a Bishop in anothers Dâ—ccess or a busie body in other mens matters so is that in our English rendred whereas the same work is in the hands of Bishops far otherwise who as they do it themselves so is it in them in way of Superintendency to see it done by others also So the chief Priests under the Law whom the Apostles and afther them Bishops represent they were Overseers to others that the work be done in manner and order as did become Thus are Bishops overseers to those other Overseers the care of many Churches being on them as was the cure of all Churches on the Apostles whereas the care of particular Churches this or that is onely on others 2. Although Presbyters have power to preach and do what belongs to their Function yet are they in acting that power limited and ordered by the Bishop Wherein we are to distinguish as in the Schools between Power of Order and of Jurisdiction Power of Order Presbyters receive in their Ordination to do what belongs to their function to which they are thereby qualified but the Power of Jurisdiction to act that their power of Order as â—astors that a Presbyter hath in his Institution from the Bishop being thereby appointed to a charge and place and licensed to discharge the duty of his calling to which he was before qualified and now enabled Tertullian saith That the chief Priest which is the Bishop hath the right of giving Baptism and then the Presbyters and Deacons but yet not without the Authority of the Bishops So also S. Hierome Without power from the Bishop neither Presbyter nor Deacon hath right to baptize Every Presbyter therefore hath power in common with a Bishop to preach and administer the Sacraments in fulness which an inferior Order a Deacon cannot do yet the exercise of that power is subjected to and regulated by the Bishops authority to be permitted directed restrained or suspended as should be necessary In which the Bishops priviledge of Jurisdiction over Elders is he from them eminently differenced It was said of Elders that they have a power of Jurisdiction understand it of a power of spiritual and inward Jurisdiction in foro conscienciae in the Court of Conscience so as Pastors of the flock is committed to them the seeding ruling teaching reproving binding sinners notoriously scandalous by denouncing Gods judgements in the Word and while unreformed excluding from the Sacrament and again loosing and releasing penitents by applying the gracious promises of the Gospel and readmiting them to the use of the Ordinances But that Jurisdiction which is in Bishops is more extended and that even over Elders themselves For as Presbyters are in their Ordination qualified and by their Institution authorized to their work so are they after to behave themselves in that as becometh It is in Bishops who are overseers of those Overseers to expect and exact that from them authoritatively and on failing in duty or manners as to life and conversation to reprove and punish also In this is Episcopal Jurisdiction given them Apostolically and over inferior Elders particalarlarly to which they are subjected Such was Timothies power in Ephesus Rebuke not an Elder and against an Elder receive not an accusation but before two or three witnesses them that sin rebuke before all that others may fear Which words Rebuke not an Elder is not a restraining but an ordering that rebuke that it be not lightly or on slight grounds as in 1 Tim. 5. 19 20. by which appears a Jurisdiction in Bishops above Elders directive coercive and corective which is Epiphanius his interence on these words against a Presbyter c. Therefore saith he Presbyters are subject to the Bishop as to their Judge He is their Judge as to Doctrine that thou mayest charge some that they teach no other Doctrine saith the Apostle to Timothy 1 Tim. 1. 3. and to Titus Tit. 3. 10. A man that is an Heretick ofter the first and second admonition reject judge also as of their Doctrine what they teach so of their Conversation how they live as you have heard in that of 1 Tim. 1. 5 17 20 21. Therefore is the Angel of the Church of Ephesus Timothies Successor commended that he could not bear with them that are evil and had tryed them which say they are Apostles and are not and had found them lyars Rev. 2. 2. On the contrary the Angel of the Church of Thyratira is reproved for suffering such Rev. 2. 20. So as although there be a Community of names in some cases between Bishops and Elders Bishops are called Elders and Elders Bishops and notwithstanding that the worke also be in a kind common yet is that community so differenced in both that all pretences of Elders in that for casting of Bishops as to their Office or divesting them of Jurisdiction and Dignity is apparently inconsequent and evil For although the names of Bishops and Presbyters were confounded and the work in a sort common to both yet were not the Offices of Bishops and Presbyters ever confounded until now 1. And now to sum up alâ— you see the Church under the New Testamen ordered as before in way of Superiority and Subordination and that Apostolically appointed So Timothy in Ephesus and Titus in Crete and others elsewhere in like manner they ordering persons and things appertaining to that sacred work within their respective Jurisdictions 2. See those Apostolically ordered to that care and charge in the Church above others to be by the Apostles dignified with their own name that standing name of Bishops they standing also in their place and stead and acting in their work Ordaining Overseeing Ordering and Correcting as is necessary 3. What hath been by the Apostles so ordered in the Church whose words Christ would have to be observed as his own If they have kept my saying they will keep yours also John 15. 