ἘΠΙΣΚΟΠΟΣ ἈΠΟΣΤΟΛΙΚΟΣ, OR THE EPISCOPACY OF THE Church of England Justified to be APOSTOLICAL, From the Authority of the Antient Primitive Church: And from the Confessions of the most Famous Divines of the Reformed Churches beyond the Seas. Being a Full Satisfaction in this Cause, as well for the Necessity, as for the Just Right thereof, as consonant to the Word of God. By the Right Reverend Father in God THOMAS MORTON Late Lord Bishop of Duresme. Before which is Prefixed A PREFACE to the READER concerning this Subject: By Sir Henry Yelverton Baronét.
London, Printed for J. Collins in Westminster-hall. 1670
To the Most Reverend Father in God GILBERT By Divine Providence, Lord Archbishop of Canterbury, Primate of All ENGLAND, and Metropolitane; and one of his Majesties most Honourable Privie Council.
I Have often wonder'd how it comes to pass, that the Sacred Order of Bishops should in this Island meet with so many unreasonable Adversaries; when in all the Reformed Churches beyond the Seas, we are counted the only happy Nation, who enjoy the Purity of Doctrine, with the Primitive Government. And I confess my wonder is the [Page] more increased, when I consider that the Romanists look on our Church as their most dangerous Enemy, because we have not only the External Glory of a Church, but a continued Succession of Bishops (which some amongst them are so ingenuous as not to deny) and yet these men amongst us, who so vehemently cry down Popery, and so highly admire even the misfortunes of the Reformed Church, do by a strange Antiperistasis, assist their Enemies, and despise their Friends. It was a good Observation of that great man Archbishop Land, That Caiaphas the High Priest, advised the crucifying of our Saviour, that the Romans might not take away their Name and Nation: and yet that Counsel so Magisterially given, so [Page] deeply laid, and so wickedly contrived, brought on them that suddain destruction they hoped to avoid. And have not we, My Lord, found by sad Experience, the inference that Great Prelate made, fully true? Since the Papists have not only had a great harvest amongst us, but all sort of damnable Heresies have, like a flood, broke in upon us, and Atheism hath so prevailed, that if God, out of his Infinite Mercy put no stop to it, that Prediction of our Saviour will in our dayes be true, That Faith shall scarce be found upon Earth!
But since the times are now come, [...]. Ep ad Corinthios, Pag. 57. which St. Clement more than 1600 years ago foretold, That there should be contention about the name of Episcopacy. And since Reformation and Purity are [Page] the Pretenses (though Interest or Sacriledge are the true Reasons) of Separation amongst us: I have, in obedience to Your Graces commands, put out a Book written some years since by the late Learned Bishop of Durham, that all men may see, the great Lights of the Reformed Church beyond the Seas are so far from approving the Practices of our Dissenters, that they commend and admire our Episcopal Government; and therefore I cannot but hope, that either these men will return again to the bosome of their forsaken Mother the Church, or have so much Ingenuity to desist from deceiving ignorant People with the great Authority of the Reformed Church.
And now, my Lord, I must humbly beg Your Pardon, that [Page] I prefix Your Great Name before this Discourse: But since 'tis the work of a famous Bishop, and in defense of that Order of which in our Church Your Grace is the worthy Primate, I cannot but hope acceptance; and am very much pleased I have an occasion offered me to let the World know how much I am
TO THE READER.
THere present thee with a Book written some years since by that great and Reverend Bishop Tho. Morton, Lord Bishop of Duresme, in the defence of that Order he bore, and for which he suffered so great indignities. And as it was his Honour to suffer in so good a Cause, so it was his great Contentment and satisfaction when he came to the end of his long race, that he kept a good Conscience, though he lost all this world afforded him for it.
It would be very superfluous in this place to write an Encomium of this Great Prelate, who is farr beyond what I can do; and is already well performed by that excellent person Dr. Berwick late Dean of St. Pauls, who was well acquainted with him many years, and [Page ii] had the happiness once to be his Domestick Chaplain: I only think fit to say this of him, that he was an Antient Bishop, and had all the qualifications fit for his Order, either to Adorn or Govern a Church: but above all, he was eminent for his invincible Patience under so many violent Persecutions, and almost necessities; alwayes rejoycing in his Losses, and protesting he thought himself richer with nothing and a good conscience, than those were who had devoured his goodly Bishoprick. And certainly he that considers the excellency of this Prelate, with the rest of his Brethren, who with him underwent the fiery Trial, will conclude as Tertullian doth of the first Persecution of the Christians, Apol. cap. 5. Non nisi aliquod grande bonum a Nerone damnatum; Nothing but some great good could be condemned by such men.
I must not omit, among the various Qualities of this great Man, to tell thee, he was 44 years a Bishop, a thing so extraordinary, that since the first Plantation of Christianity, and consequently of Bishops in this Island, T [...]. 1. ad Ana [...] 58. which if we believe Baronius was the 58 of our [Page iii] Saviour, but one exceeded him; and he came not to these Dignities per Saltum, but passed through all other inferiour Charges before he arrived at the height. And one thing is considerable in his Translation to Coventry and Lichfield, that King James was pleased to do it at the particular motion of that great Prelate Bishop Andrews, who never was known to move the King for the Preferment of any before.
How excellent he was in Controversies, his manifold Writings against the Papists have given the World sufficient testimony; and in this he went so high, that if he believed not the Pope to be Antichrist, he thought him very like him. And yet there was never any who more approved of the antient Customs of the Catholique Church, than himself: And of this I shall give you this particular instance. For that Ceremony of Bowing to the Lords Table at the first entrance into the Church, he did not only commend by his Practice, but publickly declared in a Letter he wrote to St. John's Colledge, where he had been Fellow, in behalf of a Kinsman of his, Mr. Low, for whom he desired [Page iv] a Fellowship; that he was an adversary to his Kinsman, if he refused it: His words are these: Quod si ve [...]ò gestui illi flectend [...] se versùs Sacram Domini mensam hic Juvenis adversetur, me multo seniorem habebit sibi uti (que) adversarium. Epistola ad Collegium Sti. Joh. Coll. Cantabrig. But if this young man be averse to that posture of Bowing himself towards the Lords Table, he shall have me much his Elder altogether his Enemy. And although our Church in her Synod 1640 Can. 7. Canons doth but commend this, and leaves the practice of it perfectly indifferent; yet nothing of this nature claims a greater Antiquity: For [...]. Stroma. lib. 7. p. 724 Edit. Paris. Clemens Alexandrinus tells us, That by the Christians Prayers were made towards the East. And Et inde suspicio, quòd innotuerit nos ad Orientis Regionem precati. Ap. cap. 6. Tertullian sayes, That the Heathens suspected the Christians worshipped the Sun, and that their suspicion arose, because Christians prayed towards the East. And Cum ad Orationes stamus, ad O [...]ien [...]em convertimur unde Coe [...]um furgit; non tanquam ibi sit Deus, & quasi caeteras mundi parres deseruerit qui ubique praesens est non loco [...]um spatiis, sed Majestate potentiae; sed ut admoneatur animus ad natur [...]m exc [...]llentiorem se convertere, i.e. ad Dominum. Lib. 2. de Se [...]m. in Monte. St. Augustin, who lived at the end of the 4 th. Century, is very express in this custom, and withall gives this reason of it: When (saith he) we stand to Prayer, we are turned [Page v] to the East, whence the Sun ariseth, not as if that was God's proper place, and that he hath deserted the other parts of the World, who is everywhere present, not by extension of places, but Majesty of power; but that our mind might be admonished to convert it self to the more excellent nature, that is, to the Lord. And in that discourse which goes under the name of Justin Martyr, (though not so antient as St. Justin, yet as old as Theodoret, if we believe Critica Sacra lib. 2. cap. 5. Rivet) we are told That [...]. Quaestiones ad Orthod. 118. this custom (speaking before of Praying towards the East) the Church received from the holy Apostles: For the Church received the place where to Pray, from whom they received the command to Pray. And a few lines before he tells us, (h) [...]. That [...]o Pray to the East doth not contradict either the Prophets or, Apostles: As if he should argue, We have no command in the Scripture to the contrary, [Page vi] this hath been the custom and practice of the Church, of which we have no beginning, therefore 'tis Apostolical. But, whether this custom be from the Apostles or no, this we are sure on; Bodily adoration is that we owe to God, Rom. xii. 1. Psal. xcv. 6. and if that be his due and our duty, certainly the custom of the Church is of more than sufficient authority to determine to what place that Act of Worship is most decent to be directed unto.
