169. edit Paris an 1558. Canons of Coleine in their Enchiridion of Christian Religion And were it needfull I could shew out of sundry c Mat. Park Antiq. Brit. p. 5. Paggit in his Christianogr and Fitzberbert the Ies Divines that this forme of Church Government was here erected at first in England in imitation of the Heathenish Hierarchie by Lucius the first Christian King that embraced the faith Among those many and pregnant testimonies which might be produced in confirmation of this truth against the Divine Institution of the Majority of Bishops above Presbyters I shall trouble your patience but with one remarkable passage in the Councell of Trent d HIstorâ—e of the Councell of Trent lib 7. p. 619. When in the Congregation Oct. 8. All the Spaniards with some others made a new instance that the Institution and Superiority of Bishops de Jure divino might be defined unto the Legates chamber the next morning came three Patriarches sixe Archbishops and eleven Bishops with a request that it might not be put into the Canon that the Superiority is De Jure divino And marke I beseech you the reasons for in themselves but especially proceeding from the mouthes of such and so many persons they carry a great deale of weight with them in regard that 1. It savoured of ambition 2. It was unseemly themselves should give sentence in their own cause 3. Because the greater part would not have it put in And whosoever shall peruse that history and diligently observe the managing of this businesse in the Councell shall finde that the opinion of the Spaniards against which the fore-mentioned Patriarks Archbishops and Bishops did produce their reasons which I doe not finde were ever answered or refuted was inserted into the Canon meerly on these two grounds 1. In opposition to the Lutherans this was the reason given by the Archbishops of e Ib. p. 604. Granata in the Congregation held Oct. 13.1562 and of d P. 606. Zara as also by the f Pa. 607. Bishop of Segovia in the following Congregations 2. In favour of the Pope for they were afraid that if the Divine institution and superiority of Bishops were denyed or the Prelates honour did decay the Popes triple Crown would soon fall off his head This made the Bishop of Segovia in plain termes confesse g Pa. 607. If the power of the Bishops be weakned that of the Pope is weakned also and when the Secretary of the Marquesse of Pescara dealt with the Archbishop of Granata for his stiffenesse in urging the divine Institution of Bishops advising him not to touch any thing in prejudice to the holy See Granata answered h Ib pa 629. He never meant to say any thing against the Pope but thought that whatsoever was spoken for the authority of Bishops was for the benefit of his Holinesse being assured that if their authority were diminished the Obedience to the holy See would decrease also though by reason of his old age he knew it would not happen in his time Thus much of the first argument taken from the testimonies of Scripture 2. The writings of those which immediately succeeded the Apostles and lived in the next age after them shew that in their dayes Bishops and Presbyters were all one in name and office not one preferred above the other in Order and Superiority of power Polycarpe was as is confessed the Disciple of St John the i Epis part 2. p. 156. Angel of the Church of Smyrna saith Bishop Hall following therein as in most others Dr Downham Now whether there were any such Order of Bishops superior to Presbyters in the Church of Christ in his dayes let the world judge from his own words in his Epistle to the Philippians I will not spend lines much lesse leaves in the praise of the author or his Epistle I leave that to others who make good the Poets saying Laudat venales cupiens extrudere merces Mercator Nor will I insist on the Inscription of the Epistle wherein he doth conjoyne with himselfe the Presbyters of the Church of Smyrna though from thence k Dissert de presb episc cap 4. p. 232. Salmasius doth prove that he was not a Bishop in that restrained sense wherein the word was used in after ages for saith he there is no example of an Epistle written by a Bishop wherein when once a Bishop came to be advanced above the Presbyters he doth conjoyne them in his Inscription as his Companions and Equals But take his plaine and positive command or counsell to the Philippians how they must behave themselves Hee requires them to be l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 subject to the Presbyters and Deacons as unto God and to Christ. By which it is cleare there were then no other orders then these two none above a Presbyter to which they must be in subjection Here is not the least mention of a Bishop as m Omissa nescie quamebrem Episcopis mentione â—sp digress in 4. Tim. lib. 1. ca. 1. p. 133. Espencaeus doth acknowledge though being prepossessed with some fancies of his owne de ordine Principante as he cals the order of Bishops for which he doth contend he wondreth why they are omitted Let us proceed and see what power and authority these Presbyters had in the Church of Philippi This we shall learne from his Injunction unto them for he commands them to provide things honest in the sight of God and men abstaining from all anger respect of persons and unjust judgement He wils them farther to flee all covetousnesse not suddenly giving credit to accusations against any one nor be harsh in judgement These passages I owe to n Loc. cit p. 235. Salmasius by which it is evident that these Presbyters of Philippi to whom he gives this in charge had then Ecclesiasticall Jurisdictive power in their hands and none was superior unto them therein in the Church of Philippi in those dayes Before I proceed I must remove one rubbe that is cast in the way by the o Archbishop of Armagh Orig. of Epis Patrons of Episcopacie it is this Polycarpe was himselfe a Bishop of the Church of Smyrrna as is proved amongst other evidences by the testimonie of Ignatius who in his Epistle to the Church of Smyrna p Epist ad Symrn. salutes him under that name as a person distinct from the Presbytery and exhorteth all the people to follow their Bishop as Christ Jesus did his Father and the Presbytery as the Apostles telling them that no man ought either to administer the Sacraments or doe any thing appertaining to the Church without the consent of the Bishop and of q Li. 3. adv baer cap. 3. in epist ad Florin Irenaeus who so stiles him and witnesseth that he himselfe was present when Polycarpe himselfe did discourse of his conversation with St John From all which it is inferred that he was the Angel or President of the
