EPISCOPACY BY Divine Right. ASSERTED, BY JOS. HALL., B. of Exon. seal with fleur-de-lis IN DOMINO CONFI 〈◊〉 LONDON, Printed by R.B. for Nathanael Butter, at the Pidebull by S. Augustine's Gate. 1640. TO THE KING'S Most Excellent Majesty, our most Gracious Sovereign Lord, CHARLES, By the Grace of GOD, of Great Britain, France, and Ireland, King, Defender of the Faith, etc. May it please your Majesty. WHen, about a year ago, I presumed to tender to your Royal hands some few short Propositions concerning Church-Government, I little thought, that either the public, or my own Dioecesan Occasions would have called on me for so large and speedy a pursuance of them, as now I am invited unto. Episcopacy since that time hath suffered in the north, even to the height of patience; and I have met with some affronts within my own jurisdiction: All evils (especially those of Schism●) 〈◊〉 (as the pl●g●●) 〈◊〉 ●●●●ing, and do much mischief, both in their act, and the spreading; It was therefore time for me to bend my best endeavours both to the remedy of what had happened in mine own Dioecesse, and prevention of what future mischief might ensue. And long I sat down, and waited for the undertaking of some abler pen; but seeing such a silence in so needful a subject, as one that might not be too long wanting either to the vindication of the common cause, or the safety of my own charge, I have thus boldly rushed forth into the Press. I cannot be so weakly inconsiderate, as to think that I could put my finger into this fire, and not be scorched; I do well know, never any man touched upon this quarrel, who was not branded with the deepest censure; Yet I do willingly sacrifice myself herein to God and his Truth. I confess my heart burns within me to see a righteous cause thus martyred through unjust prejudice, and to see some honest and well-minded Christians misled into a palpable error under the pretence of zeal and piety, by the mere names of two or three late Authors, not more learned and godly, than (in this point) grossly mistaken. If your Majesty's great Cares of State could part with so much leisure as to peruse this short, but faithful relation of the first ground, and original of this unhappy division in the Church, it might please your Majesty to be informed, that when Petrus Balma, the last Bishop of Geneva was by his mutining Citizens frighted, and driven out of his place, and that Church was now left headless: Farell, and Viret, two zealous Preachers there, devised, and set up a new platform of Church-Government never before heard of in the Christian World; Themselves would supply the Bishop; and certain Burgesses of the City should supply his assistant Clergy; and both these together would make up the body of an Ecclesiastical Senate or Consistory. This strange bird thus hatched by Farell, and Viret, was afterwards brooded by two more famous successors; and all this within the compass of our present age. Now, had this form (being at first devised only out of need for a present shift) contained itself within the compass of the banks of the Lemane lake, it might have been there retained, with either the connivance, or pity of the rest of the Christian world: but now finding itself to grow in some places, through the fame of the abettors, into request, and good success; it hath taken the boldness to put itself forth to the notice and approbation of some neighbour Churches; and some there are (which I bless myself to see) that have taken such liking to it, that they have affected a voluntary conformity thereunto: and being weary of that old form of Administration, which hath (without contradiction) continued in the whole Christian Church from the times of the blessed Apostles of Christ inclusively until this present age, are not only eager (out of their credulity) to erect this new frame, but dare venditate it to the world, after fifteen hundred years deep silence, for the very Ordinance, and Kingdom of Christ; whereas, if any living man can show any one lay Presbyter, that ever was in the Christian World, till Farell and Viret first created him, let me forfeit my reputation to shame, and my life to justice. This is the true ground of this woeful quarrel; wherein I cannot but hearty pity the misguidance of many well-meaning souls, of your Majesty's subjects, which are impetuously carried away in the throng, by the mere sway of names, and tyranny of an ignorant zeal; not being so much as suffered to know where they are, or on what ground they go: the fervent desire of whose reclamation, as of the settlement of others, whom the ill condition of the time might cause to stagger, hath put my pen upon this envious, but necessary task; whereto also my zeal was the more stirred, by an information, which I received from the late meeting at Edinburgh; In the eight Session whereof it is reported, that one M. G. Grahame Bishop of Orkney had openly, before the whole body of the Assembly, renounced his Episcopal Function, and craved pardon for having accepted it, as if thereby he had committed some heinous offence; this uncouth act of his was more than enough to inflame any dutiful son of the Church, and to occasion this my ensuing (most just) expostulation. Only I had need to crave pardon of your Majesty for the boldness of this interpellation, that I have dared to move your Majesty to descend so low, as to take view of this (on my part, so confidently undertaken) duel; Although, if the Combatants be single, yet the Cause is so common, as that the whole Church of God claims her interest in it; But your Majesty's long-knowne goodness incourages me to this presumption; And withal, I could not but have some due regard to that right, and propriety, which your Majesty may justly challenge in all the labours of this kind, from whose pen soever, as being under God appointed the great Patron of all divine truths, the great Guardian and Protector of these parts of his Church upon earth, whose true, ancient, and Apostolical government is here questioned, and whose deserved devotions, and faithful prayers shall be continually poured out to the God of heaven, for your Majesty's long and happy preservation, amongst which shall be duly paid the daily tribute of Your Majesty's most humble, Loyal, and zealously devoted Subject, and Servant, Ios. Exon. The Contents. The First Part. § 1 AN expostulatory entrance into the question. Page. 1 § 2 The difference of the condition of foreign Churches and Divines from those of our Northern neighbours. Page. 6 § 3 The judgement of the Germane Reformers concerning the retention of Episcopacy. Page. 10 § 4 The attestation of foreign Divines to our Episcopacy. Page. 14 § 5 The particularity of the difference of our freedom, and the benefit of a Monarchical reformation. Page. 17 § 6 The project and drift of the treatise following. Page. 27 § 7 The first ground or Postulate, That government whose foundation is laid by Christ, and whose fabric is raised by the Apostles, is of divine institution. Page. 28 § 8 The second ground, The practice and recommendation of the Apostles is sufficient warrant for an Apostolical Institution Page. 30 § 9 The third ground, That the forms ordained for the Church's Administration by the Apostles, were for universal and perpetual use. Page. 32 § 10 The fourth ground, That the universal practice of the Church immediately succeeding the Apostolic times, is a sure Commentary upon the practice of the Apostles, and our best direction. Page. 35 § 11 The two famous rules of Tertullian and S. Augustine to this purpose, asserted. Page. 39 § 12 The fifth ground; That the Primitive Saints and Fathers neither would, nor durst set up another form of government different from that they received of the Apostles. Page. 50 § 13 The sixth ground; That if the next successors would have innovated the form of government, yet they could not in so short space have diffused it, through the whole Christian world. Page. 56 § 14 The seventh ground; That the ancientest Histories of the Church, and writings of the first Fathers are rather to be believed in the report of the Primitive state of the Church, than the latest Authors. Page. 59 § 15 The eight ground; That those whom the ancient Church of God, and all the holy Fathers of the Church since, have condemned for Heretics, are no fit guides for us to follow in that their judgement of the government for which they were so condemned. Page. 64 § 16 The ninth ground; That the accession of honourable Titles and Compatible privileges makes no difference in the substance of a lawful and holy calling, Page. 66 § 17 The tenth ground; That those Scriptures whereon a new and different form of government is raised, had need to be more evident, and unquestionable, than those which are alleged for the former that is rejected. Page. 69 § 18 The eleventh ground; That if Christ had left this pretended order of government, it would have ere this time been agreed upon what that form is, and how to be managed. Page. 71 § 19 The twelfth ground; That if this which is challenged be the Kingdom of Christ; then those Churches which want any essential part of it are mainly defective; and that there is scarce any at all entire. Page. 72 § 20 The thirteenth ground; That true Christian policy requires not any thing absurd, or impossible to be done. Page. 74 § 21 The fourteenth ground; That new pretences of truths never before heard of, especially in main points, carry just cause of suspicion. Page. 76 § 22 The fifteenth ground; That to departed from the judgement and practice of the universal Church of Christ ever since the Apostles times, and to betake ourselves to a new invention, cannot but be (beside the danger) extremely scandalous. Page. 78 The Second Part. § 1 THe Terms and state of the Question settled and agreed upon. Page. 1 § 2 Church government begun by our Saviour in a manifest imparity. Page. 11 § 3 The execution of this Apostolical power after our Saviour's ascent into Heaven. Page. 16 § 4 The derivation of this power and majority from the Apostles to the succeeding Bishops. Page. 19 § 5 The clear testimonies of Scripture for this majoitie, especially those out of the Epistles to Timothy and Titus, urged. Page. 26 § 6 Some elusions of these Scriptures met with, and answered. Page. 35 § 7 The testimony of S. John in his Revelation pressed. Pag. 41 § 8 The estate and order of Episcopacy deduced from the Apostles to the Primitive Bishops. Page. 49 § 9 The testimony and assent of Bucer, and some famous French Divines. Page. 54 § 10 The superiority and jurisdiction of Bishops proved by the testimony of the first Fathers, and Apostolical men: and first of Clemens, the partner of the Apostles. Page. 59 § 11 The pregnant and full testimonies of the holy Saint and Martyr, Ignatius, urged. Page. 65 § 12 The testimony of the ancient Canons, called the Apostles. Page. 79 § 13 The state and history of the next age. Page. 84 § 14 Proofs of the confessed superiority of Bishops from several forceable arguments out of antiquity. Page. 88 § 15 Power of Ordination only in Bishops. Page. 90 § 16 Power of jurisdiction appropriated to Bishops from the first. Page. 95 § 17 Exceptions against our Episcopacy answered, and particularly, of the dissimilitude of our Bishops to the Primitive in their Pomp and perpetuity. Page. 99 § 18 The practice of the whole Christian Church in all times and places, is for this government by Bishops. Page. 110 § 19 Of the suppression of contrary Records; and of the sole opposition of the heretic Aerius. Page. 117 § 20 The vindication of those Fathers which are pretended to second Aerius his opinion. Page. 120 § 21 The practice of the Waldenses and Albigenses in allowance of Episcopal government. Page. 125 § 22 The government by Bishops both universal and unalterable. Page. 129 The Third Part. § 1 THe appellation of Lay-Elders, and the state of the Question concerning them. Page. 1 § 2 No Lay-Elder ever mentioned, or heard of in the times of the Gospel in all the world till this present age; the texts of Scripture particularised in pretence of the contrary. Page. 7 § 3 Lay-eldership a mere stranger to all antiquity, which acknowledgeth no Presbyters, but Divines. Page. 15 § 4 S. Ambrose's testimony, urged commonly for Lay-Elders, answered. Page. 19 § 5 The utter disagreement and irresolution of the pretenders to the new Discipline concerning the particular state of their desired government. Page. 24 § 6 The imperfections and defects which must needs be yielded to follow upon the discipline pretended, and the necessary inconveniences that must attend it, in a kingdom otherwise settled. Page. 30 § 7 The known newness of this invention, and the quality of the late authors of it. Page. 36 § 8 A recapitulation of the several heads; and a vehement exhortation to all Readers; and first to our Northern brethren. Page. 42 § 9 An exhortatory conclusion to our brethren at home. Page. 53 EPISCOPACY BY DIVINE RIGHT. §. 1. An expostulatory entrance into the Question. GOod God what is this, that I have lived to hear? That a Bishop in a Christian Assembly should renounce his Episcopal function, and cry mercy for his now-abandoned calling? Brother that was, (who ever you be) I must have leave a while to contest seriously with you; the act was yours; the concernment the whole Churches: You could not think so foul a deed could escape unquestioned: The world never heard of such a Penance; you cannot blame us if we receive it both with wonder and expostulation; and tell you, it had been much better to have been unborn, than to live to give so heinous a scandal to God's Church, and so deep a wound to his holy truth, and Ordinance. If Tweed that runs between us, were an Ocean, it could not either drown, or wash off, our interest, or your offence: however you may be applauded for the time, by some ignorant, and partial abettors, wiser posterity shall blush for you, and censure you too justly for some kind of Apostasy: Sure I am, you have done that to yourself, which if your Presbytery had done to you, would have been, in the Construction of the great Council of Chalcedon, Concil. Chalced. of 150 Bish. Can. 29. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. no other than sacrilege. For me, I am now breathing towards the end of my race; the goal is already in mine eye; young men may speak out of ambitious hopes, or passionate transportations; I that am now setting foot over the threshold of the house of my age, what aim can I have, but of the issue of my last account, whereto I am ready to be summoned before the Judge of quick and dead: Neither can you look (as is likely) to be long after me: setting therefore that awful Tribunal, to which we shall shortly be presented, before our eyes; let us reason the case in a modest earnestness. I should be ashamed to find less zeal in myself for holy Episcopacy, than you think you have showed in disclaiming it. Say therefore, I beseech you, before God and his elect Angels, say what it is, (besides perhaps the fear of plundering a fair temporal estate by the furious multitude;) say what it can be, that induced you to this sinful, to this scandalous repentance; show me true grounds, and take me with you. How weary should I be of this Rochet, if you can show me, that Episcopacy is of any less than divine Institution. The eminence of that calling, which you have given up, as too good for you, will not allow you (though perhaps you might) to plead ignorance. Win him by your powerful arguments, who is so far from being wedded to the love of this misconceived pomp, that he envies the sweet peace of his inferiors; Let me tell you, it is your person, that aggravates your crime; For a sheep to stray, it is no wonder; but for a Shepherd, yea a guide and director of Shepherds, (such God and the Church had made you) not to wander himself only, but to lead away his flock from the green pastures, and comfortable waters of divine Truth, to the dry and barren deserts of humane inventions, it cannot be but as shameful as it is dangerous; both in an high degree. That some poor seduced souls of your ignorant vulgar should condemn that calling, which they were never suffered to look at, but with prejudicated eyes; or, that some of your higher-spirited Clergy, out of an Ambition of this dignity, and anger of the repulse, should snarl at this denied honour; or, that some of your great ones, who, perhaps, do no less love the lands, than they envy, and hate the pre-eminence of Bishops, should cry down that sacred function, could be no other than might in times so conditioned be expected, and by fore-expectation made the more tolerable: But for a man held, once, worthy to be graced with the chair of Episcopacy, to spurn down that once honourable seat, and to make his very Profession, a sin, is so shameful an indignity, as the judicious of the succeeding ages, will shake their heads at, and not mention, without just indignation. If you were guilty, to yourself, of any noted personal exorbitances, or of any insolences, or offensive miscarriages in your ill-placed government (such perhaps, as have enraged your angry vulgar) these had been just matter of your humble penitence, and worthy of your most submiss deprecation: but to repent you of a most lawful, honourable, holy, divine vocation, and thereby to cast mire in the faces of the blessed Apostles, who received it from their God, and Saviour, and by the guidance of his Spirit ordained it, is such an act, as can scarce be expiated with floods of over-latest tears. Come then, I beseech you, and let us in the fear of God reason sadly together, not in a vain affectation of victory, like some young Sophisters, but as sober Divines, in a fervent pursuit of that Truth, which God and his purer Church have left, and consigned to us. That God, who is the Father of lights, and the God of truth and peace, enlighten the eyes of his poor seduced people, that they may see and acknowledge his Truth; not suffering themselves to be blinded with unjust prejudices, and false suggestions; and that they may know those things which belong to their peace. §. 2. The difference of the condition of foreign Churches and Divines, from those of our Northern neighbours. BUt first, ere we enter these lists, let me advise you, and your, now-Maister, the faction; not to deceive yourselves vainly with the hope of hiding your heads, under the skirt of the authority of those Divines and Churches abroad, which retain that form of government whereto you have submitted: For know, their case and yours, is far enough different. They plead to be by a kind of necessity cast upon that condition, which you have willingly chosen: They were not, they could not be, what you were, and might still have been. Did any of them forsake and abjure that function of Episcopacy, which he might freely have enjoyed with the full liberty of professing the Reformed Religion? It is true, many Bishops have been faulty in their own persons, and condemned too justly of exorbitance, in managing their calling; but where the calling is (as it should be) severed from these exceptions to the person, did ever any wise man, or Christian Church condemn that calling for itself? Yea, if the last Bishop of Geneva had become a Protestant, and consented in matter of Doctrine to Calvin, Farret, Viret, have you or any man living just cause to think that the City would not gladly have retained his government still, and thought themselves happy under such a protection? would they have ejected him as an enemy, whom they might have enjoyed as a Patron? Would they have stood upon his Episcopacy, whiles they had his concurrence in the truth of Religion? No man that hath either brain or forehead will affirm it; since the world knows the quarrel was not at his dignity, but at his opposition to the intended Reformation: But because this is only a suggestion of a then-future-conditionate contingency, and may perhaps meet with some stubborn contradiction, hear what Calvin himself saith for himself, and his Copartners. Calvin de necessit. Eccles. Reformandae. Talem si nobis hierarchiam exhibeant, in qua sic emincant Ep●scopi ut Christo subesse non recusent, ut ab illo tanquam unico capite pendeant, & ad ipsum referantur, etc. tum vero nullo non anathemate dignos fatear, si qui erunt, qui n●n eam rev renter summáque obedientia observant, Cited also as approved by Chamier, De membris Eccles. Lib. 4. Cap. 1. If they would, saith he, bring unto us such an Hierarchy, wherein the Bishops shall so rule, as that they refuse not to submit themselves to CHRIST, that they depend upon him, as their only head, etc. then surely if there shall be any that shall not submit themselves to that Hierarchy reverently, and with the greatest obedience that may be, I confess there is no Anathema of which they are not worthy. Thus he, in the treatise of the necessity of reforming the Church. Do you hear your Doom from your own Oracle? Lo, such, and no other, was that Hierarchy, wherein you lately bore a part, and which you have now condemned; make account therefore of the merit and danger of calvin's just Anathema. Interea tamen, Ecclesiae authoritatem vel past●rum & Superintendentium, quibus Ecclesiae r●gendae provin●●a mandata est, sublatam n●lumus. Fatemur ergo Episcopos sieve pastors r●v●renter au●iendos qua●enus pro suae functionis ratione verbum Dei docent Confess. Fidei nomine Gall. Eccles. Yet again, the same Author in his Confession of Faith, written in the name of all the French Churches, speaking of the depraved estate of the Roman Church, then in the fieri of Reforming, plainly writes thus; Interea tamen; Yet in the mean time, we would not have the Authority of the Church, or of those Pastors, or Superintendents, to whom the charge of Governing the Church is committed, taken away; we confess therefore, that these Bishops, or Pastors are reverently to be heard, so fare forth as according to their function, they teach the Word of God. And yet more plainly. Sanè si veri Epis●opi essent, aliquid iis in hac parte auth ritatis tribuerem, non qua tum sibi post●lant, sed quantum ad politiam Ecclesiae ritè ord nandam requiritur. Calv. Instit. l. 4. c. 10. Certainly (saith he, speaking even of Popish Bishops, if they were true Bishops) I would yield them some authority, in this Case, not so much as themselves desire, but so much as is required to the due ordering of the Policy, or Government of the Church. Lastly, (for it were easy to heap up this measure) in an Epistle of his, wherein the question is purposely discussed, what is to be done, if a Popish Bishop shall be converted to the reformed Religion; he so determines it; That it is fit such an one first renounce his Popish power of sacrificing, and profess to abstain from all the superstitions and foedities of the Romish Religion; then that he must do his utmost endeavour, that all the Churches which belong to his Bishopric, may be purged from their Errors and Idolatry; and at last concludes, that both his possessions and authority too, should be left him: By virtue whereof he must take order that the Ministers under him do duly preach God's Word, as himself also must do. Thus he, wisely and moderately: Not first of all stripping him of his Episcopal power, and discharging all his Clergy of their respects and obedience to him, and reducing him to the rank of the meanest Plebeian Presbyter, as some hot heads would have done. You hear how judicious and moderate Calvin's opinion was then; and had he been in your late pretended Assembly at Glasgow, or this of Edinburgh, what vote he would have given: Had he had the casting voice, your Coat had not been cast for him: How happy were it for your Churches, if all among you who so much honour his name, would as readily submit to this his judgement: Sure I am, had it been so with you, you had been as far from defying Episcopacy in holy professors, as you are now from truth and peace. § 3. The judgement of the Germane Reformers, concerning the retaining of Episcopacy. ANd that the French Reformers may not herein be thought to go alone, take notice I beseech you, what the German Divines of the Ausburgh-Confession, have freely professed to this purpose. Who taking Occasion to speak of Canonical Ordination, break forth into these words following; Sed Episcopi, etc. But the Bishops (say they) do either force our Priests to disclaim and condemn this kind of Doctrine, which we have here Confessed; or by a certain new and unheard of kind of Cruelty put the poor and innocent souls to death: These causes are they, which hinder our Priests from receiving their Bishops; so as the cruelty of the Bishops is the Cause, why that Canonical Government or Policy, Quam nos magnopere conservare cupiebamus. which we earnestly desired to conserve, is in some places now dissolved: And not long after in the same Chapter; Prorsus hic iterum, etc. And now here again we desire to testify it (to the world) that we will willingly Conserve the Ecclesiastical and Canonical government, if only the Bishops will cease to exercise Cruelty upon our Churches. This our will shall excuse us before God, and before all the world, unto all posterity, that it may not be justly imputed unto us, that the Authority of Bishops is impaired amongst us; when men shall hear, and read, that we earnestly deprecating the unjust cruelty of the Bishops, could obtain no equal measure at their hands. Thus those learned Divines and Protestants of Germany; wherein all the world sees the Apologist professeth for them, that they greatly desired to conserve the government of Bishops; that they were altogether unwillingly driven from it; that it was utterly against their heart, that it should have been impaired or weakened; That it was only the personal cruelty and violence of the Romish Persecutors in a bloody opposition to the doctrine of the Gospel, which was then excepted against: To the same purpose is that, Camer. in vita Melancth. which Camerarius reports concerning those two great Lights of Germany, Melancthon and Luther: That Philip Melancthon not only by the consent, but the advice of * Who professeth also so much in the Smalcaldian Articles. Art. 10. Luther persuaded the Protestants of that time, that if Bishops would grant free use of the true doctrine, their ordinary power and administration over their several Dioceses should be restored unto them. And the same Melancthon in an Epistle to Luther hath thus; Melanct. Epist. Luthero. You do not believe in how great hatred I am, both with the Noricians, and I know not whom else for restoring to the Bishops their jurisdiction: and in a most true censure in his history of the Augustan Confession; Melanct. Camerario hist. Confus. August per Chytraeum. Hoc autem malè habet quosdam immoderatiores, reddi jurisdictionem, restitui politiam Ecclesiasticam; This, saith he, troubles certain immoderate men, that jurisdiction is re-delivered to the Bishops, Buc. de Regno Christi. He that desires to see more testimonies of this kind, I refer him to the Survey of Discipl. chap. 8. and their Ecclesiastical policy restored. As for Bucer, he is noted, and confessedly acknowledged for a favourer of Religious Episcopacy. See now I beseech you, how willing these first reformers were to maintain and establish Episcopal government, how desirous to restore it, how troubled, that they might not continue it. Might they have enjoyed the Gospel, they would have enjoyed Episcopacy: In whose steps then do you tread whiles you defy it? Certainly if the Genevian and German Prelacy would have but tolerated a Reformation of the Papal corruptions, there had never been either a parity of Ministers, or a Lay Presbyter in the world to this day. §. 4. The attestation of famous Divines abroad to our Episcopacy. WHat should I need to press you with those Attestations of high respect which the most eminent Divines of foreign Churches have ever wont to give to our Episcopacy. Beza Resp. ad Sarav. p. 111. Vid. Suru. Discipl. p. 135. To begin with Beza (though a truer backfriend to the Hierarchy, than his cooler Predecessor) yet this he can say for ours; If now the reformed Churches of England underpropped with the Authority of Bishops and Archbishops do hold on, as this hath happened to that Church in our memory, that she hath had men of that calling, not only most notable Martyrs of God, but also excellent Pastors and Doctors, Fruatur sanè istâ singulari Dei beneficentiâ, quae utinam illi sit perpetua; Let her in God's name enjoy this singular bounty of God, which I wish she may hold for ever. As for learned and moderate Zanchius, he hath spent his judgement so freely on our part, that he confesseth, A certain great man (and we guess whom he means) took exceptions at his favour of Episcopacy. Let me (not without the professions of my dear respects to my ancient and worthy friend, D. Molinaeus) tell you what he hearty writes to our late-admirable Bishop of Winchester, P. 3 Molin. Ep. 3 Reverendiss. viro; Praesuli dignissimo; D. Episc. Winton. Egóne malè vellem Ordini vestro, etc. What? that I should have an ill conceit of your Order? of which I never spoke without honour; as who do well know, that the restauration of the English Church and eversion of Popery, next under God and your Kings, is chief to be ascribed, and owed to the learning and industry of your Bishops; some whereof, being crowned with Martyrdom, subscribed the Gospel with their blood; whose writings we have; whose acts and zeal we record, as no whit inferior to the best of God's servants, which France, or Germany hath yielded; he that denies this, is either wickedly foolish, or envious to the glory of God, etc. What should I need to thicken the air with clouds of witnesses? There is witness enough in the late Synod of Dort; when the Bishop of Landaffe had in a speech of his, touched upon Episcopal government, and showed, that the want thereof gave opportunities to those Divisions, which were then on foot in the Netherlands: Bogermannus the Precedent of that Assembly, stood up, and in a good allowance of what had been spoken; said; Domine, nos non sumus adeò foelices; Alas, my Lord, we are not so happy: neither did he speak this in a fashionable Compliment (neither the person, nor the place, nor the hearers were fit for that) but in a sad gravity, and conscionable profession of a known truth; neither would he, being the mouth of that select Assembly, have thought it safe to pass those words, before the Deputies of the States, and so many venerable Divines of foreign parts (besides their own) if he had not supposed this so clear a truth, as that Synod would neither disrelish, nor contradict. What do I single out a few? All the world of men, judicious, and not prejudiced with their own interests, both do, and must say thus, and confess with learned Casaubon, Fregevill, and Saravia, that no Church in the world comes so near to the Apostolic form, as the Church of England: And are you weary of that Condition which other good and wise men proclaim happy? Do you dote upon that, which they would be glad to change? §. 5. The particularity of the difference in our freedom, and the benefit of a Monarchical Reformation. SAy now therefore no more, that you have conformed yourselves to the pattern and judgements of some other reformed Churches: This starting-hole is too straight to hid you. We can at once tenderly respect them, and justly censure you: Acts done out of any extremity, can be no precedents for voluntary and deliberate Resolutions: The Mariner casts out his goods in a storm; would we censure him for less than a mad man, who should do thus in a calm, or in a fair gale? When an house is on fire in the City, we pull down the next roof, though firm and free, to prevent the spreading of the flame; would we not wonder at the man, that should offer this violence to his neighbour's house, when there is no appearance of danger? we cut off a limb to prevent the deadly malignity of a gangrene, is this any warrant to dismember the sound? Right thus stands the Case betwixt other Churches and yours: They found themselves in danger to be wracked, with the tempestuous storms of popish Tyranny; to be consumed with the flames of Romish persecution; to be struck dead with the kill Gangrene of superstition; they saw, on the sudden perhaps, no other way left them for their freedom and safety, but to eject, pull down, cut off the known instruments of that Papal Tyranny, persecution, infection; as without whose perfect exauthorization they could conceive no hope of enjoying the Gospel and themselves. Neither could they find any glimpse of hope, that the Sovereign State under which they then lived, being governed by a superstitious Clergy, Non culpâ ●●str●●b●sse Episco●atum, s●d injuriâ temporum: Non enim t●m p●●pit os hab●●ss● Reges ●●str●● G●●●●●n E●cl●sia v●s●rmanda ●●a ●a●ui● B●ita●nia n●stra. Epi●c Wi●ton. Mol●●. e●. Ep 3. would so fare favour them, as to allow them an Episcopal government of their own profession, opposite to the over-prevalent faction of Rome: Hereupon therefore they were forced to discard the office as well as the men; But yet the office because of the men; as Popish, not as Bishops; and to put themselves for the present into such a form of Government at a venture, N●si eos coegerit dura necessitas, cui nulla lex est posita. Hadr. Sarav. resp. ad Bez. de grad. Ministr. Factum Ecclesiarum reformatarum accipio, & excuso, non incuso, nec exprobro Ibid. as under which they might be sure, without violent interruption, to sow the seeds of the saving and sincere truth of the Gospel. Though also it is very considerable, whether the condition they were in, doth altogether absolutely warrant such a proceeding; for was it not so with us, after Reformation was stepped in, during those fiery times of Queen Mary? Was it not so with you, when those holy men, Patrick Hamilton, and George Wischart sowed the first seeds of Reformation among you in their own blood? with that Spirit, the Holy Ghost endued them, of patience and constancy, crowned with martyrdom; not of tumult and furious opposition; to the disquiet of the State, and hazard of the Reformation itself; or to the adjuring and blaspheming of an holy Order in the Church, and dishonouring of Almighty God, while they pretended to seek his honour. This was their Case, but what is this to yours? Your Church was happily gone out of Babylon; your and our most gracious and religious Sovereign sincerely professeth, maintaineth, encourageth the blessedly-reformed Religion, his Bishops preach for it, writ for it, and profess themselves ready, after the example of their predecessors, to bleed for it. Your and our late learned and pious Sovereign of blessed memory, with the general votes of a lawful Assembly, reinforced that Order of Episcopacy, which had been (as I take it) but about seventeen years discontinued. And how can you now think of paralleling your condition with the foreign? But that you may not think that I speak at random, and upon blind conjectures of the state of this difference, hear, I pray you, Fregevill. Politic Reform pag. 70. of the Translation into English. what wise Fregivillaeus (a deep head, and one that was able to cut even betwixt the league, the Church, and the State) saith concerning it. The Ministers of the reformation, saith he which planted it in France, had respect unto their business, and to the work they took in hand, when they brought in this equality, which Was, to plant a Church, and to begin after the manner of the Apostles, when they planted a Church in jerusalem. As also they meant not to traverse the state of the Clergy, or to submit it to their orders, whensoever the Clergy, or whole State of France should happen to admit the Reformation: But their purpose tended only to overthrow superstition; and in the mean time to bear themselves according to their simple equality: whereupon I infer, that he that would take occasion of this equality brought into France, to reverse the estate of the Episcopal Clergy among the reformed, should greatly wrong the cause of those, who there-under have reform France, and had never that intent. Thus he. Whereto add; That the same Author professeth, that it is not the degrees of the Clergy, which the Reformers except against, but the superstition. In the mean time he judiciously professeth, that the French Ministers have taken up this equality of government, only provisionally reserving liberty to alter it according to occurrences. To which purpose he projecteth to the French King, the Creation of one supreme Bishop, or Patriarch of France, to whom the whole estate of the French Clergy might, upon fair terms be subjected. Do you not now in all this, which hath been said, see a sensible difference betwixt their Condition and yours? Can you choose but observe the blessing of Monarchical reformation amongst us, beyond that popular and tumultuary reformation amongst our neighbours? Ours, a Council; theirs, an uproar: Ours, beginning from the head; theirs, from the feet: Ours, proceeding in a due order; theirs, with confusion: Ours, countenancing, and encouraging the converted Governors of the Church; theirs, extremely overawed with averse power, or totally over-borne with foul sacrilege: in a word, ours, comfortably yielding what the true and happy condition of a Church required; theirs, hand-over-head taking what they could get for the present. And what now? Shall we, instead of blessing God for our happiness, emulate the misery of those, whom we do at once respect, and pity? Suppose the late Kings and Parliaments of France, before these separate forms of administration were pitched upon, would have said; You, of the Reformed profession, enjoy your religion freely, and if you think it more safe to live under Church-governors of your own, let your Clergy recommued unto us such grave and worthy persons, as may be fit for those places, they shall forthwith be established over you, with full authority, and just maintenance; would any of the learned Divines of those times have slighted the offer, and have said, by your leave Sir, we like it not; we have other projects in hand; we will set up a new government that will better befit our purposes: certainly I should wonder at the man, that should entertain such an impossible imagination of those wise and godly learned professors, who were by the iniquity of the times in a manner forceably driven (at least as they imagined) upon this form; and necessarily put to this choice, whether they would still submit to popery, or no longer submit to Episcopal Administration, which there was only managed by Popish hands. What need more words? Themselves have, as we have already seen, clearly decided it. Go now, and take these men, and times, for your patterns, who never meant to make themselves, and their condition imitable precedents, but rather the objects of our better wishes. It was a modest word of Beza, That he never meant to prescribe the Ecclesiastical policy of Geneva to other Churches; for this were high presumption. And will you be prescribing to yourselves, that, which he would not prescribe to you? Will you create tha● to be an universal Ordinance of God, which he dare not warrant for any other than a Local Constitution? Neither is there a more sensible difference between the Authority and success of a Monarchical or popular Reformation, than there is between the forms which are fit and expedient for large Churches living under the sway of a Monarch, and those which particular Cities, or territories may admit under a democratical or Aristocratical government: Hereupon (saith the Reformed Politic discreetly) I do infer, that in the state of a mighty and peaceable Church, as that of England, or as the Church of France, or such like, might be, if God should call them to Reformation, the state of the Clergy ought to be preserved; For equality would be hurtful to the State, and in time breed confusion. Thus he. And indeed (besides those holy and divine considerations, whereof we shall treat in the sequel) it stands with great reason, that there should be a correspondence betwixt the Church, and the State, and a meet respect to the rules of both. As therefore, because in a free City, or State, we find certain Optimates, who by successive Elections sway the government, according to their municipal rules, not without the assistance, and consent of a greater number of Plebeian Burgesses; and see (perhaps) this form of Administration in those places successful, it were a crime, of strange brainsick giddiness, to say nothing of the heinous moral transgression, to cast off the yoke of just and hereditary Monarchy, and to affect this (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) many headed Sovereignty: So were it no less unreasonable, where a Nationall Church is happily settled in the orderly regiment of certain grave overseers, ruling under one acknowledged Sovereign by wholesome and unquestionable Laws, and by these Laws, punishable, if they over-lash, or be defective in their charge, in a fastidious discontentment to seek to abandon this ancient form, and to betake themselves to a popular form of Discipline, borrowed from abroad; which what were it other, than to snatch the reins out of the hands of a skilful Coachman, and either to lay them lose on the horses necks, or to deliver them to the hands of some ignorant, and unskilful lackeys, that run along by them. But of this point more elsewhere. My zeal, and my respects to the Churches abroad, and my care and pity of many seduced souls at home, have drawn me on farther in this discourse, than I meant: For who can endure to see simple and well meaning Christians abused with the false colour of Conformity with other Churches, when there is apparently more distance in the ground of their differences, than in the places of their situation? Be wise, my dear Brethren, and suffer not yourselves to be cheated of the Truth, by the mis-zealous suggestions of partiall-teachers. Reserve your hearts free for the clearer light of Scripture, and right reason, which shall in this discourse offer to shine into your souls. For you, Sir (fu frere) confess (unless you can in truth deny it) that you go alone, and that you have reason absolutely to quit all the hope of the Patrocination of other Churches, which you might seem to challenge from their example and practice. For now that I have got you alone, I shall be bold to take you to task, and do, in the name of Almighty God, vehemently urge, and challenge you to maintain (if by any skill or pretence you may) your own act of the condemnation of Episcopacy, and your penitent submission to a Presbyterial government. Wherein I doubt not but I shall convince you of an high and irreparable injury done by you to God, his Ordinance, and his Church. § 6. The project and substance of the Treatise following. FOr the full and satisfactory performance whereof I shall only need to make good these two main points. First, That Episcopacy, such as you have renounced, even that which implies a fixed superiority over the rest of the Clergy, and jurisdiction; is not only an holy, and lawful, but a divine Institution; and therefore cannot be abdicated, without a manifest violation of God's Ordinance. Secondly, That the Presbyterian Government, so constituted as you have now submitted to it, (however venditated under the glorious names of Christ's Kingdom and Ordinance, by those specious and glozing terms to bewitch the ignorant multitude, and to ensnare their consciences) hath no true footing: either in Scripture, or the practice of the Church, in all ages, from Christ's time, to the present. That I may clearly evince these two main points, wherein indeed consists the life and soul of the whole cause; I shall take leave to lay down certain just, and necessary Postulata, as the groundworks of my ensuing proofs: all which, are so clear and evident, that I would fain suppose neither yourself, nor any ingenuous Christian, can grudge to yield them: But, if any man will be so stiff, and close-fisted, as to stick at any of them, they shall be easily wrung out of his fingers, by the force of Reason, and manifest demonstration of Truth. §. 