refuses to return continuing still perverse And again in the next If any Bishop with whom such a Clerk shall stay shall there keep him against this decreed Cessation Let him as a master of disorder be barred from Communion And Can 32. If any Presbyter contemning his own Bishop shall hold Conventicles apart and shall erect an other Altar when he hath no just exception against his Bishop in matter of Religion or Justice Let him be deposed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as a man that affects to rule for he is a Tyran And Can 33. If any Presbyter or Deacon shall by his own Bishop be put from his place it is not lawfull that he be received by any other but only of him that formerly discharged him except perhaps the Bishop that put him out be deceased And because it was so early perceived that even amongst the Bishops themselves an equality might breed confusion It is enacted in the 35 Canon That the Bishops of all nations should know him that was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the prime amongst them and esteem him as their head and do nothing without him Shortly Can 39 it is ordained That the Bishop should take the charge and care of all the affairs belonging to the Church and dispence them as in the presence and view of God Almighty and in the 40 Canon Let the Presbyters and Deacons do nothing besides the liking and allowance of their Bishop for the people of God are committed to him and an account must be required of him for their souls Hear this now ye that pretend there is so much difference betwixt the state of our Bishops and the Primitive What do we challenge more than the Apostolike Canons injoyn what do they prescribe lesse than we challenge There is a power over the Clergie a power of disposing them to generall stations a power of deposing or sequestring them upon just demerits from those charges a power not to over-see only but to regulate their Clergie a power to manage all Ecclesiasticall affairs and if this be no rule no Jurisdiction we claim none Certainly no wit of man can devise any Evasion here but by exception at the credit of the Evidence Loud clamours are raised of their Counterfaysance Rather than fail Pope Gelasius himself is brought in to disprove these Canons as Apocryphall And they that do most eagarly cry the Pope down for the Antichrist are readiest to plead his authority against their brethren Not considering the Pope herein Vafer Afer as Fregevill justly calls him drave his own Plough for nothing could more cut him in the affectation of his Supremacy than those Canons which therefore it is no marvell if he disparage The truth is whereas there are 85 of those Canons in more than one Edition 50 of them are most ancient and legitimate the other 35 later and Superious With this distinction Binius answers the censure of his Pope The 50 first saith he are received as authenticall by the ancient Popes Councels Fathers as containing Orthodox doctrine The other later are condemned by Gelasius Indeed such age and worth plead for the first ranke Isidor praefat ad Collect. Canonn that as Isidorus truly The holy Fathers confirmed their acts by Synodall authority and placed them amongst Canonicall Constitutions If any man desire full information concerning the antiquity and authentiquenesse of these Canons I remit him to Fregivillaeus Fregivil palma Christiana where he shall finde how many of these Canons were transferred into and approved and cited by the Councels of Nice Gangra and Antioch not without the very Appellation of Apostolicall The like afterwards done by the Councels of Constantinople Ephesus Chalcedon Orleans Cabilon There he shall finde them cited for such with approbation of Eusebius Socrates Theodoret Sozomen There he shall finde that Aurelius Bishop of Carthage made use of these Canons as the Test whereby to examine the Roman Popes decrees that by these the African Fathers repelled the Popes Tyrannicall Usurpation but what shall I need to urge these Attestations when Calvin himself and Chamier Calvin Valde antiqui testes moris Ecclesiae Instit l. 4. c. 4. and every ingenuous Writer confesse them to be of very great and therefore very reverend Antiquity §. 13 The state and History of the next age AS touching the state of this truth in the age next succeeding how easie were it to accumulate histories to make it good Citat a D. Bilsen perpet regim Eccl. câ—p 13. as that of Methodius in Marianus Scotus who tells us That the Apostle Peter directed Eucharius one of the 70 with Valerius and Maternus to preach the Gospel in Germany and France And that Eucharius planting a Church in Treners held the Bishoprick of that City 23 yeers Traverieâ— Eccles culmina c. and then left the Episcopacy of that Church to Valerius who after 15 yeers sitting there left it to Maternus he to Auspicius c. Agesip apud Euseb 4. c. 22. And that of Egesippus in Eusebius who travelling to Rome under Amicetus conferred with Primus Bishop of Corinth and divers other Bishops as he went and found them in every succession and in every City constantly observing the truth c. And the Church of Corinth held on in the right way unto the time of Primus Bishop there With these whom can I more fitly match than holy Irenaeus the famous Bishop of Lyons neer bordering upon this age whose testimony may be a clear Commentary upon the former passages Habemus enumerare eos qui ab Apostolis c. we can Iren. l. 3. advers haeres c. 3. saith he reckon up those who by the Apostles were made Bishops in the Churches and their successors even unto our times c. The blessed Apostles viz. Peter and Paul founding and furnishing the Church of Rome delivered the Episcopacy of the Government of that Church to Linus Of this Linus Paul makes mention in those Epistles he wrote to Timothy Anacletus succeeded him In the third place Clemens after him took that Bishoprick who both saw the Apostles themselves and had Conference with them c. After this Clement succeeded Evaristus after Evaristus Alexander and after him Sixtus was made the sixth Bishop from the Apostles and after him Telesphorus who most gloriously suffered Martyrdome after him Higinus then Pius and after him Amicetus and after that Soter had succeeded Amicetus now in the twelfth place from the Apostles Eleutherius possesseth the Bishoprick And soon after he addeth a passage which I cannot pretermit And Polycarpus saith he was not only taught by the Apostles and conversed with many of them who saw our Lord Christ but also was by the Apostles made Bishop in Asia in that Church which is at Smyrna whom we our selves saw in our yonger age for he lasted long and being very old he most nobly and gloriously suffering Martyrdome passed out of this life Lo here was but one ages difference Polycapus
whereof Saint Peter acknowledges himself a Compresbyter for if it be alleaged as it is That this is against our owne Principles who allow but one Bâ—shop in one City and these were many let me put the Objector in minde that though these Bishops were called together by Saint Paul from Miletum to Ephesus yet they were not all said to be Elders of Ephesus but from thence monition went speediliest out to all places to call them and so we hear saint Paul say Ye all amongst whom I have gone preaching the Kingdome of God which plainly argues they were not confined to the compasse of one City or Territory but Over seers of severall and far-dispersed charges As Saint Paul therfore to his Timothy so Saint Luke here uses the terms promiscuouslâ— one being as yet in common use for both though the offices were sensibly distinguished And now what shall we say to this Tell me ye that look upon these Papers with censorious eyes tell me is all this think you no other than a formall presidence of an assembly without any power or command Is this to do but as a Consull in a Senate to propound Cases to gather Votes to declare the judgement of the Presbytery or Synod or as Zanchy resembles it ut Rector in Academia as a Rector in one of their Academies or rather as Saint Ierome whom you challenge for your Patron in this point hath it tanquam imperator in exercitu â—â—â—â—on Epist 〈◊〉 Evangâ—â—â— as a Generall in an Army who hath power both to Marshall all the troops and to command the Captains and Colonels and to execute Marshall law upon Officers If you have a mind to suffer your eies to be willingly blinded with such improbable suggestions falling from those whom you think you have otherwise reason to honour hugg still your own palpable errour not without our pity though without the power of redresse but if you care for truth and desire in the presence of God to imbrace it for truthes own sake without respect of persons aske your own hearts whether these charges and services laid by the elect Vessell upon his Timothy and Titus be any other than really Episcopall and such as manifestly carry in them both Superiority and Iurisdiction §. 