Circumcision Them Titus could more effectually convince and confound with greater authoritie then any other man whatsoever For he could in respect of his owne person declare what priviledge St Paul pleaded for to wit exemption from the yoke of Circumcision o Gal. 2. Titus was not cicumcised by reason of false brethren who creptin unawares to spie out our liberty which we have in Christ Jesus that they might bring us again into bondage this was done by the interposition of Apostolike authority when others would have urged it Yea more then this when Paul himselfe with the chosen Elders from the Churches of Antioch went by revelation to conferre with the Apostles Elders and brethren concerning that vexatious question moved by some false teachers who pretended the consent of the Apostles with them in that which they obtruded on the Gentiles the necessity of Circumcision p Gal. 2.1 Titus was one of those who went up with the Apostle Paul to the Apostles at Jerusalem him and Barnabas did St Paul take along with him to be q Par. lect 14. in Ep. ad Gal. witnesses both before the Apostles of his doctrine preached among the Gentiles and also to the Churches of his action with the Apostles and their concurrence with him giving him the right hand of fellowship Now consider I pray you what was one speciall priviledge of the Apostles those whom our Saviour himselfe made choise of to whom he did renew and enlarge his commission after his Resurrection and you shall finde that Titus was a sharer in a priviledge next removed unto it but one degree below them They were eye and eare-witnesses of the doctrine miracles sufferings and Resurrection of the Lord Jesus Christ as is cleare from that r Act. 1.21 22. speech of Peter at the election of Matthias in the roome of Judas and what elsewhere he writeth to the dispersed Jewes ſ ◠Pet. 1.16 18. We were eye-witnesses of his Majesty and this voice we heard The priviledge of an Evangelist was this these things concerning Christ were ſ Luke 1.2 delivered unto them by those which from the beginning were eye-witnesses and ministers of the Word As the Apostles were Christs Attendants and t Chap. 22.28 continued with him in all his temptations so the Evangelists were Apostolorum comites the Apostles companions in all their travailes and peregrinations fellow-workers and helpers in the Ministery Titus then being an eye-witnesse and an eare-witnesse not only of St Pauls preaching among the Gentiles but of the Apostles determination and conclusion in their Synodicall decree touching Circumcision might with farre more authoritie stop the mouthes of those false teachers of the Circumcision then any ordinary Bishop or Pastour whatsoever By this time I hope it is evident that the charge given to Timothy and Titus makes nothing for Episcopall authoritie and Jurisdiction 2. There is no necessitie to limit and restrain that phrase of the Apostles u Tit. 1. whose mouths must be stopped to an authoritative and judiciarie silencing of a false teacher Cajetan extends it unto a * Authoritate doctrina Cajet in loc Doctrinall as well as a Definitive silencing by a sentence against him m Sckol in loc Piscator hath observed that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which latter word is used sometimes to expresse such a stopping of the mouth and silencing as is the fruit of a doctrinall conviction and confutation by evidence of Scripture So the Evangelist St Matthew useth it * Matt 22.34 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 When the Pharisees had heard that he Christ had put the Sadduces to silence which was done not by any definitive sentence pronounced in a judiciary manner against them authoritatively commanding them to hold their peace and preach such false doctrine no more but by testimonie of Scripture was their errour so fully discovered that they had not a word to reply for themselves in maintainance of their erroneous opinions x Ibid. Ye erre because ye know not the Scripture nor the power of God Have ye not read what God said unto Moses in the bush c. Of this kind of silencing or stopping the mouth the Apostle speakes in this place as is evident by what goes before and what followes Amongst the qualifications of a Bishop i. e. a Presbyter as you shall see anone this is one he must y Tit. 1.5 Hold fast the faithfull word as he hath been taught that he may be able by sound doctrine both to exhort and to convince the gainsayers Why is this required the words following shew the reason a Ver. 10 11. For there are many unruly and vaine talkers and deceivers specially they of the circumcision whose mouths must be stopped This stopping of the mouth here spoken of must be by a Conviction from sound doctrine Then consider what followes immediately b Ver. 13. This witnesse is true wherefore reprove them sharply that they may be sound in the faith You see still the silencing is by a conviction and a doctrinall confutation so is the noune used when the Apostle saith of the Scripture it is profitable c 2 Tim. 3.16 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for conviction or confutation so the compound of the Verbe in that phrase of the Evangelist concerning Apollos d Act. 18. last 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he mightily convinced the Jewes to wit by the clear evidence of Scripture which could not be gain-said or shifted off by any sophisticall evasions whatsoever But where the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used to signifie the passing of sharp censures I shall not be ashamed to confesse my ignorance but am willing to be informed by my betters Bishop Hall or any of his brethren Seeing the Apostle here speakes of a doctrinall silencing and confutation I hope this is not a priviledge fastned to an Episcopall chaire but such as is communicable to a Presbyter Thus much shall