7. The first ground or postulate; That government whose foundation is laid by Christ, and whose Fabric is raised by the Apostles, is of Divine Institution. THe first whereof shall be this; That government, whose ground being laid by our Saviour himself, was afterwards raised by the hands of his Apostles, cannot be denied to be of Divine Institution. A Proposition so clear, that it were an injury to go about to prove it. He cannot be a Christian, who will not grant, that, as in Christ, the Son of God, the Deity dwelled bodily; so, in his servants also and agents under him; the Apostles, the Spirit of the same God dwelled; so as all their actions, were Gods by them. Like as it is the same spring-water that is derived to us, by the Conduit-pipes; and the same Sunbeams, which pass to us through our windows. Some things they did as men; actions natural, civil, moral; these things were their own: yet they even in them no doubt were assisted with an excellent measure of grace. But those things which they did, as Messengers from God (so their names signify) these were not theirs, but his that sent them. An Ambassador dispatcheth his Domestical affairs, as a private man; but when he treats, or concludes matters of State, in his Prince's name, his tongue is not his own, but his Masters. Much more is it so in this case; wherein (besides the interest) the agents are freed from error. The carefullest Ambassador may perhaps swerve from his message; these (which was one of the privileges of the Apostles) were through the guidance of God's Spirit, in the acts of their Function, inerrable. So then, if the foundation were laid by Christ, and the walls built up by his Apostles, the Fabric can be no less than divine. §. 8. The second ground; That the practice and recommendation of the Apostles is sufficient warrant for an Apostolical Institution. SEcondly, It must also be granted, That not only the government, which was directly commanded, and enacted; but that which was practised and recommended by the Apostles to the Church, is justly to be held for an Apostolical Institution. In eminent and authorized persons, even examples are rules: much more in so sacred. Neither did the Spirit of God confine itself to words, but expressed itself also in the holy actions of his inspired servants; as chrysostom therefore truly said, That our Saviour did not only speak, but work Parables: So may we say here, that the Apostles did not only enact, but even act laws for his holy Church. Licèt autem nullum extat praeceptum de manuum impositione, etc. Calv. l. 4. Instit. C. 3.8.16. And this is learned Calvin's determination about imposition of hands: Although, saith he, there is no certain precept concerning Imposition of Hands, yet because we see it was in perpetual use with the Apostles, their so accurate observation of it ought to be unto us instead of a command: and therefore soon after he affirms plainly. That this Ceremony proceeded from the Holy Ghost himself. And in the foregoing Chapter, speaking of the distribution of Pastors to their several charges, he saith, Nec humanum est inventum, etc. It is no humane device, but the Institution of God himself; For we read, that Paul and Barnabas ordained Presbyters in all the Churches of Lystra, Antioch, Iconium: And that direction, which the great Apostle of the Gentiles gave to Timothy, was, as Calvin truly, Mandati nomine, in the name and nature of a command. And what else, I beseech you, would the rigid exacters of the oversevere and Judaical observation of the Lords day, as an Evangelicall Sabbath, seem to plead for their warrant (were they able to make it good any way) but the guise and practice of the Apostles. Precept certainly there is none, either given, or pretended; Thus the bitter Tileno-mastix can say, There was a double Discipline of the Apostles, Docens and Vtens; in the first they gave precepts to the Church, Paracles. l. 1. c. 4 and her Governors; in the second, their practice prescribes her government; although (as he adds without book) not without the Churches own consultation, and consent: which if it be granted, makes the more for us; who, ever since we were a Church, have consented to the Apostles practice, and constantly used the same. What do I stand upon this? They are the words of Cartwright himself (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) the example of the Apostles, and general practice of the Churches under their government draweth a necessity. §. 9 The third ground, That the forms ordained by the Apostles, were for universal, and perpetual use. THirdly, it is no less evident, that the form which the Apostles set and ordained for the governing of the Church, was not intended by them for that present time, or place only; but for continuance, and succession for ever. For no man, I suppose, can be so weak, Praecepta ipsa disciplinae omnibus in futurum Ecclesiis dictante Sp. Sancto tradiderunt. Sco. Why. Paracles. l. 1. c. 4 as to think that the rules of the Apostles were personal, local, temporary; as some Dial's, or Almanacs, that are made for some special Meridian's: but as their office and charge, so their rules were universal to the whole world; as fare, and as long as the world lasteth. For what reason is there, that Crete or Ephesus should be otherwise provided for, than all the world besides? Or what possibility to think that those first planters of the Gospel should leave all the rest of Christ's Church, as the Ostrich doth her eggs, in the dust, without any farther care? The extent and duration of any rule will best be measured, as by the intention of the Author, so by the nature, and use of it; S. Paul's intention is clearly expressed for a continuance until the appearing of our Lord jesus Christ. 1 Tim. 6.14. As for the nature of the several directions, they carry perpetuity, and universality of use in the face of them; there being the same reason of their observation by all persons concerned, and in all times and places; why should not every Bishop be as unreprovable as a Cretian, or an Ephesian? Why should an accusation be received against an Elder upon more slender evidence in one place, than another? Why should there not be the same courses taken for Ordination and Censure in all ages and Churches, since the same things must of necessity be done every where, in all ages and Churches? But why should I strive for a granted Truth? For it is plain, that the Isle of Crete, and Ephesus, were but the patterns of other Churches; and Timothy and Titus of other faithful Overseers: If therefore it shall appear, that Episcopacy, so stated as we have expressed, was in these persons and Churches ordered and settled by Apostolical direction, it must necessarily be yielded to be of Apostolic, and therefore Divine Institution. §. 10. The fourth ground, That the universal practice of the Church immediately succeeding the Apostolic times, is a sure Commentary upon the practice of the Apostles, and our best direction. FOurthly, I must challenge it for a no less undoubted Truth, That the universal practice of the Church immediately succeeding the Apostles, is the best Commentary upon the practice of the Apostles; and withal, that the universal practice of God's Church in all ages, and places, is next unto God's Word, the best guide and direction for our carriages, and forms of Administration; The Copartners and immediate Successors of those blessed men could best tell what they next before them did; for who can better tell a man's way or pace, than he that follows him close at the heels? And if particular men or Churches may mistake; yet that the whole Church of Christian men should at once mistake that which was in their eye; it is fare more than utterly improbable. A truth, which it is a wonder any sober Christian should bogle at; yet such there are, to our grief, and to the shame of this late giddy age; even the great guides of their faction; Polit. Eccles. l. 2. cap. 7. Falsum est, etc. Our mis-learned countryman Parker, the second Ignis fatuus of our poor misled brethren, and some Seconds of his, stand peremptorily and highly upon the Denial: It is false (saith he) that the universal practice of the Church is sufficient to prove any thing to be of Apostolic Original; And jeeringly, soon after, Vniversa Ecclesiae praxis, & consensus patrum, unica Hierarchicorum Helena est. The universal practice of the Church, and consent of Fathers, (saith he) is the only darling of the abettors of the Hierarchy. But the practice of the Church immediately after the Apostles is no evidence. Hear now, I beseech you, my dear brethren, all ye who would pretend to any Christian ingenuity, and consider, whether you have not reason to distrust such a leader, as would persuade you to slight and reject the testimony and practice of the whole Church of God upon earth, from the first plantation of it to this present age, and to cast yourselves upon the private opinions of himself, and some few other men of yesterday; surely in very matter of doctrine this could be no other than deeply suspicious, than foully odious: If no man before Luther and Calvin had excepted against those points wherein we differ from Rome, I should have hated to follow them; how much more must this needs hold in matter of fact? judge what a shame it is to hear a Christian Divine carelessly shaking off all arguments drawn from Antiquity, Continuance, Perpetual Succession in and from Apostolic Churches, unanimous consent, universal practice of the Church, immediate practice of all the Churches succeeding the Apostles, as either Popish, or nothing. And all these are acknowledged for our Grounds, and are not Popish. For me, I profess, I could not, without blushing, and astonishment read such stuff; as confounded in myself, to see that any son of the Church should be not only so rebelliously unnatural to his holy mother, as to broach so putrid a Doctrine, to her utter disparagement, but so contumelious also to the Spirit of God in his providence for the dear Spouse of his Saviour here upon earth! Holy Jrenaeus, Iren. l. 4. contr haeres. I am sure, was of another mind; Agnitio vera, saith he, The true acknowledgement is the doctrine of the Apostles, & antiquus Ecclesiae status, and the ancient state of the Church in the whole world by the Succession of Bishops, to whom the Apostles delivered the Church, which is in every place: And then whiles we have both these; the doctrine of the Apostles, seconded by the ancient state of the Church, who can outface us? What means then this wilful, and peevish stupidity? Nihil pro Apostolico habendum; Ibid. l. 2. c. 7. Nothing, saith Parker, is to be held for Apostolic, but that which is found recorded in the writings of the Apostles. Nothing? Was all registered by themselves, which we must believe they did, or enacted? For doctrine necessary for salvation, we are for him; but surely for evidence of fact, or ritual observation, this is no better than absurd rigour, than unchristian incredulity: Where is there express charge for the Lords Day? Where for Paedobaptism? Where for public Churches? Where for Texts to be handled in Sermons? Where for public Prayers of the Church before and after them, and many such like, which yet we think deducible from those sacred authorities? That is true of Hierome, Hieron Tom. 6. in Agge 1. Quae absque authoritate, etc. Those things which men either find or feign, as delivered by Apostolic tradition, without the authority and testimonies of Scripture, are smitten by the sword of God's Spirit; But what is this to us, who find this which we challenge for Apostolical, recorded in the written Word of God? Or, with what conscience is this alleged against us, which is directly bend against the heretical doctrines and traditions of the Marcionites, either utterly without, or expressly against the Scripture? §. 11. The two famous Rules of Tertullian and S. Augustine to this purpose asserted. I May not balk two pregnant testimonies of the Fathers, wherewith this great Anthierarchist and his Northern 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is as much and justly troubled, as our cause is advantaged; not so much because they are the sentences of ancient Fathers (which they have learned to turn off at pleasure, with scorn enough) as for that they carry in them such clearness, and strength of reason, as will not admit of any probable contradiction; The former is, Tertull. coner. Martion. c. 4. that of Tertullian, Constabit id esse ab Apostolis traditum, quod apud Ecclesias Apostolorum fuerit sacrosanctum; That shall clearly appear to be delivered by the Apostles, which shall have been religiously observed in the Churches of the Apostles: What evasion is there of so evident a truth? Vbi supra. Me seems (saith Parker) that Tertullian understands only those Churches, which were in the very time of the Apostles, not the subsequent; for he saith not, Quod est, but Quod fuerit; and thus it may be held true: But this is to mock himself, and those that trust him, and not to answer all the Father's testimony. The question must be, what, in Tertullian's time, should be held to have been Apostolic; and therefore he saith, Constabit, not, Constitit; now, if he shall speak to Parker's sense, he shall say, That which was religiously kept in the Church, planted by the Apostles, and in their own time, is to be held Apostolic; what is the reader ever the wiser, since it were equally hard to know, what their Churches then did, and what they themselves ordained to be done; were it not for the continued tradition and practice, descending from them to the succeeding ages; so as either they must trust the Churches then present, for the deduction of such truth, or else nothing would be proved Apostolic. Neither is there any thing more familiar with the Fathers, than to term those the Churches of the Apostles, even for some hundreds of years after their decease, wherein they (after some residence) had established a government for future succession; which had 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as Synesius speaketh; as it were too easy to instance in a thousand particularities; yea, that it may appear how Parker shuffles here, against his own knowledge, there is a flat mention of the Churches after the time of Saint john (the longest liver of all that holy train) which he calls joannis alumnas Ecclesias, Tert. l. 4. contra Marc. c. 5. So as this of Parkers is a miserable shift, and not an answer. The other is that famous place of Saint Augustine against the Donatists, agitated by every pen; Quod universa, etc. That which is held by the universal Church, and not ordained by any Council, but hath been always retained in the Church, is most truly believed to be delivered by no other than Apostolical authority; which Parker sticks not to profess the Achillaean argument of the Hierarchists; Neither have they any cause to disclaim it; the authority of the man is great, but the power of his reason more; For that which obtaineth universally, must either have some force in itself to command acceptation, or else must be imposed by some overruling Authority; and what can that be, but either of the great Princes (as they are anciently called) of the Church, the holy Apostles, or of some general Counsels, as may authoritatively diffuse it through all the world? If then no Counsels have decreed the observation of an ordinance, whence should an universal, not reception only, but retention proceed, say from Apostolic hands? No cause can work beyond his own Sphere; Private power cannot exceed its own compass; Let not any adversary think to elude this testimony with the upbraiding to it the Patronage of the Popish Opinion concerning Traditions: we have learned to hate their vanities, and yet to maintain our own Truths, without all fear of the patrocination of Popery; We deny not some Traditions (however the word, for want of distinguishing, is, from their abuse, grown into an ill name) must have their place, and use; and in vain should learned Chamier, Fulk, Whitakers, Perkins, Willet, and other Controversers' labour in the rules of discerning true Apostolical Traditions from false, and counterfeit, if all were such; and if those which are certainly true, were not worthy of high honour and respect; And what and how fare our entertainment of Traditions is, and should be, I refer my Reader to that sound and judicious discourse of our now most Reverend Metropolitan against his jesuite A.C. Onwards therefore I must observe; That whereas Chamier doth justly defend, Cham. Panstrat. de Traditionibus. that the Evidence of these kind of Traditions from the universal receipt of the Church, doth not breed a plerophory of assent; he doth not herein touch upon us; since his Opposition is only concerning points of faith; Our defence is concerning matter of fact; neither do we hold it needful there should be so full a sway of assent to the testimony of the Church's practice herein, as there ever aught to be to the direct sentence of the sacred Scripture. Will none but a divine faith serve the turn in these Cases, which Parker himself professes to be fare from importing salvation? Is it not enough that I do as verily believe (upon these humane proofs) what was done by the Apostles for the plantation and settlement of the Church, as I do believe there was a Rome before Christ's Incarnation; or that a julius Caesar was Emperor, or Dictator there; or Tully an Orator, and Consul; or Cato a wise Senator; or Catiline a Traitor? Certainly, thus much belief will serve for our purpose; who so requires more, besides the grounds of the Apostolic Ordinances recorded in Scripture, thus seconded, may take that counsel, which boys construe the Lapwing to give for her nest. Two things are answered hereto, by Parker and his Clients: The one, That the rule of S. Augustine avails us nothing, since that the Original of Episcopacy is designed as from Decree, by S. Hierome; as from Counsels, by S. Ambrose: but what that decree was, or could be, besides Apostolical, or what those Counsels were, he were wise that could tell; He, and all his abettors, I am sure, cannot. But of this in the Sequel. The other (after some mis-applied testimonies of our own Authors, who drive only at matter of faith) that he can make instance in divers things, which were both universally, and perpetually received (no Council decreeing them) and yet fare from an Apostolic Ordination. Sibrandus Lubbertus helps him to his first instance, borrowed from S. Augustine, a fixed day for the celebration of Easter: And what of that? How holds his argument in this? For that this or that day should be universally set, and perpetually kept for that solemn Feast, who that ever heard of the state of the Primitive time can affirm? Since those famous quarrels and contrary pretences of their several derivations of right from the two prime Apostles, are still in every man's eye; but that an Easter was agreed to be solemnly kept by the Primitive Church universally, Euseb. l. 5. hist. c. 24. Quanquam enim in ipso die differe●tia erat, in hoc tamen omnes E●●l●siae conspirâ● unt, Diem Paschatis observandum aliquem esse. Ibid. Polit. Eccles. those very Contentions betwixt Polycarpus and Annicetus do sufficiently declare; and Parker himself confesseth. Thus it was kept, and withal decreed by no Council, yet not (saith he) by any Apostolical institution: How doth that appear? Nihil illi de festis, etc. They, i the Apostles, never delivered aught concerning feast-days, nor yet of Easter: Why but this is the very question: Parker denies it, and must we take his word for proof, whereas we have the Apostles direct, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉? Let us keep the feast. And afterwards there is a plain deduction of it from and through the times succeeding, as is fully and excellently set forth by our incomparably-learned, the late Bishop of Winchester, to whose accurate discourse of this subject, B. Andrew's Serm. of the Resur. Ser. 13. I may well refer my reader. His second instance is the Apostles Creed, which our Authors justly place within the first three hundred years after Christ; used, and received by the whole Church, and not enacted by any Counsels, yet not (in respect of the form of it) delivered by the Apostles. A doughty argument, and fit for the great Controller of times, and Antagonist of government; we speak of the matter of the Creed, he talks of the form of it; we of things, he of words: and just so Tilenus his friend instances in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, found in Ignatius. But do these men suppose, S. Augustine meant to send us to seek for all common expressions of language to the Apostles? Let them tell us: Is there any thing in the substance of that Creed, which we cannot fetch from the Apostles? Are not all the several clauses (as he citys them from S. Augustine) per divinas Scripturas sparsae, indè collectae, & in unum redactae; scattered here and there in the Scriptures, penned by the Apostles, gathered up, and reduced into this sum? As for the syntax of words and sentences, who of us ever said they were, or needed to be, fathered upon those great Legates of the Son of God? Our Cause is no whit the poorer, if we grant there were some universal terms derived by Tradition to the following ages, whereof the Original Authors are not known: This will not come within the compass of his (quiddam) vox est, praetereà nihil. His third instance is in the Observation of Lent; for which indeed there is so great plea of Antiquity, that himself cannot deny it to be acknowledged even by old Ignatius, a man contemporary to some of the Apostles; and as overcome by the evidence of all Histories, grants it to be apparent, that the whole Church constantly ever observed some kind of Fast before their Easter; no less than Theophilus Alexandrinus, Polit. Eccles. ubi suprà. Lex abstinendi, the Law of fasting in Lent hath been always observed in the Church; and what need we more? And yet, saith Parker, for all that, Lent was not delivered by Apostolic authority; Et in eo lapsi sunt Patres; therein the Fathers are mistaken. Magisterially spoken; and we must believe him, rather than S. Hierome, who plainly tells us, it is secundùm Traditionem Apostolorum, according to the Tradition of the Apostles. The specialties indeed of this fast admitted of old very great variety; in the season, in the number of days, in the limitation, subject, and manner of abstinence; as Socrates hath well expressed; Socrat. l. 5. c. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. but for a quoddam jejunium, some kind of fast, I see no reason why the man that can be so liberal, as to grant it always observed by the universal Church, should be so straitlaced, as to deny it derivable from the Tradition of the holy Apostles; and when he can as well prove it not Apostolic, as we can prove it universal, we shall give him the Bucklers. To what purpose do I trace him in the rest? the ancient rites of the Eucharist, and of Baptism urged out of Baronius; of gestures in prayer, of the observation of solemn Feasts, and Embers; let one word serve for all; it will be an harder work for him to prove their universality and perpetuity, than to disprove their original; let it be made good, that the whole Church of Christ always received them, we shall not be niggardly in yielding them this honour of their pedigree deducible from an Apostolical recommendation: In the mean time every (not ungracious) son of this spiritual Mother will learn to kiss the footsteps of the universal Church of Christ, as knowing the dear and infallible respects betwixt him and this blessed Spouse of his, as to whom he hath engaged his everlasting presence and assistance; Behold I am with you always to the end of the world; and will resolve to spit in the face of those seducers, who go about to alienate their affections from her, and to draw them into the causeless suspicions of her chaste fidelity to her Lord and Saviour. To shut up this point therefore, if we can show that the universal practice of the Church, immediately after the Apostles, and ever since, hath been to govern by Bishops, superior to Presbyters in their order and jurisdiction, our Cause is won. §. 12. The fifth ground, That the Primitive Saints and Fathers neither would nor durst set up another form of government different from that they received from the Apostles. FIftly, we may not entertain so irreverent an opinion of the Saints and Fathers of the Primitive Church, That they, who were the immediate Successors of the Apostles, would, or durst set up a form of government, different from that which was fore-designed to them, and that either faulty, or selfe-devised. Certainly it must needs follow, either those succeeding governor's practised, maintained, and propagated that form, which they immediately before received from the hands of the Apostles; or else they quite altered it, and established a new: If the first, we have what we desire; if the later, those holy men were guilty of a presumptuous Innovation; which were a crime to think. Charity thinks not evil: And what evil can be worse, than to violate or transgress Apostolical Ordinances? How highly doth the Apostle of the Gentiles praise the Corinthians, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 1 Cor. 11.2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. That they kept all his orders, and observed his Traditions; and would he have less deeply blamed those, that should have wilfully broken them! Vultis veniam in virga, Will ye that I shall come to you with a rod, saith the same Apostle; All the Christian world knew how sacred the Authority of those great Delegates of our Saviour was; how infallible their Determinations, how undoubted their inspirations. Withal, it must be granted, that the first Ages were the purest, as the water that first rises from the spring is clearer than that, which by a long decursion hath mixed itself with the soil of the Channel; Can it therefore enter into any wise and honest heart, that those prime Saints, even in the greatest purity of the Church, would wilfully from the holy Institutions of the blessed Apostles? And as the fickle Israelites did, (so soon as Moses his back was turned) worship Idols of their own invention? Surely he must be strongly uncharitable that shall think so, strangely impudent that dares maintain it, and wickedly credulous that can believe it. Quae defectio in Ecclesia quidem ipsa Apostolorum aetati proximâ adeò coepit, ut argumento certo illius universa praxis esse nequeat. Pa●k. Polit. Eccles. l. 2. c. 8. But the defection began in the Church, presently after the Apostles; yea in their time; A point eagerly urged by the faction: It is no trusting therefore to the universal practice of the Successors. Our own Authors are frequently alleged for the earliness of this Apostasy; Whitakers, Reynolds, Field, Mornay; what need it, when the Apostle himself tells us, the mystery of iniquity began then to work: yea, and as it is said, your Moderator lately told you, Saint Paul himself by appointing Bishops, was himself a worker in it. The mystery of iniquity? What is that, but the plots of that Antichrist? Yea but you ordinarily speak of him, as I thought, but as one: The Roman vicegod; Now I perceive it is a mistake; there was the Antichrist at Jerusalem; the Antichrist of Antioch; of Alexandria; shortly in every Church, one. But let them say now, Do they repute the Bishop of Rome to be the Antichrist or not? If they do; let them show us what it is that makes him so, which all good Bishops do not as mainly oppose? What hand hath the Patri● rch of Constantinople, or Alexandria, or the Abassine Bishops in his transcendent supremacy and usurpation? These disclaim him, these resist him? Did the Episcopacy of these and all other Christian Churches give any aid to the advancement of that usurpers infallibility, or universal supremacy? Did, or do the Christian Bishops of all other Churches give him their shoulder to hoist him up above all that is called God? If they help him up, who offers to pull him down? Shortly then; if the mystery of iniquity did then work for Rome, yet not for the Grecian, Syrian, Asian Churches: No, no, it was not any point of the defection, this, but rather of the perfection of the Church; But here we are choked with the examples of some Churches, which soon after their plantation, swerved from their former purity; Of Israel it is said: Rehoboam left the Law of the Lord, 2 Chron. 12.1. and all Israel with him; Of the Galathians; I marvel that you are so soon turned away from Christ; Galat. 1.6. and several errors are reckoned up of succeeding Churches and men. It is no such strange matter therefore, that the Christian Church should in some sort fail after the decease of the Apostles: How little reason, and great uncharitableness is there in this Argument? If there were some errors, shall we suspect all truths? And if some particular Churches failed in some opinions, shall we therefore misdoubt the practice of the universal? Parker grants, that in the times of the Apostles, the Church was in her (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) the height of her health; even then, were there not quarrels, were there not foul mis-opinions in the Churches of Corinth, Galatia, Thessalonica, Colossae? If these particular failings did not hinder the soundness in doctrine, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in government of the universal Christian Church, what reason have we to cast this aspersion upon the subsequent? It is true, as Physicians observe, that in seven years the body changes; and in thirty there is (as Keckerman observes not ill) a remarkable alteration in every state; Neither is the Church privileged from mutability: but as a man changes his complexion, but still holds his visage; and as the State changes its Officers, but still retains the laws and forms of Administration; so the Church may perhaps alter some Customs, and either mend or impair in manners, and yet still continue the rules, and forms of her government; neither have we reason to think otherwise of those which succeeded the Apostolic: And if some men therein declined towards error or heresy, God forbidden the Church should suffer, as guilty of their lapses: But as for the main laws of Church-Discipline, if the succeeding Governors should have so foully forgotten themselves after the decease of the two great Apostles of the Gentiles, and the Circumcision; yet Saint john lived a fair age after, no less than sixty eight years after our Saviour, and had leisure enough to control their exorbitances, had they been such, neither would he have endured any such palpable and prejudicial innovation in the Church of God. Briefly then, if it shall appear, that these holy men, who were immediate Successors in the Apostolic chairs, continued and maintained an imparity and superiority of the Episcopal function, we have evicted, what we plead for. § 13. The sixth ground: That if the next successors would have innovated the form of government, yet they could not in so short space have diffused it through the whole Christian world. But sixthly, if the succeeding Church-governors, would, or durst have owned so much presumption, as to alter or innovate the form of government left by the Apostles, yet they could not possibly in so short a space have diffused their new uniform platform of Administration through the whole Christian world. For, who knows not, that universality of power and jurisdiction died with the Apostles; they only could claim the whole world for their Dioecesse; neither could they leave any heirs behind them of their Apostleship; the succeeding Administrators of the several Churches were fixed to their own Charges, having neither power to command in another man's division, nor such eminence of authority, as that their example should be a rule to their neighbours. How then can any living man conceive it possible, if there had not been an uniform order settled by the Apostles, that all the world should so suddenly meet in one form of policy, not differing so much as in the circumstances of government? That which Parker thinks to speak for his advantage (neque uno impetu disciplina statim mutata est, Polit. Eccles. l. 2. c. 8. sed gradatim & paulatim; that the discipline was not changed at once, but by little and little, as by insensible degrees) makes strongly against him, and irrefragably for us; for here were no lingering declinations towards that government, which we plead for, but a present and full establishment of it in the very next succeeding hands; which could not have been but by a supereminent and universal command. If we do but cast our eyes upon those Churches which now dividing themselves from the common rule of Administration, affect to stand upon their own bottom; do we not see our Countrymen of Amsterdam varying from those of Leiden concerning their government; and in the New-English Colony those of the Boston-leaders from the Western Plantation? When we see drops of water spilt upon dry sand, running constantly into one and the same stream, we may then hope to see men and Churches, not overswayed otherwise with one universal command, running every where into a perfect uniformity of government, especially in a matter of such nature and consequence, as subordination and subjection is. It was the singular and miraculous blessing of the Gospel in the hands of the first Propagators of it; Psal. 19.3, 4. that, There was no speech nor language where their voice was not heard; Their line, of a sudden, went out through all the earth, and their words to the end of the world. The Sun, which rejoiceth as a strong man to run a race, could scarce outgo them; but as for their followers, the very next to them, they must be content to hold their own, a much slower pace, and by leisure to reach their journeys end; If therefore it shall be made to appear, that presently after the decease of the Apostles, one uniform order of Episcopal government, so qualified as we have spoken, was without variation, or contradiction received in all the Churches of the whole Christian world, it must necessarily be granted, that Episcopacy is of no other than Apostolical Constitution. §. 