§. 1.

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 ad­dresse our selves to the particular points here confidenly undertaken by us, and made good all those severall 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 [Page 82] 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 ayr.

It hath pleased the providence of GOD, so to order it, that as the Word it self, the Church; so the names of the Offices belonging to it, in their severall comprehensions, should be full of Senses, and variety of use and acception; and that in such manner, that each of them 10 runs one into other, and oftentimes inter­changes their Appellations. A Prophet, we know, is a foreteller of future things; an Evangelist, in the naturall sence of the word, is he that preaches the glad tidings of the Go­spel; an Apostle, one of Christs 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 20 in Scripture are so promiscuously used, that a Preacher is more then once termed a Prophet;1 Cor. 14. Act 1.20 2 Ep. Iohn & 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, [Page 83] 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 fulfill his [...], or Mini­stery: 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 10 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 severall, known by their severall Characters and employments, So, as the function, and work of an Apostle was one, viz. To plant the Church, and to ordain the Governours of it; of a Bishop, an other, to wit, To manage the Government 20 of his designed Circuit, and to ordain Presby­ters and Deacons; of a Presbyter, another, namely, To assist the Bishop, and to watch over his severall 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, [Page 84] which was the propagation of the Gospel, and the sounding of Gods 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 yeers within the times of the Apostles, in eve­ry of his Epistles (as we shall see in the sequel) makes expresse mention of three distinct or­ders of Government, Bishops, Presbyters, Dea­cons. 10

Now we take Episcopacie, as it is thus punctually differenced, in an eminence from the two inferior orders of Presbyter and Dea­con; so as to define it, Episcopacie is no other than an holy order of Church-Governours, appointed for the Administration of the Church. Or, more fully thus; Episcopacie is an eminent order of sacred function, appoint­ed by the Holy Ghost, in the Evangelicall 20 Church, for the governing and overseeing thereof; and for that purpose, besides the Ad­ministration of the Word and Sacraments, in­dued with power of imposition of hands, and perpetuity of Iurisdiction. Wherein we finde, that we shall meet with two sorts of Adver­saries; [Page 85] The one are furiously and impetuously fierce, crying down Episcopacy for an unlaw­full, and Antichristian state, not to be suffered in a truely Evangelicall Church, having no words in their mouthes, but the same which the cruell Edomites used concerning Ierusalem, Downe with it, down with it, even to the ground: And such are the frantick Separatists, and Semi-separatists of our time, and Nation, 10 who are only swayed with meer 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 off-spring should come. Men that defend and teach there is no higher Ecclesiasticall government in the world, than that of a Parish: that a Parochi­all Minister (though but of the blindest village in a Country) is utterly independant, and ab­solute, 20 a perfect Bishop within himselfe, and hath no superiour in the Church upon earth, and doth no lesse inveigh even against the over­ruling power of Classes, Synods, &c. than of Bishops: you are not perhaps of this straine, for we conceive that our Northern neighbors desire and affect to conforme unto the Genevi­an [Page 86] 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 compasse 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 wilde Countrey-men a­broad, for whom no answer is indeed fit, but 10 darke lodgings, and Ellebore. The other is more milde and gentle, and lesse unreasonable; not disallowing Episcopacy in it selfe, but hol­ding it to be lawfull, usefull, ancient; yet such as was by meer humane device, upon wise and politick 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 talke reason to a mad-man, it shall be more than 20 sufficient, to confute the former of them, in gi­ving satisfaction to the latter: for if wee shall make it appeare, that Episcopacy is not onely lawfull and ancient, but of no lesse than divine institution, those raving and black mouthes are fully stopped, and those more easie and mode­rate [Page 87] 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 quarrell stands.

It is yielded by the wiser fautors of Discipline, that there is a certain Polity necessary for the retention of the Churches peace; That this Po­lity requires that there must be severall Congre­gations or flocks of Christians, and that every 10 flock should have his own Shepherd; That since those guides of Gods people are subject to error in Doctrine and exorbitance in man­ners, which may need correction and reforma­tion; and many doubtfull cases may fall out, which will need decision, it is requisite there should be some further aid, given by the coun­sell and assistance of other Pastors; That those Pastors, met together in Classes and Synodes, are fit arbiters in differences, and censurers of 20 errors and disorders. That in Synodes 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, President, or Governour of the assembly, who shall marshall all the affairs of those mee­tings, [Page 88] propound the Cases, gather the voyces, 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 businesse is ended, returnes to his own place without any personall inequality. A lively image whereof we have in our lower house of Convocation; the Clerks whereof are chosen by the Clergy of the severall Diocesses: They all having equall power of voyces, assem­ble together, choose their Prolocutor; He cals 10 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 heare of an upper house, consisting of the Peeres of the Church, whose grave authori­ty gives life to the motions of that lower body. 20 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 publike affairs of the Church; but without all innate and fixed superiority; without all (though never so moderate) [Page 89] Iurisdiction. Calvin in this case shall speak for all, who writing of the state of the Clergie in the Primitive times, hath thus,Calv. Instit. l. 4. c. 4. Quibus ergo do­cendi munus &c. Those therefore which had the charge of teaching injoined 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 fals out) dis­cords 10 should arise. Neither was the Bishop so superiour 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 businesse 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 Councell was decreed. The same office did the Bishop sustain in the 20 assembly of the Presbyters. Thus he; and to the same purpose Beza in his Treatise of the de­grees of the ministery; Moulin, Chamier, others. So as we easily see how our Bishop differs from Calvins, namely in a setled imparity, and a perpetuity of jurisdiction. Give me therefore such a Pastor, as shall be ordained a perpetuall [Page 90] Moderator in Church affairs, in a fixed impa­rity, exercising Spirituall Iurisdiction, out of his owne 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 con­troversie, 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, 10 and Presbyter, upon the extent of their first charge, whether Parochiall, 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, 20 denie 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 Go­vernours of the Church, and the power of E­piscopall Iurisdiction, is not of any lesse than [Page 91] Apostolicall and divine Institution: to which Task we now addresse our selves, [...]. &c.

§. 2.

10 WE begin with our undertaken issues, and shall show that this imparitie of govern­ment, and Epi [...]copall Iurisdiction was founded by Christ, and erected by his Apostles, both by their practise and recommendation. Who sees not then a manifest imparitie in our Saviours owne choice, in the first gathering of his Chur [...]h; wherein his Apostles were above his other Disciples; the twelve above the 70: a­bove them in priviledges, and especially in the 20 immediatenesse of their calling, above them in their Masters 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 Patriarks of the Church, [Page 92] noted still by an article of Eminence ( [...]) The twelve, others were labourers in the work, these were master-builders, as St. Paul to his Corinthes; 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 baptized the Samaritans, yet till Pe­ter and Iohn came down and prayed, and laid their hands on them,Act. 8.14.15. they recived not the ho­ly 10 Ghost. And how plain is it that such hono­rable regard was given to the Twelve, that when one room fell voyd by the Treason of Iudas, 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 choyce? What do I urge this point? He ne­ver read Scripture that can doubt of it: where­fore did the chosen vessell stand so highly upon 20 the challenge of his Apostleship, if he had not known it to be a singular honour? And how punctually doth he marshall up, as some divine Herald, the due rankes of Ecclesiasticall offices; First Apostles,1 Cor 12.28. Secondly Prophets, Thirdly Tea­chers, then those that do miracles, after that the [Page 93] gifts of healing, helps in governing, diversity of Tongues; but perhaps you will not be so illibe­rall, as to deny the Apostles a precedency of ho­nour in the Church: how can you, and bee a Christian? But you sticke at their Iurisdiction: 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 10 them, over the rest of the members of Christs 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 20 anew, according to that of St. Paul, All things are become new; alluding to the Prophet Isaiah, who to this sence, Behold (saith he) I create new heavens and a new earth,Esa 65.17. and the former shall not bee remembred nor come into minde. And Beza himself, though he make a difference in the pointing, and thereby in the [Page 94] Construction, yet grants, that according to his second sense, the preaching of the Gospell 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 Sonne of man began to bee 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 10 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 Iewes? 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. 20

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 Iudges and governours: Their siitting [Page 95] showes author [...]tie: Their sitting on Thrones, eminence of power: their sitting on twelve Thrones, equalitie of their Rule: their sitting to judge, power and exercise of Iurisdiction: their sitting to judge the twelve Tribes of Israel, the universalitie of their power and jurisdiction: And what Iudgement could this be but Eccle­siasticall and Spiritual (for civill rule they chal­lenged not) and what Thrones but Apostoli­call, 10 and by their derivation, Episcopall? Who knowes not how ordinary that stile is, ( [...]?) we finde it even in Aerius himself:Epiphan. haere. 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 Spirituall judica­ture and jurisdiction? To the same purpose is that of S. Augustine, Aug. de Civit. dei 1. 20. who upon the words of S. Iohn, I saw seats, and some sitting on them, & judgement was given, hath thus Non hoc putan­dum 20 de ultimo judicio &c. We may not think this spoken of the last judgement, but the seats of the Prelats or presidents by whom the Church is governed, and the governors themselves are to be understood, & the judgment that is given cannot be any better way taken, than for that which is said, Whatsoeuer ye binde on earth, shalbe bound in heauen.

§. 3.

THe power is clear, will you see the Execu­tion of it? Look upon St. Paul, the Post­humous, and Supernumerary, but no lesse glo­rious 10 Apostle: see with what Majesty he be­comes his new erected Throne: one while deeply2 Thess 36. charging and commanding, another while1 Cor. 5.4.5.6.7. controlling and censuring: One while1 Cor. 11.2. 1 Cor. 16 1. giving Laws and Ordinances, another while urging for their observance: One while1 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-governours, another while adju­ring them to do their duties: one while threat­ning punishment, another while inflicting it: 20 And if these be not acts of Iurisdiction, what can be such? which since they were done by the Apostle, from the instinct of Gods 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 [Page 97] power in Gods Church: And if any per­son whosoever (though an Evangelist or Pro­phet) should have dared to make himselfe e­quall to an Apostle, he had been hissed out, yea rather thunder-struck 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 intend so to conti­nue 10 it? It had been equally easie for him (had he so thought meet) to have made al 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 lesse above the 70, than the seventy were above the multitude, only injoy­ning them, that the highest in place, should be the lowest in minde, and humility of service, what doth he, but herein teach us, that he meant 20 to set this course for the insuing 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, infeoffed in this known preeminence, should, after the Ascent of their Saviour, descend from their ac­knowledged superiority, and make themselves [Page 98] but equall to the Presbyters they ordained. No they still and ever (as knowing they were qua­lified for that purpose, by the more speciall gra­ces of the holie Ghost) kept their holie state, & maintained the honour of their places. What was the fault of Diotrephes, but that, being a Church-governour, he proudlie stood out a­gainst St. John, not acknowledging the Trans­cendant power of his Apostolicall Iurisdiction, whom the provok't Apostle threats to correct 10 accordinglie? so as those that lay Diotrephes in our dish, do little consider that they buffet none but themselves, who symbolize with him in opposing Episcopal, that is, as all antiquity was wont to construe it, Apostolicall government.

But you are ready to say, This was during their own time, they were persons extraordi­nary, and their calling and superioritie died with them:Par [...]c [...] [...]l. 1. c. 4. Thus our Tileno-mastix in terms. The only question is, Whether of the ordinary 20 Presbyters, which were singlie set over severall Churches, they advanced one in degree above his brethren. We shall erre then if we distin­guish not. These great Ambassadors of Christ sustained more persons than one; they compre­hended in themselves the whole Hierarcy: they [Page 99] were Christians, Presbyters, Bishops, Apostles. So it was, they were Apostles immediatlie cal­led, miraculouslie gifted; infalliblie guided, uni­versallie charged. Thus, they had not, they could not have, any successors; they were (withall) Church governours appointed by Christ to or­der and settle the affairs of his Spirituall King­dome; And therein (besides the preaching of the Gospel, and baptizing, common to them, 10 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 denie this, all binding upon a necessitie of Apostolicall succession, though differing in the qualitie, and degree of their successors.

20 §. 4.

NOw therefore, that we have seene what ground our Saviour laid for a superioritie in them: Let us see how they by his divine in­spiration [Page 100] erected it in others, who should fol­low them; [...]hat was Apostolicall, this was E­piscopall: It is true, as Cal [...]in saith, that at the first, all to whom the Dispensation of the Gos­pell 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 10 and Curats, comprehending all Presby­ters and Deacons under that name, another while Bishops, Pastors, & Curats, 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 thrise Act. the 15. They therefore, though out of humili­ty they hold the common names with others, yet maintained their places of Apostles, and governed 20 the Church at first, as it were, in com­mon; And thus, as St. Ierome truly, All maine matters were done in the beginning by the common Councell, and consent of the Presby­ters; their consent; but still the power was in the Apostles, who in the nearer Churches (since [Page 101] they in person ordered Ecclesiasticall 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, 10 neither were there perhaps fit men for those places of eminence, to be found every where; whence it is, that we finde in some Scriptures mention only of Bishops and Deacons; in o­thers, of Presbyters, not of Bishops. This then 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 20 their owne stile (but Apostolicall) 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 severall parts of the world, found that the number of Christi­ans (especially in the greater Cities) so multi­plied, [Page 102] 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. Ierome 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 10 of the Spirit of God, found it requisite a d necessary for the avoyding of schisme and disorder that some eminent persons should eve­ry where be lifted up above the rest, and ordai­ned to succeed them in the ouer-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 Governours. So as the Mini­sters ( [...]) Phil. 3.7. they [...], (for as the Offices, so the names of Bishop and 20 Deacon, were of Apostolicall 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 [Page 103] daies, 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 Episcopacie, thus stated, and thus fixedly-qualified with Impari­tie and Iurisdiction. For if we take a Bishop for a parochiall Pastor, and a Presbyter for a Lay-elder (as too many misconstrue the terms) 10 it were no lesse then madnesse to doubt of this Superioritie: but we take Episcopacie in the proper, and fore-defined sence; and Presbyte­rie according to the only, true and ancient mea­ning of the Primitive Church, viz for that which we call now Priesthood; the other is a meerly new and uncouth devise, neither came ever within the Ken of antiquitie. As for the further subdivision of this quarrell, whether E­piscopacy must be accounted a distinct Order, 20 or but a severall degree in the same Order, there is heer 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 Iuris humani; And I cannot but wonder at the toughnesse of those [Page 104] other opposites, which stand so highly upon this difference, to have it meerly but a degree; In the mean while never considering that those among the Pontificiall Divines (which in this point are the greatest Patrons of this their fan­cy) go all upon the ground of the Masse, accor­ding to which they regulate and conforme their opinions therein; First making all Eccle­siasticall power to have reference to the body of Christ;Bellarm. de sa­cram. Ord n. l. 1. c. 9. (as Bellarmine fully) then every 10 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 then 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 our selves, taking order in that sense, in which our Oracle of learning, Bishop Andrewes, Winton. Epist. ad Molin. 1. ci es it out of the School, qua pote­stas 20 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, [Page 105] to Bishops only: They are Chamiers owne words,Camer. de Oe cumen. Pontif. l. 10. c. 5. Accipere Episcopum novam potesta­tem, & Jurisdictionem non iverim inficias; I can­not denie 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 10 more then a degree; and why should that great and ancient Councell define it to be no lesse than sacriledge, 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 Apostolicall Ordination, such a fixed imparity, and constant Iurisdiction amongst those, who were intru­sted with the teaching and governing Gods people, that is, of Bishops above the other Cler­gie, 20 as I have spoken, we have what we con­tend for, which whiles I see doubted, I cannot but wonder with what eies 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 him­selfe [Page 106] 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 especiall 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 confesse to want my senses.