Andreas Siculus Barbatias desiring to curry favour with Bessarion did who undertook to prove the Divine Institution of Cardinals from that place of Scripture x 1 Sam. 2. Domini sunt cardines terrae And albeit the Lawyer thought he gave a witty reason for his conceit because as the doore in its motion is guided by the hinges whereunto it is fastned and whereupon it hangeth so the Church of Rome is governed by the counsell of Cardinals yet y De Invent. rer lib. 4. c. o. p. 290 edit Basiâ— an 1555 vide nonsecus isti Iurisconsulti aliquoties detorquent sacras literas quo volunt ac sutoâ—es solent sordidas dentibus extendeâ—e pelles Polydore Virgil gave him this censure which by the bare change of the name of the persons censured I shall apply to our present purpose These Lawyers said he these Prelatists say I stretch Scripture as they please just as the Shoe-maker doth his leather with his teeth to fit it to his Laste 2. It is granted by Bishop Hall as an undoubted truth that z Loc. cit p. 122. in each of these Churches there were many Presbyters as for instance that of Ephesus yet but one Angel saith he that is to say but one Bishop But soft and faire my Lord. The same place of Scripture which makes it unquestionable that there were many Presbyters in the Church of Ephesus doth as apparently declare the pluralitie of Bishops and so the identitie of Bishops both in name and office Thus much is yeelded by the same a p. 119. Patron of Episcopacie that the Elders which Paul sent for from Ephesus to Miletum and to whom his speech is directed were indeed Bishops which he doth grant from those words of the Apostle Whereof the holy Ghost hath made you Bishops But forsooth they were not all Bishops of Ephesus but of different Territories of farre dispersed charges and how is all this proved we heare St Paul say Ye all amongst whom I have gone preaching the Kingdome of God very magisterially tanquamè cathedra Episcopali Episcopall dictates out of an Episcopall chaire to which all must yeeld an implicite faith and blinde beliefe Belike St Paul held now an Archiepiscopall visitation and albeit the Archbishops court were to be held at Miletum yet from Ephesus by some Gentleman Apparitor or other the Monitory Summons or Processes were sent forth to the severall Diocesses Risum teneatis amici Who can almost refraine laughter at the very hearing or reading of such ridiculous conceits By the way let us take notice of one thing that to this Archiepiscopall visitation not the inferiour Ministers but the Diocesan Bishops themselves were summoned and cited The evasion is so weake that I am loth to spend time and tire your patience in refutation of it Onely give me leave to say somewhat to it 1. Had these Presbyters been Bishops of farre dispersed charges in Asia and different Territories the holy Evangelist and Historian would rather have said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Of the Churches then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Of the Church We finde the Apostle in the like cases using the plurall number The Churches of Asia Rom. 6.19 The Churches of God in Judea 1 Thes 2.14 The Churches of Macedonia 2 Cor. 8.1 2. Though it be not said expressely that these Elders or Presbyters were onely the Presbyters of the Church of Ephesus yet the circumstances of the text will clearely as I conceive with submission to better judgements evince it to be so The Evangelist St Luke describing Pauls journey to Hierusalem saith b Act. 20.17 seq we came to Miletum For Paul determined to saile by Ephesus that he might not tarry in Asia for be hastened if it were possible for him to be at Hierusalem at Pentecoste And sending from Miletum unto Ephesus he called together the Elders of the Church To these Elders of the Church he doth appeale as witnesses of his fidelitie and industrie in preaching the word in serving the Lord with all humilitie teares and in many temptations Now consider where was the place of Pauls abode and residence amongst them was it not Ephesus the former passages of the historie tell us so in plain termes that there he c Chap. 19.10 continued by the space â—f two yeares so that all they which dwelt in Asia heard the word of the Lord Jesus both Jewes and Greekes Ephesus you see was the place of Pauls residence in Asia here he gathered the Church in the planting and setling of which he continued amongst them by the space of two yeares It being the place in which the Church was gathered must be also the place of residence of the Elders of the Church 3. If Interpreters either Greeke or Latine Ancient or Modern be consulted we shall finde them all accounting these Presbyters to be Presbyters of no other Church then the Church of Ephesus By the cleare evidence of which place sundry Divines of all sorts doe prove the Identitie and Indistinction of Bishops and Presbyters both in name and Office in sacred Writ In which regard I cannot but wonder with what face our Pretenders to Antiquitie for the distinction of their Order from a Presbyter doe venture to obtrude so novell a fancie on their Readers and seduced followers For of how green antiquitie are Buckeride and Barlow with their follower Dr Hall that their Dictates must beare sway against the current of Interpreters not one Divine of note being produced for ought that I could yet reade or heare in favour of this ridiculous evasion which was I am perswaded never heard of in the Christian Church till of late Hieromonarchici nostri as Spalatensis stiles the Papalines and we may not unfitly stile out Prelates vented these their dreames that by these their groundlesse fancies they might the better uphold their own honour and dignities So that we may justly retort the Proverbe applyed by one of them to Mr Brightmans conjectures on their own heads Thus the bels say what some hearers thinke 4. There is no colour of reason to obtrude on us such an interpretation of those words Ye all amongst whom I have gone preaching the Kingdome of God as if it must be understood of Pauls travelling from Diocesse to Diocesse for the Text affords in plain termes another the Apostle puts them in minde what he had done that he d Act 20.20 had taught them and preached amongst them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 publikely and from house to house 3. Albeit the Inscription be in the singular number 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To the Angel yet that doth not prove it to be spoken unto or meant of one individuall person He spake a truth who said c Baines Diocesans Triall pag. 15. Seven singular starres may signifie seven unites whether singular or aggregative Seven pluralities of person who are so united as if they were one And it is frequent in Scripture to note by an unity an united