14. The seventh ground: That the ancientest histories of the Church, and Writings of the first Fathers are rather to be believed in the report of the Primitive state, than the latest Authors. SEventhly, I must challenge it for a Truth not capable of just denial, that the ancientest histories of the Church, and Writings of the first Fathers are rather to be believed in the report of the Primitive State of Church-government, than those of this present age. A truth so clear, that a reasonable man would think it a shame to prove; yet such, as some bold leaders of the faction, that would be thought learned too, have had the face to deny: Parker, the late oracle of the schism, hath dared to do it in terms; who speaking of the testimony of the Primitive times; Park. Polit. Eccles. l. 2. c. ●. Haecne Ecclesia illa est, quae certum testimonium in causa disciplinaria praestitura nobis est? Is this, saith he, (in the high scorn and pride of his heart) the Church that shall give us so sure a testimony in the cause of Discipline? and every where disparaging the validity of the ancient histories, prefers the present; Is Eusebius mentioned, who records the succession of Primitive Bishops from their first head? Ibid. l. 2. c. 5. At Eusebio defuit, etc. But, saith he, Eusebius being carried away with the sway of that age, wanted that golden reed, which is given to the Historians of our times, Apoc. 11.2. to measure the distance of times, the difference of manners, the inclinations of Churches, and the progress and increases of the Antichristian Hierarchy, etc. Are any of the holy Fathers all●●●ed? Alas poor men, saith he, they were much mistaken: yet, howsoever, they are much beholden to him; Ibid. c. 8. for, saith he, Non volent●s, sed nescientes, non per apostasiam, aut contemptum, sed per infirmitatem & ignorantiam lapsi sunt Patres, qui in disciplina aberrârunt. The Fathers, who erred in this matter of discipline, did not offend out of will, but out of want of knowledge; not through apostasy or contempt, but through infirmity and ignorance. But can I now forbear to ask who can endure to hear the braying of this proud Schismatic? For the love of God, dear brethren, mark the spirit of these men, and if you can think it a reasonable suggestion to believe that all ancient histories are false, all the holy and learned Fathers of the Church ignorant, and erroneous; and that none ever saw, or spoke the truth, not of doctrine only, but not of fact, until now that these men sprung up, follow them, and rely upon their absolute and unerring authority; but if you have a mind to make use of your senses, and reason, and not to suffer yourselves to be wilfully besotted with a blind and absurd prejudice, hate this intolerable insolence; and resolve to believe that many witnesses are rather to be believed, than none at all; that credible, judicious, holy witnesses are rather to be trusted, for the report of their own times, than some giddy corner-creeping upstarts, which come dropping in, some sixteen hundred years after. But what then will ye say to this challenge? Quid autem? Patres qui adversus nos, etc. Polit. Eccles●l. 2. c. 19 The Fathers, saith Parker, which by the favourers of Episcopacy are produced against us, were, for the most part, Bishops; so as, while they speak for Episcopacy, they plead for themselves? Ecquis igitur eos credendos dicet? Will any man therefore say they are to be believed? Or will any man forbidden us to appeal from them? Blessed God that any who bears the title of a Christian, should have the forehead thus to argue: Appeal? To whom I pray? To the succeeding Doctors and Fathers? No, they were in the same predicament; to the rest of the whole Church? They were governed by these leaders; whither therefore can they imagine to appeal, but to themselves? and what proves this then, but their own case? And if the Fathers may not be suffered to be our witnesses, will it not become the house well, that these men should now be the Father's judges? But the Fathers were Bishops; the case was their own; true, they were Bishops; and it is our glory and comfort, that we have had such predecessors: In vain should we affect to be more holy and more happy than they; Let them, if they can, produce such precedents of their parity. But, the case was theirs. Had there been then any quarrel or Contestation against their Superiority, this exception might have carried some weight; but whiles there was not so much as the dream of an opposition, in the whole Christian world, how could they be suspected to be partial? They wrote then according to their unanimous apprehension of the true meaning of the Scriptures, and according to the certain knowledge of the Apostolic Ordinances, derived to them by the undoubted successions of their known predecessors; Heaven may as soon fall, as these evidences may fail us: See then, I beseech you brethren, the question is, whether a man may see any object better in the distance of one pace, or of a furlong: Whether present witnesses are more to be believed, than the absent; whether those which speak out of their own certain knowledge and eyesight, or those which speak out of mere conjecture; and if this judgement be not difficult, I have what I would; If I shall make it good that all ancient histories, all testimonies of the holy Fathers of the Church of Christ are expressly for this government which we maintain, and you reject, the Cause is ours. §. 15. The 8th. ground: That those whom the ancient Church of God, and all the holy Fathers of the Church have condemned for heretical, are no fit guides for us to follow in that judgement of the government for which they were so condemned. EIghthly, I must challenge it for an unquestionable truth, that those men, whom the ancient Church of God, and the holy and Orthodox Fathers have condemned for erroneous and heretical, are not fit to be followed of us, as the Authors of our opinion or practice for the government of the Church, in those points for which they were censured. It may fall out too oft, that a man, whose belief is sound in all other points, may fail in one, and proceed so fare as to second his error with contumacy. The slips of the ancients are too well known, and justly pitied; but they pass, as they ought, for private oversights; if any of them have stood out in a public contestation (as holy Cyprian did in that case of Rebaptising) the Church takes up his truth, as her common stock, balks his error, not without a commiserating censure. Now if any man shall think fit to pitch upon the noted mis-opinions of the holiest authors, for imitation or maintenance, what can we esteem of him, but as the fly, who, passing by the sound parts of the skin, falls upon a raw and ulcered sore: And if the best Saints may not be followed in their faults, how much less may we make choice of the examples, or judgements of those, who are justly branded by the whole Church for schism or heresy? What were this other than to run into the Prophet's woe, injustifying the wicked, Esa. 5.23. and taking away the righteousness of the righteous from them. Is not he like to make a good journey, that chooses a blind, or lame guide for his way? When the Spouse of Christ inquires after the place of his feeding, Cant. 1.7, 8. and where he maketh his flock to rest at noon, he answers her; If thou know not, O thou fairest among women, go thy ways forth by the footsteps of the flock, and feed thy kids besides the shepherd's tents; what is his flock, but Christian souls, and his shepherds, but the holy and faithful Pastors? The footsteps then of this flock, and the tents of these Shepherds are the best direction for any Christian soul for the search of a Saviour, and of all his necessary truths. To deviate from these, what is it but to turn aside by the flocks of the Companions? If then it shall be made to appear, that one only branded Heretic in so many hundred years hath opposed the received judgement and practice of the Church concerning Episcopal government, I hope no wise and sober Christian will think it safe and fit to side with him in the maintenance of his so justly exploded error against all the Churches of the whole Christian world. §. 16. The ninth ground. That the accession of honourable titles, and compatible privileges, makes no difference in the substance of a lawful and holy calling. NInthly, It must be yielded, that the accession of honourable titles, or (not incompatible) privileges, makes no difference in the substance of a lawful and holy calling: These things, being merely external, and adventitious, can no more alter the nature of the calling, than change of suits, the body. Neither is it otherwise with the calling, than with the person whose it is; The man is the same whether poor or rich; The good Patriarch was the same in Potiphar's dungeon, and on Pharaoh's bench; Our Saviour was the same in Joseph's workhouse, and in the hill of Tabor; Saint Paul was the same while he sat in the house with Aquila making of Tents, that he was reigning in the Pulpit, or disputing in the School of Tyrannus. As a wise man is no whit differently affected with the changes of these his outward conditions, but looks upon them with the same face, and manages them with the same temper; so the judicious beholder indifferently esteems them in another; as being ready to give all due respects to them whom the King holds worthy of honour, without all secret envy; yet not preferring the Gold-ring before the poor man's richer graces; valuing the calling according to its own true worth, not after the price or meanness of the abiliments wherewith it is clothed: If some garments be course, yet they may serve to defend from cold; others, besides warmth, give grace and comeliness to the body; there may be good use of both; and perhaps one and the same vesture may serve for both purposes. It is an old and sure rule in Philosophy, That degrees do not diversify the kinds of things; The same fire that flashes in the Tow, glows in the juniper; if one gold be finer than another, both are gold; if some pearls be fairer than other, yet their kind is the same; neither is it otherwise in callings and professions. We have known some Painters, and in other Professions many so eminent, that their skill hath raised them to the honour of Knighthood; in the mean time their work and calling is the same it was. But what do I go about to give light to so clear a truth? If therefore it shall be made to appear, that the Episcopacy of this Island is for substance the same with that of the first Institution by the Apostles, howsoever there may have been through the bounty of gracious Princes, some additions made to it, in outward dignity or maintenance; The cause is ours. §. 17. The tenth ground: That those Scriptures whereon a new and different form of government is raised, had need to be more evident and unquestionable, than those which are alleged for the former, rejected. TEnthly, It cannot but be granted, That those passages of holy Scriptures wherein any form of government (different from the anciently received and established) is pretended to be grounded, had need to be very clear and unquestionable; and more evident and convictive than those, whereon the former (now rejected) policy was raised: For, if only Scripture must decide this question; and no other, either evidence or judgement will be admitted besides it; And if withal there be difference concerning the sense of the texts on either sides alleged; it must needs follow, that the clearer Scriptures must carry it, and give light to the more obscure: we are wont to say, that possession is eleven points of the Law; surely where that is had, and hath long been held, it is fit there should be a legal ejection, and that ejection must be upon better evidence of right; If therefore the Church of God have been quietly possessed of this government by Bishops, for above these sixteen hundred years, it is good reason the ejectors should show better proof than the ancient possessors, ere they be outed from their Tenors: And what better proof can there be than more clear Scripture? Shortly then, if it shall be made to appear, that the Scriptures brought for a lay-Presbytery are few, doubtful, litigious, full of divers and uncertain senses, and such as many and much clearer places shall plainly show to be otherwise meant by the Holy Ghost, than these new masters apply them: than it cannot be denied, that the lay-Presbytery hath no true footing in the Word of God, and that the old form of Administration in an imparity of Ministers ought only to be continued in the Church. §. 18. The eleventh ground: That if Christ had left this pretended order of government, it would have ere this time been agreed upon, what that form is, and how to be managed. ELeventhly, I may well take it for granted, neither can it reasonably be denied, that, if the Order which they say Christ and his Apostles did set for the government of his Church (which they call the Kingdom and Ordinance of Christ) be but one, and that certain and undoubted, then certainly it must, and should, and would have been, ere this, agreed upon by the abettors of it, what, and which it is. For it cannot without impiety be conceived, or said without blasphemy, that the Son of God should erect such a Kingdom upon earth, as, having lain hid for no less than sixteen hundred years, cannot yet be fully known and accorded upon: so that the subjects may be convinced, both that it is his, and by what Officers and what rules it must be managed: If then it shall be made to appear, that the pretenders to the desired Discipline cannot yet, all this while, agree upon their verdict, for that kingdom of Christ, which they challenge; it will be manifest to every ingenuous Reader, that their platforms of this their imagined kingdom, are but the chimerical devices, and whimsies of men's brains, and worthy to be entertained accordingly. §. 19 The twelfth ground: That if this which is challenged, be the kingdom of Christ, than those Churches which want any essential part of it, are mainly defective, and scarce any at all entire. TWelfthly, It must be yielded, that if this, which they call for, be the Kingdom and Ordinance of Christ, than it ought to be erected and maintained in all Congregations of Christians all the world over; And that where any essential part thereof is wanting, there the Kingdom of Christ is not entirely set up, but is still mainly defective. If therefore it shall appear, that even in most of those Churches which do most eagerly contend for the Discipline, there neither are, nor ever were all those several Offices, which are upon the list of this spiritual Administration, it will irrefragably follow, that either those Churches do not hold these offices necessary, which having power in their hand, they have not yet erected, or else that there are but very few Churches (if any) upon earth rightly constituted, and governed; which to affirm, since it were grossly uncharitable, and highly derogatory from the just glory of God's kingdom under the Gospel, it will be consequent, that the device is so lately hatched, that it is not yet fledge; and that there is great reason rather to distrust the plots of men, than 〈◊〉 condemn the Churches of God. §. 20. The thirteenth ground: That true Christian policy requires not any thing absurd or impossible to be done. THirteenthly, I have reason to require it granted, That true Christian policy requires not any thing which is either impossible or absurd to be done; If therefore it shall be pretended, that upon the general grounds of Scripture, this sacred Fabric of Discipline raised by the wisdom of some holy and eminent reformers, conform to that of the first age of the Church, it is meet it should be made manifest, that there is some correspondence in the state of those first times, with the present; and of the Condition of their Churches with ours: Otherwise, if there be an apparent difference and disproportion betwixt them, it cannot sound well, that one pattern should fit both. If then both the first planters, and the late reformers of the Church did, that which the necessity of the times would allow; this is no precedent for the same persons (if they were now living) and at their full liberty and power; neither can the Churches of those Cantons or Cities, which challenge a kind of freedom in a democratical State, be meet examples for those which are already established under a settled Monarchy: If therefore it shall appear, that many foul and unavoidable inconveniences, and, if not impossibilities, yet unreasonable consequences will necessarily follow upon the obtrusion of a Presbyterian government upon a Nationall Church otherwise settled, all wise Christians who are members of such Churches, will apprehend great and just cause why they should refuse to submit, and yield approbation to any such novel Ordinances. §. 21. The fourteenth ground: That new truths never before heard of, especially in main points, carry just cause of suspicion. FOurteenthly, It must be granted, that, Those truths in Divinity which are new and hitherto unheard of in the Church, (but especially in those points, which are, by the fautors of them, held main and essential) carry just causes of suspicion in their faces, and are not easily to be yielded unto; And surely, if according to Tertullia's rule, quod primum verum, That the first is true, than the latest is seldom so, where it agrees not with the first. After the teeming of so many ages, it is rarely seen, Liberum esse praeter & contra sanctorum Patrum & Doctorum sententiam, in religionis doctrina innovare. Alphons. Var. Toletan. de Stratagem. jesuit. that a New and Posthumous verity is any other than spurious. It was the position (it seems) of Poza the brainsick Professor of Divinity, set up by the jesuites at Madrill; That it is free for any man besides and against the judgement of the holy Fathers and Doctors, to make innovations in the doctrine of religion; And for his warrant of contemning all ancient Fathers and Counsels in respect of his own Opinions, borrows the words in Ecclesiasticus; Concil. Constantinop. Act. 5. Ecclesiast 25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. cited by the Council of Constantinople; Beatus qui praedicat verbum inauditum, Blessed is he that preaches the word never before heard of; impiously, and ignorantly marring the text, mistaking the sense, belying the Author, slandering the Council; the misprision being no less ridiculous, than palpable; For, whereas the words are (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) in auditum; he turns them both into one adjective (inauditum) and makes the sentence as monstrous, as his own stupidity. Pope Hormisda in his Epistle to the Priests and Deacons of Syria, turns it right, Qui praedicat verbum in aurem obedientis; He that preaches a word to the obedient; fare be it from any sober and Orthodox Christian, to entertain so wild and wicked a thought; he hath learned, that, the old way is the good way, jer. 6.16. and will walk therein accordingly; and in so doing, finds rest to his soul; he that preacheth this word, is no less happy, than he that obediently hears it; neither shall a man find true rest to his soul, in a new and untrodden by-way. If therefore it shall be made to appear, that this government by lay-Presbyters, is that which the ancient, and succeeding Church of God never acknowledged, until this present age, I shall not need to persuade any wise and ingenuous Christian (if otherwise he have not lost the free liberty of his choice) that he hath just cause to suspect it for a misgrounded novelty. For such it is. §. 22. The fifteenth ground: That to departed from the judgement and practice of the universal Church of Christ ever since the Apostles times, and to betake ourselves to a new invention, cannot but be (besides the danger) vehemently scandalous, etc. LAstly, it must upon all this necessarily follow; that to departed from the judgement and practice of the universal Church of Christ ever since the Apostles times, and abandon that ancient form wherein we were and are legally and peaceably enfeoffed, to betake ourselves to a new one, never, till this age, heard of in the whole Christian world, it cannot but be extremely scandalous, and savour too much of Schism. How ill doth it become the mouth of a Christian Divine, which Parker hath let fall to this purpose; Quod duo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 posuerit. Park. Polit. Eccles. l. 2. c. 5. Who dareth to challenge learned Casaubon for proposing two means of deciding the modern controversies, Scriptures, and Antiquity; what more easy trial can possibly be projected? Who, but a professed novelist can dislike it? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was the old and sure rule of that sacred Council; and it was salomon's charge, Remove not the old landmarks. Prov. ● If therefore it shall be made to appear, that Episcopacy, as it presupposeth an imparity of order and superiority of government hath been a sound stake pitched in the hedge of God's Church, ever since the Apostles times; and that Parity and lay-Presbytery are but as new-sprung briars, and brambles, lately woven into the new-plashed fence of the Church; In a word thus, if it be manifest, that the government of Bishops in a meet and moderate imparity, in which we assert it, hath been peaceably continued in the Church ever since the Apostolical Institution thereof, and that the government of lay-Presbyters hath never been so much as mentioned, much less received in the Church, until this present age; I shall need no farther argument to persuade all peaceable and well-minded Christians to adhere to that ancient form of Administration, which with so great authority is derived unto us, from the first Founders of the Gospel; and to leave the late supply of a lay-Presbyterie to those Churches, who would, and cannot have better. The Second Part. §. 1. The terms and state of the Question, settled and agreed upon. THese are the grounds; which, if they prove (as they cannot but do) firm and unmoveable, we can make no fear of the superstructure: Let us therefore now address ourselves to the particular points here confidenly undertaken by us, and made good all those several issues of defence, which our holy cause is most willingly cast upon. But before we descend to the scanning of the matter; reason and order require, that according to the old and sure rules of Logicians, the terms be cleared and agreed upon; otherwise we shall perhaps fight with shadows, and beat the air. It hath pleased the providence of GOD, so to order it, that as the Word itself, the Church; so the names of the Offices belonging to it, in their several comprehensions, should be full of Senses, and variety of use and acception; and that in such manner, that each of them runs one into other, and oftentimes interchanges their Appellations. A Prophet, we know, is a foreteller of future things; an Evangelist, in the natural sense of the word, is he that preaches the glad tidings of the Gospel; an Apostle, one of Christ's twelve great Messengers to the world; a Bishop, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, an Overseer of the Church; a Presbyter, some grave, ancient Churchman; a Deacon, a servant, or Minister in the Church: yet all these in Scripture are so promiscuously used, that a Preacher is more than once termed a Prophet; 1 Cor. 14. Act 1.20 2 Ep. john & 1 Peter 5.1. 1 Tim. 4.6. an Evangelist, an Apostle; an Apostle, a Bishop; an Apostle, a Presbyter; a Presbyter, an Apostle, as Romans 6.7. a Presbyter, a Bishop: and lastly, an Evangelist and Bishop, a Deacon or Minister; for all these met in Timothy, alone, who, being Bishop of Ephesus, is with one breath charged to do the work of an Evangelist, and to fulfil his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or Ministry: It could not be otherwise likely, but from this community of names there would follow some confusion of apprehensions; for since names were intended for distinction of things, where names are the same, how can the notions be distinguished? But howsoever it pleased the Spirit of God, in the first hatching of the Evangelicall Church, to make use of these indistinct expressions, yet, all this while the Offices were several, known by their several Characters and employments, So, as the function, and work of an Apostle was one, viz. To plant the Church, and to ordain the Governors of it; of a Bishop, an other, to wit, To manage the Government of his designed Circuit, and to ordain Presbyters and Deacons; of a Presbyter, another, namely, To assist the Bishop, and to watch over his several charge; of a Deacon, another, (besides his sacred services) to order the stock of the Church, and to take care of the poor: yet all these agreed in one Common Service, which was the propagation of the Gospel, and the sounding of God's Church; and soon after, the very terms were contra-distinguished, both by the substance of their charge, and by the property of their Titles; insomuch as blessed Ignatius, that holy Martyr, who lived many years within the times of the Apostles, in every of his Epistles (as we shall see in the sequel) makes express mention of three distinct orders of Government, Bishops, Presbyters, Deacons. Now we take Episcopacy, as it is thus punctually differenced, in an eminence from the two inferior orders of Presbyter and Deacon; so as to define it, Episcopacy is no other than an holy order of Church-governors, appointed for the Administration of the Church. Or, more fully thus; Episcopacy is an eminent order of sacred function, appointed by the Holy Ghost, in the Evangelicall Church, for the governing and overseeing thereof; and for that purpose, besides the Administration of the Word and Sacraments, endued with power of imposition of hands, and perpetuity of jurisdiction. Wherein we find, that we shall meet with two sorts of Adversaries; The one are furiously and impetuously fierce, crying down Episcopacy for an unlawful, and Antichristian state, not to be suffered in a truly Evangelicall Church, having no words in their mouths, but the same which the cruel Edomites used concerning jerusalem, Down with it, down with it, even to the ground: And such are the frantic Separatists, and Semi-separatists of our time, and Nation, who are only swayed with mere passion, and wilfully blinded with unjust prejudice. These are Reformers of the new Cut, which if Calvin or Beza were alive, to see, they would spit at, and wonder whence such an offspring should come. Men that defend and teach there is no higher Ecclesiastical government in the world, than that of a Parish: that a Parochial Minister (though but of the blindest village in a Country) is utterly independent, and absolute, a perfect Bishop within himself, and hath no superior in the Church upon earth, and doth no less inveigh even against the overruling power of Classes, Synods, etc. than of Bishops: you are not perhaps of this strain, for we conceive that our Northern neighbour's desire and affect to conform unto the Genevian or French discipline, Honoratiss. Do. Glanico Cancellario Scotiae respon. ad sex quaestiones. for which we find Beza's directions (although both your act of a brenunciation, and some speeches, let fall in the assembly of Glasco, and of the plea of Covenanters (fetching Episcopacy within the compass of things abjured) might seem to intimate some danger of inclination this way) our charity bids us hope the best, which is, that you hate the frenzeys of these our wild Countrymen abroad, for whom no answer is indeed fit, but dark lodgings, and Ellebore. The other is more mild and gentle, and less unreasonable; not disallowing Episcopacy in itself, but holding it to be lawful, useful, ancient; yet such as was by mere humane device, upon wise and politic Considerations, brought into the Church, and so continued, and therefore upon the like grounds alterable; with both these we must have to do. But since it is wind ill lost to talk reason to a madman, it shall be more than sufficient, to confute the former of them, in giving satisfaction to the latter: for if we shall make it appear, that Episcopacy is not only lawful and ancient, but of no less than divine institution, those raving and black mouths are fully stopped, and those more easy and moderate opposites at once convinced. But before we offer to deal blows on either side, it is fit we should know how far we are friends and upon what points this quarrel stands. It is yielded by the wiser fautors of Discipline, that there is a certain Polity necessary for the retention of the Church's peace; That this Polity requires that there must be several Congregations or flocks of Christians, and that every flock should have his own Shepherd; That since those guides of God's people are subject to error in Doctrine and exorbitance in manners, which may need correction and reformation; and many doubtful cases may fall out, which will need decision, it is requisite there should be some further aid, given by the counsel and assistance of other Pastors; That those Pastors, met together in Classes and Synods, are fit arbiters in differences, and censurers of errors and disorders. That in Synods thus assembled there must be due order kept; That order cannot be kept, where there is an absolute equality of all persons convened: That it is therefore necessary that there should be an head, Precedent, or Governor of the assembly, who shall marshal all the affairs of those meetings, propound the Cases, gather the voices, pronounce the Sentences and judgements; but in the mean while, he (having but lent his tongue for the time to the use of the Assembly) when the business is ended, returns to his own place without any personal inequality. A lively image whereof we have in our lower house of Convocation; the Clerks whereof are chosen by the Clergy of the several Dioceses: They all having equal power of voices, assemble together, choose their Prolocutor; He calls the house, receives petitions, or complaints, proposes the businesses, asks and gathers the suffrages, dismisses the Sessions, and the action once ended takes his former station, forgetting his late superiority. This is the thing challenged by the Patrons of Discipline, who do not willingly hear of an upper house, consisting of the Peers of the Church, whose grave authority gives life to the motions of that lower body. They can be content there should be a prime Presbyter, and that this Presbyter shall be called Bishop, and that Bishop shall moderate (for the time) the public affairs of the Church; but without all innate and fixed superiority; without all (though never so moderate) jurisdiction. Calvin in this case shall speak for all, who writing of the state of the Clergy in the Primitive times, hath thus, Calv. Instit. l. 4. c. 4. Quibus ergo docendi munus etc. Those therefore which had the charge of teaching enjoined unto them, they named Presbyters: These Presbyters out of their number in every city chose one to whom they especially gave the title of Bishop; lest from equality (as it commonly falls out) discords should arise. Neither was the Bishop so superior to the rest in honour and dignity, as that he had any rule over his Colleagues, but the same office and part which the Consul had in the Senate, to report of business to be done, to ask the votes; advising, admonishing, exhorting to go before the rest, to rule the whole action by his authority, and to execute that, which by the common Council was decreed. The same office did the Bishop sustain in the assembly of the Presbyters. Thus he; and to the same purpose Beza in his Treatise of the degrees of the ministry; Moulin, Chamier, others. So as we easily see how our Bishop differs from calvin's, namely in a settled imparity, and a perpetuity of jurisdiction. Give me therefore such a Pastor, as shall be ordained a perpetual Moderator in Church affairs, in a fixed imparity, exercising Spiritual jurisdiction, out of his own peculiarly demandated Authority, this is the Bishop whom we contend for, and whom they oppose; I do well see therefore how we may make a shorter cut of this controversy, than hath formerly been made by others, whose large discourses (upon the importune Angariation of others) hath been learnedly spent upon the names and titles of a Bishop, and Presbyter, upon the extent of their first charge, whether Parochial, or Diocesan: And upon the difference and priority of those Limitations; since the only thing that displeaseth in Episcopacy is their majority above Presbyters (which is pretended should be only a priority of Order, not a superiority of degree) and their power of jurisdiction over Presbyters (for yield these by a due ordination, to a prime pastor for a constant continuance, you make him a Bishop, deny these to a Bishop, you make him no other than a plain Presbyter) our only labour therefore must be to make good these two points; and to evince, that imparity in the Governors of the Church, and the power of Episcopal jurisdiction, is not of any less than Apostolical and divine Institution: to which Task we now address ourselves, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. etc. §. 2. Church government begun by our Saviour in a manifest imparity. WE begin with our undertaken issues, and shall show that this imparity of government, and Episcopal jurisdiction was founded by Christ, and erected by his Apostles, both by their practice and recommendation. Who sees not then a manifest imparity in our Saviour's own choice, in the first gathering of his Church; wherein his Apostles were above his other Disciples; the twelve above the 70: above them in privileges, and especially in the immediateness of their calling, above them in their Master's respects, above them in gifts, and in the power of their dispensation, above them in Commission, above them in miraculous operations: Even those 70 were Ministers of the Gospel, but those twelve were (even as it were) the Patriarches of the Church, noted still by an article of Eminence (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) The twelve, others were labourers in the work, these were master-builders, as St. Paul to his Corinth's; others might heal by their touch, these by their very shadow: Others had the holy Ghost, these gave it: Philip was an Evangelist, he preached, he wrought miracles, he converted and baptised the Samaritans, yet till Peter and john came down and prayed, and laid their hands on them, Act. 8.14.15. they received not the holy Ghost. And how plain is it that such honourable regard was given to the Twelve, that when one room fell void by the Treason of judas, Hier. de script. Eccles. it must, by the direction of the Spirit of God, be made up by an election out of the 70. Had it not been an higher preferment to have been an Apostle, wherefore was that scrutiny and choice? What do I urge this point? He never read Scripture that can doubt of it: wherefore did the chosen vessel stand so highly upon the challenge of his Apostleship, if he had not known it to be a singular honour? And how punctually doth he marshal up, as some divine Herald, the due ranks of Ecclesiastical offices; First Apostles, 1 Cor 12.28. Secondly Prophets, Thirdly Teachers, than those that do miracles, after that the gifts of healing, helps in governing, diversity of Tongues; but perhaps you will not be so illiberal, as to deny the Apostles a precedency of honour in the Church: how can you, and be a Christian? But you stick at their jurisdiction: Here was nothing but equality; true, an equality among themselves, pari consortu praediti, et honoris et potestatis, as Cyprian truly: but a superiority of power in them all, and in each of them, over the rest of the members of Christ's Church: Verily I say unto you, saith our Saviour, Matth. 19. 2●. ye that have followed me in the Regeneration, when the Son of man shall sit in the throne of his glory, ye shall also sit upon twelve Thrones, judging the twelve Tribes of Isarel; (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) in the Regeneration. That is, as Cameron very well interprets it, Camer. in locum. in the Renovation of the Church: for under the state of the Gospel, the Church was as new born, and made anew, according to that of St. Paul, All things are become new; alluding to the Prophet Isaiah, who to this sense, Behold (saith he) I create new heavens and a new earth, Esa 65.17. and the former shall not be remembered nor come into mind. And Beza himself, though he make a difference in the pointing, and thereby in the Construction, yet grants, that according to his second sense, the preaching of the Gospel by Christ and his messengers, is meant by this regeneration Quia tum veluti de integro conditus est mundus, because then the world was, as it were, made anew: So as then was the time, when the Son of man began to be exalted to the Throne of his glory, both in earth and in Heaven: And then should the Twelve that had forsaken all for him, enjoy all in him: Then should they sit on twelve Thrones, and judge the twelve Tribes of Israel. What are the twelve Tribes of Israel, but the whole Church of God? For, whereof did the first Christian Church consist, but of converted jews? And wh●ther did our Saviour bend all his allusions but to them? Num. 1.16. They had their twelve Princes of the Tribes of their Fathers, heads of the thousands of Israel. Nu. 11.16.17. They had their seventy Elders to bear the burden of the people. The Son of God affects to imitate his former Polity, and therefore chooses his twelve Apostles, and 70 Disciples o tgather and sway his Evangelicall Church: The twelve Tribes then are the Church: The twelve Apostles must be their judges and governor's: Their siitting shows author●tie: Their sitting on Thrones, eminence of power: their sitting on twelve Thrones, equality of their Rule: their sitting to judge, power and exercise of jurisdiction: their sitting to judge the twelve Tribes of Israel, the universality of their power and jurisdiction: And what judgement could this be but Ecclesiastical and Spiritual (for civil rule they challenged not) and what Thrones but Apostolical, and by their derivation, Episcopal? Who knows not how ordinary that stile is, (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉?) we find it even in Aerius himself: Epiphan. hear. 75. And if the Apostles seat was his Throne, and the Bishops succeeded the Apostles in those seats, who can deny them this power of Spiritual judicature and jurisdiction? To the same purpose is that of S. Augustine, Aug. de Civit. dei 1. 20. who upon the words of S. john, I saw seats, and some sitting on them, & judgement was given, hath thus Non hoc putandum de ultimo judicio etc. We may not think this spoken of the last judgement, but the seats of the Prelates or precedents by whom the Church is governed, and the governors themselves are to be understood, & the judgement that is given cannot be any better way taken, than for that which is said, Whatsoever ye bind on earth, shallbe bound in heaven. §. 3. The execution of this Apostolical power after our Saviour's ascent into Heaven. THe power is clear, will you see the Execution of it? Look upon St. Paul, the Posthumous, and Supernumerary, but no less glorious Apostle: see with what Majesty he becomes his new erected Throne: one while deeply (a) 2 Thess 36. charging and commanding, another while (b) 1 Cor. 5.4.5.6.7. controlling and censuring: One while (c) 1 Cor. 11.2. 1 Cor. 16 1. giving Laws and Ordinances, another while urging for their observance: One while (d) 1 Tim. 1.6. 1 Tim. 2.9. 1 Tim. 6 13. 2 Cor. 13.2. 2 Cor. 4.21. 1 Tim. 1.20. ordaining Church-governors', another while adjuring them to do their duties: one while threatening punishment, another while inflicting it: And if these be not acts of jurisdiction, what can be such? which since they were done by the Apostle, from the instinct of God's Spirit, wherewith he was inspired, and out of the warrant of his high vocation, most manifest it is, that the Apostles of Christ had a supereminent power in God's Church: And if any person whosoever (though an Evangelist or Prophet) should have dared to make himself equal to an Apostle, he had been hissed out, yea rather thunderstruck by deep Censure, for an Arrogant and saucy usurper. Now if our blessed Saviour thought it fit to found his Church in an evident imparity, what reason should we have to imagine he did not intent so to continue it? It had been equally easy for him (had he so thought meet) to have made all his followers equally great; none better than a disciple, none meaner than an Apostle: But now since it hath pleased him to raise up some to the honour of Apostles, no less above the 70, than the seventy were above the multitude, only enjoining them, that the highest in place, should be the lowest in mind, and humility of service, what doth he, but herein teach us, that he meant to set this course for the ensuing government of his Church. Neither is it possible for any man to be so absurd, as to think that the Apostles, who were by their heavenly Master, enfeoffed in this known preeminence, should, after the Ascent of their Saviour, descend from their acknowledged superiority, and make themselves but equal to the Presbyters they ordained. No they still and ever (as knowing they were qualified for that purpose, by the more special graces of the holy Ghost) kept their holy state, & maintained the honour of their places. What was the fault of Diotrephes, but that, being a Church-governour, he proudly stood out against St. John, not acknowledging the Transcendent power of his Apostolical jurisdiction, whom the provoked Apostle threats to correct accordingly? so as those that lay Diotrephes in our dish, do little consider that they buffet none but themselves, who symbolise with him in opposing Episcopal, that is, as all antiquity was wont to construe it, Apostolical government. But you are ready to say, This was during their own time, they were persons extraordinary, and their calling and superiority died with them: Par●c●●l. 1. c. 4. Thus our Tileno-mastix in terms. The only question is, Whether of the ordinary Presbyters, which were singly set over several Churches, they advanced one in degree above his brethren. We shall err then if we distinguish not. These great Ambassadors of Christ sustained more persons than one; they comprehended in themselves the whole Hierarcy: they were Christians, Presbyters, Bishops, Apostles. So it was, they were Apostles immediately called, miraculously gifted; infallibly guided, universally charged. Thus, they had not, they could not have, any successors; they were (withal) Church governor's appointed by Christ to order and settle the affairs of his Spiritual Kingdom; And therein (besides the preaching of the Gospel, and baptising, common to them, with other Ministers) to ordain a succession of the meet Administrators of his Church. Thus they were, would be, must be succeeded: Neither could the Church otherwise have subsisted; No Christian can deny this, all binding upon a necessity of Apostolical succession, though differing in the quality, and degree of their successors. §. 