§. 5.

NOw, because this is the main point that is stood upon, and some wayward op­posites are ready to except at all proofs 20 but Scripture; I shall take leave briefly, to scan those pregnant Testimonies, which I finde in those two Apostolicall 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 [Page 107] Fables and Genealogies. If Timothy were an e­quall Presbyter with the rest, those Teachers were as good as he; what then had he to do to charge Teachers? Or what would those Tea­chers care for his charge? How equally apt would they be to charge him to keep within his own compasse, and to meddle with his own matters? It is only for Superiors to charge, and inferiors to obey. Secondly, this charge S. 10 Paul commits to Timothy to oversee and con­troll 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 himselfe 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 20 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 heer, in their Episcopall 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 blamelesse, 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 10 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 meer Presbyter; for what hath such an one to doe with the charges and Offices of his E­quals? par in parem &c. Besides that house of 20 God, which is the Church (wherin 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 (wherin there was the use of the variety [Page 109] 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 concerne him as an ordinary Minister; it was therefore a more publique and generall 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 10 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 hee must command: If our Lords Bishops do so much, 20 what do they more?

Sixthly,1 Tim. 5.1. Timothy is encharged with censures and prescribed how he must manage them to­wards old and yong; Rebuke not an Elder (roughly) &c. He is also to give charge con [...]er­ning the choyce, carriage, and maintenance of these widowes, which must be provided for [Page 110] by the Church, he hath power to admit some, and to refuse others, and to take order the Church be not charged unduely, 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 painfull 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 10 them to moderate it, at what a passe would the quiet of the Church be? Who would not repute himselfe to be most painfull, if himselfe might be judge? No, it was the Bishops 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 Bishops family; all the tiths and means of the Church comming in to him, and he dispencing among the Priests and 20 other Church-officers, to every one his portion; Now indeed as by the distinction of Parishes, and since that, by other events, things are falne; 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 himselfe 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 then Timothy, by his place, might receive accusations against Presbyters; How could he do so if he were but their equall? Our Northerne paraclesis can tell us parium neutrum alteri subordinatur, and paria non sunt [...];Scot. [...] l. 1. c. 4. that fellowes cannot be sub­ordinate; witnesses must bee called before 10 him, in cases of such accusation: How can this be without a Iurisdiction? And when he findes a Presbyter manifestly faulty, he may, he must rebuke him before all; that others also may fear;Epiphan. haere 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, &c. How could a Bishop rebuke a Presbyter, if he had no power over a Presbyter. Thus he. 20 The evidence is so clear,Camer. in 1 Tim. 4. that Cameron himselfe cannot but confesse, Nullus est dubitandi locus &c. There can be no doubt, saith he, but that Timothy was elected (by the Colledge of Elders) to governe the Colledge of the Elders, and that not w thout some authority, but such as had meet limits; Thus must, thus might Timothy [Page 112] do even to Presbyters: what could a Bishop of England do more? And thus Cameron. Though I cannot approve of his election by the Col­ledge; that conceit is his own, but the authori­tie is yielded.

1 Tim. 5.21.Ninthly, Timothy is charged before God, and the Lord Iesus 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 10 favour, or using rigor 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 therfore 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 lesse, saith the Apostle to the Hebrews, is bles­sed of the better. H [...]br. 7.7. He laid hands then? Yes, but 20 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 meer [Page 113] Presbyter or many Presbyters (as of his or their owne power) never. An Apostle did so to Ti­mothy himselfe; and Timothy, as being a Bishop, might do it, but who, or where ever any lesse 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 01 to Timothy alone; me thinks he might easily have answered himselfe; Doth St Paul in this act joyne any with him? were there not Elders good store at Ephesus before? Could 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 joyned theirs; what else do all Bishops of England? 02 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 lesse than an hundred Cities, whence it had the name of [...]; and to ordain Elders, or [Page 114] 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 injoined him; To ordain Ministers, and to correct disorders ( [...]) To correct (as Beza turnes it not amisse) 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 10 also, [...] in the Hebrew) comprehends, both things amisse, and things wanting; So as the businesse of Titus was (as of a good Bishop) both to rectifie 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 universall throughout that whole Island; [...], per civitates; or as we, in 20 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 Clergie numerous.

§. 6.

THe elusion of some (not mean Opponents) 10 have devised, that these acts were injoined to Titus, as by way of Societie 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 authours of it can beleeve themselves. Had the Apostle so meant, he could as easilie have expressed it, and have directed his charge to more; Titus alone is singled out; now if it were in the power of e­very 20 Presbyter to doe 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 authoritie? And if he had au­thority, either without, or above them, it is that we strive for: And now I beseech you, what [Page 116] doth any Bishop of England challenge more, as Essentiall 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 mouthes of those false teachers, who broach doctrines they ought not, for filthy lucres sake; and to passe sharpe cen­sures upon them; what can do this but Episco­pall authority?

Tit. 3 10,Thirdly, Again, it is the charge upon Titus, 10 A man that is an Heretick, after the first and se­cond admonition, reject. So then it is to Ti­tus, it belongs to proceed against erroneous tea­chers, to judge of heresie; to give formall ad­monitions to the heretick; to cast him out of the Church, upon his Obstinacy; Can any man suppose it to be for a meer Presbyter to make such a judiciall processe against hereticks, or to eject them out of the Church; would not they have return'd it upon him, with scorne 20 and derision? Or what is spirituall Iurisdicti­on, if power to do this be not? To summe up all therefore, it is no other than our present E­piscopall power, that by the blessed Apostle, is committed to Timothy and Titus; and that with so cleare Evidence, that for my part, I [Page 117] do not more fully beleeve 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 behalfe capable of succession; For, what ever they were in their personall qualifications, yet here they stood for Bishops; and received, as Church-governors, 10 these charges, which were to be ordinary, and perpetuall to all that should suc­ceed in Ecclesiasticall administration; As for the title; How will it appeare they were E­vangelists? For Titus there is no colour; For Timothy; it is true; St. Paul charges him to do the worke 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 20 no doubt he did so; So he did the worke of the Lord as St Paul did, and yet not an Apo­stle. He that jeeres this answer, might know, that the implication of the word is as large for both; who knowes not the promiscuous use of these termes? As well may they say he was a Doctor, because he is bidden to teach, and [Page 118] 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 injoined workes to an Evangelist, as he was an Evangelist? What, can they shew it was his office, to ordain, or to censure? nay rather, how should those works which are constant and 10 ordinarie, and so consequentlie derivable to all successions, to the end of the world, be im­posed upon a meer extraordinarie 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 setled upon the charge of some Territorie or pro­vince.

But saith our Tileno-mastix, Four yeers after 20 Saint Paul had given this charge of Episcopa­cie to Timothy, there was an equalitie 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 [Page 119] Stars? when Saint Paul was present,Act. 20. his grea­ter light extinguishes the lesse; what need any mention of Timothy? Or why may not I take upon me to affirme a more likely, that Saint Paul, who had associated Timothy with him, in six severall Epistles, would also call him as his Assessor, in this his last Exhortation to his Presbyters. Neither can wee be flouted out of that Construction of the late learned Bishops, 10 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 alleaged, as it is, That this is against our owne Principles, who allow but one B [...]shop in one City, and these were many; let me put the Objector in minde, that though these Bi­shops were called together by Saint Paul, from 20 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 Kingdome of God: which plainly argues, they were not confined to the compasse of one [Page 120] City or Territory, but Over seers of severall and far-dispersed charges. As Saint Paul ther­fore to his Timothy, so Saint Luke here uses the terms promiscuousl [...], 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 formall presidence of an assem­bly, 10 without any power or command? Is this to do but as a Consull 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 Ierome (whom you challenge for your Patron in this point, hath it) tanquam imperator in exercitu, [...]on. Epist. [...] Evang [...]. as a Generall in an Army, who hath power both to Marshall all the 20 troops, and to command the Captains and Colonels, and to execute Marshall law upon Officers. If you have a mind to suffer your eies to be willingly blinded with such improbable suggestions, falling from those, whom you think you have otherwise reason to honour; [Page 121] hugg still your own palpable errour, not with­out our pity, though without the power of re­dresse; but if you care for truth, and desire in the presence of God to imbrace it for truthes own sake, without respect of persons, aske your own hearts, whether these charges and servi­ces, laid by the elect Vessell upon his Timothy and Titus, be any other than really Episcopall, and such as manifestly carry in them, both Su­periority 01 and Iurisdiction.

§. 7.

NEither can all the shifts in the world elude that pregnant Vision and charge of the 02 blessed Apostle St. Iohn (in whose longer la­sting time the government of the Church, was fully setled in this threefold imparity, of the Orders and degrees (who having had the speci­all 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 [Page 122] Churches, by the name of so many An­gels: To the Angel of the Church of Ephesus; To the Angel of the Church in Smyrna, &c. 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 al the Angels of the Church 10 of Ephesus? Divina voce laudatur sub Angeli nomi­ne p [...]aepositus Ecclesiae. Aug. Epi. 162. All were Angels, in respect of their Ministery, one was the Angel in respect of his fixed superiorit [...]. There were thousands of Starres in this firmament of the Asian Chur­ches, there were but seaven of the first magni­tude, who can indure 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 propr [...]ety of 20 speech, if we may take such liberty of Constru­ction? As if when the Prophet came to Iehu with a message, and expresly said, To thee, O Captain, he should have turn'd 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 [Page 123] this matter out of doubt, it is particularly known who some of those Angels were; Ho­ly Polycarpus was knowne to be the Angel of the Church of Smyrna, whom Ignatius the blessed Martyr mentions, as, by his Episcopacy, greater than his Clergie. Timothy had been, not long before, Bishop of Ephesus, yea of the Asi­ans, now Onesimus was; whose Metropolis Ephesus was; Wherein Ignatius acknowledges 10 [...], a very great multitude of Christi­ans; so large, that in the Emperour Leo's time,Iura Graec. p. 88. 90. it had 36. Bishopricks 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 Iurisdiction and great Au­thority.

But if any man shall imagine, these things 20 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 personall and such as could not be communicated to all; for who can say that all those of the Church of Ephesus were patient and laborious,Revel. 2.2 that none of them [Page 124] 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 poore or rich; That none in the Church of Pergamus denyed 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 10 incouraged that blessed Martyr, by way of premonition to some of his Church, Behold some of you the devill shall cast into prison; and ye shall be tryed, and endure Tribulation ten dayes: and then addressing to him, Be thou faithfull to the death, &c. 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 20 of Satan, as they speake, I will put none other burden upon them; but that which ye have, hold fast till I come: So that this conceit is no lesse wild than that other, which followes it, of my old acquaintance Brightman, who makes not only these Angels, the types of those [Page 125] 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 thinke.

So cleer is this truth, that the Opposites have been forced to yield Priority here in­timated; but a Priority of Order onely, not of power; a Priority of Presidencie for the time, 10 not personall. Beza yields him, [...], as he acknowledges Justine Martyr to call him, Pre­sident of the Presbytery (imo ne perpetuum. q. istud [...], munus esse necessario opportuisse) but perhaps not perpetuall; wherein I blesse my self, to see how prejudice can blinde 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 testifie, that 20 Polycarpus the Angel of Smyrna, dyed Bishop there, that Onesimus (by Ignatius his testimony) so continued Bishop of Ephesus, James at Ie­rusalem, and of these errors, taxed by the holy Ghost, were but for the time, of a shifting Pre­sidencie, why should any one of the momen­tany guides of the Churches be charged so [Page 126] home, with all the abuses of their Iurisdiction? How easie had it been for him to shift the fault, as hee did the chair; for how could it concerne him more then the next men? sure­ly, this conceit is more worthy of pity, than Confutation. No indifferent Reader can looke upon that Scripture, and not confesse it a strai­ned Construction. Here then were certainly both Continuance, and Iurisdiction. Wherein Parker braves our learned Docter Field, as re­lying meerely upon the proofs of humane au­thority: 10 but that worthy Divine, had he in­sisted upon the point (which hee but touched in the way) could easily out of the very Text it self, have evicted the Angels power, and Iu­risdiction; for how plain is it, that the Angell of Ephesus had taken the Examination of the counterfeit Apostles, and found them lyers? which, if a meer Presbyter had undertaken to do, to bee sure, hee had been shaken off with 20 scorn enough. It is imputed to the Angell 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 errours of the Nicolaitans; lhey were [Page 127] of his Clergie that taught these wicked Doctrines; And for this the Bishop is texed and menaced: how should this be, if he had not had a coe cive power to restraine and punish them.

And more plainly; the Angell 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 Iezabel (who calleth herself a prophetesse) to 10 teach and seduce my servants, &c. Were he but an Ordinary Presbiter, unarmed with power, how could he helpe it? Or why should he be charged with what he could not redresse? Let an ingenuous reader now judge whether these bee not more than probabilities of a Supere­minent, and Iurisdictive power, in these speciall Angels of the Asian Churches. Shortly then upon these clear passages of Saint Paul and Saint Iohn, meeting with the grounds laid by our 20 blessed Saviour; I am for my part, so confident of the Divine Institution of the Majority of Bi­shops, above Presbiters, 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 vertue of [Page 128] 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 Saviours practise? 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 receit; what warrant had the Apostles and all their 10 holy successors in the Church of God, ever since to enjoyne and appropriate this sacred worke to none but those that are Presbyters by Ordination? The receiving of Infants to holy Baptisme is a matter of so high consequence, that we justly Brand our Catabaptists with heresie, for denying it; yet, Let me with good assurance say that the evidences, for this truth, come farre short of that, which the Scriptures 20 have afforded us for the superiority of some Church-governors over those, who otherwise indeed, in a sole respect of their ministeriall function, are equall.

He therefore that would upon pretence of want of Scriptures, quarrell at the divine Insti­tution [Page 129] of Bishops (having so evident and una­voydable Testimonies) might with much bet­ter colour cavill at those blessed Ordinances of God, which the whole Church hath thought her self bound upon sufficient reason to receive and reverence.

10 §. 8.

DId not the holy Scriptures yield unto these firme grounds, whereon to build our E­piscopacy, in vain should we plead the Tradi­tion, and practise of the Church, ever since; for 20 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 fore-stalled with their own prejudice, that they are carried (where Scripture is silent) to an unjust jealou­sie against the universall practise of the whole Church of God upon earth. But now, when [Page 130] Christ and his Apostles give us the text, well may the Apostolicall and universall Church yield us the Commentary; And that let me boldly say, is so clear for us, that if our Oppo­sites dare stand to this triall, the day is ours; their gultinesse therfore would fain decline this barre.

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 10 is, which was not under the Apostles; that is Adulterine (what ever it be) that is not named by the Apostles, inferres, What then? It matters not when the Episcopall Hierarchy began, whether sooner or later;Qi d igitur, Nihil interest. &c. 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 dis ipline was impay­red, whether in the very first Church, or no; or whether in the time immediatly succeeding: 20 Thus he; And shall we take him at his word? Where then did the Apostles name this mans Consistory? Where his Lay-changable Presby­tery Where his Discipline? It is therefore A­dulterine: As also, Where name they the peo­ples voyce in their Ministers Election, where [Page 131] 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 yeers since our Saviour left the world; what can that be, but grosly adulterine? But to make up all: Parker should 01 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 himselfe. For where, ever, can he show Episcopacy condemned by the Apostle; yea how clearly do we show it, not allowed on­ly, 02 but enjoyned: finding therefore Episcopall imparity so countenanced by the written word, we have good reason to call in all anti­quity, and the universall Church succeeding the Apostles, as the voice of the Spouse, to second her glorious husband.