suffice to be spoken concerning these charges given to Timothy and Titus by which the Doctor hath undertaken to prove them to be invested with Episcopall power and Jurisdiction but how well let others judge There is one thing more in these pages which will deserve a like animadversion it is a passage which had it fallen from the pen of any other then Doctor Hall I should have thought the man had certainly a Pope in his belly it is this c Pag. 108. That House of God which is the Church wherein Timothies behaviour is so required is not some one private congregation such an one were not fit for that stile the pillar and ground of truth but the famous Diocesan Church of Ephesus Me thinks the phrase here used and stile of some other of late amongst us comes somewhat neere to that of the Jesuites mentioned by Doctor Bilsin f Differ betw Christ subject and unchrist rebel p. 224. part 2. This is saith he the
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
multitude Now for as much as this is gain-said by our Hierarchists as a ridiculous evasion I will therefore confirme it against their contradiction and endeavour to make it evident that under one many may be many are meant This is the language and usuall stile of the holy Ghost 1. In visionall speeches Daniel in the narration and interpretation of the Kings dreame faith to Nebuchadnezzar f Dan. 2.38 Thou art this head of gold after thee shall arise another Kingdome inferiour unto thee The speech is directed to Nebuchadnezzar in his own person yet under one many are meant for not he alone but all the Kings precedent and succeeding in that Monarchie are the head of gold as Interpreters doe unanimously consent It is said in the verse following After thee shall another Kingdome arise yet all that have any insight in history both sacred and profane doe know that the Persian Monarchie which is the Kingdome there spoken of did not arise immediately upon the death of Nebuchadnezzar the Great to whom this dreame and interpretation of it is made knowne but upon the death of Belshazzar his Grand-childe So that under the Person of one many of the same order and degree are here necessarily to be understood The Lord represents to g Chap. 1.18 19 20 21. If any desire more instances of this kinde for the confirmation of this I refer him to the reply to Dr Downhams defence part 1. l. 3. c. â— sect 7. Zechariah in a vision soure hornes which did scatter Judah and Jerusalem and foure Carpenters which were sent to fray them away and to repaire Jerusalem Will any sober man hence conclude the Persons which scattered Judah were individually foure no more nor no lesse and the Repairers of Jerusalem just foure and no more yet this inference will hold as well as that which our Prelates make from this vision in the Revelation Christ holdeth in his hand seven starres which seven starres are the Angels of the Churches therefore the Angels of the Churches are just seven and no more They may with as much colour of reason and truth extort another conclusion also thus Christ holdeth in his hand seven starres of the first magnitude and none but them which seven starres are the Angels by a fixed superioritie Therefore Christ hath care of the direction and protection of none but the Bishops which are the starres of the first magnitude the Angels by a fixed superiority Take one instance more When the Apostle speakes of that grand Apostate Antichrist he speakes of him in the singular number h â— Thes 2.3 That man of sinne the sonne of perdition now albeit the i Bell tib 3. de Rom. Pent. â— 2. K. Secudus locus Graeci contrabunt significationem ad unam tem certam ut 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hominem in coÌ„muni 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hominem singularem fignificet Et sanè mirum est nullum adversariorum qui tamen jact ant linguarum peritiam hoc animadvertisse Romish Cardinall doe from the article prefixed when he is stâ—â—ed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that maen of sinne the sonne of perdition that wicked one plead for a restriction to one individuall person and wonder at it that none of the adversaries doe take notice of it notwithstanding all their skill in the tongues of which they so much boast yet how ridiculous a conceit this is you all know Our Polemicall Divines have sufficiently discovered the falshood and vanitie of this assertioÌ„ of which I may truly say as our learned Fulk doth in his reply to the Rhemists who trod in the steps of their fellow Jesuite fore-mentioned k in 2 Thes 2. ver 3. annot â— This is so false that young children which have scarce tasted of the Greek tongue are able to disprove it by infinite Examples 2. In other places of Scripture where the speech is directed unto one yet under that one others of the same order and societie are meant Our Saviour Christ said to Peter l Matth. 16.19 I will give unto thee the keyes of the Kingdome of Heaven though at Rome under the Popes nose in a conclave of Cardinals the limitation of this to Peters person as Christs Vicar would be readily embraced yet you all know Reverend and Beloved how repugnant this is to Scripture in which regard he would be hooted at as having a Pope in his belly that should in any Reformed Church confine the power of the Keyes to Peters person Yea m de rep eccles lib. 1. cap. 7. n. 3. Antonius de Dominis will tell us that it would be a monstrous thing indeed to deny that our Lord did there direct his speech to Peter and promise him the Keyes which he did after wards infallibly conferre on him But it would be monstri majoris simile more monstrous by farre so to limit this promise and the execution thereof unto Peter as that it should imply an exclusion of the rest of the Apostles Hence divers of the Fathers have observed that there under the Person of One to wit Peter to whom