4. The derivation of this power and majority from the Apostles to the succeeding Bishops. NOw therefore, that we have seen what ground our Saviour laid for a superiority in them: Let us see how they by his divine inspiration erected it in others, who should follow them; ●hat was Apostolical, this was Episcopal: It is true, as Cal●in saith, that at the first, all to whom the Dispensation of the Gospel was committed, were called Presbyters, whether they were Apostles, Evangelists, Prophets, Pastors and Doctors, as before the Apostles were commonly called by the name of Disciples, in every Chapter, yet in degree still above the 70; and we do still say, one while Bishops and Curates, comprehending all Presbyters and Deacons under that name, another while Bishops, Pastors, & Curates, not distinctly observing the difference of names. So they all were called Presbyters, yet not so, but that there was a manifest and full distinction betwixt the Apostles and Presbyters, as thrice Act. the 15. They therefore, though out of humility they hold the common names with others, yet maintained their places of Apostles, and governed the Church at first, as it were, in common; And thus, as St. Jerome truly, All main matters were done in the beginning by the common Council, and consent of the Presbyters; their consent; but still the power was in the Apostles, who in the nearer Churches (since they in person ordered Ecclesiastical affairs) ordained only Presbyters; in the remoter, Bishops. This for the Consummation of it, was an act of time; Neither was the same course held at once, in every Church (whiles it was in Fieri) some, which were nearer, being supplied by the Apostles presence, needed not so present an Episcopacy, Others that were small, needed not yet their full number of Offices, neither were there perhaps fit men for those places of eminence, to be found every where; whence it is, that we find in some Scriptures mention only of Bishops and Deacons; in others, of Presbyters, not of Bishops. This than was the Apostles course, for the plantation of the Church, and the better propagation of the Gospel, where ever they came, they found it necessary to ordain meet assistants to them, and they promiscuously imparted unto them all their own stile (but Apostolical) naming them Bishops and Presbyters, and Deacons according to the familiarity and indifferency of their former usage therein: But when they, having divided themselves into several parts of the world, found that the number of Christians (especially in the greater Cities) so multiplied, that they must needs be divided into many Congregations, and those Congregations must necessarily have many Presbyters, and those many Presbyters, in the absence of the Apostles, began to emulate each other, and to make parties for their own advantage; then (as St. Jerome truly notes) began the manifest and constant distinction betwixt the Office of Bishops and Presbyters to be both known and observed. For now, the Apostles, by the direction of the Spirit of God, found it requisite a d necessary for the avoiding of schism and disorder that some eminent persons should every where be lifted up above the rest, and ordained to succeed them in the over-seeing and ordering both the Church and their many Presbyters under them, who by an eminence, were called their Bishops, Or, as the word signifies, Supervisors, and Governors. So as the Ministers (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) Phil. 3.7. they 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (for as the Offices, so the names of Bishop and Deacon, were of Apostolical foundation) These Bishops therefore were the men whom they furnished with their own ordinary power, as Church-governors, for this purpose; Now the offi● es grew fully distinct, even in the Apostles days, and under their own hands, although sometimes the names, after the former use, were confounded. All the question then shortly, is, whether the Apostles of Christ ordained Episcopacy, thus stated, and thus fixedly-qualified with Imparity and jurisdiction. For if we take a Bishop for a parochial Pastor, and a Presbyter for a Lay-elder (as too many misconstrue the terms) it were no less than madness to doubt of this Superiority: but we take Episcopacy in the proper, and fore-defined sense; and Presbytery according to the only, true and ancient meaning of the Primitive Church, viz for that which we call now Priesthood; the other is a merely new and uncouth devise, neither came ever within the Ken of antiquity. As for the further subdivision of this quarrel, whether Episcopacy must be accounted a distinct Order, or but a several degree in the same Order, there is here no need for the present, to enter into the discussion of it; Especially since I observe that the wiser sort of our opposites are indifferent to both, so that whichsoever you take, may be granted them to be but juris humani; And I cannot but wonder at the toughness of those other opposites, which stand so highly upon this difference, to have it merely but a degree; In the mean while never considering that those among the Pontificial Divines (which in this point are the greatest Patrons of this their fancy) go all upon the ground of the Mass, according to which they regulate and conform their opinions therein; First making all Ecclesiastical power to have reference to the body of Christ; Bellarm. de sacram. Ord n. l. 1. c. 9 (as Bellarmine fully) than every Priest, being able with them, to make his Maker, what possible power can be imagined, say they, to be above that? The Presbyter therefore consecrating as well as the Bishop, the Order (in their conceit) upon this ground, can be but one: So than these doughty Champions among us, do indeed, but plead for Baal, whiles they would be taken for the only pullers of him down. But for ourselves, taking order in that sense, in which our Oracle of learning, Bishop Andrew's, Winton. Epist. ad Molin. 1. ci es it out of the School, qua potestas est ad actum specialem; there can be no reason to deny Episcopacy to be a distinct order, since the greatest detractors from it, have granted the power of Ordination of Priests & Deacons, and of Imposition of hands for Confirmation, to Bishops only: They are Chamiers own words, Camer. de Oe cumen. Pontif. l. 10. c. 5. Accipere Episcopum novam potestatem, & Jurisdictionem non iverim inficias; I cannot deny that a Bishop (as such) receiveth a new power and jurisdiction: Moreover in the Church of England, every Bishop receives a new Ordination (by way of Eminence, commonly called his Consecration) which cannot be a void-Act, I trow, and must needs give more than a degree; and why should that great and ancient Council define it to be no less than sacrilege, to put down a Bishop into the place of a Presbyter, if it were only an abatement of a degree? but howsoever this be, yet if it shall appear that there was by Apostolical Ordination, such a fixed imparity, and constant jurisdiction amongst those, who were entrusted with the teaching and governing God's people, that is, of Bishops above the other Clergy, as I have spoken, we have what we contend for, which whiles I see doubted, I cannot but wonder with what eyes men read St. Paul in his Epistles to Timothy and Titus; Surely in my understanding the Apostle speaks so home to the point, that if he were now to give direction to an English Bishop, how to demean himself in his place, he could not speak more fully to the execution of this sacred Office: For I demand what it is that is stood upon, but these two particulars, the especial power of Ordination, and power of the ruling and censuring of Presbyters; and if these two be not clear in the charge of the Apostle to those two Bishops, one of Crete, the other of Ephesus; I shall yield the cause, and confess to want my senses. §. 5. The clear Testimonies of Scripture, especially those out of the Epistles to Timothy and Titus, urged. NOw, because this is the main point that is stood upon, and some wayward opposites are ready to except at all proofs but Scripture; I shall take leave briefly, to scan those pregnant Testimonies, which I find in those two Apostolical Epistles; and first Timothy is charged, 1 Tim. 1.3. to charge the preachers of Ephesus, that they teach no other Doctrine than was prescribed; That they do not give heed to Fables and Genealogies. If Timothy were an equal Presbyter with the rest, those Teachers were as good as he; what then had he to do to charge Teachers? Or what would those Teacher's care for his charge? How equally apt would they be to charge him to keep within his own compass, and to meddle with his own matters? It is only for Superiors to charge, and inferiors to obey. Secondly, this charge S. Paul commits to Timothy to oversee and control the unmeet and unseasonable doctrines of the Ephesian false teachers, 1 Tim. 1.12. according to the prophecies which went before of him; and that in opposing himself to their erroneous opinions, he might war a good warfare: This controlment cannot be incident into an equality; In this charge therefore both given and executed (however it pleased our Tileno-mastix in a scurrilous manner to jeer us upon the like occasion, with a profecto erit pessimus Dominus Episcopus Paulus) that S. Paul was an ill Lord Bishop) I may truly say that both St. Paul and Timothy his disciple, doth as truly Lord it here, in their Episcopal power, as those Bishops which they have abdicated. 1 Tim. 3.8.9.10. Thirdly, Timothy must prove and examine the Deacons, whether they be blameless, or not; Whether they be so qualifyed as is by him prescribed: and if they be found such, must allow them to use the office of a Deacon, and upon the good and holy use of it, promote them to an higher degree; How should this be done without a fixed Superiority of power? Or what other than this doth an English Bishop? 1 Tim. 3.15. Fourthly, Timothy is encharged with these things in the absence of St. Paul, that if he should tarry long, he might know how to behave himself in the house of God, which is the Church of the living God; That is, how to carry himself, not in the Pulpit only, but in Church government; in admitting the Officers of the Ephesian Church; This could not be meant of the duties of a mere Presbyter; for what hath such an one to do with the charges and Offices of his Equals? par in parem etc. Besides that house of God, which is the Church (wherein his behaving is so required) is not some one private Congregation; such an one were not fit for that style of the Pillar and ground of Truth, but that famous Diocesan Church of Ephesus (yea of Asia rather (wherein there was the use of the variety of all those offices prescribed) Neither may we think that Timothy was before (after so much attendance of the blessed Apostle in his journeys) ignorant of what might concern him as an ordinary Minister; it was therefore a more public and general charge, which was now imposed upon him; he therefore that knew how to behave himself in a particular Congregation, must now know what carriage is fit for him, as a Diocesan. Fifthly, Timothy must put the brethren, that is, 1 Tim. 4 6. the Presbyters, in remembrance of the fore●old dangers of the last times, and must oppose the false doctrine there specified, with this charge, Command and teach. He must teach then himself, he must command others to teach them, Had he been only a simple Presbyter, he might command and go without; Now he must command: If our Lords Bishops do so much, what do they more? Sixthly, 1 Tim. 5.1. Timothy is encharged with censures and prescribed how he must manage them towards old and young; Rebuke not an Elder (roughly) etc. He is also to give charge concerning the choice, carriage, and maintenance of these widows, which must be provided for by the Church, he hath power to admit some, and to refuse others, and to take order the Church be not charged unduly, which a single Presbyter alone, is not allowed to do, even where their own Presbytery is on foot. Seventhly, Timothy must care and see that the Elders, 1 Tim. 5.17. or Presbyters who are painful in their callings, be respectfully used, and liberally maintained, what is this to an ordinary Presbyter, that hath no power of disposing any maintenance? If every Presbyter had, and no body over them to moderate it, at what a pass would the quiet of the Church be? Who would not repute himself to be most painful, if himself might be judge? No, it was the Bishop's work, that; A thing that the Bishops once might well do, when all the Presbyters were (and so were all at first) as of the Bishop's family; all the tithes and means of the Church coming in to him, and he dispencing among the Priests and other Church-officers, to every one his portion; Now indeed as by the distinction of Parishes, and since that, by other events, things are fall'n; it is that which our Bishops indeed may endeavour and pray for; but sure I am, it is more than they can hope to do, till God himself be pleased to amend it. Eighthly, 1 Tim. 5.19. Timothy was charged not to receive an accusation against an Elder, or Presbyter, but before two or three witnesses: So than Timothy, by his place, might receive accusations against Presbyters; How could he do so if he were but their equal? Our Northern paraclesis can tell us parium neutrum alteri subordinatur, and paria non sunt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; Scot 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. 1. c. 4. that fellows cannot be subordinate; witnesses must be called before him, in cases of such accusation: How can this be without a jurisdiction? And when he finds a Presbyter manifestly faulty, he may, he must rebuke him before all; that others also may fear; Epiphan. hear 75. That of Epiphanius is upon good ground therefore; The Divine speech of the Apostle, teacheth who is a Bishop, and who a Presbyter, in saying to Timothy, Rebuke not an Elder, etc. How could a Bishop rebuke a Presbyter, if he had no power over a Presbyter. Thus he. The evidence is so clear, Camer. in 1 Tim. 4. that Cameron himself cannot but confess, Nullus est dubitandi locus etc. There can be no doubt, saith he, but that Timothy was elected (by the College of Elders) to govern the College of the Elders, and that not w thou't some authority, but such as had meet limits; Thus must, thus might Timothy do even to Presbyters: what could a Bishop of England do more? And thus Cameron. Though I cannot approve of his election by the College; that conceit is his own, but the authority is yielded. 1 Tim. 5.21. Ninthly, Timothy is charged before God, and the Lord jesus Christ, and the elect Angels, to observe all these things, without preferring one Presbyter before an other, and doing nothing by partiality; plainly therefore Timothy was in such place and authority as was capable of giving favour, or using rigour to Presbyters; what more can be said of ours? 1 Tim. 5.22. Tenthly, Timothy is charged to lay hands suddenly on no man; he had therefore power of the imposition of hands. On whom should he lay his hands for Ordination, but on Presbyters and Deacons? therefore he above Presbyters; The less, saith the Apostle to the Hebrews, is blessed of the better. H●br. 7.7. He laid hands then? Yes, but not alone, say our Opposites; My demand then is, But why then should this charge be particularly directed to Timothy and not to more? The Presbytery some construe to have laid hands on the ordained; but, the Presbytery so constituted, as we shall hereafter declare; but a mere Presbyter or many Presbyters (as of his or their own power) never. An Apostle did so to Timothy himself; and Timothy, as being a Bishop, might do it, but who, or where ever any less than he? Neither doth the Apostle say, lend not thine hand to be laid on with others; but appropriates it as his own act; whereas then our Antitilenus tells us the question is not, whether this charge were given to Timothy, but, whether to Timothy alone; me thinks he might easily have answered himself; Doth St Paul in this act join any with him? were there not Elders good store at Ephesus before? Can they have ordained without him, what need was there of this charge to be laid on Timothy? Be there then what Elders soever, their hands without a Timothy will not serve; his without theirs, might: To his own, if, at any time, he joined theirs; what else do all Bishops of England? This concerning Timothy: We come next to Titus and his charge from St. Paul, Titus 1. ● to set in order the things that were left yet undone in the large Isle of Crete, or as is now called, Candia, A populous Island, and stored with no less than an hundred Cities, whence it had the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; and to ordain Elders, or Presbyters in every of those Cities, as he had been appointed by the Apostle; Lo, the whole Diocese of Crete is committed to his oversight, Not some one parish in it; And what must he do? Two things are enjoined him; To ordain Ministers, and to correct disorders (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) To correct (as Beza turns it not amiss) or, as Erasmus, pergas corrigere, with an intimation of his former service that way; where, that the extent of the work may be noted, Eccles. 1.15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (as also, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Hebrew) comprehends, both things amiss, and things wanting; So as the business of Titus was (as of a good Bishop) both to rectify and reform those things, which were offensive; and by new orders made to supply those matters which were yet defective: As for the Ordination, it was not of some one Presbyter that wanted, to make up the number, but it was universal throughout that whole Island; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, per civitates; or as we, in every City; even through the whole hundred; and not one Presbyter in each, but as the occasion might be; many in every one. The Diocese was large, the Clergy numerous. §. 6. Some elusions of these Scriptures met with, and answered. THe elusion of some (not mean Opponents) have devised, that these acts were enjoined to Titus, as by way of Society and partnership with the Presbytery; so as that he should join with them in these duties of correction, and Ordination, is so palpable and quite against the hair, that I cannot think the authors of it can believe themselves. Had the Apostle so meant, he could as easily have expressed it, and have directed his charge to more; Titus alone is singled out; now if it were in the power of every Presbyter to do those things, without him, what needed this weight to have been laid on his shoulders alone? And if the charge were, that he must urge and procure it to be done; By what authority? And if he had authority, either without, or above them, it is that we strive for: And now I beseech you, what doth any Bishop of England challenge more, as Essential to his place, than power of Ordination, and power of correction of disorders? Titus 1.11. Secondly, It is also the charge given to Titus (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) to stop the mouths of those false teachers, who broach doctrines they ought not, for filthy lucre's sake; and to pass sharp censures upon them; what can do this but Episcopal authority? Tit. 3 10, Thirdly, Again, it is the charge upon Titus, A man that is an Heretic, after the first and second admonition, reject. So than it is to Titus, it belongs to proceed against erroneous teachers, to judge of heresy; to give formal admonitions to the heretic; to cast him out of the Church, upon his Obstinacy; Can any man suppose it to be for a mere Presbyter to make such a judicial process against heretics, or to eject them out of the Church; would not they have returned it upon him, with scorn and derision? Or what is spiritual jurisdiction, if power to do this be not? To sum up all therefore, it is no other than our present Episcopal power, that by the blessed Apostle, is committed to Timothy and Titus; and that with so clear Evidence, that for my part, I do not more fully believe there were such men, than they had such power, and these warrants to execute it. It is a poor shift of some, That Timothy and Titus were Evangelists; and therefore persons extraordinary, and not in this behalf capable of succession; For, what ever they were in their personal qualifications, yet here they stood for Bishops; and received, as Church-governors, these charges, which were to be ordinary, and perpetual to all that should succeed in Ecclesiastical administration; As for the title; How will it appear they were Evangelists? For Titus there is no colour; For Timothy; it is true; St. Paul charges him to do the work of an Evangelist; What of that? That might imply as well that he was not indeed in that particular office, which yet Saint Paul would have him supply howsoever, Scot 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. 1. c. 5. and no doubt he did so; So he did the work of the Lord as St Paul did, and yet not an Apostle. He that jeers this answer, might know, that the implication of the word is as large for both; who knows not the promiscuous use of these terms? As well may they say he was a Doctor, because he is bidden to teach, and yet these Offices are challenged for distinct; Or a Deacon, because he is charged with a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, What is it to do the work of an Evangelist, but to preach the Evangelium pacis, the Gospel of peace? which he might, he must do, as a Bishop: and what propriety is there of these enjoined works to an Evangelist, as he was an Evangelist? What, can they show it was his office, to ordain, or to censure? nay rather, how should those works which are constant and ordinary, and so consequently derivable to all successions, to the end of the world, be imposed upon a mere extraordinary agent: neither is there any opposition at all in these terms: they might be Evangelists whiles they were in their journey, attending on the Apostles, and preaching abroad; they might be, and were Bishops, when they were settled upon the charge of some Territory or province. But saith our Tileno-mastix, Four years after Saint Paul had given this charge of Episcopacy to Timothy, there was an equality of Presbyters at Ephesus; they were all convented, and no news of Timothy, as their Bishop: poorly; when the Sun shines, what use is there of the Stars? when Saint Paul was present, Act. 20. his greater light extinguishes the less; what need any mention of Timothy? Or why may not I take upon me to affirm a more likely, that Saint Paul, who had associated Timothy with him, in six several Epistles, would also call him as his Assessor, in this his last Exhortation to his Presbyters. Neither can we be flouted out of that Construction of the late learned Bishops, Barlow and Buckeride, of, In quo vos spiritus sanctus constituit Episcopos, that these Elders were indeed Bishops, such, as whereof Timothy was one; such, as whereof Saint Peter acknowledges himself a Compresbyter; for, if it be alleged, as it is, That this is against our own Principles, who allow but one B●shop in one City, and these were many; let me put the Objector in mind, that though these Bishops were called together by Saint Paul, from Miletum to Ephesus yet they were not all said to be Elders of Ephesus; but from thence, monition went speediliest out to all places to call them: and so we hear saint Paul say, Ye all, amongst whom I have gone preaching the Kingdom of God: which plainly argues, they were not confined to the compass of one City or Territory, but Over seers of several and far-dispersed charges. As Saint Paul therefore to his Timothy, so Saint Luke here uses the terms promiscuously, one being as yet in common use for both, though the offices were sensibly distinguished. And now, what shall we say to this? Tell me, ye that look upon these Papers with censorious eyes; tell me, is all this, think you, no other than a formal presidence of an assembly, without any power or command? Is this to do but as a Consul in a Senate, to propound Cases, to gather Votes, to declare the judgement of the Presbytery or Synod; or as Zanchy resembles it (ut Rector in Academia) as a Rector in one of their Academies: or rather, as Saint Jerome (whom you challenge for your Patron in this point, hath it) tanquam imperator in exercitu, ●●●●on. Epist. 〈◊〉 Evang●●●. as a General in an Army, who hath power both to Marshal all the troops, and to command the Captains and Colonels, and to execute Marshal law upon Officers. If you have a mind to suffer your eyes to be willingly blinded with such improbable suggestions, falling from those, whom you think you have otherwise reason to honour; hug still your own palpable error, not without our pity, though without the power of redress; but if you care for truth, and desire in the presence of God to embrace it for truths own sake, without respect of persons, ask your own hearts, whether these charges and services, laid by the elect Vessel upon his Timothy and Titus, be any other than really Episcopal, and such as manifestly carry in them, both Superiority and jurisdiction. §. 7. The testimony of St. john in his Revelation pressed. NEither can all the shifts in the world elude that pregnant Vision and charge of the blessed Apostle St. john (in whose longer lasting time the government of the Church, was fully settled in this threefold imparity, of the Orders and degrees (who having had the special supervision of the whole Asian Church, was by the Spirit of God commanded to direct his 7 Epistles to the Bishops of those seven famous Churches, by the name of so many Angels: To the Angel of the Church of Ephesus; To the Angel of the Church in Smyrna, etc. For what can be more plain, than that in every of these Chur hes (as for instance that of Ephesus) there were many Presbyters, yet but one Angel; If that one were not in place above the rest, and higher by the head than they, how comes he to be noted in the throng? Why was not the direction to all the Angels of the Church of Ephesus? Divina voce laudatur sub Angeli nomine p●aepositus Ecclesiae. Aug. Epi. 162. All were Angels, in respect of their Ministry, one was the Angel in respect of his fixed superiority. There were thousands of Stars in this firmament of the Asian Churches, there were but seven of the first magnitude, who can endure such an invasion? that one is mentioned, many are meant; as if they had said; Non populum aggr●dit. sed principem cla●● utique Episcopum. M●rl●rat. To one, that is to more; To one Angel, that is to more Angels than one. To what purpose is it to insist upon any propriety of speech, if we may take such liberty of Construction? As if when the Prophet came to jehu with a message, and expressly said, To thee, O Captain, he should have turned it off to the rest, and have said, To me, that is, Not to me alone, but to all my felllows with me: But to put this matter out of doubt, it is particularly known who some of those Angels were; Holy Polycarpus was known to be the Angel of the Church of Smyrna, whom Ignatius the blessed Martyr mentions, as, by his Episcopacy, greater than his Clergy. Timothy had been, not long before, Bishop of Ephesus, yea of the Asians, now Onesimus was; whose Metropolis Ephesus was; Wherein Ignatius acknowledges 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a very great multitude of Christians; so large, that in the Emperor Leo's time, jura Graec. p. 88 90. it had 36. Bishoprics under it; And so was Sardis, having under it 24. And shall we think, that these great Dioceses, were as some obscure Parishes, wherein were no variety of eminent persons? so as the Angel that is noted here must needs be of a large jurisdiction and great Authority. But if any man shall imagine, these things spoken to the Angel, as to him under that title, in the name of all the rest, let him know that this cannot be, for that the charges and challenges there made, are personal and such as could not be communicated to all; for who can say that all those of the Church of Ephesus were patiented and laborious, Revel. 2.2 that none of them fainted, that they all lost their first love; that all hated the work of the Nicholaitans; who can say that all those of the Church of Smyrna were either poor or rich; That none in the Church of Pergamus denied the fath. Besides, here is a manifest distinction betwixt the Pastor or Bishop, and those of his charge; and they are described by the severalties of their estates. As when he had acknowledged the Graces of Polycarpus the Angel of Smyrna, Revel. 2.10. and encouraged that blessed Martyr, by way of premonition to some of his Church, Behold some of you the devil shall cast into prison; and ye shall be tried, and endure Tribulation ten days: and then addressing to him, Be thou faithful to the death, etc. And in his fourth Epistle, Revel. 2.24. distinguishing the Angel or Bishop of Thyatyra from the rest of his charge; But unto you saith saith he, and the rest of Thyatyra, as many as have not this doctrine, and the depth of Satan, as they speak, I will put none other burden upon them; but that which ye have, hold fast till I come: So that this conceit is no less wild than that other, which follows it, of my old acquaintance Brightman, who makes not only these Angels, the types of those Churches, but those Churches of Asia, the Types and Histories of all the Christian Churches, which should be to the end of the world. Thus the Bells say what some Hearers think. So clear is this truth, that the Opposites have been forced to yield Priority here intimated; but a Priority of Order only, not of power; a Priority of presidency for the time, not personal. Beza yields him, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as he acknowledges Justine Martyr to call him, Precedent of the Presbytery (imo ne perpetuum. q. istud 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, munus esse necessario opportuisse) but perhaps not perpetual; wherein I bless myself, to see how prejudice can blind the eyes of the wise and learned: for what Author in the whole world ever mentioned such a fashion of ambulatory Government in the Church? And do not our Histories testify, that Polycarpus the Angel of Smyrna, died Bishop there, that Onesimus (by Ignatius his testimony) so continued Bishop of Ephesus, James at jerusalem, and of these errors, taxed by the holy Ghost, were but for the time, of a shifting presidency, why should any one of the momentany guides of the Churches be charged so home, with all the abuses of their jurisdiction? How easy had it been for him to shift the fault, as he did the chair; for how could it concern him more than the next men? surely, this conceit is more worthy of pity, than Confutation. No indifferent Reader can look upon that Scripture, and not confess it a strained Construction. Here then were certainly both Continuance, and jurisdiction. Wherein Parker braves our learned Doctor Field, as relying merely upon the proofs of humane authority: but that worthy Divine, had he insisted upon the point (which he but touched in the way) could easily out of the very Text itself, have evicted the Angel's power, and jurisdiction; for how plain is it, that the Angel of Ephesus had taken the Examination of the counterfeit Apostles, and found them liars? which, if a mere Presbyter had undertaken to do, to be sure, he had been shaken off with scorn enough. It is imputed to the Angel of the Church of Pergamus, that however himself, in his own person, held constant to the Faith, yet that there were those under his charge, who held the doctrine of Balaam, the beastly errors of the Nicolaitans; lhey were of his Clergy that taught these wicked Doctrines; And for this the Bishop is texed and menaced: how should this be, if he had not had a coercive power to restrain and punish them. And more plainly; the Angel of the Church of Thyatyra, notwithstanding all his good parts, graces, services, is sharply taxed: What is his fault? Revel. 2.26. That thou sufferest the woman jezabel (who calleth herself a prophetess) to teach and seduce my servants, etc. Were he but an Ordinary Presbyter, unarmed with power, how could he help it? Or why should he be charged with what he could not redress? Let an ingenuous reader now judge whether these be not more than probabilities of a Supereminent, and jurisdictive power, in these special Angels of the Asian Churches. Shortly then upon these clear passages of Saint Paul and Saint john, meeting with the grounds laid by our blessed Saviour; I am for my part, so confident of the Divine Institution of the Majority of Bishops, above Presbyters, that I dare boldly say, there are weighty points of faith, which have not so strong evidence in holy Scriptures: Let me instance in that power, which we that are Evangelicall Ministers, have by the virtue of our sacred Ordes, given to us alone, for the Consecration and distribution of the holy Eucharist; a point not more highly than justly stood upon, by all Orthodox Divines, yea Christians; What warrant can we challenge for this right, but our Saviour's practice? And with all that speech of his to his Disciples, Luke 22.20. Do this in remembrance of me; Now if this, Hoc facite shall be taken (as it is by some) as not spoken of the Consecration or benediction but of the receipt; what warrant had the Apostles and all their holy successors in the Church of God, ever since to enjoin and appropriate this sacred work to none but those that are Presbyters by Ordination? The receiving of Infants to holy Baptism is a matter of so high consequence, that we justly Brand our Catabaptists with heresy, for denying it; yet, Let me with good assurance say that the evidences, for this truth, come fare short of that, which the Scriptures have afforded us for the superiority of some Church-governors over those, who otherwise indeed, in a sole respect of their ministerial function, are equal. He therefore that would upon pretence of want of Scriptures, quarrel at the divine Institution of Bishops (having so evident and unavoidable Testimonies) might with much better colour cavil at those blessed Ordinances of God, which the whole Church hath thought herself bound upon sufficient reason to receive and reverence. §. 8. The estate and order of Episcopacy deduced from the Apostles to the Primitive Bishops. DId not the holy Scriptures yield unto these firm grounds, whereon to build our Episcopacy, in vain should we plead the Tradition, and practise of the Church, ever since; for as much as we have to deal with those, who are equally disaffected to the name of a Bishop, and to Tradition; and are so forestalled with their own prejudice, that they are carried (where Scripture is silent) to an unjust jealousy against the universal practice of the whole Church of God upon earth. But now, when Christ and his Apostles give us the text, well may the Apostolical and universal Church yield us the Commentary; And that let me boldly say, is so clear for us, that if our Opposites dare stand to this trial, the day is ours; their gultinesse therefore would fain decline this bar. Tertull. de prescrip. c. 24, 25. Parker taking advantage from a word of Tertullian, Nihil interest quando quid sit, quod ab Apostolis non fuit; It matters not when any thing is, which was not under the Apostles; that is Adulterine (what ever it be) that is not named by the Apostles, infers, What then? It matters not when the Episcopal Hierarchy began, whether sooner or later; Qi d igitur, Nihil interest. etc. l. 2. c. 8. it is enough that it is Adulterine, for that it is not named by the Apostles. And contrarily, it matters no whit at what time the reformed does ipline was impaired, whether in the very first Church, or no; or whether in the time immediately succeeding: Thus he; And shall we take him at his word? Where then did the Apostles name this man's Consistory? Where his Lay-changable Presbytery Where his Discipline? It is therefore Adulterine: As also, Where name they the people's voice in their Minister's Election, where Classes or Synods; Are all these adulterine? For us, we are not concerned in this Censure; Our Episcopacy is both named, and recommended, and prescribed by the Apostles. As for his discipline, seeing it never came within the mention either of an Apostle, or of any Christian, for above fifteen hundred years since our Saviour left the world; what can that be, but grossly adulterine? But to make up all: Parker should have done well to have taken notice of the following words of Tertullian; Quod ab Apostolis non damnatur, imo defenditur, hoc erit judicium proprietatis; That which is not condemned by the Apostles, yea defended rather, may well be judged for their own; and then he would have found how strong this plea of Tertullian is against himself. For where, ever, can he show Episcopacy condemned by the Apostle; yea how clearly do we show it, not allowed only, but enjoined: finding therefore Episcopal imparity so countenanced by the written word, we have good reason to call in all antiquity, and the universal Church succeeding the Apostles, as the voice of the Spouse, to second her glorious husband. Had there been any sensible gap of time betwixt the days of the Apostles, and the Ordination of Bishops in the Christian Church, we might have had some reason to suspect this Institution to have been merely humane; but now, since it shall appear that this work of erecting Episcopacy passed both under the eyes and hands of those sacred Ambassadors of Christ, who lived to see their Episcopal successors planted in the several regions of the world, what reason can any man pretend, that this institution should be any other then Apostolical, had it been otherwise, they lived to have Countermanded it. How plain is that of St. Ambrose, Paul saw james at jerusalem because he was made Bishop of that place by the Apostles: and to the same effect St. Austin, contra Cresi●n. 1. 