Had there been any sensible gapp of time be­twixt [Page 132] the dayes 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 meerly humane; but now, since it shall appeare that this worke of erecting Episcopacy passed both under the eies and hands of those sacred Ambassadors of Christ, who lived to see their Episcopall succes­sors planted in the severall regions of the world, what reason can any man pretend, that 10 this institution should be any other then Apo­stolicall, had it been otherwise, they lived to have Countermanded it. How plain is that of St. Ambrose, Paul saw Iames at Ierusalem be­cause he was made Bishop of that place by the Apostles: and to the same effect St. Austin, con­tra Cresi [...]n. 1. 2. St. Ierome, the only Author a­mongst the ancients, who is wont with any co­lour to be alleadged against the right of Episco­pacy; yet himself confesseth that Bishops began 20 in Alexandria, from Mark the Evangelist, who died sixe yeers before St. Peter or St. Paul; Thirty five yeers before St. James the Apostle; Forty five yeers before Simon Cleophas (who suc­ceeded St. Iames in the Bishoprick of Ierusalem) being the kinsman of our Saviour, [...] l. 3. c. 11. as Eusebius [Page 133] 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. Iohns 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 10 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 with­all, the holinesse of these their successors who were knowne to be Apostolicall 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 20 contradiction. In whom you may please to see out of Eusebius, Egesippus, Socrates, Ierom, Perpet. go­verm. of the Ch. ch. 13. Epiphanius, others, as exact a pedegree of all the holy Bishops of the Primitive Church, suc­ceeding each other in the foure Apostolicall Sees untill the time of the Nicene Councell, as our Godwin or Mason can give us of our Bi­shops [Page 134] of England; or a Speed or Stow of our English Kings. There you shall finde from Iames the Lords brother, who, (as Ierom him­selfe expresly) sate as Bishop in the Church of Ierusalem, to Macarius, who sate in the Ni­cene Councell, 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 Marke the Evangelist, twenty three; A 10 Catalogue which cannot be questioned with­out too much injurious incredulity; nor deni­ed without an unreasonable boldnesse: The same course was held in all other Churches, neither may wee thinke these varied from the rest, but rather (as Prime Sees) were patternes 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 Pastours, imployed in the 20 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 cleer, that the most judi­cious late Divines have not stuck to acknow­ledge so much as we have desired.

§. 9

BY the perpetuall observation of the 01 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 chiefe Governours of the Church; Thus he in full accord with us.

02 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. straight, as correcting himselfe, addes; Quid? Res ipsa caepit tempore Apostolorum, vel potius ab ipsis profecta est; The thing it selfe began in [Page 136] the very time of the Apostles, yea proceeded from them; Thus hee; although withall hee affirmes this difference not to have been Essen­tiall, but Accidentall; A distinction in this re­spect unproperly, perhaps applied by him; but otherwise.Nulla est Essē ­tialis distinctio inter Episco­pos & Presby­teros respectu ministeri [...]: i­dem enim u­tris (que) 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 yelds, and makes, in a right and sure sense; For certainly, in the proper works of their ministeriall fun­ction, in preaching and administring the Word and Sacraments, they differ not; or only differ, 10 in some accident, but yet in those points which concerne Ordination and the administration of government, then the difference is reall and palpable; and that, (as we shall soon see) not without a fixed Iurisdiction. 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, &c. Soon after the Apostles time, saith he, or rather in their owne time, as the Ecclesiasticall story witnesseth, 20 It was constituted, That in one Citie one Presbyter should have preeminence over his Colleagues who was called a Bishop; Et hanc regiminis formam omnes ubi (que) 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 sayes 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 Apostolicall, that is, divine Institution: 10 More, if it needed, might be added, and that out of Chamier's owne 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 onely, nulla e­rat hic dominatio, aut jurisdictio, sed sancta charitas; 20 Here was no rule, no jurisdiction, but all was swayed by an holy Charity. Here's the knot, wher'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 [Page 128] so well; & as well in a Bishop as in a civill 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 doe not deprecate a Censure: We know how to bear humble minds in eminence of places, how to command without imperiousnesse; and to com­ply wth out exposing our places to contempt: so as those are but spightfull Frumps, and mali­cious 10 suggestions, which are cast upon us, of a tyrannicall pride, and Lordly domineering over our brethren; We are their Superiours in place, but we hate to think they should be lowlier in mind. But hereof we shall have fitter occasion in the sequel.

§. 10.

10 AS for that Jurisdiction which we claime, 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 Gospell, under the Apostles themselves, and of those whom they immediatly intrusted 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 Apostolicall man, a co­partner, 20 and a deare familiar of the two prime Apostles S^t. Peter and S^t. Paul, I mean Clemens, whom S^t. Paul mentions honourably in his E­pistle to the Philippians, Philip. 4.3. by the title of one of his fellow-labourers, whose names are in the booke of life; One, who laid S^t. Peter in his [Page 130] grave, as Theodoret tells us; and followed that blessed Apostle both in his See and in his Mar­tyrdome: yea one, whom Clemens Alexandrinus enstyles no lesse than an Apostle of so great re­putation in the Church, that as Ierome tells us, he was by some reputed the pen-man of the ho­ly Epistle to the Hebrews; and that learned Fa­ther findes the face of his style alike, if not the same: you looke now, that I should produce some blowne ware out of the pack of his Re­cognitions, 10 or Apostolicall Constitutions; but I shall deceive you; And urge a Testimony from that worthy and Apostolike Author, which was never yet soyled, so much as with any pen, either in Citation, or much lesse 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 seemes, on foot in S^t. Paul's time, and still continued, Emulation and side-takings a­mongst, 20 and against their teachers, which belike proceeded so farre, as to the ejecting of their Bi­shop, and Presbyters, out of their places; He gravely taxes them with this kinde of Spirituall conspiracy; and advises them to keepe their own [Page 131] stations. For which purpose, having laid be­fore them the history of Aarons rod budding, and thereby, the miraculous confirmation of his election, he addes, 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. [...], &c. for this very same cause having received perfect knowledge, appointed the foresaid (degrees) and gave there­upon, 10 a designed order or list of Offices, that, when they should sleepe (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 unblameably, in the Sheep­fold of Christ, with all meeknesse, quietly and without all taynt of corruption; and those, who, of a long time, have carryed a good testi­mony 20 from all men; these we hold cannot just­ly, or without much injury be put from their Office, and service; For it were no small sinne in us, if we shall refuse, and reject them, who have holily and without reproofe undergone these Offices of Episcopacy; And withall, blessed are [Page 132] those Presbyters, who having dispatched their journey (by death) have obtained a perfect and fruitfull dissolution; For now, they need not fear least 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 concerne salvation: search diligently the Scriptures, &c. Thus Clement. 10 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 ought 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, 20 you will be not a little pinched with it; and desirous to give your selfe ease; And which way can you doe it? perhaps you will be quarrelling with the authority and antiquity of the Epistle; But this yron is too hot for you to take up; It [Page 133] 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 Iustin Martyr, of Ire­naeus, who calls it [...], of Clemens Alexandrinus, of Origen, of Cyrill, of Ierusalem, of Photius, who tearms it [...], 10 a very worthy Epistle; of Ierome, who tearms it valde utilem, a very profitable Epistle, and tells us that it was of old publikely read, as authenticall, 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 Soveraign of Great Brittain, for a precious Pre­sent; 20 as that, which was by the hand of S. Tecla her self, transcribed, and placed at the end of the old, and new Testament, fairely by her written in the same Character: A Present worth too much Gold; And if any man do yet misdoubt, his eyes may informe him by the view of it, in [Page 134] so well, his Majesties Library, where it is kept, and (out of a desire of more publique good) was lately set forth by the learned searcher of Anti­quities, Mr. Patrick Yong, the worthy Keeper of his Majesties 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 onely accor­ding to the occasion of the writing of that Epi­stle; 10 and withall, 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.

AFter him, what better and more convin­cing 10 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 Spirituall pearls; who (when he was to be throwne to the wilde beasts for the profession of Christ) could boast, [...], &c. Hier. Catalog. Script. Eccles. that he should set to the world, as the Sunne, that he might rise to God; and when he heard the Ly­ons 20 rooring, I am, said he, Christ's Wheat; Oh let me be ground with the teeth of wilde beasts, that may be found pure bread for my God; make much of these wilde beasts, that they may become my Se­pulcher, that nothing my be left of my body, &c. I had rather dye for Christ, then raigne over the whole world. This blessded Saint in all those [Page 136] confessedly-genuine Epistles, which he wrote, Seaven 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 dayes of the Apostles, conversed with them, and in likely-hood saw Christ in the flesh, being martyred in the Eleventh yeere of Trajan, according to Baronius, and therefore throughly acquainted with the state of Gods Church in the Apostles time, and his own; and 10 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; Heare 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 soules; And streight, Necessary it is, that whatsoever ye doe, ye should doe 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 20 the Bishops to the Apostles, Presbyters to the 70 disciples; this man advanceth his patterne higher, requiring obedience to Bishops, as to Christ, to Presbyters, as to the Apostles: And what proportion is there betwixt the respects we owe to God and to man. And a while af­ter [Page 137] yet higher. The Bishop, saith he,Ibid. [...], &c. bears the resemblance of God the Father of all things; The Priests are as the bench of his Apo­stles, &c.

And lest any man should construe these words to sound onely of a generality of reverent re­spects, without yeelding of any power of com­mand; Soone after, he speaks home, for what other, saith he, is a Bishop, then he that is supe­riour 10 to all principality and power,Pag. 9. [...], &c. and as far as a mans power may reach, made an Imitator of the Christ of God; And what is the Presby­tery or Priest-hood, but an holy company, the the Counsellors and Assessors of the Bishop, and what the Deacons, but the Imitators of the Angelicall powers, which give him pure and unblameable attendance.

What say ye now to this, ye Patrons of Pari­tie in Church-government? How do yee think 20 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 cleare, and constant Superiority of Bishops, a­bove Priests, with no lesse difference then be­tweene a Prince and his Councell-bord; above [Page 138] Deacons, no lesse then betweene a Prince and his attendants; And this, delivered according to the received judgement and practise of the Primitive Church; The testimony is too preg­nant to be eluded; And yet wel-fare a friend in a corner: Nico: Ʋedelius; because he sees the witnesse so cleare, that he cannot be shifted off, charge him with corruption, and subordinati­on, pretending that sure these words are foy­sted 10 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 netled with their unavoydable evi­dences, durst cry downe for bastardy; whom I leave to be throughly Schooled by Chamier, Rivitus, Crit Secr. Vedel. Apol. & exercit. Ʋidelius; By whom out of all antiqui­ty, they are sufficiently vindicated to the shame 20 of the injurious accusers. It is out of my way to follow this Chase; but herein Ʋidelius playes his part; that those passages which he finds in these (confessedly Authentique Epistles, most convictive for our purpose; He would faine challenge to be corrupted; And why so? Sure­ly, saith he, these words of Principality and power ascribed to Bishops, doe not savour of [Page 139] 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 Officiousnesse; What else doth our Saviour imply in his charge, he that is greatest amongst you, let him be your servant: their glory, like 10 as their Saviours Kingdome, was not of this world: Spirituall greatnesse may well agree with outward lowlinesse.1 Cor. 2.3, 4. 1 Thess. 1.5. St. Paul matcheth [...], and [...]. weakenesse and power; and even whiles he was Tent-making could speak of his ( [...]) and [...]: And why should this phrase be here seized upon suspition, rather then in other passages of holy Ignatius, where it is plainely attributed to Bishops? as in that to 20 the men of Smyrna, as we shall see in the sequel: And why might not hee digest this Phrase, which he so commonly met with in antiquity? [...]. Chrysost. in Act. c. 1. Citat. in Ap­pend. Notarum Criticarum Nic. Vedel. Amonst the rest, it is remarkable, that the ve­ry same sentence that hee cites for his defence out of Chrysostome, 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 [Page 140] praefecture first, and then here are [...], which implyes [...], a rule not alluding to the abuses of his owne time (as Vedelius, poorely) but to the Apostles, in whom honour did well agree with care; was there ever man that denyed A­postle-ship to be an honour? much lesse, holy Chrysostome: The Fathers meaning plainly is, that the Apostles did not stand so much upon 10 their own honour, as the care of their charge, as what good Bishop doth otherwise? In the meane time, here is an ( [...]) a rule, implyed in that Testimony, which is brought to impugne it; for Ignatius, his passage, is as undoubted as his Epistle, and the Bishops power is not [...], onely which Vedelius could yeeld, but [...]. And what need Vedelius to stand upon this terme, when Chamier himselfe so fully yeelds it.Cham. de Oc­cumen. Pontif. l. 13. c. 19. ex Nazianzen. [...]. Reve­ra Episcopatus est [...], and singuli Episcopi in suis 20 Ecclesiis sunt principes. The Martyr for a close shuts up with a Fare-well in the Lord Jesus, and be subject to your Bishop, &c. In the se­cond Epistle to the Magnesians (for I love to follow the trace of that blessed Saint) I exhort you,Ignat. ad Mag­nes. [...], &c. pag. 54. saith he, that your care and study be to do all things in a godly Concord; your Bishop be­ing president in the place of God, your Priests [Page 141] in the place of the Senate of the Apostles, &c. And not long after; As the Lord, saith he, did nothing without his Father, who said I can do nothing of my selfe, [...]. so neither may any of you do ought without your Bishop. Whether it be Priest, or Deacon, or Laick; Neither let any thing seeme meet for you to doe without his judgement, for whatsoever is so done, is wicked, 10 and an act of meere enmity to God.

What will our refractaries say to this, who affect to make head against their Bishops, yea not onely 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 insolencies, how would he thinke himselfe falne a­mongst more fierce beasts, than those which were prepared for him!Ignat ad Phila­delph. p. 91. [...], &c.

In his third Epistle to the Phyladelphians; So 20 many, saith he, as are Christs, are for the Bishop, and those that decline from him, and take part with the accurst, 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 chiefe governours obey Cae­sar: Let the souldiers obey their chiefe gover­nours; [Page 142] Let the Deacons and the rest of the Clergie, with all the people, souldiers, gover­nours, and Caesar himselfe obey their Bishop: Let the Bishop obey Christ, as Christ obeyed his Father, and thus shall Vnity be conserved in all things: Thus he. Now comes in Nic: Ʋidelius, 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 10 what, and where, then is this so open fraud, in foysting in this clause of Ignatius? Caesar was then no Christian. In vaine should the true Ig­natius have charged Caesar to obey the Bishop. weakly objected, for as Maestraeus answers him well: The Martyr tels us what should be done, not what was. It is true that the greatest Monarchs of the world, even those, whose vas­sals we confesse our selves in temporall re­spects, 20 yet in Spirituall reguards, ought to sub­mit their soules to our government, or rather to Gods in us. But Ignatius admonisheth Chri­stians, not heathen of their duty. Weake still! His amonition is universall, though directed to Philadelphians, and those men which were now Ethnicks, might prove Christians. The [Page 143] rules must not vary with the persons; But, it would have been scandalous, especially in those times, to exhort an Heathen Emperour, to submit himself to a Christian; still alike; what scandall more in this, than in the rest of the doctrine of the Gospell, which in the mouthes of all faithfull Preachers, requires Princes to yield their necks to the yoke of Christ? Why more then; Go tell that Foxe? 10 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 kinde?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; 20 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 Cavills must be more pro­bable that must cast a Martyr, or rob us of his holy instruction.