right trade of your apologie to pretend the Church and meane the Pope And so you make the Church but a cloak-bag to carry the Popes titles after him Our Cathedralists pretend the Church but meane the Bishops and themselves and so the Church is made but a cloak-bag to carry the Diocesans titles of honour after him But why I pray you may not a particular private congregation be stiled the pillar and ground of truth There is no Orthodoxe Divine can be ignorant that the Church is said to be the pillar of truth Non ratione architect onica sed sorensi not as the notion of a pillar is taken by Architects in building for that which doth uphold and beare up the roofe or loft that lyeth on it as if the Church did give supportance and stabilitie to the truth but as a pillar in the market-place to which the Kings Proclamation is fastned that all his subjects may take notice of it Hath Christ fastned his truth to a Cathedrall only that there it is to be found and no where else The sad experience of that ignorance superstition and profaneness which reigne in places neerest unto them hath verified the Proverbe The neerer the Church the further from God Lyra though a popish Fryar and one that lived in times of much blindnesse yet saw so much light that he could say h Lyra in Matt. c. 16. The Church consists not in men of dignity and power either Ecclesiasticall or Secular for many Princes and Popes with other inferiour persons have revolted from the faith wherefore the Church consists in those persons in whom is the true knowledge and confession of the faith I would we had not too much cause to confesse the same of many of our Church-men Prelates and their adherents the Cathedrall Diocesan crew with others but albeit there hath been an apostasie in them yet blessed be the Lord for it we may truly say of the Church of England at this day what once a i Dr Potter in his answer to Charitie mistaken Cathedralist spake in favour of the Church of Rome The errours have been the errours of the domineering faction in the Court of England not the errours of the Church of England I hope they will give us leave to speake as favourably of our mother the Church of England as they of theirs the Church of Rome which is with them a true Church I will shut up all that I shall say concerning Timothy and Titus and the pretended Episcopall power committed unto them the same as our Hierarchists say with what they exercise with the observation of a Friar yet an k Historie of the Counc of Trent lib. 4. pag. 332. Historian of good esteeme It is denyed in words that Ecclesiasticall Jurisdiction is dominion as is the secular yet one knoweth not how to put a difference between them But St Paul did when he wrote to Timothy and repeated it to Titus that a Bishop should not be greedy of gaine nor a striker Now on the contrary they make men pay for processes and imprison the parties as is done in the secular Courts In the next place according to promise I come to view the writings of the Apostles and to enquire whether in them there be any such Superiority and Distinction in Order and in Office between a Bishop and a Presbyter as is pretended by our Prelatists If in this Scripture may be judge it is as cleare as the Sunne in my apprehension that a Bishop and a Presbyter are one and the same in Order and in Office For when the Apostle doth set downe the sacred orders we find no other but these Bishops and Deacons that which is by the Hierarchists made a middle order between both to wit of Presbyters is not at all expressed in distinction from the former which doth evidently prove that the distinction between a Bishop and a Presbyter is but an institution of man not of God nor hath it foundation in the Word of God Consider the Inscription of St Pauls Epistle to the Philippians it is directed to l Phil. 1. â— All the Saints in Christ Jesus which are at Philippi with the Bishops and Deacons When Paul directeth Timothy how he should carry himself in the Church of God that is saith a late m Bishop Hall pag. 108.109 Patron of Episcopacie how he must carry himselfe as a Diocesan in such a Church where there would be need of all varietie of Church-Officers we have no other Orders set downe then the fore-mentioned n 1 Tim. 3. Bishops and Deacons together with the qualifications of the one and the other I demand then of our Diocesans now how comes it to passe that the order of Presbyters is left out If Presbyters were a distinct order from Bishops and inferiour to them in place and power would the Apostle have omitted them as unnecessary and superfluous in such a Church as the Diocesse of Ephesus yea of Asia rather for of that extent is the Church there mentioned by the Apostle said to be by our fore-mentioned Bishop Come we from Timothy to Titus and view the Epistle directed unto him o Tit. 1.5 He is left by the same Apostle at Creete that he should set in order the things that are wanting and ordain Elders in every city Of what ranke and order these Presbyters or Elders were the verses immediately following will informe us The qualifications of those which should be admitted to this order and be made Presbyters follow If any be blamelesse Vers 6. the husband of one wife having faithfull children not accused of riot or unruly Why must a Presbyter be such an one Vers 7. the next verse gives the reason For a Bishop must be blamelesse as the steward of God not selfe-willed c. Therefore must a Presbyter be blamelesse because he is Gods steward a Bishop an Overseer as the Greeke word properly imports and so it is rendred by our late Translators Act. 20. set over the House of God In a word if the Apostles had in their dayes instituted any such distinct order of Bishops above Presbyters then surely either in their last and valedictory speeches to those Presbyters whom they ordained and Churches which they planted or in their Epistles sent unto them we should have some expressions tending to this purpose some charge or other given either to the Bishop how he should carry himselfe towards the Presbyters under his power and Jurisdiction or to the Presbyters how they should behave themselves toward the Bishop set over them But we finde not the least intimation of any such thing nor of one Bishop set over many flocks and congregations but rather of more Bishops then one which had the oversight of a flock The command given to the Hebrewes is this p Heb. 13.17 Obey them that have the rule over you and submit your selves for they watch for your soules as they that must give an account
