hands suddenly upon any one Hee had power therefore of the imposition of hands and to ordain Presbyters For the charge is particularly directed to him and not to them even as wee shall see it afterwards in the Church of Crete where the power of ordination is as peculiar to Titus as here to Timothy and in neither places committed to the Presbyters This therefore made one say that Their hands without His will not serve His without Theirs might An Apostle did so to him meaning to Timothy and he a Bishop might doe it to others For the Apostle doth not say here Lend thy hand to be laid on with others but appropriates it as his owne act saying even to him in particular Lay hands suddenly upon no man neither partake of other mens sias Bee there then what Presbyters there will although the Bishop and so is the practice of our Church may joyne their hands to his owne yet that they alone without him can make a man a lawfull Minister is utterly denied for a meere Presbyter or many Presbyters of themselves did never ordain others into the holy Ministery And Epiphanius gives the reason of it For how can it be saith he that a Priest should create qui potestatem imponendi manus non habet who hath no power of the imposition of hands Hierome himselfe could say Excepta ordinatione who being no fast friend to Bishops may be the better heard without suspition Quid enim facit Episcopus excepta ordinatione quod Presbyter non facit For what doth a Bishop except ordination which a Presbyter also doth not they be his owne words in an Epistle written to Evagrius And in the dayes of Athanasius when that worthy Hosius was also famous there was one Colluthus a certain Priest of Alexandria who tooke upon him to ordaine Presbyters but the Church in a generall Councell convented him and pronounced against his ordination that it was no other then a meere Nullity Quo pacto igitur Presbyter Ischyras aut quo tandem authore constitutus nunquid scilicet a Collutho saith Athanasius in his second Apologie Ischyras was no Priest because ordained by Colluthus He is therefore not onely opposed whilst hee had the holy cup in his hand but even devested afterwards of his pretended orders and with all the rest which Colluthus undertooke to maâ—e put amongst the Laicks ranked in their order and under their name admitted to the holy Supper But some perhaps will say that Paul and Barnabas in Acts 13.3 received imposition of hands by the Presbyters of Antioch and therefore meere Presbyters may ordaine No sure never a jot the more for this Imposition of hands was for more causes then one both Paul and Barnabas were in the Ministery before this and therefore by that which was now done they received not their consecration into holy orders It may rather be said that Paul had his ordination from Ananias a certaine Disciple of Damascus because he before this came and laid his hands upon him as we read in Act. 9.17 But neither was this to ordaine him into holy orders in regard that his calling was immediate and therefore saith he to those of Galatia that he was an Apostle not of men neither by man but by Iesus Christ God the Father Gal. 1.1 And to the Corinthians That he was not inferior to the very chiefe Apostles as he hath likewise told us in the 2. Cor. 12.13 What then It is true that God gave extraordinary gifts in those dayes even to the healing of the sicke and curing of the diseased in which regard S. Paul being blinde through the bright lustre of the vision is cured when Ananias comes laies his hands upon him and is also filled with the holy Ghost which seems to be for the strengthening of him after his conversion and for his settlement in Religion and the saith of Christ for we see that it was done by the speciall appointment of God and not so much before hee went abroad to preach as before hee was received into the Church by holy Baptisme yea the whole businesse was extraordinary even in respect of the instrument who had an immediate direction and an extraorinary gift to doe in this all that he did be it for what it will And as for them at Antioch they were not onely teachers but Prophets by whom the Holy Ghost declared likewise that they must separate Barnabas and Saul from the rest of the Ministers or Disciples there and not now make them Ministers that they were before yet because they must bee gone from them and goe further abroad among the Gentiles they solemnly commend them to the grace of God for they fasted and prayed and laid their hands on them and let them goe the expresse words of the text so that this may be rather termed a Manumission then an Ordination And all this while the way is plaine But there is yet a place in the first Epistle to Timothy chap. 4. verse 14. which is also urged to prove