I must not omit another Information I ha [...] of this good Bishop, before I come to speak of this Work I now publish; and that is: He was in his younger dayes, nay when he came to be a Bishop, earnest in those Controversies which commonly go under Calvin's name; insomuch that when he was Bishop of Lichfield, he set upon to Answer Arminius; and mor [...] particularly that Tract of his, Intituled Examen Praedestinationis Perkinsianae: and after a moneths consideration, an [...] making several Observations on tha [...] Discourse, he laid it aside, saying thes [...] words, If thou wilt not be Answered▪ lie thee there: And after that he gre [...] very moderate, if he did not incline t [...] the contrary opinion; though he did not [Page vii] love to discourse of that Subject, or to hear Ministers in their Pulpits, to meddle with that which is most proper for the Scholes. Now though this Controversie about the time of the Synod of Dort was by many good men looked on under a severe character: yet now we find the Reformed Churches beyond the Seas incline much to it. Deodati, when he was with Bishop Moantague at Eaton, p [...]of [...]ssed he dissented from diverse conclusions of the Synod of Dort. Appeal. cap. 7. pag. 71. As in the French Church Amiraldus and Mr. Daillee (who hath a particular tract de Gratia Universali) do sufficiently assure us; and for the Dutch Churches the Remonstrant party is so much increased in power, that they possess most of the great places both in Church and State. But some men are strangely mistaken, when they would father the Calvinian Doctrin on the Church of England in her Articles, who hath most wisely left it undetermined; knowing that both learned and good men may differ in these Sublime Points, and that the Churches peace ought not to he disturbed with such unnecessary determinations. 'Tis true, I have read, Rushworth Historical Collections, p. 6 [...]. Apology for Bishops, cap. 3. pag. 16. that in the Parliament of 1 Caroli, Mr. Pym moved in the House of Commons, That Arminianisme might be condemned by a Vote of that [Page viii] House, as if the Infallibility pretended to attend St. Peter's Chair at Rome was removed to the Speaker's at Westminster. But yet I find not that grave Assembly did any thing in it. As for those Articles composed at Lambeth by History of the Lambeth Articles, printed in Latin, 1651. Bishop Mountague's Appeal, ca. 7. p. 71. Necessaria Responsio, printed by the Remanstrants, 1618. Archbishop Whitgift, and those Assistants he called to him, they were so far from being received as a Doctrin of our Church, that if we believe a Heylyn Historia Quinqu-Articularis, Par. 3. cap. 21. very diligent Historian, Queen Elizabeth totally disliked them, and the manner of making of them, and had like to have questioned the Archbishop about them. And when, by Dr. John Reynolds at the Conference at Hampton Court, they were desired to be inserted into the Articles of the Church of England, the motion was rejected by King James, Conference at Hampton Court, p. 4 [...]. who told them, That the quietest determinations of such Questions were fit for the University, and not to stuff our Articles with all Theological conclusions. But this by the way.
I have before told you how great service this worthy Prelate did in his Controversies against the Papists: This was not all the work that lay on his [Page ix] shoulders: for he no sooner came to the Office of a Bishop, but he met with another sort of Adversary, who began then to question the Authority of the Church in her ordaining decent Ceremonies in her service. And when he found that a private Conference with these sort of men did little prevail, he then published his Defence of the Three Innocent Ceremonies; a discourse so solid, that it must satisfie any person that is governed by reason, and not by phansie and affection. But as these men began then to undermine the Out-works (as I may so call them) of Episcopal Jurisdiction: so this great man lived to see the whole Hierarchy by them destroyed, voted down, Root and Branch, and that as Popish and Antichristian; to the amazement of all Mankind, the Wonder of the Reformed Church, and the publique Triumph of the Roman Conclave, And were it not that those years so late past were perfectly a time of Paradoxes, what wise man could imagine that they and their Order should be counted Popish, who were the greatest opposers of it, who had writ so many unanswerable Volumns against it; and who had [Page x] by divers of their Martyrdom in Queen Mary's days asserted the Reformed Catholick Doctrine, against the Corruptions and Novelties of the Roman Church.
This was the occasion which put this Learned Bishop to write this ensuing Tract, which when he had first done, he communicated it to the Most Reverend Father in God James Usher Lord Archbishop of Armagh; and it did so satisfie that Learned Primate, that he put it forth with some Discourses of his own, without our Bishops Name or Knowledge, though in the Codicel annexed to our Bishops Will, 'tis owned by him for his. But afterwards when the Covenant was hotly pressed, and a compliance to forein Reformed Churches pretended, our Bishop renewed his former Discourse, made several additions to it; and where he found it necessary, took occasion to answer both Salmasius and Blondel, and so it swelled to the Volume it now is. This was by his Lordship committed to my charge, either to publish, or not, as I thought fit. And truly I had once determined still to have kept it by me, hoping that the wonderful Restauration both of our King and Church [Page xi] would have made all Disourses of this Nature unnecessary: but since it hath pleased Almighty God to suffer these Troublers of Israel still to continue amongst us their disturbances and separations, I thought it a du [...] I owed to the Memory of this Blessed Bishop to publish this Discourse; which I did not doubt, but might do God and his Church some service. But before I would attempt so great a Work, I communicated both my Design and Book to the Most Reverend Father in God Gilbert Lord Archbishop of Canterbury, who was pleased not only to approve the Work, but command the speedy publishing of it.
This immediately put me upon the Examination of the several Quotations I found in it, having most of the Authors by me, fearing that either through the mistake of his Lordships hand, which was not very easie to be read, or the negligence of the Transcribers, some Errours might creep in the places cited; and I dare assure the Reader, that for all the Works which I have by me, and I want but few, they are exactly true.
The Method used in this Discourse [Page xii] is a way our Bishop had been very successful against the Papists, and I hope may prove so against our Adversaries of another kind; which is the Testimony of Reformed Divines in the Churches beyond the Seas to our Episcopal Government, which they do not only commend, but admire and wish for. Nay, divers ef them expound those very Texts of Scripture, which are urged for Bishops, as we do; so that if our Dissenters will believe any sort of men but themselves, they must be convinced with this kind of Argument.
It seems to me, I confess, extreamly strange, that in these last and worst times some men should so applaud themselves, and their own phansies, as to condemn what went before them even in the most pure Primitive Church.