He doth not say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Be obedient to the Bishop that is over you but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the plurall number them that have the rule over you for they watch for your soules it is too great a burthen for one to be intrusted with the over-sight and give an account for the soules in many congregations The counsell of St Paul to the Thessalonians runs thus q 1 Thes 5.12 We beseech you brethren to know them which labour among you and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which are over you in the Lord. However in the writings of the Fathers as the r Orig. of Episc pag. 5. Archbishop of Armagh hath observed which were somewhat neere the Apostles dayes the title of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is the same with the word here used by the Apostle is limited unto one whom other of the Fathers doe peculiarly terme a Bishop in what respect you shall heare more anon yet it is cleare by this plaâ—â— of the Apostle that they confined not that Title unto one nor did they set up one under that title or notion Superiour to the rest of the Presbyters who laboured also in the word and doctrine In which regard Å¿ Amâ—â—t in â—oc Beza spake a truth and no more but a truth when he observed from this and other places that the Church was governed a Pastoribus in communi by the Paestors in common or by the common consent and counsell of the Pastours the degree of Episcopacie bâ—ing not as yet invented or found out by the Apostles or Apostolike men Let us proceed St Peter commandeth the Presbyters to t 1 Pet. 5.1 2. feed the flock of God which is amongst them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 taking the oversight of them or being and performing the office of Bishops amongst them not by constraint but willingly not for filthy lucre but of a ready mind From which and other places it is clear that in Scripture phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is so farre from signifying an Order distinct from or superiour to a Presbyter that it imports no other thing then the Office of a Presbyter a truth which u Dissert 1. de presb episc cap 6. Salmasius hath proved at large against Petavius the Jesuite Yea the * Ibid. cap. 3. pag. 172. same learned Critick hath observed that there is as much colour of reason to say that a Senatour and Counsellour were distinct Offices and Orders as to say that a Bishop and a Presbyter are different in Office and in Order For as the Senate and the Counsell did not constitute different bodies but one and the same assembly was understood by both denominations so the particular members of that body were sometimes called Senatours sometimes Counsellours Idem est saith he de Presbyterio Episcopio The Presbyterie and the Episcopium were but one and the same body and convention of Bishops and Presbyters The light of Scripture is so evident and convincing unto all those which doe not shut their eyes against it being prepossessed with other fancies that from thence to omit other testimonies of the Fathers with sundry Divines of note both Protestant and Popish m Dist 60. cap. Null ex urb Papa Sacros or lines dicimus diaconatum Presbyteratum Hos quidem sotos ecclesia primitiva habusse dicitur Gratian and x Sent. lib. 4. dist 24. tit 1. Excellentèr canones duos tantum sacros ordines appellari censent diaconatus scil presbyteraâ—us quia hos solos Ecclesia primitiva legetur habuisse de bissolis praeceptum Apostolihabemus Peter Lumbard have confessed that the Scripture mentioneth no other sacred Orders then of Presbyters and Deacons the primitive Church is said to have these onely and we have the precept of the Apostle concerning these alone As Gratian in his text of the Canon Law so y Dicunt quidem quod in ecclesia prima primitiva coÌ„mune crat officium episcoporum sacerdotum no mina crant communia dist 95. cap. Olim officium crat commune sed in secunda primitiva caeperunt distingui nomiua Presbyter et Episcopus erant prorsus synonyma etiam administratio coÌ„munis erat quia communi consitio sacerdotum regebantur ecclesiae In schismatis ergoremedium ut bicdicitur fact a est praelatio ut unus praeessâ—t quoad quaedam sacramenta quae modò appropriantur episcopis Gloss ikn dist 95. cap. Legimus verb. Postea Johannes Semeca in his Glosse thereon tels us In the first Primitive Church Bishops and Presbyters or Priests were all one both in name and office the names and offices began to be distinguished in the second primitive Church when for a remedy of schisme one was advanced in the Church which was before governed by the common consent of Presbyters in respect of name and administration and some sacraments which are now appropriated to the Bishops Thus Semeca If any shall desire to know of what extent this first primitive Church is none can better informe him then learned Dr USSHER once Divinity Professor at Dublin now Archbishop of Armagh z De succ statu Eccles cap. 1. pag. 19. who having observed out of Hegesippus that during the age of the Apostles the Church continued 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a pure and undefiled Virgin addes in matters of Religion we are not ashamed to appeale to this first Primitive Church for so it hath pleased some to distinguish saith he referring us in the margin to this fore-mentioned Glosse of Semeca And truly as in articles of faith and points of Doctrine against all Romanists with other pretenders of antiquity so in matters of Discipline and this particular point of controversie concerning the Parity or rather Identity of Bishops and Presbyters against all Hierarchists whatsoever we are neither afraid nor ashamed to appeale to this first Primitive Church the Church in the Apostles dayes Before I part with Gratian and the Canon Law I shall adde this out of it we finde there another Originall of this Imparity and distinction in Order between a Bishop and a Presbyter a Horum discretio à Gentilibus maximè introducta est qui suos Flamines alios simpliciter Flamines alios Archiflamines alios Protostamines appellabant Grant decr par 1. dist 21. Vide plura distinct 80. Can. in Illis The difference that now is between an Archbishop a Bishop and a Presbyter was introduced saith Gratian into the Church from the imitation of the Heathenish Hierarchie who so marshalled their Priests that some were Archiflamines some Protoflamines some Flamines The same is acknowledged for the substance of it by the b Vt Rom. veteres olim majores minores Pontifices inter hos unum summum qui omnes sacris praecrant habebant it a nos in Christianismo easdem denominationes servamus Archiepiscopi dicti sunt tanquam primores Episcopi c. Desacr Ord. p.
