to give for her nest Two things are answered hereto by Parker and his Clients The one That the rule of S. Augustine availes us nothing since that the Originall of Episcopacie is designed as from Decree by S. Hierome as from Councels by S. Ambrose but what that decree was or could be besides Apostolicall or what those Councels were hee were wise that could tell He and all his abettors I am sure cannot But of this in the Sequell The other after some mis-applied testimonies of our owne Authors who drive onely at matter of faith that hee can make instance in diverse things which were both universally and perpetually received no Councell decreeing them and yet farre from an Apostolike Ordination Sibrandus Lubbertus helpes him to his first instance borrowed from S. Augustine a fixed day for the celebration of Easter And what of that How holds his argument in this For that this or that day should be universally set and perpetually kept for that solemne Feast who that ever heard of the state of the Primitive time can affirme Since those famous quarrels and contrary pretences of their severall derivations of right from the two prime Apostles are still in every mans eye but that an Easter was agreed to be solemnly kept by the Primitive Church universally Euseb l. 5. hist c. 24. Quanquam enim in ipso die differeâ—tia erat in hoc tamen omnes Eâ—â—lâ—siae conspirâ◠unt Diem Paschatis observandum aliquem esse Ibid. Polit. Eccles those very Contentions betwixt Polycarpus and Annicetus do sufficiently declare and Parker himselfe confesseth Thus it was kept and withall decreed by no Councell yet not saith he by any Apostolicall institution How doth that appeare Nihil illi de festis c. They .i. the Apostles never delivered ought concerning Feast-dayes nor yet of Easter Why but this is the very question Parker denies it and must we take his word for proofe whereas we have the Apostles direct 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let us keep the feast And afterwards there is a plaine deduction of it from and through the times succeeding as is fully and excellently set forth by our incomparably-learned the late Bishop of Winchester to whose accurate discourse of this subject B. Andrewes Serm. of the Resur Ser. 13. I may well referre my reader His second instance is the Apostles Creed which our Authors justly place within the first three hundred yeares after Christ used and received by the whole Church and not enacted by any Councels yet not in respect of the forme of it delivered by the Apostles A doughty argument and fit for the great Controller of times and Antagonist of government we speak of the matter of the Creed he talkes of the forme of it we of things he of words and just so Tilenus his friend instances in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 found in Ignatius But do these men suppose S. Augustine meant to send us to seek for all common expressions of language to the Apostles Let them tell us Is there any thing in the substance of that Creed which we cannot fetch from the Apostles Are not all the severall clauses as he cites them from S. Augustine per divinas Scripturas sparsae indè collectae in unum redactae scattered here and there in the Scriptures penned by the Apostles gathered up and reduced into this summe As for the syntaxe of words and sentences who of us ever said they were or needed to be fathered upon those great Legates of the Sonne of God Our Cause is no whit the poorer if we grant there were some universall termes derived by Tradition to the following ages whereof the Originall Authors are not knowne This will not come within the compasse of his quiddam vox est praetereà nihil His third instance is in the Observation of Lent for which indeed there is so great plea of Antiquity that himselfe cannot deny it to be acknowledged even by old Ignatius a man contemporary to some of the Apostles and as overcome by the evidence of all Histories grants it to be apparent that the whole Church constantly ever observed some kinde of Fast before their Easter no lesse than Theophilus Alexandrinus Polit. Eccles ubi suprà Lex abstinendi the Law of fasting in Lent hath beene alwayes observed in the Church and what need we more And yet saith Parker for all that Lent was not delivered by Apostolike authority Et in eo lapsi sunt Patres therein the Fathers are mistaken Magisterially spoken and we must believe him rather than S. Hierome who plainely tels us it is secundùm Traditionem Apostolorum according to the Tradition of the Apostles The specialties indeed of this fast admitted of old very great variety in the season in the number of dayes in the limitation subject and manner of abstinence as Socrates hath well expressed Socrat. l. 5. c. