not a word of Bishops and less of first Bishop in many ancient Copies transcribeâ— out of the Original Secondly The Syriack interpretation hath not a word of it Thirdly the old vulgar translation doth not express it at all As to the matter it self Timothy is exhorted by S. Paul to do the work of an Evangelist so that if the word Bishop doth signify Evangelist then there is some ground for the truth of it though not for any such Episcopacy as the Adversaries would urge neither was Timothy ordained the Bishop of Ephesus that is the Minister residing in it for he stayed there but a while the first time he was left in it by S. Paul as we may know out of the first Epistle till S. Paul could come again 1 Tim. 4.13 c. then he took him away in the mean time what Timothy did was by the Apostles direction who having found him to be faithful sound and blameless committed to him that charge whilest he was absent for we know that Timothy afterwards accompanied Paul in several of his Journeys and in this place he is sent for to Rome whence that Epistle was written for in the last chap. ver 21. Do thy diligence to come before Winter so that it being the Maxime of S. Paul to preach where Christ was not preached afore lest he had builded upon the foundation of others Rom. 15.20 Therefore going into other places he left in that place whence he departed some painfull men of his company to set things in order and oppose the seed of errours which in those dayes was very dangerous from both Jewes and Gentiles so was his Disciple Timothy left at Ephesus for a time only and not as a Diocesan Bishop as they call it or as they would have it and this is enough to clear the matter whether this subscription can prove Timothy to have been ordained the first Bishop of Ephesus An Answer to the fourth Reason Titus was ordained the first Bishop of the Church of Ciceâ— THis argument is the same in nature as the aforegoing the whole subscription excepâ— the person to whom it is directed is supposed and false for as it hath been observed of the other place so of thâ—â— the subscription is not to be found in the Syriack as the old vulgar translation Tâ—tus was not left in â—â—ret as a Bishop or Pastor to pesâ—â—e there he was there only for a tâ—â—â— to order things and then go to St. Paul to Nicâ—â—â—â—e yea with diligence chap. 3.11 from whence the Apostle sent him to Corâ—â—th Neâ—ther doâ—â— find â—t to be St. Paul's style to call Timothy Titus Tichâ—â—â— â—â—chipus c. Bishop and surely if this title wereâ—â— Paul's it would have been better placed in the superscription where he puts his â—â—â—k and of those whom he writeth to They 〈…〉 FINIS ERRATA in the most substantial things IN the former Epistle line 2 whose for while p. 1 l. 6 r. I ever had very great for I vever had any and in the same p. the last 〈…〉 publishing for multiplying p. 6. l. 16 r. as necessary for 〈…〉 the word taken away and these as in the case of the Lords Supper though it be p. 1â— l. 16 r. Germany for Governments p. 11 l. 23 〈◊〉 some for four p. 13 l. 5 r. reference for pâ—â—tence an◠〈◊〉 first for in and l. 1â— competent for excellent 〈…〉 p. 16 l. 24 â—â—spare for snare p. 20 l. 6 〈…〉 r turn and l. 29 r. the for no anâ— l. â—5 that for there and l. 6 〈◊〉 for Pâ—â—â—oâ—s p. 21 l. 3â— reproach for report p. 22 l. 1 〈…〉 would anâ— l. 33 there for them and last l. Nicolas for 〈◊〉 p â—4 l 7 r. minor for Minister and l. 27 r. time for things p. 25 〈◊〉 but 2 r. even for every p. 26. l. 17 r. too much 〈…〉 and l. 22 â— happy foâ— hereby p. 29 l. 17 r. offices for 〈…〉 truth for both p. 30 last l. but 7 r. whom for wâ—enâ—e p. â—1 l. â—â— confused for confuted and l. last destroy 〈◊〉 b th eyeâ— p. 32 l. 18 r. one 〈◊〉 only and l. 23 Presbyters for 〈…〉 p. â—5 〈…〉 though for through and last l. of 〈…〉 p. â—8 〈…〉 in for after c. and 6 l. after are left out 〈…〉 words 〈…〉 â—â—ny it to be read just after these above others p. 〈…〉 baâ—ing p. 4 l. â— offer least r. or after c. 〈…〉 6 t. assert for offer p. 44 l. 13 r. Jabach for Jaâ—â—◠〈…〉 2â— r. observe for for châ—â—â—â—â—