THE ANGEL OF THE Church of Ephesus NO BISHOP OF EPHESVS Distinguished in Order from and superior in Power to a PRESBYTER As it was lately delivered in a Collation before the Reverend Assembly of Divines By Constant Jessop Minister of the Word at Fifeild in Essex Imprimatur CHARLES HERLE LONDON Printed by G. M. for Christopher Meredith at the Signe of the Crane in Pauls Church-yard 1644. TO THE RIGHT WORSHIPFVLL WILLIAM TWISSE Dr in Divinitie the Reverend Learned Prolocutor and to the rest of the Religious and Grave Divines of this present Assembly summoned by the authoritie of the Lords and Commons in Parliament Right Reverend and honoured Fathers and Brethren I Never thought or intended to appeare in print in this learned and criticall age being conscious to my self of mine own insufficiencies I speak it not in an humble arrogancie as the Orator observed some did write treatises against vain-glory and then in a vain-glorious ostentation put their names thereto Muchlesse should I have presumed to handle this controversie which hath been so fully agitated by others both at home and abroad Not only by those amongst us who have distasted the Hierarchicall frame of government whose arguments have been by the Prelates answered for the most part no other way then by suspensions silencings deprivations and proceedings against them as disturbers of the Churches peace and contemners of the commands of Authoritie but also by almost all the Divines of note in the Reformed Churches in their Polemicall dissertations against Papists out of whose Magazine our Hierarchists have borrowed those weapons whereby they defend their own authority and oppose their enemies as is evident to any that shall compare the writings of the one and of the other and to say nothing of this as objected by the good old Non-conformitans to the Patrons of Prelacie is acknowledged by the Papists themselves witnesse that short marginall Annotation of the Rhemists In Iohn 20.17 The Protestants otherwise denying this preeminence of Peter yet to uphold their Archbishops do avouch it against Puritans The course of my studies when once I became a Smatterer in Divinitie was bent another way then to the handling of Controversies My principall and chiefest aime being this that I might through Gods blessing on mine endevours be fitted for a Pastorall employment whensoever the Lord in his due time should call me thereunto Wherein I desire in humility and thankfulnesse to say with St PAUL 1 Cor. 15.10 By the grace of God I am what I am As for this controversie in particular though I had some reason to have pried into it in regard of my fathers sufferings more then once under the Prelates in whose deprivation I and the rest of his posteritie have had our share of sufferings also yet knowing mine own inabilities to wade through it wanting time in regard of other studies more necessarie for the fitting of me for that calling wherin I was and observing my fathers own tēperature carriage who forbare discoursing of it in private or mentioning much lesse handling of it in publike meerly on this ground that he might fulfill his ministery in that remote barren in respect of the Word rude and ignorant corner of Wales to which the Lord by his providence removed him I did also forbeare the studying of it The practises of the Prelates which caused such commotions in Scotland at first and in the issue the abjuration of the Prelacie the proceedings against Dr Bastwick here in England for his Flagellum Latiatium episcoporum and those high challenges which were made in the Star-chamber Speeches about that time did first cause me to enquire into that tenure of Divine right by which our Bishops laid claim to their Preeminence The Oath in the Canons which came forth afterward did provoke me to set to the work a little closer which yet I entred on only for my own private information and satisfaction and after the considering of some places of Scripture I addressed my self to Bishop Halls Treatise on that subject conceiving that in him being the latest that did write and withall a man of note in the Church I should find the substance strength and sinewes of all those arguments which could be produced in that cause Whom when I did peruse the more I looked into his treatise the further off I was from receiving satisfaction by him in that Tenure of Divine right and from subscribing to his assertions Hereupon for my own private use I set down some short marginall animadversions and to speak the truth as farre as I am able to judge there is roome enough in the margent to answer the whole booke divers of which are now at the desire of some godly and learned members of your Assembly presented to publike view Sundry other Collections I had once but Sr Arthur Astons upholders of the Protestant Religion finding my papers when they rifled my house at Reading of what they could soon made an end of them by fire and with them of some Treat ses of my Fathers in this and other arguments which in regard of that employment in the Ministery which lay on me whilst I was in those parts I had not read over Being thus driven from my habitation and by losse of my Papers and Manuscripts disabled from dealing in that controversie I had quite laid aside the thoughts of it untill that comming before a Committee of your Assembly according to an order of the house of Commons I was by the Chairman of that Committee appointed to handle before you this Text and controversie out of it Which I perswade my selfe was done rather by way of Probation then out of any desire of Information from me who am far more fit to be informed and to receive then to give information or satisfaction Being thus east on a necessity of reviving my former notions and reviewing my marginall animadversions with some other observations which I had left I undertook the taske and presented before you those collections and arguments which you were pleased immediately to call for Let that I beseech you Fathers and Brethren now find a second which found a former acceptance at your hands and unto acceptation vouchsafe to adde a Patronage Something I have indeed now added which was not in my former papers delivered which I have done partly by the intimation of him by whose appointment I first did enter on the discussing of this question partly because I saw the great confidence of the Bishop with whom I principally deale in this vexatious dispute whose grounds I held it in some respect necessary to consider and examine If in these papers there be any thing which may be subservient to the glory of God and his great work which he hath in hand I have my desire and shall therein rejoyce desiring to returne all to him from whom every good gift proceeds Give me leave to close my Dedication with the same petitions which closed my Sermon in