I find not in all my little reading any that set himself against that Sacred Order till Aerius, Haeres. 57. St. August. ad Quodvult deum. who lived about the middle of the fourth Century: And Epiphanius says, who gives us the most ample Relation of him, this his Errour arose out of Emulation that Eustathius was preferred to a Bishoprick before him who most of all desired it. And truly [Page xiii] I could wish secular Interest, such as, want of a Bishoprick, Applause with a Party, self-justification in former mistakes, and an unwillingness to let the world know they were formerly deceived, did not with-hold many amongst us from doing that, which, I doubt not, they are more than sufficiently convinced they ought to do. And I do heartily wish, since Conscience is the thing pretended, that they gave some assurance 'twas Conscience and not Interest prevailed with them by their peaceable Passive Obedience to our Laws, and not to fill our streets with their unreasonable complaints against our Government and Governours, and still to seduce a sort of empty people of great Faith and little Sense, who are in the right only because they are sure they are in the right.
And although 1600 years possession is more than a sufficient lawful Title for any to plead (A thing so unquestionable, that no man hath yet produced any sufficient Authority to the contrary.) Yet there are two learned Pens, Salmasius and Blondel, who have attempted rather to shew their Wits and Reading, than their Reason in this Controvesie.
[Page xiv]The first of these, when he undertook the task, wrote not under his own Name, as if it was what he was commanded to write, (a thing frequent to the Professors of Leyden) than what he himself either believed, or would perswade others to do: And in all his Discourse, he is in that violent heat, that he hardly gives Dionysius Petavius, that learned Jesuite, any other Name than, Inepte & Fatue. He answers the Greek Fathers, who affirm that in the Apostles time, a Bishop was superiour to a Presbyter, Cap. 2. p. 82. that it is a ly, and upon no other account, but because he expounds the Apostles words after a different manner, than what Antiquity did. And in any Controversie that concerns the Church, he continues this temper; For to the Learned Doctor Hammond, who calmly defended the Churches Power of the Keys against some of his Objections, De Subscribendis Testamentis adv. Heraldum. p. 19. he gives no other Title but Nebulo in Anglia, shewing neither respect to the Learning, nor to the quality of the Doctor, who as he confessed, was Chaplain to his late Majesty. And yet this great Magisterial man with the same confidence as he denied the Divine Right of Episcopacy, so he doth the Authority [Page xv] of the 2d. Epistle of St. Peter, Walo Messalinus, Cap. pa. 58. p. 14. affirming the first only for genuine: and truly I wonder not much at it, for certainly he who shakes the Authority of the Tradition of the universal Church, Cap. 5. p. 398. takes away the only Argument to prove any Book to be Canonical, when any Sect or Heresie shall question it. But I the more willingly pass this over, since in his own Name in his Defensio Regia he seems to alter his Opinion.
For D. Blondel. He who shall look into his Discourse, will find it to be a great Collection of Various Readings, and if Fame be true, collected at first to be the Materials of a Discourse he intended for Episcopacy; But the misfortune of our Church turned his weapon another way. But after all, Apol. p. 3.11. so Walo Messalinus. p. 7. he only affirms, that Bishops and Presbyters were equal in degree, till the 136. of Christ; which, if you consider, is a very small time after the Apostles. Ecclesiast. Hist. lib. 3. cap. 25. For St. John died, Tome 5. Comment. in Danielem. p. 594. Edit. Froben. as both Eusebius and St. Hierome tells us, in the 102. of Christ; so then, according to him, their was but 34 years distance. But to me, truly, he proves not that. For he who will consider the Epistle before his Book, will find all he [Page xvi] affirms, is, that in that short time, the Senior Presbyter in the Colledge, was their [...], their Praesident, and that, when he died, the next in Age succeeded him. What then I pray doth this make to his purpose? If he had given us any Testimony that, though this Office fell to him by his Age, he immediately entred upon it without any Consecration by the Imposition of Episcopal hands, he had done something: but of this not one word. He only tells us this course was altered over the whole world (velut Conspiratione factâ) as if done by a Conspiracy. And what was this Alteration? This he tells us out of Hilary's Comments on St. Paul's Epistle to the Ephesians; which commonly goes under the Name of St. Ambrose, and was as he confesseth, an Author of the middle of the fifth Century, Quia caperunt sequentes Presbyteri indigni inveniri ad Primatus tenendos, immutata est ratio, prospiciente consilio, ut non Ordo, sed meritum crearet Episcopum, multorum Sacerdotum judicio constitutum. and it was this. Because, saith he, the following Presbyters began to be found unworthy to govern, the reason of Succession was chang [...] [...] by the care of a Council, that [...] [...]rder of Succession, but De [...]e [...] [...] [...]ld [Page xvii] create a Bishop, thereunto elected by the judgment of many Priests. This Authority may be good to prove, that the Church upon good reason altered the Method of succession, but tends nothing to prove, that those who succeeded by Age were not Bishops. But here, I would ask any impartial Reader, whether from this place, he hath colour of Reason to imagin D. Blondells Proposition? Was it possible that all the world could in a moment alter the Government established by the Apostles, and that without the contradiction or repining of any in the Church to the Contrary? Was it possible for a Council to do this, and no footsteps remain of this decree? Nay, were all those Holy Martyrs the Apostles Successors, unto whose mission God gave daily Testimony by the wonderful miracles they did, seduced by a lying Spirit, to impose upon all Christians a Yoke, as some call, Antichristian? Certainly he who will allow such an Extravagant Fancy hath a Faith to believe Impossibilities.
I might say a great deal more upon this subject, but that was to forestal the ensuing Discourse, which will more [Page xviii] abundantly satisfie any Intelligent Reader.
But our Episcopal Government hath another sort of Enemies, than those we have hitherto mentioned, which are divers in the Church of Rome, who designing to draw all divine Right to the Papal Chair, will allow nothing to Bishops but as derived from that. And therefore if you will look into that excellent History of the Council of Trent, when the Spanish Bishops pressed the determination of the Divine Right of Episcopacy, Historia del concilio Trident. lib 7 p. 573. the Italian Bishops opposed it, and were so cautions in it as if the whole Papal Fabrick was to fall by that assertion. Nay we are told that the Legates had this in command from the Colledg of Cardinals inviolably to observe, that Episcopacy should not be determined of Divine right. And therefore he who looks into the Canons of the Council of Trent, that treat of Episcopacy, shall find them penned in such ambiguous Phrases, that all the Divinity allowed that Order may be interpreted not to be so originally but derivatively as proceeding from their great Divine Right the Papal Chair.
[Page xix]And upon this dispute the Infallible Pope, P. 586. p. 629. in Letters sent to his Legats in that Council, tells them that the Opinion by which the Institution of Bishops was said to be of divine Right was false and erroneous, Historia del Concilio Tridentino. lib. 7. pag. 594. Edit. London 1619. because the alone power of Order was from Christ. And Jacobus Lanez the General of the Jesuits Order tells us, that Bishops are of divine Ordination not Right: This in that Council. And in the Decretals collected by Gregory the 9th. we find this Decree. S [...]eros Ordines e [...]cimus Diacona [...]um & Episcopatu [...]. Hosc [...]. Solos Primitiva Ecc [...]legitur ha [...]isse. l 5. Tit. 14. cap▪ 9. We call Deacon-ship and Presbyter-ship sacred Orders. For those alone the Primitive Church is read to have had. And it were very easie to find out Testimonies in abundance to this purpose, were not these cited more than enough; which I have collected out of the Council of Trent, which is the Rule by which the Church of Rome is guided. And though it may be objected that divers Learned Papists are of another Opinion, Yet it is evident the Interest of the Papacy runs that way: for certainly no interest could be carried on with greater subtlety and dexterity than the Papal was in that Council: and this we see was [Page xx] one thing principally to be taken care of. From this we may gather how fond [...] thing it is in some zealous men among [...] us, who call the Order of Bishops Popish and Antichristian; since the Papists as well as Presbyterians conspir [...] against this Order, and the Parity [...] Presbyters and Bishops is perfect Popery.