such a Degree howsoever it is in the nature of it they ever aspiâ—ing from one place to a higher preferment let one of these Bishops come to Church in a Coach and six Horses with a gallant attendance and be called my Lord here my Lord there Will Christ own him for his servant Is this his Lesson Be humble and lowly as he was even in washing his Disciples feet Will not the Lord Christ say Hast thou left all to follow me Canst thou serve the world and me too This is indeed the posture of a man drunken with the pleasures of this world more then of those meek and humble Apostles of Christ What difference to see a Minister of Christ in a very low condition and a Bishop professing himself to be a minister in the plenty of all worldly enjoyments but they will say this is the liberalitie of Princes yet let them know that they cannot serve the world and Christ and therefore they should not ask it as some do but rather refuse these great earthlie things account them but loss and dung and say to them who profer these temporal favours I must not be so cumbred with the things of this world like Martha but with Mary I must take the good part for all these riches honours and pleasures are but snares to entrap them For as you will hear in the case of Popes so it may be in this Popes at first were no more then other Bishops but because Rome was the seat of the Empire therefore Christians ever placed in it persons eminent for Pietie and Learning who because of their great parts and abilities received a more then ordinary respect This being a great bait to ambitious persons such as their successors they began to look upon it as a thing due to their Office no consideration had to the person or parts and thereupon they began to usurp so the Pope having gotten to be the head those that adhered to him in forraign parts assumed much to themselves because of the adoration which in times of darknesse was granted to the Beast No Protestant can deny but that this in Poperie deserved Reformation as many Popish great and learned men did acknowledge Why then God sending puritie of Doctrine by the conversion of this Nation to the truth of the Gospel was not there a Reformation of this exceeding power derived as streames from that ambitious Antichrist but no eveâ— have seen Reformation wrought by degrees therefore a great 〈◊〉 and opportunitie is afforded to his Majestie in removing that whereby the servants of Christ are in these dayes so different from those in times paâ—tâ— as if there were a new Gospel brought from Heaven Thâ—t desire of Supremacy doth argue a spirit much different from that of Saint Paul 〈◊〉 saying to the Corinthians 2 Epist 1. To state you 〈◊〉 are not yet â—â—me to you as if this had been too high for a servant of Christ he presently addeth not for that we have dominion over your faith yet it is that which some undertake by laâ—â—â— as necessary upon 〈◊〉 those things that are indifferent so that I must account these Ceremonies to be good becoming and edifying not because I believe it but because they tell it to be so in pressing it upon me even when my conscience perswadeth me it is not so And further if we look on that place the scope will shew us that the Apostle doth not mean by having dominion over their saith to have power over things to be believed for it would have been in vain to have expressed such a thing since the same Apostle telâ— in another place there is one Faith and one Lord as I may say by joyning them together one Lord of that saith besides those whom he 〈◊〉 write to know this fundamental point that no man hath poâ—â— over our faith and that Saint Paul was too humble to have had any such meaning when he saith for to snare them he came not but this I take to have been spâ—ken upon the account of the incestuous of the toleration of whom be dâ—â—h complain 1 Cor. 5. Wherefore becau â— they had been neglectâ—â—â— in the administâ—ation of censure aâ—â—in such a man he would not â—â—me leâ—â—â— he had been