Scripture de credendis agendis in matters to be believed and done Let this serve for the present it will be more enlarged occasionally in some part of this Treatise Only here I add that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Practice of the Apostles which never was questioned and excepted against and is recorded in the Canonical Scripture hath in it a jus divinum and shews what is of Divine Right de facto These things premised I proceed to Objections against my Assertion and answer them particularly Object Eminent Superiority and Lordly Authority over the People is that which the Lords of the Gentiles may and do challenge and practice as their due jure humano by Humane Right and therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the Law of things opposite Eminent Superiority and Lordly Authority over the Clergy and People of God is that which Bishops ought not to challenge or practice jure divino For Proof they bring Matth. 20.25 26. The Princes of the Gentiles dominantur Lord it and Rule over them but you non sic Or it shall not be so with you And the 1 of Pet. 5.2 3. Feed the Flock of the Lord taking the Oversight thereof not by constraint but willingly not churlishly or covetously for filthy Lucre but of a ready Mind neither as being Lords over Gods Heritage Ans To this I Answer That the Measure of Domination not the Matter lies in the word sic and so is expounded by the other words not by constraint but willingly not churlishly or covetously not as though ye were Lords dominering over them but that ye may be Ensamples to the Flock Non herile aut regale imperium exercentes sed pastorali superioritate paterna gubernatione utentes Not exercising a Master-like or Kingly Command but using a Pastoral Superiority and Fatherly Government And so this rather as I conceive confirms Superiority and Episcopacy than destroys it For the word sic so takes not away the Legality but qualifies the Power given by saying nay commanding let it be used sic so which I prove to be the meaning of the Apostle by this Argument The Practice of the Apostles is not contrary to Christs and their own Doctrine and the Sence thereof but the Apostles did practice Eminent Superiority and such lawful Authority as Christ forbids not over the Clergy and Flock and instituted Successors therefore their Doctrine allowed the same And so that cannot be meant by the words above which is pretended viz. That there should be a Parity in the Clergy and that Episcopacy is Dominium in Clerum a Lordly Rule over the Clergy and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an usurped Authority The Successors which they instituted are warranted by Christ when he said I am with you to the end of the World that is I am with you while you live and with Successors in your stead governing and teaching the Church to the Worlds end Hence it was that the Apostles ordained Bishops to succeed them So did the ancient Fathers in the purer times and this Course hath continued ever since The Practice of the Apostles was in superiority over others of the Clergy and to the Bishops whom they constituted to succeed themselves in place over the Clergy they gave a superior authority Neither did they either practice or ever mention that parity in power which the Presbyterians so much endeavour to introduce And therefore the Apostles never understood the words as these men do viz. that they should disallow of Bishops in superior authority above other of the Clergy To make the Practice of the Apostles evident I appeal to Paul who gave to Timothy and Titus Episcopal Power to the one in Ephesus to the other in Creet Now to clear this let us first oleanse the Spring-Head and then the Streams will run clear down to after-times I have above to this end defined Episcopum if we observe what he is then shall we evidently see whether St. Paul did institute such a Calling or no. Of Civil Bishops I speak not but of Spiritual and a Bishop of this kind I defined to be presbiterum cum additamento superioritatis quoad regimen in ecclesia He governs the Clergy and their Flocks in Spiritual matters Bishops of this kind St. Paul did
Flock under you until God shew who shall be your Governour and hereby establishes Superiority to Bishops and enjoyns the Presbyters Obedience The same Father in an Epistle to the Ephesians acknowledgeth Onessimus named often by Paul to be their Bishop and exhorts them saying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it becomes you submit your selves to your Bishops Advice Thus here we find St. Pauls Charge or Ordination observed and followed by Ignatius who lived in the first Century and whose Worth and Authority clouds of Witnesses do confirm In the same Journey he writes to the Church of Smirna and salutes their Bishop by name and exhorts the Flock 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to follow their Bishop as Jesus Christ did his Father and the Presbytery as the Apostles The Bishop here spoken of was Policarpus as Ireneus his Successour affirms multa accepit ab illo de sancti Johannis vita conversatione Cotemporary with Ireneus and by whom he was informed in many things concerning St. John's Life and Conversation In the life time of Trajan the Emperour St. John returning from his Banishment out of Patmos where he wrote the Revelations summoned the Seven Bishops who are conceived