But besides these two Adversaries which seem to be so diametrically opposite in themselves, and yet both conspire against the Divine Right of Episcopacy (as in many other points might were it proper, be made appear); W [...] have a third sort of a much later dat [...] than the younger of these; and that is sort of pleasant men, who tell us: The [...] are for Church Government, but the [...] believe that neither Christ nor his Apostles left any at all, but with a dependence on the Civill Magistrates will that whatever Government was established in the Apostles time 'twas only setled for the present condition of th [...] Church, and not upon any lasting Re [...] son; but that the Magistrate may, if [...] think fit, institute a new Ecclesiastic [...] Government. And this Opinion ha [...] [Page xxi] been so advanced by a learned man, that he saith the Magistrate is the only Judg of what Religion his Subjects must be on, that he is the only infallible Judg of Controversie and Scripture; and that he that is a Subject to the Great Turk, and follows the Religion of Mahomet and dies for that Faith, is as much nay more a Martyr than the Primitive Christians were in the first ten Persecutions. And it is to me no wonder at all that this Opinion hath after it many Followers: For besides that this increaseth the Civil Magistrates Jurisdiction; (Dominion is a thing all mankind contend for) and so cannot much offend the best Supreme Governour, since 'tis an errour of a good meaning to teach Subjects obedience: Yet it carries along with it this advantage, that it enables the Embracers of it to swim with every stream, and so finds them a Religious Expedient to consult their secular interest and Advantage, let the world turn upside down. But certainly this Opinion as it savours much of Atheism, so it hath in it little of Reason and nothing of Religion. For to suppose that Christ Jesus, the Supreme Head of [Page xxii] the Church, should take upon him humane nature, and purchase to himself [...] Church with no less a price than the blood of God; and that after this great work done he should take no further car [...] of her, but leave her to the direction of the changeable inclination of every humane Fansy, to the Extravagancy of every ambitious humour: If this be n [...] a fond and an unreasonable opinion, know not what may merit that name. But this to me seems abundantly satisfactory, and to it I have not yet hear [...] the least colour of an Answer. And tha [...] is, since it doth most evidently appea [...] from all Antiquity, the consent of a [...] antient writers, and the confession [...] all that have searched into it, that th [...] Apostles setled in all Churches one an [...] the same Government; (For thoug [...] men dispute what Government was setled, and every party fansie 'tis theirs, y [...] all agree, there was but one) how th [...] could one Ecclesiastical Order confor [...] and agree with the Various Forms [...] Temporal Policies? The World had the [...] Monarchies, absolute, mixed, Arist [...] cracies, Oligarchies Democracies, a [...] they as different as we can imagine; a [...] [Page xxiii] yet the Apostles, who were guided by an Infallible Spirit, setled Episcopacy in them all: There was not in a Monarchy Episcopacy and in a Republick Presbytery, but one and the same in both. And this is matter of Fact and hath greater Authority to attest it, than any humane story of that Antiquity, which all mankind admits for Truth. And for to affirm, that, though this be true this Government is alterable, if the Magistrate judg it not so conducing to Piety as another he sets up: What is it but to say, that God did not foresee what contingencies would fall out in succeeding Ages; and that the Apostles did not know what would advance true Religion and Piety in succeeding Ages, so well as Magistrates that follow, who are easily blinded and deceived, when it conduceth to their Temporal Interest? But if we must fansy nothing to have a lasting Reason, but what we judg to have so; I doubt this Atheistical Age will quickly lay aside all Institutions of Christ, by judging them (as some openly do of all Religion) not to be of a lasting necessity.
[Page xxiv]Besides, he that shall affirm that nothing can be a Medium to bind the Consciences of men as of Divine right unalterably, but what is founded on Divine Testimony in some sense speaks true; but if this be included in the assertion, that this must be obvious to every capacity, that is obliged to obey this divine Right, 'tis false. For upon that account the Scripture it self should not bind those, who have not understanding enough to know how they are admitted as such. For to say the Scripture is the word of God, because my Conscience, which in plain English is nothing but my Opinion, tells me so, is no better an Argument than every Turc hath for his Alcoran. But if there is a necessity to prove the Scripture to be Divine, (viz. the Reception of these books by the Catholick Church)▪ then he who hath not sense nor Learning enough to find out the truth of this, must either admit the Scripture of divine Authority, when the reason why it is so is not obvious to his understanding, or else all illiterate people are not obliged to believe the truth of its Doctrine, and obey it. [Page xxv] Now let us apply this to Church-Government. If the same Authority which tells us, these books are Canonical Scripture, tells us withall that the very Apostles the Penmen of the New Testament did settle such a Government, and if we find the following Age practiced it; allow it to be dubious in Scripture, (which certainly it is not) yet is not there as sufficient assurance, that that Government was settled by the Apostles, and so in some sense of Divine Right, and so unalterable, as we have to admit for Scripture the Revelation or any other book that ever was questioned? Now for to affirm, that Antiquity is not a sufficient ground for our assent, unless we have a full assurance that the succeeding Ages did not vary from what the Apostles delivered, or that they could not mistake in the delivery: What is it but to say we must have greater Authority for matter of Fact than what a fact can have? and doth not this Opinion destroy the Authority of Scripture totally? For if the Churches delivery of such books as the writings of the Apostles be not sufficient [Page xxvi] for a rational man to ground his assent, that these books were their writings, and so Divine, unless we have assurance that she could not mistake in the delivery of those books; we must either believe the Church incapable of Errour in the delivery of Scripture, or else we have no assurance to ground our Assent. Now to believe a Church incapable of Errour savours little of Reason, and to believe her only incapable in the delivery of Scripture savours much of Partiality. But if we must understand the Church (for by Church here I mean the Governours of it) to be a wise, sober body of pious and rational men, and so by consequence that they would receive no books, as the writings of inspired men, but such of whose Authentickness they had rational Grounds (as perhaps the very authentique Letters under the Apostles own hands, which Tertullian mentions, or some other good Authority) And if this be sufficient reason to gain our assent: De Praescrip. H [...]eret. ca. 36. Why is not the same Reason as sufficient for the Apostolical Government, as for the Apostolical writings? I confess 'tis beyond my reach.
[Page xxvii]But if the Apostolical practice be sufficiently attested, then to affirm, 'tis not enough to bind continually, unless it be known to be God's mind it should do so, is either to say the Apostles knew not the mind of God, or else would not reveal it. For certainly we have much more reason to say, their practice binds unalterably, than any one can have to say it doth not. For we have much more reason to demand of these men some mind of God, why we should change Apostolical Practice; than they have of us, why we constantly practice what the inspired Apostles did? Neither do I understand, how an Argument from Apostolical practice must suppose a different State of things than what they were when the Apostles established Governours over Churches. For why should not we imagine the Apostles did constitute, what they practiced? And certainly he must be as infallible as the Pope pretends too, that is sure any Exposition of Scripture, that contradicts or concurs not with Apostolical practice, is true, if there can be any rational Exposition of those Scriptures, which concurs with that [Page xxviii] practice. And he who shall not believe there are such Expositions, and though not infallible yet sober, and I dare say much surer than any to the contrary, must condemn all the Antient Fathers of the Church, as ignorant and irrational men, and believe some new fancies of men of Yesterday and the dotings of some idle Haereticks of greater Authority than those great lights of the Catholick Church. And now to argue from some few practices in the Apostles times, which were laid aside, such as the Holy kiss, &c. that therefore any Constitution may; is just such an Argument, that if a circumstance, a Ceremony may be changed, the whole Substance may too: unless a man will affirm, there is no more need of a standing succession of Church-Governours, than there is of the most minute practice in those daies.