7. The testimony of St. Iohn in his Revelation pressed NEither can all the shifts in the world elude that pregnant Vision and charge of the blessed Apostle St. Iohn in whose longer lasting time the government of the Church was fully setled in this threefold imparity of the Orders and degrees who having had the speciall supervision of the whole Asian Church was by the Spirit of God commanded to direct his 7 Epistles to the Bishops of those seven famous Churches by the name of so many Angels To the Angel of the Church of Ephesus To the Angel of the Church in Smyrna c. For what can be more plain than that in every of these Chur hes as for instance that of Ephesus there were many Presbyters yet but one Angel If that one were not in place above the rest and higher by the head than they how comes he to be noted in the throng Why was not the direction to al the Angels of the Church of Ephesus Divina voce laudatur sub Angeli nomine pâ—aepositus Ecclesiae Aug. Epi. 162. All were Angels in respect of their Ministery one was the Angel in respect of his fixed superioritâ— There were thousands of Starres in this firmament of the Asian Churches there were but seaven of the first magnitude who can indure such an invasion that one is mentioned many are meant as if they had said Non populum aggrâ—dit sed principem claâ—â— utique Episcopum Mâ—rlâ—rat To one that is to more To one Angel that is to more Angels than one To what purpose is it to insist upon any proprâ—ety of speech if we may take such liberty of Construction As if when the Prophet came to Iehu with a message and expresly said To thee O Captain he should have turn'd it off to the rest and have said To me that is Not to me alone but to all my felllows with me But to put this matter out of doubt it is particularly known who some of those Angels were Holy Polycarpus was knowne to be the Angel of the Church of Smyrna whom Ignatius the blessed Martyr mentions as by his Episcopacy greater than his Clergie Timothy had been not long before Bishop of Ephesus yea of the Asians now Onesimus was whose Metropolis Ephesus was Wherein Ignatius acknowledges 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a very great multitude of Christians so large that in the Emperour Leo's time Iura Graec. p. 88. 90. it had 36. Bishopricks under it And so was Sardis having under it 24. And shall we think that these great Dioceses were as some obscure Parishes wherein were no variety of eminent persons so as the Angel that is noted here must needs be of a large Iurisdiction and great Authority But if any man shall imagine these things spoken to the Angel as to him under that title in the name of all the rest let him know that this cannot be for that the charges and challenges there made are personall and such as could not be communicated to all for who can say that all those of the Church of Ephesus were patient and laborious Revel 2.2 that none of them fainted that they all lost their first love that all hated the work of the Nicholaitans who can say that all those of the Church of Smyrna were either poore or rich That none in the Church of Pergamus denyed the fath Besides here is a manifest distinction betwixt the Pastor or Bishop and those of his charge and they are described by the severalties of their estates As when he had acknowledged the Graces of Polycarpus the Angel of Smyrna Revel 2.10 and incouraged that blessed Martyr by way of premonition to some of his Church Behold some of you the devill shall cast into prison and ye shall be tryed and endure Tribulation ten dayes and then addressing to him Be thou faithfull to the death c. And in his fourth Epistle Revel 2.24 distinguishing the Angel or Bishop of Thyatyra from the rest of his charge But unto you saith saith he and the rest of Thyatyra as many as have not this doctrine and the depth of Satan as they speake I will put none other burden upon them but that which ye have hold fast till I come So that this conceit is no lesse wild than that other which followes it of my old acquaintance Brightman who makes not only these Angels the types of those Churches but those Churches of Asia the Types and Histories of all the Christian Churches which should be to the end of the world Thus the Bells say what some Hearers thinke So cleer is this truth that the Opposites have been forced to yield Priority here intimated but a Priority of Order onely not
saw and conversed with the Apostles Irenaeus saw Polycarpus by their hands was he ordained Bishop constantly lived and dyed a Martyr in that holy function Tertullian was not much below Irenaeus in age not at all below him in the clearnesse of his suffrage Edant origines Ecclesiarum suarum evolant ordinem Episcoporum suorum ita par successiones ab initio decurrentem ut primus ille Episcopus aliquem ex Apostolis aut Apostolicis viris habuerit authorem antecessorem c. Tertull. de praescription advers haer Edant origines c. Let them saith he set forth the Originals of their Churches Let them reckon upon the Order of their Bishops so running down by their successions from the beginning as that their first Bishop had one of the Apostles or Apostolicall men for his author and predecessor Thus do the Apostolicall Churches bring in their accounts as the Church of Smyrna h◠ving Polycarpus placed there by St. John the Church of Rome showeth Clement ordained by St. Peter and so the rest of the Churches show what sprouts they have of the Apostolike seed Even those which were first placed in their Episcopacie by the Apostles What can be spoken more fully for the Apostolike institution of Episcopacy This is more than enough to shew the state of the first ages of the Church under and after the Apostles And therein the superiority and Jurisdiction of Bishops received from their sacred hands Now if we think good to descend with the times which way soever we shall cast our eyes upon Ecclesiasticall histories upon Fathers upon Councels I speak it knowingly we shall meet with no other relation Should I undertake to gather in some proofs which are every where scattered in their undeniable records one Tome would not be enough and you might well aske the meaning of such waste I shall content my self to glean out some few Eares out of a large and plentifull field §. 14. The confessed Superiority of Bishops from severall arguments out of Antiquity ANd here in the first place it is well worthy to weigh much with us that all antiquity makes Bishops the successors of the Apostles The testimonies of Irenaeus Vide Bils loco citato Tertullian Cyprian Basil Theodoret Hierome Ambrose Augustine Sidonius and others are so familiarly quoted by all Writers that I shall not need to urge them In the next those titles of superiority and Jurisdiction which are giuen by all antiquity to Bishops above Presbyters Ambros in Ephes 4 idea Optatus l 1. contra Parmē Hieron in Ep. 60.17 Hierarch Ecles c. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Epiphan in haeres 75. Conc. Carthag c. 68. Conc. Sardic c. 10. Sidon Apoll. l 9 Ep. 4. may well settle our assurance in it They are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rulers in Ignatius Principes sacerdotum in Ambrose the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Dionysius An order generative of other Fathers as Epiphanius They have an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 given them by the Councell of Carthage Excelsiorem gradum by Jerome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the Councell of Constantinople eminence of oversight by the Councell of Sardica Incomparably eminent Apostleship by Sidonius Apollinaris Excellent dignity and authority by the Councell of Constantinople in Trullo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Concil Antioch c. 25. It were easie to be tedious in this kinde If now the Bishops of this Island challenge no more than is given to those Church-governours of the Primitive times certainly either they must be condemned or not justified In the third place it will easily be made to appear that in all the passages of Fathers and Councels the Presbyters are called the Bishops Presbyters Indeed how should it be otherwise Winton Epist ad Molin For as our learned Bishop of Winchester of old the Presbyters were as it were of the family of the Bishop and lived upon those distributions which were laid down as at the feet of the Apostles first so now at theirs untill the division of severall Parishes infoeffed them in a setled maintenance from their peculiar charges Thus as Doctor Downham instances Arrius is said to have been Alexander's Presbyter Petrus and Iraenaeus Timotheus and Macarius to have been Athanasius his Presbyters by the same token that Timotheus a grave and reverend personage as the history reports wittily and justly took off a foul aspersion from his innocent and honoured Diocesan The Deputies of Silvester in the Councell of Nice were his Presbyters Thus Crispio is named Epiphanius his Arch-deacon Heraclides to have been Chrysostome's Deacon It were easie to fill up pages out of Eusebius alone with such instances §. 15. Power of Ordination only in Bishops BUt in the fourth place the severall acts that were appropriated to the Bishops alone by the universall consent of all times do more than sufficiently evince their acknowledged superiority wherein even those Testimonies which are wont to be alleadged against us do directly plead for us Hierome himself can say Excepta ordinatione and Chrysostome who is cited for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 can yet adde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Only in laying on of hands Bishops go beyond them Homil. 11 in 1 Tim. 3 Neither is this any sleight difference or despicable priviledge but such as implyes a manifest Superiority as Ambrose justly inferreth and a clear distinction of Order Hands were imposed in the Church of old for more than one purpose In absolution for the penitent's reconciliation to God and the Church In Confirmation for the increase of Grace upon the baptized In Ordination for the blessing Conc. Carthag 4. c. 3. Benedicente eum Episcopo manum super caput ejus imponente and hallowing of the Ordained The first of these as incident and annexed to the holy Order of Priest-hood may be common to a Presbyter within his own compasse but the other two have been ever held so intrinsecall to Episcopacy that I would fain see where it can be showed that any extremity of necessity was by the Catholike Church of Christ ever yet acknowledged for a warrant sufficient to diffuse them into other hands It was to Timothy and Titus by the consent of all Antiquity Bishops of their severall Dioceses and not to any Ordinary Presbyter that St. Paul gives that charge of imposition of hands That Presbyter had been a monster among Christians that would have dared to usurpe it and the Church of those first ages observed it so Curiously that besides those strict Lawes which they made for the prevention of any such insolence restraining even one kinde of Chorepiscopi Rurall Bishops from this power for there was another sort which were in the nature and quality of suffraganes furnished with Episcopall right they have left unto us memorable records of their severe proceedings against such presumptions I may not forget two or three remarkable histories to this purpose 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Colluthus a Presbyter of
other than to snatch the reines out of the hands of a skilfull Coachman and either to lay them loose on the horses necks or to deliver them to the hands of some ignorant and unskilfull lackeyes that run along by them But of this point more elsewhere My zeal and my respects to the Churches abroad and my care and pitie of many seduced soules at home have drawne me on farther in this discourse than I meant For who can indure to see simple and well meaning Christians abused with the false colour of Conformity with other Churches when there is apparently more distance in the ground of their differences than in the places of their situation Be wise my deare Brethren and suffer not your selves to be cheated of the Truth by the mis-zealous suggestions of partiall-teachers Reserve your hearts free for the clearer light of Scripture and right reason which shall in this discourse offer to shine into your soules For you Sir fu frere confesse unlesse you can in truth deny it that you goe alone and that you have reason absolutely to quit all the hope of the Patrocination of other Churches which you might seeme to challenge from their example and practice For now that I have got you alone I shall be bold to take you to task and doe in the name of Almighty God vehemently urge and challenge you to maintaine if by any skill or pretence you may your owne act of the condemnation of Episcopacie and your penitent submission to a Presbyteriall government Wherein I doubt not but I shall convince you of an high and irreparable injury done by you to God his Ordinance and his Church § 6. The project and substance of the Treatise following FOr the full and satisfactorie performance vvhereof I shall only need to make good these tvvo maine points First That Episcopacie such as you have renounced even that vvhich implies a fixed superioritie over the rest of the Clergie and jurisdiction is not only an holy and lavvfull but a divine Institution and therefore cannot be abdicated vvithout a manifest violation of Gods Ordinance Secondly That the Presbyterian Government so constituted as you have novv submitted to it hovvever venditated under the glorious names of Christs Kingdome and Ordinance by those specious and glozing termes to bevvitch the ignorant multitude and to insnare their consciences hath no true footing either in Scripture or the practice of the Church in all ages from Christs time to the present That I may clearly evince these two maine points wherin indeed consists the life and soul of the whole cause I shall take leave to lay down certain just and necessary Postulata as the ground-workes of my ensuing proofs all which are so cleare and evident that I would fain suppose neither your selfe nor any ingenuous Christian can grudge to yeeld them But if any man will be so stiffe and close-fisted as to stick at any of them they shall be easily wrung out of his fingers by the force of Reason and manifest demonstration of Truth §. 7. The first ground or postulate That government whose foundation is laid by Christ and whose Fabrick is raised by the Apostles is of Divine Institution THe first whereof shall be this That government whose ground being laid by our Saviour himselfe vvas aftervvards raised by the hands of his Apostles cannot be denied to be of Divine Institution A Proposition so cleare that it were an injurie to goe about to prove it He cannot be a Christian who will not grant that as in Christ the Sonne of God the Deity dwelt bodily so in his servants also and agents under him the Apostles the Spirit of the same God dwelt so as all their actions were Gods by them Like as it is the same spring-water that is derived to us by the Conduit-pipes and the same Sun-beames which passe to us through our windowes Some things they did as men actions naturall civill morall these things were their own yet they even in them no doubt were assisted with an excellent measure of grace But those things which they did as Messengers from God so their names signifie these were not theirs but his that sent them An Ambassador dispatcheth his Domesticall affaires as a private man but when he treats or concludes matters of State in his Princes name his tongue is not his owne but his Masters Much more is it so in this case wherein besides the interest the agents are freed from errour The carefullest Ambassador may perhaps swerve from his message these which was one of the priviledges of the Apostles were through the guidance of Gods Spirit in the acts of their Function inerrable So then if the foundation were laid by Christ and the wals built up by his Apostles the Fabrick can be no lesse than divine §. 