the speech is primarily directed is an united multitude the Church to be understood Thus Austin sundry times speaks n Tract 50. in Evang. Iohan. Iudas malus Corpus malorum significat quomodo Petrus corpus bonorum corpus ecclesiae imò corpus ecclesiae sed in bonis nam si in Petro non esset sacramentum Ecclesiae non â—i diceret Dominus Tibi dabo claves regni â—oelorum Wicked Judas signifieth the body of the wicked as Peter the body of the good the body of the Church which consisteth of the good otherwise the Lord would not say to himâ— I will give unto thee the Keyes of the Kingdome of Heaven And elsewhere o Tract 124. in idem Evang. Ecclesiae Petrus Apostolus propâ—er Apostolatus sui primatum gerebat figurata generalitate personam Quad enim ad ipsum propriè pertinet natura unus homo erat gratia unus Christianus abundantiore gratia ur us idemq primus Apostolus sed quando et dietum Tibi dabo claves regni coelorum universam significabat ecclesiam Peter in respect of himself was properly by nature one man by grace one Christian by a more abundant grace one and the same a chief Apostle But when it was said to him I will give unto thee the Keyes of the Kingdome of Heaven he did signifie the whole Church c. So he more testimonies might be produced but these are sufficient he that desireth to see this truth confirmed by more suffrages of the ancients may consult p Loc. cit n. 4. seq Spalatensis and receive abundant satisfaction As then in the fore-mentioned speech of our Saviour under one a collected body of Apostles and Beleevers is understood so here by one Angel is meant the united body of Angels and what is spoken unto one is to be understood as spoken to all of them as by
their place they are Angels For the denomination is so used here that it points out rather the function then the person as our industrious and learned Countrey man Mr q Medit. in Apoc p. 9. edit Lond an 1587. Foxe hath observed To passe from this Instance to another When the Apostle speaking concerning the usefulnesse of the Scripture that r 2 Tim. 3.16 17. it is profitable for doctrine for reproofe for correction for instruction in righteousnesse addes this as a principall end of all that the man of God might be perfect is this thinke you spoken concerning the perfecting of one man of God alone or of all that are such by their place and calling When the same Apostle gives this charge to Timothy Å¿ 1 Tim. 6.11 Thou O man of God flee these things doth he not in the person of Timothy lay this charge upon all the Ministers of the Gospel who share in that honourable title and function What shall we say then to those which would make us to beleeve that what is here spoken to the Angel a name of Office common to all the Ministers of Jesus Christ is to be understood as spoken unto one a Bishop and him that sitteth in the throne With the same strength of argument and as much colour of reason might a Romanist inferre because the Lord saith in the singular number of the Priest Å¿ Mal. 2.7 The Priests lips shall preserve knowledge and they shall seeke the Law at his mouth for he is the Messenger of the Lord of hosts And t Deut. 17 1â— The man that will do presumptuously and will not hearken to the judgement of the Priest that standeth to minister before the Lord that man shall dye Though all Priests are Angels or Messengers of the Lord in respect of their Ministerie yet there is one Priest that is the Messenger or Angel by a fixed superioritie and at his mouth you must enquire to wit the Pope you are not I know ignorant that thus some have argued and what our Divines have answered them their writings doe declare both Dr Reynolds in his u Chap. 6. div â—â— p. 252. Conference with Hart and the learned Frenchman * Sum. cont part 1. q. 8. p. 127 128. Rivetus in confutation of Bailie the Jesuite 3. Let us consider sundry passages in the Epistles themselves into the bowels of which if we diligently looke we shall finde that albeit the inscription be in the singular number To the Angel yet the Angel was more then one distinct and individuall person and that the denomination is not to be taken 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Singularly or Personally but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 collectively including an united multitude In the Epistle to Thyatira the Inscription is as in the rest in the singular number yet afterwards the holy Ghost saith thus * Revel 2. â—4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c But unto you I say and to the rest in Thyatira In which words the Church of Thyatira is distinguished as x Habes hic duas ecclesie Thyatirensis partes quarum una est Pastorum Praesidemâ—uâ— Ecclesiae collegium altera reliqui corpor is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gers But drssert de guh. Eccl. p. 203. Gersom Bucerus hath observed into two parts The one includeth the Colledge of Pastors and Presidents of the Church the other the rest of the members both are set forth in the Plurall number 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unto you answering to To the Angel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To the rest answering unto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To the Church in Thyatira The speech directed to the Angel of the Church of Sardis is in the singular number y Chap. 3.1 Thou hast a name that thou livest and art dead compare this with that which followeth and you shall finde that what is spoken of one is meant of many and hereby is expressed the generall state of the whole Church of Sardis both Ministers and people for it followeth z Ib. v. 4. Thou hast a few names even in Sardis which have not defiled their garments The greatest part of both Ministers and people had but the name of an outward profession by which they seemed to live but in hearts they denied the power of godlinesse