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but for a quoddam jejunium some kinde of fast I see no reason why the man that can be so liberall as to grant it alwayes observed by the universall Church should be so strait-laced as to deny it derivable from the Tradition of the holy Apostles and when he can as well prove it not Apostolike as we can prove it universall we shall give him the Bucklers To what purpose do I trace him in the rest the ancient rites of the Eucharist and of Baptisme urged out of Baronius of gestures in prayer of the observation of solemne Feasts and Embers let one word serve for all it will be an harder work for him to prove their universality and perpetuity than to disprove their originall let it be made good that the whole Church of Christ alwayes received them we shall not be niggardly in yeelding them this honour of their pedigree deducible from an Apostolicall recommendation In the meane time every not ungracious sonne of this spirituall Mother will learne to kisse the footsteps of the universall Church of Christ as knowing the deare and infallible respects betwixt him and this blessed Spouse of his as to whom he hath ingaged his everlasting presence and assistance Behold I am with you alwayes to the end of the world and will resolve to spit in the face of those seducers who go about to alienate their affections from her and to draw them into the causlesse suspicions of her chast fidelity to her Lord and Saviour To shut up this point therefore if we can show that the universall practice of the Church immediately after the Apostles and ever since hath been to governe by Bishops superiour to Presbyters in their order and jurisdiction our Cause is won §. 12. The fifth ground That the Primitive Saints and Fathers neither would nor durst set up another forme of government different from that they received from the Apostles FIftly we may not entertaine so irreverent an opinion of the Saints and Fathers of the Primitive Church That they who
and that in the Character of it it much resembles that to the Hebrews This noble monument that you may not doubt how it came so late to our hands was by Cyrill the late worthy Patriarch of Constantinople sent out of his Library of Alexandria whence he removed to our gracious Soveraign of Great Brittain for a precious Present as that which was by the hand of S. Tecla her self transcribed and placed at the end of the old and new Testament fairely by her written in the same Character A Present worth too much Gold And if any man do yet misdoubt his eyes may informe him by the view of it in so well his Majesties Library where it is kept and out of a desire of more publique good was lately set forth by the learned searcher of Antiquities Mr. Patrick Yong the worthy Keeper of his Majesties Library But if any man shall hope to elude this Testimony by taking advantage of the only mention of Presbyters and Deacons in the foregoing passages let him know this was onely according to the occasion of the writing of that Epistle and withall let him consider who wrote it Even Clement Bishop of Rome whether the first as some of the ancient or the third as others after Saint Peter a difference not hard to be reconciled and therefore how little danger there is of his favouring a parity in that sacred Administration §. 11. The pregnant and full testimonies of the holy Saint and Martyr Ignatius urged AFter him what better and more convincing authority can we appeal unto than that of holy Ignatius the famous Martyr of Christ whose memory is justly precious to the whole Church of God to this very present age that Miracle of Martyrs who called his fetters Christ's chains of Spirituall pearls who when he was to be throwne to the wilde beasts for the profession of Christ could boast 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Hier. Catalog Script Eccles that he should set to the world as the Sunne that he might rise to God and when he heard the Lyons rooring I am said he Christ's Wheat Oh let me be ground with the teeth of wilde beasts that may be found pure bread for my God make much of these wilde beasts that they may become my Sepulcher that nothing my be left of my body c. I had rather dye for Christ then raigne over the whole world This blessded Saint in all those confessedly-genuine Epistles which he wrote Seaven in number still so beats upon this point as if religion depended upon it Reverence and Obedience to their Bishops This man lived in the dayes of the Apostles conversed with them and in likely-hood saw Christ in the flesh being martyred in the Eleventh yeere of Trajan according to Baronius and therefore throughly acquainted with the state of Gods Church in the Apostles time and his own and should in this name be more to us then a thousand witnesses Eevery word of his is worthy to carry our hearts along with him Heare then what he saith in his Epistle ad Trallianos Be subject to your Bishop Ignat. Epist ad Trall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as to the Lord for he watcheth for your soules And streight Necessary it is that whatsoever ye doe ye should doe nothing without your Bishop But be ye subject also to your Priests as to the Apostles of Christ See what a distance here is whereas other of the Fathers compare the Bishops to the Apostles Presbyters to the 70 disciples this man advanceth his patterne higher requiring obedience to Bishops as to Christ to Presbyters as to the Apostles And what proportion is there betwixt the respects we owe to God and to man And a while after yet higher The Bishop saith he Ibid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. bears the resemblance of God the Father of all things The Priests are as the bench of his Apostles c. And lest any man should construe these words to sound onely of a generality of reverent respects without yeelding of any power of command Soone after he speaks home for what other saith he is a Bishop then he that is superiour to all principality and power Pag. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. and as far as a mans power may reach made an Imitator of the Christ of God And what is the Presbytery or Priest-hood but an holy company the the Counsellors and Assessors of the Bishop and what the Deacons but the Imitators of the Angelicall powers which give him pure and unblameable attendance What say ye now to this ye Patrons of Paritie in Church-government How do yee think your opinion consorts with this blessed Saint the holy partner of the Apostles Here ye have the three distinct Orders of Bishops Priests or Presbyters and Deacons Here you have a cleare and constant Superiority of Bishops above Priests with no lesse difference then betweene a Prince and his Councell-bord above Deacons no lesse then betweene a Prince and his attendants And this delivered according to the received judgement and practise of the Primitive Church The testimony is too pregnant to be eluded And yet wel-fare a friend in a corner Nico Vedelius because he sees the witnesse so cleare that he cannot be shifted off charge him with corruption and subordination pretending that sure these words are foysted in he knows not how into the Text we are yet beholding to him for asserting the truth and legitimation of these seven Epistles of our Martyr which Coke and Parker and Antitilenus being netled with their unavoydable evidences durst cry downe for bastardy whom I leave to be throughly Schooled by Chamier Rivitus Crit Secr. Vedel Apol. exercit Videlius By whom out of all antiquity they are sufficiently vindicated to the shame of the injurious accusers It is out of my way to follow this Chase but herein Videlius playes his part that those passages which he finds in these confessedly Authentique Epistles most convictive for our purpose He would faine challenge to be corrupted And why so Surely saith he these words of Principality and power ascribed to Bishops doe not savour of that golden age of the Apostles wherein Ignatius lived when Episcopacy was not Imperium potestas a rule and power but a service rather And why not both As if excellency of dignity could not consist with humility of Officiousnesse What else doth our Saviour imply in his charge he that is greatest amongst you let him be your servant their glory like as their Saviours Kingdome was not of this world Spirituall greatnesse may well agree with outward lowlinesse 1 Cor. 2.3 4. 1 Thess 1.5 St. Paul matcheth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 weakenesse and power and even whiles he was Tent-making could speak of his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And why should this phrase be here seized upon suspition rather then in other passages of holy Ignatius where
They are under the government of the Patriarch of Alexandria to whose Jurisdiction belong both the Christians of Aegypt and those about the Bay of Arabia Upon whose late solemn Consecration how many Bishops attended and what solemnity were used were too long to rehearse For the Abassine Christians they are subject to their Abuna a Patriarch of their own Some report of an 127 Arch-bishops And Alvares that in one Church of the holy Trinity upon a solemn occasion he saw two hundred of their Mitred Clergie together Thus have I for the readers satisfaction contracted into a short view some passages of laborious Christianography of Mr. Paget gathered by him out of many Authors whereby it well appears how the Christian Church is governed abroad and which is very remarkable well near all of these in a manner utterly divided from the correspondence with Rome and professedly opposite to most of her errors and chiefly to her ambitious and tyrannous usurpation but all gladly ever submitting themselves to that Episcopall government which some few very ill-advised but very well self-conceited new-commers here in a corner of our Europe have for their own ends presumed to contradict §. 