2. St. Jerome, the only Author amongst the ancients, who is wont with any colour to be alleged against the right of Episcopacy; yet himself confesseth that Bishops began in Alexandria, from Mark the Evangelist, who died six years before St. Peter or St. Paul; Thirty five years before St. James the Apostle; Forty five years before Simon Cleophas (who succeeded St. james in the Bishopric of jerusalem) being the kinsman of our Saviour, 〈◊〉 l. 3. c. 11. as Eusebius Brother to Joseph, as Egesippus. The same author can tell us, that in the very times of the Apostles, Ignatius was Bishop of Antioch, indeed of Syria: Sicut Smyrnaeorum ecclesia habens Policarpum ab Joanne conlocatum Tert. de praesc. Policarpus of Smyrna; Timothy of Ephesus; Titus of Crete, or Candia, That Papias St. john's Auditor soon after was made Bishop of Hierapolis; Quadratus a disciple of the Apostles, Bishop of Athens after Publius his martyred predecessor. And can we think these men were made Bishops without the knowledge and consent of the Apostles then living, or with it? without it, we cannot say except we will disparage both the Apostles care, and power; And withal, the holiness of these their successors who were known to be Apostolical men, disciples of Christ, Companions of the Apostles, and lastly blessed Martyrs; if with it, we have our desire, what shall I need to instance; Our learned Bilson hath cleared this point beyond all contradiction. In whom you may please to see out of Eusebius, Egesippus, Socrates, jerom, Perpet. goverm. of the Ch. ch. 13. Epiphanius, others, as exact a pedigree of all the holy Bishops of the Primitive Church, succeeding each other in the four Apostolical Sees until the time of the Nicene Council, as our Godwin or Mason can give us of our Bishops of England; or a Speed or Stow of our English Kings. There you shall find from james the Lord's brother, who, (as jerom himself expressly) sat as Bishop in the Church of jerusalem, to Macarius, who sat in the Nicene Council, 40. Bishops punctually named. From St. Peter who governed the Church of Antioch, and was succeeded by Evodius, (and he by Ignatius) twenty seven. In the See of Rome, thirty seven. In the See of Alexandria, from Mark the Evangelist, twenty three; A Catalogue which cannot be questioned without too much injurious incredulity; nor denied without an unreasonable boldness: The same course was held in all other Churches, neither may we think these varied from the rest, but rather (as Prime Sees) were patterns to the more obscure. For the other, saith Eusebius, Euseb. l. 3. c. 37. it is not possible, by name, to rehearse them all that were Pastors, employed in the first successions of the Church-government after the Apostles. Neither indeed needeth it; the wariest buyers, by one handful judge of the whole sack: and this truth is so clear, that the most judicious late Divines have not stuck to acknowledge so much as we have desired. §. 9 The testimony and assent of Bucer, and some famous French Divines. BY the perpetual observation of the Church, even from the Apostles themselves (saith Bucer) we see, it seemed good to the holy Ghost, that among the Presbyters to whom the charge of the Church is specially committed, one should have the singular Charge of the Churches, and in that Charge and Care, governed others; for which cause the name of Bishops was attributed to these chief Governors of the Church; Thus he in full accord with us. And Chamier when he had first granted, that statim post Apostolorum excessum; immediately after the decease of the Apostles began the difference between a Bishop and Presbyter; Cham. de membris Eccles. mil● t. l. 4. c. 1. strait, as correcting himself, adds; Quid? Res ipsa caepit tempore Apostolorum, vel potius ab ipsis profecta est; The thing itself began in the very time of the Apostles, yea proceeded from them; Thus he; although withal he affirms this difference not to have been Essential, but Accidental; A distinction in this respect unproperly, perhaps applied by him; but otherwise. Nulla est Essentialis distinctio inter Episcopos & Presbyteros respectu ministry: idem enim utrisque est: Apostoli tamen erant primarii a Christo ministri instituti; qu bus & non aliis Ecclesiae suae fundationem & regimen commisit. Spalat. de Rep. Eccl. 1. 2. c. 3. Spalatensis justly, both yields, and makes, in a right and sure sense; For certainly, in the proper works of their ministerial function, in preaching and administering the Word and Sacraments, they differ not; or only differ, in some accident, but yet in those points which concern Ordination and the administration of government, than the difference is real and palpable; and that, (as we shall soon see) not without a fixed jurisdiction. To the same purpose my reverend and ancient friend Moulin, in one of his Epistles to the renowned Bishop of Winchester, Molin Epi. ad Winton Ep. 3. Statim post, etc. Soon after the Apostles time, saith he, or rather in their own time, as the Ecclesiastical story witnesseth, It was constituted, That in one City one Presbyter should have preeminence over his Colleagues who was called a Bishop; Et hanc regiminis formam omnes ubique Ecclesiae receperunt, and this form of government all Churches every where receive. I do willingly take the word of these two famous professors of the French Church; The one says Constitutum est, It was constituted in the time of the Apostles; the other, that it proceeded from the Apostles themselves. If it were constituted in their time, and proceeded from them, and were in this name received of all Churches, then certainly it must be yielded to be of Apostolical, that is, divine Institution: More, if it needed, might be added, and that out of Chamier's own allegations; Thus much truth is not grudged us by these ingenuous Divines; All the question is, of the nature and extent of this Superiority. This difference there was; but, as that great Pancratiast, & others with him, contend; though many prerogatives were yielded to the Bishop in his place, especially in the nobler Cities; yet this place, Cham. ubi supra. was but Primatus ordinis; a Primacy of order only, nulla erat hic dominatio, aut jurisdictio, sed sancta charitas; Here was no rule, no jurisdiction, but all was swayed by an holy Charity. Here's the knot, where's the wedge? Why, 'tis here. If charity did it then, it doth it still; for I hope Jurisdiction and charity may well stand together; and Chamier had no reason to oppose things which agree so well; & as well in a Bishop as in a civil Magistrate: for, as for rule, if we affect any but fatherly, and moderate, and such as must necessarily be required for the Conservation of peace, and good order in the Church of God, we do not deprecate a Censure: We know how to bear humble minds in eminence of places, how to command without imperiousness; and to comply with out exposing our places to contempt: so as those are but spiteful Frumps, and malicious suggestions, which are cast upon us, of a tyrannical pride, and Lordly domineering over our brethren; We are their Superiors in place, but we hate to think they should be lowlier in mind. But hereof we shall have fit occasion in the sequel. §. 10. The superiority and jurisdiction of Bishops, proved by the testimony of the first Fathers, and Apostolical men; and first of Clemens. AS for that Jurisdiction which we claim, and those reverend and obedient respects, which we expect from our Clergy, if they be other than those which were both required and given in the very first times of the Gospel, under the Apostles themselves, and of those whom they immediately entrusted with the government of the Church, let us be hissed out from among Christians. For proof of this right then, whom should I rather begin with, after the Apostles, than an Apostolical man, a copartner, and a dear familiar of the two prime Apostles St. Peter and St. Paul, I mean Clemens, whom St. Paul mentions honourably in his Epistle to the Philippians, Philip. 4.3. by the title of one of his fellowlabourers, whose names are in the book of life; One, who laid St. Peter in his grave, as Theodoret tells us; and followed that blessed Apostle both in his See and in his Martyrdom: yea one, whom Clemens Alexandrinus enstyles no less than an Apostle of so great reputation in the Church, that as Jerome tells us, he was by some reputed the penman of the holy Epistle to the Hebrews; and that learned Father finds the face of his style alike, if not the same: you look now, that I should produce some blown ware out of the pack of his Recognitions, or Apostolical Constitutions; but I shall deceive you; And urge a Testimony from that worthy and Apostolic Author, which was never yet soiled, so much as with any pen, either in Citation, or much less in Contradiction: of venerable and unquestionable authority, It is of that noble and holy Epistle of his, which he wrote to the Corinthians upon the occasion of those quarrels, which were, it seems, on foot in St. Paul's time, and still continued, Emulation and side-taking amongst, and against their teachers, which belike proceeded so fare, as to the ejecting of their Bishop, and Presbyters, out of their places; He gravely taxes them with this kind of Spiritual conspiracy; and advises them to keep their own stations. For which purpose, having laid before them the history of Aaron's rod budding, and thereby, the miraculous confirmation of his election, he adds, And our Apostles knowing by our Lord Jesus Christ, the contention that would arise (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) about the name of Episcopacy, and they, Clem. Epist. ad Corinthios. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. for this very same cause having received perfect knowledge, appointed the foresaid (degrees) and gave thereupon, a designed order or list of Offices, that, when they should sleep (in their graves) others, that were well approved men, might succeed in their charge or service. Those therefore which were constituted by them, or of other renowned men (after them) with the consent, and good liking of the whole Church, and have accordingly served unblamably, in the Sheepfold of Christ, with all meekness, quietly and without all taint of corruption; and those, who, of a long time, have carried a good testimony from all men; these we hold cannot justly, or without much injury be put from their Office, and service; For it were no small sin in us, if we shall refuse, and reject them, who have holily and without reproof undergone these Offices of Episcopacy; And withal, blessed are those Presbyters, who having dispatched their journey (by death) have obtained a perfect and fruitful dissolution; For now, they need not fear lest any man shall out them from the place wherein they now are: For, we see that some ye have removed and displaced from their unblameably-managed office: ye are contentious, my brethren, and are quarrelsome, about those things, which do not concern salvation: search diligently the Scriptures, etc. Thus Clement. Did he write this, trow we, to the Church of Corinth, or of Scotland? Judge you how well it agrees; but in the mean time, you see these distinctions of degrees; you see the quarrels arising about the very title; You see that the Bishops ordained by the Apostles succeeded in their service, you see they continued, or aught to continue in their places, during their life; you see it a sin to out them, except there be just cause in their misdemeanour. The testimony is so clear, that I well foresee, you will be not a little pinched with it; and desirous to give yourself ease; And which way can you do it? perhaps you will be quarrelling with the authority and antiquity of the Epistle; But this iron is too hot for you to take up; It hath too much warrant in the innate simplicity of it, and too much testimony from the ancient Fathers of the Church, for any adversary to contradict: Though it could come but lately to our hands, yet we know long since that it had the attestation of justin Martyr, of Irenaeus, who calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of Clemens Alexandrinus, of Origen, of cyril, of jerusalem, of Photius, who terms it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a very worthy Epistle; of Jerome, who terms it valde utilem, a very profitable Epistle, and tells us that it was of old publicly read, as authentical, in Churches, and that in the Character of it, it much resembles that to the Hebrews; This noble monument (that you may not doubt how it came so late to our hands) was by Cyrill the late worthy Patriarch of Constantinople, sent out of his Library of Alexandria, whence he removed to our gracious Sovereign of Great Britain, for a precious Present; as that, which was by the hand of S. Tecla herself, transcribed, and placed at the end of the old, and new Testament, fairly by her written in the same Character: A Present worth too much Gold; And if any man do yet misdoubt, his eyes may inform him by the view of it, in so well, his Majesty's Library, where it is kept, and (out of a desire of more public good) was lately set forth by the learned searcher of Antiquities, Mr. Patrick Young, the worthy Keeper of his Majesty's Library. But if any man shall hope to elude this Testimony; by taking advantage of the only mention of Presbyters and Deacons in the foregoing passages, let him know, this was only according to the occasion of the writing of that Epistle; and withal, let him consider who wrote it: Even Clement, Bishop of Rome (whether the first (as some of the ancient) or, the third, (as others) after Saint Peter (a difference not hard to be reconciled) and therefore how little danger there is of his favouring a parity in that sacred Administration. §. 11. The pregnant and full testimonies of the holy Saint and Martyr Ignatius urged. AFter him, what better and more convincing authority can we appeal unto, than that of holy Ignatius, the famous Martyr of Christ, whose memory is justly precious to the whole Church of God, to this very present age, that Miracle of Martyrs, who called his fetters, Christ's chains of Spiritual pearls; who (when he was to be thrown to the wild beasts for the profession of Christ) could boast, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Hier. Catalogue. Script. Eccles. that he should set to the world, as the Sun, that he might rise to God; and when he heard the Lion's rooring, I am, said he, Christ's Wheat; Oh let me be ground with the teeth of wild beasts, that may be found pure bread for my God; make much of these wild beasts, that they may become my Sepulchre, that nothing my be left of my body, etc. I had rather die for Christ, then reign over the whole world. This blessded Saint in all those confessedly-genuine Epistles, which he wrote, Seven in number, still so beats upon this point, (as if religion depended upon it) Reverence and Obedience to their Bishops. This man lived in the days of the Apostles, conversed with them, and in likelihood saw Christ in the flesh, being martyred in the Eleventh year of Trajan, according to Baronius, and therefore throughly acquainted with the state of God's Church in the Apostles time, and his own; and should in this name be more to us then a thousand witnesses; Eevery word of his, is worthy to carry our hearts along with him; Hear then, what he saith in his Epistle, ad Trallianos; Be subject to your Bishop, Ignat. Epist. ad Trall. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. as to the Lord, for he watcheth for your souls; And straight, Necessary it is, that whatsoever ye do, ye should do nothing without your Bishop; But be ye subject also to your Priests, as to the Apostles of Christ. See what a distance here is; whereas other of the Fathers compare the Bishops to the Apostles, Presbyters to the 70 disciples; this man advanceth his pattern higher, requiring obedience to Bishops, as to Christ, to Presbyters, as to the Apostles: And what proportion is there betwixt the respects we own to God and to man. And a while after yet higher. The Bishop, saith he, Ibid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. bears the resemblance of God the Father of all things; The Priests are as the bench of his Apostles, etc. And lest any man should construe these words to sound only of a generality of reverend respects, without yielding of any power of command; Soon after, he speaks home, for what other, saith he, is a Bishop, than he that is superior to all principality and power, Pag. 9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. and as far as a man's power may reach, made an Imitator of the Christ of God; And what is the Presbytery or Priesthood, but an holy company, the the Counsellors and Assessors of the Bishop, and what the Deacons, but the Imitators of the Angelical powers, which give him pure and unblameable attendance. What say ye now to this, ye Patrons of Parity in Church-government? How do ye think your opinion consorts with this blessed Saint, the holy partner of the Apostles? Here ye have the three distinct Orders of Bishops, Priests, or Presbyters, and Deacons: Here you have a clear, and constant Superiority of Bishops, above Priests, with no less difference then between a Prince and his Councell-bord; above Deacons, no less then between a Prince and his attendants; And this, delivered according to the received judgement and practice of the Primitive Church; The testimony is too pregnant to be eluded; And yet welfare a friend in a corner: Nico: Vedelius; because he sees the witness so clear, that he cannot be shifted off, charge him with corruption, and subordination, pretending that sure these words are foisted in, he knows not how, into the Text; we are yet beholding to him for asserting the truth, and legitimation of these seven Epistles of our Martyr, which Coke, and Parker, and Antitilenus; being nettled with their unavoidable evidences, durst cry down for bastardy; whom I leave to be throughly Schooled by Chamier, Rivitus, Crit Secretary Vedel. Apol. & exercit. Videlius; By whom out of all antiquity, they are sufficiently vindicated to the shame of the injurious accusers. It is out of my way to follow this Chase; but herein Videlius plays his part; that those passages which he finds in these (confessedly Authentic Epistles, most convictive for our purpose; He would feign challenge to be corrupted; And why so? Surely, saith he, these words of Principality and power ascribed to Bishops, do not savour of that golden age of the Apostles, wherein Ignatius lived, when Episcopacy was not Imperium & potestas, a rule and power, but a service rather; And why not both? As if excellency of dignity, could not consist with humility of Officiousness; What else doth our Saviour imply in his charge, he that is greatest amongst you, let him be your servant: their glory, like as their Saviour's Kingdom, was not of this world: Spiritual greatness may well agree with outward lowliness. 1 Cor. 2.3, 4. 1 Thess. 1.5. St. Paul matcheth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. weakness and power; and even whiles he was Tentmaking could speak of his (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: And why should this phrase be here seized upon suspicion, rather than in other passages of holy Ignatius, where it is plainly attributed to Bishops? as in that to the men of Smyrna, as we shall see in the sequel: And why might not he digest this Phrase, which he so commonly met with in antiquity? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Chrysost. in Act. c. 1. Citat. in Append. Notarum Criticarum Nic. Vedel. amongst the rest, it is remarkable, that the very same sentence that he citys for his defence out of chrysostom, cuts his throat: then their praefecture (speaking of the Apostle's Bishop) was not an honour, but a provident care for those whom they ruled over. Lo here was a praefecture first, and then here are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which implies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a rule not alluding to the abuses of his own time (as Vedelius, poorly) but to the Apostles, in whom honour did well agree with care; was there ever man that denied Apostle-ship to be an honour? much less, holy chrysostom: The Father's meaning plainly is, that the Apostles did not stand so much upon their own honour, as the care of their charge, as what good Bishop doth otherwise? In the mean time, here is an (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) a rule, employed in that Testimony, which is brought to impugn it; for Ignatius, his passage, is as undoubted as his Epistle, and the Bishop's power is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, only which Vedelius could yield, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And what need Vedelius to stand upon this term, when Chamier himself so fully yields it. Cham. de Occumen. Pontif. l. 13. c. 19 ex Nazianzen. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Revera Episcopatus est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and singuli Episcopi in suis Ecclesiis sunt principes. The Martyr for a close shuts up with a Farewell in the Lord Jesus, and be subject to your Bishop, etc. In the second Epistle to the Magnesians (for I love to follow the trace of that blessed Saint) I exhort you, Ignat. ad Magnes. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. pag. 54. saith he, that your care and study be to do all things in a godly Concord; your Bishop being precedent in the place of God, your Priests in the place of the Senate of the Apostles, etc. And not long after; As the Lord, saith he, did nothing without his Father, who said I can do nothing of myself, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. so neither may any of you do aught without your Bishop. Whether it be Priest, or Deacon, or Laic; Neither let any thing seem meet for you to do without his judgement, for whatsoever is so done, is wicked, and an act of mere enmity to God. What will our refractories say to this, who affect to make head against their Bishops, yea not only suffer him to do nothing without them, but suffer him to do nothing at all, yea suffer him not to be: Oh God if thy blessed Martyr Ignatius now lived, and saw these insolences, how would he think himself fall'n amongst more fierce beasts, than those which were prepared for him! Ignat ad Philadelph. p. 91. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. In his third Epistle to the Phyladelphians; So many, saith he, as are Christ's, are for the Bishop, and those that decline from him, and take part with the accursed, they shall be cut off together: And not long after in the same Epistle, in Christ saith he, there is neither bond nor free; Let the Princes, or chief governor's obey Caesar: Let the soldiers obey their chief governor's; Let the Deacons and the rest of the Clergy, with all the people, soldiers, governor's, and Caesar himself obey their Bishop: Let the Bishop obey Christ, as Christ obeyed his Father, and thus shall Unity be conserved in all things: Thus he. Now comes in Nic: Videlius, and seconding Scultetus, cries out of manifest interpolation; I wish I had leisure in this place, to follow him home, he is out of my way, yet I must step aside to him a little; And what, and where, then is this so open fraud, in foisting in this clause of Ignatius? Caesar was then no Christian. In vain should the true Ignatius have charged Caesar to obey the Bishop. weakly objected, for as Maestraeus answers him well: The Martyr tells us what should be done, not what was. It is true that the greatest Monarches of the world, even those, whose vassals we confess ourselves in temporal respects, yet in Spiritual regards, aught to submit their souls to our government, or rather to Gods in us. But Ignatius admonisheth Christians, not heathen of their duty. Weak still! His amonition is universal, though directed to Philadelphians, and those men which were now Ethnics, might prove christian's. The rules must not vary with the persons; But, it would have been scandalous, especially in those times, to exhort an Heathen Emperor, to submit himself to a Christian; still alike; what scandal more in this, than in the rest of the doctrine of the Gospel, which in the mouths of all faithful Preachers, requires Princes to yield their necks to the yoke of Christ? Why more then; Go tell that Fox? And the Non licet, of the Baptist to Herod? why more than the bold speeches of the Martyred Saints to their heathen persecutors? Why more than of that Christian Bishop to Julian; of Chrysostomus to Eudoxia why more than the high language of Valentinian and Trajan to Valens, and hundreds other of this kind? Socrat. lib. ●. cap. 16. Theod. lib. 5. cap. 31. & 3●. But (which is grossest of all) he makes the end of all, the Conservation of unity in the Church; And what, saith he, are heathens within the Church? Or is there any Union betwixt Christ and Infidels? As if Ignatius had written only for a day; as if these men must needs live and die Heathens; The Cavils must be more probable that must cast a Martyr, or rob us of his holy instruction. Yet again therefore hear what our St. Ignatius says in the same Epistle; Pag. 102. Edit. Vede. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. It is hard saith he, to reject the preaching of the Apostles; The Priests are good, and so are the Deacons, or Ministers of the word; but the chief Priest, is better, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. who is trusted with the Holy of Holies, who only is entrusted with the secrets of God; Hear Vedelius startles, and not he only, but Chamier too, contends the Chief Priest, not to be meant of the Bishop, but of Christ; but the place easily quits itself: Ignatius, plainly compares these holy Offices with themselves, not with Christ; How absurd had it been to make a comparison betwixt the goodness of Priests and Deacons, and the goodness of Christ, as if there had been any possibility of proportion, as if any doubt could have risen this way. This meliority therefore, or betterness above the Priests and Deacons, is ascribed to the Bishop, by the name of the high Priest, in allusion to the Jewish Privileges of the great Pontife, who only might enter the holy of holyes. Our Martyr goes on: In his Epistle to those of Smyrna he is, Ignat ad Smyr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Pag 16 11 if it be possible, more punctual; Fellow your Bishop, saith he, as Christ did his Father; and the College of Priests, as his Apostles; reverence your Deacons as ministering according to the command of God. Let no man, without the Bishop, do any of those things which appertains to the Church; Let that Eucharist be held right and unquestionable, which is done by the Bishop, or by such an one, as he shall allow. Where the Bishop shall appear, there let the multitude assemble, as where Christ is, there all the heavenly host stands by him etc. It is not lawful without the Bishop to baptise, nor to offer etc. And soon after; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Honour God as the Author and Lord of all things, and your Bishop, as the chief Priest, bearing the image of God; of God, I say, as chief, and of Christ, as Priest etc. Neither is there any thing greater in the Church than the Bishop, who is consecrated to God, for the salvation of the world; neither is there any among the Princes, like to the King, who procures peace and equity to his subjects etc. And anon; Let all your things be done in decent order in Christ. Let your Laics be subject to the Deacons, Pag. 48. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, & ● the Deacons to the Priests or Presbyters, the Presbyters to the Bishop, the Bishop to Christ, as he to his Father. Can he speak plainer? Lo, saith Vedelius, and our Scotus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, this savours not of the age of Ignatius, in whose time no such distinction, as of the Clergy and Laity was on foot: Weakly suggested! Had they but read our Clement, Clem. ad Corinth. in his forerecited Epistle to the Corinthians, they had soon eaten this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith he, to the Priests, their proper place is assigned. The Laickes have their services 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, A Layman is bound to lay Ordinances: But I may not so far hinder my way, as to make excursions to meet with Cavils: if any man be disposed to accept, I am ready to give him full satisfaction in a meet season. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. In his Epistle to Polycarpus, he requires, that no man should so much as marry without the Bishop's consent; and soon after, Pag. 208. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Let all things, saith he, be done to the honour of God: give regard to your Bishop as God to you. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. My soul for theirs who obey their Bishop, Presbyters and Deacons. In his Epistle to the Ephesians, magnifying their Bishop Onesimus, he charges them to give all respects to him, and adds, Ye ought to look upon your Bishop, as upon God himself, since he waits upon the Lord, and serves him. And towards the end, Following the holy Ghost for your guide, obeying your Bishop, and the company of Presbyters, with an entire heart, etc. What shall we think of all this? was not St. Ignatius seeed to speak on the Bishop's side; Or how would these words have sounded in the late Assemblies of Glasco and Edinborough? Are we more holy than he? Is the truth the same it was, or is the alteration on our part? All these have been large and full Testimonies of the acknowledged superiority of Bishops, and of the high respects that are, and were ever due to these prime governor's of the Church: But if any man think these came not yet home to the point, let him cast his eye back upon the first Epistle ad Trallianos, and mark well what he saith: where having reckoned up the three (so oft mentioned Orders) of Bishops, Presbyters and Deacons, he adds; Without these, Pag. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. there is no elect Church, without these, no holy Congregation, no assembly of Saints; And I persuade myself that you also are of the same mind; Lo here, words which no Vedelius can carp at as interpolated, imposing such a necessity of the being of these three several Orders in God's Church, that it cannot be right without them. I see and pity his shuffling, Append. Nota●rum Crit. but would be glad to see a satisfactory answer from any hands: Epist. ad P: Molin. In the mean time, I wish, with learned Bishop Andrews, those Churches where they are missing, that happiness, which now to our grief, and I hope theirs, they are forced to want. I have dwelled long with blessed Ignatius, where could I be better? That one Author is in stead of many; why should I not boldly say, if besides the divine Scriptures, there were no other testimony but this one Saints, it were abundantly enough to carry this Cause; and I must wonder at any man, who confessing Ignatius to have been so holy a Bishop, so faithful a Martyr, so true a Saint, can stick at a Truth so often, so confidently, so zealously, recommended by him to the world; For me let my soul go with his, let his faith be mine, and let me rather trust one Ignatius, than ten thousand Cartwrights, Parkers, Amese, or any other their ignorant and Malcontented followers. Tell me now, my dear brethren, tell me in good eanest, Do you not think this Ignatius a likely man to build up the kingdom of Antichrist? were not these shoulders fit for the supportation of that man of sin? Away with these absurd and wicked fancies: and if this charge of his were holy and Apostolical, wherein he requires us to honour our Bishops, as the Lord himself, whom they serve and represent; what doom do you suppose would he have passed upon those, who (as such) abhor them, and eject them as Devils. I cannot without horror think of either the act or the issue §. 12. The testimony of the Ancient Canons, called the Apostles. YEt perhaps if Ignatius went alone, he might herein incur some suspicion; now all antiquity is with him, never any ancient Author said otherwise: We will begin with those Canons which are instyled (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) of the holy and most venerable Apostles; Surely if not theirs, yet of some Apostolical men, near to their times, worthy even for their age and authority to be reverenced of all Christians, as the most credible witnesses of the state of those Primitive times. In them (besides the note of professed distance) betwixt the Bishops and Presbyters proclaimed in every Chapter) there are those which do imply a power and jurisdiction, as Can: 15. Can. 15. If any Presbyter or Deacon, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. or any of the number of Clerks, leaving his division (or Parish) shall go to another, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. and without the leave or allowance of his own Bishop abide in another Parish (or charge) we forbidden him further to Minister, especially if when his own Bishop calls him back, he refuses to return, continuing still perverse. And again in the next; If any Bishop with whom such a Clerk shall stay, shall there keep him against this decreed Cessation, Let him, as a master of disorder, be barred from Communion. And Can: 32. If any Presbyter contemning his own Bishop, shall hold Conventicles apart, and shall erect an other Altar, when he hath no just exception against his Bishop, in matter of Religion or Justice, Let him be deposed (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) as a man that affects to rule, for he is a Tyrant. And Can: 33. If any Presbyter or Deacon shall, by his own Bishop be put from his place, it is not lawful that he be received by any other, but only of him that formerly discharged him, except perhaps, the Bishop that put him out be deceased. And because it was so early perceived, that even amongst the Bishops themselves, an equality might breed confusion; It is enacted in the 35 Canon, That the Bishops of all nations should know him that was (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) the prime amongst them, and esteem him as their head, and do nothing without him. Shortly Can: 39: it is ordained, That the Bishop should take the charge and care of all the affairs belonging to the Church, and dispense them as in the presence and view of God Almighty; and in the 40 Canon, Let the Presbyters and Deacons do nothing besides the liking, and allowance of their Bishop: for the people of God are committed to him, and an account must be required of him for their souls. Hear this now, ye that pretend there is so much difference betwixt the state of our Bishops, and the Primitive; What do we challenge more than the Apostolic Canons enjoin, what do they prescribe less than we challenge? There is a power over the Clergy; a power of disposing them to general stations, a power of deposing, or sequestering them (upon just demerits) from those charges; a power not to oversee only, but to regulate their Clergy; a power to manage all Ecclesiastical affairs; and if this be no rule no Jurisdiction, we claim none. Certainly, no wit of man can devise any Evasion here, but by exception at the credit of the Evidence; Loud clamours are raised of their Counterfaysance; Rather than fail, Pope Gelasius himself is brought in to disprove these Canons, as Apocryphal; And they that do most eagarly cry the Pope down, for the Antichrist, are readiest to plead his authority against their brethren: Not considering the Pope herein (Vafer Afer) as Fregevill justly calls him, drove his own Plough; for nothing could more cut him in the affectation of his Supremacy, than those Canons, which therefore it is no marvel if he disparage. The truth is, whereas there are 85 of those Canons, in more than one Edition, 50 of them are most ancient and legitimate, the other 35 later and Superious. With this distinction Binius answers the censure of his Pope; The 50 first, saith he, are received as authentical, by the ancient Popes, Counsels, Fathers, as containing Orthodox doctrine; The other later are condemned by Gelasius. Indeed such age and worth plead for the first rank, Isidor. praefat. ad Collect. Canonn. that as Isidorus truly; The holy Fathers confirmed their acts by Synodall authority, and placed them amongst Canonical Constitutions. If any man desire full information concerning the antiquity, and authentiquenesse of these Canons, I remit him to Fregivillaeus, Fregivil. palma Christiana. where he shall find how many of these Canons were transferred into, and approved, and cited by the Counsels of Nice, Gangra and Antioch, not without the very Appellation of Apostolical; The like afterwards done by the Counsels of Constantinople, Ephesus, Chalcedon, Orleans, Cabilon; There he shall find them cited (for such) with approbation of Eusebius, Socrates, Theodoret, Sozomen; There he shall find that Aurelius, Bishop of Carthage made use of these Canons as the Test whereby to examine the Roman Pope's decrees; that by these the African Fathers repelled the Pope's Tyrannical Usurpation; but what shall I need to urge these Attestations, when Calvin himself, and Chamier, Calvin. Valde antiqui testes moris Ecclesiae. Instit. l. 4. c. 4. and every ingenuous Writer, confess them to be of very great, and (therefore very reverend) Antiquity. §. 13 The state and History of the next age. AS touching the state of this truth in the age next succeeding, how easy were it to accumulate histories to make it good? Citat a D. Bilsen. perpet. regim. Eccl. c●p. 13. as that of Methodius, in Marianus Scotus, who tells us, That the Apostle Peter directed Eucharius' one of the 70, with Valerius and Maternus, to preach the Gospel in Germany and France; And that Eucharius planting a Church in Treners, held the Bishopric of that City 23 years, Traverie● Eccles. culmina, etc. and then left the Episcopacy of that Church to Valerius, who after 15 years sitting there, left it to Maternus, he to Auspicius, etc. Agesip. apud Euseb. 4. c. 22. And that of Egesippus, in Eusebius, who travelling to Rome under Amicetus, conferred with Primus Bishop of Corinth, and divers other Bishops as he went, and found them in every succession, and in every City constantly observing the truth etc. And the Church of Corinth held on in the right way unto the time of Primus Bishop there. With these whom can I more fitly match than holy Irenaeus, the famous Bishop of Lions, near bordering upon this age, whose testimony may be a clear Commentary upon the former passages, Habemus enumerare eos, qui ab Apostolis etc. we can, Iren. l. 3. advers. haeres. c. 3. saith he, reckon up those, who by the Apostles were made Bishops in the Churches, and their successors, even unto our times etc. The blessed Apostles, viz. Peter and Paul, founding and furnishing the Church (of Rome) delivered the Episcopacy of the Government of that Church to Linus; Of this Linus, Paul makes mention in those Epistles he wrote to Timothy; Anacletus succeeded him: In the third place Clemens, after him took that Bishopric, who both saw the Apostles themselves, and had Conference with them etc. After this Clement, succeeded Evaristus; after Evaristus, Alexander, and after him, Sixtus was made the sixth Bishop from the Apostles; and after him Telesphorus, who most gloriously suffered Martyrdom; after him Higinus, than Pius, and after him Amicetus; and after that Soter had succeeded Amicetus, now in the twelfth place from the Apostles, Eleutherius possesseth the Bishopric; And soon after he addeth (a passage which I cannot pretermit) And Polycarpus, saith he, was not only taught by the Apostles, and conversed with many of them who saw our Lord Christ, but also was by the Apostles made Bishop in Asia, in that Church which is at Smyrna, whom we ourselves saw in our younger age, for he lasted long, and being very old, he most nobly and gloriously suffering Martyrdom, passed out of this life! Lo here was but one ages difference. Polycapus saw, and conversed with the Apostles, Irenaeus saw Polycarpus; by their hands was he ordained Bishop, constantly lived and died a Martyr in that holy function. Tertullian was not much below Irenaeus in age, not at all below him in the clearness of his suffrage, Edant origines Ecclesiarum suarum, evolant ordinem Episcoporum suorum ita par successiones ab initio decurrentem, ut primus ille Episcopus aliquem ex Apostolis aut Apostolicis viris habuerit authorem & antecessorem, etc. Tertull. de praescription. advers. haer. Edant origines etc. Let them, saith he, set forth the Originals of their Churches, Let them reckon upon the Order of their Bishops, so running down by their successions from the beginning, as that their first Bishop had one of the Apostles, or Apostolical men for his author and predecessor. Thus do the Apostolical Churches bring in their accounts, as the Church of Smyrna having Polycarpus placed there by St. John; the Church of Rome showeth Clement ordained by St. Peter, and so the rest of the Churches show, what sprouts they have of the Apostolic seed. Even those which were first placed in their Episcopacy by the Apostles. What can be spoken more fully for the Apostolic institution of Episcopacy? This is more than enough to show the state of the first ages of the Church, under and after the Apostles; And therein the superiority and Jurisdiction of Bishops, received from their sacred hands. Now, if we think good to descend with the times, which way soever we shall cast our eyes upon Ecclesiastical histories, upon Fathers, upon Counsels, I speak it knowingly, we shall meet with no other relation. Should I undertake to gather in some proofs which are every where scattered in their undeniable records, one Tome would not be enough; and you might well ask the meaning of such waste I shall content myself to glean out some few Ears out of a large and plentiful field. §. 