and so were dead amongst them all there were but a few that were living members sincere and holy When the Lord Iesus saith in the Epistle to Philadelphia a Chap. 3.11 Hold fast that which thou hast that no man take away thy crown If this be an exhortation to the Bishop alone to constancie in the truth and a promise made to none but him belike none shall weare a crown in heaven but he that hath worne a Mitre on earth and rather parted with his Mitre here then with the truth of Christ The Epiphonematicall sentence which is added at the end of each Epistle He that hath an eare to heare let him heare what the Spirit saith to the Churches doth clearely evince it that by the Angel is to be understood the whole Church in all its members I will adde but one instance more When the Angel of the Church of Ephesus is blamed b Chap. 2.4 5. I have somewhat against thee because thou hast left thy first love and this reprehension is backed with a Commination I will come unto thee quickly and will remove thy Candlestick out of his place except thou repent Can any man in sober reason imagine that this is the reproose of and threatning against one man alone and that God would for the Apostasie or remissenesse of love to the truth in one Prelate cast off a whole Church We finde no such thing upon record in the whole Booke of God or any other history That of c Hom â— in Apoc. Movebâ— candelabrum tuum i. e dispergam populum pro peccatis Austin is most consonant to the truth who doth thus paraphrase the Comminatory sentence I will remove thy Candlestick i. e. I will scatter the people for their sinnes In which regard the same Father doth afterwards tell us d Angelos ecclesiam dicit in quibus duas partes i. e. bonorum malorum ostendit ut laus ad bonos Increpatio ad malos dtrigatur Sicut dominus in Evangelto Omne praepesitorum corpus uâ—um servum dixit beatum nequam quam venient dominus ipse dividet Id. ibid. Hee calleth the Church the Angels in which Church hee sheweth there were two parts good and bad that the praise may be directed to the good the reproofe to the bad Thus hee with more to the same purpose The same truth is delivered by Arethas and Andreas Bishops of Caesarea Cappadocia the most ancient Interpreters of this Revelation e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He calleth the Angel of Ephesus the Church that was in Ephesus And both confirm this Interpretation from sundry passages in these Epistles From whence f Sit
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
Canons of Coleine speak home to the point and in plaine termes deny the consequence of this or that hereupon we should imagine that Bishops are a distinct Order from Presbyters Albeit say they Christ did institute twelve Apostles in whose place the Bishops are and afterwards chose seventie Disciples whose place in the Church the Presbyters do hold Yet we must not thinke that Bishops did constitute in the Church an order different from Presbyters For in the Primitive Church Bishops and Presbyters were the same which the Epistles of the Apostles Peter and Paul St Hierome also and almost all other ancient Ecclesiastic all writers doe testifie In which regard our learned Junius spake a truth and no more but the truth when he told Bellarmine * Quam patres Episcopos Apostolis Presbyteros 7â— Discipulis succedere affirmaverunt nunquam dâ—xerunt ex institute Christi succedere Quia nunquam instituâ—t Christus ut Aposto is secundum gradum in Ecclesia succedâ—â— etur quae res si fuisset sam Apostolatus surctio ordinaria dicenda suisset Hoc autem verirati rationi adversatur Omnes Dei servi in dectrina Apost olerum successerunt in gradum corum ne mineâ—â— adoptavit Deus Sed 70. Discipulorum vocatio fuit extraordinaria postea in ordinariam â—raducti sunt ut Episcopi Presbyteri essent in t is ecclesiis quibus sunt attributi Quomode ergo inquio dixetunt Dos illos succedere â—empe â—umana ac non divina institutione analogica ratione quadam non autem propria imitatione communi quadam non fingulari necessita e ecclesiae Succedere igitur ex simili non â—utem pari hos iâ—â—is dixere Patres qu a gradus in Ecâ—lesiae non pares sed similes non pleuè sed quodommedo â—bservari putabant alii posse â—â—ii oportere Siqua autem similitudo est tantum secuâ—dum quid remotissima tamen fimâ—â—uco est si verè vera si imaginarie imaginaria Haec verò secundum quid remota est imaginaria simitiâ—â—do ex qua siqui absolute concludunt al solutè falluntâ—â—un controv 5 lib. 1. cap. 14 not 15. When the Fathers said the Bishops succeed the Apostles and the Presbyters succeed the Seventie Disciples they never said they did succeede one the other by Christs Institution but by humane no Divine Ordinance They said they did succeede them because some thought there might be the like degrees after a sort though not fully the like be observed in the Church Yet this likenesse is but in some respect a remote and imaginary fimilitude from which saith he if any doe inferre an absolute conclusion that it is so that it ought to be so they doe absolutely deceive themselves and others This is the summe of Junius more large and satisfactory answere By all which hath been said the Reader may easily discerne on how uncertain grounds the faith of the Hierarchie is built Of much more which might be spoken in this subject I will adde onely one thing Our Saviours act incorporating the Apostles into one collegrate body as we may stile them investing all and each of them with equall power conferring a Superioritie or Primacy to none of them above his fellowes doth plainly evince that he laid a foundation for and gave a plat-forme of an Aristocraticall not Monarchick Governement in the Church The Monarchie he hath reserved to himselfe as his peculiar Prerogative but those to whom he gave a fixed superiority as our Hierarchists speake and commission