19. Of the Suppression of contrary records and the sole opposition of the heretick Aerius CLearly then all times all places all histories are for us not one that ever mentioned the discipline and government pretended It is a very poor and beggerly evasion of Parker and Anti-tilenus that perhaps there were some but they were suppressed suppressed now gramercy for that By whom I hope by the Hierarchy what when there was no opposition No colour of offence suppressed what not only their edition in this age of Presses but their very mention Can they perswade themselves others sure they cannot or if they can I would fain see them that among so many holy Fathers and faithfull recorders of all occurrences that befell the Church whose worthy monuments are in our hands there should not be the least touch either of their dislike of Episcopacy if there had been any or of their allowance of the discipline called for not so much as the least intimation of any City or region that was or wished to be otherwire governed then by a Diocesan Bishop As well may they tell us there are people at this day on and beyond the mountains of the moon who do still and ever have governed themselves by their platform though who and what they are could not cannot possibly be discovered Onwards then It can be no great comfort or credit to the disparagers of Episcopacy that the only founder and abettor of their opinion which we meet with in all the world of history and record is a branded heretick Arius branded even for this very point which they now maintain And how could this be if the conceit had been formerly currant Or why he singled from the rest if there had been others known to have been of the same minde No man ever wrote of hereticks who did not name him for one Epiphanius Austen Philaster And who can choose but blush to hear those who would go for Orthodox Christians now at the latter end of the day after so many ages of exsibilation to take upon them the defence of a noted heretick against all the holy Fathers of the Church yea against the whole Church of God whose judgment those Fathers expressly declared Hear then of your Patriarch all ye opposers of Episcopacy and then judge how you like him All agree in the story Epiphanius is the fullest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Epiph. haeres 75. Aerius saith he was a man frantick-headed proud-minded an Arrian altogether He would fain have been a Bishop and when his schoole-fellow Eustathius came to that honour which he eagerly desired and missed of he was so much the more netled with emulation Eustathius humor'd him by all means he was still the more peevish at last he brake forth into Opposition and saith that Father his speech favored rather of madnesse then of sober humanity For he said what is a Bishop better then a Presbyter The one differs not at all from the other There is but one order one honour one dignity of both Doth the Bishop impose hands So doth the Presbyter Doth the Bishop administer baptisme So doth the Presbyter The Bishop dispenceth the service of God so doth the Presbyter The Bishop sits in his Chair or Throne Epiph. loco citato so doth the Presbyter These are the opinions among others for which Aerius was hooted not out of the Church only but out of the Cities towns and villages which I grieve to see taken up in this doting and last age of the world by those who should be both godly and wise He whom Epiphanius in the voyce of Gods Church stiles magnum mundo malum a great mischief to the world is now applauded by those who pretend to holynesse for a great patrone of Truth §. 20. The vindication of those Fathers that are pretended to second Aerius BUt what noyse is this I hear from our Antepiscopists of many Fathers who favoured and cryed up this opinion of Aerius surely if there had been any such the world would have rung of it ere now The then-present Church would sooner have noted it than those that lag after them so many hundred paces of years But to make this good more than once is laid in our dish by Parker Paracles l. 1. c. 7 and the censure of Tilenus the quotation of Medina which our Reverend and learned Bishop of Durham Dr. Morton in his Apology cites Apol. p 2. c. 12. Non Dubito c. I doubt not saith Medina to affirm that St. Jerome Sedulius Primasius Theodoret held with the Aerian hereticks that the Order of Bishops and Presbyters is Jure divino the very same It is well that he omitted St. Augustine Ambrose Chrysostome Oecumenius Well what of this the learned Bishop cites Medina but doth he approve him he scornes the motion Medina cites those Fathers as for this opinion The more shamelesse he Is it ever the truer because a sworn champion of the tyranny of Rome and a professed enemy to the reformed Religion impudently avers it It is enough for me to leave him to the castigation of Bellarmine and though I might spend paper in vindicating these sacred names from the aspersion of the favour of Aerianisme yet for that it is but incidently in our way Intolerabilis est Medirae impudentia Spalat de Rep. Eccles l. 2. c. 3. I shall rather remit my Reader to the learned and satisfactory discourse of the Archbishop of Spalato who hath prevented that labour All the rest are easily freed St. Jerome and St. Ambrose in the opinion of some seem to take in water For the former as he was naturally a waspish and hote good man so now being vexed with some crosse proceedings as he thought of John Bishop of Hierusalem heflew out into some expressions indeed but