8. The second ground That the practice and recommendation of the Apostles is sufficient warrant for an Apostolicall Institution SEcondly It must also be granted That not onely the government which vvas directly commanded and enacted but that vvhich vvas practised and recommended by the Apostles to the Church is justly to be held for an Apostolicall Institution In eminent and authorized persons even examples are rules much more in so sacred Neither did the Spirit of God confine it selfe to vvords but expressed it selfe also in the holy actions of his inspired servants as Chrysostome therefore truly said That our Saviour did not only speak but vvork Parables So may vve say here that the Apostles did not only enact but even act lavves for his holy Church Licèt autem nullum extat praeceptum de manuum impositione c. Calv. l. 4. Instit C. 3.8.16 And this is learned Calvins determination about imposition of hands Although saith he there is no certaine precept concerning Imposition of Hands yet because vve see it vvas in perpetuall use vvith the Apostles their so accurate observation of it ought to be unto us instead of a command and therfore soone after he affirmes plainly That this Ceremony proceeded from the Holy Ghost himself And in the fore-going Chapter speaking of the distribution of Pastors to their severall charges he saith Nec humanum est inventum c. It is no humane device but the Institution of God himselfe For vve read that Paul and Barnabas ordained Presbyters in all the Churches of Lystra Antioch Iconium And that direction vvhich the great Apostle of the Gentiles gave to Timothy vvas as Calvin truly Mandati nomine in the name and nature of a command And vvhat els I beseech you vvould the rigid exacters of the over-severe and Judaicall observation of the Lords day as an Evangelicall Sabbath seem to plead for their vvarrant vvere they able to make it good any vvay but the guise and practice of the Apostles Precept certainly there is none either given or pretended Thus the bitter Tileno-mastix can say There was a double Discipline of the Apostles Docens and Vtens in the first they gave precepts to
the Church Paracles l. 1. c. 4 and her Governours in the second their practice prescribes her government although as he adds without booke not without the Churches owne consultation and consent which if it be granted makes the more for us who ever since we were a Church have consented to the Apostles practice and constantly used the same What do I stand upon this They are the words of Cartwright himselfe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the example of the Apostles and generall practice of the Churches under their government draweth a necessitie §. 9. The third ground That the formes ordained by the Apostles were for universall and perpetuall use THirdly it is no lesse evident that the form which the Apostles set and ordained for the governing of the Church was not intended by them for that present time or place onely but for continuance and succession for ever For no man I suppose can be so weak Praecepta ipsa disciplinae omnibus in futurum Ecclesiis dictante Sp. Sancto tradiderunt Sco. Wy Paracles l. 1. c. 4 as to thinke that the rules of the Apostles were personall locall temporary as some Dials or Almanacks that are made for some speciall Meridians but as their office and charge so their rules were universall to the whole world as farre and as long as the world lasteth For what reason is there that Crete or Ephesus should be otherwise provided for than all the world besides Or what possibility to think that those first planters of the Gospell should leave all the rest of Christs Church as the Ostrich doth her eggs in the dust without any farther care The extent and duration of any rule will best be measured as by the intention of the Authour so by the nature and use of it S. Paul's intention is clearely expressed for a continuance untill the appearing of our Lord Iesus Christ 1 Tim. 6.14 As for the nature of the severall directions they carry perpetuity and universality of use in the face of them there being the same reason of their observation by all persons concerned and in all times and places why should not every Bishop be as unreproveable as a Cretian or an Ephesian Why should an accusation be received against an Elder upon more slender evidence in one place than another Why should there not bee the same courses taken for Ordination and Censure in all ages and Churches since the same things must of necessity bee done every where in all ages and Churches But why should I strive for a granted Truth For it is plaine that the Isle of Crete and Ephesus were but the patternes of other Churches and Timothie and Titus of other faithfull Overseers If therefore it shall appeare that Episcopacie so stated as we have expressed was in these persons and Churches ordered and setled by Apostolicall direction it must necessarily be yeelded to be of Apostolike and therefore Divine Institution §. 10. The fourth ground That the universall practice of the Church immediately succeeding the Apostolike times is a sure Commentary upon the practice of the Apostles and our best direction FOurthly I must challenge it for a no lesse undoubted Truth That the universall practice of the Church immediately succeeding the Apostles is the best Commentary upon the practice of the Apostles and withall that the universall practice of Gods Church in all ages and places is next unto Gods Word the best guide and direction for our carriages and formes of Administration The Copartners and immediate Successors of those blessed men could best tell what they next before them did for who can better tell a mans way or pace than he that followes him close at the heeles And if particular men or Churches may mistake yet that the whole Church of Christian men should at once mistake that which was in their eye it is farre more than utterly improbable A truth which it is a wonder any sober Christian should bogle at yet such there are to our griefe and to the shame of this late giddy age even the great guides of their faction Polit. Eccles l. 2. cap. 7. Falsum est c. Our mis-learned countriman Parker the second Ignis fatuus of our poore mis-led brethren and some Seconds of his stand peremptorily and highly upon the Deniall It is false saith he that the universall practice of the Church is sufficient to prove any thing to be of Apostolike Originall And jeeringly soone after Vniversa Ecclesiae praxis consensus patrum unica Hierarchicorum Helena est The universall practice of the Church and consent of Fathers saith he is the onely dearling of the abettors of the Hierarchy But the practice of the Church immediatly after the Apostles is no evidence Heare now I beseech you my deare brethren all ye who would pretend to any Christian ingenuity and consider whether you have not reason to distrust such a leader as would perswade you to slight and reject the testimony and practice of the whole Church of God upon earth from the first plantation of it to this present age and to cast your selves upon the private opinions of himselfe and some few other men of yesterday surely in very matter of doctrine this could be no other than deeply suspicious than foulely odious If no man before Luther and Calvin had excepted against those points wherein we differ from Rome I should have hated to follow them how much more must this needs hold in matter of fact Iudge what a shame it is to heare a Christian Divine carelesly shaking off all arguments drawne from Antiquity Continuance Perpetuall Succession in and from Apostolike Churches unanimous consent universall practice of the Church immediate practice of all the Churches succeeding the Apostles as either Popish or nothing And all these are acknowledged for our Grounds and are not Popish For me I professe I could not without blushing and astonishment read such stuffe as confounded in my selfe to see that any sonne of the Church should be not onely so rebelliously unnaturall to his holy mother as to broach so putrid a Doctrine to her utter disparagement but so contumelious also to the Spirit of God in his providence for the deare Spouse of his Saviour here upon earth Holy Jrenaeus Iren. l. 4. contr haeres I am sure was of another minde Agnitio vera saith he The true acknowledgement is the doctrine of the Apostles antiquus Ecclesiae status and the ancient state of the Church in the whole world by the Succession of Bishops to whom the Apostles delivered the Church which is in every place And then whiles we have both these the doctrine of the Apostles seconded by the ancient state of the Church who can out-face us What meanes then this wilfull and peevish stupidity Nihil pro Apostolico habendum Ibid. l. 2. c. 7. Nothing saith Parker is to be held for Apostolike but that which is found recorded in the writings of the Apostles Nothing Was all