to be those named in the Apocalips the Angels of the Seven Churches and used their Ministry for setling and ordering his own Metropolis of Ephesus and the other Churches in Asia as the antient Greek Records found in the Library of Photius testifie Concerning this Apostolical Superiority and practice of Constitution and Ordination of Bishops is frequent mention in Ireneus Eusebius and Jerom. So that by that which hath been said we see that Episcopacy is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 warranted by the practice of the Apostles because that viventibus constituentibus confirmantibus Apostolis viris Apostolicis patribus doctoribus testantibus The Apostles and Apostolick men being alive seing it appointing it and confirming it and the Fathers and Doctors being eye-witnesses thereof there were these three distinct Degrees in the Clergy viz. Bishops Presbyters Deacons Now to the Second Point That Episcopacy is Analogical to the Institution of the Church Government of the Jews in the Old Testament which Moses as a Prince did establish by Gods appointment in the Wilderness and which continued in force till the Veil of the Temple rent and the Gentiles became Heirs to Abraham And the Promises made to him were made good to us his Heirs by Faith and Adoption Because the Jews Abrahams Heirs according to the Flesh by their own default and disobedience forfeited their Interest in that Conveyance of Inheritance which they claimed from their Father Abraham by the Evidences registred in Moses and the Prophets Episcopacy and Subordination thereto I say holds Analogy and a kind of proportion of the Jewish-Church-Government for God in it appointed an High-Priest Priests and Levites subordinate one to the other such is the Subordination of the three Degrees in the Clergy In the New-Testament-Church St. Jerom near the end of his Epistle to Evagrius observes and says scimus traditiones Apostolorum sumptas de veteri Testamento quod Aaron filii ejus atque Levitae in templo fuere Hoc Episcopi Presbiteri Diaconi sibi vindicant in Ecclesia scil Christiana The Orders delivered to the Church by the Apostles were taken out of the Old Testament the same Subordination which was in Aaron his Sons and the Levites now appear in the Christian Church in our Bishops Presbyters and Deacons This proportion is made undeniable by St. Jude who Charges some in the Christian Church with the Gainsaying of Korah now there can be no gainsaying like that of Korah in the Christian Church except there be distinction and subordination of Superiours and Inferiours in the Clergy as there was in Korah's time and was gainsaid by him and his Complices desirous of superiour honour and of higher degrees and places than they had a Calling unto Here then you see that God would have a Proportion of Church-Government betwixt the Old and New-Testament And it is further worthy the observation that both the Church and Common-wealth of the Jews had in their Government a kind of proportion establisht by God For the Church was Monarchical in Aaron Aristocratical in some Select Priests and Levites so was the Common-wealth Monarchical in Moses Aristocratical in some Select Princes of each Tribe governing under Moses and Democratical in the rest and in the whole Body of the People And such is the proportion betwixt our Church and Common-wealth and such hath it been from the first foundation this will I hope appear when I come to speak of the Succession in our Church and what kind of Government thus suitable to that of the Jews is in any one Church may be in all Churches namely all degrees of men subordinate to their Princes and all Princes or Kings subordinate to Christ without having any King on earth Head over the rest As all the degrees of men in the Churches were subordinate to the Apostles and the Apostles going to several and far remote Nations were all equally subordinate to Christ To conclude this then seeing the Constitution of Episcopal Government is so agreeable to that which is most absolute and was establisht by that Wisdom that no other Common-wealth and Church ever was as one observes dictante Deo Constituente Mose God ordaining it and Moses putting it in Practice why should any endeavour to alter it It is held an Axiome amongst Architectors that it is not wisdom to pull down a main Post of a Building especially so antient and well settled except we be sure to settle and fix another which is right and fitted to our purpose which yet for all the Workmans skill may have a private Flaw in it which cannot be discovered and so may the Building fall on the Builders Heads Thus much for the Analogie and Proportion betwixt Episcopacy and the Church-Government of the Jews Now in the Third place I come to prove That Episcopacy was pointed at and in some sort deciphered in the New-testament What I produced before concerning the Authority of Ordination Convention Punishment and Reward put upon some special persons may serve sufficiently to this purpose Yet something more I will here add Be it so that when the Apostle says If any desire the Office of a Bishop he desires a good work that this is spoken of an Inferiour Bishop or Presbiter which is an Overseer of the People committed to his charge as well as of a Bishop Superiour who hath the oversight of the Clergy and People Yet will it follow that if the Office of an Inferiour Bishop or Overseer of his Flock be a good Work as indeed it is then much more they who have laboured in that painful Harvest first and afterward in their elder Years are advanced to the Superiour Bishops Office of Overseeing the Clergy of Ordaining Conventing and the like as aforesaid undergo and perform 〈◊〉 〈◊〉 〈◊〉 〈◊〉