during terme of life were all conjoyned in an Aristocracy If any desire a reason why our Saviour Christ was pleased in his Apostles to settle an Aristocraticall Government and lay downe this as a standing plat-forme for them and their successours to follow the Archbishop of Spalato shall informe him in whom we have a full and satisfactory reason t Derep. Eccl. lib. 1. c. 12. n. 3. Albeit saith he it is true that in humane Common-wealths a Monarchie but especially that which is tempered by lawes is best yet in the Church Christ did not think it fit that way should be given to a Monarchie though never so well tempered amengst those that are his Ministers this he judged to be worst of all in the Church Observe I pray you his reason for it carrieth a great deale of weight with it u Salvator ipse satis praevidit quam perniciosa foret in Ecclesiae haec Monarchia quam sacilè in tyrannidem illa posset erumpere ideoq ut tyrannis haec vitaretur usus est fimilitudine servorum c. Sciebat enim Monarchiam banc Ecclesiasticam surtim introductam ad tyrannidem apertum tandem transitum facturam Id. ibid. num 4. Our Saviour himselfe did well fore-see how dangerous it would prove in the Church that if once a Monarchie did creepe in by stealth it would open a manifest way to tyrannie to which it would degenerate So Antonius de Dominis well known to be a learned and great Patron of Episcopacie As this reason given by him serveth to overthrow the Papall Monarchie over the whole Church so it doth effectually conclude against an Archiepiscopall over a Provinciall an Episcopall Soveraignty over a Diocesan Church For indeed there are not many steps betweene a Pope and a Prelate Stapleton the Jesuite if the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 have rightly quoted him hath confessed it * Qui gravid a est ex Archiepiscopo facise parere potest Papam Stapleton an easio matter for an Archibishop impregnated with an ambitious domineering spirit to bring forth a Pope and the practises of our later Prelates have made it evident to all the world that a Diocesan Monarch may quickly become a tyrannicall petti-Pope In a word suppose it should be granted that the thrones promised by our Matt. 19.28 Saviour are thrones Apostolicall and that thereby is meant that power of Ecclesiasticall Jurisdiction which Christ communicated to them his Extraordinarie Delegates and Embassadours which yet is very questionable x Chemnit har Ev. c 132. I ansen conc Ev. c. 100. Cajet Par. divers Divines carrying it another way yea y L. cit cap. 11â— = â—3 Spalatensis affirmes the quite contraty that Christ there speakes not a word of the throne in the Church yet what is all this to an Episcopal throne or to the advancing of a Prelate above the rest of the Presbyters What affinity is there between an Apostolicall and Episcopall throne between an Aristocraticall Government which Christ founded in his Apostles and a Monarchicall Soveraignty which Prelates have usurped We reade indeed in Scripture of z 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Rev. 13. a throne which the Dragon did give to the beast on whose head are names of blasphemie but we reade not any where of an Apostolicall throne derived to a Bishop True it is as the Patron of Episcopacie hath told us that in the ancients there is mention of 〈◊〉
Ordination of the h Chap. 6. Deacons they carry themselves as Presbyters not as Apostles in the action permitting the election to the Disciples concurring with the Presbyters in the Ordination of them Adde hereunto one instance more out of the book of God The command of the holy Ghost concerning Barnabas and Saul i Chap. 13. â— Separate me Barnabas and Saul for the worke whereunto I have appointed them Paul had his call to the Apostleship immediately from the Lord some yeares before this and Barnabas his call to the Ministery for both of them had joyned together in the work of k Chap. 11.26 Antioch but being now by the Lords appointment to goe to the Gentiles and preach the Gospel unto them for that seemeth to be the great worke here spoken of by the Lord as l De rep hu l. 2. c. â— n. 13. Spalatensis hath rightly observed they are now commanded to be in a solemne manner set apart for this worke As the Lord himselfe by a voyce from Heaven gives them their immediate call and Authoritative Designation for this Office so their Externall Designation to it they have by his appointment also not from any one particular person either Bishop or Presbyter but from all those in the Church of Antioch which ministred to the Lord for so St Luke sets it down m Cha. 13 â— 3. As they ministred to the Lord and fasted the Holy Ghost said Separate me Barnabas and Saul for the work whereunto I have called them And when they had fasted and prayed and laid their hands on them they sent them away From all which by the practice of the Apostles and by this voyce of God from heaven it is cleare as farre as I can apprehend that the Power of Ordination or Deputation to the Ministery and worke of the Lord therein should not doth not reside in the hand of any one particular person of what degree soever either Bishop or Presbyter but of the collective body of Pastours and Presbyters which minister unto the Lord. 2. If the Bishop will not beleeve his Opposites such as Parker that proud Schismaticke or Cartwright and Ames with their ignorant and malecontented followers some giddy corner-creeping upstarts Pag. 60 61. 