Cyprian Cum Episcopo Presbyteri Sacerdotali honore conjuncti the Presbyters joyned with the Bishop in Priestly honour l. 3. ep 1. Cypr. l. 3. Ep. 1. What shall I need to urge how often in the ancient Councels they are stiled by the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Priests and how by those venerable Synods they have the offices and imployments of onely Priests and Clergimen put upon them our two learned Bishops D. Bilson and D. Downam have so cleered this point that my labour herein would be but superfluous I referre my reader to their unquestionable instances One thing let me adde not unworthy of observation I shall desire no other authour to confute this opinion of the Lay-presbyterie than Aerius himself the onely ancient enemy of Episcopacie what is a Bishop saith he other then a Presbyter c. there is but one order one honour of both Doth the Bishop impose hands so doth the Presbyter Doth the Bishop administer Baptisme so doth the Presbyter The Bishop dispenseth Gods service so doth the Presbyter c. Thus he Lo there is but one professed enemy to Bishops in all the history of the Church and he in the very act of his opposition to Episcopacie marres the fashion of the Lay-presbytery He could not in terminis directly oppose it indeed How should he oppose that wich never was But he attributes such acts and offices to a Presbyter as never any Laick durst usurpe such as never were never could be ascribed to any that was not consecrated to God by an holy ordination Had this man then but dreamed of a Lay-presbytery either to supply or affront Episcopacie it might have been some countenance at least to the age of this invention but now the device hath not so much patrocination pardon an harsh word as of an old Stigmatick yea it is quashed by the sole and onely Marprelate of the ancient Church §. 4. Ambrose's testimony urged for Lay-Elders fully answered YEt let me eat my word betimes while it is hot there is an holy and ancient Bishop they say that pleads for a Lay-presbytery and who should that be but the godly and renowned Archbishop and Metropolitan of Milaine St. Ambrose a man noted as for singular sanctimonie so for the height of his spirit and zeale of mantaining the right of his function and what will he say Amb. in 1. Tim. 5.1 Vnde synagoga posteà etiam Ecclesia seniores habuit c. Whereupon saith he both the synagogue and afterwards the Church also had certain Elders or ancient men without whose counsell nothing was done in the Church which by what negligence it is now out of use I know not except perhaps it were by the sloath of the teachers or rather by their pride for that they would seeme to be of some reckoning alone Here is all and now let me beseech my reader to rouze up himselfe a little and with some more than ordinary attention to listen to this evidence on which alone for any likely pretence of antiquity so a great cause wholly dependeth And first let him heare that this is no Ambrose but a counterfeit even by the confession of the greatest favourers of the Lay-presbyterie Park Polit. Eccl. who that they would thus easily turne off the chiefe if not the only countenance of their cause it is to me a wonder but they well saw if they had not done it it would have beene done for them Possevine thinks he finds Pelagianisme in this Commentarie upon the Epistles Bellar. Tom. 4. de Amiss grat c. 5. l. 4. de Iustif c. 8. both Whitakers and Bellarmine disclaime it for Ambrose's the later pitches it upon an hereticke even the same wich was the authour of the booke of the Questions of the Old and New testament Hilarie the Deacon and the former doth little other whiles he cites and seemes to allow the Censors of Lovaine to this purpose Maldon in Mat. 19. Maldonate casts it upon Remigius Lugdunensis who lived Anno 870. farre from any authentick antiquity and confidently saies no man that ever read Ambrose's Writings can think these to bee his It is then first no great matter what this witnesse saith but yet let us heare him Vnde synagoga saith hee Whereupon the Synagogue and after the Church also had Elders And whereupon was this spoken I beseech you Let my reader but take the fore going words with him and see if hee can forbeare to smile at the conceit The words run thus upon occasion of Saint Pauls charge Rebuke not an elder but intreat him as a father c. Propter honorificentiam aetatis majorem natu cum mansuetudine ad bonum opus provocandum c. For the honour of age the elder in yeares is by meeknesse to bee provoked to a good worke c. Nam apud omnes ubique gentes honorabilis est senectus For saith he amongst all nations every where old age 't is honourable And so inferres whereupon both the Synagogue and afterwards the Church had certaine elder or ancient men without whose counsell nothing was done in the Church Plainly the words are spoken of an elder in age not any Elder in office And so S. Pauls