Yet again therefore hear what our St. Igna­tius [Page 144] sayes in the same Epistle;Pag. 102. Edit. Vede. [...], &c. 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 intrusted with the secrets of God; Here 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 it self: Ignatius, plainly com­pares 10 these holy Offices with themselves, not with Christ; How absurd had it been to make a comparison betwixt the goodnesse of Priests and Deacons, and the goodnesse of Christ, as if there had been any possibility of proportion, as if any doubt could have risen this way. This meliority therefore, or betternesse above the Priests and Deacons, is ascribed to the Bishop, by the name of the high Priest, in allusion to the Jewish Priviledges of the great Pontife, 20 who only might enter the holy of holyes.

Our Martyr goes on: In his Epistle to those of Smyrna he is,Ignat ad Smyr. [...], &c. Pag 16 11 if it be possible, more punctu­all; Follow your Bishop, saith he, as Christ did his Father; and the Colledge of Priests, as his Apostles; reverence your Deacons as ministring [Page 145] 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 hoast stands by him &c. It is not lawfull without the Bishop to baptize, nor to offer &c. And 10 soon after; [...], &c. 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 &c. 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 &c. And anone; Let all your things 20 be done in decent order in Christ. Let your Laicks 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. Could he speak plainer? Lo, saith Vede­lius, and our Scotus [...], this savours not of the [Page 146] age of Ignatius, in whose time no such distincti­on, as of the Clergie and Laity was on foot: Weakly suggested! Had they but read our Cle­ment, Clem. ad Co­rinth. in his fore-recited 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 Lay-man is bound to lay Ordinances: But I may not so far 10 hinder my way, as to make excursions to meet with Cavills: 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 Bishops consent; and soon after,Pag. 208. [...], &c. Let all things, saith he, be done to the honour of God: give regard to your Bishop as God to you. [...] &c. My soul for theirs who obey their Bi­shop, Presbyters and Deacons. 20

In his Epistle to the Ephesians, magnifying their Bishop Onesimus, he charges them to give all respects to him, and addes, 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, [Page 147] and the company of Presbyters, with an intire heart, &c.

What shall we think of all this? was not St. Ignatius see'd to speak on the Bishops 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 10 superiority of Bishops, and of the high respects that are, and were ever due to these prime governours 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 addes; Without these, Pag. 5. [...], &c. 20 there is no elect Church, without these, no holy Con­gregation, no assembly of Saints; And I perswade my self that you also are of the same minde; Lo here, words which no Vedelius can carp at as interpolated, imposing such a necessity of the being of these three severall Orders in Gods Church, that it cannot be right without them. I see and pity his shuffling,Append. Nota [...]rum Crit. but would be glad [Page 148] 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 happinesse, which now to our grief, and I hope theirs, they are forced to want. I have dwelt 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 10 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 faithfull 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, Ameses, or any other 20 their ignorant and Male-contented 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 kingdome 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 [Page 149] were holy and Apostolicall, 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) abhorre them, and eject them as Devills. I cannot without hor­rour think of either the act or the issue

10 §. 12.

YEt perhaps if Ignatius went alone, he might herein incurre some suspicion; now all an­tiquity is with him, never any ancient Author said otherwise: We will begin with those Ca­nons which are instyled ( [...]) 20 of the holy and most venerable Apostles; Surely if not theirs, yet of some Apostolicall 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 [Page 150] and Presbyters proclaimed in every Chapter) there are those which do imply a power and Iurisdiction, 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 forbid him further to Mi­nister, especially if when his own Bishop calls him back, he refuses to return, continuing still 10 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 20 affects to rule, for he is a Tyran. And Can: 33. If any Presbyter or Deacon shall, by his own Bishop be put from his place, it is not lawfull 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 [Page 151] 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 dispence them as in the pre­sence and view of God Almighty; and in the 10 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 Apostolike Canons in­joyn, what do they prescribe lesse than we 20 challenge? There is a power over the Clergie; a power of disposing them to generall stations, a power of deposing, or sequestring them (up­on just demerits) from those charges; a power not to over-see only, but to regulate their Cler­gie; a power to manage all Ecclesiasticall af­fairs; [Page 152] 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 Apocryphall; And they that do most eagarly cry the Pope down, for the Antichrist, 10 are readiest to plead his authority against their brethren: Not considering the Pope herein (Vafer Afer) as Fregevill justly calls him, drave his own Plough; for nothing could more cut him in the affectation of his Supremacy, than those Canons, which therefore it is no marvell 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 20 Binius answers the censure of his Pope; The 50 first, saith he, are received as authenti­call, by the ancient Popes, Councels, Fathers, as containing Orthodox doctrine; The other later are condemned by Gelasius. Indeed such age and worth plead for the first ranke,Isidor. praefat. ad Collect. Canonn. that as Isidorus truly; The holy Fathers confirmed their [Page 153] acts by Synodall authority, and placed them amongst Canonicall 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 finde how many of these Canons were transferred into, and approved, and cited by the Councels of Nice, Gangra and Antioch, not without the 10 very Appellation of Apostolicall; The like af­terwards done by the Councels of Constantino­ple, Ephesus, Chalcedon, Orleans, Cabilon; There he shall finde them cited (for such) with ap­probation of Eusebius, Socrates, Theodoret, Sozo­men; There he shall finde that Aurelius, Bishop of Carthage made use of these Canons as the Test whereby to examine the Roman Popes decrees; that by these the African Fathers repel­led the Popes Tyrannicall Usurpation; but 20 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, confesse them to be of very great, and (therefore very reverend) Anti­quity.

§. 13

AS touching the state of this truth in the age next succeeding, how easie were it to accumulate histories to make it good?Citat a D. Bil­sen. perpet. regim. Eccl. c [...]p. 13. as that 10 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 Bishoprick of that City 23 yeers,Traverie [...] Ec­cles. culmina, &c. and then left the Episcopacy of that Church to Va­lerius, who after 15 yeers sitting there, left it to Maternus, he to Auspicius, &c.

Agesip. apud Euseb. 4. c. 22.And that of Egesippus, in Eusebius, who tra­velling 20 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 &c. And the Church of Corinth held on in the right way unto the time [Page 155] of Primus Bishop there. With these whom can I more fitly match than holy Irenaeus, the famous Bishop of Lyons, neer bordering up­on this age, whose testimony may be a clear Commentary upon the former passages, Habe­mus enumerare eos, qui ab Apostolis &c. 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 &c. The blessed 10 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 Bishoprick, who both saw the Apostles themselves, and had Conference with them &c. After this Clement, succeeded Evaristus; after Evaristus, Alexander, and after 20 him, Sixtus was made the sixth Bishop from the Apostles; and after him Telesphorus, who most gloriously suffered Martyrdome; after him Higinus, then Pius, and after him Amicetus; and after that Soter had succeeded Amicetus, now in the twelfth place from the Apostles, Eleutherius possesseth the Bishoprick; And soon [Page 156] 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 our selves saw in our yonger age, for he lasted long, and being very old, he most nobly and gloriously suffering Martyrdome, passed out of this life! Lo here was but one ages difference. 10 Polycapus saw, and conversed with the Apo­stles, Irenaeus saw Polycarpus; by their hands was he ordained Bishop, constantly lived and dyed a Martyr in that holy function. Tertulli­an was not much below Irenaeus in age, not at all below him in the clearnesse 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, &c. Tertull. de praescription. advers. haer. Edant origines &c. Let them, saith he, set forth the Originals of their Churches, Let them rec­kon upon the Order of their Bishops, so run­ning 20 down by their successions from the begin­ning, as that their first Bishop had one of the Apostles, or Apostolicall men for his author and predecessor. Thus do the Apostolicall Churches bring in their accounts, as the Church of Smyrna h [...] ving Polycarpus placed there by St. John; the Church of Rome showeth Clement [Page 157] ordained by St. Peter, and so the rest of the Churches show, what sprouts they have of the Apostolike seed. Even those which were first placed in their Episcopacie by the Apostles. What can be spoken more fully for the Aposto­like institution of Episcopacy? This is more than enough to shew the state of the first ages of the Church, under and after the Apostles; And therein the superiority and Jurisdiction of 10 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 Ecclesiasticall histories, upon Fa­thers, upon Councels, 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 20 you might well aske the meaning of such waste I shall content my self to glean out some few Eares out of a large and plentifull field.

§. 14.

ANd here in the first place it is well worthy to weigh much with us, that all antiquity 10 makes Bishops the successors of the Apostles. The testimonies of Irenaeus, Vide Bils. 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 giuen 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; 20 the same with [...] in Dionysius; An or­der generative of other Fathers, as Epiphanius. They have an ( [...]) given them by the Councell of Carthage, Excelsiorem gradum by Jerome, [...], by the Councell of Constan­tinople; eminence of oversight by the Councell of Sardica: Incomparably eminent Apostle­ship [Page 159] by Sidonius Apollinaris; Excellent dignity and authority by the Councell of Constantinople in Trullo. [...], Concil. An­tioch. c. 25. It were easie to be tedious in this kinde: If now the Bishops of this Island chal­lenge no more than is given to those Church-governours of the Primitive times, certainly either they must be condemned, or not justifi­ed. 10 In the third place it will easily be made to appear, that in all the passages of Fathers and Councels, the Presbyters are called, the Bishops 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, un­till the division of severall Parishes infoeffed 20 them in a setled 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 [Page 160] from his innocent and honoured Diocesan) The Deputies of Silvester in the Councell of Nice, were his Presbyters: Thus Crispio is na­med Epiphanius his Arch-deacon; Heraclides to have been Chrysostome's Deacon; It were easie to fill up pages out of Eusebius alone with such instances.

§. 15.

BUt in the fourth place the severall acts that were appropriated to the Bishops alone, by the universall consent of all times, do more than sufficiently evince their acknowledged su­periority; wherein even those Testimonies, which are wont to be alleadged against us, do 20 directly plead for us. Hierome himself can say, Excepta ordinatione; and Chrysostome (who is ci­ted for [...]) can yet adde [...]. Only in laying on of hands Bishops go beyond them.Homil. 11 in 1 Tim. 3

Neither is this any sleight difference, or de­spicable [Page 161] priviledge; but such as implyes 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 baptized: 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 10 Priest-hood may be common to a Presbyter within his own compasse; 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 Catholike 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 severall Dioceses, and not to any Ordina­ry 20 Presbyter, that St. Paul gives that charge of imposition of hands: That Presbyter had been a monster among Christians, that would have dared to usurpe it; and the Church of those first ages observed it so Curiously, that besides those strict Lawes, which they made for the [Page 162] prevention of any such insolence, restraining even one kinde of Chorepiscopi Rurall Bishops from this power (for there was another sort, which were in the nature and quality of suffra­ganes furnished with Episcopall right) they have left unto us memorable records of their severe proceedings against such presumptions; I may not forget two or three remarkable hi­stories to this purpose. 10

[...]. Colluthus, a Presbyter of Alexandria took up­on him ordain Presbyters; for this he was convented in the generall Councell, 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 20 opposed (and that upon the instigation of Athanasius) by Macarius. He complains there of a sacrilegious assault; about an hundred Bishops are assembled in Aegypt; 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 [Page 163] remedy, with a devestitute from his pre­tended Orders, and together with all his fel­lows, turned down to the Laick 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 univer­sall consent of the whole Primitive Church, 10 whose abridgement that holy Councell was, which was after repeated, and seconded by the Synode of Alexandria. Much of the same kinde is that commonly noted story of the Councell of Civill: 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; 20 The Councell questioned the fact, censured it of bold presumption, and usurpation; and would have censur'd the man, if his death had not prevented them; and concluded, Tales meri­to &c. Those men are worthy to be discarded, because they were wrongfully made: What need I presse the history of Musaeus, and Eutichianus, whose Ordinations were also in this manner [Page 164] rescinded, and nullified by the Councell of Sar­dica; Or that of the great Councell of Constan­tinople concerning Maximus, or, out of Sozo­mon, the proceedings 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 10 to the contrary. Neither can the op­posites hope to finde shelter under that noted text of St. Pauls to Timothy; 1 Tim. 4 14. Calvin Instit. lib. 4. cap. 3. Neglect not the gift that is in the &c. 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 20 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 easie for the Apostles to have en­charged it upon the Presbytery, as upon Timo­thy. Little did Calvin think of the double Pres­bytery [Page 165] of Tileno-mastix, Paracl. c. 5 when he gave this in­terpretation of St. Pauls [...]: 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 Presbyte [...]s, with­out a Bishop, in a regular course imposed hands for Ordination.

§. 16.

THus for Ordination the case is plain; I speak it confidently, it is more plaine (if 20 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 Councell, or single Father, to do no­thing at all without the consent ( [...] ) [Page 166] of the Bishop. We have heard it from holy Ig­natius, and from the Apostolike Canons; we may hear it (when we please) from the holy Martyr St. Cyprian, Conc. Carthag. C [...]nc Gangr. Conc. Antioch. from the 2 Councell of Car­thage, from the Councell of Gangra, from the Councel of Antioch: yea let me say, Those anci­ent restrictions were such, as if they should be now urged upon our inferiour Clergie, they would be cried down for in tollerably Tyran­nicall; It was in the Bishops power to raise the 10 Clergie from one degree to another, neither might they refuse his designations: They might not remove from one Diocese to another, wi [...]hout 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 travell from one Diocese to another, without his Reverendae, much lesse might they 20 fixe there, or if they did, the act was reversible by the Diocesan; for the particulars whereof I referre 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 Episcopall power; [Page 167] and that not only in case of Excommunication of Laicks (which hath wont of old to be there­fore called Mucro Episcopi (for as for that giddy conceit of the whole Churches 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, 10 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 Coun­cell of Agatha; Excommunication, so the Councell of Sardica, the Councell of Ephesus, the Councell of Chalcedon; Deposition, so the Councell 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 20 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 Tyrannicall, [Page 168] and not holily zealous in observation of law­full discipline? And lastly (for it were easie to be tedious in particularities) the ancient Canon of Apostles (32) to this purpose is recited and ratified by two Councels,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 10 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 Synode of England should at any time be required to publish any Canon for the de­termining the Latitude of Episcopall power, and the due exercise thereof: they could hardly devise to expresse it in more full tearms, than 20 the ancient Councell of Antioch hath done.Concil. Antioch. sub Iulio c. 9. Unusquis (que) Episcopus ha­beat suae paroe­chiae potesta­tem, &c. Let every Bishop, saith it, have authority of his own See, both to governe it according to the fear of God, which is before his eyes, and to have a provident care of the whole Countrey which is under his City; as also to ordain [Page 169] Presbyters and Deacons, and to governe 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 practise 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 Clergie, and the power of their Jurisdiction from Christ and 10 his Apostles, and conveyed it through the con­stant practise of the Primitive Church, since which time no adversary doubteth of it.

§. 17.