ergò boc fixum hoc argumentum ab Angetis qui Episcopos denotant nibit facere ad prâ—bandum Episcopos tum suisse in urbibus singulos Wal. Mess dissert 1. de presb epise c. 4. p 184. Salmasius in whom the Reader if he please may see this last quotation at large drawes this conclusion Let this therefore be an undoubted truth that this argument from the Angels makes nothing to prove that there was but one Bishop in a Church or citie Thus much of the third argument I proceed to another 4. By the Angel in this place is not to be understood a Bishop in Order Office and power of Jurisdiction distinguished from and superiour to a Presbyter for there was no such distinction or superiority settled in the Church of Christ before nor in St Johns time nor immediately after the Apostles dayes The truth of this negative assertion I shall endeavour to confirme by these ensuing arguments First in the Word of God we finde no such difference or imparity in Order and Power between a Bishop and a Presbyter as is pretended by our Prelates In prosecuting of which undertaken taske I will as briefly as I may consider what is delivered by a late Patron of Episcopacy who tels us that g Episc by div right p. 91. This imparity of Government and Episcopall Jurisdiction was founded by Christ erected by his Apostles both by their practise and recommendation In the proofe of which position when he had spent sundry pages he concludes with a great deale of assurance that he hath carried all down before him saying h Pag. 127. I am for my part so confident of the Divine Institution of the Majoritie of Bishops above Presbyters that I dare boldly say there are weighty points of faith which have not so strong evidence in holy Scriptures We heare him speaking with so much confidence as if he had not only taken the Oath in the late Canons but sworne unto or at leastwise in heart and by his pen subscribed to the i Si quis dixerit in Ecclesia catholica inon esse Hierar biam divina ordinatione institutam quae constat ex Episcopis Ministris Anathema sit Seis 7. Can. 6. Anathematisme of the Tridentine Conventicle in which this Hierarchie of Bishops and Presbyters is said to be of Divine institution and an Anathema denounced against those that shall question or deny it Yet notwithstanding the confidence of those Bishops and Fryars at Trent and of our English Hierarchists how farre this was from being embraced as an article of faith Friar Peter will informe us k Historie of the Counc of Trent lib. 8. pag. 743. The sixt Anathematisme saith he was much noted in Germany in which an article of faith was made of Hierarchie which word and signification thereof is alien not to say contrary to the Scriptures and though it was somewhat anciently invented yet the Authour is not known and in case he were yet is he an hyperbolicall writer not imitated in the use of that word nor of others of his invention by any of the ancients and following the stile of Christ our Lord and of the holy Apostles and Primitive Church it ought to be named not Hierarchie but Hierodiaconia or Hierodantia I will therfore because the Bishop whom I intend to chase runs this way follow him and 1. Consider whether our Saviour Christ laid any foundation for this Episcopall Jurisdiction 2. Look to the practice of the Apostles in which they say this fabricke and frame of Church government was erected 3. View their writings whether in them there is any such distinction of Order and Power between a Bishop and a Presbyter 1. As for that foundation which our Prelatists say was laid by Christ placing his Apostles above his other Disciples the Twelve above the Seventie it hath beene sufficiently discovered by sundry Divines in which regard I shall have cause to say the lesse to be sandy and weak altogether unable to bear the weight of that fabricke which is by them hereupon erected yea some of their owne friends and sticklers in the cause have confessed it or at leastwise yeelded that which doth overthrow it For 1. m Agnoscit Saravia Septuaginta discipulos Evang listarum dignitate eminuisse ac proinde Ordinariis Episcopis vocationis gradu aâ—tecelluisse Gers Bucer p. 515. ex Sar. de Min. Ev. grad cap. 4. Saravia a professed patron of Episcopacy and Antagonist to Beza whom our Prelates looke on as their back-friend doth acknowledge that the Seventie Disciples were Evangelists and in that respect by the degree of their calling superior to Ordinary Bishops How then is there I pray you any foundation for the imparitie between a Bishop and a Presbyter laid by Christ in this fact of his choosing Twelve Apostles and Seventie Disciples when these Seventie whom the Presbyters are said to succeed were superior to Bishops themselves 2. n Peracto hoc primo munere post quam reversi sunt gaudentes non legimus eos amplius a Christo missos in Ministerium verbimeq novam ill is suisse replicaraÌ„ coÌ„missionem c. de rep Eccl. lib. â— c. 3. n. 4. Quam confirmationem quedqÌ„ mandatum generalem missionem quia à Christo factam 72. discipulis non invenio neâ—â—possum affirmare in ipsis suisse directe proximè immediate institutum ordinem presbyteralem c Id. â—b num 4. Spalatensis hath observed that these Seventie Disciples were not instituted by our Saviour for the perpetuall government of the Church but onely that they had a temporarie Commission p Luke 10. to goe before him into every City and place whither he himselfe would come which was not renewed to them after their returne with joy because the devils were made subject unto them as the Commission given to the Apostles at first with a limitation q Match 10. Go not into the way of the Gentiles neither enter into the Cities of the Samaritanes but goe rather to the lost sheep of the house of Israel was after his resurrection repeated and enlarged r Match 28. Go teach all nations In which regard saith he I cannot affirme that in them the 70. Disciples was the Order of Presbyters instituted directly and immediately Christs election of the Seventie Disciples affords you see by the confession of the Archbishop of Spalato himself no sure footing for the subjection of Presbyters to Bishops though he would fain claime an institution of Bishops in the Commission given to the Apostles But thirdly the Å¿ Enchir. Christ relig in Conc. Col. p. 169. de sacr ord edit Parisâ—an 1558. Non est tamen putanâ—um Episcopos alium in Ecclesia ordinem à Presbyteris constituisse Nâ—m in primitiva Ecclesia iidem erant Presbyteri Episcopi quod Apostolorum Petri Pauli epistolae divâ—â— quoque Hierony nus ac caeteri serè omnes veteres ecclesiassici scriptores aâ—estantur