words import too for it follows the elder women as mothers I suppose no man will think S. Paul meant to ordain Eldresses in the Church Thus in the supposed Ambrose all runs upon this strane fort here is Honorificentia aetatis the honorificence of age majores natu honorabilis senectus no intimation of any office in the Church But you will say here is mention of the Elders that the Synagogue had True but not as Iudges but onely as aged persons whose experience might get them skill and gravity procure them reverence and such the Church had too and made use of their counsell and therefore it followes quorum sine consilio without whose counsell nothing was done in the Church he saith not without whose authority these then for ought this place implieth were not incorporated in any Consistory but for their prudence advised with upon occasion and what is this to a fixed bench of Lay-presbyters Or if there were such a settled Colledge of Presbyters in ancient use as Ignatius implies yet where are the Lay They were certaine ancient experienced Divines who upon all difficult occasions were ready to give their advice and aid to their Bishop how little the true Ambrose dreamed of any other let him be consulted in his noble humble and yet stout Epistile Am. l. 2. Epist 1◠3. to the Emperour Valentinian where that worthy patterne of Prelates well showes how ill it could be brooked that persons meerly laick or secular should have any hand in judging and ordering of matters spirituall Yea for this very pretended Ambrose how farre he was from thinking of a Lay-presbytery let himselfe speake who in the very same Chapter upon those words Let the Elders that rule well he counted worthy of
is laid by Christ and whose fabricke is raised by the Apostles is of divine institution Page 28 § 8 The second ground The practice and recommendation of the Apostles is sufficient warrant for an Apostolicall Institution Page 30 § 9 The third ground That the formes ordained for the Churches Administration by the Apostles were for universal and perpetuall use Page 32 § 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 Page 35 § 11 The two famous rules of Tertullian and S. Augustine to this purpose asserted Page 39 § 12 The fifth ground That the Primitive Saints and Fathers neither would nor durst set up another forme of government different from that they received of the Apostles Page 50 § 13 The sixth ground That if the next successors would have innovated the forme of government yet they could not in so short space have diffused it through the whole Christian world Page 56 § 14 The seventh ground That the ancientest Histories of the Church and writings of the first Fathers are rather to be believed in the report of the Primitive state of the Church than the latest Authors Page 59 § 15 The eight ground That those whom the ancient Church of God and all the holy Fathers of the Church since have condemned for Hereticks are no fit guids for us to follow in that their judgement of the government for which they were so condemned Page 64 § 16 The ninth ground That the accession of honourable Titles and Compatible priviledges makes no difference in the substance of a lawfull and holy calling Page 66 § 17 The tenth ground That those Scriptures whereon a new and different forme of government is raised had need to be more evident and unquestionable than those which are alledged for the former that is rejected Page 69 § 18 The eleventh ground That if Christ had left this pretended order of government it would have ere this time been agreed upon what that forme is and how to be managed Page 71 § 19 The twelfth ground That if this which is challenged be the Kingdome of Christ then those Churches which want any essentiall part of it are mainly defective and that there is scarce any at all entire Page 72 § 20 The thirteenth ground That true Christian policie requires not any thing absurd or impossible to be done Page 74 § 21 The fourteenth ground That new pretences of truths never before heard of especially in maine points carry just cause of suspicion Page 76 § 22 The fifteenth ground That to depart from the judgement and practice of the universall Church of Christ ever since the Apostles times and to betake our selves to a new invention cannot but be beside the danger extremely scandalous Page 78 The Second Part. § 1 THe Termes and state of the Question setled and agreed upon Page 1 § 2 Church government begun by our Saviour in a manifest imparity Page 11 § 3 The execution of this Apostolicall power after our Saviours ascent into Heaven Page 16 § 4 The derivation of this power and majoritie from the Apostles to the succeeding Bishops Page 19 § 5 The cleare testimonies of Scripture for this majoitie especially those out of the Epistles to Timothy and Titus urged Page 26 § 6 Some elusions of these Scriptures met with and answered Page 35 § 7 The testimonie of S. John in his Revelation pressed Pag. 41 § 8 The estate and order of Episcopacie deduced from the Apostles to