BUt two main exceptions are taken at our Episcopacy, wherein it is pretended, there [Page 170] is an utter dissimilitude betwixt the anciently acknowledged superiority and ours: The one is perpetuity, the other, Lordlinesse; In both which regards, Parker, (according to his loud langua [...]e) sayes, there is as much likenesse be­twixt the English Episcopacy and the ancient, as betwixt light and darknesse. For both these briefly. That there is and must needs be a supe­riority of some Pastors aboue others, Beza 10 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 perpetuall, 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 Ministery: Those Ministers are divided into Presbyteries: Those Presbyters must have an head, that head is to over-rule the body, for his turne; And this saith he, is that Regency, which was in the Primitive times, and is now 20 renewed in some Churches; wherein the pre­sident takes his chair, moderates the assembly, hath Majority of rule, during his presidency, and is for the present, [...]efut. of Mr. D [...] ham. the governour of his bre­thren; the action ended, and his course finish­ed, returnes to his old forme, with a sumus ergo pares. And was this the inequality of the [Page 171] Church-governours in the Primitive times? Was this the forme of the Regiment and Presi­dency of the Primitive Bishops? Blessed God! Where was this monster of opinion formed? Who ever read or heard of such a course of Ad­ministration, from the beginning of Gods Church upon earth, untill this present age? And yet these men, the better to guilde their upstart fancies to the eyes of the vulgar, dare 10 thus confidently obtrude it upon the Primitive times. Did not James, Ignatius Polycarpus, and all those noted Successors, in their severall char­ges, live and die Bishops there? Do not all the Subscriptions of Councels, all histories that ever were in the Church, testifie so much? was there ever any Writer (but any one) that hath given intimation (but bare intimation) of any such shifting of Church-governours (for that mista­ken 20 allegation of St. Ambrose is justly hissed out of all Countenance.) Did ever the man fall in­to any kinde of mention, that once practis'd it? And shall grave Divines give themselves li­berty to dream of such strange Chimaericall devices, and then (meerly to get glory to them­selves, and strength to their own fancie [...] ) so boldly obtrude them upon Gods Church for [Page 172] good Law, and as highly tending to Gods glo­ry? If we do not finde 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 10 that he should be forthwith put out of the Church, and that he have not the Churches Ordination, who doth not hold the Unity of the Church,Vid supra Epist. Clementis ad Corinthios. &c. 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 20 that their In-and-out Office; have these suc­ceeding and Momentary Presidents? 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 cryed down [Page 173] in the Councell of Salisbury (called Ep.^tus puor.) practised also in the Popish times here in Eng­land, Binius, Anno 1274. Episcopatus puerorum. upon St. Clements night and on St. Nicho­las; wherein boys and youths dressed up after the manner of Episcopall habits, took upon them to act the Bishops sacred actions, and af­ter the pastime ended, disroabed themselves, and returned to their wonted trade; Both these I confidently say, are the meer mockeries of E­piscopacie; 10 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 Lordlinesse which is usually objected to our Episcopacy, it is indeed a common eye-sore to our envious detractors. This is it that fills the world with Clamour, and Pamphlets with spightfull invectives. Quis furor, O Cives! As for the title first, alas, how poor a quarrell it is? Certainly, if there were that true piety, and 20 those gracious dispositions in the hearts of men, professing the Gospell, towards Gods 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 beautifull, their hands sacred, their heads glorious; now every thing is too much.

But not to scan the Originall [...], and Dominus, which every man knows how com­mon it was of old to Fathers, Masters, Hus­bands, Governours, 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 usuall style of the ancient Bishops? So Eusebius to the Bishop of Trevers: [...]. To my 10 Lord Paulinus; and Paulinus in his Epistle to him, to my Lord Eusebius. So the Bishops of Aegypt to the Bishops assembled in the Coun­cell of Tyre, [...]. To our most honourable Lords. The Synode held at Jerusalem to the people of Aegypt, [...]. Libya, &c. calls Athanasius their Pastor and Lord: And Julius Bishop of Rome, the great Abbettor of Athanasius, is by the holy Bi­shops styled [...] most blessed Lord: 20 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 honorable brethren:Vide B Down­ham defence 3 b cap. 6 And Bishop Downham (to whom I referre my reader for this point) hath instanced [Page 175] 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 Arch-bishop of Canter­bury. Vid. Epist. in sine histor. Tur­ci [...]ae: Append. &c. 10 And how much more is this than we finde in their own letters; To our most reve­rend Brother M^r. Cartwright; Chap. to Mr. Cartwr. Calvin Epist. Fa­rello de Basileens [...] quodam. Practice of Pre­lates D. 2. Cited in the survay 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 practise 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 honor given by them, to our holy function, to grace us with eminent titles and rights, can any Christian man be so foolishly spightfull, as to think, be­cause we are Lords-Bishops, that we challenge to be Lords of our Clergie: as he said well, be­cause they themselves are usually styled Ma­sters, [Page 176] 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 quarrell; and are so little transported with these puffes of style, that we account it (according to our Saviours 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 despoyled to purpose? Is that little pittance which hungry sacriledge, and cruell rapine have left behinde them, still a beam in these evill eyes? We are Barons by our places, but, as one said truely, Bare-ones in­deed, 20 for the most part; and if these men may have their wish, shalbe (as a Lawyer was long since pleased to tearm 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 stolne and devoured. To speak of one [Page 177] which I have reason to know; There is a Bi­shoprick in the world which had 27 rich Man­nors within the Diocese (besides other forrain) and 14 faire houses and Parkes about them; which bath now but 7 of the meanest Man­nors left, in full Lease, and one only house, without so much as a stick of wood for the heirth, or an handfull of Hay for the stable, and yet none of the ancient burdens subtracted. 10 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 Competencie of 20 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 Clergie could never have enough; Statutes of Mort­main needed to hold their hands; their know­ing, [Page 178] rich, zealous off-spring, think their better deserving-Clergie can have never too little. We see and heartily pity the incompetent provision of our forraign brethren, whose parts are as e­minent as their maintenance poor. And this is that passe of perfection which these mis-ze­lotes would bring our Clergy unto, and are an­gry because we are not enough beggers. They would have their Pastors true Ministers, that 10 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 20 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) shalbe cryed up for spending upon one Supper a Bishops yeerly revenue. As it is, we blesse God and our good [Page 179] 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 excesse; pampering his Appe­tite with Apician delicates, or ruffling in proud and costly attyres, and furnitures, beyond the 10 bounds of gravity and holy Moderation (as I verily suppoie our Island yeildeth 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 faithfull to his God, whether in an higher or meaner Con­dition.

Forasmuch therefore as these imaginary dis­similitudes 20 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 Apostolike hands, by direction and inspira­tion of the holy Ghost, we may confidently and irrefragably conclude our Episcopacie to be of no lesse than Divine Institution.

§. 18.

HOwever it pleaseth our Anti-praesulists to 10 sleight 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 strait bonds of 250 yeers; out of a just guiltinesse of their known opposition; yet it shall be no small confirmati­on to us, nor no lesse conviction to them, that the voice as of the Primitive, so of the whole subsequent Church of God upon earth to this 20 very age, is with us and for us: Quod semper et ubi (que): Alwaies and every where; was the old and sure rule of Vincentius Lirinensis; and who thinks this can fail him, as well worthy to erre. It were a long task to instance in all times, and to particularize in all Churches: Let this be the triall, Turn over all histories, search the [Page 181] 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, superiour to his Clergy (unlesse perhaps during the time of some perse­cution, or short inter-regnum) let me forfeit my part of the cause. Our opposites dare not stand 10 upon this issue; and therefore when we presse and follow them upon this point, they runne 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 yeild it; and yet would fain think themselves never the worse. Anti­christ, Antichrist hath seized upon all the fol­lowing 20 times, and corrupted their government: what a meer 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? Sur [...]ly had these men bestowed that time in perusing Bishop Down­hams discourse concerning Antichrist,Diatrib. de An­tichrist, [...]. [...]on Less [...] . which they have spent in confuting his worthie Ser­mon, [Page 182] they had needed no other either reforma­tion or disproof. For can any indifferent man be so extreamly mad, as to think all the Christi­an world (these men only by good luck ex­cepted) is, or ever was turn'd 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 Gods Church upon earth? To say nothing else concerning the no­torious falsity hereof, what a derogation were 10 this to the infinite wisedome, providence and goodnesse 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 20 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 meeknesse and humi­lity, and patience, being ever persecuted, and [Page 183] 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 wilde a wit, that can believe all this. So the (Semper) is plainly ours, and so is 10 the (ubi (que)) 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 finde that for the Greek Church,Christianogra­phy of the Greek Ch. the Pa­triarchate of Constantinople, which in the Em­perour Leo's time, had 81 Metropolitans, and about 38 Arch-bishopricks under his Jurisdi­ction, hath under him still 74 Metropolitans; who have divers Bishops under them; As Thes­salonica, 20 ten Bishops under him; Corinth four; Athens six, &c. For the Russian Church, which since the Mahumetan tyranny hath subjected it self a Patriarch of their own, neer home, of Mosco, he hath under him two Metropolitans, four Arch-bishops, 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, Arch-bishops, and Bishops, no 10 fewer than 142.

For the Armenian Christians, they acknow­ledge obedience to the government of two Pa­triarks of their own; the one of Armenia, the greater, who kept his residence of old at Seba­stia; the other of Armenia the lesse, whose resi­dence was formerly at Mytilene, the Mother City of that Province, now neer Tarsus in Cili­cia: M^r. Sands reports their Bishops to be 300, but Baronius, 1000. 20

For the Jacobite Christians, they have a Pa­triarch of their own, whose Patriarchall Church is neer 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 [Page 185] 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 mis-named 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 Bi­shopricks, 10 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 finde that in one Province alone, under one Metropolitane, they have had 164 Bishops; They are under the government of the Patriarch of Alexan­dria, to whose Jurisdiction belong both the Christians of Aegypt, and those about the Bay 20 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 Arch-bishops: And Alvares, [Page 186] that in one Church of the holy Trinity, upon a solemn occasion, he saw two hundred of their Mitred Clergie together. Thus have I for the readers satisfaction, contracted into a short view, some passages of laborious Christiano­graphy of M^r. 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 10 correspondence with Rome, and professedly opposite to most of her errors, and chiefly to her ambitious and tyrannous usurpation; but all gladly ever submitting themselves to that Episcopall government, which some few ve­ry ill-advised, but very well self-conceited new-commers, here in a corner of our Europe, have for their own ends presumed to contra­dict. 20

§. 19.

CLearly then, all times, all places, all histories 10 are for us; not one that ever mentioned the discipline and government pretended; It is a very poor and beggerly 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 per­swade 20 themselves (others sure they cannot) or if they can, I would fain see them that a­mong so many holy Fathers, and faithfull 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 [Page 188] 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 10 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 heretick, 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 minde? 20 No man ever wrote of hereticks, 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 [Page 189] of a noted heretick, against all the holy Fathers of the Church, yea, against the whole Church of God, whose judgment 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 schoole-fellow Eustathius came 10 to that honour, which he eagerly desired, and missed of, he was so much the more netled with emulation; Eustathius humor'd him by all means, he was still the more peevish; at last, he brake forth into Opposition; and (saith that Father) his speech favored rather of madnesse then of sober humanity. For he said, what is a Bishop better then a Presbyter? The one differs not at all from the other; There is but one order, one honour, one dignity of both; 20 Doth the Bishop impose hands? So doth the Presbyter; Doth the Bishop administer baptis­me? 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, [Page 190] 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 voyce of Gods Church stiles magnum mundo malum, a great mischief to the world, is now ap­plauded by those, who pretend to holynesse, 10 for a great patrone of Truth.

§. 20.

BUt what noyse is this I hear from our An­tepiscopists, 20 of many Fathers who favou­red, and cryed up this opinion of Aerius, sure­ly, if there had been any such, the world would have rung of it, ere now. The then­present Church would sooner have noted it, than those that lag after them, so many hun­dred paces of years. But to make this good, [Page 191] 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, D^r. Morton in his Apology cites,Apol. p 2. c. 12. Non Dubito, &c. I doubt not saith, Medina to affirm that St. Jerome, Sedulius, Primasius, Theodoret, held with the Aerian hereticks that the Order of Bishops and Presbyters is Jure di­vino the very same. It is well that he omitted 10 St. Augustine, Ambrose, Chrysostome, Oecumenius. Well, what of this, the learned Bishop cites Medina, but doth he approve him? he scornes the motion: Medina cites those Fathers, as for this opinion; The more shamelesse 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 20 in vindicating these sacred names, from the a­spersion of the favour of Aerianisme 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 Spalato, who hath prevented that labour. All the rest are easily freed; St. Jerome and St. Ambrose in the [Page 192] opinion of some seem to take in water: For the former as he was naturally a waspish and hote good man, so now being vexed with some crosse proceedings (as he thought) of John Bishop of Hierusalem, 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 10 ecclesiae, Hier. ad Eva­grum. than Dominicae dispositionis veritate; but even in that, withall he grants Episcopacy, to be an Apostolicall Institution;Eadem Episto­la ad finem. for he interprets himself, that this Custome was derived and continued from the Apostles, and that the Do­minica dispositio of which he spake, was to be taken of a personall appointment from Christ our Saviour;Hier in 1 ad T [...]tum. Wherefore what can be more plain than that his toto orbe decretum relates to 20 Apostolick Constitution; The very pedegree of it, is by himself fetcht from the time of the quarrels which St. Paul mentions in his Epistle to the Corinths, One sayes I am of Paul, another I am of Apollo; I am of Cephas; which was in the heart of the Apostoli (que) times: And relating those words of the Bishop of Jerusalems letters, [Page 193] [There is no difference betwixt a Bishop and a Presbyter] he passeth a satis imperite upon it; professing to his Marcella, 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 Psalme, Hier. in Ps. 44. In stead of Fathers thou shalt 10 have children; The Apostles saith he (O Church) were thy Fathers, &c. Thou hast in­stead of them, children (which are) the Bishops, created by thy self. And (which is for all) where he is most vehement for the dignity of a Presbyter; yet he addes, 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 Aerianisme; and those other 20 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 pitch'd 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 Archiepiscopall port and power; no not to an [Page 194] Emperour; 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 10 that saith so, but a changling 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, 20 so the Arch-bishop 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.

SHortly then, all times, all histories, all Au­thors, 10 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 20 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 Vvald. 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 [Page 196] Aeneas Silvius in his Bohemian history report­ing the Tenets of the Waldenses hath thus,Foxe p. 209. de dogmat. Waldens Ro­manum pontificem, &c. That the Bishop of Rome is but equall to other Bishops, that a­mong Priests there is no difference; that not di­gnity but merit of life makes one Presbyter bet­ter then another. Those of Merindol and Cabrieres (a people which about two hundred yeers ago came out of the Country of Piemont, 10 to inhabite in the waste parts of Provence) be­ing there planted, and hearing of the Gospell p [...]eached in Germany, and Switzerland, sent in the yeer 1530. George Maurellus, and Petrus Latomus to conferre 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 20 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 &c. of whom the Cardinall Portinensis (the Popes Legat) writes thus to the Archbishop of Roan about the yeere 1146. [Page 197] Etenim de Carcasona or [...]undus, &c. For one Bar­tolomaeus the Bishop of the Hereticks, borne in Carcasona, taking upon him the Deputation of that Anti-pope, yeelded unto him a wicked and abhominable reverence, and gave him a place of residence in the Town of Porlos, and re­moved himselfe to the parts of Tholose. This Bartolomaeus in the tenour of his letters, which run every where in the first stile of his salutati­on, 10 entitles himselfe 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 Cardi­nall. And those Angragnians, who are common­ly said for some hundred of yeers to have cast off all relation to the Church of Rome, yet in 20 their Confession of faith, and answers exhibi­ted to the President (appointed Commissioner for their examination) confessed and acknow­ledged (upon mention made of ancient Coun­cells) That the Councels had made divers no­table Decrees concerning the Election of Bi­shops and Ministers of the Church, concerning Ecclesiasticall Discipline, as well of the Clergy [Page 198] as the people. These Chrisians were far from that peevish humour, wherewith divers mis­zealots are now-a-dayes 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 Kingdome 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, 10 and the Lake of Lemanus began to be troubled: And now, when the grosse 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 freedome of the true Religion, under their Popish Bishops, thought themselves driven to set up Church-go­vernors and Pastors of their own: And these 20 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.