forced to reâ—â—ove them for their neglect Not saith he that I hâ—â—â—â—dren 〈…〉 you but like a brother I â—â—ght to rebuke you even as he 〈…〉 Peter upon a different â—â—â—â—tion Gal. 2. So the senâ—e of this 〈◊〉 Faith will be this as to force y u tâ— a thing against youâ— eâ—â—ent oâ— which you believe ought not to be done that is to censure or exâ—â—mmunicate the incestâ—â—â—◠〈…〉 approve of hâ—â— by not calling of him to an account whence these two â—reat truths are afforded us First Saint Paul confesseth to have no power over their Faith that is their profession for to it is often taken in Scriptures in the discharge of Ecclesiastica Discipline the execution of which he cannot force upon them But the second truth is this That the Discipline of the Church is and ought to be administred by the Church and therefore the Bishop or Minister cannot do it but by the Church this case here is clear of of the incestuous for the Discipline was not committed to any single person but to the Corinthians to the Church as he calls them that is at Corinth 1 Cor. 1. it is not to the Minister alone but to the Church whence it is visible that the Church was to take course where they thought fit about such a man wherefore the Church hath power to chuse so ne Representatives for every one cannot be a judge in it in whose hands is the administration of Church-discipline as here we see it used in Parliaments every free-born English man hath right to complain of grievances and to indite any one that hath injured him yet it is not fit that every particular man should go up to be a Parliament man and a Judge of affairs but they have Representatives to do it In the Church these Representatives can be no others but Elders That this is in the power of the Church it is clear out of Acts 14.23 Paul and Barnabas ordaining Elders not whom they pleased but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the votes and suffrages of the people whose maxime it was accoâ—ding to the custom of the Greeks to give their votes by lifting up of handâ— and in the câ—se of choosing Deacons the twelve left it to the power of the Church Acts 6. Titus being left in Câ—â—es to ordain Elders preaching or Ruling it is to be understood this ordination was to be made by the consent of the Church for it is not probable that Saint Paul would â—ive that liberty to Titus which he assumed not to himself to elect Elders without the consent of the Church and in all this there was no Primacy for there was not a Bishop of a Bishop or a Prâ—sbyter of a Presbyter to make use
James his â—â—th had been one of the chief causes that brought â—â—ch heavy judgements 〈…〉 Bâ— as to this point of oaths Hon urable Sir I refer you to my 〈◊〉 upon the third Commandeâ—ent a Coâ—â—â— heâ—â— of I now â—nd you inâ—losed which with thâ—â— will I fear 〈…〉 have 〈…〉 from Honourable Sir Your c. G. Juâ—â— â—4 1â—â—0 The fourth Letter Honourable Sir I Conâ—â—â—◠〈…〉 to you not â—â—t of conceit in 〈◊〉 of any 〈◊〉 â—â—intâ—ent anâ— youâ— Commands or to require the hoâ— iâ— yâ—â— laâ— upon â—e in things aboâ—â— which you might have a 〈…〉 from many â—ore â—apable to give it then 〈…〉 effect oâ— that absolâ—â—â— obedience I have swâ—â— to your commands and that conâ—â—â—mmit I have promised to yâ—â— pleaâ—â—e 〈◊〉 whereâ—â— I will endeavoâ— at this time to lay open the 〈◊〉 conâ—â—oversie between Pâ—â—â—â—â—â—ans as they aâ—e 〈…〉 and 〈…〉 salen The sonneâ— do with and maintain the Church â—â—ght to be ruled by Elders whence they have the name of Presbyteâ—â—â—â— for you kn w that Pâ—â—â—â—â— â—n Greek signifieth an â—lder and first there ought to be Congâ—â—â—â—â—â— Elders in every Parish for it bâ—â—ng granted that theâ—e ought to be an order in the Church it must be that which is grounded upon Scriptures if now these Elders ought to be secular men as it will be proved hereafter They are sometimes called Lay-Elders which expression we will make use of because it is the common expression for they are chosen from the Layitie of the people for