had for ordaining some among them to be their Ministers it were not worth the having but withall it being impossible to be had the call and confirmation of the Church is sufficient as Beza pleads for the first Reformers in Acts 14.23 But further for clearing this scruple we lay down CHAP. VIII The sixth Instruction That Bishops in office above Presbyters are no Church-officers of divine institution it is pleaded by Jerome from Scripture and the highest Gospel-antiquity THere is a Divine Bishop one and the same with a Presbyter or a Pastor or Teacher of a Congregation and Elder labouring in the Word and Doctrine there is an humane Bishop one that pleads his office to be above the Presbyters or Pastors office and two things he challengeth above the Presbyter 1. Power of Ordination 2. Power of Jurisdiction Jerome a learned Father famous about 390 yeeres after Christ in his Epistle to Evagrius and in his Commentary upon the Epistle to Titus speaks clearly to this question both from Scripture and from the first Gospel antiquity I have therefore thought fit to translate that Epistle and thence to observe his Arguments from Scripture as likewise what he produceth from antiquity that we might at once give double light to this question knowing well that where antiquity is used against the Scripture it is nothing worth but whereit stands fair with the Scripture it may be a secondary confirmation of the true meaning of Scripture to the impartial enquiter after truth and an argument fully in force against the adversary pretending antiquity for his Error This Epistle is directed against a certaine person who would have a Deacon to be above a Presbyter against whom thus Jerome We read in Isaiah the fool will speak folly I hear of one who hath broken forth into so great folly that he would prefer Deacons before Presbyters that is before Bishops For when the Apostle teacheth clearly that Presbyters are the same with Bishops who may endure that the servant of tables and widowes should lift up himselfe swollen above them by whose prayers the body and blood of Christ is consecrate Seekest thou authority Heare the Testimony Paul and Timothy Phil. 1. the Servants of Jesus Christ to all the Saints in Christ Jesus which are at Philippi with the Bishops and Deacons Acts 20. Wilt thou another example In the Acts of the Apostles thus Paul writes to the Ministers Sacerdotes of one Church Take heed to your selves and to the whole flock over which the holy Ghost hath made you Bishops for it is the same word here that every otherwhere is translated Bishops that yee might rule the Church of the Lord so he reads it which he hath purchased with his owne blood And that no man may contentiously wrangle that there were many Bishops in one Church hear yet another testimony by which it is most manifestly proved Tit. 1. that a Bishop and Presbyter are one and the same For this end I left thee in Creet that thou mightest redresse the things that were wanting that thou mighest appoint Presbyters in every City as I have also commanded thee If any man be without blame the husband of one wife have faithful children 1 Tim. 4. not accused of riot or disobedient for it behooves a Bishop to be without blame as the Steward of God And to Timothy Neglect not the grace which is in thee which was given thee by prophecy with the laying on of hands of the Presbytery But Peter likewise in his first Epistle saith 1 Pet. 5. The Elders or Presbyters which are among you I intreat who am your fellow-Elder and a witnesse of the suffrings of Christ and also a partaker of glory to come which is to be revealed that yee rule the flock of Christ and oversee it not of necessity but willingly according to God which in the Greek is more significantly exprest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bishoping that is overseeing them from whence the name of Bishop is drawne Do the testimonies of these so great men seem small to thee let the Gospel-trumpet sound the Son of thunder whom Jesus loved so much who drunk the flowing streams of doctrine out of his Saviours breast The Presbyter to the elect Lady and to her children whom I love in the truth And in another Epistle The Presbyter to the wel-beloved Caius whom I love in the truth Hitherto Ierome Here we have both clearly affirmed and strongly confirmed that a Bishop in office above a Presbyter is no where to be found in Scripture but Bishop and Presbyter are two names of one and the same office so that whatsoever belongs to any Bishop by vertue of his office the same belongs to every Presbyter as he is a Presbyter For clearing both his affirmation and confirmation we must observe that in his time the custome of the Church had obtained that some were single Presbyters others so Presbyters as withall Bishops challenging above single Presbyters the Power of Ordination at the least themselves likewise ordained