20. that in this particularly hath been by Christ himself the High Priest approved For as the High Priest did Christ appeare habited being cloathed with a garment down to the feet and girt vbout the paps with a golden girdle and also visiting his Church Ecclesiatim each of the seven Churches particularly being by him inspected In that reproving what was amiss in any and allowing what was right particularly See that Government which was ordered in each of those eminent Churches in Ephesus and the other six under their respective Angels or Chiefs or Bishops see that order I say in the Church approved of Christ for the Seven Stars the seven Angels Angels of those Churches their Bishops were in Christs right hand Rev. 1. 16. 20. that is under his care and protection And to those Angels of the Churches doth our Lord direct himself principally in behalf of all under their charge expecting from them an accompt of the Churches within their respective Jurisdictions each of them being responsible for all that was there well or otherwise 4. Lastly What
Episcopal government had not had an indubitable Institution from the authority of Christ and his Apostles or if any other forme of Church government could have pretended to such Instruction it had been the most impossible thing in the world when their neither was any outward certain power to enforce it nor could be any general Council to stablish it to have introduced such a forme of government so suddenly and quietly into all Christian Churches and not the spirit of one Presbyter for 〈◊〉 that appeareth for above 300. years to 〈◊〉 been provoke either through zeal ambition or other motive to stand up in the just defence of their own and the Churches libertie against such usurpation These are his Majesties words Thus doth Episcopacy derive from the first times and shews it self generally received and continued by a Succession of after ages in the Christian Church Which that by Elders without Bishops cannot shew By this Tertullian concludes for the Catholick Church against Heretiques Let them saith he shew the beginning of their Churches let them run over the Succession of their Bishops so as the first of them may have one of the Apostles or Apostolique men to be a founder or predecessor So Apostolique Churches derive themselves So doth the Church of Smyrna shew Policarpus placed there by John and Rome Clements ordained by Peter so have other Churches those who were by the Apostles appointed Bishops by whom the Apostolique seed or race is derived or continued so Tertullian de Praescript advers Haeretic c. 33. thus was it of old and from th beginning unto these later times when the change of that ancient forme of Church Government began that being occasionally brought in it troubles to say it with the Reformation Then I say was that occasioned rather than designed or approved by the first Reformers For the truth and puritie of the Gospel being then opposed and persecuted by Popish Bishops thereby were those Reformers enforced to act in that work of Reformation without those Bishops whom they could not gain and who were to them so contrary Yet did not those Reformers in that cast off Episcopacy with aversness to the Order but onely in respect of those individual persons of the Popish Bishops oppressing they the Reformers in the mean time professing for Episcopacy and greatly desiring it if it might be It is 〈◊〉 by us endeaâ—oured say they that Bishops be deprived of Government or Power but it is desired that they suffer the Gospel to be purely preached and we have oft protested That we do greatly approve the Ecclesiastial Politie and degrees in the Church and as much as in us lieth we desire to preserve them We do not dislike the authority of Bishops so that they would not compel us to do against Gods commandments and yet again We do here protest and we would have it to be recorded that we would willingly have the Ecclesiastical and Canonical Politie if the the Bishops cease to tyrannize over our Churches This our desire shall excuse us with all posterity both before God and all Nations All which we have in that famous Augustan confession of the Reformers who from the word protest so frequent there had then and thence the name of Protestants they being there first called Protestants as first Christians at Antioch This Augustan Confession or Profession or Protestation