in pretence to the Ecclesiastical Office they are not lay men Truly besides divine institutions there is a great advantage cometh this way in union these persons that are Elders having influence upon others of the Parish may by their example and perswasion bring people into submission of order and holinesse of life for Elder must be persons of an excellent knowledge and of unblameable life And secondly hence discipline will be observ'd for these persons here being from amongst the people and changed from time to time their censure and judgement shall the more willingly be submitted unto the sentence of many is more considerable then that of few and thereby the hatred cast upon a Minister in the execution of discipline and the suspicion of his being partial may be washed away besides that it is easier to bribe one then many before these within their Parish the breach of Gods Law in Religion as prophanesse and neglect of Ordinances so the breach of Charitie in quarrels divisions scandals ought to be judged as our blessed Saviour saith Matth. 18. If thy brother hath offended thee and will not be reconciled in the prisoner of few till if the Church that is the Rulers of the Church to wit the Elders For first this cannot be understood of the Minister alone of the Church who indeed may be called the Angel of the Church Secondly This is not understood of every individual person of the Church this would introduce a strange confusion if all were to be judges which cannot be because of the incapacity and other unqualifications of persons as of women children and some men therefore it must be done by the Ministers and Representatives of the Church to wit Elders as you will see hereafter But as sometime such is the quality of the persons and nature of businesses as they cannot be decided in the Parish there may be an appeal to the Classis of those parts that is a certain number of Presbyters select for that division over which there ought to be a Moderator choâ—en by Plurality of Voyces and this only pre tempore Now this Classis is subordinate to the Synod of that County or Province which is the convention of all the classes of that County over the which shall also be a Moderator and this only pro tempore as Saint James was in Jerusalem Acts 15. by Plurality of Voyces and this provincial Synod shall be subordinate to the National whâ—â—e thâ—â— of high 〈◊〉 decided to the which two or more Mâ—â—â—e is and Prâ—â—â—â—â—â— oâ— every shire aâ—â— to be â—ent This may be callâ—d onâ—e a year the Provincial once every haâ—â— year the Claâ—â—â—◠〈…〉 every month is ther◠〈◊〉 caâ—e and the consâ—â—ty oâ— congregation 〈◊〉 bâ—â—twâ—â—ne every Loâ—de â—ry eve y forth night The Pâ—â—nate of Lâ—â—nd â—ave his â—â—gement 〈…〉 as Doctor Bernard doth testifie and certainly 〈◊〉 of Goâ—â—â—n none hath pâ—â—ved so happy as 〈◊〉 in Fâ—ance Scotland parts of Germany and other places wheâ—e it is strictly observed tâ—â—te hath been no schismâ—◠〈◊〉 of wickednesses committed howsoever not unâ—â—nished â—oâ— hereby they may presently be reâ—â—ained if incuâ—â—â— spâ—â—d out of the Church I might shew the happiness of the Reformed Churches in France under it considering their condition for they are Subjects to a Popish King but I have matter enough bâ—â—â—des this Aâ—â—â—e I prove thâ—â— to be of a divine Institution I will endeavour to proâ—â—â—gâ—te Eâ—â—jâ—â—pâ—â—r which being done it will be nâ— haâ—d matter to acteâ—s Prâ—â—â—â—ery But first Presbyters â—â—anâ— do allow of Bishops provided they be reduced to their former purity that is to be a Minister and not above a Minister of an â—weâ—eet or superintendent 〈◊〉 this is the 〈◊〉 sâ—â—nication of the â—oâ—â—â—â— its oâ—â—â—â—nal Now to be to Overices oâ—â—â— hâ—â— flock is pertaining to every Minister Acts 20 28. to you see every Minister is a Bishop 1 â—â—w 3. But Bâ—â—hops by way of it 〈◊〉 authority primaâ—y or dependency of one Minister from aâ—â—bet is in no 〈◊〉 grounded â—â—on Sâ—â—â—tures but it is Tyrannical by â—â—rpation and of