not by single Presbyters as they called them but by Bishops and it is pleaded by the Advocates of Episcopacy at this day that the Apostles before their death ordained severall Bishops in office above Presbyters as formerly we laid down over the Churches in severall cities and these Bishops in continuall succession ordained others neither can a Bishop be ordained by Presbyters nor a presbyter without a Bishop at least ordinarily Against this Jerome pleads taxing the great errour of them that would preferre a Deacon to a Presbyter That it is all one to preferre him to a Bishop for according to Scripture the one is neither greater nor lesse then the other neither is there any such distinction of single Presbyter from the Bishop but they are one and the same and this he saith the Apostle teacheth clearly and having affirmed this he proves it by many Arguments 1. From the granted operation belonging to the Presbyters office as such and therefore to every Presbyter which is to consecrate the body and bloud of Christ Where is the highest officiall operation there is the highest office but in the hands of every Presbyter is the highest officiall operation for we may not thinke that either imposition of hands in Ordination or passing sentence in excommunication are acts of higher nature then consecrating the elements in the Supper and this belongs to every Presbyter by vertue of his office therefore in the hands of every Presbyter is the highest office The like Argument we have 1 Tim. 5.17 Those acts which are most worthy of honour are the highest but such is labouring in the word and doctrine belonging to every minister of the word compared with ruling challenged by the Bishop 2. Argument from the two first testimonies Phil. 1.1 and Acts 20. Of Bishops above Presbyters there is but one belongs to a city But here are many to one city to Philippi to Ephesus and these were one and the same
answers all cavils started to obscure his doctrine touching the equality of Bishops and Presbyters by divine institution and whereas in the close of all he seems to parallel the Bishop and his Presbyters with Moses and his seventy Judges that this in parallel is according to the custome of the Church not according to scripture rule is evident by the words immediatly foregoing CHAP. IX WE returne now to his Epistle to Evagrius and come to the instance of the Church at Alexandria further confirming the equality of Presbyters and Bishops when he had said as formerly we quoted in prevention of an objection but that afterwards one was chosen who should be set before the rest it was done for the remedy of schisme least every one drawing the Church of Christ to himselfe should break it in pieces he addes for at Alexandria also from Mark the Evangelist untill the time of Heraclas and Dionysius Bishops the Presbyters alwayes named one the Bishop who was chosen out of themselves and placed in an higher degree as if an Army should make a Generall or the Deacons should from among themselves chuse one whom they knew industrious and call him Arch-Deacon For what doth a Bishop Ordination excepted that a Presbyter may not do The summe of these words is as at Ephesus and Philippi in the Apostles time the Bishops and Presbyters were one and the same so after their time till about two hundred and sixty years more or lesse after Christ they remained equall in office at Alexandria what change soever was made sooner in some other Churches occasioned by schismes amongst them only for more orderly Proceeding one of the Presbyters was chosen by the rest to be in degree above the rest but not in office or distinct Power as having no peculiar Ordination and this man they called the Bishop that this is the true meaning of the words it appears upon distinct consideration of them here we must remember that his Prevention of the Objection follows immediately his Scripture testimonie and the instance of Alexandria immediately follows that Prevention 1. The Conjunction also or and joyns this example of Alexandria to the former of Ephesus and Philippi For at Alexandria also 2. He makes a difference betwixt Heraclas and Dionysius Bishops and those before them from Mark the Evangelist whom they called Bishops 3. He shews what the difference was that whereas Heraclas and Dionysius were by peculiar Ordination made Bishops as in office and Power above Presbyters as the like custome had obtained earlier in other Churches as appears in Cyprians Epistles they that were before were only chosen by the Presbyters placed in an higher degree and called Bishops but had no peculiar Ordination and therefore no peculiar office That they had no peculiar Ordination is manifest 1. By the Persons by whom they were set in an higher degree they were only the other Presbyters But 1. Presbyters alone say the advocates of Episcopacy may not ordaine a Presbyter much lesse a Bishop 2. If