14. The confessed Superiority of Bishops, from several arguments out of Antiquity. ANd here in the first place it is well worthy to weigh much with us, that all antiquity makes Bishops the successors of the Apostles. The testimonies of Irenaeus, Vide Bills. loco citato. Tertullian, Cyprian, Basil, Theodoret, Hierome, Ambrose, Augustine, Sidonius, and others, are so familiarly quoted by all Writers, that I shall not need to urge them. In the next, those titles of superiority and Jurisdiction, which are given by all antiquity to Bishops above Presbyters, Ambros in Ephes 4 idea Optatus l 1. contra Parmē. Hieron. in Ep. 60.17. Hierarch Ecles. c. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Epiphan. in haeres. 75. Conc. Carthag. c. 68 Conc. Sardic. c. 10. Sidon. Apoll. l 9 Ep. 4. may well settle our assurance in it. They are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, rulers in Ignatius; Principes sacerdotum in Ambrose; the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Dionysius; An order generative of other Fathers, as Epiphanius. They have an (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) given them by the Council of Carthage, Excelsiorem gradum by Jerome, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by the Council of Constantinople; eminence of oversight by the Council of Sardica: Incomparably eminent Apostleship by Sidonius Apollinaris; Excellent dignity and authority by the Council of Constantinople in Trullo. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Concil. Antioch. c. 25. It were easy to be tedious in this kind: If now the Bishops of this Island challenge no more than is given to those Church-governors' of the Primitive times, certainly either they must be condemned, or not justified. In the third place it will easily be made to appear, that in all the passages of Fathers and Counsels, the Presbyters are called, the Bishop's Presbyters. Indeed how should it be otherwise? Winton. Epist. ad Molin. For (as our learned Bishop of Winchester) of old, the Presbyters were (as it were) of the family of the Bishop, and lived upon those distributions, which were laid down as at the feet of the Apostles first; so, now at theirs, until the division of several Parishes infoeffed them in a settled maintenance from their peculiar charges. Thus, as Doctor Downham instances, Arrius is said to have been Alexander's Presbyter; Petrus and Iraenaeus, Timotheus and Macarius to have been Athanasius his Presbyters; by the same token that Timotheus (a grave and reverend personage) as the history reports (wittily and justly took off a foul aspersion from his innocent and honoured Diocesan) The Deputies of Silvester in the Council of Nice, were his Presbyters: Thus Crispio is named Epiphanius his ; Heraclides to have been Chrysostome's Deacon; It were easy to fill up pages out of Eusebius alone with such instances. §. 15. Power of Ordination only in Bishops. BUt in the fourth place the several acts that were appropriated to the Bishops alone, by the universal consent of all times, do more than sufficiently evince their acknowledged superiority; wherein even those Testimonies, which are wont to be alleged against us, do directly plead for us. Hierome himself can say, Excepta ordinatione; and chrysostom (who is cited for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) can yet add 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Only in laying on of hands Bishops go beyond them. Homil. 11 in 1 Tim. 3 Neither is this any sleight difference, or despicable privilege; but such as implies a manifest Superiority (as Ambrose justly inferreth) and a clear distinction of Order: Hands were imposed in the Church of old, for more than one purpose. In absolution for the penitent's reconciliation to God and the Church: In Confirmation for the increase of Grace upon the baptised: In Ordination for the blessing, Conc. Carthag. 4. c. 3. Benedicente eum Episcopo, & manum super caput ejus imponente. and hallowing of the Ordained. The first of these, as incident and annexed to the holy Order of Priesthood may be common to a Presbyter within his own compass; but the other two have been ever held so intrinsecall to Episcopacy, that I would fain see where it can be showed that any extremity of necessity was by the Catholic Church of Christ ever yet acknowledged for a warrant sufficient to diffuse them into other hands. It was to Timothy and Titus (by the consent of all Antiquity) Bishops of their several Dioceses, and not to any Ordinary Presbyter, that St. Paul gives that charge of imposition of hands: That Presbyter had been a monster among Christians, that would have dared to usurp it; and the Church of those first ages observed it so Curiously, that besides those strict Laws, which they made for the prevention of any such insolence, restraining even one kind of Chorepiscopi Rural Bishops from this power (for there was another sort, which were in the nature and quality of suffragans furnished with Episcopal right) they have left unto us memorable records of their severe proceed against such presumptions; I may not forget two or three remarkable histories to this purpose. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Colluthus, a Presbyter of Alexandria took upon him ordain Presbyters; for this he was convented in the general Council, before Hosius and other Bishops, and with deserved checks remanded to keep within his own Tether, and a Nullity pronounced of those his misordained: Ischiras who pretended to be one of those, his mis-made Presbyters, was (in his Administration of the blessed Sacrament, (whiles he had the holy Cup in his hand) violently opposed (and that upon the instigation of Athanasius) by Macarius. He complains there of a sacrilegious assault; about an hundred Bishops are assembled in Egypt; Ischiras himself is convented, his Ordination examined, and he found to be no Presbyter, because only ordained by a Presbyter; he is sent away without remedy, with a devestitute from his pretended Orders, and together with all his fellows, turned down to the Laic form. Quo pacto igitur Presbyter Ischiras aut quo tandem authore constitutus Athanas. apolog 2. Perpet govet●●●. c 13. The equity of the sact is so clear (saith this Apologist for Athanasius) that no man ever thought it could be doubted of: An history (as our learned Bishop well observes) so much the more considerable, for that it carries in it the universal consent of the whole Primitive Church, whose abridgement that holy Council was, which was after repeated, and seconded by the Synod of Alexandria. Much of the same kind is that commonly noted story of the Council of Civil: A Bishop who had sore eyes, Concil. Hispalen. 2 c. ●5. being to ordain Priests and Deacons, laid his hands on them; but caused his Chaplain, a Presbyter that stood by, to supply his eyes, by reading the words of their Ordination and Benediction; The Council questioned the fact, censured it of bold presumption, and usurpation; and would have censured the man, if his death had not prevented them; and concluded, Tales merito etc. Those men are worthy to be discarded, because they were wrongfully made: What need I press the history of Musaeus, and Eutichianus, whose Ordinations were also in this manner rescinded, and nullified by the Council of Sardica; Or that of the great Council of Constantinople concerning Maximus, or, out of Sozomon, the proceed against Elpidius, Eustathius, Basilius, Eleusius, for their mis-ordination of Presbyters; this peculiar act was a thing so universally both granted to, and practised by Bishops, that in vain shall we search through all antiquity, for an instance of any regular performance to the contrary. Neither can the opposites hope to find shelter under that noted text of St. Paul's to Timothy; 1 Tim. 4 14. Calvin Instit. lib. 4. cap. 3. Neglect not the gift that is in the etc. by the imposition of hands of the Presbytery: when Calvin himself interprets the place, not of the men, but of the office; following herein Jerome and Anselme, Haimo, Lyra, and others; referring it to the gift, not to the hands: whose reason also is more strong than his authority: For if Timothy were ordained by a Presbytery, then by more than one: but St. Paul in another place saith, that his hands (and no other) were imposed on Timothy: And if more hands were required to this service, it had been as easy for the Apostles to have encharged it upon the Presbytery, as upon Timothy. Little did Calvin think of the double Presbytery of Tileno-mastix, Paracl. c. 5 when he gave this interpretation of St. Paul's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: But if either the Apostles then, or the Bishops since, have had other hands laid upon the ordained, together with theirs, as the rule and practise of the Church of England is, yet fain would I see where ever it can be read, that Presbyters, without a Bishop, in a regular course imposed hands for Ordination. §. 16. Power of Jurisdiction appropriated to the Bishops from the first. THus for Ordination the case is plain; I speak it confidently, it is more plain (if more may be) for power of Jurisdiction; It is for a Timothy or Titus (Bishops) to receive accusations against Presbyters, or to reject them; not for one Presbyter against another; It is the charge laid upon Presbyters by more than one ancient Council, or single Father, to do nothing at all without the consent (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) of the Bishop. We have heard it from holy Ignatius, and from the Apostolic Canons; we may hear it (when we please) from the holy Martyr St. Cyprian, Conc. Carthag. C●nc Gangr. Conc. Antioch. from the 2 Council of Carthage, from the Council of Gangra, from the Council of Antioch: yea let me say, Those ancient restrictions were such, as if they should be now urged upon our inferior Clergy, they would be cried down for in tolerably Tyrannical; It was in the Bishop's power to raise the Clergy from one degree to another, neither might they refuse his designations: They might not remove from one Diocese to another, without his consent (which is still laudably continued in that the testimony of the Ordinary still is required) or if they did, the Bishop had power to recall them. They might not so much as travel from one Diocese to another, without his Reverendae, much less might they fix there, or if they did, the act was reversible by the Diocesan; for the particulars whereof I refer my Reader to our learned Doctor Downham, Defence. 2 part Ch. 5. who is very large in this subject. As for matter of censure, wherein the proof of Jurisidiction mainly consisteth, how particularly was this ever managed by Episcopal power; and that not only in case of Excommunication of Laics (which hath wont of old to be therefore called Mucro Episcopi (for as for that giddy conceit of the whole Church's interposition and act, Vivald. C●●. d●labr. in these Sentences which our Tileno-mastix stands upon, it is long since cried down, not by Calvin only, but even by our late Separatists, amongst whom this case hath been throughly Sifted) but even of Correction, Excommunication, deposition of Clerks, Conc. Agath. c 1. de contumac. Clericis. Conc. Agath. c. 2. de Episcopis qui pro minimis causis excommunicant Conc. Sardi● c. 16. de clericorum. excommunicatione. Conc Ephes 6.5 Conc. Chalc. c. 23. Conc. Antioch. c 4. Cypr. l. Ep. 9 Deacons and Presbyters; Correction, so the Council of Agatha; Excommunication, so the Council of Sardica, the Council of Ephesus, the Council of Chalcedon; Deposition, so the Council of Antioch; So Arrius was deposed by Bishop Alexander; Eutyches, by his Diocesan: So the holy Martyr Cyprian in that famous Epistle to R gatianus, tells him, That he being a Bishop, and abused by his Deacon, might by the vigour of Episcopacy, and Authority of his chair, proceed in censure of such Contumacy; and advises (if the offender hold on) to exercise upon him potestatim honoris, the power of his honour, and either to depose, or excommunicate him: And yet who dares say that our blessed Martyr was proudly Tyrannical, and not holily zealous in observation of lawful discipline? And lastly (for it were easy to be tedious in particularities) the ancient Canon of Apostles (32) to this purpose is recited and ratified by two Counsels, Concil. Antioch. 1. c. 9 the one of Antioch, the other of Chalcedon; and there applauded by the acclamation of a just rule, and the rule of the Fathers. And now, say reader, what is Superiority and Jurisdiction over all Subordinates', if this be not? If any Bishop of this Island have challenged and usurped more than the written word of God, seconded by the ancient Canons of the Primitive Church, and holy Fathers thereof do allow, let him bear his own burden; but certainly, if the holy Synod of England should at any time be required to publish any Canon for the determining the Latitude of Episcopal power, and the due exercise thereof: they could hardly devise to express it in more full terms, than the ancient Council of Antioch hath done. Concil. Antioch. sub julio c. 9 Unusquisque Episcopus habeat suae paroechiae potestatem, etc. Let every Bishop, saith it, have authority of his own See, both to govern it according to the fear of God, which is before his eyes, and to have a provident care of the whole Country which is under his City; as also to ordain Presbyters and Deacons, and to govern all things with Judgement. Upon all this which hath been said, I wonder how the Opposers of Episcopacy can read these so plain proofs of the Judgement and practice of the ancient Church of God, and not be ashamed of their palpable innovation. Hitherto we have clearly deduced the superiority of Bishops above the other Clergy, and the power of their Jurisdiction from Christ and his Apostles, and conveyed it through the constant practice of the Primitive Church, since which time no adversary doubteth of it. §. 17. Exceptions against our Episcopacy answered; and particularly of the dissimilitude of our Bishops from the Primitive; especially in their pomp and perpetuity. BUt two main exceptions are taken at our Episcopacy, wherein it is pretended, there is an utter dissimilitude betwixt the anciently acknowledged superiority and ours: The one is perpetuity, the other, lordliness; In both which regards, Parker, (according to his loud language) says, there is as much likeness betwixt the English Episcopacy and the ancient, as betwixt light and darkness. For both these briefly. That there is and must needs be a superiority of some Pastors above others, Beza himself cannot deny (who makes the 7 Angels 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) neither indeed can there be any government without it; Bez in Apoc 2.1 but this presidence, saith he, is not perpetual, but only for the time and vicissitudinary; Vid● Bez. & Saraviam in resp. ad triplicatum Episcopatum, & De gradibus Minist. c. 23. There can be no Church without a Ministry: Those Ministers are divided into Presbyteries: Those Presbyters must have an head, that head is to overrule the body, for his turn; And this saith he, is that Regency, which was in the Primitive times, and is now renewed in some Churches; wherein the precedent takes his chair, moderates the assembly, hath Majority of rule, during his presidency, and is for the present, refut. of Mr. D●●● ham. the governor of his brethren; the action ended, and his course finished, returns to his old form, with a sumus ergo pares. And was this the inequality of the Church-governors' in the Primitive times? Was this the form of the Regiment and Presidency of the Primitive Bishops? Blessed God Where was this monster of opinion form? Who ever read or heard of such a course of Administration, from the beginning of God's Church upon earth, until this present age? And yet these men, the better to guild their upstart fancies to the eyes of the vulgar, dare thus confidently obtrude it upon the Primitive times. Did not James, Ignatius Polycarpus, and all those noted Successors, in their several charges, live and die Bishops there? Do not all the Subscriptions of Counsels, all histories that ever were in the Church, testify so much? was there ever any Writer (but any one) that hath given intimation (but bare intimation) of any such shifting of Church-governors' (for that mistaken allegation of St. Ambrose is justly hissed out of all Countenance.) Did ever the man fall into any kind of mention, that once practised it? And shall grave Divines give themselves liberty to dream of such strange chimaerical devices, and then (merely to get glory to themselves, and strength to their own fancie●) so boldly obtrude them upon God's Church for good Law, and as highly tending to God's glory? If we do not find among the ancient so direct contradictions to this conceit, we must impute it to this, that they did not suppose so impossible a fancy could have fallen into any wise heads: C●●r. l. 4. Epist 2. Yet that of blessed Cyprian is clear enough: where a Bishop is once lawfully ordained, whosoever would now (moreover) be made a Bishop (in that See) it is necessary that he should be forthwith put out of the Church, and that he have not the Church's Ordination, who doth not hold the Unity of the Church, Vid supra Epist. Clementis ad Corinthios. etc. And soon after, Forasmuch as after the first Bishop (viz.) during his life, there cannot be a second; whosoever after that one (who ought to be alone) is made, he is not a second, but none at all; Thus he. But what need I urge this, when the very word of Ordination strikes it dead: For what Ordination to that their In-and-out Office; have these succeeding and Momentary Precedents? And what Bishop was ever in the Church without Ordination? So as I must have leave to wonder at this uncouth Novelty, and to say that I cannot tell how to resemble it better than to that old abusive sport, which was cried down in the Council of Salisbury (called Ep. tus puor.) practised also in the Popish times here in England, Binius, Anno 1274. Episcopatus puerorum. upon St. Clement's night and on St. Nicholas; wherein boys and youths dressed up after the manner of Episcopal habits, took upon them to act the Bishop's sacred actions, and after the pastime ended, disrobed themselves, and returned to their wont trade; Both these I confidently say, are the mere mockeries of Episcopacy; and if that other sport pleased but children and fools, it is a wonder how this could please wise men. As for the state and lordliness which is usually objected to our Episcopacy, it is indeed a common eyesore to our envious detractors. This is it that fills the world with Clamour, and Pamphlets with spiteful invectives. Quis furor, O Cives! As for the title first, alas, how poor a quarrel it is? Certainly, if there were that true piety, and those gracious dispositions in the hearts of men, professing the Gospel, towards God's Ambassadors and Agents, which there ought to be, they would not, they could not grudge them any styles of Eminence; their very feet would be beautiful, their hands sacred, their heads glorious; now every thing is too much. But not to scan the Original 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and Dominus, which every man knows how common it was of old to Fathers, Masters, Husbands, Governors, Prophets; that no man may wonder, Gen. 24.18. Sara called Abraham Lord: Rebecca calls Abraham's servant so; Drink my Lord: Nay what if it be made to appear that even those Titles which are now stumbled at, were the usual style of the ancient Bishops? So Eusebius to the Bishop of Trevers: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. To my Lord Paulinus; and Paulinus in his Epistle to him, to my Lord Eusebius. So the Bishops of Egypt to the Bishops assembled in the Council of Tyre, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. To our most honourable Lords. The Synod held at Jerusalem to the people of Egypt, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Libya, etc. calls Athanasius their Pastor and Lord: And Julius Bishop of Rome, the great Abettor of Athanasius, is by the holy Bishops styled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 most blessed Lord: And Nazianzen, My Lords the Bishops: And George the Bishop of Laodicea, writing to certain Bishops, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 calls them most honourable Lords; and in the same Epistle putting both together; Most reverend and most honourable brethren: Vide B Downham defence 3 b cap. 6 And Bishop Downham (to whom I refer my reader for this point) hath instanced abundantly: yet I may not omit those more aged titles (which he hath omitted) even of blessed Ignatius himself, Ignat. Epist. ad Magnisianos Epist. ad Smyrnenses. who calls the Bishop of the Magnesians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; and Polycarpus the Bishop of Smyrna 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God-worthy Bishops; which I suppose, comprehends the highest degree of Grace. Much like to those which the late worthy Patriarch of Constantinople gave in his Epistle to our late Archbishop of Canterbury. Vid. Epist. in sine histor. Turci●ae: Append. etc. And how much more is this than we find in their own letters; To our most reverend Brother Mr. Cartwright; Chap. to Mr. Cartwr. Calvin Epist. Farello de Basileens● quodam. Practise of Prelates D. 2. Cited in the survey of Disc. p. 372. and how much below that other, Non minus Farello, quàm Paulo, meaning the blessed Apostle of the Gentiles: And again that in the practice of Prelates, Calvin, Beza, Viretus, Knox, Cartwright, are the only Worthies of the world, that have maintained Discipline: For us; If then it hath pleased gracious Princes, for expression of the honour which they gave to God, in the honour given by them, to our holy function, to grace us with eminent titles and rights, can any Christian man be so foolishly spiteful, as to think, because we are Lords-Bishops, that we challenge to be Lords of our Clergy: as he said well, because they themselves are usually styled Masters, are they therefore the Masters of their Church? I would these maligners should know that with high titles, we can bear as humble minds (to say no more) as those that pick that quarrel; and are so little transported with these puffes of style, that we account it (according to our Saviour's prescription) our greatest glory to be servants to the souls of the meanest drudges in the family of our God. But if the name offend, the thing offends much more: We have the Lands, Rents, Royalty, possessions of Lordships, Rights of Barony: What? Have we not yet been prey enough to this malignant and sacrilegious envy? Are we not yet despoiled to purpose? Is that little pittance which hungry sacrilege, and cruel rapine have left behind them, still a beam in these evil eyes? We are Barons by our places, but, as one said truly, Bare-ones indeed, for the most part; and if these men may have their wish, shallbe (as a Lawyer was long since pleased to term us) Barones Elemosynarij; Ex ●u●is consulto quodam D. Henric. Spelman Collect. Synod in Anno ● 34. Cast your eyes you greedy Church-robbers, upon what we had, and then tell me if you can grudge us a feather of that soul which you have stolen and devoured. To speak of one which I have reason to know; There is a Bishopric in the world which had 27 rich Manors within the Diocese (besides other foreign) and 14 fair houses and Parks about them; which bath now but 7 of the meanest Manors left, in full Lease, and one only house, without so much as a stick of wood for the heirth, or an handful of Hay for the stable, and yet none of the ancient burdens subtracted. What think you of this abatement? There are others (I suppose) proportionably in the same predicament. If it be not yet low enough, ye that have our Cloak, take our Coat too; We were not worthy to be St. Paul's Disciples, if we had not learned to want, and to abound. Little do these men think what charges do necessarily attend our places) what hospitality is expected from us, what Competency of means is requisite to bear us up from that contempt which unavoidably accompanies a base Condition; But if this satisfies them not, ringantur. In the mean time, what a difference is there between times. Our poor well meaning ignorant forefathers, thought their Clergy could never have enough; Statutes of Mortmain needed to hold their hands; their knowing, rich, zealous offspring, think their better deserving-Clergie can have never too little. We see and hearty pity the incompetent provision of our foreign brethren, whose parts are as eminent as their maintenance poor. And this is that pass of perfection which these mis-zelotes would bring our Clergy unto, and are angry because we are not enough beggars. They would have their Pastors true Ministers, that is, their servants; and even in that state, not too full fed. Sarav. de gradi●. minist. I remember what learned Saravia over heard some of his Antwerpian masters say, when speech was concerning the augmentation of his stipend; Prov. 29.21. He that delicately bringeth up his Servant, shall have him become his Son at the last. Blessed be God that we are not under such mercy; though it is the regret of some that we are not. That double honour which St. Paul thinks some good Elders worthy of, is held too good for our best and that moyens is too vast for a Bishop, which some Lay Presbyter may put over without envy; yea some noble Elder (for such the time now yields) shallbe cried up for spending upon one Supper a Bishop's yearly revenue. As it is, we bless God and our good Kings, for what we have left; But I wis it is not so much, as that any man should at the sight of it, need to feed upon his own heart, in stead of our Trencher: But if any of our profession being blessed with plenty of means, shall run forth into lavish excess; pampering his Appetite with Apician delicates, or ruffling in proud and costly attires, and furnitures, beyond the bounds of gravity and holy Moderation (as I verily suppoie our Island yieldeth none such) let his person ruler, let his calling be innocent, and honourable: It is not wealth or power, that is justly taxable in a Bishop, but the abuse of both; and that man is weakly grounded, which would be other than faithful to his God, whether in an higher or meaner Condition. Forasmuch therefore as these imaginary dissimilitudes betwixt the Primitive Episcopacy and ours are vanished, and ours for substance is proved to be the same, with the first that ever were ordained, and those first were ordained by Apostolic hands, by direction and inspiration of the holy Ghost, we may confidently and irrefragably conclude our Episcopacy to be of no less than Divine Institution. §. 18. The practice of the whole Christian Church, in all times and places, is for this government of Bishops. HOwever it pleaseth our Anti-praesulists to slight the practice and judgement of all Churches save the Primitive Church, which they also, without all ground, and against all reason shut up within the straight bonds of 250 years; out of a just guiltiness of their known opposition; yet it shall be no small confirmation to us, nor no less conviction to them, that the voice as of the Primitive, so of the whole subsequent Church of God upon earth to this very age, is with us and for us: Quod semper et ubique: Always and every where; was the old and sure rule of Vincentius Lirinensis; and who thinks this can fail him, as well worthy to err. It were a long task to instance in all times, and to particularise in all Churches: Let this be the trial, Turn over all histories, search the records of all times and places, if ever it can be shown that any Orthodox Church in the whole Christian world, since the times of Christ and his Apostles, was governed otherwise than by a Bishop, superior to his Clergy (unless perhaps during the time of some persecution, or short inter-regnum) let me forfeit my part of the cause. Our opposites dare not stand upon this issue; and therefore when we press and follow them upon this point, they run back fifteen hundred years, and shelter themselves under the Primitive times, which are most remote. And why will they be thus cowardly? They know all the rest are with us, and against them; yea they yield it; and yet would fain think themselves never the worse. Antichrist, Antichrist hath seized upon all the following times, and corrupted their government: what a mere gullery is this? Do not they themselves confine Antichrist to Rome? And hath not Bishop Downham diligently noted his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Boniface; his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Hildebrand, his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the latter times? Surely had these men bestowed that time in perusing Bishop downham's discourse concerning Antichrist, Diatrib. de Antichrist, 〈◊〉. ●●on Less●●●. which they have spent in confuting his worthy Sermon, they had needed no other either reformation or disproof. For can any indifferent man be so extremely mad, as to think all the Christian world (these men only by good luck excepted) is, or ever was turned Antichrist? or that that Antichrist hath set his foot every where, in all assemblies of Christians? and that he still keeps his footing in all God's Church upon earth? To say nothing else concerning the notorious falsity hereof, what a derogation were this to the infinite wisdom, providence and goodness of the Almighty, that he should so slacken his care of his Church, as that he should from the very beginning, give it up wholly up to the managing of Antichrist, for the space of more than fifteen hundred years, without any check or contradiction to his government, no not within the first Century. Yea, but his Mystery began to work betime; True, but that was the mystery or iniquity, not the mystery of good order and holy government; And if the latter times should be thus depraved; yet can any man be so absurd as to think that those holy Bishops of the Primitive times, which were all made of meekness and humility, and patience, being ever persecuted, and cheerfully pouring out their blood for Christ, Loco supra citato. would in their very offices bolster up the pride of Anti-christ? Or if they would, yet can we think that the Apostles themselves, who saw and erected this superiority (as Chamier himself confesseth) would be accessary to this advancement of Anti-christ? Certainly he had need of a strong and as wicked a Credulity of a weak and as wild a wit, that can believe all this. So the (Semper) is plainly ours, and so is the (ubique) too; All times are not more for us, than all places. Take a view of the whole Christian world: The state of Europe is so well known, that it needs no report; Look abroad, ye shall find that for the Greek Church, Christianography of the Greek Ch. the Patriarchate of Constantinople, which in the Emperor Leo's time, had 81 Metropolitans, and about 38 Archbishoprics under his Jurisdiction, hath under him still 74 Metropolitans; who have divers Bishops under them; As Thessalonica, ten Bishops under him; Corinth four; Athens six, etc. For the Russian Church, which since the Mahometan tyranny hath subjected itself a Patriarch of their own, near home, of Moscow, he hath under him two Metropolitans, four Archbishops, six Bishops. For the Patriarchate of Jerusalem, to which have belonged the three Palestines, and two other Provinces; Tirius reckons also five Metropolitans, and ten Bishops. For the Patriarchate of Antioch, which hath been accounted one of the most numerous for Christians, it had, as the same author reckons, fifteen Provinces allotted to it, and in them, Metropolitans, Archbishops, and Bishops, no fewer than 142. For the Armenian Christians, they acknowledge obedience to the government of two Patriarches of their own; the one of Armenia, the greater, who kept his residence of old at Sebastia; the other of Armenia the less, whose residence was formerly at Mytilene, the Mother City of that Province, now near Tarsus in Cilicia: Mr. Sands reports their Bishops to be 300, but Baronius, 1000 For the Jacobite Christians, they have a Patriarch of their own, whose patriarchal Church is near to the City of Merdin in Mesopotamia; and he hath under his government many Churches dispersed in the Cities of Mesopotamia, Babylonia, Syria. For the Maronites, whose main habitation is in Mount Lebanus, containing in circuit 700 miles; they have a Patriarch of their own, who hath eight or nine Bishops under his Jurisdiction. For the misnamed Nestorian Christians, they are subject to their Patriarch of Musal, or Seleucia, besides others which they have had; Under one whereof is said to have been 22 Bishoprics, and more than six hundred Territories. For the Indian Christians, named from St. Thomas, they have their Archbishop lately subjected to the Patriarch of Musall. For the African Christians, we find that in one Province alone, under one Metropolitan, they have had 164 Bishops; They are under the government of the Patriarch of Alexandria, to whose Jurisdiction belong both the Christians of Egypt, and those about the Bay of Arabia; Upon whose late solemn Consecration, how many Bishops attended, and what solemnity were used, were too long to rehearse. For the Abassine Christians, they are subject to their Abuna, a Patriarch of their own; Some report of an 127 Archbishops: And Alvares, that in one Church of the holy Trinity, upon a solemn occasion, he saw two hundred of their Mitred Clergy together. Thus have I for the reader's satisfaction, contracted into a short view, some passages of laborious Christianography of Mr. Paget, gathered by him out of many Authors, whereby it well appears how the Christian Church is governed abroad, and (which is very remarkable) well near all of these (in a manner) utterly divided from the correspondence with Rome, and professedly opposite to most of her errors, and chief to her ambitious and tyrannous usurpation; but all gladly ever submitting themselves to that Episcopal government, which some few very ill-advised, but very well selfconceited new-comers, here in a corner of our Europe, have for their own ends presumed to contradict. §. 19 Of the Suppression of contrary records: and the sole opposition of the heretic Aerius. CLearly then, all times, all places, all histories are for us; not one that ever mentioned the discipline and government pretended; It is a very poor and beggarly evasion of Parker, and Anti-tilenus, that perhaps there were some, but they were suppressed; suppressed? now gramercy for that: By whom I hope, by the Hierarchy? what, when there was no opposition? No colour of offence? suppressed? what, not only their edition in this age of Presses but their very mention? Can they persuade themselves (others sure they cannot) or if they can, I would fain see them that among so many holy Fathers, and faithful recorders of all occurrences that befell the Church, whose worthy monuments are in our hands, there should not be the least touch, either of their dislike of Episcopacy, if there had been any, or of their allowance of the discipline called for; not so much as the least intimation of any City or region, that was, or wished to be otherwire governed then by a Diocesan Bishop? As well may they tell us, there are people at this day on, and beyond the mountains of the moon, who do still, and ever have governed themselves by their platform, though who, and what they are, could not, cannot possibly be discovered. Onwards then: It can be no great comfort or credit to the disparagers of Episcopacy, that the only founder and abettor of their opinion (which we meet with in all the world of history, and record) is a branded heretic, Arius; branded, even for this very point, which they now maintain; And how could this be, if the conceit had been formerly currant? Or, why he singled from the rest, if there had been others known to have been of the same mind? No man ever wrote of heretics, who did not name him for one; Epiphanius, Austen, Philaster; And who can choose but blush to hear those; who would go for Orthodox Christians, now at the latter end of the day (after so many ages of exsibilation) to take upon them the defence of a noted heretic, against all the holy Fathers of the Church, yea, against the whole Church of God, whose judgement those Fathers expressly declared. Hear then of your Patriarch, all ye opposers of Episcopacy; and then judge how you like him: All agree in the story; Epiphanius is the fullest. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Epiph. haeres. 75. Aerius saith he was a man frantick-headed, proud-minded; an Arrian altogether; He would fain have been a Bishop; and when his schoolfellow Eustathius came to that honour, which he eagerly desired, and miss of, he was so much the more nettled with emulation; Eustathius humoured him by all means, he was still the more peevish; at last, he broke forth into Opposition; and (saith that Father) his speech favoured rather of madness then of sober humanity. For he said, what is a Bishop better than a Presbyter? The one differs not at all from the other; There is but one order, one honour, one dignity of both; Doth the Bishop impose hands? So doth the Presbyter; Doth the Bishop administer baptism? So doth the Presbyter; The Bishop dispenceth the service of God, so doth the Presbyter; The Bishop sits in his Chair or Throne, Epiph. loco citato. so doth the Presbyter. These are the opinions, among others, for which Aerius was hooted, not out of the Church only, but out of the Cities, towns and villages; which I grieve to see taken up in this doting, and last age of the world by those, who should be both godly and wise. He whom Epiphanius in the voice of God's Church styles magnum mundo malum, a great mischief to the world, is now applauded by those, who pretend to holiness, for a great patron of Truth. §. 