that Presbyters may ordaine the words being taken by some as if Timothy received his consecration into holy Orders by the hands of Presbyters But if Saint Paul may be suffered to be his owne interpreter he afterward shewes us that this was otherwise for I put thee in remembrance saith he that thou stirre up the gift of God which is in thee by the laying on of my hands 2 Tim. 1.6 His then were the hands that ordained Timothy and according thereunto is the charge that hee also gave to the said Timothy when he bade him Lay hands suddenly upon no man there being no one word to invest every ordinary Presbyter with the like power What is it then The text objected saith not Neglect not the gift that is in thee c. by the imposition of the hands of the Presbyters nor by the imposition of the hands of a Presbytery but by the imposition of the hands of Presbytery that is by the laying upon thee the hands of Ordination termed the hands of Presbytery or Priesthood because that 's the office into which the party consecrated is then ordained more then which cannot bee fairely gathered thence especially seeing the Apostle doth so clearly put the matter out of doubt by saying that his were the hands that ordained Timothy as in that before I have already shewed And indeed if Timothy were ordained by a Presbytery then by more then one but Saint Paul in that other place hath said that his hands and no other were imposed on him Nor is this but granted even by Calvin himselfe to be the right sense of the place as in the fourth booke of his Institutions at the third Chapter is manifest But leaving Timothy looke next at Titus the large Island of Crete is expresly committed to his peculiar charge in which were many Cities and he expresly said to be set over them all no mention being made of any other For For this cause left I
are those words of our Saviour Christ to be understood in Luk. 14.26 where he saith that If any man come to me and hate not his Father and Mother c. he cannot be my Disciple Thus our Saviour Now we know that a man is bound to honour his Father and Mother to love them and not to hate them and yet he that shall love either Father or Mother more then Christ is not worthy of Christ Matth. 10.37 And thus doth one place explain another But howsoever the meaning be that what you mention is not to be referred precisely to the particular persons of Jacob and Esau whereupon you loose that you strive for is plain enough First because Gods Oracle to Rebecca was concerning two Nations Gen. 25.23 where the words be these And the Lord said unto her two Nations are in thy womb and two manner of peâ—ple shall be separated from thy bowels and the one people shall be stronger then the other people and the elder shall serve the younger Duae gentes nen in seipsis sed in suis patribus secundum Prophetiam quoque ipsius Isaac quando Minorom pro Majore benedixit And secondly because the Prophet Malachy declares the same nay he shews the accomplishment thereof in the Israelites and Edomites the one whereof were discended of Jacob the other of Esau Malach. chap. 1. The Paraphrase whereof is as followeth Ecce populus Israeliticus ex Jacobo oriundus populus iste est quem singulariter dilexit Deus quippe cui ex merâ—… dilectiâ—…e gratia terram promâ—ssam melle lacte fluentem Abrahamo Isaaco olim promissam velut haereditatem possidendam dedit Populus verò Edomeus ex Esau progenitus populus iste est quem Deus amore isto singulari complecti favore tam prolixo adficere noluit quippe cui horrida inculta loea montes Seir vastos saxosis desertosque cum fertili ista terra promissa miniâ—… conserendos habitandos dedit ut servilis borum filialis istorum conditio juxta praegressum de illorum capitibus or aculum clare elucesceret And was it not that out of both these Saint Paul cited that which you have aymed at and in Saint Pauls Epistles are some things hard to be understood as Saint Peter tels us 2 Pet. 3.16 Wherefore let me advise you not to be rash in citing from thence things hard to be understood nor come with things obscure against what is elsewhere plain and manifest for then you will neither benefit your self nor truly instruct others The elder shall serve the younger understand that not of the persons of Esau and Jacob for Esau never served Jacob but of the two * Major populus serviet Minori id est Primogenitus populus haeres non trit terrae Canaan sed secundogenitus Propositum enim Dei erat vocare semen quos quales vult Nations which were to come of them as the words of God declare which said not to Rebecca Two men but two Nations are in thy womb And then whereas the Apostle presently subjoyneth Jacob have I loved but Esau have I hated it is not to be taken as if it were spoken before the