148. these are not mine but Bishop Halls titles of honour wherewith he doth bespatter them if the judgement of Divines of greatest note in the Reformed Churches will strike any stroke we have them concurring in this that The Power of Ordination is in the hands of the Presbyters not of any one alone that though these charges are given to Timothy and Titus in particular yet doth it not follow that they alone could doe it I will onely mention one of many that might be alledged When Pamelius from those places undertakes to prove the Superioritie of Bishops above Presbyters Gonlartius answereth him thus n Annot. in Cyp. ep 65. The argument hath not strength enough in it Presbyters are ordained by Bishops therefore Bishops are above them The ancient Bishops were ordained by the Clergie and the people if any shall thence inferre therefore the Clergie and people are above the Bishops Pamelius and his Schollars will deny the Consequence Ordination doth not establish a degree or Preeminence but only sheweth and commendeth the Discipline of the Church 3. Besides Protestants we have Papists assenting to this truth and confessing 1. that Presbyters may ordain p Gloss in dist 66 cap. Porrò Johannes Semeca in his Glosse on the Canon Law proves it by this the Apostles were but Presbyters not Bishops yet they did ordaine and in their dayes there was no difference between a Presbyter and a Bishop And q Antis San ap Apol. Episc p. 165. Altissiodorensis hath delivered it that if there were but three Presbyters in the World they might ordaine one the other a bishop and an Archbishop and gives this reason for it Presbyters as well as Bishops doe receive the Keyes of the Kingdome in their Ordination for they are the successours of the Apostles 2. That Titus was left at Crete to ordaine Presbyters no otherwise then as a Moderator in the action and as a Consul or Dictator are said to create Consuls because they are they hold the Comitia or Assembly and meeting in which they are created Thus r In Tit. 1. dâ—sp 1. Salmeron as I shall afterward shew more at large out of him By this time I hope it doth appeare that this is not so palpable an elusion as the Bishop is pleased to stile it but rather so manifest a truth which the Bishop himself nor all the mitred Fathers of that order are able to disprove Thus much for Ordination from those charges I proceed to the next That precept of the Apostle x 1 Tim. 5 1â— Against an Elder or Presbyter receive not an accusation but before two or three witnesses is mainly insisted on by Dr Hall and others to prove that Timothy was invested with Episcopall Jurisdiction and so to conclude the Jurisdictionall Preeminence of a Bishop over the Presbyters yet the weaknesse of this argument hath bin already sufficiently discovered and the place answered to the full by our Polemicall Divines which have disputed against Papists from whom our Hierarchists have borrowed most of their weapons which they make use of in this quarrell It shall be therefore sufficient for me to mention the answer which is given by our Protestant Divines to their Romish Opposites in this cause First our Countreyman Dr Whitakers answereth Bellarmine that this place proves not Timothies power over Presbyters and from this place observeth that the power of Jurisdiction was not in the hand of one but of many that were endued with equall authoritie y Quod Timotheus jubetur non temere ◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 admittere hoc non probat Timotheum in Presbyteros potestatem aut dominatum habuisse Nam ex Apostoli mente 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est crimen ad Ecclesiam deserre reum in judicium addacere palam reprehendere quod non modo superioreâ— possunt sed aequales etiam atque inferiores In Romana Repub. Equites non de populo tantum sed etiam de Senatoribus Patrioiis judicabant Et certè non videtur Timotheus tale consistorium aut forum babuisse quale post Episcopis in Ecclesia constitutum suit nam hi Presbyteri non alii quam Episcopi fuerunt ut ex Apostolo constat Qualis haec authoritas sucrit ex eo quod sequitur intelligi potest Eos qui peccant coram omnibus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quod aequales quoque possunt Sic elim Epâ—scopesiquis Presbyâ—es aut Episcopus male auauet ad Senatum Ecclesiasâ—icum aut Synoaum reserebant â—umque si dâ—gnus videretur â—ublico judâ—cio damnabant i. e. cut suspendebant aut excommunicabant aut removebant Whitak co t. â—â—â— 1 c. 2. sc 16. According to the meaning of the Apostle to receive an
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
Church of Smyrna when St John wrote this his Revelation Yet all this makes nothing against what I have delivered as I conceive under favour and with submission to men of greater reading and better judgement For 1. Sundry passages in that Epistle of Ignatius to Polycarpe are as r Margin annot in epist Ignat. ad Polyc. Vedelius hath observed supposititious thrust into them by some one or other out of the pretended Constitutions of Clemens lib. 2. cap. 26. 2. Albeit Ignatius doth in that Epistle salute Polycarpe the Bishop and the Presbyterie yet it doth necessarily follow that he was a Bishop in order distinguished from the Presbytery if he were a Presbyter President of the Presbytery it is a sufficient reason why in this falutation of Ignatius he should be named in the first place and the Presbyterie after him It appeares by Ignatius elswhere that the Presbyters were Counsellors unto and Coassessors with the Bishop in the Presbyterie for so he doth expresly call them Å¿ In epistâ— ad Troll. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What is the Presbyterie saith he but a sacred Assembly the Counsellours and Coassessours of the Bishop In the Romane common-wealth though all the Patricii or Noblemen were Counsellours of State and Senatours yet there were two chosen out from among the rest who had for honours sake the denomination of Consuls appropriated unto them yet this title of honour did not advance them to a Place or Dignitie of a different Order from or Superiour to the rest of the Patricii they were all Counsellours but these two the Presidents of the Counsell and from this their Orrice they had their name of honour Consules à consulendo How weak a ground the restriction of the name Bishop unto him that is a President of the Presbyterie to prove his distinction in order from thence hath been shewed before out of * Dissert de presb episc pag. 232. Salmafius who hath made it evident that by the same reason a Counsellour and Senatour The Councell and the Senate should constitute different Orders and Offices yea all that the Primate of Armagh whom for his Pietie and Learning I shall ever honour doth in plain termes plead for at leastwise seemes unto me to plead for and doth undertake to prove is only this that he to whom the title of Bishop which was as is confessed by Dr Reynolds whom he alleadgeth at first common to all the Presbyters by whose common counsell and advice all Church affaires were ordered is restrained by the Fathers was a President of the Presbyterie which may easily be granted without any great advantage to the Hierarchists or prejudice to the Presbyterians But if by reason of Presidentship it shall be inferred that the Bishop was in Order and in Office distinct from and superior to the Presbyters I shall for my part be ready to assent unto those which say so on the same conditions that that Old Archbishop of r Faâ—etur Armachanus diversam sententiamâ— esse magis amicum Doctoribus ecclesiae cui paratum se profitetur morem gerere node eâ— divinis differentia ostendatur oraculis mich de Pal. in 4. dist 24. disp 2. Num episc fit ordo Armagh profered to subscribe to the opinion of the Prelates and Doctors who were well-pleased with their assertions that did say there was by divine institution a difference between a Bishop and a Presbyter So that the difference may be manifested out of the divine Oracles and what is affirmed be proved by them 3. True it is that Irenaeus doth indeed set forth Polycarpe under that name Bishop of the Church of Smyrna yea and withall doth say that he was constituted Bishop of that Church by the Apostles yet doth it not follow that he was a Bishop in Order superiour to a Presbyter which I shall prove two wayes 1. By the writings of the Apostles which best of all informe us what orders of Church Officers they did institute a Bishop and Presbyter are one in Order and Office Of this I have spoken before and therefore will but mention it onely I will adde the judgement of that fore-mentioned old and learned Archbishop of Armagh in this point who considering the passages of the Apostle in his Epistle to Timothie wherein there is mention of no other Orders but Bishops and Deacons delivereth it as a u Constant quod inter orcinem Episcopalem inter ordinem Diaconatue non est orao medius quoâ—iam si quis esset non dubium quia iste Doctor maximus qui suum evangelium recepit à Christo ut ipse scrihit ad Gal. 1. suum discctum discipulum Timotheum de illo ordâ—ne instruxisset ei regulas dedisset ficut de superiori inferiori reâ—utas dedit Rich. Armach lib. â—1 quaest Armen cap 5. fol. 84. manifest and unquestionable truth that there is no middle order between them for if there were out of all doubt that great Doctor who received his Gospel from Jesus Christ would have instructed Timothy therein and prescribed rules concerning that as he did concerning the order above and below it 2. Out of Irenaeus himselfe who * Haec dogmata tibi qui ante nos fuerunt prisbyteri qui Apostolorum discipuli â—xtiterunt non tradiderunt Possum coram deo testificarâ— beatum ilum Apost olicum Presbyterum si tale quid audissâ—t reclamatum Iraen in epistâ—ad Plorin Cent. Magd. ent 2. cap. 10. col 134 135. elsewhere cals both Polycarpe himself and other bishops of Asia Disciples of the Apostles Apostolicall Presbyters Under the same notion doth he mention Anicetus Pius Hyginus Telesphorus who are by others called Bishops of Rome giving them no other title then this a In Epist ad victor The Presbyters that were before you Whosoever shall peruse sundry passages in x Iren. lib. 3. adv haer cap. 3. compared with ca. 2. ejud lib. and li. 4. cap. 43. compared with cap 44. 45. Irenaeus will clearly see that in him the Succession of Bishops is all one with the succession of Presbyters I will mention but one and referre the Reader to the rest in the margent if he thinke fit to conâ—ult the authour himselfe y Iren. lib. 4. cap. 43. We must obey saith he those Presbyters which are in the Church those which have a succession from the Apostles as we have shewed Who together with the succession of the Bishoprick or Episcopacie have received the gift of truth according to the good pleasure of the Father The places are so cleare the words so plaine and evident that from thence Spalatensis did rightly inferre z De rep Eccl. l. 2. c. 3. n. 44. In all Presbyters Irenaeus doth both acknowledge and confound one and the same order of Episcopacie though afterwards seeking to avoide the pregnant testimonies which overthrow his position and the position of other Hierarchists he gives this childish and slender answer or rather silly
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