But here I expect it should be said. What necessity is there of a Succession of Ministers? A ministry is necessary, but to think that every Minister must as some in derision say, draw his Pedegree from the Apostles, that is a narrow principle and fit only for [Page xxix] Bigots to believe, and such as are easily deceived with the Great names of Antiquity and Catholique Tradition. I confess I was sorry, when I considered this Opinion, to find that the French Ministers, when they maintained their vocation to be lawful, (unto which Cardinal Perron made his Reply) lay this down for their first Argument. Premierement, quand il n'y auroit autre raison que ceste-cy a scauoir que nous avons la vraye et pure doctrine en son entire, elle suffiroit pour prouver que nous auons aussi la vraye vocation qui en depend. Card. Perron Replique aux Ministres pag. 5. That if there was no other reason but this, that they had the true and pure Doctrine entire, it will suffice to prove also that we have a true vocation on which it depends. For he who without partiality considers this Position, will find 'tis the Foundation of all Fanaticisme, and may be as well challenged by the most absurdest of Haereticks as themselves. For though the difference here may be, that these may have the doctrine entire, when other Haereticks have not; yet since with the Adversaries they dispute with, that is the question; it is no more an Argument to justifie their Vocation, than for any Haereticks, who believes he holds all [Page xxx] Doctrine, true and entire for his. But in answer to this sort of ingenious men of larger Souls and looser principles, I demand, What Divine Demonstration have they, that a man may have a lawful call to the Ministry, and not at all derive this power from those unto whom our Saviour first gave the power of constituting Successours? Certainly he, who goes about to shake a Position that for more than 1500 years all Christians believed, had need be as demonstrable in his proofs, as Principles in Mathematicks are. Nay he had need be infallible in his Expositions of Scripture, since he must give a contrary sense to them, than all Catholique Writers have done before; considering that if he be mistaken, he destroys the very Being of a Church, and by depriving them of lawful Pastors, robbs Christians of Sacraments and all other Spiritual Ordinances.
But if all Vocation to the Ministry must be either Extraordinary such as the Apostles were, or Ordinary such as the Bishops their Successors were, it would do well these generous men would shew us by what Title they claim. If [Page xxxi] extraordinary, certainly 'tis as necessary for them to prove their Mission by miracles as it was for the Apostles, nay as it Was for our Saviour: who expresly tells us. Joh. 15.24. If I had not done amongst them, those works which none other man did, they had not had Sin. If ordinary, they would do well to shew us, that this their call to the Ministry was that ordinary way by which the Church enjoyed her Pastors. For unless they can do that, they must believe, nay they must tell the World, that those Good and Pious men, who succeeded the Apostles, and who for the defence of the Doctrine of the Gospel resisted unto blood, did conspire to cheat Christians of their Liberty, and the Soul of Man of those generous principles, this liberal age is willing to allow her. And it is very frivolous to say that the Successours of the Apostles, in those writings we have amongst us, do differ in many things, and do maintain some things not altogether consonant to truth. 'Tis true I acknowledge they are but men, and therefore subject to frailties and errours as all mankind is: but this is so far from weakening their Authority, that [...]it [Page xxxii] strengthens it: That since they are men and so subject to mistakes and differences amongst themselves, it was impossible they should all agree in the Doctrine and practice of Episcopacy, unless they were all convinced it was a principle not to be disputed against. And let not some say that our Bishops now a daies differ from the Apostolical Bishops: 'tis possible they may in some external additions, which the Piety and Munificence of Christian Princes have annexed unto that Order, believing they could not honour those too much who were set apart to serve at the Altar of our Lord. Yet I desire any man to shew me whether the Catholick Church did not at all times believe for 1500 years together, that a Bishop was absolutely necessary for Ordination? And if Imposition of hands, which the Author to the Hebrews reckons as one of the Principles, yea one stone of the Foundation of the Doctrine of Christ, which (since the words are; the Doctrine of laying on of hands, and Ordination is ever performed with it) may amongst others comprehend Ordination; then he who shall destroy a lawful Ordination, [Page xxxiii] pulls away one of the Foundation Stones of the Christian Aedifice; and, if he doth not destroy, certainly he endangers the Building.
But why the Scripture should be thought deficient in Necessaries, If Episcopal Government being necessary be not determined, I understand not; for if by not determined by a Law be meant absolutely, 'tis begging the Question. For there is no man but knows 'tis the Assertion of all who hold Episcopacy Apostolical, that 'tis determined there. But if by determining by a Law, is meant, so positive and clear a Determination as is Obvious to every Capacity, and can admit of no Cavil, then 'tis a strange conclusion. For, I doubt, some great Articles of our Faith are not so evidently revealed, and so positively determined, but may admit of divers c [...]vils; and those too not from unlearned and irrational men, who allow the Scripture, as we do, to be sole Judg in such Controversies. And if this be so, then either those great Truths are not necessaria, or the Scripture is deficient in necessariis, both which are strange Conclusions. And now to suppose, That [Page xxxiv] Episcopal Government is a matter of Christian Liberty, because it is not so clearly determined by a positive Law, is to suppose that every thing, of which we have not positive and clear Determination in Scripture as will admit of no Dispute, is of Christian Liberty: and s [...] we must bid adieu to some of the great Doctrines of our Faith, because they ar [...] not so clearly delivered.
Now by what is said, we may jud [...] that that Argument is not cogent, whic [...] affirms, That nothing can bind as [...] Law, but what is expressed in direc [...] terms, or deduced by evident consequence, as of an Universal bindin [...] Nature. 'Tis true, nothing can bind a [...] a Divine Law, but what the Scriptur [...] teacheth; but 'tis not necessary this shoul [...] be so evident, as to admit of no dispute. For since whosoever affirmeth Episcopa [...] Apostolical, fixeth the Divine Right o [...] Scripture: 'tis no more an Argument [...] say 'tis not in Scripture, because it [...] not so express, as to be without disput [...] than for an Anabaptist to say, there [...] no Obligation from Scripture to Baptiz [...] Children, because there is no place produced to that purpose but we disput [...] [Page xxxv] against; nay 'tis no more than for an Atheist to deny the Divinity of our Saviour, because there is no place which asserts it in Scripture, but the Socinians dispute against. But to expect that this also must be express the binding Nature of the Law, 'tis far more unreasonable. For if it be a Law, they who alter it ought to produce more evident Authority that they may lawfully do it, than those who maintain an Apostolical Constitution to be perpetual, to prove express Authority for the continuance. For the Infallibility of the first Authors of it is enough to teach it ought to continue, unless from as great an Authority the contrary be proved.
And upon this account those other Arguments must be of as little force, which affirm, That all standing Laws and Rules of Church-Government are appliable to several Forms, and that therefore the Scripture hath determined no Government, but left it arbitrarily. For, first this is begging the question: For, whoever affirms this, must know that divers Laws of Government, as particularly that of Ordination hath by the Catholick Church for more than [Page xxxvi] fifteen Ages been adjudged only to Bishops. And certainly 'tis more difficult to prove that these Laws and Rules of Government are appliable to severa [...] Governments, and of this to give evident demonstration, against which [...] Objection can be made (For such w [...] are told is the proof in this case only necessary) than for us to affirm those Law [...] and Rules are only competible to Episcopacy; since from all Antiquity, t [...] very lately, they were never applied [...] any other.