20. The vindication of those Fathers that are pretended to second Aerius. BUt what noise is this I hear from our Antepiscopists, of many Fathers who favoured, and cried up this opinion of Aerius, surely, if there had been any such, the world would have rung of it, ere now. The then-present Church would sooner have noted it, than those that lag after them, so many hundred paces of years. But to make this good, more than once is laid in our dish by Parker, Paracles. l. 1. c. 7 and the censure of Tilenus, the quotation of Medina, which our Reverend and learned Bishop of Durham, Dr. Morton in his Apology citys, Apol. p 2. c. 12. Non Dubito, etc. I doubt not saith, Medina to affirm that St. Jerome, Sedulius, Primasius, Theodoret, held with the Aerian heretics that the Order of Bishops and Presbyters is Jure divino the very same. It is well that he omitted St. Augustine, Ambrose, chrysostom, Oecumenius. Well, what of this, the learned Bishop citys Medina, but doth he approve him? he scorns the motion: Medina citys those Fathers, as for this opinion; The more shameless he: Is it ever the truer, because a sworn champion of the tyranny of Rome, and a professed enemy to the reformed Religion, impudently avers it? It is enough for me to leave him to the castigation of Bellarmine: and though I might spend paper in vindicating these sacred names, from the aspersion of the favour of Arianism yet for that it is but incidently in our way, Intolerabilis est Medirae impudentia. Spalat de Rep. Eccles. l. 2. c. 3. I shall rather remit my Reader to the learned and satisfactory discourse of the Archbishop of Spalleto, who hath prevented that labour. All the rest are easily freed; St. Jerome and St. Ambrose in the opinion of some seem to take in water: For the former as he was naturally a waspish and hot good man, so now being vexed with some cross proceed (as he thought) of John Bishop of Jerusalem, heflew out into some expressions indeed, but yet such as in other places he doth either salve or contradict; The passages are scanned throughly by many authors. It is true then, that he saith, Bishops are greater than Presbyters rather consuetudine ecclesiae, Hier. ad Evagrum. than Dominicae dispositionis veritate; but even in that, withal he grants Episcopacy, to be an Apostolical Institution; Eadem Epistola ad finem. for he interprets himself, that this Custom was derived and continued from the Apostles, and that the Dominica dispositio of which he spoke, was to be taken of a personal appointment from Christ our Saviour; Higher in 1 ad T●tum. Wherefore what can be more plain than that his toto orbe decretum relates to Apostolic Constitution; The very pedigree of it, is by himself fetched from the time of the quarrels which St. Paul mentions in his Epistle to the Corinth's, One says I am of Paul, another I am of Apollo; I am of Cephas; which was in the heart of the Apostolic times: And relating those words of the Bishop of Jerusalem's letters, [There is no difference betwixt a Bishop and a Presbyter] he passeth a satis imperite upon it; professing to his Marcelia, against the Novelty of Montanus; With us our Bishops hold the place of the Apostles, and that the drepression of their Bishops below their place was utterly perfidious; And commenting upon that passage of the Psalm, Hier. in Ps. 44. In stead of Fathers thou shalt have children; The Apostles saith he (O Church) were thy Fathers, etc. Thou hast instead of them, children (which are) the Bishops, created by thyself. And (which is for all) where he is most vehement for the dignity of a Presbyter; yet he adds, Quid facit Episcopus exceptâ ordinatione, quod Presbiter non facit? What doth a Bishop besides Ordination, which a Presbyter doth not? That very exception exempts him from Arianism; and those other clear testimonies (besides more which might be cited) show him (though but a Presbyter) no friend to the equality of our Presbyterians. As for St. Ambrose, they could not have pitched upon a better man; a renowned Archbishop and Metropolitan, and of so holily-high a grain, as that he would not abate one inch of archiepiscopal port and power; no not to an Emperor; Yet this is the man that shall plead against the superiority of Bishops. And what will he say? Of a Bishop and a Presbyter saith he, there is one order or Ordination; for either of them is a Priest, but the Bishop is the first; so that every Bishop is a Presbyter, but not every Presbyter a Bishop, for among the Presbyters, the Bishop is the first. But first of all, by Parkers own confession, it is not St. Ambrose that saith so, but a changeling in his clothes; So not only Whitakers, spalato, Cocus, Rivetus, and others, but even some of the great Pontifician authors, as we shall see upon another occasion more fully: Secondly Ambrose himselstells another tale, Ambros. de dignitate sacerd. c. 3. c. 5. in his genuine writings; There is one thing, saith he, that God requires of a Bishop, another of a Presbyter, another of a Deacon. And again, As Bishops do ordain Presbyters, and consecrate Deacons, so the Archbishop ordaineth the Bishop. Do you not think this man likely to speak for the new government? Thirdly, if he had said as they make him, they must give him leave to interpret himself. The Bishop is Primus sacerdos, that is, saith he, Princeps Sacerdotum. §. 21. The practice of the Waldenses and Albigenses in allowance of Episcopal government. SHortly then, all times, all histories, all Authors, all places are for us: yea (which is most remarkable) even those factions, which divided themselves from the Church, as the Arrians, Novatians, Donatists, yet still held themselves to the government of their Bishops; It was their question, whether this or that man should be their Bishop, it was never questioned whether they should have any Bishops at all. Yea in these latter times the very Waldenses and Albigenses when in some things they justly flew off from the Romish superstition, yet still would have a Bishop of their own; It was one of the Articles that was objected against them, the Supremacy of the Pope, Artic Wald. Ann●. 1170 and 1216, usurping above all Churches, is by them denied; Neither that any degree is to be received in the Church, but only Priests, Deacons, and Bishops; And Aeneas Silvius in his Bohemian history reporting the Tenets of the Waldenses hath thus, Fox p. 209. de dogmat. Waldens Romanum pontificem, etc. That the Bishop of Rome is but equal to other Bishops, that among Priests there is no difference; that not dignity but merit of life makes one Presbyter better than another. Those of Merindol and Cabrieres (a people which about two hundred years ago came out of the Country of Piedmont, to inhabit in the waste parts of Provence) being there planted, and hearing of the Gospel p●eached in Germany, and Switzerland, sent in the year 1530. George Maurellus, and Petrus Latomus to confer with the learned men of those parts; they met with Oecolampadius, Bucer, Capito; Maurellus escaping home alone, told his Compatriots how much they had erred, and how their old Ministers, whom they called their Barbes, that is their Uncles, had misled them. But before this, their complices the good Christians, who were termed Albigenses, did set up to themselves a Bishop of their own one Bartolomaeus remaining about the coasts of Croatia and Dalmatia; Epist Legati Papae Card. Portinens. vide Fox. Acts etc. of whom the Cardinal Portinensis (the Pope's Legate) writes thus to the Archbishop of Rouen about the year 1146. Etenim de Carcasona or●undus, etc. For one Bartolomaeus the Bishop of the Heretics, borne in Carcasona, taking upon him the Deputation of that Antipope, yielded unto him a wicked and abominable reverence, and gave him a place of residence in the Town of Porlos, and removed himself to the parts of Tholose. This Bartolomaeus in the tenor of his letters, which run every where in the first stile of his salutation, entitles himself on this manner, Bartolomaeus, the servant of the servants of God to. N. the salutations of the holy faith. This man, amongst all his other enormities, makes Bishops, and takes upon him perfidiously, to govern and order the Churches. Thus that Cardinal. And those Angragnians, who are commonly said for some hundred of years to have cast off all relation to the Church of Rome, yet in their Confession of faith, and answers exhibited to the Precedent (appointed Commissioner for their examination) confessed and acknowledged (upon mention made of ancient Counsels) That the Counsels had made divers notable Decrees concerning the Election of Bishops and Ministers of the Church, concerning Ecclesiastical Discipline, as well of the Clergy as the people. These Chrisians were far from that peevish humour, wherewith divers miszealots are nowadays transported. What speak I of these? The very late Christians who within the Ken of memory, H●drian. Sarav. Praelat. ad tractat. de gradibus minister. came into this Kingdom for Protection had the noble Johannes a Lasco for their Bishop. Thus it was with all Christian men and assemblies all the world over, till (within the age of some (who might be yet living) the waters of the Cantons, and the Lake of Lemanus began to be troubled: And now, when the gross errors of Doctrine came to be both discovered by one side, and impetuously defended by the other, and the impugners cruelly persecuted to bonds and death, those who could not enjoy the freedom of the true Religion, under their Popish Bishops, thought themselves driven to set up Church-governors and Pastors of their own: And these once estblished, now must belike, be defended. They might not be under those they had; they could not have those they should; they rested under those they could get. And hence is all this Distraction. §. 22. The government by Bishops, both universal and unalterable. WE have seen the grounds of Church-government laid by our Saviour himself in imparity: We have seen it so built up by Apostolic hands; we have seen the practice of the ancient and subsequent Church, laying on the roof to make a perfect Fabric; Yet what is all this, if the charge be not universal and perpetual? yield it to be so ancient as the Apostles themselves; yet if it be arbitrary, whether for time or place, what have we gained? Surely as God is but one, and ever himself, so would he have his Church. There may be threescore Queens, and fourscore Concubines, and Virgins without number; but his Dove, his undefiled is but one; and though she may go in several dresses and trim, yet still and ever the stuff is the same. Plainly, though there may be varieties of circumstantial fashons in particular Churches, yet the substance of the government is, and must be ever the same. That ordinary power which the Apostles had, they traduced to their successors, as bequeathed by our Saviour, in his last fare well to them unto the end of the world. For we may not think, as one said well, that the Apostles carried their Commission with them up to heaven. They knew it was given them for a perpetuity of succession. He that said, Go teach all Nations, and baptise, added, Behold I am with you to the end of the world; He could not mean it of their persons which stayed not long upon earth after him; he meant it of their Evangelical successors; So was he with them; as he was with his domestics their Predecessors, not in the immediatnesse and extraordinary way of calling; not in the admirable measure and kinds of their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or gifts, not in the infallibleness of their judgement, nor in the universality of their charge, but in the effectual execution of those offices, which should be perpetuated to his Church, for the salvation of mankind. Such were the preaching of the Gospel, and the administration of the Sacraments, the ordaining Church-officers, the ordering of Church affairs, the infliction of censures, and, in short, the power of the Keys, which we justly say, were not tied to St. Peter's girdle, but were communicated to all his fellows, and to all his and their successors for ever. By virtue whereof, all true Pastors can open and shut heaven gates above, much more the Church doors hereupon earth: And all these as are of such necessity, that without them the Church could not at all subsist; at least, not long and in any tolerable Condition. The power of these acts, as it was by our Saviour's Commission, originally in the Apostles, being by them conveyed to the Church, and not by the Church conveyed to them; So it succeeded accordingly in, and to their successors and was incorporated into their office; we that are Priests receive the Keys in Peter (saith St. Ambrose) Veniat ad Antistites, saith St. Augustine; Let them come to the Bishops, by whom the keys are ministered in the Church. As Beza said truly of the promise of the holy Ghost, Beza de Graeci. minist. c. 5. that it was given for the good of the whole Church, yet not unto the whole Church; but peculiarly unto the Apostles (to give to others at least) so must it be said of this power And so indeed by calvin's own determination, Calv. Instit. 1. 4. c. 3. none but Pastors might lay hands on the ordained, Hoc postremo h●bendum est non universam multitudinem manus i●posuisse su●s ministris, sed, folos pastors. and none but they were capable to wield the great censures of the Church: Shortly then, was this power left by the Apostles, or was it not left? If it were left, (as we could else have no Church) was it left with all, or with some? with all it cannot; the multitude cannot be thought fit for these affairs; If with some, then whether with one in a City or territory, or with more? If with more, why is the charge then imposed upon one. One Timothy in Ephesus; One Titus in Crect; One Angel in Thyatira; One other in Philadelphia; Laodicea, and the rest: And why are those single persons challengeable for the neglect? And if this power and this charge, were by the very hands of the Apostles, entailed upon these eminent persons, which should by due ordination therein succeed them, and from them lineally descend upon us, I wonder what humane power dare presume to cut it off. Neither do I less marvel at the opinions of those Divines, which holding Episcopacy thus to stand Jure Apostolico, in the first institution, yet hold it may be changed in the sequel. For me I have learned to yield this honour to these inspired men, that I dare not but think these their ordinances, which they intended to succession; immutable. Some kinds of Ceremonious prescriptions fell from them, which were meant to be only local, and temporary; those we have no reason to think ourselves obliged to, but those which they left for the administration of God's Church, it shall be high presumption in any to alter: because the Apostles did but meet together divers times, on the first day of the week; and St. Paul ordered that day for the laying aside their Collections; And that is only called the Lords day by the Apostle; How strongly are the vehement opposites of Episcopacy, wont to maintain that day, in succession to the Jewish Sabbath; and that in all points unalterable, by any humane authority? Surely had they but the tenth part of that plea from the Apostles, for this their Judaicall-Evangelicall Sabbath, which we have for our Episcopacy, they would make us feel the Dint of this argument, and would in the rigorous observation of it, outdo the Jews: But you are now ready to choke me with some Apostolical ordinances, which were even of t● emselves reversed. Be it so: Then you tell me of the first form of their government of the Church, which (say you) was by an equality from: which, if (as we plead) they afterwards ascended to this imparity (which we now contend for) why is it not as safe say you, for us to take up that their first form, as this latter. Admitting all this, our answer is the readier; we like well to make those holy men of God our choosers: They thought fit to alter to this: and therefore we think fit to hold to it: They tried both, and left this to be continued. The truth is, the Church of God at the very first, was only in framing, and not all of a sudden framed; In framing thereof, as the equality among themselves by the fullness of Grace which they all had) conduced to that work; so all that while, for the better promoting of the same work, they themselves maintained their own superiority and power over other Presbyters: So than the change being made by the Apostles themselves, and not by other; they being infallibly guided by the Spirit of God, though they changed, we may not; Nay, because they changed, we may not; the holy Ghost led them unto it; and therefore we, unless we will oppose the ordinance of the holy Ghost, must not detract to continue it. Otherwise, why may I not urge the same argument in the instanced Sabbath, The Apostles had duly kept the seaventh day according to the Law; they after fell to the observation of the first day. What, shall any man now infer, why not the Jewish Seaventh, which was first kept rather than the Evangelicall first, which was last taken up? However then (as it is usually upbraided to us out of our reverend Whitgift) there may be some appendances and formalities of government, alterable by the wisdom and discretion of the Church; yet for the main substance, it is now utterly indispensable, and must so continue to the world's end. Indispensable by any voluntary act (what inevitable necessity may do in such a case, we now dispute not) necessity hath dispensed with some immediately Divine Laws: Nisi coegerit dura necessitas cui nulla sex esst posita Hadr. Sarav. resp. ad Bez. de gradi●. etc. Where then that may be justly pleaded, we shall not be wanting both in our pity, and in our Prayers. The Third Part. § 1. The appellation of Lay-Elders, and the state of the question concerning them. THE question concerning the lay-Presbyter is not easily stated; the thing itself is so new, that we are not yet agreed of the name. Presbyter, we know, in the Greek, as also Zachen, in the Hebrew (whence the use of it is borrowed) is a word importing age; and signifies a man elder in years: Now, for that years should and do commonly bring knowledge and experience, and carry gravity and authority: therefore it is traduced from that natural sense, and used to signify a man of some eminence in place, and government: so we have in the Old Testament, Elders of the house, Gen. 50.7. Elders of the Congregation, Levit. 4.15. Elders of the City, Deut. 19.12. Elders of the land, Gen. 50.7. Elders of the people, Mat. 21.23. and these, sometimes marched with the highest offices; so we have Elders and judges, Deut. 21.2, Princes and Elders, Ezra 10.8. Priests and Elders, Lam. 1 10. And all these were titles of civil authority: But when we come to the days of the Gospel, under the New Testament; now we find the Elders of the Church, Acts 20.17. Acts 11.30. and 14.23. A name which comprehended all those sacred persons who were employed in the promulgation of the Gospel (as Calvin well observes whether Apostles, Prophets, Evangelist, Pastors and Doctors:) and indeed none but them; and in vain shall we seek for any other Presbyers, or Elders in the Acts, or Epistles of the blessed Apostles, or in all following antiquity. What to make therefore of those Elders, or Presbyters which are now in question, which, saith Travers (if you will speak properly) are only them that rule, he were wise that could tell: merely civil they would not be, for they take upon them Ecclesiastical charges: Merely sacred and spiritual they are not, for they are neither Bishops, Priests, nor Deacons; Merely Laik they would not be, Bez. Resp. ad S rav. negat ●sse Laicos. Clergimen they deny to be. Those of old that served at the Altar, were wont to be described by their Linen vestures; other men by ; these are neither of both, but a mixture of both; a Linsy-wolsie contexture: a composition, which as God (in type of what I now say not) forbade under the Law, so he never had use of it, never acknowledged it under the Gospel; How therefore, in this fag-end of the world, they should come to have any new being in the Church, it is enough for me to wonder: if they affect to be seniores populi, we would not grudge them this title but if seniores, or Presbyteri Ecclesiae; they have no more right to that; than we Bishops have to Crowns and Sceptres; lest any doubt should seem ungrounded, Beza, who will not yield these Elders Laics; to grace them the more, ubi supra. ascribes to them some kind of spiritual cure; Abrah. Henri. thes. Genev. The adminitration of the Word is given to the Elders, but to another end, &c U●judicius Ecclesiaticis praecuntibus pastoribus praesunt. they feed the flock by governing; they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and preach after a sort in the reproof of sin in their Consistory; and yet he is feign to contra-distinguish them from teaching Elders; and their stile forsooth is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, governments: But, tell me, I beseech you dear brethren, you that are so apt to affect, and receive a foreign discipline; tell me in good earnest; can you think this to be the feeding of the flock of Christ, which S Paul requires of the Elders at Ephesus? Acts 20. can you think these men to be such as the Apostle there speaks of, In quo Dominus vos constituit Episcopos; enchargingthem with the flock over which Christ hath made them Bishops? Was ever any lay Elder styled by that name? Doth not Calvin himself confess at the Presbyters both there mentioned, and Titus 1.5. are no other Doctors and Teachers; because in both places they are●st led bishops? And was there ever heard of a Lay-Bishop in the world? Those sacrile● ious excepted in some parts of Germany, who retain nothing of that divine order, but lands and name. Yea, my brethren, why are ye willing to be deceived? who ever spoke or heard of a Lay-Presbyter in all the Church of God, till this age? Take the term as it is: We are forced upon this epithet for distinction sake; not out of any scornful intent of discouraging God's people: we know that in a general acception they are all the Lords inheritance; but because there is a necessary difference to be put betwixt them, whom God hath separated to his own immediate service in the Ministry, and those Christians which are under them in their Ministerial charge; we make use of these terms wherewith the greatest antiquity hath furnished us. The old Canons, named Apostolical, make frequent mention of it. The blessed Martyr, old Ignatius, as in other places, so especially in his Epistle to them of Smyrna (which we have already cited) is clear, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. Let the Laics be subject to the Deacons, the Deacons to the Presbyters, etc. And before him the holy Martyr Clement B. of Rome; as we have formerly alleged. A lay man is bound to Laic precepts. And yet before him a● so, I for my part am confident that St. Peter, whom this man succeed, both in his Chair and Martyrdom, meant no other when he charged his fellow Bishops that they should feed their flock, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not domineering over their Clergy: 1 Pet. 5.3. for the word is plural; not as if it were Clero, but Clericis: and in the verse before it is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the very act of Episcopacy; those that would have it taken otherwise, are feign to add a word of their own to the text; reading it, God's heritage; where as the Original is merely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, perfecyly to this sense. Neither is there any Ataxy to be feared in bringing in this distinction, betwixt Pastors and flock; It is an Eutaxie rather: and such as without which nothing could ensue, but confusion. If these men than be spiritual and sacred persons, why do they not challenge it? If Laicke, why are they ashamed of it? If betwixt both, let them give themselves that title which Bernard gives himself upon the occasion of his forced forbearance of his Canonical devotions, Ego tanquam Chimaera quaedam mei seculi. Here than ye seduced Brethren, that go all upon trust for the strong belief of a Lay-Presbytery; your credulity hath palpably abused you; it is true, this advantage you have, that the first authors of this late device were men of great note in their times, but men still; and herein they showed it too well: that for their own ends, they not only invented such a government, as was never heard of in any Christian Church, throughout the whole world, before them but also found out some pretence of Scriptures, never before to understood, whereupon to father their so new, and (now) plausible erection. §. 2. No Lay-Elder ever mentioned or heard of in the world, till this present age: The texts of Scripture particularised, to the contrary. ANd that you may not think this to be some bold unwarranted suggestion from an unadvised adversary; let me tender this fair offer to you: It is an hard and long task for a man to prove negatives; let any of your most learned and confident teachers produce but the name of any one Lay-Presbyter, that ever was in the Church from the times of Christ and his Apostles, until this present age, I shall yield the cause, and live and die theirs. We find in common experience, that we apprehend things according to our own prepossession: jaundised eyes seem to see all objects yellow; blood-shoten, red: it is no marvel if those who have mancipated their minds to the judgements of some, whom they over-admire, and have lent their eyes out of their owns heads, wheresoever they find mention of an Elder in the New Testament, think presently of a Lay-Presbytery; like that man in Erasmus, who persuaded himself, he saw a strange Dragon in the air, because his friend confidently pointed to it, and seemed to wonder at his not seeing it but those who with unpartial and unprejudiced hearts shall address themselves to the Book of God, and with a careful sincerity, compare the Scriptures, shall find, that wheresoever the word Elder, or Presbyter is, in an Evangelicall sense, used in the holy Epistles, or the history of the Acts, (excep it be in some few places, where eldership of age may be meant) it is only and altogether taken for the ministers of the Gospel. There are (if I reckon right) some two and twenty places where the word is mentioned, were it not too long to take them into particular examination, I should gladly scan them all; some we will; let us begin with the last; 2 joh. 1. 3. joh. 1. The elder unto the wellbeloved Gaius: And, The Elder to the elect Lady: 3 joh. 1. What Elder is this? Is it not the holy and dear Apostle St. john? The Elders which are among you I exhort, who am also an Elder etc. Feed the flock of God which is among you, (saith Saint Peter. 1 Pet 5.1. ) Lo, such an Elder as Saint Peter, such were they whom he exhorts their title is one, their work is one: I suppose no lay-Elder will take upon him this charge of feeding the flock of Christ, with Saint Peter; and if Beza would feign, out of favour to their new erection, strain the word so fare as to feeding by government, yet it is so quite against the hair, that Calvin himself and Chamier, and Moulin, (and who not) do every where contra-distinguish their Pastors to their ruling Elders: And for the place in hand, Calvin is clear ours, The flock of Christ, saith he cannot be fed but with pure doctrine, quae sola spirituale est pabulum. Is any man sick among you? saith St. james, james 5. 3●. Let him call for the Elders of the Church, and let them pray over him, anointing him with oil in the name of the Lord, and the prayer of faith shall save the sick. Are these Lay-Elders, think we, whom the Apostle requires to be called for: who must comfort the sick, cure him by their prayers, anoint him with their miraculous oil, for recovery? Let me ask then, were there no spiritual Pastors, no Ministers among them? And if there were such, was it likely, or fit, they should stand by, whiles lay-men did their spiritual services? Besides, were they lay-hands to which this power of miraculous cure by anointing the sick, was then committed? Surely, if we consult with S. Mark, we shall find them sacred persons; such lips, and such hands must cure the sick; so than the Elders of S. John, S. Peter, S. James are certainly Pastors, and Ministers; And what other are S. Paul's? For this cause (saith he to Titus) I left thee in Crete, that thou shouldst set in order the things that are wanting, and ordain Elders in every City. What Elders are those? The next words shall tell you; If any be blameless, the husband of one wife, having faithful children, etc. For a Bishop must be blameless, as the steward of God; Lo S. Paul's Elder here, is no other than a Bishop, even then, as the Fathers observe, every Bishop was a Presbyter. And though not every Presbyter a Bishop, yet every Presbyter a sacred and spiritual person; such a one as is capable of holy Ordination: thus might we easily pass through all these texts, wherein there is any mention of Presbyters; One only place there is, that might to a fore-inclined mind seem to give some colour, (and God knows, but a colour) of a lay-Presbytery, Let the Elders that rule well, 1 Tim. 5.17. saith St. Paul to Timothy, be counted worthy of all honour, especially they who labour in the word and doctrine. A place, which hath been so throughly sifted by all, who have meddled with this ill-raised controversy, as that no humane wit can devise to add one scruple of a notion, towards a farther discussion of it. I dare confidently say, there is scarce any one sentence of Scripture, which hath undergone a more busy and curious agitation, The issue is this, that never any expositor for the space of fifteen hundred years after Christ; took these aeresbyters for any other than Priests, or Ministers: Of eleven or twelve several expositions of the words, each one is more fair, and probable, than this, which is newly devised, and obtruded upon the Church: That the text is so fare from favouring these lay-Presbyters; that we need no other argument against them; For, where was it ever heard of, or how can it be, that mere Laics should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉? Bishops and Pastors have had that stile, as in Scripture, so in following antiquity, that passage of Clemens Alexandrinus, cited by Eusebius, concerning Saint john, that he at Ephesus committed the charge of his young man to an old Bishop, whom he calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, besides that of justin Martyr, already cited, and others, show it plainly. And if (as some) our appellation of Priest come from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as it well may, how can a layman be so? Or if from Prebstre, (as the more think) let us have Lay-priests, if Lay-presbyters: And what better Commentary can we have of Saint Paul's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, than himself gives of himself, in his exhortation to the Elders or Pastors at Ephesus, who interprets it, by careful attending to themselves, and their flocks; which even their own authors are wont to appropriate to Pastors. And what can that double honour be which the Apostle claims for these Elders or Presbyters, but respect, and due maintenance? To whom is this due, but to those that serve at the Altar? As for Lay-presbyters, was it ever required that they should be maintained by the Church? And what can those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be, but those Priests which diligently and painfully toil in God's harvest; in the Word and Doctrine? all the Elders therefore there intended, are exercised in the Word and Doctrine, but there are some that do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, labour more abundantly than the rest; these must be respected and encouraged accordingly; Neither is there any reason in the world to induce an indifferent man to think, that this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should imiplie a several and distinct office, but rather a more intense, and serious labour in the same office; as might be shown in a thousand instances. Whereas therefore this is the only Scripture that in some foreprised ears seems to sound towards a Lay-presbytery; I must needs profess for my part, if there were no other text in all the Book of God more pregnant for their disproof, I should think this alone a very sufficient warrant for their disclamation. And I do verily persuade myself, that those men, who, upon such weak, yea, such no-grounds, have taken upon them, being mere Laics, to manage these holy affairs of God, have an hard answer to make one day, before the Tribunal of Almighty God, for this their presumptuous usurpation. Now then, since this one litigious, and unproving text, is the only place in the whole New Testament, that can bear any pretence for the lay-Presbytery, (for, as for their Dic Ecclesiae, and their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they are so improbable, and have been so oft and throughly charmed, that they are not worth either urging, or answer) and on the contrary, so many manifest, and pregnant testimonies of Scriptures, have been and may be produced, within the Presbyters, or Elders of the Church, are, by the Spirit of God only meant for the spiritual guides of his people; I hope every ingenuous Christian will easily resolve, how much safer it is for him to follow the clear light of many evident Scriptures, than the doubtful glimmering of one mistaken text. §. 3. Lay-Eldership a mere stranger to antiquity: which acknowledgeth no Presbyters, but Divines. ANd as the Scriptures of God never meant to give countenance to a lay-Presbytery, so neither did subsequent antiquity; I speak it upon good assurance; there was never any clause in any Father, Council, History, that did so much as intimate any such office in the Church of God, or the man that wielded it: The fautors of it would gladly snatch at every sentence in old records, where they meet with the name of a Presbyter, as if there the bells chimed to their thought: But certainly, for fifteen hundred years, no man ever dreamt of such a device; If he did, let us know the man. I am sure our Apostolical Clemens makes a contradistinction of Laics, and Presbyters: Clem. Ep●st. ad Corinth. supra. Ignat. Ep. ad Magn. Do nothing without your Bishop, ●eith●r Presbyter, nor Deacon, nor Laic. And Ignatius the holy Martyr, yet more punctually, goes in these degrees; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. This difference is so familiar with that Saint, as that we scarce miss it in any of his Epistles, in so much as Vedelius himself finding in the Epistle of this Martyr to the Ephesians, Ignat. Epist. ad Ephes. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, translates it, memorabile sacerdotum vestrorum collegium, a College of Presbyters: such the Bishops of those first times had (as we have still the Dean and Chapter, to consult withal, upon any occasion) but those Presbyters were no other than professed Divines: Neither were ever otherwise construed. If we look a little lower, who can but turn over any two leaves of the first Tome of the Counsels, and not fall upon some passage, that may settle his assurance this way? Those ancient Canons which carry the name of the Apostles, are exceedingly frequent in the distinction. They speak of the Bishops, or Presbyters offering on the Altar of God, which no Layman might do? They make an act against a Bishops or Presbyters rejection of his wife, Can. Apost. c. 3.4.5. under pretence of Religion, which in a Layman was never questioned. c 6, 7. They forbidden a Bishop, Presbyter, or Deacon to meddle with any secular cares or employments; A Laic person had no reason to be so restrained; shortly (for we might here easily weary our Reader) the ninth of their Canons is punctual, which plainly reckons up the Bishop, Can. ● Presbyter, Deacon, as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of the Priestly list; and in the foureteenth, if any Presbyter or Deacon, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; or whosoever else of the Clergy. Dionysius the misnamed. Areopagite hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for Bishops and Presbyters: and the holy Martyr Cyprian, Cum Episcopo Presbyteri Sacerdotali honore conjuncti, the Presbyters joined with the Bishop in Priestly honour, l. 3. ep. 1. Cypr. l. 3. Ep. 1. What shall I need to urge, how often in the ancient Counsels they are styled by the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Priests; and how by those venerable Synods they have the offices and employments of only Priests; and Clergimen put upon them; our two learned Bishops, D. Bilson, and D. Downam, have so cleared this point, that my labour herein would be but superfluous; I refer my reader to their unquestionable instances; One thing let me add not unworthy of observation, I shall desire no other author to confute this opinion of the Lay-presbyterie, than Aerius himself, the only ancient enemy of Episcopacy; what is a Bishop (saith he) other than a Presbyter? etc. there is but one order, one honour of both: Doth the Bishop impose hands? so doth the Presbyter. Doth the Bishop administer Baptism? so doth the Presbyter. The Bishop dispenseth God's service; so doth the Presbyter, etc. Thus he. Lo; there is but one professed enemy to Bishops, in all the history of the Church, and he in the very act of his opposition to Episcopacy, mars the fashion of the Lay-presbytery: He could not in terminis directly oppose it indeed; How should he oppose that which never was? But he attributes such acts and offices to a Presbyter, as never any Laic durst usurp; such as never were, never could be ascribed to any that was not consecrated to God, by an holy ordination: Had this man then, but dreamt of a Lay-presbytery either to supply, or affront Episcopacy, it might have been some countenance (at least, to the age of this invention) but now, the device hath not so much patrocination (pardon an harsh word) as of an old Stigmatick: yea it is quashed by the sole and only Marprelate of the ancient Church. §. 