Episcopall power as those Bishops which they have abdicated 1 Tim. 3.8.9.10 Thirdly Timothy must prove and examine the Deacons whether they be blamelesse or not Whether they be so qualifyed as is by him prescribed and if they be found such must allow them to use the office of a Deacon and upon the good and holy use of it promote them to an higher degree How should this be done without a fixed Superiority of power Or what other than this doth an English Bishop 1 Tim. 3.15 Fourthly Timothy is encharged with these things in the absence of St. Paul that if he should tarry long he might know how to behave himself in the house of God which is the Church of the living God That is how to carry himself not in the Pulpit only but in Church government in admitting the Officers of the Ephesian Church This could not be meant of the duties of a meer Presbyter for what hath such an one to doe with the charges and Offices of his Equals par in parem c. Besides that house of God which is the Church wherin his behaving is so required is not some one private Congregation such an one were not fit for that style of the Pillar and ground of Truth but that famous Diocesan Church of Ephesus yea of Asia rather wherin there was the use of the variety of all those offices prescribed Neither may we think that Timothy was before after so much attendance of the blessed Apostle in his journeys ignorant of what might concerne him as an ordinary Minister it was therefore a more publique and generall charge which was now imposed upon him he therefore that knew how to behave himself in a particular Congregation must now know what carriage is fit for him as a Diocesan Fifthly Timothy must put the brethren that is 1 Tim. 4 6. the Presbyters in remembrance of the foreâ—old dangers of the last times and must oppose the false doctrine there specified with this charge Command and teach He must teach then himself he must command others to teach them Had he been only a simple Presbyter he might command and go without Now hee must command If our Lords Bishops do so much what do they more Sixthly 1 Tim. 5.1 Timothy is encharged with censures and prescribed how he must manage them towards old and yong Rebuke not an Elder roughly c. He is also to give charge conâ—erning the choyce carriage and maintenance of these widowes which must be provided for by the Church he hath power to admit some and to refuse others and to take order the Church be not charged unduely which a single Presbyter alone is not allowed to do even where their own Presbytery is on foot Seventhly Timothy must care and see that the Elders 1 Tim. 5.17 or Presbyters who are painfull in their callings be respectfully used and liberally maintained what is this to an ordinary Presbyter that hath no power of disposing any maintenance If every Presbyter had and no body over them to moderate it at what a passe would the quiet of the Church be Who would not repute himselfe to be most painfull if himselfe might be judge No it was the Bishops work that A thing that the Bishops once might well do when all the Presbyters were and so were all at first as of the Bishops family all the tiths and means of the Church comming in to him and he dispencing among the Priests and other Church-officers to every one his portion Now indeed as by the distinction of Parishes and since that by other events things are falne it is that which our Bishops indeed may endeavour and pray for but sure I am it is more than they can hope to do till God himselfe be pleased to amend it Eighthly 1 Tim. 5.19 Timothy was charged not to receive an accusation against an Elder or Presbyter but before two or three witnesses So then Timothy by his place might receive accusations against Presbyters How could he do so if he were but their equall Our Northerne paraclesis can tell us parium neutrum alteri subordinatur and paria non sunt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Scot. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. 1. c. 4. that fellowes cannot be subordinate witnesses must bee called before him in cases of such accusation How can this be without a Iurisdiction And when he findes a Presbyter manifestly faulty he may he must rebuke him before all that others also may fear Epiphan haere 75. That of Epiphanius is upon good ground therefore The Divine speech of the Apostle teacheth who is a Bishop and who a Presbyter in saying to Timothy Rebuke not an Elder c. How could a Bishop rebuke a Presbyter if he had no power over a Presbyter Thus he The evidence is so clear Camer in 1 Tim. 4. that Cameron himselfe cannot but confesse Nullus est dubitandi locus c. There can be no doubt saith he but that Timothy was elected by the Colledge of Elders to governe the Colledge of the Elders and that not w thout some authority but such as had meet limits Thus must thus might Timothy do even to Presbyters what could a Bishop of England do more And thus Cameron Though I cannot approve of his election by the Colledge that conceit is his own but the authoritie is yielded 1 Tim. 5.21 Ninthly Timothy is charged before God and the Lord Iesus Christ and the elect Angels to observe all these things without preferring one Presbyter before an other and doing nothing by partiality plainly therefore Timothy was in such place and authority as was capable of giving favour or using rigor to Presbyters what more can be said of ours 1 Tim. 5.22 Tenthly Timothy is charged to lay hands suddenly on no man he had therfore power of the imposition of hands On whom should he lay his hands for Ordination but on Presbyters and Deacons therefore he above Presbyters The lesse saith the Apostle to the Hebrews is blessed of the better Hâ—br 7.7 He laid hands then Yes but not alone say our Opposites My demand then is But why then should this charge be particularly directed to Timothy and not to more The Presbytery some construe to have laid hands on the ordained but the Presbytery so constituted as we shall hereafter declare but a meer Presbyter or many Presbyters as of his or their owne power never An Apostle did so to Timothy himselfe and Timothy as being a Bishop might do it but who or where ever any lesse than he Neither doth the Apostle say lend not thine hand to be laid on with others but appropriates it as his own act whereas then our Antitilenus tells us the question is not whether this charge were given to Timothy but whether to Timothy alone me thinks he might easily have answered himselfe Doth St Paul in this act joyne any with him were there not Elders good store at Ephesus before Could they have
ordained without him what need was there of this charge to be laid on Timothy Be there then what Elders soever their hands without a Timothy will not serve his without theirs might To his own if at any time he joyned theirs what else do all Bishops of England This concerning Timothy We come next to Titus and his charge from St. Paul Titus 1. ◠to set in order the things that were left yet undone in the large Isle of Crete or as is now called Candia A populous Island and stored with no lesse than an hundred Cities whence it had the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and to ordain Elders or Presbyters in every of those Cities as he had been appointed by the Apostle Lo the whole Diocese of Crete is committed to his oversight Not some one parish in it And what must he do Two things are injoined him To ordain Ministers and to correct disorders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To correct as Beza turnes it not amisse or as Erasmus pergas corrigere with an intimation of his former service that way where that the extent of the work may be noted Eccles 1.15 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Hebrew comprehends both things amisse and things wanting So as the businesse of Titus was as of a good Bishop both to rectifie and reform those things which were offensive and by new orders made to supply those matters which were yet defective As for the Ordination it was not of some one Presbyter that wanted to make up the number but it was universall throughout that whole Island 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 per civitates or as we in every City even through the whole hundred and not one Presbyter in each but as the occasion might be many in every one The Diocese was large the Clergie numerous §. 