of Secundum sub supra All this comes from composition and agreement of men amongst themselves Wherfore this abuse of Christianity to make it a Lackey to ambition is a vice for which I have no extraordinary name of Ignominie and an ordinary I will not give it lest you should take so transcendent a vice to be but triviall Thus the forementioned Divine clearly overthrowing their superiority by Divine right from which if our Prelaticall men be beaten let them not wonder that they should be cashiered as Usurpers and Intruders For not to insist on their doome out of the book of God we will be content to take them at their owne word if they dare stand to it and let them have their option You know what a Bravado the Humble Remonstrant hath made as being willing to put it to this issue if they be not able to prove their Divine Institution they are content to be hissed out of all Christian Congregations The like brag and challenge is made by a late f Bishop Hall part 2. §. 10. p. 129. Patron of Episcopacie who seemeth to be very neere of kinne to the Remonstrant in confidence and silken language As for continuance in their places and dignities Jure humano by the Law of man First of all they scorne you see and all the world knowes it that tenure and therefore it is not fit that they should have the benefit of it Secondly Though they should be willing to stick to it yet it is neither convenient nor necessary that they should here plead custome and prescription at leastwise that the plea should be in force inviolably against an alteration Ludovicus Arelatensis in his speech against Panormitan in the Councell of Basil having proved out of the Fathers that by the Word of God there is no difference between a Bishop and a Presbyter hath foretold the g Si pront Hieronymo placet Episcopt sunt sola confuetudine praelati pres byteris utique fie ri potest ut consuetudinem toltat contraria consuetudo Aen. Syl lib. â—â— de gest conâ— Basil ap Orth. Gra. in fascia rer expet fol. 12. Possibility of changing this frame of government brought into the Church meerly by custome Especially when the inconveniencies of that custome which came in by degrees and was embraced at first under a plausible pretence of good and benefit shall be discovered and the burthen of it become insufferable This is that which Beza doth intimate upon my text that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or President should not have been perpetuall however h Bishop Hall loc cit p. 125. one of late looking on his words with an Episcopall paire of spectacles blesseth himselfe at the reading of them as if some foul feind or other did fright him threatning to pull the Mytre off his head the Rochet off his backe and wrest the Crozier Staffe out of his hands Let the impartiall and unprejudicated Reader peruse his i Imòne perpetuum quidem istud 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 munm esse necessariò oportuisse sicut exortae inde â—yrannis olâ—garchica oujus apex est Anticbristians bestia certissima cuns totius non ecclesiae â—â—do sâ—d 〈…〉 â—rbis pernicie nunc tandem declarat Bez. in Apâ—c 2.1 words and if I mistake not you will finde no more but this he shewes by the evil consequents which followed viz. the tyrannie of Prelates and promotion of Antichrist to the ruine of the Church and confusion of the whole world almost which followed upon that perpetuall Presidentship that it should not have been perpetuall he doth not question whether it were perpetuall or not nor say it was not as the Prelate doth wrest his words but saith it appeareth now at length it ought not to have been for as much as it proved in the end of such dangerous consequence and so pernitious unto both Church and States If on the fore-mentioned and other grounds which might be named we all agree to renounce it and cast it off we herein doe no more then what we have a dispensation for from a great Master of the ceremonies yet one whom for his learning and elaborate paines against the Papists I shall ever honour who having maintained the Position of Protestants concerning the indistinction of a Bishop and Presbyter by the Word of God by the testimonies of Papists themselves as his usuall course is and vindicated it from the imputation of Aerianisme and Heresic k Absit ut praxin Ecclesiasticam quae ad tollendum schisma instituta suit per schisma perrunpere velimus non potiùs cam sancte humiliter colamus dummodo quod in esclesia vestrâ— Patres conciâ—orum gravitèr dolebant schismatis remedium non pariat venenum tyrannidis MortoÌ„ Apo. Cath. lib. 1. cap. 33. in sine doth indeed dislike a schismaticall opposition against Episcopacy and the practise of the Church therein desiring it should be observed holily and with humility yet with this Proviso So that the remedie of schisme doe not produce the poyson of tyrannie So that by his own concession when once the remedie is turned into poyson and so become not only as bad but also worse then the disease it is then by all means lawfull and possible to be expelled If this satisfie not but our Hierarchists will still quarrell and complaine of schisme faction and disorderly proceedings I shall return them the same answer which Dr Bilson a man sufficiently Hierarchicall gives the Jesuites who complained that matters of Religion were in Queene Elizabeths dayes established by a Lay-Parliament who were not to meddle with Church affaires without consent of the Prelates and their popish Clergie l Dâ—ffer betvv Christ subject unchrist rebell part 3. p. 299. caii Lond. an 1586. The Christian Princes take which you will that first received and after wards restored the faith in their Empires and Kingdomes tyed not themselves to the voyces and suffrages of their Clergie which were in present possession of their Churches but eft-times removed them without counsell or common consultation And a little after Why restraine you truth to the assemblies and sentences of Popes and Prelates as though they must be gently entreated and fairely offered by Christ before he might attempt or should recover his own When the Jesuites reply We would have things done in order The Doctor returneth them this answer Call you that order where Christ shall stand without doores till your Clergie consent to bring him in Afterwards when the Jesuites urge a Commission and lawfull authoritie m Pag 300. He that is sent to preach saith the Doctor may not hold his tongue till my Lord the Pope you may thinke if you please on him who would faine be reinvested in that title which once his Predecessor had being accounted alterius orbis Papa the Pope of the other world and his mytred fathers can intend to meet and list to consent to the ruine as they coceive