they might ordaine a Bishop much more might they ordaine a Presbyter and then what place for the office of a Bishop in the Church above the Presbyter Ordination being one maine peculiar challenged to the Bishop Had it then been peculiar Ordination that had advanced these above the rest and so invested them with a peculiar office it must have been Bishops not Presbyters by whose hands they were lifted up 2. By the explication subjoyned in two comparisons 1. As if an Army should make a Generall Here the Army chusing the Generall answers to the Presbyters chusing the Bishop so called As Jerome speaks He that is Generall only upon those termes hath no peculiar Commission it belongs to the Prince or State to give that neither had he that was Bishop any peculiar Ordination according to the mind of this comparison which the next comparison holds forth more clearly suppose the Deacons should agree among themselves to chuse out one whom they would call Arch-Deacon here neither is nor could be any peculiar Office or Ordination conferred upon this Arch-Deacon Hence Jerome concludes having no distinct Ordination they had no distinct Power or Office and that is the true meaning of those words for what doth a Bishop Ordination excepted that a Presbyter may not do This is usually otherwise interpreted viz. that a Presbyter may do all that a Bishop may do only the act of Ordination excepted he may not ordain And 1. they that are for the divine right of Episcopacy will have the exception to be by divine institution but this is clearely to interpret this clause contrary to Ieroms whole discourse both the Scope and Arguments of it 2 Pleading the equality of Bishops and Presbyters or their identity rather instanced in Imposition of hands by the Presbytery 3. This interpretation overthrows his discourse in this very instance of the Church of Alexandria whence it is inferred as we have seen by the naturall explication of this discourse But 2. they that are against Episcopacy understand Ierome to speak of the Practice of the Church in his time as if he should say there was no difference formerly now there is only this and that not by divine institution but by the custome of the Church A Bishop ordains which a Presbyter may not do This interpretation may stand with his former discourse and with the truth and this passing there is nothing for Episcopacy by divine right therefore to grant this looseth nothing of the cause in hand but the truly naturall interpretation following upon the former discourse which hath concluded what is here inferred seems to be that formerly given Ordinarion excepted signifying without Ordination conferred Ordination here passively not actively taken Summe up the discourse in this instance of Alexandria Every distinct Church officer hath a distinct Ordination but these Bishops so called in the Church of Alexandria till Heraclas and Dionysius had no distinct Ordination from that of Presbyters therefore they were no distinct Church-officers from them Hence we have light discovering the truth against the three Pretences from antiquity pleading the divine right of Episcopacy 1. It is alledged that such and such Apostles and Evangelists were ordained Bishops of such and such Churches among the rest Mark the Evangelist Bishop of Alexandria that they ordained their Successors and so Episcopacy hath run downe in a constant course from the Apostles times Answ 1. This story overthrows it selfe as is observed by the learned 1. What place is there for ordaining Apostles and Evangelists Bishops over such and such Churches who as Apostles and Evangelists had already in every Church what power soever a Bishop can claime in any Church to which he is ordained 2. Ordination is from the lesse to the greater if an Apostle or Evangelist first be afterwards ordained a Bishop then is the office of an Apostle or Evangelist inferiour to that of a Bishop Answ 2. That there was no such Succession of Bishops ordaining Bishops
Magistrate take order for it or not whether he allow it or oppose it We shall here premise two conclusions to prevent mistake 1. The civill magistrate is not to allow any exercise of Church-power in his dominions which either is or by him is conceived to be contrary to the rule of Scripture and so displeasing to God 2. In case the Church proceed according to Scripture-rule and is by the Civill magistrate opposed or persecuted she must not defend her selfe by armes but suffer in a way of well-doing This premised now to the Proof of the Consectary 1. The Church as the Church is entrusted with the power of discipline a great Gospell-Ordinance in the exercise whereof consists a great Part of the administration of the Mediators Kingdome as we have seen in the second instruction formerly and this power intrinsecally in her independently upon the civil magistrate therefore it behoves her as she would be found