Besides, 'tis possible, that many principal Laws and Rules may agree with divers Governments, the Governmen [...] being rather fitted to them than the to the Government; and yet is not a [...] Argument that one only Governmen [...] is not established. (I add the wor [...] many principal instead of all; becau [...] I cannot believe any ingenious pers [...] will now so lamentably beg the Question, or imagin that every Rule necessar [...] for Government and for new Eme [...] gences in it must be expressed.) A [...] the reason of this is, because the end [...] ▪ Government being the good of the Soci [...] ty governed, every thing that is, or b [...] [Page xxxvii] pretends to be a Government, must have some principal Laws and Rules common with the best Government, and yet in as much as that Government wants the perfection of a better, these Principles though they sute with that Government, yet do not conduce so well to the end of Government, as when they are made use of in a better. To illustrate this by an Instance. Divers of the principal Laws of England agree with the Laws of divers Countries, now to affirm that Monarchy is not established in England, because our Laws are or may be used to a Government not Monarchical, is such a way of arguing as will hardly deceive a considering man. And though this may be said as to Government in general, abstracting Divinity from it: Yet if we find these Laws and Rules, that are given in Scripture for Church-Government, are more eminently conducible to the benefit of the Church in Episcopacy than in any other; and if we have greater Authority than we have of any Fact so antient, that the Church ever understood and practiced these Rules and Laws in Episcopal Government, can any rational man be perswaded [Page xxxviii] that Episcopacy is of Christian Liberty; because the Rules and Laws of Episcopal Government may be forced and strained to the fond Inventions of an Enthusiastick brain?
And now Reader I must begg thy pardon, I have been so long on this last Argument. I hope the danger as well as the Novelty of the Opinion will be my excuse. I proceed.
We have in the last place another sort of Adversaries that are Enemies to Episcopacy; and the reason is, because they are friends to their Lands; and unless they destroy their Order, they cannot divide the Spoil. And because this is an Argument not fit to be openly urged, they pretend to annex them to the Crown, and that (say they) will both enrich and strengthen the Monarchy. To these two men I shall only lay down these Positions, and if I make them good, this Argument will vanish as smoke. The first is, That these Lands in the Churches hands conduce more to the Interest of the Crown, than if they were annexed to the Crown. And the second is, that the Crown at present receives as much in Revenue over and [Page xxxix] above what the Church men have, as it doth from any Lands not yet altered from the Crown, Quantity for Quantity.
For the first, I take that to conduce to the Interest of the Crown, which obligeth a great number of understanding able men to depend upon the Crown. Now since all Ecclesiastical Preferments depend either immediately or mediately on his Majesties disposal, this must make all who that way seek for advancement to deserve well of the Crown, that that they may obtain their desires. And this doth not only encourage those who are possessed of Ecclesiastical Dignities, but doth also perswade and encline Parochial Ministers to serve his Majesty, that they may be considered and rewarded for it. Of this we have a notable instance in our late ill Times, when, if I mistake not, as I think I do not, there were 8000 forsook all for the Covenant. Of an 129 Parishes within the Bills of Mortality of London, (I have the list now by me) an 115 was turned out, besides all the Prebends of St. Paul's and Westminster. And the Great dependence of the Clergy was so great an Eye-sore in the beginning of our unhappy [Page xl] Times, that the Principal Reason, why some seemed so zealous to Vote Bishops out of the Lords House, was that they were a dead weight, and that their Interest did so depend on the Court, that they always Voted as they received Commands: which thing though in it self not true, yet certainly shews, That their Interest is involved with the Crown and that he that will ruin the Monarchy must begin with the Church.
Now let any man answer me, Hath not this great Body of Cl [...]rgy a considerable Interest in the Nation? Do we not find in many Parishes that the Minister carries as great a sway as the Lord of the Mannour? Is it then prudence to alienate the Churches Land, to destroy this Body of Men who depend on the Crown? What will be the consequence of this? This first will make every Parochial Minister seek what either his Patron or Parish do desire. For he is at his height, he can hope for no more. This will augment the number of Freeholders, who are already increased to such a multitude, that their Lands exceed both Crown Lands, Church Lands, Nobility and Gentry. And if that be [Page xli] true, (which Mr. Harrington affirms, and is not improbable) that the Interest of England is in her Lands; certainly all means ought to be used to continue Lands in the hands of those whose Interest it is to support the Crown, rather than suffer them to be divided amongst a giddy multitude, who judg of nothing but as it conduceth to their present profit. I shall not here enter into the Religious Account of Church Lands, nor add what I have seen in some Papers of Sir Henry Spelman's, that when the Abbies were dissolved, there were but 28 Temporal Lords gave assent to it, and that in his time 22 of their Families were expired: I shall not answer that which is in every Mouth, that the Church had near a Moiety of the Nation, since it was not the Church, but their Tenants had again nine parts of that ten, and in those times a Church Lease was counted better than Capite Land, since the Tenancy was never altered but upon consent or miscarriage, their Children were not subject to Wardships, their Revenues, for all but stock, not liable to Subsidies, and their Lands maintained at the charge of the [Page lxii] Church from all vexatious Titles and Law Suits. But this is not my work at present.
The second thing I am to prove, is, That the, Crown receives as much from the Dignified Clergy's Lands, as it doth for so much of its own. And this will appear, if we consider that every Bishop at his Entrance in four years pays the full reserved Rent of his Bishoprick, after that a full Tenth yearly; and 'tis not ordinary for any Bishop to continue in one and the same Bishoprick above seven year; so that if we call the First-fruits a Fine which comes in seven year, and the yearly Tenths, it is a good certain Revenue to the Crown. Whereas in the Crown Lands the reserved Rents are little, and much of that expended in Collection: The Fines seldom come to any thing, and they, or the greatest part of them, are commonly swallowed up by them who gather them. I know, at his Majesties Restauration the Clergies Fines were extraordinary: but though men look on their Profit with an evil Eye, yet they are not willing to consider their vast expense; the Repairing the almost Ruined Cathedrals, [Page lxiii] Episcopal Houses, Redemption of Captives, Allowances to Purchasers, and particular Contributions, besides those great Acts of Charity and Munificence, which scarce any who have died but have left a good Example to their Followers.
But besides this, if we consider that the Priesthood under the Gospel is more honourable than that under the Law, as being the Dispenser of a better Covenant; and that it is Christ's own Command, that they who Preach the Gospel should [...] should live of the reward the Gospel brings, that a Messenger of such good News doth merit; we will conclude, the Evangelical Clergy deserves at least a proportionable Revenue, to that which God was pleased to command and set apart for the Priests under the Law. And truly if we examine what that was, we shall find our Churches Revenue comes not near it. Then certainly we have no reason to repine at what they have, unless we are of the Opinion of some amongst us, that to serve God is in it self not necessary; and so their needs neither persons to be dedicated to [Page xliv] serve at the Altar, nor maintenance for them.