children were born as was the former Oracle for this was said many ages after by the Prophet Malachy and spoken likewise not of two men but of two people as in the said Prophet is apparent Besides the very phrase of speech declareth that this was not as the other spoken before the Children were born for then it had not been in the Preterperfect but in the Future tense So that all the reference which this can have unto the former is but to shew how Gods purpose took effect in preferring the Nations which came of Jacob before the people which came of Esau which he terms love and hatred and is found to be so in the sence already mentioned But whereto serve those examples if they be not to shew that God irrespectively decreed to save the persons of some of them in particular and absolutely in particular according to the Councell of his will to damn the others Verily he that shall read the Scriptures and find it * Ezek. 18 32. ch 33.11 1 Tim 2.4 2 Pet 3.9 written that God would not the death of him that dyech would have all to be saved and is not willing that any one should perish will scarce be perswaded that God hath absolutely decreed any mans damnation I answer therefore Gods love to mankinde is such that not only is the promise of Grace Universall but also free and taken by Faith alone insomuch that the Apostle to the Romans plainly excludes all prerogative of the flesh and merit of workes and concludes that every one who believes shall not be ashamed For there is no difference between the Jew and the Gentile For he that is Lord over all is rich unto all that call upon him And hereto serve those famous Types and Heads of Nations which he propoundeth when he brings in the sonnes of Abraham and of Isaac already mentioned which types as Hemmingius speaketh Hemming Syntagm capit De Praedestinat sect 32. are to be fitted after this manner viz. that in certain commodities belonging to this life all which are born of the seed of Abraham and Isaac are not reckoned for their sonnes Much lesse in things spirituall are they accounted as sons who draw their originall from those holy Fathers Wherefore even as in profits and priviledges belonging to this life they only are reputed the sonnes of whom the holy Patriarchs had the promises So in things Spirituall they only are to be reckoned as sons of Abraham whose faith is in the free promise and not those who exult and swell by reason of the Prerogative of the flesh as did the carnall Jews whose rejection he sheweth to be just notwithstanding they could say we have Abraham to our Father * Similiter nunc propositum hoc Dei manet quo Judaeos legem praefracte sectari volentes licet illi praeferri debere videantur Gentilibus semen vocare non vult sed omnes solos eos sive Judaei sunt qui Evangelio filii ejus credunt et si hi illis deteriores indigniores esse videantur DIALOGUE Gent. This errour you say is in the Rubrick what is in the Chatechisme Min. In the Catechism it is affirmed that Christ hath redeemed all Mankind The truth is that Christ came into the world not to redeem all Mankind but the Elect only therefore the Evangelist Saint Luke setting forth the Genealogy of Christ beginneth from Joseph and ascendeth to Adam and from Adam doth descend to Sheth who was the first of Elect that was born after the death of Abel and maketh no mention of Cain nor of any of his posterity And Saint Matthew beginning from Abraham and from Abraham descendeth to Isaac and from Isaac to Jacob and maketh no mention of Ishmael nor of Esau nor of any that
came of them Also our Saviour Christ saith that he gave his life a ransome for many Matth. 20.28 and that his blood was shed for many Matth. 26.28 He doth not say that his blood was shed for all mankind but for many that is for the Elect only who are many though but few in comparison of the multitude that are Reprobates ANSWER When our Church teacheth her Children to say I believe in God the sonne who hath redeemed me and all mankinde she hath respect to the ample latitude of the merit of Redemption wrought by Jesus Christ which is such and so large as that it extends it selfe to all it excludes none but hath satisfied Justice and made a way for all men to attain unto mercy For if God be not willing that any one should perish as Saint Peter speaketh 2 Pet. 2.9 but that all men should be saved as Saint Paul to Timothy declareth 1 Tim. 2.4 then surely the Son of God who came to seek and to save that which was lost and to do the will of his Father laid down his life in common for all that thereby a way might be made for all to attain unto mercy Christ indeed gave his life for his sheep and laid it down for his friends but not for them only For He is the propitiation for our sinnes and not for