faithfull in that great trust committed to her to exercise it To the Church of beleevers not yet furnishedwith officers in any Congregation it belongs to chuse and settle officers taking in what due help of the neighbour Ministers Congreg ations may be had To the Church ministeriall in her Congregations furnished with Officers it belongs to exercise discipline as occasion shall bee The same right that believers have to joyne together in congregations for duties of solemne worship the same right have they for the duties of discipline the same right that they have to chuse Elders for labouring in the word and doctrine the same have they for chusing Elders that shall rule them the same Commission that enjoynes the Pastors and Teachers to preach and administer the Sacraments enjoynes them likewise to dispense discipline but according to the method of the Gospel 2. The Church when in her purest state for the first 300 years durst no more neglect that ordinance of discipline then any other Gospel-ordinance though cruelly persecuted by the civill powers here that conclusion is of use The relation and authority of Magistracy is one c. 3. If that may be laid aside the Sacraments must because partaking in them are acts of highest Church-fellowship and the Lord allowes not under severe penalty upon the whole congregation the retaining of scandalous sinners in Church-fellowship who yet cannot be cast out but by the exercise of Discipline 4. The civill Magistrate must not be allowed power to abridge Christ of the compleat administration of his visible Kingdome but if the Church so depend upon him for the exercise of Discipline as without his allowance she hath no right thereto then is this Power allowed the Magistrate 5. The civill Magistrate hath a power cumulative for the Churches good therefore he is promised her as a blessing Kings shall be thy nursing fathers not privative of her good then should he be no blessing to her but if in his power it be to deprive her of the power of Discipline and the exercise of it he hath a power privative of her greatest good her purity that which all the peace she can have by his meanes can never recompence nay this must needs deprive her of her peace too as making way for all wickednesse in a short time to overgrow her and so exposing her to the wrath of God There is yet another scruple sticks with some and that is Episcopacy They who account that Government to be according to Scripture know not how to indeavour Reformation any other way To remove this 1. Supposing such an Episcopacy as we finde to have had place in the Church about two hundred years suppose sooner after Christ to be according to Scripture 1. Yet the frame of our Prelacy made up of civill Lawyers and their retinue downwards hath no countenance therefrom but must owne the Papacy as the root whence it sprang 2. Their administration was intolerably wicked 1. Highly sacrilegious taking out of the hands both of Ministers and Christians that power which Christ hath given to them and commanded them to use in the exercise of discipline 2. Notoriously prophane besides their whole course abetting prophanenesse and strengthening the hands of the wicked every where a memorable monument hereof we have in the Book of Liberty of their procuring and enjoyning for the most abominable and ridiculous not without palpable straines of Paganisme Prophanation of the Lords day another the many most scandalous and vile of the sons of men by them ordained Ministers and highly preferred 3. Grossely superstitious witnesse the Ceremonies new and old so zealously by them contended for as if all religion had been in that will-worship 4. Plainly idolatrous memorable here their Altar-worship 5. Egregiously persecuting the voice of bloud speaks here aloud from Gaoles from Pillories even the bloud of the sincere and godly Party generally up and down this Kingdome Ministers and Christians continually under the lash of these taske-masters Memorable here the many precious servants of God now in new England forced by their tyranny into those remote wildernesses 6. Openly rebellious shaking with both hands all true foundations of civill Governement under pretence of Prerogative lawlesse ones endeavouring the same boundlesse tyranny in the State Civill that they themselves exercised in the Church Memorable here that Proclamation of their procuring and enjoyning so highly abetting and stirring up to rebellion set forth against the Scots raised up by the hand of heaven to stand for the right of civill Governement as became true Patriots and free Subjects 3. Suitable to their frame and administration was their admission so farre from comming in at the true doore by Christ appointed for entrance into Church office and accordingly by the Primitive Bishops made use of to wit the Peoples Election that they scorned to owne this door but other back-doors did they