WE have seen the grounds of Church-go­vernment 10 laid by our Saviour himself in imparity: We have seen it so built up by Apo­stolike hands; we have seen the practise of the ancient and subsequent Church, laying on the roof to make a perfect Fabrick; Yet what is all this, if the charge be not universall and perpe­tuall? yeild 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 20 have his Church. There may be threescore Queens, and fourscore Concubins, and Virgins without number; but his Dove, his undefiled is but one; and though she may go in severall dresses and trimmings, yet still and ever the stuffe is the same. Plainly, though there may be varieties of circumstantiall fashons in par­ticular [Page 200] 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 10 succession. He that said, Go teach all Nations, and baptize, added, Behold I am with you to the end of the world; He could not mean it of their persons which staid not long upon earth after him; he meant it of their Evangelical succes­sors; So was he with them; as he was with his domesticks 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 infalliblenesse of 20 their judgement, nor in the universality of their charge, but in the effectuall execution of those offices, which should be perpetuated to his Church, for the salvation of mankinde. Such were the preaching of the Gospell, and the ad­ministration of the Sacraments, the ordaining Church-officers, the ordering of Church af­fairs, [Page 201] the infliction of censures, and, in short, the power of the Keys, which we justly say, were not tyed to St. Peters girdle, but were commu­nicated to all his fellows, and to all his and their successors for ever. By vertue 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 10 subsist; at least, not long and in any tolerable Condition. The power of these acts, as it was by our Saviours 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, 20 saith St. Augustine; Let them come to the Bi­shops, by whom the keys are ministred 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 Calvins own determination,Calv. Instit. 1. 4. c. 3. [Page 202] none but Pastors might lay hands on the or­dayned,Hoc postremo h [...]bendum est non universam multitudinem manus i [...]posu­isse su [...]s mini­stris, sed, folos pastores. and none but they were capable to weild 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 affaires; If with some, then whether with one in a City or ter­ritory, 10 or with more? If with more, why is the charge then imposed upon one. One Timo­thy in Ephesus; One Titus in Creet; 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, entayled upon these e­minent persons, which should by due ordina­tion therein succeed them, and from them line­ally 20 descend upon us, I wonder what humane power dare presume to cut it off. Neither do I lesse marvell 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 yeild this honour to these inspired [Page 203] 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 locall, and temporary; those we have no reason to think our selves oblieged to, but those which they left for the administration of Gods 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 01 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 20 Episcopacy, they would make us feel the Dint of this argument, and would in the rigorous observation of it, out-do the Jews: But you are now ready to choak me with some Apostoli­call ordinances, which were even of t [...] emselves reversed. Be it so: Then you tell me of the first [Page 204] form of their goverment 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 tryed both, 10 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 suddain framed; In framing thereof, as the equality among them­selves by the fulnesse 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: 20 So then 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, unlesse we will op­pose the ordinance of the holy Ghost, must [Page 205] not detrect 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 10 taken up? However then (as it is usually up­brayded to us out of our reverend Whitgift) there may be some appendances and formali­ties of government, alterable by the wisedome and discretion of the Church; yet for the main substance, it is now utterly indispensable, and must so continue to the worlds end. Indispen­sable by any voluntary act (what inevitable ne­cessity may do in such a case, we now dispute 20 not) necessity hath dispenced with some im­mediately Divine Laws:Nisi coegerit dura necessitas cui nulla sex esst posita Hadr. Sarav. resp. ad Bez. de gradi [...] . &c. Where then that may be justly pleaded, we shall not be wanting both in our pity, and in our Prayers.

§ 1.

THE question concerning the lay-Presbyter is not easily stated; the thing 20 it selfe 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 yeares: Now, for [Page 208] that yeares should and doe commonly bring knowledge and experience, and carry gravity and authority: therefore it is traduced from that naturall sence, and used to signifie 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 10 the hi [...]hest offices; so we have Elders and Iudges, 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 daies of the Gospell, under the New Testament; now we finde the Elders of the Church, Acts 20.17. Acts 11.30. and 14.23. A name which comprehended all those sacred persons who were imployed in the promulga­tion of the Gospell (as Calvin well observes 20 whether Apostles, Prophets, Evangelist, Pa­stors and Doctors:) and indeed none but them; and in vaine shall we seeke for any other Pres­by ers, or Elders in the Acts, or Epistles of the blessed Apostles, or in all following antiquity. What to make therefore of those Elders, or [Page 209] Presbyters which are now in question, which, saith Travers (if you will speake properly) are onely them that rule, he were wise that could tell: meerely civill they would not be, for they take upon them Ecclesiasticall charges: Meer­ly sacred and sprituall they are not, for they are neither Bishops, Priests, nor Deacons; Meerly 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, 10 were wont to be described by their Linnen vestures; other men by wollen; these are nei­ther of both, but a mixture of both; a Linsey­wolsey contexture: a composition, which as God (in type of what I now say not) forbad under the Law, so he never had use of it, never acknowledged it under the Gospell; How therefore, in this fagge-end of the world, they should come to have any new being in the Church, it is enough for me to wonder: if 20 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 Crownes and Scep­ters; least any doubt should seeme ungroun­ded, Beza, who will not yeeld these Elders La­icks; to grace them the more,ubi supra. ascribes to them [Page 210] some kinde of spirituall 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 reproofe of sin in their Con­sistory; and yet he is faine to contra-distin­guish them from teaching Elders; and their stile forsooth is [...], governments: But, tell me, I beseech you deare brethren, you that are so apt to affect, and receive a forraigne dis­cipline; tell me in good earnest; can you think this to be the feeding of the flock of Christ, 10 which S Paul requires of the Elders at Ephesus? Acts 20. can you thinke these men to bee such as the Apostle there speakes of, In quo Dominus vos constituit Episcopos; enchargingthem with the flocke over which Christ hath made them Bishops? Was ever any lay Elder stiled by that name? Doth not Calvin himselfe con­fesse at the Presbyters both there menti­oned, and Titus 1.5. are no other Do­ctors and Teachers; because in both places 20 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 retaine nothing of that divine or­der, but lands and name. Yea, my bre­thren, why are ye willing to be deceived? [Page 211] who ever spake or heard of a Lay-Presby­ter in all the Church of God, till this age? Take the terme as it is: We are forced up­on this epithete for distinction sake; not out of any scornefull intent of discouraging Gods people: we know that in a generall accep­tion they are all the Lords inheritance; but because there is a necessary difference to bee put betwixt them, whom God hath separa­ted 10 to his owne immediate service in the Ministerie, and those Christians which are under them in their Ministeriall charge; we make use of these termes wherewith the great­est antiquity hath furnished us. The old Canons, named Apostolicall, 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 cleare, [...] &c. Let the 20 Laicks be subject to the Deacons, the Dea­cons to the Presbyters, &c. And before him the holy Martyr Clement B. of Rome; as we have formerly alledgd. A lay man is bound to Laick precepts. And yet before him a [...] so, I for my part am confident that St. Peter, whom this man suc­ceede, both in his Chaire and Martyrdome, [Page 212] meant no other when hee charged his fellow Bishops that they should feed their flock, [...], not domineering over their Cleargie:1 Pet. 5.3. for the word is plurall; not as if it were Clero, but Clericis: and in the verse before it is, [...], the very act of Episcopacie; those that would have it taken otherwise, are faine to add a word of their owne to the text; reading it, Gods heritage; where as the Originall is meerely [...], perfecyly to this sense. Neither is there any Ataxie to bee feared in 10 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 then be spirituall 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 himselfe upon the occasi­on of his forced forbearance of his Canoni­cal 20 devotions, Ego tanquam Chimaera quaedam mei seculi. Here then ye seduced Brethren, that go all upon trust for the strong beliefe 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 [Page 213] men of great note in their times, but men still; and herein they show'd it too well: that for their owne ends, they not onely 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.

ANd that you may not thinke this to be some bold unwarranted suggestion 20 from an unadvised adversary; let mee ten­der this faire offer to you: It is an hard and long taske 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, untill this [Page 214] present age, I shall yeeld the cause, and liue and die theirs. We finde in common experience, that we apprehend things according to our owne prepossession: Iaundised eies seeme to see all objects yellow; blood-shoten, red: it is no marvell if those who have mancipated their mindes to the judgements of some, whom they over-admire, and have lent their eies out of their owns heads, wheresoever they finde mention of an Elder in the New Testament, 10 think presently of a Lay-Presbytery; like that man in Erasmus, who perswaded himselfe, he saw a strange Dragon in the aire, because his friend confidently pointed to it, and seemed to wonder at his not seeing it but those who with unpartiall and unprejudiced hearts shall addresse themselves to the Booke of God, and with a carefull sincerity, compare the Scri­ptures, shall finde, that wheresoever the word Elder, or Presbyter is, in an Evangelicall sence, 20 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 onely and altogether taken for the ministers of the Gos­pell. There are (if I reckon right) some two and twenty places where the word is menti­oned, [Page 215] 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 Ioh. 1. 3. Ioh. 1. The elder unto the well-beloved Gaius: And, The Elder to the elect Lady: 3 Ioh. 1. What Elder is this? Is it not the holy and deare Apostle St. Iohn? The Elders which are among you I exhort, who am also an Elder &c. Feed the flock of God which is among you, (saith Saint Peter. 1 Pet 5.1.) 10 Lo, such an Elder as Saint Peter, such were they whom he exhorts their title is one, their worke 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 faine, out of favour to their new erection, straine the word so farre 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 20 their Pastors to their ruling Elders: And for the place in hand, Calvin is cleare ours, The flock of Christ, saith he cannot be fed but with pure doctrin, quae sola spirituale est pabulum. Js any man sicke among you? saith St. Iames, Iames 5.3 [...] . Let him call for the Elders of the Church, and let them pray over him, anointing him with oile in the name of [Page 216] the Lord, and the prayer of faith shall save the sick. Are these Lay-Elders, thinke we, whom the Apostle requires to be called for: who must comfort the sicke, cure him by their prayers, anoint him with their miraculous oyle, for re­covery? Let me aske then, were there no spiri­tuall Pastors, no Ministers among them? And if there were such, was it likely, or fit, they should stand by, whiles lay-men did their spi­rituall services? Besides, were they lay-hands 10 to which this power of miraculous cure by anointing the sicke, was then committed? Surely, if we consult with S. Marke, we shall finde them sacred persons; such lips, and such hands must cure the sick; so then the Elders of S. John, S. Peter, S. James are certainly Pastors, and Ministers; And what other are S. Pauls? 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 20 are those? The next words shall tell you; Jf any be blamlesse, the husband of one wife, having faithfull children, &c. For a Bishop must be blamelesse, as the steward of God; Lo S. Pauls Elder here, is no o­ther than a Bishop, even then, as the Fathers observe, every Bishop was a Presbyter. And [Page 217] though not every Presbyter a Bishop, yet every Presbyter a sacred and spirituall person; such a one as is capable of holy Ordination: thus might we easily passe through all these texts, wherein there is any mention of Presbyters; One onely place there is, that might to a fore-inclined minde seeme to give some colour, (and God knowes, but a colour) of a lay-Presbyte­ry, Let the Elders that rule well, 1 Tim. 5.17. saith St. Paul to 10 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 medled with this ill-raised controversie, 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 busie and curious agitation, The issue is this, that never any expositor for the space of 20 fifteene hundred yeeres after Christ; tooke these aeresbyters for any other then Priests, or Ministers: Of eleven or twelve severall expo­sitions of the words, each one is more faire, and probable, than this, which is newly devised, and obtruded upon the Church: That the text is so farre from favouring these lay-Presbyters; [Page 218] that we need no other argument against them; For, where was it ever heard of, or how can it be, that meere Laicks 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 Iohn, that he at Ephesus committed the charge of his young man to an old Bishop, whom he cals [...], besides that of Iustin Martyr, already cited, and 10 others, shew it plainly. And if (as some) our appellation of Priest come from [...], as it well may, how can a lay-man 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 Pauls [...], than himselfe gives of himselfe, in his exhortation to the Elders or Pastors at Ephesus, who interprets it, by carefull attending to themselves, and their flocks; which even 20 their owne authours are wont to appropri­ate to Pastors. And what can that double honour be which the Apostle claimes 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, [Page 219] was it ever required that they should be maintained by the Church?

And what can those [...] be, but those Priests which diligently and painfully toile in Gods harvest; in the Word and Doctrine? all the Elders therefore there intended, are exer­cised in the Word and Doctrine, but there are some that doe [...], labour more abun­dantly than the rest; these must be respected 10 and incouraged accordingly; Neither is there any reason in the world to induce an indiffe­rent man to think, that this [...] should imiplie a severall and distinct office, but rather a more intense, and serious labour in the same office; as might be showne in a thousand instances. Whereas therefore this is the one­ly Scripture that in some fore-prised eares seemes to sound towards a Lay-presbytery; I must needs professe for my part, if there 20 were no other text in all the Booke of God more pregnant for their disproofe, I should thinke this alone a very sufficient warrant for their disclamation. And I doe verily per­swade my selfe, that those men, who, up­on such weake, yea, such no-grounds, have ta­ken upon them, being meer Laicks, to manage [Page 220] these holy affaires of God, have an hard an­swer to make one day, before the Tribunall of Almighty God, for this their presumptuous usurpation.

Now then, since this one litigious, and un­proving text, is the onely place in the whole New Testament, that can beare 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 10 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 onely meant for the spirituall guides of his people; I hope every ingenuous Christian will easily resolve, how much safer it is for him to follow the cleare light of many evident Scriptures, than the doubtfull glimmer­ing 20 of one mistaken text.

§. 3.

ANd as the Scriptures of God never meant to give countenance to a lay-Presby­tery, 10 so neither did subsequent antiquity; I speak it upon good assurance; there was never any clause in any Father, Councell, History, that did so much as intimate any such office in the Church of God, or the man that weilded 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 bels chi­med to their thought: But certainely, for fifteene hundred yeares, no man ever dreamed of such 20 a device; If he did, let us know the man. I am sure our Apostolicall Clemens makes a contra­distinction of Laicks, and Presbyters:Clem. Ep [...]st. ad Corinth. supra. Ignat. Ep. ad Magn. Do no­thing without your Bishop, [...]eith [...]r Pres­byter, nor Deacon, nor Laick. And Ignatius the holy Martyr, yet more punctual­ly, goes in these degrees; [...]. This difference is so familiar with that Saint, as that we scarce misse [Page 222] it in any of his Epistles, in so much as Vedelius himselfe finding in the Epistle of this Martyr to the Ephesians,Ignat. Epist. ad Ephes. [...], translates it, memorabile sacerdotum vestrorum collegium, a Colledge of Presbyters: such the Bishops of those first times had (as we have still the Deane and Chapter, to consult withall, upon any oc­casion) but those Presbyters were no other than professed Divines: Neither were ever other­wise construed. If we looke a little lower, who can but turne over any two leaves of the 10 first Tome of the Councels, 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 speake of the Bishops, or Presbyters offering on the Altar of God, which no Lay-man 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 20 a Lay-man was never questioned.c 6, 7. They for­bid a Bishop, Presbyter, or Deacon to meddle with any secular cares or imploiments; A La­ick person had no reason to be so restrained; shortlie (for we might here easilie wearie our Reader) the ninth of their Canons is punctuall, [Page 223] which playnly 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 Clergie.