How great the Revenue was, the Priests had under the Law, we may compute, if we consider that they had the Tith of every thing in kind, Review History of Tyths, cap. 2. pag. 456. which as Mr. Selden tells us was rather a Fifth than a Tenth; that they had a great proportion out of every Sacrifice, that all Free-will Offerings were theirs; so that to give to God and his Priests was one and the same thing: and besides all this in that little Country, which I think exceeds not our four Northern Counties, they had 48 Cities allotted them with their Suburbs, which was to extend round about their Cities 2000 Cubits, which was something more at the lowest reckoning than half a mile; so that allow the City a square and half a mile over, there is a square of a mile and half, which makes 3 square miles, and contains in it 1920 Acres; so that in that little Land they had 92160 Acres, which the soil being then so rich, by the multitude of Inhabitants, and Gods special blessing, was a vast Revenue, and far exceeds what our Clergy ever [Page xlv] had. And therefore any sober judicious person may judg at the Intentions of those men, who in their scurrilous and seditious Pamphlets make our Clergy, like Bell, to devour the best of the Land. Omnia Comesta a Belo. They are desirous to devour it themselves, and, that they may be fresh Instruments to pull down more judgments upon this Nation, they desire to involve us in New Sacriledges; as if this Nation had not been sufficiently punished by sins of this kind, unless they fill up the measure by new Additions.
But this being not so properly the Subject in hand, I shall leave it at present, and conclude this Preface, when I have added, what I have received from good Authority concerning two great men amongst the Dissenters of the last Age; that the World may see, that the Dissenters then were neither in Opinion nor Temper like unto those, who now cause great Separations amongst us.
The first is of Mr. Tho. Cartwright, the Antesignanus of that Party in his Age. Sir George Paul in the life of Archbishop Whitgift tells us, that the Reason of his first discontent was, that in the Exercises that were done [Page lxvi] before Queen Elizabeth at Cambridg, Dr. Thomas Preston got all the Applause and a Pension from the Queen, when he, who was the better Scholar was not taken notice of. This beg at in him Great Discontent and Anger first at the Queens Supremacy in Ecclesiasticals, and afterwards at all the Orders of the Church. Fuller History of Camb. p. 139. But though he continued long in this Temper, yet before his death he grew very moderate. And when he came to dy, which he did at Warwick at the Hospital, of which Robert Dudley Earl of Leicester had made him Master, he did seriously lament the unnecessary troubles he had caused in the Church, by the Schism he had been the great Fomenter of; and wished he was to begin his life again, that he might testifie to the World, the dislike he had of his former ways. And in this Opinion he died. The truth of which Story I have from the third hand: A sober person present at his death told a friend of his a Gentleman of Warwick, who assured a Clergy-man of my Neighbourhood of the Truth of it.
[Page lxvii]The second is Mr. John Dod, a man whose Name is known to all this Nation. What thing he scrupled in the Ceremonies his neerest Relations could but guess. For I am informed by one of them who lived above half a year in his house with him, that in all that time, he never spake one word of them to him. He advised a Grandchild of his to go for Ordination to the Bishop of Lincoln, because he was the Bishop, Students in Cambridg received Ordination from: And when he asked his advise about Subscription, he answered, If you scruple nothing, why do you question it? When one of his own Children seemed to doubt kneeling at the Sacrament, and asked his advice, whether she should leave the Church, and get some Minister to give her the Sacrament in the house, in the Posture she inclined to take it in? the good old man man rejected the motion with some eagerness, and bid her go to her Parish Church, and receive kneeling: When for refusal of Subscription in the third year of King James he was deprived, he refused to Preach; And when by Mr. Fox, I think I mistake not his [Page xlviii] Name, a Minister in Teukesbury he was pressed to it by that Argument, that he was a Minister not of Man, but of Jesus Christ. He replied, 'tis true, he was a Minister of Jesus Christ but by Man, and not from Christ as the Apostles only were; and therefore if by the Laws of Men he was prohibited Preaching, he ought to obey: and never did Preach, till Mr. Knightly his Patron procured him a Licence from Archbishop Abbot. Where by Ordinance of Parliament the Common Prayer Book was laid aside, he never forsook the use of it, but read always as much, as his very old Age would suffer him. When he was desired to Baptize a Child after the Mode of those Times, without the Common-Prayer-Book, he refused, but administred both Sacraments according to that Order, (the Cross only excepted, which practice made some imagine 'twas the only thing he scrupled). And when by Accident a great Commander in the Parliaments Army (who formerly had been his Auditor) came with Forces that way, he asked Mr. Dod, why he did not Pray and Preach up the Parliament. He Replied, [Page xlix] He Preached Jesus Christ, which was the work of a Minister. And after that asked that Commander, Who he fought for? He answered, For the King and Parliament. The good old man replied, But what if the King be in a fight, and you should kill him? The Commander replied, He must take his fortune. Mr. Dod returned, 'Tis a strange fighting for the King, to kill him; and this answer did so trouble and concern this good man, that after this discourse ended, he mentioned it with great horror to some of his Relations. A little before Naseby fight, King Charles of blessed memory sent the late Earl of Lyndsey to Mr. Dod to know his Opinion of the War. His Lordship found him ill, however he sate up and dictated his sense of it. But the Earl was on a sudden, by reason of the Fight hurried away, that whether the King had the paper or no, I cannot learn; but the Original, or a Copy of it, was by some zealous men suppressed. And their lived near him a Justice of Peace in those ill times, (who, though he pretended to much Piety, had little honesty, as appeared at his death) that was thought the man who suppressed it. And when by some of [Page l] Mr. Dod's Relations he was asked about it, he made this answer, That in his old Age he began to dote. I have done my utmost to retrive it, and am not yet out of hopes to do it; which if I can compass, the World shall see, this man was none of those who disliked the Liturgy, despised our Ecclesiastical Government, none of those who gathered Proselytes by broaching Opinions contrary to the Established Laws, none of those who Preached in Corners, and so applaud themselves and their fancies, that they fill our streets with their unreasonable Argumentations, none of those who study to deceive, because either they have deceived or been deceived themselves.
I have now done, I only desire the Reader to lay aside all interest and partiality, and as an indifferent and unconcern'd person, to read this Discourse I here offer thee. And since all Truth is great, and will prevail, I cannot but hope this truth will have a good success. If the constant practice of the Primitive Church, if the Authority of all the great Reformers in the Protestant Church, if the universal consent of Antient holy Fathers, if the concurrent Testimony of [Page li] Modern Divines, if the confessions of so many great Divines in our late ill times, the blood of Archbishop Laud, or the Martyrdom of our late blessed Sovereign, have any Rhetorique at all, let these compel thee to forsake these Separations, and to return to the bosome of that Church, whose Orders are Apostolical, whose Ceremonies are Primitive, and whose Doctrin is most Orthodox.
[Page] [Page 1] Episcopacy Asserted.
CAP. I.
SECT. I. That the Church of Geneva hath both justified, and praised our Episcopal Government in England, and prayed for the prosperous continuance thereof.