not so much come in as break in at stiffely avouching this disorder of theirs 4 It is the right and duty of the Church to separate from sinful Church-rulers as formerly we have seen both from Scripture and antiquity how great a necessity was there then of separating from this whole tribe whose foundation frame administration was so Apocryphall and Anti-christian Supposing then Episcopacy distinct from Presbytery to be according to rule yet was our Prelacy so little of kinred to the ancient Episcopacy and so contrary to the rule as either it must not stand or the Churches must not stand that we may then come to that we must first leave this 2. Come to it in the true way which is the free choyce of the people and Ministers That this may be done the people fit matter of the Church must first be form'd into Congregations As for that which would here further be required upon this supposition Imposition of hands by Bishops in this case of so great Apostacy as hath prevail'd the necessity would sufficiently plead excuse As suppose a people cald out of Babylon if imposition of hands by Popish Bishops might be
with Presbyters The denyall of the Proposition he accounts contentious wrangling whence this discourse proceeds clear 3. Argument from the same testimonies The name of Bishop is equally given to all the Elders Phil. 1. All the ministers saluted by that name for what reason can be imagined supposing Bishops and Elders distinct why he should salute only the Bishops and Deacons and leave out all the other ministers Acts 20. the same who are called Elders v. 17. are Bishops v. 28. The same Argument Tit. 1.5 with the seventh 4. Argument from the last testimonie Where the names are used indifferently one for another and the selfe same qualifications for office subjoyned to each name there the selfe same office is set out under each name But so it is here The Apostle enjoyning Titus to appoint Elders if any be blamelesse c. v. 5 He gives the reason v. 7. for a Bishop must be blamelesse c. If Bishop and Presbyter be not one and the same the Apostle had not reasoned at all might it not be replyed it is true a Bishop must be blamelesse c. but every Presbyter is not a Bishop Here we may take notice of the miserable shifts of the Jesuits and with them our Prelates The names say they were then common but the office distinct Answ 1. Because the names were common and that perpetually therefore the father here according to all reason in the world argues the office one and the same 2. Not only the names are common but the qualifications for office are here one and the same under those names The selfe same office is set forth their glosse here doth yet further betray the nakednes of their evasion A Presbyter say they is comprehened in a Bishop for every Bishop is a Presbyter though withal he bemore as every Captaine is a Souldier and therefore the names are common Answ 1. Where Persons different in peculiar Calling or Commission do yet agree in one common denomination it cannot be said they are one and the same No man faith though every Captaine be a Souldier that a Captaine and a Souldier are one and the same but here Jerome expresseth according to the Scripture that Bishop and Presbyter are one and the same 2. In such a difference of Persons the lesse may be affirmed indefinitely or universally of the greater but not the greater of the lesse it is true every Captain is a Souldier but it is not true that every Souldier is a Captaine but here the Bishop is affirmed of the Elder Acts 20.17 with 28. and Tit. 1.5 with v. 7. Their second shift is as miserable for this hold is so weak they are forced to quit it That in the Apostles times the office of Bishop and Presbyter was distinct but both at one time conferred upon the same Persons Answ 1. This is to be wise above what is written no such thing any where hinted 2. The highest operations are ascribed to the Elders as such to feed to labour in the word and doctrine therefore the Bishops office could not be above theirs 3. How miserably then had Jerome argued What folly is this saith he that any man should preferre Deacons before Presbyters speaking of the Presbyters of his time when the custome of the Church had obtained that Bishops were above Presbyters that is before Bishops and thence carries on his dispute that according to divine institution there is no difference Now if this Jesuitical Allegation was true the Answer was ready they had in the Apostles time the office of Presbyter and Bishop both though distinct yet in one Person as now they are distinct in several Persons therefore Presbyters now are not by divine institution equall to them the truth is it is one office which was then in one Person undivided is now divided and so shared into severall Persons 5. Argument From 1 Tim. 4.14 If that which is challenged peculiarly to Bishops belong to the Presbyters as such