4. Ambrose's testimony urged for Lay-Elders fully answered. YEt, let me eat my word betimes, while it is hot: there is an holy and ancient Bishop, they say, that pleads for a Lay-presbytery; and who should that be, but the godly and renowned Archbishop, and Metropolitan of Milan St. Ambrose, a man noted, as for singular sanctimony, so for the height of his spirit, and zeal of maintaining the right of his function; and what will he say? Amb. in 1. Tim. 5.1. Vnde & synagoga, & posteà etiam Ecclesia seniores habuit, etc. Whereupon (saith he) both the synagogue and afterwards, the Church also, had certain Elders, or ancient men, without whose counsel nothing was done in the Church; which, by what negligence it is now out of use, I know not, except perhaps it were by the sloth of the teachers, or rather by their pride, for that they would seem to be of some reckoning alone Here is all; and now, let me beseech my reader, to rouse up himself a little, and with some more than ordinary attention to listen to this evidence, on which alone (for any likely pretence of antiquity) so a great cause wholly dependeth: And first, let him hear, that this is no Ambrose, but a counterfeit; even by the confession of the greatest favourers of the Lay-presbyterie; Park. Polit. Eccl. who), that they would thus easily turn off the chief, (if not the only) countenance of their cause, it is to me a wonder: but they well saw, if they had not done it, it would have been done for them; Possevine thinks he finds Pelagianism in this Commentary upon the Epistles: Bellar. Tom. 4. de Amiss. great. c. 5. & l. 4. de justif. c. 8. both, Whitakers and Bellarmine disclaim it for Ambrose's; the later pitches it upon an heretic; even the same which was the author of the book of the Questions of the Old and New testament; Hilary the Deacon, and the former, doth little other; whiles he citys and seems to allow the Censors of Louvain to this purpose. Maldon. in Mat. 19 Maldonate casts it upon Remigius Lugdunensis, who lived Anno 870. fare from any authentic antiquity; and confidently says; no man that ever read Ambrose's Writings, can think these to be his. It is then first not great matter what this witness saith; but yet let us hear him; Vnde synagoga, (saith he) Whereupon the Synagogue, and after, the Church also, had Elders: And whereupon was this spoken, I beseech you? Let my reader but take the fore going words with him, and see if he can forbear to smile at the conceit. The words run thus; upon occasion of Saint Paul's charge, Rebuke not an elder, but entreat him, as a father, etc. Propter honorificentiam aetatis, majorem natu cum mansuetudine ad bonum opus provocandum, etc. For the honour of age, the elder in years is by meekness to be provoked to a good work, etc. Nam apud omnes ubique gentes honorabilis est senectus: For, saith he, amongst all nations every where old age 'tis honourable: And so infers, whereupon, both the Synagogue, and afterwards the Church, had certain elder or ancient men, without whose counsel nothing was done in the Church. Plainly the words are spoken of an elder in age, not any Elder in office. And so S. Paul's words import too, for it follows, the elder women as mothers, & I suppose no man will think S. Paul meant to ordain Eldresses in the Church; Thus in the supposed Ambrose, all runs upon this strain; fort here is Honorificentia aetatis, the honorificence of age; majores natu, honorabilis senectus; no intimation of any office in the Church. But you will say, here is mention of the Elders that the Synagogue had: True, but not as judges, but only as aged persons; whose experience might get them skill, and gravity procure them reverence; and such the Church had too; and made use of their counsel; and therefore it follows, quorum sine consilio, without whose counsel, nothing was done in the Church; he saith not, without whose authority. these then, for aught this place implieth, were not incorporated in any Consistory, but, for their prudence, advised with, upon occasion; and what is this to a fixed bench of Lay-presbyters? Or, if there were such a settled College of Presbyters, in ancient use (as Ignatius implies) yet where are the Lay? They were certain ancient experienced Divines, who upon all difficult occasions were ready to give their advice and aid to their Bishop; how little the true Ambrose dreamt of any other, let him be consulted in his noble, humble, and yet stout Epistile, Am. l. 2. Epist 1● 3. to the Emperor Valentinian; where that worthy pattern of Prelates, well shows, how ill it could be brooked, that persons merely laic or secular, should have any hand in judging and ordering of matters spiritual, Yea, for this very pretended Ambrose, how fare he was from thinking of a Lay-presbytery; let himself speak, who in the very same Chapter, upon those words (Let the Elders that rule well he counted worthy of double honour) construes those Elders, for boni dispensatores, ac fideles; and because you may think this may well enough fit Laic Presbyters; he adds, Evangelizantes regnum Dei, those that preach the Kingdom of God, And again: Adversus Presbyterum, etc. Against a Presbyter receive not an accusation, etc. Because, saith he, (Ordinis hujus sublimis est honour) the honour of this order is high, for they are the Vicars of Christ; and therefore an accusation of this person is not easily to be admitted; for it ought to seem incredible to us; that this man, who is God's Priest, should live criminously; Thus he: so as this Ambrose's Presbyters, are no other in his sens●, than God's Priests, and Christ's Vicars: If our Lay-presbyters then have a mind to be, or to be called Priests, and Vicars, their Ambrose, is for them; else he is not worthy of his fee for what he hath said. If all antiquity have yielded any other witness, worth the producing, how gladly should we hear him out, and return him a satisfactory answer; but the truth is, never any man thought of such a project; and therefore, if any author have let fall some favourable word, that might seem to bolster it, it must be against his will: neither did any living man (before some Burgesses of Geneva in our age took it upon them) ever claim or manage such an office since Christ was upon the earth. §. 5. The uter disagreement, and irresolution of the pretenders to the new discipline, concerning the particurlar state of the desired government. ALl this considered, I cannot but wonder, and grieve, to hear a man of such worth as Beza was, so transported, as to say, that this Presbyter, of their device, is the Tribunal of Christ: a Tribunal erected above fifteen hundred years after his departure from us: an invisible Tribunal to all the rest of God's Church besides; a Tribunal not known, nor resolved of by those that call it so. Surely our blessed Saviour was never ashamed to own his ordinance; neither was he ever so reserved, as not to show his own Crown and Sceptre to all his good subjects: he never cared for an outward glorious magnificence, but that spiritual port, which he would have kept in his government, he was fare from concealing, and smothering in a suspicious secrecy. If this than be, or were Christ's Tribunal, where, when, how, in whom, wherefore was it set up? Who sees not that the wood whereof it is framed, is so green, that it warpes every way; Plainly, the sworn men to this exotic government, are not agreed of their verdict; An exquisite form they would feign have, but what it was, or what it should be, they accord not: Even amongst our own, in the Admonition to the Parliament, An● o 1572. a perfect platform is tendered, not so perfect yet, but two years after it is altered, nine years after that, Anno 1583. a new draught, fit for the English Meridian, is published; yet, that not so exact, but that Travers must have a new essay to it, 29. Eliz. And after all this, a world of doubts yet arise, which were in 1588. debated at Coventry, Cambridge, elsewhere. And yet still, when all is done, the fraternity is as far to seek in very many points for resolution, as at the first day: yea, at this very hour, feign would I know whether they can ring this peal without jars; It is not long ago, I am sure, that they found every parcel of their government litigious; Cartwright is for a Presbytery in every Parish, wheresoever a Pastor is, and his late clients make every village a Church absolute, and independent; the Genevian fashion is otherwise; neither doth Danaeus think it to be Christ's institution, to have every Parish thus furnished and governed: Our late humorists give power of excommunication, and other censures to every Parish-Presbytery: The Belgic Churches allow it not to every particular congregation, without the council and assent of the general Consistory: There are that hold the Elders should be perpetual: There are others, for a Triennial, others for a biennial Eldership; others hold them fit to be changed, so oft as their liveries, once a year. The Elders (says T. C.) are jointly to execute, with their Pastor, the election and abdication of all their Ecclesiastical officers; Not so, Io. Calv. l. 4. Inst. c. 3. saith I.C. Soli pastors, only the Pastors must do it; And good reason; what a monster of opinions it is, that lay-men should lay on hands to the ordination of Ministers; I wonder these men fear not Vzzah's death, or Vzziah's leprosy: There are that doubt whether there should be Doctors in every Church, and I am deceived, if (in Scotland) you do not hold your Consistories perfect without them: There are that hold them so necessary a member of this body of Christ's ordinance, that it is utterly maimed and unperfect without them. And indeed, what to make of their Doctors, neither themselves know, nor any for them, To make them a distinct office from Pastors, as it is an uncouth conceit, and quite besides the Text, (which tells of some Evangelists, some Prophets, some Pastors and Doctors, and not some Pastors, and some Doctors) so it is guilty of much error and wildness of consequence. For, how is it possible, that spiritual food, and teaching should be severed? Who can fe● d the soul, and not instruct it? Or, who can teach wholesome doctrine, and not feed the soul? This is, as if every child should have two nurses, one to give it the bib, another the breast; one to hold the dish, and the other to put in the spoon. Now, if Doctors must be, whether in every Parish one; whether admitted to sit, and vote in the Presbytery, and to have their hand in censures or not; or whether they be Laymen, or of the Clergy, whether as Academical Readers, or as rural Catechists; are things so utterly undetermined, that they are indeed altogether undecidable. As for Deacons, there is (if it may be) yet more uncertainty amongst them, whether they be necessary in the constitution of the Church, or whether members of the Consistory, or not; whether they should be only employed in matter of the purse, or in the matters of God; or if so; how fare interessed; whether fixed or movable; and if so, in what circle? And lest there sold be any passage of this admired government free from doubt; even the very widows have their brawls. These to some are as essential as the best; too others like to some ceremonies, of which junius his judgement was, Si adsint, non recuso; si absint, non desidero: not to be refused where they are, and not to be miss where they are not; however, I see not why the good women should not put in for a share, and chide with the Elders, to be shut out: These which I have abstracted from our judicious surveyer, and an hundred other doubts concerning the extent, and managing of the new Consistory, are enough to let an ingenuous reader see, on what shelves of sand this late Allobrogicall device is erected: shortly then, let the abettors of the discipline pretended, lay their heads together, and agree what it is that we may trust to, for Christ's Ordinance, and (that once done) let them expect our condescent; till then (and we shall desire no longer) let them forbear to gild their own fancies with the glorious name of Christ's Kingdom. §. 6. The imperfections and defects which must needs be yielded to follow upon the discipline pretended; and the necessary inconveniences that must attend it in a kingdom otherwise settled. THIS uncertainty of opinion cannot choose but produce an answerable imperfection in the practice, whiles some Churches, which hold themselves in a Parochial absoluteness, necessarily furnished with all the equipage of discipline, must needs find those defective, which want it; so as the Genevian and French Churches, and those of their correspondence, which go all by divisions of Presbyteries, must needs by our late reformers be found to come short of that perfection of Christ's kingdom, which themselves have attained. Those Churches which have no Doctors, those which have no Deacons, those which have no Widows, what case are they in? And how few have all these? Neither is the imperfection more palpable, and fatal, where these ordinances are missing; then is the absurdity, and inconvenience of entertaining them where they are wished to be: for howsoever, where some new State is to be erected (especially in a popular form) or a new City to be contrived, with power of making their own Laws; there might perhaps be some possibility of complying, in way of polycie, with some of the rules of this pretended Church-government: yet certainly, in a monarchial State fully settled, and a Kingdom divided into several Townships, and Villages, some whereof are small, and fare distant from the rest; no humane wit can comprehend, how it were possible, without an utter subversion, to reduce it to these terms; I shall take leave to instance in some particulars; the strong inexpediences, and difficulties whereof will arise to little less than either gross absurdity, or utter impossibility. Can it therefore be possible in such a kingdom, as our happy England is, where there are thousands of small village-parish●s, (I speak according to the plots of our own la●est reformers) for every Parish to furnish an ecclesiastical Consistory, consisting of one, or more Pastors, a Doctor, Elders, Deacons; perhaps there are not so many houses, as offices are required; And whom shall they then be judges of? And some of these so fare remote from neighbours, that they cannot participate of theirs, either teaching, or censure: And if this were faisible, what stuff would there be? Perhaps a young indiscreet giddy Pastor, and for a Doctor, who, and where, and what? john a Nokes, and john a Styles, the Elders, Smug the Smith, a Deacon; and whom, or what should these rule, but themselves, and their plougshares? And what censures, trow we, would this grave Consistory inflict? What decisions would they make of the doubts, and controversies of their Parish? What orders of government? For, even this Parochial Church hath the sovereignty of Ecclesiastical jurisdiction: If any of the fautors of the desired discipline dares deny thi●, let him look● to argue the case with his best friends, who all are for this, or nothing: Else what means Cartwright to say, that in such cases, God pours out his gifts upon men, called to these functions, and makes them all new men? Here are no miracles to be expected, no enthusiasms; an honest ● hatcher will know how to hand his straw no whit better, after his election, than he did before: and was as deeply politic before, as now, and equally wise and devout, though perhaps he may take upon him some more state and gravity, than he formerly did; and what a mad world would it be, that the Ecclesiastical Laws of such a company should be like those of the Medes and Persians, irrevocable; that there should be no appeal from them: for, as for Classes, and Synods, they may advise, in cases of doubt, but overrule they may not; And if a King should, by occasion of his Court fixed in some such obscure Parish, fall into the Censure, even of such a Consistory or Presbytery, where is he? Excommunicable he is with them, and what then may follow, let a Buchanan speak. Now were it possible that an Hockley in the hole, or (as Cartwright pleases to instance) an Hitchin, or Newington could yield us choice of such a worthy Senate, yet whence shall the maintenance arise? Surely, as the host said upon occasion of a guest with too many titles; we have not meat for so many; it is well, if a poor and painful incumbent can but live. But whence (as the Disciples said) should we have bread for all these? And what do you think of this lawless Polycoyranie? That every Parish-Minister and his Eldership, should be a Bishop and his Consistory; yea a Pope and his Conclave of Cardinals within his own Parish, not subject to controlment, not liable to a superior Censure? What do you think of the power of Laymen to bind and lose? What of the equal power of votes in spiritual causes with their grave and learned Pastor? What, that those which are no Ministers, should meddle with the Sacraments; or should meddle with the Word, and not with Sacraments? To see a velvet cloak, a gilt rapier, and gingling spurs, attending God's Table? To see a ruling Elder, a better man than his Pastor? Who knows not, Epist. before Helvet, Confess. that it is the project of Beza, and the present practice of Scotland, that Noblemen, or great Senators should be Elders, and perhaps at Geneva Deacons too; and then how well will it become the house, that great Lords should yield their Chaplains to be the better men? Danaeus de Eccles. Disc c. 10. For as honest Daneus, (who knew the fashion well) Long est dissimile, & inferius, etc. The place of the Elders is utterly unlike, and below the order of Pastors; neither (me thinks) should it work any contenting peace to their great spirits, to hear that upon their consistorial Bench, their Peasantly-Tenant is as good as the best of them; Artic. Genev. 7 and that if they look awry to be so matched (which T. C. suggests) they disdain not men, but Christ: These are but a handful of those strange incongruities, which will necessarily attend this mis-affected Discipline, which certainly if they were not countervailed with other (no less unjust) contentments, could never find entertainment in any corner of the world; but each man would rule; and to be a King, though of a molehill, is happiness enough. Had men learned to inure their hearts to a peaceable and godly humility, these quarrels had never been. §. 7. The known newness of this invention, and the quality of of the late authors or it. But that which is above all other exceptions most undeniable, and not least convictive, and, which I beseech the reader in the bowels of Christ, to lay most seriously to heart, is the most manifestly-spick-and-spannewnesse of this devised Discipline, for all wise and stayed Christians, have learned to suspect, if not to hate novelty, in those things which are pretended to be the matters of God. In matter of Evidence they are old Records that will carry is. As the ancient of days is immutable, and eternal, so his truths are like him, not changeable by time, not decayable by age: who was the father of this child, I profess I know not, otherwise than I have specified in my premonition to the Reader. I am sure Calvin disclaims it, Calv. Epist. ad Sadoletum Gar●m. Ego autem, Sa● olete, etc. who, in his Epistle to Cardinal Sadolet, hath thus; I, for my part, profess to be one of them, whom you do so hostilely in veigh against; for although I was called thither (i. to Geneva) after the Religion was settled, Tametsi enim constituta sam religione, ac correcta Ecclesiae forma illuc vocatus fui: quia tamen quae à Farello ac Vireto gesti erant, non modò suffragio meo comprobavi, sed etiam, quantum in me suit, conservare studuen ac confirmare, separatam ab illis causam habere nequoo, &c and the form of the Church corrected; yet, because those things which were done by Farell and Viret, I did not only by my suffrage allow, but, what in me lay, laboured to conserve and ratify, I cannot hold my cause any whit different from theirs. Thus he. So as he professeth only to be the Nursefather of that issue, which was begot by a meaner Parent. It is true, those other were men of note too, but for aught I know, as much for their exuberance of zeal, as for any extraordinary worth of parts Farell indeed was called Flagellum sacrificulorum, the scourge of Masspriests, and what he did for the reformation of Religion, I am as apt to acknowledge and applaud as the forwardest; But, that he preached somewhere in the very streets, Sp●nhem. Geneva Restituta. and even (Quam vis renitente magistratu) in Saint Peter's Church, was not to be bragged of by himself or his friends. F●emente interim an m●ginā. te plebe, Ibid. And in his violent carriage in the animating of the people to the outing of their Bishop Pet Balms; (though perhaps faulty enough) and the introducing of this new form of government: Natus Vapine●, noto Delphinatus oppido. Idem: I wish he had lived and died in his Vapincum. His Coadjutor in this work was (I perceive) one Antho. Frumentius, vehement young man, who was set up by the people to preach upon a Fishstall; and no doubt equally heartened his auditors to this tumultuous way of proceeding; but then, when Viret came once into the file, here was, at the least, fervour enough. The spirit of that man is well seen in his Dialogue of White Devils; these were the founders of that Discipline; men of eminence we must believe, but fare inferior to Calvin, who came into Geneva, first as a Lecturer, or Preacher, and then became their Pastor,: insomuch as Zanchy reports, when Calvin preached at S. Peter's, and Viret at S. Gervases, concurrent Sermons, a Frenchman asked, why he did not come sometimes, and hear Viret, Zanch. Epist. ad Misc. Citat in Suru. Disc. answered, Si veniret Sanctus Paulus, qui eâdem horâ concionaretur, quâ & Calvinus, ego, relicto Paulo, audirem Calvinum: If Saint Paul should come and preach in the same hour with Calvin, I would leave Paul, and hear Calvin; which was spoken like a good blasphemous zealot: But it is not to be wondered at in men of such spirits. Calvin. Farello I told you before what Calvin himself writes to Farell; There was one at Basil who professed to attribute non minus Farello quàm Paulo, Not less to Farell, than to Saint Paul. O God, whither doth mad zeal hurry men? It appears then, that Farell and Viret rough-hewed this statue, which Calvin after polished; we now know, Consulem, ac Deim, and I doubt not but some do yet live, who might know the man. For me, although I have not age enough to have known the Father of this Discipline, yet one of the Godfathers of it, I did know; who after his peregrination in Germany and Geneva, undertook for this newborn infant at our English Font; under whose Ministry my younger years were spent: Trouble of the English Church at Frankfort. in marg. The zeal of A. G. The author of that bitter Dialogue betwixt Miles Monopodius, and Bernard, Blinkard, one of the hottest and busiest stickers in these quarrels at Frankfort. So young is this form of government, being until that day unheard of in the Christian world; in which name Peter Ramus (though a man censured for affecting innovations in Logic and Philosophy) is (if we may credit his old friend Carpentarius) said to dislike it, and to frump it by the name of Talmud Subaudicum. I cannot be ignorant of the common plea of the pretenders, that so fare is this form from novelty, as that it was the most ancient, and first model of Churchr-government under the Apostles. Thus they say, and they alone say it; All they have to say, more, in colour of reason, for it, is, That the twelve Apostles themselves were all equal: What then? If their pretended form were bred From thence; where hath it lain hid all this while till now? That, they can tell you too: Under the tyranny and usurpation of Antichrist. Dear Christians, I hope, you now believe it; that the very Apostles themselves, who lived to see and act the establishment of Episcopacy, would betray the Church, at their parting, to that man of sin: That all the holy Fathers and Martyrs of the Primitive Church, were either, through ignorance, or will, guilty of this sacrilegious treachery; that all the eyes of the whole world were blind, till this City (which was once indeed dedicated to the Sun, and bears it still for her emblem) enlightened them; and if ye can believe these strange suggesters, wonder ye at them, whiles I do no less wonder at you. But with all give me leave to put you in mind, that this is a stolen plea for more unholy opinions than one. The Anabaptists, when they are urged with the Churches ancient practice of baptising of infants, strait pretend, that this ill guise was brought in by Popery, and is aparcell of the mystery of iniquity; Prolaeus. Fesciculo, etc. the New-Arrians of our times, hellish heretics, when they are pressed with the distinction of three persons, in the Deity, and one infinite Essence, strait cry out of Antichrist, and clamour, that this doctrine was hatched under that secret mystery of iniquity; the Father of the Familists, H. N. Ibid. a worse devil, if possible, than they, in his Evangelium Regni, sings the very same note, Evang. Regni. for his damnable plot of doctrine, and government; sadly complaining of Antichrist and that the light of life hath lain hid under the mask of Popery, until this day of love; and now he comes to erect his Seniores sanctae intelligentiae, Elders of the holy understanding, and his other rabble. Beware therefore, I advise you, how you take up this challenge, but upon better grounds; disgrace not God's Truth with the odious name of Antichristianisme; honour not Antichrist with the claim and title of an holy Truth; Confess the device new, and make your best of it; But if any man will pretend this governmet hath been in the world before, though no footsteps remain of it in any history or record, he may as well tell me, there hath been of old a passage from the Teneriffe to the Moon, though never any but a Gonzaga discovered it. §. 8. A Recapitulation of the several heads; and a vehement exhortation to all Readers; and first to our Northern brethren. NOw than I beseech, and adjure you, my dear brethren, by that love you profess to bear to the Truth of God, by that tender respect you bear to the peace of his Zion, by your zeal to the Gospel of Christ, by your main care of your happy account, one day, before the Tribunal of the most righteous judge of the quick and dead; lay every of these things seriously together, and lay all to heart: And if you find that the government of Episcopacy established in the Church, is the very same, which upon the foundation of Christ's Institution, was erected by his inspired Apostles, and ever since continued unto this day, without interruption, without alteration; If you find that not in this part of the Western Church alone, into which the Church of Rome had diffused her errors, but in all the Christian world; fare and wide, in Churches of as large extent as the Roman ever was, and never in any submission to her, no other form of government was ever dreamt of from the beginning; If you find that all the Saints of God, ever since, the holy Martyrs, and Confessors, the Fathers, and Doctors, both of the Primitive and ensuing Church, have not only admitted, but honoured, and magnified this only government, as Apostolical; If all Synods and Counsels that have been in the Church of God, since the Apostles time, have received and acknowledged none but this alone; If you find that no one man from the days of the Apostles till this age ever opened his mouth against it, save only one, who was for this cause amongst others, branded and discarded for an heretic; If you find that the ancient Episcopacy, even from Mark, Bishop of Alexandria, Timothy, Bishop of Ephesus, and Titus of C●ete, were altogether in substance the same with ours, in the same altitude of fixed superiority, in the same latitude of spiritual jurisdiction; if you find the Laicke Presbytery, an utter stranger to the Scriptures of God; a thing altogether unheard of in the ancient times, yea, in all the following ages of the Church; If you find that Invention full of indeterminable uncertainties; If you find the practice of it necessarily obnoxious to unavoidable imperfections, and to gross absurdities, and impossibilities; Lastly, if you find the device so new, that the first authors and abettors of it are easily traced to their very form, as those that lived in the days of thousands yet living; If you find all these, (as you cannot choose but find them) and many weighty considerations moe, being so clearly laid before you, I beseech you suffer not yourselves to be led by the nose, with an prejudice, or an overweening opinion of some persons, whom you think you have cause to honour; but without all respects to flesh and blood, weigh the cause itself impartially in the balance of God's Sanctuary, and judge of it accordingly. Upon my soul, except the holy Scripture, Apostolical acts, the practice of the ancient Church of God, the judgement of all sacred Synods, of all the holy Fathers, and Doctors of the Church, all grounds of faith, reason, policy, may fail us; we are safe, and our cause victorious. Why then, O why will you suffer yourselves to be thus impetuously carried away, with the false suggestions of some mis-zealous teachers, who have (as I charitably judge of some of them, whatsoever grounds the rest might have) over run the truth in a detestation of error: and have utterly lost peace in an inconsiderate chase of a feigned perfection; For you, my Northern brethren (for such you shall be, when you have done your worst) if there were any foul personal faults found in any of our Church-governors', (as there never wanted aspersions, where an extermination is intended) alas, why should not your wisdom & charity have taught you to distinguish betwixt the calling, & the crime? were the person vicious, yet the function is holy: why should God & his cause be stricken, because man hath offended, & yet to this day no offence proved? Your Church hath been anciently famous for an holy and memorable Prelacy, and though it did more lately fall upon the division of Dioceses; D. Henr. Spelman ex Hectore Boetio. Anno 840. so as every Bishop did in every place (as opportunity offered) executo Episcopal offices (which kind of Administration continued in your Church till the times of Malcolme the third) yet this government over the whole Clergy, was no less acknowledged than their sanctimony; after the settling of those your Episcopal Sees, it is worth your note, and our wonder, which your Hector Boetius writes; Sacer Pontificatus Sancti Andreae tanta reverentia, etc. The Bishopric of St. Andrew's, was with so great reverence, and innocence of life, from the first institution of it, in a long line of Episcopal succession continued to the very time, wherein we wrote this; That six and thirty, and more, of the Bishops of that See were accounted for Saints: Good Lord! How are either the times altered, or we? There may be differences of carriage; and those that are Oxthodoxe in judgement, may be faulty in demeanour; But I grieve and fear to speak it; There is now so little danger of a Calendar, that no holiness of life could excuse the best Bishop from being ejected, like an evil spirit, out of the bosom of that Church. Deus omen, etc. In the name of God, what is it, what can it be that is thus stood upon? Is it the very name of Episcopacy, which (like that of Tarquin in Rome) is condemned to a perpetual disuse? What hath the innocent word offended? Your own Church, after the Reformation, could well be contented to admit of Superintendents; and what difference is here (as Zanchius well) but that good Greek is turned into ill Latin; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Superintendens Their power, by your own allowance and enacting, is the same with your Bishops; Their Dioceses accordingly divided; their residence fixed: viz. The Superintendent of Orkney; his Dioecesse shall be the Isles of Orkney, Catnesse, and Strathnever; his Residence in the town of Kirkwall. The Superintendent of Rosse; his Dioecesse shall comprehend Rosse, Sutherland, Murray, and the North Isles, called the Sky, and Lewes, with their adjacents; his residence shallbe the Canonry of Rosse. The Superintendent of Argile, his Dioecesse shall be Argile, Kintire, Lorne, the South Isles, Argile, and Boot, with their adjacents; his residence is at Argile. The like of the Superintendent of Aberdene; the Superintendent of Breckin; the Superintendent of Fife; the Superintendent of Edinburgh; the Superintendent of jedburgh; the Superintendent of Glasgow; the Superintendent of Dumfreys; all of them bounded with their several jurisdictions; which who desires to know particularly, may have recourse to the learned Discourse of D Lindsey, than Bishop of Brechen, concerning the proceed of the Synod of Perth; Where he shall also find the particularities of the function and power of these Superintendents: Amongst the rest, these; That they have power to plant and erect Churches, to set, order, and appoint Ministers in their Countries; That, after they have remained in their chief towns, three or four months, they shall enter into their Visitation; in which they shall not only preach, but examine the life, diligence, and behaviour of the Ministers: as also they shall try the estate of their Churches, and manners of the people; They must consider how the poor are provided, and the youth instructed, they must admonish where admonitions need, and redress such things, as they are able to appease, They must note such crimes as are heinous, that by the censures of the Church the same may be corrected. And now, what main difference, I beseech you, can you find, betwixt the office of these Superintendents, and the present Bishops? How comes it then about, that the wind is thus changed? That those Church-governors', which your own reformers with full consent allowed, and set down an Order for their Election in your Constitutions before the Book of Psalms in Meeter; should now be cashiered? There, and then, M. Knox himself, whose name you profess to honour, by the public authority of the Church, conceives public prayer for M. john Spotteswood then admitted Superintendent of Lothian, in these words; O Lord, send upon this our Brother (unto whom we do in thy name commit the chief charge of the Churches of the division of Lothian) such a portion of thy holy Spirit, as that, etc. And, in the name of the Church, blesseth his new Superintendent, thus; God that hath called thee to the office of a watchman over his people, multiply the gifts of his grace in thee, etc. Now I beseech you, how is this Superintendency lost? That which was then both lawful, and useful, and confessed for no other than a calling from God, is it now become sinful and odious? Are we become so much wiser, and more zealous than our first reformers, as there is distance betwixt a Superintendent, and no Bishop? But what? is it the stroke the Bishops have in government, and their seat in Parliament, which is so great an eyesore? Let me put you in mind, that your greatest patrons of your desired Discipline have strongly motioned an Ecclesiastical Commission for the overlooking and overruling your Consistories; and even when they would have Bishops excluded both out of those comitial Sessions, Moved also to the Lords of the Counsel in Q Eliz. time by the humble Mot. and out of the Church, yet have moved (such was Beza's device long since for Scotland) That in the place of Bishops there might be present in the , some wise and grave Ministers of special gifts and learning, sorted out of all the land, to yield their Counsel according to God's heavenly Law, even as the Civil judges are ready to give their advice according to the temporal Law; and for matters of greater difficulty. What a world is this? Grave and wise Ministers, and yet no Bishops? Doth our Episcopacy either abolish our Ministry, or detract aught from wisdom and gravity? Away with this absurd partiality. But these must be to advise, not to vote; in any case beware of that, where then is the third estate? Beza's Counsel, we see, is yet alive, but it comes not home to the purpose; Welfare that bold Supplicator to Q. Elizabeth, which moved, that four and twenty Doctors of Divinity, to be called by such names as should please her Highness, might be admitted into the Parliament House, and have their voices there, instead of the Bishops. O impotent envy of poor humorists; Doctors, but no Bishops,; Any men, any names, but theirs; the old word is, Love creeps where it cannot go; How much are we beholden to these kind friends, who are so desirous to ease us of these unproper secularities? Even ours at home can nibble at these (as they think) ill-placed honours, and services; yours go (alas) too roundly to work; striking at the root of their Episcopacy, not pruning off some superfluous twigs of privilege, & rather than not strike home, not caring whom they hit in the way; would God I might not say, even the Lords Anointed, whom they verbally profess to honour; at whose sacred Crown and Sceptre, if any of the sons of Belial amongst you do secretly aim, whiles they stalk under the pretence of opposition to Episcopacy, the God of heaven find them out, and power upon them deserved confusion But for you, alas, Brethren, what hopes can I conceive, that these pre-judged papers can have any access to your eyes, much less to your hearts; my very Title is bar too much: But if any of you will have so much patience, as to admit these lines to your perusal, I shall beseech him for God's sake, and for his own, to be so fare indifferent also, as not upon, groundless suggestion, to abandon God's Truth and Ordinance; and out of mere opinion of the worth of some late Author, to adore an Idol made of the earings of the people, and fashioned out with the graving tool of a supposed skilful Aaron: Shortly, after these poor well-meant (howsoever, I doubt, ineffectual) endeavours, my prayers shall not be wanting for your comfortable peace, loyal obedience, perfect happiness. Oh that the God of heaven would open your eyes, that you may see the truth; and compare what you have done, with what you should do, how soon would you find cause to retract your own decrees; and to re-establish that true Ordinance of the living God, which you have been mis-induced to abandon. §. 9 An exhortary conclusion to our brethren at home. ANd for you, my dear beloved Brethren, at home; For Christ's sake, for the Church's sake, for your soul's sake, be exhorted to hold fast to this holy Institution of your blessed Saviour, and his unerring Apostles; and bless God for Episcopacy. Do but cast your eyes a little back, and see what noble instruments of God's glory, he hath been pleased to raise up in this very Church of ours, out of this sacred vocation: What famous servants of God, what strong Champions of Truth, and renowned Antagonists of Rome, and her superstitions; what admirable Preachers; what incomparable Writers; yea, what constant and undaunted Martyrs, and Confessors; men that gave their blood for the Gospel, and embraced their faggots, flaming; which many gregarie Professors held enough to carry cold and painless: To the wonder and gratulation of all foreign Churches, and to the unparallelable glory of this Church, and Nation. I could fill this page with such a Catalogue of them, who are now in their heaven, that come for the present to my thoughts; (besides those Worthies yet living, both here, and in Ireland, who would be unwilling from my pen tO blush at their own just praises) as might justly shame and silence any gaine-sayer. After that a malicious Libeler hath spit out all his poison against Episcopacy, and raked together, out of all histories, all the insolences, and ill offices, which have, in former ages, been done by professedly Popish Prelates (which do almost as much concern us, as all the Treasons and Murders of formerly male-contented persons can concern him) feign would I have him show me, what Christian Church under heaven, hath, in so short a time, yielded so many glorious Lights of the Gospel, so many able and prevalent adversaries of Schism and Antichristianisme; so many eminent Authors of learned works, which shall outbid time itself, let envy grind her teeth, and eat her heart, the memory of these worthy Prelates shall be ever sweet and blessed. Neither doubt I but that it will please God, out of the same rod of Aaron still to raise such blossoms, and fruit, as shall win him glory to all eternity: Go you on to honour these your reverend Pastors; to hate all factious withdrawings from that government, which comes the nearest of any Church upon earth to the Apostolical. And (that I may draw to Conclusion) for the farther Confirmation of your good Opinion of the Bishops of your Great Britain, hear what jacobus Lectius, jacob. Lectius. Prascriptionum Theologicarum l. 2. Nota. 2. the learned Civilian of Geneva in his Theological Prescriptions, dedicated to the Consuls, and Senate of Geneva, saith of them, De Episcoporum autem vestorum vocatione, etc. As for the calling of your Bishops (saith he) speaking to his Popish adversaries) others have accurately written thereof, and we shortly say, that they have a show of an Ordinary Ministry, but not the thing itself, and that those only are to be held for true and legitimate, which Paul describes to us in his Epistles to Timothy and Titus, Cujusmodi olim in magno illo Britanniarum regno extitisse, atque etiamnum superesse, subindeque eligi Episcopos non diffitemur; Such kind of Bishops as we do not deny, but yield, to have been of old, and to be still at this day, successively elected in the great Kingdom of Britain: Thus he: when Geneva itself pleads for us, why should we be our own adversaries? Let me therefore confidently shut up all, with that resolute word of that blessed Martyr, and Saint, Ignatius: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Let all things be done to the honour of God; Give respect to your Bishop, as you would God should respect you. My soul for theirs which obey their Bishop, Presbyters, Deacons; God grant that my portion may be the same with theirs. And let my soul have the same share with that blessed Martyr that said so. Amen. FINIS.