the Primitive Bishops Page 49 § 9 The testimony and assent of Bucer and some famous French Divines Page 54 § 10 The superiority and jurisdiction of Bishops proved by the testimonie of the first Fathers and Apostolicall men and first of Clemens the partner of the Apostles Page 59 § 11 The pregnant and full testimonies of the holy Saint and Martyr Ignatius urged Page 65 § 12 The testimonie of the ancient Canons called the Apostles Page 79 § 13 The state and historie of the next age Page 84 § 14 Proofes of the confessed superiority of Bishops from severall forceable arguments out of antiquitie Page 88 § 15 Power of Ordination only in Bishops Page 90 § 16 Power of jurisdiction appropriated to Bishops from the first Page 95 § 17 Exceptions against our Episcopacie answered and particularly of the dissimilitude of our Bishops to the Primitive in their Pompe and perpetuity Page 99 § 18 The practice of the whole Christian Church in all times and places is for this government by Bishops Page 110 § 19 Of the suppression of contrary Records and of the sole opposition of the heretick Aerius Page 117 § 20 The vindication of those Fathers which are pretended to second Aerius his opinion Page 120 § 21 The practice of the Waldenses and Albigenses in allowance of Episcopall government Page 125 § 22 The government by Bishops both universall and unalterable Page 129 The Third Part. § 1 THe appellation of Lay-Elders and the state of the Question concerning them Page 1 § 2 No Lay-Elder ever mentioned or heard of in the times of the Gospell in all the world till this present age the texts of Scripture particularized in pretence of the contrary Page 7 § 3 Lay-eldership a meere stranger to all antiquitie which acknowledgeth no Presbyters but Divines Page 15 § 4 S. Ambrose's testimonie urged commonly for Lay-Elders answered Page 19 § 5 The utter disagreement and irresolution of the pretenders to the new Discipline concerning the particular state of their desired government Page 24 § 6 The imperfections and defects which must needs be yeelded to follow upon the discipline pretended and the necessary inconveniences that must attend it in a kingdome otherwise setled Page 30 § 7 The knowne newnesse of this invention and the quality of the late authors of it Page 36 § 8 A recapitulation of the severall heads and a vehement exhortation to all Readers and first to our Northerne brethren Page 42 § 9 An exhortatorie conclusion to our brethren at home Page 53 EPISCOPACIE BY DIVINE RIGHT §. 1. An expostulatorie entrance into the Question GOod God! what is this that I have lived to heare That a Bishop in a Christian Assembly should renounce his Episcopall function and crie mercy for his now-abandoned calling Brother that was who ever you be I must have leave a while to contest seriously with you the act was yours the concernment the whole Churches You could not think so foule a deed could escape unquestioned The world never heard of such a Penance you cannot blame us if we receive it both with wonder and expostulation and tell you it had beene much better to have been unborn than to live to give so hainous a scandal to Gods Church and so deep a wound to his holy truth and Ordinance If Tweed that runs betweene us were an Ocean it could not either drown or wash off
to be tedious in particularities the ancient Canon of Apostles 32 to this purpose is recited and ratified by two Councels Concil Antioch 1. c. 9. the one of Antioch the other of Chalcedon and there applauded by the acclamation of a just rule and the rule of the Fathers And now say reader what is Superiority and Jurisdiction over all Subordinates if this be not If any Bishop of this Island have challenged and usurped more than the written word of God seconded by the ancient Canons of the Primitive Church and holy Fathers thereof do allow let him bear his own burden but certainly if the holy Synode of England should at any time be required to publish any Canon for the determining the Latitude of Episcopall power and the due exercise thereof they could hardly devise to expresse it in more full tearms than the ancient Councell of Antioch hath done Concil Antioch sub Iulio c. 9. Unusquisque Episcopus habeat suae paroechiae potestatem c. Let every Bishop saith it have authority of his own See both to governe it according to the fear of God which is before his eyes and to have a provident care of the whole Countrey which is under his City as also to ordain Presbyters and Deacons and to governe all things with Judgement Upon all this which hath been said I wonder how the Opposers of Episcopacy can read these so plain proofs of the Judgement and practise of the ancient Church of God and not be ashamed of their palpable innovation Hitherto we have clearly deduced the superiority of Bishops above the other Clergie and the power of their Jurisdiction from Christ and his Apostles and conveyed it through the constant practise of the Primitive Church since which time no adversary doubteth of it §. 