then their office is not distinct but so it is that which is challenged c. Nothing more peculiarly challenged then Ordination yet is that here by Jerome pleaded for the Presbyters in this very question wherin he is pleading the equality of or identity rather of Bishops and Presbyters The same we may argue from Act. 13.1 c. The separating of Barnabas and Saul to their Ministery among the Gentiles by imposition of hands cannot well be conceived belonging to any other then to those to whom it belongs to set a part by like imposition of hands the ordinary Ministers of the word at least not to any inferiour to those But Paul and Barnabas were separate to their Ministery not by Bishops above Presbyters but by Prophets and Teachers who were Presbyters Object The greater cannot be Ordained by the lesse Paul Ordained Timothy Answ This imposition of hands is of like nature with Ordination at the least the Presbyters concurred with Paul 6. Argument From 1 Pet. 5.1.2 The Greek word saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 over-seeing or taking the over-sight is more significant whence the name of a Bishop is drawn The Argument is thus Whatsoever operations belong to the Bishop by his Office the same belong to the Presbyter by his therefore they are not distinct Officers but one and the same The former part is proved thus All that belongs to the Bishops office is comprehended in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies to performe the part of a Bishop from whence the very name of Bishop is derived but whatsoever is comprehended in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 belongs to the Presbyters by expresse testimony here they must act the part of Bishops which were they not the same with Bishops would be to usurpe Therefore if not onely Ordination but Jurisdiction belongs to Bishops the same by as authentique Commission belongs to Presbyters or Pastors and Teachers of severall Congregations Hence as formerly for Ordination so for Jurisdiction we may observe that it is to be performed without Bishops distinct from and above Presbyters 1 Cor. 5. per totum there were then no Bishops in Corinth Object The Apostle there excommunicated vers 3. I have judged already c. Answ 1. Some as Beza for one hold excommunication prevented by publique rebuke and repentance thereupon 2 Cor. 2.6 the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rendred punishment signifies rebuke 2. The Apostles judgement was a judgement of doctrinall determination appointing them what to do in case publike rebuke or admonition should not reclaime him not of juridicall execution The Church was to be gathered in the name and with the power of Christ to deliver c. 3. Had not this Church the same power with those Churches Rev. 2 But they were to proceed by the Apostles direction blamed that they had suffered such and such as the Nicolatians Jezabel c. The Apostle himselfe not formally executing 1 Tim. 5.17 All Church rule is distributed among the Elders or Presbyters therefore
distinct from and above Presbyters is manifest in this instance of the Church of Alexandria where till Heraclas and Dionysius a Bishop was no other but one of the Presbyters by the choice and consent of the rest set in an higher degree 2. Another pretence from antiquity is the Catalogues of Bishops succeeding each other in such and such Churches Answ How doth it appeare that these Bishops had peculiar Ordination and above Presbyters there is as formall a Catalogue given in of the Bishops of Alexandria as of any other Church succeeding Mark the Evangelist in this order 1. Anianus 2. Abilius 3. Cerdo 4. Primus 5. Justus 6. Eumenes 7. Marcus 8. Celadion 9. Agrippas or Agrippinus 10. Julianus 11. Demetrius 12. Heraclas 13. Dionysius Whereas yet we have it cleare from Ierome that Heraclas was the first who had distinct Ordination and Office above a Presbyter 3. Pretence from antiquity such testimonies as are given to the honour and power of Bishops by the Ancients and here above all Ignatius helps at every turne Answ 1. Forasmuch as five of his Epistles are granted by diverse advocates of Episcopacy to be such as do evidently betray no little forgery who shall assure us that those seven by them avouched in all things genuine are so indeed what more unlikely then that they should escape tampering by the same hands 2. Those seven most stood upon are by very learned men amongst others Salmasius judged in the very testimonies very spurious and that not from blasse but upon good grounds 1. The arrogance of some of them take that for one in his Epistle to the Trallians What is the Bishop but he that is strongly possest of all Principality and Authority beyond all as much as is possible for men to be possest being made an imitatour according to Power of Christ who is God He that can find here an Apostolicall spirit breathing surely hath little