6. Some elusions of these Scriptures met with and answered THe elusion of some not mean Opponents have devised that these acts were injoined to Titus as by way of Societie and partnership with the Presbytery so as that he should join with them in these duties of correction and Ordination is so palpable and quite against the hair that I cannot think the authours of it can beleeve themselves Had the Apostle so meant he could as easilie have expressed it and have directed his charge to more Titus alone is singled out now if it were in the power of every Presbyter to doe those things without him what needed this weight to have been laid on his shoulders alone And if the charge were that he must urge and procure it to be done By what authoritie And if he had authority either without or above them it is that we strive for And now I beseech you what doth any Bishop of England challenge more as Essentiall to his place than power of Ordination and power of correction of disorders Titus 1.11 Secondly It is also the charge given to Titus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to stop the mouthes of those false teachers who broach doctrines they ought not for filthy lucres sake and to passe sharpe censures upon them what can do this but Episcopall authority Tit. 3 10 Thirdly Again it is the charge upon Titus A man that is an Heretick after the first and second admonition reject So then it is to Titus it belongs to proceed against erroneous teachers to judge of heresie to give formall admonitions to the heretick to cast him out of the Church upon his Obstinacy Can any man suppose it to be for a meer Presbyter to make such a judiciall processe against hereticks or to eject them out of the Church would not they have return'd it upon him with scorne and derision Or what is spirituall Iurisdiction if power to do this be not To summe up all therefore it is no other than our present Episcopall power that by the blessed Apostle is committed to Timothy and Titus and that with so cleare Evidence that for my part I do not more fully beleeve there were such men than they had such power and these warrants to execute it It is a poor shift of some That Timothy and Titus were Evangelists and therefore persons extraordinary and not in this behalfe capable of succession For what ever they were in their personall qualifications yet here they stood for Bishops and received as Church-governors these charges which were to be ordinary and perpetuall to all that should succeed in Ecclesiasticall administration As for the title How will it appeare they were Evangelists For Titus there is no colour For Timothy it is true St. Paul charges him to do the worke of an Evangelist What of that That might imply as well that he was not indeed in that particular office which yet Saint Paul would have him supply howsoever Scot. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. 1. c. 5. and no doubt he did so So he did the worke of the Lord as St Paul did and yet not an Apostle He that jeeres this answer might know that the implication of the word is as large for both who knowes not the promiscuous use of these termes As well may they say he was a Doctor because he is bidden to teach and yet these Offices are challenged for distinct Or a Deacon because he is charged with a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What is it to do the work of an Evangelist but to preach the Evangelium pacis the Gospel of peace which he might he must do as a Bishop and what propriety is there of these injoined workes to an Evangelist as he was an Evangelist What can they shew it was his office to ordain or to censure nay rather how should those works which are constant and ordinarie and so consequentlie derivable to all successions to the end of the world be imposed upon a meer extraordinarie agent neither is there any opposition at all in these terms they might be Evangelists whiles they were in their journey attending on the Apostles and preaching abroad they might be and were Bishops when they were setled upon the charge of some Territorie or province But saith our Tileno-mastix Four yeers after Saint Paul had given this charge of Episcopacie to Timothy there was an equalitie of Presbyters at Ephesus they were all convented and no news of Timothy as their Bishop poorly when the Sun shines what use is there of the Stars when Saint Paul was present Act. 20. his greater light extinguishes the lesse what need any mention of Timothy Or why may not I take upon me to affirme a more likely that Saint Paul who had associated Timothy with him in six severall Epistles would also call him as his Assessor in this his last Exhortation to his Presbyters Neither can wee be flouted out of that Construction of the late learned Bishops Barlow and Buckeride of In quo vos spiritus sanctus constituit Episcopos that these Elders were indeed Bishops such as whereof Timothy was one such as
the Apostles themselves If it were constituted in their time and proceeded from them and were in this name received of all Churches then certainly it must be yielded to be of Apostolicall that is divine Institution More if it needed might be added and that out of Chamier's owne allegations Thus much truth is not grudged us by these ingenuous Divines All the question is of the nature and extent of this Superiority This difference there was but as that great Pancratiast others with him contend though many prerogatives were yielded to the Bishop in his place especially in the nobler Cities yet this place Cham. ubi supra was but Primatus ordinis a Primacy of order onely nulla erat hic dominatio aut jurisdictio sed sancta charitas Here was no rule no jurisdiction but all was swayed by an holy Charity Here 's the knot wher 's the wedge Why 't is here If charity did it then it doth it still for I hope Jurisdiction and charity may well stand together and Chamier had no reason to oppose things which agree so well as well in a Bishop as in a civill Magistrate for as for rule if we affect any but fatherly and moderate and such as must necessarily be required for the Conservation of peace and good order in the Church of God we doe not deprecate a Censure We know how to bear humble minds in eminence of places how to command without imperiousnesse and to comply wth out exposing our places to contempt so as those are but spightfull Frumps and malicious suggestions which are cast upon us of a tyrannicall pride and Lordly domineering over our brethren We are their Superiours in place but we hate to think they should be lowlier in mind But hereof we shall have fitter occasion in the sequel §. 10. The superiority and Iurisdiction of Bishops proved by the testimony of the first Fathers and Apostolicall men and first of Clemens AS for that Jurisdiction which we claime and those reverend and obedient respects which we expect from our Clergy if they be other than those which were both required and given in the very first times of the Gospell under the Apostles themselves and of those whom they immediatly intrusted with the government of the Church let us be hissed out from among Christians For proof of this right then whom should I rather begin with after the Apostles than an Apostolicall man a copartner and a deare familiar of the two prime Apostles St. Peter and St. Paul I mean Clemens whom St. Paul mentions honourably in his Epistle to the Philippians Philip. 