ours only but for the sins of the whole world 1 Joh. 2.2 And well might he say he gave his life a ransome for many and that his blood was shed for many who shed his blood for all and gave himselfe a ransome for all 1 Tim. 2.6 Nor do we but read that Judas was one of them to whom Christ said My blood is shed for you Luk. 22.20 and yet Judas was a Reprobate To which agreeth that of Saint Peter concerning some who should bring in privily damnable Heresies even denying the Lord that bought them 2 Pet. 2.1 And again saith another scripture Of how much sorer punishment shall he be thought worthy who hath trodden under foot the Son of God and hath counted the blood of the Covenant wherewith he was sanctified an unholy thing and hath done despite to the spirit of Grace Hebr. 10.29 And in the second chapter of the same Epistle the Apostle saith expresly Heb. 2.9 But we see Jesus who was made a little lower then the Angels for the suffering of death crowned with glory and honour that he by the grace of God should taste death for every man And again The Lord saith the Prophet hath laid on him the iniquity of us all Esa 53.6 And I saith Christ if I be lifted up from the Earth will draw all men unto me Joh. 12.32 And in the 2 Corinth 5.14 Christ dyed for all And in Tit. 2.11 The grace of God that bringeth Salvation hath appeared to all men And in Rom. 5.18 As by the offence of one judgement came upon all men to condemnation even so by the righteousnesse of one the free gift came upon all men unto justification of life as our common translation reads it And will you notwithstanding all this deny that the price paid by Christ was not paid for all nor made for all The truth is that it hath not been beneficiall to all and in that respect our Saviours words are manifest that he shed his blood for many And so the Apostle likewise meaneth expresly declaring that we trust in the living God who is she Saviour of all men specially of those that beleeve 1 Tim. 4.10 you see then that God excludes none but those that exclude themselves by unbeliefe For though Christ hath not gained all yet neverthelesse he hath dyed for all as Chrysost speaketh Chrysost in Rom. 14. He hath done that which was his part to do if therefore others will not doe that which is theirs they must notwithstanding Christs death be damned Ideo passus est ut tolleret peecatum Mundi Si quis autem in Christum non credit generali beneficio ipse se frodat ut siquis clausis fenestris radios solis excludat saith Saint Ambrose Ambr. Serm. 8. in Psal 118. That is Christ therefore suffered that he might take away the sinne of the world But if any one believe not in Christ he defrauds himself of that generall benefit as any one by having his windows shut excludes the light of the Sunne In medio Temple misericordia est non in angulo aut diversorio In communi posita est offertur omnibus nemo illius expers nisi qui renuit as saith Saint Bernard Bern. Serm. in purif pag. 101. which is as if he should say Although Christs merits are common to all and that he keeps open house to all commers yet those only have full benefit by them that lay hold upon him God loved the World indeed when he gave his only begotten sonne howbeit they only shall not perish but have life everlasting who believe on him Joh. 3.16 So then that Christs precious blood hath greater efficacy or force in some then in others is not the fault of him who did so well impart it but of them who do so ill imploy it And so all this while no errour in our Common Catechisme DIALOGUE Min. It is also affirmed in the Catechisme that we are made the Children of God in Baptisme The truth is that whosoever is not a childe of God before he be baptized shall never be a childe of God because all that are the children of God were before the world was made the children of God by virtue of Gods eternall decree of Election ANSWER This is answered before and therefore to avoid prolixity and repetition I shall justly passe it over DIALOGUE Min. It also affirmeth that there are two Sacraments generally as necessary to salvation intimating that the Sacraments are necessary to salvation so as if a childe dye before he be baptized be shall be damned which is the cause that Midwives do take upon them to Baptize Intimating also that there are more Sacraments then two therefore it is written in the Rubrick * You would say after if you cared to relate things aright before the Communion that every Parishioner shall communicate thrice in the year and also receive the Sacraments meaning the five Popish Sacraments For there are none other ANSWER We teach indeed that Christ hath ordained in his Church two Sacraments only as generally necessary to Salvation viz. Baptisme and the Supper of the Lord and will you be he that shall blame us for it These two are said by the Ancients to flow out of Christs side when hanging upon the Crosse for us the souldier with his speare let out from thence Water and Blood Joh. 19.34 It is therefore said that This is he that came by Water and Blood even Jesus Christ not by Water only but by Water and Blood 1 Joh. 5.6 And will you be he which shall not grant these two legitimate and true