acquaintance with the Apostles writings saith Salmasius and indeed how unlike to that of the Apostle is it 1 Cor. 3.5 Who then is Paul and who is Apollo but ministers by whom you beleeved c. This was Pauls way to take up schisme how contrary to this Ignatius here for the Prevention of it 2 Of the falsenesse of some that in the same Epistle Reverence the Bishop as Christ as the blessed Apostles commanded you Where is this command That in his Epistle to the Smyrnians Let that be accounted a firme Eucharist which is by the Bishop administred or by him to whom he shall have committed it it is not lawfull without the Bishop either to baptize or to offer c. Hath not the Holy Ghost committed preaching and baptisme and administration of the Supper joyntly to every Presbyter this sounds ill in every care except of Papist or Prelate the Church of Alexandria had no true baptisme for about two hundred and sixty years if this be true doctrine as for the Reformed Churches they are in the same case 3. The idolatrous strayne of some take that in the same Epistle In the Church is nothing greater then the Bishop consecrate to God for the salvation of the whole world 4. The impertinencie of some take that in his Epistle to the Philadelphians Let the Princes obey the Emperour the Souldiers the Princes the Deacons the Presbyters those High-Priests the Presbyters and the Deacons and the rest of the Clergy and who are they I wonder and what part of the Clergy is the Deacon with all the People and the Souldiers and the Princes and the Emperour let them obey the Bishop Setting aside other flawes what impertinencie is here to enjoyne the Princes and the Emperour to obey the Bishop when there were not at this time nor many years after any Emperour or Princes Christian These are some few gleanings more of the like stamp there to be found that not without reason it is by the learned conjectured that about the beginning or middle of the second Century was this forged Author surreptitiously brought into the Church about which time this kinde of Episcopacy soaring above Presbytery began 3. How little our prelates and their party regard his writings only they plead them to serve their own turne is manifest that we hear so little from them of subjection to the Presbyters and Deacons which Ignatius urgeth so much in his Epistle to the Trallians It is necessary that ye do nothing without the Bishop but that ye be in subjection likewise to the Presbytery as to the Apostles of Jesus Christ And ye ought by all means to please the Deacons being of the mysteries of Jesus Christ The Presbyters are the great Councell of God and the Chain of the Apostles of Jesus Christ In his Epistle to those in Tarsus Let the Presbyter be subject to the Bishop the Deacons to the Presbyters the People to the Presbyters and the Deacons they that keep this good order my soul for theirs Much more to the same purpose up and down in him where Salmasius conjectures this spurious Author was about the midst or towards the beginning of the second century whilst the Presbytery yet retaind much of its authority Now what do our Prelates and their party here For Presbyters they allow them no rule by way of jurisdiction for Deacons they have first changed their office and then ordered it so as it is never long standing being only a degree to Presbytery And indeed here this Ignatius seemes to ascribe that office and power to Deacons which the scripture takes no notice of which hath appointed them to the service of tables not to preach and rule in the Church as Jerome argues and this furthers discovers that this is no true Ignatius 4. Conclude from Jerome that before schisme fell out in the Churches and that long after the Apostles times the Church was governed only by Presbyters that the Bishop above the Presbyters was brought into some Churches sooner into others later according as schisme gave the occasion that it was about 260 years ere this change was made in the Church of Alexandria that wheresoever it was made it stands not upon divine authority but upon Church Custome and this by Scripture strongly proved therefore these testimonies of Ignatius or whatsoever the like so farre as they plead for Episcopacy above Presbytery cannot stand either with the truth of the Scripture or the practice of the first and purest Churches We returne to Jerome his Epistle to Evagrius That which next follows concernes not the matter in hand but is against the superiority of the Bishop of Rome and against a perverse custome in Rome that a Presbyter was ordained upon the testimony of a Deacon that which concernes the present question followes in these words Presbyter and Bishop one is the name of age the other of dignity whence to Titus and Timothy the Apostle speaks of the Ordination of the Bishop and Deacon concerning the Presbyters he is altogether silent because in the Bishop the Presbyter