is the watch-tower of the vine-dresser not the top of honour for him that is proud If whilest I retain my Bishoprick I scatter the flock of Christ how is the dammage of the flock the honour of the Shepheard With what face shall we in the world to come hope for the honour promised by Christ if our honour in this world doth hinder Christian unity Thus farre the African Bishops Sed Cynthius aurem I returne unto and proceede in the proving of our Proposition laid downe before 3. In Christian Churches which were of Apostolicall foundation and others after them we finde two Bishops in a Church or Citie both in and after the Apostles dayes not one advanced before the other Which being duly considered we may invert that argument which is used by our Hierarchists for the maintainance of their Episcopall Monarchie You know who hath laid down this amongst his Postulata g Episc by div right part 1. §. 12. p. 50. We may not entertain so irreverent an opinion of the Saints and Fathers of the Primitive Church that they who were the immediate successours of the Apostles would or durst set up a forme of government different from that which was fore-designed unto them Let this be granted the position may easily be retorted on their own heads thus If the Apostles had instituted one Bishop onely in a Church and placed him in superiority of power and order above the Presbyters can we think that the Saints and Fathers of the primitive Churches or the Churches themselves would have so soon swerved from the rule and practise of their first founders and have set up or admitted two Bishops where the Apostles had ordained but one The truth of this assertion touching the plurality of Bishops in a Church may be easily proved by varietie of examples h Dissert de gub Eccles p. 302 303. Gersom Bucerus hath proved it by no lesse then ten examples out of Scriptures and others out of Ecclesiasticall history I will onely mention some few Narcissus and Alexander both Bishops of Hierusalem not by succession one after the other but both at the same time as is proved out of i Eccl. hist li. 6. ca. 9. 10. Eusebius Ignatius and Evodias both Bishops of Antioch at the same time the one ordained by Peter the other by Paul as the fore-mentioned * Gers Buc. p. 439. forraine Divine hath proved by the confession of Clemens Constit l. 7. c. 46. and Baronius tom 1. ad an 45. At Rome Linus and Cletus or Anacletus were Coepiscopi Fellow-Bishops in Peters dayes and afterwards as Platina l In vita Sancti Petri. hath acknowledged and before him Ruffinus in praefar ad lib. Recognit as m Pan. tom 2. l. 13. c. 4. Chamier hath observed out of him and the n Cent 1 part 2. c. 10. in Lino Centurists of Magdenburge after them both Liberius after his returne from exile was conjoyned with Felix in the Episcopall See at Rome by the decree of the Synod of Syrmium as I have learned from o Cat. test ver l. 4. col 255. Illyricus and Gonlartius out of p Lib. 4. c. 14. Sozomen which Synod was held no lesse then fiftie six yeeres after the Councell of Nice which first made a Canonicall constitution to the contrary prohibiting that there should be two Bishops in one citie as q Lib. 1. c. 6. Ruffinus hath set down that Canon yea later then this Austin was made Bishop of Hippo in the dayes of Valerius and joyned with him as his Colleague in the Episcopall honour and Function albeit Austin was very unwilling yet the x Dum id fieri solere ab omnibus suaderetur atque id ignare transmatinis Africanis Ecclesiae exemplis probaretur compulsus atqueâ—â—â—ctas succubuit Epi scapatus curam majoris loci ordinationem suscepit Posslid in vita Aug. c. 8. Quod quidem quia tanta ejus obaritate tantoque populi studio dominum id velle credidt nonnullis jam exemplis praecedentibus quibus mibi omnis excusatioiâ—laudehatur vehemeâ—ter timuiexcusare Aug. ep 34 â—d Pausin Primate of Numidia Megatius Calamensis and Valerius together with all the rest Bishops that were present perswaded him thereunto and by varietie of examples in the African and transmarine Churches proved it to be a thing so usuall that Austin was left without all excuse and yeelded to undertake coepiscopatus sarcinam as he cals it the burthen of Coepiscopacie with Valerius for the prohibition by the Nicene canon was not yet come to the knowledge of Valerius nor to the cares of Austin as he doth Å¿ Ep. 110. Quod cone liio Nieeno prohibitum saisse nesciebam nec ipse sciebat else where professe This is a truth so clear and which hath such varietie of instances for the confirmation of it that the * Neq fuit tanta valigie priscu illis Episcopis lâ—cum sibi interdum ascicere aliquem ex suarum Ecclesiarum Presbyteris qui ipse tum furisdictione ordine u uque pleno Episcopalis propriae porestatis tum etiam nomine in eadem Ecclesia simul esset diceretur Episcopus de rep Eccl l 2. c 9. n. 14. Archbishop of Spalato doth confesse The ancient holy Bishops made no scruple of making one of their Presbyters their companiâ—n who both in Jurisdiction and Order and full use of power properly Episcopall should be their Colleague and Fellow-bishop in the same Church Yea t Idem est juris in parte quod in toto in parvis quod in magnis sed in eodem episcopatu possunt simut esse duo episcopi Caus 7. q. 1. c. Non est autem C Peristi C. Quia vero Ergo consimiliter propter necessitatem vel utilitatem possent esse snnut plures summi Pontifices dial part 3. tract 1. lib. 2. c. 25. sol 202. Occham proving out of the Canon Law it selfe that there may be two Bishops in a Bishoprick or Diocesse doth thence inferre that by the same reason there may be also two Popes u Fideles propter necessitatem vel utilitatem sufficienter moventem constituendo plures Pontifices non facerent conditionem Ecclesiae deterivem sed meliorarent cam cap. 26. sol 203. ad septimum as the government of one and the same Church by more Bishops then one conduceth to the benefit thereof so the regiment of the Church Catholike by many Popes a Loc. cit cap. 15. paulo ante finem This he maintaines might be done in both without any rent or division in the Church without the breach of that unity which the Apostle doth require for among all those things which he reckons up as grounds of union and motives to the conservation of it b Ephes 4. One faith one Baptisme c. Vnum Apostolicum minimè ponit saith he the Apostle makes no mention of one Apostolicall either Pope or