humane invention as to the case of Aâ—â—â— Bishop they must confess it as they do to be instituted of men Supremacy therefore in Church is very dangerous it is a temptation to pâ—â—de and occasion of ambition which men are naturally prone unto 〈◊〉 Saint John had lived in these our dayes 〈◊〉 many Dâ—â—repheâ—â— wâ—â—â— he have diâ—covered whom he condemneth in his three Epistles 〈◊〉 he loveth to have the preeminenâ—e and sure I am we 〈◊〉 have a better Pattern for the Role of the Châ—â—ch then the school of Christ where he was so far from allowing of it that he reproved them when they had disputed who should be the 〈◊〉 he such Câ—â—iâ—â— that will be the greatest shall be the leâ—â—t where be makes an opposition between the Government of Church and State The King of the Nations exercise lordship â—ver them and those that are 〈◊〉 use authority â—ver them but amongst you it shall not be so he that will be the greatest let him be your servant Matth. 20.25 Why shall we so much condemn in the Pope that which they approve in others Shall one and the same thing evil of it self pride and usurpation be a crime in the Bishops of Rome and a vertue in the Bishops of England an Arch Bishop here that hath the precedencie of some of the Kings sonnes is he not an Image of that of Italy true it is it is not in
of their distinct words so that it is clear the Keyes of Discipline did not belong to one simple person as the Minister alone it would be saith Câ—lvin lib. 4. iuâ—tit cap. 11. â—ect 6. as if the Consuâ— had expâ—llâ—d the Senatâ— which name Martyr giveth to the Elders the Senâ—te of the Church in his Com 〈◊〉 lasse 4. loco 1. sect 1â— To conclude Honourable Sir it doth appear by things afoâ—esâ—â—d that a Bishop hath no prerogative of superiority by vertue of his Office or place over any other preaching Presbyter but that every Minister is a Bishop for amonâ—st themselves they have givâ—n the hand of fellowship And further you see that this Bishop that is this Pastor can do nothing as to point of Church-discipline without the consent of the Church rerpresented by the Elders why should then Bâ—shops be set up again there being no ground for their Prelacie in Scriptuâ—e and whose eâ—â—irpation hath â—in so solemn a manner been sworn by 〈◊〉 most of the people and two Houses of Parliament but I tâ—â—nâ— it is high time to withdraw from Bishop to gâ—t P esbyter◠〈◊〉 enquire of what they can say for themselves and by wâ—at a 〈◊〉 they stand all which shall faithfully be communicated 〈…〉 Worship by Honourable Sir Yours c. G. Juâ—e â—7 1660. The fifth Letter Honouâ—able 〈◊〉 HAving had opportunity to accomplish the design expressed in my lâ—st I am now in a capacity of performing my promise and to shew you that the Government which Presbyterians do wish in the Church is not prounded upon humane invention but it is of a divine institution all their Adversaries those only excepted in whom â—eâ—â—on is subservient to passion do acknowledge it to be out of prudence for some things were left to the Church say they to insuâ—â—â—â— as the Church should see occasion and therefore in some places it sitting well the temper of persons it is lawfully tolerated as a thing not contrary tâ— Scriptures but let a man question a Bishop whether he will tâ—â—erate lay Eldeâ—â—s within 〈◊〉 Dâ—ocerâ—s then 〈◊〉 this is to restrain their jurisdiction they will g ve a denial not out of any reasons no they have against it but only out of 〈◊〉 that it may be of a bad consequence as a president to â—thers to withdâ—aw from the 〈◊〉 of the Bishop wâ—iâ—h say thâ—y â—ill introduce conâ—â—â—â— in the Church when it is well known that the diâ—ciplâ—nâ— which Pâ—â—â—tâ—te◠〈◊〉 â—bserve doth create an order inferiour to none but Bishops will perhaps out 〈◊〉 c nsiâ—eâ—ation suffer some extremity of their Wines â—s some Ceremonies to be clipt but if you clip 〈◊〉 to the flesh that is their Supremacy they cannot endure it yet I hope they will give us leave which we shall take let them give it 〈◊〉 not to bring the