Father granted to be the first Bishop there Saint Ambrose could say upon Gal. 1.18 that S. Paul saw James at Ierusalem because he was made Bishop of that place by the Apostles So also saith Eusebius in his second booke of Ecclesiasticall History at the first and 23. Chapters Ireneus saith in his third Booke and third Chapter against Heresies that he could reckon who were Bishops from the Apostles to his owne times Eusebius is able to doe the like and in expresse termes saith that Timothy and Titus were the first Bishops of Ephesus and Crete Eccles Hist l. 3. c. 4. The subscriptions at the end of two of S. Pauls Epistles have also said it and though no part of the Text yet of age enough to beare witnesse with the rest But come we to Ignatius a man who was not onely one of S. Johns Disciples but a faithfull Martyr and one that had likewise seen Christ in the flesh and he in his first Epistle saith Quid enim aliud est Episcopus quam is qui omni principatu potestate superior est And a little after Quid vero Presbyterium aliud est quam sacer catus Conciliarii Assessores Episcopi Quid vero Diaconi quam imâ—…itatores angelicarum virtutum purum est inculpatum Ministerium illi ministrantes Meaning in the generall that a Bishop is superiour to his Bench of Presbyters they next to him and the Deacons inferiour to both Lo then here wee have three orders which hee likewise sheweth a little before and esteemes them no better then out of the Church who will not obey their Bishop in the first place and then the rest accordingly Also in his Epistle ad Magnesios he rejoyceth in them that obey their Bishop Hee also saith That neither Presbyter nor Deacon nor Lay man can doe any thing viz. in matters Ecclesiasticall without their Bishop And in his Epistle ad Philadelphenses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 id est Episcopo attendite Presbyteris Diaconis Obey your Bishop Presbyters and Deacons And in the same Epistle a little after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Doe nothing without your Bishop The like to which he writeth to those of Smyrna and in the the same Epistle saith he saw our Saviour Christ after his Resurrection The same doth Saint Hierom also witnesse of the same Father in his Catalogue of Ecclesiastical Writers And in the foresaid Epistle he willeth That the Layman be subject to the Deacons the Deacons to the Bishop the Bishop to Christ as Christ is to his Father And in his Epistle to Polycarpus the Angell of Smyrna Let nothing saith he be done without thy minde neither doe thou any thing without the minde of God And in his Epistle to the Ephesians Studete dilecti obedire Episcopo c. Study beloved to obey your Bishop Nor doth he but name who was the Bishop of that Church then viz. Onesimus mentioned likewise in the Scripture But I have done And now if this which hath beene said be not sufficient to prove the Divine right of Episcopacy I must for ever acknowledge the Starres to bee more glorious then the Sunne and Glow-wormes to carry more fire and light in their tailes then the greatest flame which till I want my senses I will never doe Yea by this it appeareth how wrongfully our Dialogue-writer hath alledged that there were no other Bishops then ordinary Preachers of Gods word untill 334. yeares after Christ which false tenet wee may finde at the 27. page of his Book And know moreover that whilst my answer to this present Dialogue of his was at the Presse there came to my hands a new Edition of his book containing still the same things excepting some one or two left out but here and there chopped and changed in their order from what they were in that which I first received and intermingled likewise with a few weake Additions and scurrilous railings against the government of the Church by Bishops as Antichristian affirming that they themselves are Antichrists that the Clergy of England are like those of the Church of Laodicea neither hot nor cold but luke-warme All which with what else his new Edition hath affoorded he might very well and wisely have spared untill he had found himselfe fully able to defend his first writings which because hee cannot the rest will fall of it selfe without any further answer especially seeing there is very little or nothing more then what will come within the compasse of this FINIS