〈◊〉 a good work of greater eminency and more Notable for certainly there cannot be a more blessed Work nor more holy Calling in the Clergy than to succeed the Glorious Apostles and Martyrs in their places and callings as Heirs do their Parents in their Estates and Possessions and to deliver and teach Sacred Doctrine to Faithful men who shall be able to teach others also as St. Paul bids Timothy Tim. 2.2 To this purpose St. Austin upon the 45th Psal Thus Glosses Pro patribus tibi nati sunt filii Children shall be instead of Fathers saying Patres missi sunt Apostoli pro Apostolis filii tibi nati constituti sunt Episcopi hodie enim Episcopi qui sunt per totum orbem unde nati sunt ipsa ecclesia patres illos appellat ipsa filios genuit ipsa illos constituit in sedibus patrum the Fathers sent to us were the Apostles the Sons which were appointed are Bishops for at this day the Bishops in all the world from whence did they arise the Church it self calls them Fathers she her self begot these Sons and she her self hath put them into the Seats of the Fathers Here you see the Succession of Bishops proved plainly by Austin as before by Ireneus Eusebius Ignatius and a Cloud of Witnesses who sealed their witness with their Blood and are those whose Robes are washt in the Blood of the Lamb and who shall shine brighter than the Cynosure amongst the Stars of Heaven Besides all the Witnesses and Proofs already brought I will produce one Text more to prove Bishops to be Successours of the Apostles jure divino In that Great Synod Acts 1. where were assembled the eleven Disciples fere centum viginti other persons Believers about an hundred and twenty St. Peter moved the consideration of an Election of one in the place of Judas and urges two places in the Psalms as Prophesies which must be fulfilled Psal 69.25 and Psal 109.6 there the Holy Ghost prophesied by the mouth of David concerning Judas Let his Habitation be void and let no man dwell therein Not his place only void but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let another take his Bishoprick Mark well the words and grant we these two Assertions First That no man will say there is a tautologie or vaniloquium in the words of Sacred Scripture or that any word may be altered or can be bettered Secondly That the Scriptures should be understood as near as we can litterally and as the plain sence of the place will bear and so as may stand with the Analogie of other Scriptures These things granted I thus argue That which the Spirit of God by the mouth of a prophet hath foretold and the blessed Apostles in a Synod have ratified that I say is an undeniable Truth and may plead its jus divinum But David did foretel by the Inspiration of the Spirit of Prophesie that Episcopacy should succeed Apostleship and the Apostles ratified it in their Synod therefore Episcopacy succeeded Apostleship jure divino It is not any other word which is attributed to Matthias's Place but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Bishoprick and he succeeded Judas Object If any here object That Matthias had 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Bishoprick of Judas so that Judas's Apostleship is there called a Bishoprick in a general notion as it imports an Office or Charge and that therefore Episcopacy did not succeed Apostleship but that both of them were of right attributed to the Twelve chosen by Christ and both given to Matthias who succeeded Judas Answ Suppose this be granted it makes much more for what I intend For first If they be terms of so near Affinity that they serve to express one and the same Office in a different regard then it follows that in regard of their Affinity the one may more easily succeed in the others place For where there is a likeness of Nature there is facilior transitus an easier Change of one thing into another as of Air into Fire because of their agreement in the quality of heat Secondly Seeing the Term of Apostle was by those and after times in some sort appropriate to some few it remained that the other Term of Bishop should be left and turned over to their Successours and with respect to this Matthias is expresly said to succeed in Judas's Episcopacy And the chief Officers of the Clergy are termed Bishops rather than by any other Name This we read to have been the constant practice of the first Century in which as it is likely the Executors and Feofees in trust of our Lord best understood the Meaning of the Testator and had Gifts extraordinary ad ecclesiam fidem stabiliendam as to establish our Faith so the Church too and could best fit right terms to Persons and Callings But to come close to our selves This Island received Christianity very soon even in the days of Tiberius as Gildas Brietto a grave Authour writeth who wrote Anno 493. And as another Gildas after him confirms This Gildas was called Albanicus and as some will have it preceded the other He testifies that after the dispersing of the Disciples by reason of the Persecution Philip sent out of France Joseph