Dionysius the mis-named. Areopagite hath [...] and, [...], for Bishops and Presbyters: and the holy Martyr Cyprian, Cum Episcopo Presbyteri Sa­cerdotali honore conjuncti, the Presbyters joyned 10 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 Councels they are stiled by the name of [...], Priests; and how by those venerable Synods they have the offices and imployments of onely Priests; and Clergimen put upon them; our two learned Bishops, D. Bilson, and D. Downam, have so cleered this point, that my labour herein would be but superfluous; I referre my reader to their unquestionable instances; One thing 20 let me adde not unworthy of observation, I shall desire no other authour to confute this opinion of the Lay-presbyterie, than Aerius himself, the onely ancient enemy of Episcopacie; what is a Bishop (saith he) other then a Pres­byter? &c. there is but one order, one honour of both: Doth the Bishop impose hands? [Page 224] so doth the Presbyter. Doth the Bishop ad­minister Baptisme? so doth the Presbyter. The Bishop dispenseth Gods service; so doth the Presbyter, &c. 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 Episcopacie, marres the fashion of the Lay-presbytery: He could not in terminis directly oppose it indeed; How should he oppose that wich never was? But he at­tributes 10 such acts and offices to a Presbyter, as never any Laick durst usurpe; 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 dreamed of a Lay-pres­bytery either to supply, or affront Episcopacie, 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 20 is quashed by the sole and onely Marprelate of the ancient Church.

§. 4.

YEt, let me eat my word betimes, while it 10 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 Milaine St. Ambrose, a man noted, as for sin­gular sanctimonie, so for the height of his spi­rit, and zeale of mantaining the right of his function; and what will he say?Amb. in 1. Tim. 5.1. Vnde & syna­goga, & posteà etiam Ecclesia seniores habuit, &c. Whereupon (saith he) both the synagogue and afterwards, the Church also, had certain El­ders, 20 or ancient men, without whose counsell 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 sloath of the teachers, or rather by their pride, for that they would seeme to be of some reckoning alone Here is all; and now, let me beseech my reader, [Page 226] to rouze up himselfe 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 heare, 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 turne off the chiefe, (if not the only) countenance of their cause, it is to me a wonder: but they well 10 saw, if they had not done it, it would have beene done for them; Possevine thinks he finds Pelagianisme in this Commentarie upon the Epistles:Bellar. Tom. 4. de Amiss. grat. c. 5. & l. 4. de Iustif. c. 8. both, Whitakers and Bellarmine dis­claime it for Ambrose's; the later pitches it upon an hereticke; even the same wich was the authour of the booke of the Questions of the Old and New testament; Hilarie the Deacon, and the former, doth little other; whiles he cites and seemes to allow the Cen­sors 20 of Lovaine to this purpose.Maldon. in Mat. 19. Maldonate casts it upon Remigius Lugdunensis, who li­ved Anno 870. farre from any authentick an­tiquity; and confidently saies; no man that ever read Ambrose's Writings, can think these to bee his. It is then first no great matter [Page 227] what this witnesse saith; but yet let us heare him; Vnde synagoga, (saith hee) 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 hee can forbeare to smile at the conceit. The words run thus; upon occasion of Saint Pauls charge, Rebuke not an elder, but intreat him, as 10 a father, &c. Propter honorificentiam aetatis, ma­jorem natu cum mansuetudine ad bonum opus pro­vocandum, &c. For the honour of age, the elder in yeares is by meeknesse to bee pro­voked to a good worke, &c. Nam apud omnes ubique gentes honorabilis est senectus: For, saith he, amongst all nations every where old age 'tis honourable: And so inferres, whereupon, both the Synagogue, and af­terwards the Church, had certaine elder or 20 ancient men, without whose counsell no­thing was done in the Church. Plainly the words are spoken of an elder in age, not any El­der in office. And so S. Pauls 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 [Page 228] Ambrose, all runs upon this strane; 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 Iudges, but one­ly 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 counsell; and therefore it 10 followes, quorum sine consilio, without whose counsell, nothing was done in the Church; he saith not, without whose authority. these then, for ought 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 Colledge of Presbyters, in ancient use (as Ignatius implies) yet where are the Lay? They were certaine 20 ancient experienced Divines, who upon all difficult occasions were ready to give their ad­vice and aid to their Bishop; how little the true Ambrose dreamed of any other, let him be consulted in his noble, humble, and yet stout Epistile,Am. l. 2. Epist 1 [...] 3. to the Emperour Ʋalentinian; where [Page 229] that worthy patterne of Prelates, well showes, how ill it could be brooked, that persons meerly laick or secular, should have any hand in judging and ordering of matters spirituall, Yea, for this very pretended Ambrose, how farre he was from thinking of a Lay-presbytery; let himselfe speake, who in the very same Chap­ter, upon those words (Let the Elders that rule well he counted worthy of double honour) construes those 10 Elders, for boni dispensatores, ac fideles; and be­cause you may thinke this may well enough fit Laick Presbyters; he adds, Evangelizantes regnum Dei, those that preach the Kingdome of God, And againe: Adversus Presbyterum, &c. Against a Presbyter receive not an accusation, &c. Be­cause, saith he, (Ordinis hujus sublimis est honor) 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 20 it ought to seeme incredible to us; that this man, who is Gods Priest, should live crimi­nously; Thus he: so as this Ambrose's Presby­ters, are no other in his sens [...] , than Gods Priests, and Christs Vicars: If our Lay-presbyters then have a minde to be, or to be called Priests, and Vicars, their Ambrose, is for them; else he [Page 230] is not worthy of his fee for what hee hath said.

If all antiquity have yeelded any other wit­nesse, worth the producing, how gladly should we heare him out, and returne him a satisfacto­ry answer; but the truth is, never any man thought of such a project; and therefore, if a­ny authour have let fall some favourable word, that might seeme to bolster it, it must be against his will: neither did any living mam (before some Burgesses of Geneva in our age took it up­on 10 them) ever claime or manage such an office since Christ was upon the earth.

§. 5.

ALl this considered, I cannot but wonder, and grieve, to heare a man of such worth as Beza was, so transported, as to say, that this Presbyter, of their device, is the Tribunall of Christ: a Tribunall erected aboue [Page 231] fifteene hundred yeares after his departure from us: an invisible Tribunall to all the rest of Gods Church besides; a Tribunall not knowne, nor resolved of by those that call it so. Surely our blessed Saviour was never ashamed to owne his ordinance; neither was he ever so reserved, as not to show his owne Crowne and Scepter to all his good subjects: he never cared for an outward glorious mag­nificence, 10 but that spirituall port, which he would have kept in his government, he was farre from concealing, and smothering in a sus­pitious secrecy. If this then be, or were Christs Tribunall, 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; Plainely, the sworne men to this exoticall government, are not agreed of their verdict; An exquisite forme they would 20 faine 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 platforme is tendred, not so perfect yet, but two yeares after it is altered, nine yeares after that, Anno 1583. a new draught, fit for the English Meridian, is published; yet, [Page 232] 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 houre, faine would I know whether they can ring this peale without jarres; It is not long agoe, I am sure, that they found every parcell of their go­vernment 10 litigious; Cartwright is for a Presby­tery in every Parish, wheresoever a Pastour 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 Christs institution, to have every Parish thus furnished and governed: Our late humo­rists give power of excommunication, and o­ther censures to every Parish-Presbytery: The Belgick Churches allow it not to every particu­lar 20 congregation, without the councell and as­sent of the generall Consistory: There are that hold the Elders should be perpetuall: There are others, for a Trienniall, others for a bienniall Eldership; others hold them fit to be changed, so oft as their liveries, once a yeare. The Elders [Page 233] (sayes T. C.) are joyntly to execute, with their Pastour, the election and abdication of all their Ecclesiasticall officers; Not so,Io. Calv. l. 4. Inst. c. 3. saith I.C. Soli pa­stores, onely the Pastours must doe 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 feare not Vzzah's death, or Vzziah's leprosie: There are that doubt whether there should be Doctors in 10 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 Christs 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 tels 20 of some Evangelists, some Prophets, some Pa­stours and Doctors, and not some Pastours, and some Doctors) so it is guilty of much er­rour and wildnesse of consequence. For, how is it possible, that spirituall food, and teaching should be severed? Who can fe [...] d the soule, and not instruct it? Or, who can teach wholsome [Page 234] doctrine, and not feed the soule? This is, as if every child should have two nurses, one to give it the bib, another the brest; one to hold the dish, and the other to put in the spoone. Now, if Doctors must be, whe­ther in every Parish one; whether admitted to sit, and vote in the Presbyterie, and to have their hand in censures or not; or whe­ther they bee Lay-men, or of the Clergie, whether as Academicall Readers, or as ru­rall 10 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 bee necessary in the constitution of the Church, or whether members of the Consistory, or not; whether they should be onely imployed in matter of the purse, or in the matters of God; or if so; how farre interes­sed; whether fixed or moveable; and if so, 20 in what circle? And least there sould be any passage of this admired government free from doubt; even the very widdowes have their brawles. These to some are as essentiall as the best; to others like to some ceremonies, of which Iunius his judgement was, Si adsint, [Page 235] non recuso; si absint, non desidero: not to be re­fused where they are, and not to be missed 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 10 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 Christs Ordinance, and (that once done) let them expect our condescent; till then (and we shall desire no longer) let them forbeare to gild their owne fancies with the glorious name of Christs Kingdome.

§. 6.

THIS uncertainty of opinion cannot 10 choose but produce an answerable im­perfection in the practice, whiles some Churches, which hold themselves in a Parochi­all absolutenesse, necessarily furnished with all the equipage of discipline, must needs finde those defective, which want it; so as the Gene­vian and French Churches, and those of their correspondence, which goe all by divisions of Presbyteries, must needs by our late reformers be found to come short of that perfection of 20 Christs kingdom, which themselves have at­tained. Those Churches which have no Do­ctors, those which have no Deacons, those which have no Widdowes, what case are they in? And how few have all these?

Neither is the imperfection more palpable, [Page 237] and fatall, where these ordinances are missing; then is the absurdity, and inconvenience of en­tertaining them where they are wisht to be: for howsoever, where some new State is to be e­rected (especially in a popular forme) or a new City to be contrived, with power of making their owne Lawes; there might perhaps be some possibility of complying, in way of po­l [...]cie, with some of the rules of this pretended 10 Church-government: yet certainly, in a Mo­narchiall State fully setled, and a Kingdome divided into severall Townships, and Villages, some whereof are small, and farre distant from the rest; no humane wit can comprehend, how it were possible, without an utter subversion, to reduce it to these termes; I shall take leave to instance in some particulars; the strong in­expediences, and difficulties whereof will arise to little lesse than either grosse absurdity, or ut­ter impossibility. Can it therefore be possible in 20 such a kingdome, 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 [...]ccl [...]siasticall Consi [...] tory, consisting of one, or more Pastors, a Doctor, Elders, Deacons; [Page 238] perhaps there are not so many houses, as offices are required; And whom shall they then be Iudges of? And some of these so farre remote from neighbours, that they cannot participate of theirs, either teaching, or censure: And if this were faisible, what stuffe would there be? Perhaps a young indiscreet giddy Pastour, and for a Doctor, who, and where, and what? Iohn a Nokes, and Iohn a Stiles, the Elders, Smug the Smith, a Deacon; and whom, or what should 10 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 Parochiall Church hath the soveraignty of Ecclesiasticall 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 20 this, or nothing: Else what means Cartwright to say, that in such cases, God powres out his gifts upon men, called to these functions, and makes them all new men? Here are no miracles to be expected, no enth [...]siasmes; an honest [...] hatcher will know how to hand his straw no whit [Page 239] better, after his election, than he did before: and was as deeply politike 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 Ecclesiasticall Lawes of such a company should be like those of the Medes and Persians, irrevocable; that there should be no appeale from them: for, as 10 for Classes, and Synods, they may advise, in cases of doubt, but over-rule 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 speake.

Now were it possible that an Hockley in the 20 hole, or (as Cartwright pleases to instance) an Hitchin, or Newington could yeeld 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 poore and painefull incumbent can but live. But whence (as the Disciples said) should we have [Page 240] bread for all these? And what doe you think of this lawlesse 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 owne Parish, not subject to controlement, not li­able to a superiour Censure? What doe you thinke of the power of Lay-men to binde and loose? What of the equall power of votes in spirituall causes with their grave and 10 learned Pastour? 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 cloake, a gilt rapier, and gingling spurres, attending Gods Table? To see a ruling El­der, a better man than his Pastour? Who knowes not,Epist. before Helvet, Confes. that it is the project of Beza, and the present practice of Scotland, that No­ble-men, or great Senatours should be Elders, 20 and perhaps at Geneva Deacons too; and then how well will it become the house, that great Lords should yeeld their Chaplaines to be the better men?Danaeus de Ec­cles. Disc c. 10. For as honest Daneus, (who knew the fashion well) Longè est dis­simile, & inferius, &c. The place of the El­ders [Page 241] is utterly unlike, and below the order of Pastours; neither (me thinks) should it work any contenting peace to their great spirits, to heare that upon their Consistoriall Bench, their Peasantly-Tenant is as good as the best of them;Artic. Genev. 7 and that if they looke awry to be so matched (which T. C. suggests) they dis­daine not men, but Christ: These are but a handfull of those strange incongruities, 10 which will necessarily attend this mis-affected Discipline, which certainly if they were not countervailed with other (no lesse unjust) contentments, could never finde entertain­ment in any corner of the world; but each man would rule; and to be a King, though of a mole-hill, is happinesse enough. Had men learned to inure their hearts to a peace­able and godly humility, these quarrels had never been.

§. 7.