was signed by the more eminently Learned in that age and work of Reformation Among whom even Calvin was a Subscriber Yet did others of the chief Reformers adhere to their professions made concerning the right of Episcopacy both as to Order and Jurisdiction concluding that in Justice it ought not to be violated By what right or Law saith Melanâ—thon to Camerarius may we dissolve the Ecclesiastical Politie if the Bishops will grant us what in reason they ought to grant and though it were lawful yet surely it were not expedient And he writing to Luther You will not believe how they of Noricum and others hate me Propter restitutam Episcopis Jurisdictionem for restoring the Jurisdiction of Bishops And Camerarius in the life of Melancthon saith thus of him h Melancthon non modo adstipulatore sed etiam authore ipso Luthero c. Melancthon not onely by the consent but even by advice also of Luther perswaded that if Bishops would grant free use of the true doctrine the ordinary power and administration of their several Diocesses should be restored to them and even Beza who succeeded Calvin in Geneva for the space of ten years in like authority duering which time he was strict in his Judgment as to his discipline Yet after Danaeu's his comeing thither whereby that course of continueing long in that place was altered and Beza laid by Then could he find those inconveniences in that course which he could not now remedie onely wishing it were otherwise So speaking of the 34th Canon of those called the Apostles Canons concerning the power of Metropolitans over Bishops Quid aliud saith Beza hic statuitur quam ordo ille quem in omnibus Ecclesâ—is restitutum cupimus what is in this appointed but that order which we wish maybe restored in all the Ghurches I shall but add that of Zanchius one of the most learned of that side He in a confession or profession of Faith by him composed speaking of Church Orders and saying that Arch bishops and Patriarchs may be defended And sending that his confession to others for their approbation and consent in it he found exceptions taken at that said by him concerning those Church Orders his words are A certain eminent person did write to me thus what you write of your confession hath been by me and by N. and others received with great delight it being learnedly written and in an accurate method with which I was greatly pleased if you except what in the end you add of Archbishops and that Hierarchy On which Zanchius maketh for himself this Apologie when saith he I wrote this confession of Faith I did write all things out of a good conscience and as I believed so did I freely speak Now my faith is grounded chiefly and simply on the word of God something also in the next place on the common consent of the whole Ancient Catholique Church if that be not repugnant to the Scriptures I do also beleive that what things were defined in Councils and received by the godly Fathers gathered together in the name of the Lord by common consent of all without any gainsaying of the holy Scriptures that those things also though they be not of the same authority with the holy Scriptures proceeded from the holy Ghost Hence it is that those things that â—e of this kind I neither will nor dare with a good conscience dislike But what is more certain out of History Councils and writings of all the Fathers then that those Orders of Ministers whereof I speake were established and received by the
place of Presbyters But this Text also Pit 1. 5. 7. is pressed in favour of Elders against Bishops for Elders so named v. 5. are v. 7. termed Bishops adding that there being Elders in every City therefore is that intended of Elders properly and not of Bishops who are not for every City thus they 1. It is true that in every City are to be Elders wheresoever is a meeting of people to be provided for so are Elders properly to be understood and the word City to be in that case strictly taken 2. But as referring to Bishops Seats the word City is to be understood more enlargedly not for every city but such onely as are fit for it as places of note and such as are extended in jurisdiction We use to say traditionally that a Bishops Seat should be a city i. e. a place of note so doth Leo expound this very Text writing to the Bishops of Africa To appoint Bishops in every City or Town is saith he in the greater citres to place Bishops in the less to place Priests He in that speaking according to the Council of Sardis It is not allowed saith that Council that a Bishop be appointed in every village or smaller city where one Presbyter may suffice for there a Bishop needs not be that the name and authority of a Bishop be not vilified Con. Eard c. 6. In every city therefore are to be Elders and in every city fitting for it aâ—e be to Bishops So hath this been understood in the practice of the Church accordingly And well might Crete be capable of many Bishops being an Island of great extent and populous And Titus his enlarged Jurisdiction there over many Bishops ordaining and appointing them where necessary