of Arimathea and divers others who preacht the Gospel in this Kingdom their Doctrine as Malmsbury hath it was afterward confirmed by other Preachers and Doctors here This is also witnessed both by Origen and Theodoret not to speak of those who some of them affirm that Paul some that Peter and some that James were in this Island and visited the Church here established as Baronius a Romish Writer and of special note hath it It is further said that Insula Glacialis which we now call Glastenbury was granted them by Arviragus King of the Britains and that Joseph of Arimathea lived died and was buried there This is attested by divers memorable Records alledged by the studious and learned Searchers into the Brittish Antiquities As for that report of Lucius and Eleutherius of Romes Supremacy mentioned by Beda and Marianus Scotus and so often alledged by divers others I must either think that Rome had changed her Customs and many of her Tenents or question the Truth of the Relation My reason for this is because when in the year 601. Austin the Monk first required obedience to the Roman Church in three things viz. in pascate celebrando in baptismo ministrando in predicando Anglis Saxonibus In Celebrating Easter in Administring Baptism in Preaching to the English His Motion was refused and Austin utterly disliked quia to use the words of another Augustini fastum spernebant they disliked Austin's Pride and well they might for he was haughty and harsh and did contrary to his Directions from Gregory Bishop of Rome who sent him hither for he insensed Edelfred so against the poor Christians of Bangor that he put 1200 of them to the Sword Of this the reason is given quia noluere obsequium Augustino
prebere because they would not submit to Austin's Will For this was indeed the quarrel as our Writers say This their refusal to yield to Austin the Monk I produce as a Proof that the Christians which he found here held in many things with the Eastern Churches as having their Doctrine from Jerusalem and Sion whence the Gospel was to be sent Isaiah 2.3 Malachi 4.2 to the Nations and whence as Salvation went Psal 14.7 so likewise the Doctrine of Salvation for Christ who gave the Apostles Commission to go to all Nations and preach the Gospel did bid them stay at Jerusalem not at Rome till the Holy Ghost had furnisht them with Gifts for the work commanded This further appears by that resolute Answer which the Abbot of Bangor gave to Austin the Monk Anno 601. viz. that he and his acknowledged no Superiority in the Bishop of Rome over them nor any Superiour but their own Arch-Bishop Caer Leonis or as some will have it Senovensis qui sub Deo solus possitus fuit super illos ad super videndum ad faciendum illos servare viam spiritualem who alone was under God made an Overseer or Bishop to them that he might make them observe the Spiritual way Seing this stout Champion thus answered it is propable that they were of the Primitive Institution And this I rather give credit to because if the Bishop of Rome had then held the present Tenent of that Church viz. that their City is the Spiritual Metropolis and that their Bishop is Caput Ecclesiae our Predecessours would have acknowledged the Pope and his See as they had been taught But Baronius saith that our English Bishops are as Antient as those of Rome and it is probable they were For this we have good proof that at a Council held at Arles Anno 314 we had three Bishops viz. Eborius de Civitate Eboraci Episcopus Restitutus de Civitate Londini Episcopus Eldelphius de Civitate Coloniae Londinensium exinde Sacerdos Presbyter Arminius Diaconus Eborius Bishop of York Restitutus Bishop of London Eldelphius Bishop of Colchester and after them Sacerdos a Presbyter Arminius a Deacon These subscribed in this Council here therefore I observe that in the year 314 we had Bishops Presbyters and Deacons the very Government now in question and Romish they were not as I conceive because they then acknowledged not a Subordination to Rome and because Urban the Second called Learned Anselme Patriarcha Brittanniae the Patriarch of Brittain Therefore methinks it should not now be questioned whether Episcopacy be a Romish Relique but rather that it should be confirmed as an Evangelical Ordinance and as Antient as the first Institution of Churches and as a Calling appointed by the Apostles What more have we for Baptism of Infants What more for our Lords Day or Sunday but convincing Deductions from the Scriptures or the Practice of the Apostles and the Observation of the same in the Churches of God successively to this very day And yet we hold both these to be Sacred Ordinances and of Divine Institution though they be both questioned by some men of the Reformed Churches as Episcopacy is among some of Ours The Case is alike and as clear if not clearer for Episcopacy that it had a Divine Institution If what is formerly said satisfie not I will only use this Argument more to prove that Episcopacy is jure divino If the Charge given Tim. 1.6 14. be to Timothy personally and be perpetual then it is to One person namely to Timothy and to the Successours in his place for Timothy was Mortal so that the perpetuity of the Charge must reach to all his Successours until the Appearing of our Lord Jesus Christ But the Charge is personal to Timothy and perpetual even to the Appearing of our