4.3 by the title of one of his fellow-labourers whose names are in the booke of life One who laid St. Peter in his grave as Theodoret tells us and followed that blessed Apostle both in his See and in his Martyrdome yea one whom Clemens Alexandrinus enstyles no lesse than an Apostle of so great reputation in the Church that as Ierome tells us he was by some reputed the pen-man of the holy Epistle to the Hebrews and that learned Father findes the face of his style alike if not the same you looke now that I should produce some blowne ware out of the pack of his Recognitions or Apostolicall Constitutions but I shall deceive you And urge a Testimony from that worthy and Apostolike Author which was never yet soyled so much as with any pen either in Citation or much lesse in Contradiction of venerable and unquestionable authority It is of that noble and holy Epistle of his which he wrote to the Corinthians upon the occasion of those quarrels which were it seemes on foot in St. Paul's time and still continued Emulation and side-takings amongst and against their teachers which belike proceeded so farre as to the ejecting of their Bishop and Presbyters out of their places He gravely taxes them with this kinde of Spirituall conspiracy and advises them to keepe their own stations For which purpose having laid before them the history of Aarons rod budding and thereby the miraculous confirmation of his election he addes And our Apostles knowing by our Lord Jesus Christ the contention that would arise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 about the name of Episcopacy and they Clem. Epist ad Corinthios 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. for this very same cause having received perfect knowledge appointed the foresaid degrees and gave thereupon a designed order or list of Offices that when they should sleepe in their graves others that were well approved men might succeed in their charge or service Those therefore which were constituted by them or of other renowned men after them with the consent and good liking of the whole Church and have accordingly served unblameably in the Sheepfold of Christ with all meeknesse quietly and without all taynt of corruption and those who of a long time have carryed a good testimony from all men these we hold cannot justly or without much injury be put from their Office and service For it were no small sinne in us if we shall refuse and reject them who have holily and without reproofe undergone these Offices of Episcopacy And withall blessed are those Presbyters who having dispatched their journey by death have obtained a perfect and fruitfull dissolution For now they need not fear least any man shall out them from the place wherein they now are For we see that some ye have removed and displaced from their unblameably-managed office ye are contentious my brethren and are quarrelsome about those things which do not concerne salvation search diligently the Scriptures c. Thus Clement Did he write this trow we to the Church of Corinth or of Scotland Judge you how well it agrees but in the mean time you see these distinctions of degrees you see the quarrels arising about the very title You see that the Bishops ordained by the Apostles succeeded in their service you see they continued or ought to continue in their places during their life you see it a sin to out them except there be just cause in their misdemeanour The testimony is so clear that I well foresee you will be not a little pinched with it and desirous to give your selfe ease And which way can you doe it perhaps you will be quarrelling with the authority and antiquity of the Epistle But this yron is too hot for you to take up It hath too much warrant in the innate simplicity of it and too much testimony from the ancient Fathers of the Church for any adversary to contradict Though it could come but lately to our hands yet we know long since that it had the attestation of Iustin Martyr of Irenaeus who calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Clemens Alexandrinus of Origen of Cyrill of Ierusalem of Photius who tearms it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a very worthy Epistle of Ierome who tearms it valde utilem a very profitable Epistle and tells us that it was of old publikely read as authenticall in Churches
holyes Our Martyr goes on In his Epistle to those of Smyrna he is Ignat ad Smyr 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Pag 16 11 if it be possible more punctuall Follow your Bishop saith he as Christ did his Father and the Colledge of Priests as his Apostles reverence your Deacons as ministring according to the command of God Let no man without the Bishop do any of those things which appertains to the Church Let that Eucharist be held right and unquestionable which is done by the Bishop or by such an one as he shall allow Where the Bishop shall appear there let the multitude assemble as where Christ is there all the heavenly hoast stands by him c. It is not lawfull without the Bishop to baptize nor to offer c. And soon after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Honour God as the Author and Lord of all things and your Bishop as the chief Priest bearing the image of God of God I say as chief and of Christ as Priest c. Neither is there any thing greater in the Church than the Bishop who is consecrated to God for the salvation of the world neither is there any among the Princes like to the King who procures peace and equity to his subjects c. And anone Let all your things be done in decent order in Christ Let your Laicks be subject to the Deacons Pag. 48. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â— the Deacons to the Priests or Presbyters the Presbyters to the Bishop the Bishop to Christ as he to his Father Could he speak plainer Lo saith Vedelius and our Scotus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this savours not of the age of Ignatius in whose time no such distinction as of the Clergie and Laity was on foot Weakly suggested Had they but read our Clement Clem. ad Corinth in his fore-recited Epistle to the Corinthians they had soon eaten this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith he to the Priests their proper place is assigned The Laickes have their services 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Lay-man is bound to lay Ordinances But I may not so far hinder my way as to make excursions to meet with Cavills if any man be disposed to accept I am ready to give him full satisfaction in a meet season 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In his Epistle to Polycarpus he requires that no man should so much as marry without the Bishops consent and soon after Pag. 208. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Let all things saith he be done to the honour of God give regard to your Bishop as God to you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. My soul for theirs who obey their Bishop Presbyters and Deacons In his Epistle to the Ephesians magnifying their Bishop Onesimus he charges them to give all respects to him and addes Ye ought to look upon your Bishop as upon God himself since he waits upon the Lord and serves him And towards the end Following the holy Ghost for your guide obeying your Bishop and the company of Presbyters with an intire heart c. What shall we think of all this was not St. Ignatius see'd to speak on the Bishops side Or how would these words have sounded in the late Assemblies of Glasco and Edinborough Are we more holy than he Is the truth the same it was or is the alteration on our part All these have been large and full Testimonies of the acknowledged superiority of Bishops and of the high respects that are and were ever due to these prime governours of the Church But if any man think these came not yet home to the point let him cast his eye back upon the first Epistle ad Trallianos and mark well what he saith where having reckoned up the three so oft mentioned Orders of Bishops Presbyters and Deacons he addes Without these Pag. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. there is no elect Church without these no holy Congregation no assembly of Saints And I perswade my self that you also are of the same minde Lo here words which no Vedelius can carp at as interpolated imposing such a necessity of the being of these three severall Orders in Gods Church that it cannot be right without them I see and pity his shuffling Append. Notaâ—rum Crit. but would be glad to see a satisfactory answer from any hands Epist ad P Molin In the mean time I wish with learned Bishop Andrews those Churches where they are missing that happinesse which now to our grief and I hope theirs they are forced to want I have dwelt long with blessed Ignatius where could I be better That one Author is in stead of many why should I not boldly say if besides the divine Scriptures there were no other testimony but this one Saints it were abundantly enough to carry this Cause and I must wonder at any man who confessing Ignatius to have been so holy a Bishop so faithfull a Martyr so true a Saint can stick at a Truth so often so confidently so zealously recommended by him to the world For me let my soul go with his let his faith be mine and let me rather trust one Ignatius than ten thousand Cartwrights Parkers Ameses or any other their ignorant and Male-contented followers Tell me now my dear brethren tell me in good eanest Do you not think this Ignatius a likely man to build up the kingdome of Antichrist were not these shoulders fit for the supportation of that man of sin Away with these absurd and wicked fancies and if this charge of his were holy and Apostolicall wherein he requires us to honour our Bishops as the Lord himself whom they serve and represent what doom do you suppose would he have passed upon those who as such abhorre them and eject them as Devills I cannot without horrour think of either the act or the issue §. 