BVt that which is aboue all other excepti­ons most undeniable, and not least convi­ctive, and, which I beseech the reader 10 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 staid Christians, have learned to suspect, if not to hate noveltie, 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 dayes is immutable, and eternall, so his truths are like him, not changea­ble by time, not decayable by age: who was 20 the father of this child, I professe I know not, otherwise than I have specified in my premoni­tion to the Reader. I am sure Calvin disclaimes it,Calv. Epist. ad Sadoletū Gar­ [...]m. Ego autem, Sa [...] olete, &c. who, in his Epistle to Cardinall Sadolet, hath thus; I, for my part, professe to be one of them, whom you do so hostilely in veigh against; for [Page 243] although I was called thither (i. to Geneva) af­ter the Religion was setled,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 studuē ac confirmare, separatam ab illis causam ha­bere nequoo, &c and the forme of the Church corrected; yet, because those things which were done by Farell and Viret, I did not onely by my suffrage allow, but, what in me lay, laboured to conserve and ratifie, I cannot hold my cause any whit different from theirs. Thus he. So as he professeth onely to be the Nurse-father of that issue, which was 10 begot by a meaner Parent. It is true, those o­ther were men of note too, but for ought I know, as much for their exuberance of zeale, as for any extraordinary worth of parts Fa­rell indeed was called Flagellum sacrificulorum, the scourge of Masse-Priests, and what he did for the reformation of Religion, I am as apt to ac­knowledge and applaud as the forwardest; But, that he preacht somewhere in the very streets,Sp [...]nhem. Ge­neva Restituta. and even (Quam vis renitente magistratu) in Saint Peters Church, was not to be brag'd of by 20 himselfe 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 forme of government:Natus Vapine [...] , noto Delphina­tus oppido. Idem: I wish he had li­ved and died in his Vapincum. His Coadjutor in [Page 245] this worke 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 heartned 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 seene in his Dialogue of White Divels; these were the founders of that Discipline; men of eminence 10 wee must believe, but farre inferiour to Cal­vin, who came into Geneva, first as a Lectu­rer, or Preacher, and then became their Pa­stour,: insomuch as Zanchy reports, when Calvin preacht at S. Peters, and Viret at S. Ger­vases, concurrent Sermons, a Frenchman as­ked, why he did not come somtimes, and heare Viret,Zanch. Epist. ad Misc. Citat in Surv. Disc. answered, Si veniret Sanctus Pau­lus, qui eâdem horâ concionaretur, quâ & Calvi­nus, ego, relicto Paulo, audirem Calvinum: If 20 Saint Paul should come and preach in the same houre with Calvin, I would leave Paul, and heare Calvin; which was spoken like a good blasphemous zelote: But it is not to be wondered at in men of such spirits.Calvin. Farello I told you before what Calvin himselfe writes to [Page 244] Farell; There was one at Basil who profes­sed to attribute non minus Farello quàm Paulo, Not lesse to Farell, than to Saint Paul. O God, whither doth mad zeale hurry men? It appeares then, that Farell and Viret rough­hew'd this statue, which Calvin after polished; wee now know, Consulem, ac Deim, and I doubt not but some doe yet live, who might know the man. For me, although I have 10 not age enough to have knowne the Father of this Discipline, yet one of the Godfathers of it, I did know; who after his peregri­nation in Germany and Geneva, undertooke for this new-borne infant at our English Font; under whose Ministrie my younger yeares were spent:Trouble of the English Church at Frankfort. in marg. The zeale of A. G. The authour of that bitter Dia­logue betwixt Miles Monopodius, and Bernard, Blinkard, one of the hottest and busiest stick­ers in these quarrels at Frankfort. So young 30 is this forme of government, being untill that day unheard of in the Christian world; in which name Peter Ramus (though a man cen­sured for affecting innovations in Logicke and Philosophie) 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 farre is this forme from novelty, as that it was the most ancient, and first modell 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 equall: What then? If their preten­ded forme were bred From thence; where hath it lien hid all this while till now? That, they 10 can tell you too: Vnder the tyranny and usur­pation of Antichrist. Deare Christians, I hope, you now believe it; that the very Apo­stles themselves, who lived to see and act the establishment of Episcopacie, 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 20 were blind, till this City (which was once in­deed dedicated to the Sun, and beares it still for her emblem) inlightened them; and if ye can believe these strange suggesters, wonder ye at them, whiles I doe no lesse wonder at you.

But with all give me leave to put you in mind, [Page 247] that this is a stale plea for more vnholy opini­ons than one. The Anabaptists, when they are urged with the Churches ancient practice of ba­ptizing of infants, straight pretend, that this ill guise was brought in by Popery, and is aparcell of the mystery of iniquity;Prolaeus. Fes­ciculo, &c. the New-Arrians of our times, hellish hereticks, when they are pressed with the distinction of three persons, in the Deity, and one infinite Essence, straight 10 cry out of Antichrist, and clamour, that this doctrine was hatched under that secret mistery of iniquity; the Father of the Familists, H. N. Ibid. a worse divell, 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 lien hid under the mask of Popery, until this day of love; and now he coms to erect his Seniores sanctae intelligentiae, Elders of 20 the holy understanding, and his other rabble.

Beware therefore, I advise you, how you take up this challenge, but upon better grounds; disgrace not Gods Truth with the odious name of Antichristianisme; honour not Antichrist with the claime and title of an holy Truth; Confesse the device new, and make your best of [Page 248] it; But if any man will pretend this govern­met hath beene in the world before, though no footsteps remaine of it in any history or re­cord, he may as well tell me, there hath beene of old a passage from the Teneriffe to the Moone, though never any but a Gonzaga dis­covered it.

§. 8.

NOw then I beseech, and adjure you, my deare brethren, by that love you pro­fesse to beare to the Truth of God, by that tender respect you beare to the peace of his Sion, by your zeale to the Gospell of Christ, 20 by your maine care of your happy account, one day, before the Tribunall of the most righte­ous Iudge of the quick and dead; lay every of these things seriously together, and lay all to heart: And if you finde that the government of Episcopacie established in the Church, is [Page 249] the very same, which upon the foundation of Christs Institution, was erected by his inspi­red Apostles, and ever since continued unto this day, without interruption, without altera­tion; If you finde that not in this part of the Western Church alone, into which the Church of Rome had diffused her errours, but in all the Christian world; farre and wide, in Churches of as large extent as the Roman ever was, and 10 never in any submission to her, no other forme of government was ever dreamed of from the beginning; If you finde 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 onely ad­mitted, but honoured, and magnified this one­ly government, as Apostolicall; If all Synods and Councels that have been in the Church of God, since the Apostles time, have received and 20 acknowledged none but this alone; If you finde that no one man from the dayes of the Apostles till this age ever opened his mouth a­gainst it, save onely one, who was for this cause amongst others, branded and discarded for an heretick; If you finde that the ancient Episcopacie, even from Mark, Bishop of Alexan­dria, [Page 250] 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 spirituall juris­diction; if you finde 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 finde that Invention full of indeterminable uncertainties; If you finde 10 the practice of it necessarily obnoxious to un­avoydable imperfections, and to grosse ab­surdities, and impossibilities; Lastly, if you finde the device so new, that the first au­thours and abettors of it are easily traced to their very forme, as those that lived in the dayes of thousands yet living; If you finde all these, (as you cannot choose but finde them) and many weighty considerations moe, being so clearly laid before you, I beseech 20 you suffer not your selves to be led by the nose, with an vnjust prejudice, or an over-weening opinion of some persons, whom you thinke you have cause to honour; but without all respects to flesh and blood, weigh the cause it self impartially in the ballance of Gods Sanctu­ary, [Page 251] and judge of it accordingly. Vpon my soul, except the holy Scripture, Apostolicall 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, policie, may faile us; we are safe, and our cause victorious.

Why then, O why will you suffer your selves to be thus impetuously carried away, with the 10 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 chace of a fained perfection; For you, my Northerne 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-governours, (as there never wanted aspersions, where an ex­termination is intended) alas, why should not 20 your wisdome & 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 [Page 252] for an holy and memorable Prelacie, and though it did more lately fall upon the division of Dioeceses;D. Henr. Spel­man ex Hecto­re Boetio. Anno 840. so as every Bishop did in every place (as opportunity offered) executo Episco­pall offices (which kinde of Administration continued in your Church till the times of Mal­colme the third) yet this government over the whole Clergie, was no lesse acknowledged than their sanctimony; after the setling of those your Episcopall Sees, it is worth your note, and our 10 wonder, which your Hector Boetius writes; Sa­cer Pontificatus Sancti Andreae tanta reverentia, &c. The Bishoprick of St. Andrewes, was with so great reverence, and innocence of life, from the first institution of it, in a long line of Episcopall 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; 20 and those that are Oxthodoxe in judge­ment, may be faulty in demeanour; But I grieve and feare to speak it; There is now so little dan­ger of a Calender, that no holinesse of life could excuse the best Bishop from being ejected, like an evill spirit, out of the bosome of that Church. Deus omen, &c.

In the name of God, what is it, what can it be that is thus stood upon? Is it the very name of Episcopacie, which (like that of Tarquin in Rome) is condemned to a perpetuall 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 turn'd into ill Latin; [...], Superintendens Their 10 power, by your owne allowance and enacting, is the same with your Bishops; Their Dioeceses 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 Skye, and Lewes, with their adja­cents; his residence shalbe the Canonry of Rosse. 20 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 Fiffe; the Superintendent of Edinburgh; the Superintendent of Iedburgh; the [Page 254] Superintendent of Glasgow; the Superintendent of Dumfreys; all of them bounded with their se­verall jurisdictions; which who desires to know particularly, may have recourse to the learned Discourse of D Lindsey, then Bishop of Brechen, concerning the proceedings of the Syn­od of Perth; Where he shall also finde the par­ticularities of the function and power of these Superintendents: Amongst the rest, these; That they have power to plant and erect 10 Churches, to set, order, and appoint Ministers in their Countreys; That, after they have re­mained in their chiefe townes, three or foure moneths, they shall enter into their Visitation; in which they shall not onely preach, but exa­mine the life, diligence, and behaviour of the Ministers: as also they shall trie the estate of their Churches, and manners of the people; They must consider how the poore are provi­ded, and the youth instructed, they must ad­monish 20 where admonitions need, and redresse such things, as they are able to appease, They must note such crimes as are hainous, that by the censures of the Church the same may be corrected. And now, what main difference, I beseech you, can you finde, betwixt the office [Page 255] of these Superintendents, and the present Bi­shops? How comes it then about, that the wind is thus changed? That those Church-go­vernours, which your owne reformers with full consent allowed, and set downe an Order for their Election in your Constitutions before the Book of Psalms in Meeter; should now be cashiered? There, and then, M. Knox himselfe, whose name you professe to honour, by the 10 publike authority of the Church, conceives publike prayer for M. Iohn Spotteswood then ad­mitted Superintendent of Lothian, in these words; O Lord, send upon this our Brother (unto whom we doe in thy name commit the chiefe charge of the Churches of the division of Lothian) such a portion of thy holy Spirit, as that, &c. And, in the name of the Church, blesseth his new Superintendent, thus; God 20 that hath called thee to the office of a watch­man over his people, multiply the gifts of his grace in thee, &c. Now I beseech you, how is this Superintendency lost? That which was then both lawfull, and usefull, and confessed for no other then a calling from God, is it now become sinfull and odious? Are we be­come so much wiser, and more zealous than [Page 256] our first reformers, as there is distance betwixt a Superintendent, and no Bishop? But what? is it the stroake the Bishops have in government, and their seat in Parliament, which is so great an eye-sore? Let me put you in mind, that your greatest patrons of your desired Discipline have strongly motioned an Ecclesiasticall Commis­sion for the over-looking and over-ruling your Consistories; and even when they would have Bishops excluded both out of those Comitiall 10 Sessions,Moved also to the Lords of the Counsell 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 Parliament-house, some wise and grave Ministers of speciall gifts and learn­ing, sorted out of all the land, to yeeld their Counsell according to Gods heavenly Law, even as the Civill Iudges are ready to give their advice according to the temporall Law; and for matters of greater difficulty. What a world is 20 this? Grave and wise Ministers, and yet no Bi­shops? Doth our Episcopacie either abolish our Ministery, or detract ought from wisdome 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? [Page 257] Beza's Counsell, we see, is yet alive, but it comes not home to the purpose; Welfare that bold Supplicator to Q. Elizabeth, which moved, that foure and twenty Doctors of Divinity, to be called by such names as should please her Highnesse, might be admitted into the Parlia­ment House, and have their voices there, instead of the Bishops. O impotent envie of poore 10 humorists; Doctors, but no Bishops,; Any men, any names, but theirs; the old word is, Love creepes where it cannot goe; How much are we be­holden to these kinde 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 goe (alas) too roundly to worke; striking at the root of their Episcopacie, not pruning off some superfluous twigs of priviledge, & rather 20 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 professe to honour; at whose sacred Crowne and Scepter, if any of the sons of Belial amongst you do secretly aime, whiles they stalke under the pretence of opposition to Episcopacie, the God of heaven find them out, and powre upon [Page 258] them deserved confusion But for you, alas, Brethren, what hopes can I conceive, that these pre-judged papers can have any accesse to your eyes, much lesse to your hearts; my very Title is barre too much: But if any of you will have so much patience, as to admit these lines to your perusall, I shall beseech him for Gods sake, and for his own, to be so farre indifferent also, as not upon, groundlesse suggestion, to abandon Gods Truth and Ordinance; and out of meere 10 opinion of the worth of some late Authour, to adore an Idoll made of the earings of the peo­ple, and fashioned out with the graving toole of a supposed skilfull Aaron: Shortly, after these poore well-meant (howsoever, I doubt, in­effectuall) endeavours, my prayers shall not be wanting for your comfortable peace, loyall o­bedience, perfect happinesse. Oh that the God of heaven would open your eyes, that you may see the truth; and compare what you have 20 done, with what you should doe, how soone would you finde cause to retract your own de­crees; and to re-establish that true Ordinance of the living God, which you have beene mis-in­duced to abandon.

§. 9.

ANd for you, my dearely beloved Bre­thren, at home; For Christs sake, for the Churches sake, for your soules sake, be 10 exhorted to hold fast to this holy Institution of your blessed Saviour, and his unerring Apo­stles; and blesse God for Episcopacie. Doe but cast your eyes a little back, and see what noble instruments of Gods glory, he hath beene 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; 20 yea, what constant and undaunted Mar­tyrs, and Confessours; men that gave their blood for the Gospell, and imbraced their fagots, flaming; which many gregarie Pro­fessours held enough to carry cold and pain­lesse: To the wonder and gratulation of all [Page 261] forraigne 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 owne just praises) as might justly shame and silence any gaine-sayer. After that a malicious Libeller hath spit out all his poyson against E­piscopacie, and raked together, out of all histo­ries, 10 all the insolencies, and ill offices, which have, in former ages, been done by professedly Popish Prelates (which do almost as much con­cerne us, as all the Treasons and Murders of formerly male-contented persons can concerne him) faine would I have him shew me, what Christian Church under heaven, hath, in so short a time, yeelded so many glorious Lights of the Gospell, so many able and prevalent ad­versaries 20 of Schisme and Antichristianisme; so many eminent Authours of learned workes, which shall out-bid time it selfe, let envie grinde 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 [Page 260] please God, out of the same rod of Aaron still to raise such blossomes, 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 Apostolicall. And (that I may draw to Conclusion) for the farther Confirmation of your good Opinion of the Bishops of your 10 Great Britaine, heare what Iacobus Lectius, Iacob. Lectius. Prascriptionum Theologicarum l. 2. Nota. 2. the learned Civilian of Geneva in his Theologicall Prescriptions, dedicated to the Consuls, and Se­nate of Geneva, saith of them, De Episcoporum au­tem vestorum vocatione, &c. 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 Ministery, but not the thing it selfe, and that those onely are to be held for true and legitimate, which Paul describes 20 to us in his Epistles to Timothy and Titus, Cujus­modi olim in magno illo Britanniarum regno extitisse, at (que) etiamnum superesse, subindeque eligi Episcopos non diffitemur; Such kind of Bishops as we doe not deny, but yeeld, to have been of old, and to be still at this day, successively elected in the great [Page 262] Kingdome of Britaine: Thus he: when Ge­neva it selfe pleades for us, why should we be our owne 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, 10 as you would God should respect you. My soule for theirs which obey their Bishop, Pres­byters, Deacons; God grant that my portion may be the same with theirs. And let my soule have the same share with that blessed Martyr that said so. Amen.