tâ—uth-stone of the Word for informatiâ—n and edification of us and others in this point but least we dispute of a thing unknown we will tell what these Elders are They be 〈◊〉 oâ—ght tâ— be 〈◊〉 knowing and grave men given to be helpers to Ministers in things concerning Discipline to take notice of scandalous â—ebauched and Ordinance-neglecting persons so in the visitation oâ— the sick for sometimes such will be the number of the sick in great places as that the Pastor and Deacons cannot afford to be with all and sometimes occasion shall require it when the Minister iâ— busied about the Word either in preaching or else preparing himself to it and in this the Lord Jesus his Wisdom is to be admired â—or in certain great places there can hardly be mainâ—nance for one Mâ—n ster â—o that the whole burthen might happen to be too heavy for him foâ— there being no meanes there shall be no other Miniâ—â—â—â— who must have the fruits of their labours 1 Cor. 7.11 Gal. 6.6 c. and the workman is worthy of his hiâ—e and since the things done by â—â—â—eâ—s as aforesaid ought necessarily to be practised therefore God hath appointed persons who without any such Reward will supply in this kind that which the Minister cannot attain unto And verily it is either a gross ignorance of a great malice in the Aversaâ—â—â—s to say that this was set up within these few yeares for those that are acquainted with the practice of the primitive Church will find thus in great Cities the preaching Presbyters did from amongst themselves Elect by the major vote one whom they called Baâ—oâ— not that he should have any preeminence over others but that 〈◊〉 might be Moderator in their Assemblies to ask the opinions and see the Resolves put in execution which was prudentiaâ—ly excogitated according to the emergency of affairs and necessity of times yet there remained an equality between this and other Preâ—byteâ—s wherefore saith Jerome upon the Epistle of Titus the Presbyter is the same as a Bishop whence it doth appeear first that as men did set them up so they might take them down seconâ—ly since it was upon a necessity of affairs so this necessity ceasing 〈◊〉 must ceaâ—e from that function but this being not properly of the point in hand though it conduceth much to the whole of the Controversie we wiâ—l come to the new observation In the same Antiquity 〈◊〉 learn that the people had a share in choosing of Preâ—byters and Bishops as it was confirmed it should be so in the Council of Antioch whence came this maxime Let him be Elected whom the major part of the people hath desired for he that is to be over all the people must be chosen of all the people so that when Neâ—tarius was to be ordained in the general Council of Constantinople the Fathers would not do it without the consent of all the Mâ—nisters and of the people whence we see that the Fathers of the 〈◊〉 did not lord it over oâ—heâ— Preâ—byters and then the rigâ—t oâ— the Church is â—sseâ—ted as yâ—u may â—ee more at laâ—â—â— Cat. liâ— 4 〈◊〉 4 〈◊〉 1â— 11 12 c. And thereâ—â—re the Church hath a thâ—re in the Government consequently it may as it doth 〈◊〉 it to 〈◊〉 amongst themselves and they did so in the pâ—imitive Châ—â—ch for thâ—y were consulted about Church-affairs take for this the teâ—timony o◠〈…〉 of Mâ—llaâ— complaining of the 〈…〉 and slighting of the practiâ—e upon 1 â—â—m 5.17 The ancient Syn◠〈◊〉 â—â—â—th he and the Church after had Elders without whoâ—◠〈◊〉 noâ—â—ing was done by what neglect this is discontinued I know not except through the slothfulness oâ— rather pride of Doctorâ— whilest themselves alâ—ne would seem to be something This then shews that asoâ—â— hâ—â—â—â—e there were such Elders and beâ—ause of the neglect of pride of Bishops oâ— Pastors it came to be abâ—oâ—â—ted and wholly â—ooteâ— out in Popery Wherefoâ—e to resâ—oâ—e theâ— to that right is to â—enew the practise of the former primitive Church And with this take the Authoâ—ity of Câ—pâ—â—aâ— Bishop of Caâ—â—hage Epist 10. lâ—â— â— â—r◠〈◊〉 b ginning of my being