12. The testimony of the Ancient Canons called the Apostles YEt perhaps if Ignatius went alone he might herein incurre some suspicion now all antiquity is with him never any ancient Author said otherwise We will begin with those Canons which are instyled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the holy and most venerable Apostles Surely if not theirs yet of some Apostolicall men near to their times worthy even for their age and authority to be reverenced of all Christians as the most credible witnesses of the state of those Primitive times In them besides the note of professed distance betwixt the Bishops and Presbyters proclaimed in every Chapter there are those which do imply a power and Iurisdiction as Can 15. Can. 15. If any Presbyter or Deacon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or any of the number of Clerks leaving his division or Parish shall go to another 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and without the leave or allowance of his own Bishop abide in another Parish or charge we forbid him further to Minister especially if when his own Bishop calls him back he
Christians who within the Ken of memory Hâ—drian Sarav Praelat ad tractat de gradibus minister came into this Kingdome for Protection had the noble Johannes a Lasco for their Bishop Thus it was with all Christian men and assemblies all the world over till within the age of some who might be yet living the waters of the Cantons and the Lake of Lemanus began to be troubled And now when the grosse errors of Doctrine came to be both discovered by one side and impetuously defended by the other and the impugners cruelly persecuted to bonds and death those who could not enjoy the freedome of the true Religion under their Popish Bishops thought themselves driven to set up Church-governors and Pastors of their own And these once estblished now must belike be defended They might not be under those they had they could not have those they should they rested under those they could get And hence is all this Distraction §. 22. The government by Bishops both universall and unalterable WE have seen the grounds of Church-government laid by our Saviour himself in imparity We have seen it so built up by Apostolike hands we have seen the practise of the ancient and subsequent Church laying on the roof to make a perfect Fabrick Yet what is all this if the charge be not universall and perpetuall yeild it to be so ancient as the Apostles themselves yet if it be arbitrary whether for time or place what have we gained Surely as God is but one and ever himself so would he have his Church There may be threescore Queens and fourscore Concubins and Virgins without number but his Dove his undefiled is but one and though she may go in severall dresses and trimmings yet still and ever the stuffe is the same Plainly though there may be varieties of circumstantiall fashons in particular Churches yet the substance of the government is and must be ever the same That ordinary power which the Apostles had they traduced to their successors as bequeathed by our Saviour in his last fare well to them unto the end of the world For we may not think as one said well that the Apostles carried their Commission with them up to heaven They knew it was given them for a perpetuity of succession He that said Go teach all Nations and baptize added Behold I am with you to the end of the world He could not mean it of their persons which staid not long upon earth after him he meant it of their Evangelical successors So was he with them as he was with his domesticks their Predecessors not in the immediatnesse and extraordinary way of calling not in the admirable measure and kinds of their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or gifts not in the infalliblenesse of their judgement nor in the universality of their charge but in the effectuall execution of those offices which should be perpetuated to his Church for the salvation of mankinde Such were the preaching of the Gospell and the administration of the Sacraments the ordaining Church-officers the ordering of Church affairs the infliction of censures and in short the power of the Keys which we justly say were not tyed to St. Peters girdle but were communicated to all his fellows and to all his and their successors for ever By vertue whereof all true Pastors can open and shut heaven gates above much more the Church doors hereupon earth And all these as are of such necessity that without them the Church could not at all subsist at least not long and in any tolerable Condition The power of these acts as it was by our Saviours Commission originally in the Apostles being by them conveyed to the Church and not by the Church conveyed to them So it succeeded accordingly in and to their successors and was incorporated into their office we that are Priests receive the Keys in Peter saith St. Ambrose Veniat ad Antistites saith St. Augustine Let them come to the Bishops by whom the keys are ministred in the Church As Beza said truly of the promise of the holy Ghost Beza de Graeci minist c. 5. that it was given for the good of the whole Church yet not unto the whole Church but peculiarly unto the Apostles to give to others at least so must it be said of this power And so indeed by Calvins own determination Calv. Instit 1. 4. c. 3. none but Pastors might lay hands on the ordayned Hoc postremo hâ—bendum est non universam multitudinem manus iâ—posuisse suâ—s ministris sed folos pastores and none but they were capable to weild the great censures of the Church Shortly then was this power left by the Apostles or was it not left If it were left as we could else have no Church was it left with all or with some with all it cannot the multitude cannot be thought fit for these affaires If with some then whether with one in a City or territory or with more If with more why is the charge then imposed upon one One Timothy in Ephesus One Titus in Creet One Angel in Thyatira One other in Philadelphia Laodicea and the rest And why are those single persons challengeable for the neglect And if this power and this charge were by the very hands of the Apostles entayled upon these eminent persons which should by due ordination therein succeed them and from them lineally descend upon us I wonder what humane power dare presume to cut it off Neither do I lesse marvell at the opinions of those Divines which holding Episcopacy thus to stand Jure Apostolico in the first institution yet hold it may be changed in the sequel For me I have learned to yeild this honour to these inspired men that I dare not but think these their ordinances which they intended to succession immutable Some kinds of Ceremonious prescriptions fell from them which were meant to be only locall and temporary those we have no reason to think our selves oblieged to but those which they left for the administration of Gods Church it shall be high presumption in any to alter because the Apostles did but meet together divers times on the first day of the week and St. Paul ordered that day for the laying aside their Collections And that is only called the Lords day by the Apostle How strongly are the vehement opposites of Episcopacy wont to maintain that day in succession to the Jewish Sabbath and that in all points unalterable by any humane authority Surely had they but the tenth part of that plea from the Apostles for this their Judaicall-Evangelicall Sabbath which we have for our Episcopacy they would make us feel the Dint of this argument and would in the rigorous observation of it out-do the Jews But you are now ready to choak me with some Apostolicall ordinances which were even of tâ— emselves reversed Be it so Then you tell me of the first form of their goverment of the Church which say you was by an