multis scanlalum id ibid. Because the Presbyters which followed were found unworthy to hold that Primacy the manner of prelation was purposely changed that worth not order should make a Bishop being appointed by the judgement of many Presbyters lest an unworthy person should rashly usurpe the place and honour and so prove scandalous to many Yet did he that was named the Bishop remain still a Presbyter as the same u Post Episcopum diaconi ordinationem subjicit Quare nisi quia Episcopi diaconi una ordinatio est uterque enim est sacerdes sed Episcopus primus ut omnis Episcopus Presbyter sit non omnis Presbyter Episcopus Hic enim Episcopus est qui inter Presbyteres primus Ambr. in â— Tim. cap. 3. Ambrose testifieth though he was accounted the Bishop who was the first of the Presbyters and in that respect the chiefest As for the Bishops of Alexandria they had no other Ordination then the free election of their Presbyters as is evident from the formerly alleadged passages of * In Epist ad Evagr. Hierome Whence our learned and laborious Willet doth acknowledge x Syn. Papis cont 5. q. 3. p. 177. the speciall consecration of Bishops was ordained only for the dignitie of that calling So that what was in the first institution of it devised and ordained meerly for the dignitie and honour of that Episcopall function that is y Episc by div light pag. 105. now made use of as an argument to prove from thence a distinction of order In a word z De Invent. ver l. 4. cap. 6. p. 276. Polydore Virgil doth confesse that anciently in the consecrating of a Bishop there were no other ceremonies then these that the people met together to give their testimonie and suffrage in the Election both Ministers and people did pray and the Presbyters gave imposition of hands Which doth manifestly prove that both Bishop and Presbyter were one order not distinct even then when there was in some respects a difference made between them And long after this distinction began a Iohannes Parisiensis in lib. depotestate regâ—â— Papali quem Soâ—bona approbavit assicaat Presbyteros non esse Pontisiribus inferiores quod ad essentralem ministerii dignitatem attinet Idque consirmat ratione hac quod eorum ordinatio conslet iisdem verbis quibus Episcooporum Apostolorum viz. Accipite Sp sanctam Quodcunque tigaveritis in terra erit ligatum in câ— â— Teste D. Plesseo libdâ— eccl ca 12. p 252. Johannes Parisiensis in a treatise of his concerning the power of the King and of the Pope which was approved by the Sorbon of Paris maintains that Presbyters are not inferior to Bishops which he doth prove by this they have one and the same ordination as that noble Frenchman Philip Morney hath observed Now admit we yeeld unto our Hierarchists that the Angel here spoken of is in the forementioned sense and kinde a Bishop the Senior of the Presbyters and President of the Presbyterie as b In locum Beza taketh it and c Conference with Hart ch 8. div 3. p. 535. Doctor Reinolds whose judgement of this place the Archbishop of Armagh hath published with some additions of his own out of antiquity yet what is all this to a Bishop in order distinguished from and superior in power to the Presbyters Our learned countryman Dr Reinolds doth not say that this Angel or President of the Presbyterie was such a Bishop nor doth the Reverend Primate of Armagh say that he was of a different order but only that the name of Bishop was limited to him that had the Presidentship Who that was hath been expressed before by the clear testimonie of Ambrose to which Austin doth agree Tom. 4. quest exutroq mixtâ—m cap. 101. saying Quid est episcopus nisi primus Presbyter hoc est summus sacerdos Much lesse doth Dr Reinolds affirme that he which had the Presidentâ—hip had it by divine right or undertake to prove or inferre from hence a distinction in Order between a Bishop and a Presbyter by the word of God for if so he should contradict himself having expressed his judgement to the contrary and proved it both by Scriptures and by variety of other authors * In his letter to Sir Francis Knollys which was reprinted about the same time that the Archbishop of Armagh published this piece of Dr Reinolds with his own Additions Whether this be not a weak inference or rather a strange Non sequitur The Angel of Ephesus was a President of the Presbyterie of Ephesus therefore he was a Bishop differenced in order from and superior in power to the Presbyters of Ephesus let any reasonable man judge It is well known that the Speakers of both Houses of Parliament are Presidents as it were yet not by their Presidentship advanced to an higher order the one is a Peere the other a Commoner though as Speakers they are in some sort differenced from the Peeres and Commons The Prolocutor in a Convocation as it stood formerly was by order a Clarke and no more though as Prolocutor he had a Presidentship over the Clarks of the Convocation Such was the preeminence of him that was President of the Presbytery In which regard Beza though he grant the Angel here to be the President yet might justly and on good ground maintain d Hinc statui episcopalis ille gradus posteae humanltùs in ecclesiam Dei invectus certè nec potest nec debet Beza in loc that from hence that Episcopall degree which was afterwards by men brought into the Church of God neither may nor ought to be established Thus have you Fathers and Brethren some of my thoughts concerning this argument of Episcopacie contracted into as narrow a compasse as I could Wherein I have endeavoured to prove that the Angel in my text is not a Bishop distinct from a Presbyter in Order Office and fixed Superiority and so to disprove their Institution de Jure divino Concerning which their pretended originall I cannot but assent unto the judgement of a learned Divine amongst us one that is well known to be a man of great reading and insight in antiquity as also to be no Puritan e M. S. deschismate They but abuse themselves and others that would perswade us that Bishops by Christs Institution have any Superioritie over other men farther then of reverence or that any Bishop is superior to another further then positive order agreed upon amongst Christians hath prescribed For we have beleeved him that taught us that in Christ Jesus there is neither high nor low and in giving honour every man should preserre another before himself which sayings most excellently cut off all claim to superiority by title of Christianity except we can think these things were spoken to poore and private men Nature and Religion agree in this that neither of them hath an hand in this heraldry