Lord Jesus Christ therefore it is to one person viz. to Timothy and to his Successours for ever Object If it be here objected that the Charge was given to Timothy as elsewhere the Keys to Peter and according to that which is said quod dixit Petro dixit ceterisque Apostolis what was spoke to Peter was spoke to the other Apostles also Answ I answer It is true for what was said to Timothy was said ceterisque Episcopis Successoribus corum both to other Bishops and their Successours as Christ's giving the Keys to Peter was to him and the other Apostles but not to all Disciples Deacons and Widdows To sum up all Since it appears that Episcopacy Presbytery and Diaconatus are according to the practice of the Apostles Analogical to the Institution of the Jewish Church appointed by God and establisht by Moses pointed at and in some sort deciphered in the New-Testament and strongly insinuated by the Successours of the Apostles to have been received and practised by them as commended to them by Divine Authority Since these three Orders in our Church are derived so high have continued so long even from the Primitive times to this day we may well conclude that as Presbyters and Deacons so Bishops are jure divino especially seeing Episcopacy is so generally confirmed and hath been so constantly continued by the Aphstles Apostolick men Councils Fathers and Doctors And much the rather I am induced thus as I have said to judge of Episcopacy because the contrary part have not the like Proofs Warrant and Approbation for their Presbytery and can bring no sufficient and convincing Authority for a Quarterly or Yearly President joynt Presbyters and Lay-Elders usurping Pastoral and Episcopal Jurisdiction And here in confidence of my Cause I add That if they have any lawful General Council or any Synod except their own which established Church-Government by such a President Presbyters and Lay-Elders as aforesaid I will renounce my Opinion and yield the Cause Now it concernes us very much to be well advised and truly to judge of these Matters because it appears in a Seditious Pamphlet entituled the Prelates Pride that the Author thereof and such as he is care not what Government be established so that Popery which we wish more rightly than they may be abolisht Episcopacy and the present Government which how inconvenient it may be they know not may be abolisht and they have Liberty and Toleration which what settled State will permit to profess what Religion they please to make choice of and what shall best suit their own Interest the Card they commonly sail by So may we have as many Religions as there be at Amsterdam and unpeople all our Plantations by calling home many Phanatical Scismaticks who under colour of dislike of the Church-Government here have fallen out with our Religion and framed to themselves divers Opinions if not Religions contrary to ours not only in Form but Reality Seeing then there is but one Lord one Faith one Baptism one God and Father of All let us endeavour to keep the Unity of the Spirit in the bond of Peace That there may be one Body and one Spirit even as we are Called in one Hope of our Calling Eph. 4. Let us stick fast to that one Truth which we are taught and be stedfast in one Faith and agree jointly with one accord like Children of the same Father and Mother Let us not loose the Honour of our Church-Government but reform the personal Errours if any such be and sinde Reformation signifies nothing else but the reduceing and setting Matters into the Form in which they were most perfect let us constantly bold our selves to the Form kept and practised in the primitiver and purest Times and in the First and Second Centuries in which we shall find the Order Episcopal Presbyterial and Diaconal observed and ever since confirmed by National Synods and Councils of our own near 1400 years ago or 1000 at least and practised in many Successions before and since Nothing now remains but Prayers and Endeavours for the Continuance of the Establishment of the present Government of the Church of England which is so agreeable to the Antient Constitution Only now here I wish that we may save the Honour of our dear and aged Mother and punish her Sons if any have dishonoured her by pride tyranny covetousness or any other way and that the Church and Common-wealth may hold such Correspondency as they did in the days of David and as Kings were nursing Fathers and Queens nursing Mothers to the Church in her Infancy so in her Age she may find Kings to support her if weak And if any of her Children be like Eli's their Father may correct them so that their Mother may not be dishonoured and ruined I conclude with that of St. Augustine si quid tota ecclesia hodie frequent at per orbem hoc quin ita sit faciendum disputare insolentissimae est insaniae if any thing at this day be of frequent use in the whole Church to question and dispute whether it ought so to be is a most insolent Madness Epist. 118 and that it is Arianism to say That Presbyters in Common Acception are equal to Bishops such as were Successours of the Apostles and such as St. Augustin himself was This Epiphanius reckons it among the Antient Heresies and time hath not bettered it And whether it resembles and comes near the Antilogie of Korah or not my self not being rigid and prone to censure I leave to be determined by Others FINIS