sheweth his power to have been Archiepiscopal a though he be stiled onely Bishop of Crete as Timothy Bishop of Ephesus so in the poscript to those Epistles and usual it is in the Councils and elsewhere to finde Archbishops and Patriarchs under the name of Bishops And that Creâ—e had its Archbishop and Suffragans we also find The Archbishop of Crete was nominated from Gortyna its Metropolis Dionysius of Corinih who lived in the next age to the Apostles writing to the Church of Gortyna together with the rest of the Churches of Crete commendeth Philip 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their Bishop for his singular piety and virtues The City of Gnossus in Crete had Pintus its Bishop And saith Theodorus Balsamo I have perused the ancient code of Councils and defind by the subscriptions that Basiil Bishop of Gortyna was present at the Council of Truâ—lo On the whole therefore from the community of the names between Bishops and Elders is no ground for what is thence inferred That therefore Bishops and Elders are the same without dictinction of Persons Offices or Degrees for Bishops are Elders and some Elders are Bishops and both distinct in Degree and Dignity But the the strength of the Objection is it what concerns the work common to Bishops and Elders For if the same work be common to both so as what a Bishop doth that an Elder doth also then what needs a distinction of Persons and and Offices These are not to be multiplied without necessity And that the work is common and the same both to Bishops and Elders is by that side instanced in 1. Ordination 2. In Overseeing under this of Overseeing all the other paâ—ts of the work are comprehended as Preaching Baptizing c. Let these two be therefore distinctly considered and examined Whether in the work common to both Bishops and Eâ—ders there be not sufficient to differente each from other 1. As to Ordination To this Elders or Presbyters pretend grounding on that 1 Tim. 4. 14. where the Apostle exhorts Timothy Not to neglect the gift which was given him by prophesie with the laying on of the hands of the Presbyterie Here say they Presbyters Ordain 1. But â—et them take all together for doth not the same Apostle say also to Timothy I put thee in remembrance that thou stir up the gift of God which is in thee by the putting on of my hands 2 Tim. 1. 6. here we finde another hand the Apostles beside those hands of Presbyters imposed on Timothy therefore not the hands of Presbyters alone where therefore their hand onely is in the work there is another yet wanting and the work short without it the case of necessity excepted 2. Ordination must be granted to have been in the Apostles primarily and principally and not in Elders or Presbyters principally they but acting with the Apostles and that but subordinately By my hand saith the Apostle 2 Tim. 1. 6. with the hands of the Presbytery 1 Tim. 4. 14. It is by the Apostles hand principally and but with the other in way of approbation Therefore is the charge of Oedination given principally to Timothy that he lay not hands suddenly on any so not to be partaker of other mens sins there Presbyters are not named not as not assisting but as onely assisting and not as principals It is be not thou partaker of other mens sins not be not ye speaking of Presbyters So you finde it here also as to Titus to him is that work committed principally and in chief I left thee Titus in Crete that thou shouldest set in order the things that are wanting and that thou shouldest orvain Elders in every City as I have appointed thee So is it to be understood as to others in like place with Timothy and Titus Bishops ordain others joyning with them Bishops will not do it without others and others must not do it without Bishops concur Elders may but act in it alone they must not the contrary where necessity is not is an unwarranted usurpation Yet in giving but an hand in the work they will have All. Such notwithstanding are to know that there is another hand in that work as beside theirs so before theirs and above them theirs is onely with not without Bishops and Bishops in that principally So for Ordination in which work common both to Bishops and Elders is you see sufficient notwithstanding to difference both in Degree and Office II. See it also in the other part of the work in which Bishops and Elders act also in common as Preaching Baptizing and ordering the flock committed to them so are both Overseers This is granted in common to both Bishops and Elders yet so as that this is in both differently and so in Bishops as not in others 1. It is true that Preaching Baptizing Ordering and Overseeing the flock are incumbent on all but in inferior Elders more restrainly with respect to place and persons they acting within Precincts and Parishes among their own people and within their own districts onely To these and there are they Overseers and not otherwise so as for any such to take on him to Oversee and see what others without do or do not is to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