17. Exceptions against our Episcopacy answered and particularly of the dissimilitude of our Bishops from the Primitive especially in their pomp and perpetuity BUt two main exceptions are taken at our Episcopacy wherein it is pretended there is an utter dissimilitude betwixt the anciently acknowledged superiority and ours The one is perpetuity the other Lordlinesse In both which regards Parker according to his loud languaâ—e sayes there is as much likenesse betwixt the English Episcopacy and the ancient as betwixt light and darknesse For both these briefly That there is and must needs be a superiority of some Pastors aboue others Beza himself cannot deny who makes the 7 Angels 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 neither indeed can there be any government without it Bez in Apoc 2.1 but this presidence saith he is not perpetuall but only for the time and vicissitudinary Vidâ— Bez. Saraviam in resp ad triplicatum Episcopatum De gradibus Minist c. 23. There can be no Church without a Ministery Those Ministers are divided into Presbyteries Those Presbyters must have an head that head is to over-rule the body for his turne And this saith he is that Regency which was in the Primitive times and is now renewed in some Churches wherein the president takes his chair moderates the assembly hath Majority of rule during his presidency and is for the present â—efut of Mr. Dâ—â—â— ham the governour of his brethren the action ended and his course finished returnes to his old forme with a sumus ergo pares And was this the inequality of the Church-governours in the Primitive times Was this the forme of the Regiment and Presidency of the Primitive Bishops Blessed God! Where was this monster of opinion formed Who ever read or heard of such a course of Administration from the beginning of Gods Church upon earth untill this present age And yet these men the better to guilde their upstart fancies to the eyes of the vulgar dare thus confidently obtrude it upon the Primitive times Did not James Ignatius Polycarpus and all those noted Successors in their severall charges live and die Bishops there Do not all the Subscriptions of Councels all histories that ever were in the Church testifie so much was there ever any Writer but any one that hath given intimation but bare intimation of any such shifting of Church-governours for that mistaken allegation of St. Ambrose is justly hissed out of all Countenance Did ever the man fall into any kinde of mention that once practis'd it And shall grave Divines give themselves liberty to dream of such strange Chimaericall devices and then meerly to get glory to themselves and strength to their own fancieâ— so boldly obtrude them upon Gods Church for good Law and as highly tending to Gods glory If we do not finde among the ancient so direct contradictions to this conceit we must impute it to this that they did not suppose so impossible a fancy could have fallen into any wise heads Câ—â—r l. 4. Epist 2. Yet that of blessed Cyprian is clear enough where a Bishop is once lawfully ordained whosoever would now moreover be made a Bishop in that See it is necessary that he should be forthwith put out of the Church and that he have not the Churches Ordination who doth not hold the Unity of the Church Vid supra Epist Clementis ad Corinthios c. And soon after Forasmuch as after the first Bishop viz. during his life there cannot be a second whosoever after that one who ought to be alone is made he is not a second but none at all Thus he But what need I urge this when the very word of Ordination strikes it dead For what Ordination to that their In-and-out Office have these succeeding and Momentary Presidents And what Bishop was ever in the Church without Ordination So as I must have leave to wonder at this uncouth Novelty and to say that I cannot tell how to resemble it better than to that old abusive sport which was cryed down in the Councell of Salisbury called Ep. tus puor practised also in the Popish times here in England Binius Anno 1274. Episcopatus puerorum upon St. Clements night and on St. Nicholas wherein boys and youths dressed up after the manner of Episcopall habits took upon them to act the Bishops sacred actions and after the pastime ended disroabed themselves and returned to their wonted trade Both these I confidently say are the meer mockeries of Episcopacie and if that other sport pleased but children and fools it is a wonder how this could please wise men As for the state and Lordlinesse which is usually objected to our Episcopacy it is indeed a common eye-sore to our envious detractors This is it that fills the world with Clamour and Pamphlets with spightfull invectives Quis furor O Cives As for the title first alas how poor a quarrell it is Certainly if there were that true piety and those gracious dispositions in the hearts of men professing the Gospell towards Gods Ambassadors and Agents which there ought to be they would not they could not grudge them any styles of Eminence their very feet would be beautifull