FRom the Church of Geneva, we have that Pole-starr thereof Mr. Calvin himself peremptorily asserting the Right of Episcopal Government, in what Church soever, Calvin lib. de necessit. Reform. Eccles. p. 69. Talem si nobis exhibeant Hierarchiam in qua sic emineant Episcopi, ut Christo subesse non recusent, &c. ut ab illo tanquam unico capite pendeant, & ad ipsum referantur, &c. Tum vero nullo non Anathemate dignos fateor, si qui crunt qui non cam reverenter, summa (que) obedientia observent. That professeth the truth of Doctrine, and denieth dependence on the Roman Antichrist. And the Case so standing, he denounceth them Anathema and accursed who shall not reverently obey such Episcopal Hierarchy: so Mr. Calvin: which is the more remarkable, because the [Page 2] Tractate, wherein these words are, is written professedly concerning the Reformation of Churches, and therefore so much more appliable to the impugners of our English Church, none more professedly maintaining the same Religion, and somewhat more Reformed than it was in the dayes of Calvin. Yea, and even in her last Canons opposite to Papists and Popery as ever. Again, his Approbation of our English Episcopal Government then in being was expressed sufficiently in dignifying Archbishop Cranmer (2) Calvin Epist. ad Thom. Archiep. Cant. Te presertim (ornatissime Praesul) quo altiore in specula sedes in hanc curam, ut facis, incumbere necesse est: Scio enim non ita unius Angliae haberi abs te rationem, quin Universo Orbi consulas. p. 134. Even for his Archi-episcopal care which he had (saith he) not only of England, but also of the whole World. Meaning, by endeavouring to his power to propagate the truth of Christ's Gospel every where. In which sense of Publick Universal care, good Bishops were antiently called Bishops of the Catholick Church. Yea, and in a more vehement and emphatical expression, he exhorteth him (with others the Governors of [Page 3] the Church, Id Epist. ad Cranm. inter Ep. p. 135. In qu [...]m rem ita omn [...]s qui gube [...]nacula ist [...]e tenent commanibus studiis incumbere oporte [...], ut tamen praecipuae sint tuae p [...]rtes. Vides quid locus iste postular, vel magis quid pro muneris quod tibi inj [...]nxit ratione abs te suo jure exig [...]t Deus. To labour to discharge their Function, as that which is enjoined them of God, who will exact of them a due account thereof. Our second witness (Mr. Beza) testifieth, Beza Resp ad Sar. de divers. Minist. grad cap. 18. v. 3. Quod si nunc Anglicanae Ecclesiae instauratae, suorum Episcoporum & Archiepiscoporum autoritate s [...]ffultae perst [...]nt, quemadmodum hoc illi nostra memoria contigit, ut ejus ordinis homines, non tantum insignes dei Martyres sed etiam praestantissimos Doctores & Pastores habuerit, fiuatur sane ista singulari Dei beneficentia, quae utinam sit i [...]li perpetua. That the Church of England, after the Reformation, was supported by the Authority of Archbishops and Bishops, excellent Pastors of the Church; wishing furthermore, blessing upon their Function, that it might be perpetual to this Nation. And in another place Id ad G [...]i [...]dal. Ep. 12. & 23. Ut omnibus Praesulibus ex animo obsequantur. Majori poena dign [...] sunt qui autoritatem tuam aspernabuntur. Judging them worthy of punishment, that should not willingly obey their Authority. So he. Next, both Mr. Beza and Sadeel jointly inveigh against those B [...]z & Sadeel. cited by the Author of the Survey of the pretended holy Discipline, and by Beza contra Saran. p. 126. As impudent slanderers who should report them to have detracted any thing from the dignity of Episcopacy in this Church.
[Page 4]What shall we say to that mirrour of Learning Mr. Isaac Causabon? who having taken due survey of our Episcopal Government in England, doubted not to publish to the World, Caus. (regem alloquens) in p [...]aefat. ad Ex [...]rcit. Q [...] Ecclesiam habes in [...]uis regni [...] pa [...]tim jam olim ita iustitatam par tim ma [...]nis tuis laboribus ita infr [...]tam ut a [...] florentis Ecclesiae quondam fo [...]mam nulla hodie propius accedat quam tua inter vel excessa vel defect [...] peccantes mediam v [...]am sequnta, qua moderatione hoc p [...]imum asseq [...]uta est Ecclesia Anglicana, ut illi ipsi qui suam ei faelicitatem invident, saepe tamen ex aliarum comparat [...]one illam cogantur laudare. That no Church in the World doth come nearer to the form of the Primitive Church than it doth; so far (saith he) that they that envied her happiness, are notwithstanding constrained to extol it: judging furthermore, That what either belongeth to the Doctrine of Salvation, or to the decency of a Church, is found in her, as well as in any other Church, upon Earth. And in a Brotherly and Christian close concludeth saying, Praised and magnified be God therefore: Even as he did at the sight of the Consecration of Bishops in Paul's Church, with this pathetical ejaculation, Id ad Card Peron. Reg. [...] caine Cerro & liquido [...]ihi constat [...] notae [...] quae [...]antur, aut etiam decorum Ecclesiae, nullam in orbe te [...]ra [...]um (D [...]o [...]n [...] sit lau [...]) in [...]ventam, quae p [...]pius ad fidem aut sp [...] ciem antiquae Eccl [...]si [...] Cathol [...]cae [...]ccedat. Id. Ephem. An 1610. [...]rid. Cal [...]d Nov [...]. Teste M [...]ricio frarte diem sac [...]um non male posni Dei be [...]ficio, sum enim invitatu [...] ho [...]ie ut intere [...]sem sacris quae facta sunt ad consec [...]nda E [...]sco [...]s duos Scoto [...], & A [...]chiepiscopo [...] S [...]oti [...], vidi illo [...] ri [...]s & impositionem ma [...]m & p [...]ces in [...]am [...]em. O Deus, quanta fil [...]t mih [...] v [...]t [...] [...] Tu [...]n mine Jesus serva hanc Ecclesiam, & Catharis qui ista [...]. Good God (saith he) how great [Page 5] was my joy? do thou Lord Jesus preserve this Church, and restore such to their wits who do deride these things. So he.
After these Doctor Diodati, now a famous Preacher in Geneva, at his being in England, did not a little joy to observe our Episcopal Government, who if he had been an Adversary thereunto would not (as he did) have noted Dr. Diodati in his Annotat. upon Revel. 2.1. One of the seven Angels in the Revelations to have been the Bishop of Ephesus. Lastly, Fredericus Spanhemius, Professor of Divinity in the same Church, may well stand for another witness, who after his ample commendations (and that worthily) of the late Primate of Ireland, manifestly extolleth Spanh. Epist. Dedicat. Ut profitcar quanta Genevae nostrae sit nominis tui claritudo, &c. Quamvis regna vestra praesulibus e [...]udit [...]ssimis & Theologis summis abundant q [...]i omni Scriptionis accuratae genere judicium & acumen suum orbi Christiano probant, &c. Docent id tam eximia vestratium scripta in hoc genere cuae in linguis exoticis cum immortali vestrae ge [...]tis laude t [...]ferun [...]ur, &c. Nec desunt hedie ex Antissibus & Theologis vestris viri incomparabiles qui tata faelicitate Polemica tractant, & Orthodoxam veritatem, a R [...]manensium Theologo [...]um argumentationibus strenue assertum eunt, &c. Amplissimos Praesules & Pastores sidos amp [...]examur, & pro omnium five in Ecclesia, five in Republica ad Clavum sedentium prosperitate divinam bonitatem assiduè fatigamus, &c. Ecclesiarum vestrarum Praesulibus sua Autoritas. The Bishops and Divines of our English Church for their accurate Writings in defence of [Page 6] the Orthodox Religion, and their dexterity in confuting Romish subtilties; after professeth in the name of the Church of Geneva, Their embracing our Pastors and Prelates with Christian affection, praying for the prosperity of them that sit at the Helm of this Church, that their Prelatical Authority may continue unto them. So they, and somewhat more pertinent to our Question in hand, as now followeth.
SECT. II. That the Church of Geneva disclaimed the Opinion of thinking, that their Churches Government should be a pattern for other Churches.
THe Smectym. Vind, p. 182. Smectymnians our Opposites, by instancing in that Church, may seem (in the same book Dedicated to both Houses of Parliament) that the same Church of Geneva (which we acknowledge to be essentially a member of the Church of Christ) ought to be a Pattern of [Page 7] Ecclesiastical Government to all other Protestant Churches. We have a contrary Certificate from Bez Resp. ad Sar. de divers. Minist. grad. c. 21. resp. 2. Sed & fidos Pastores cur non omni reverentia prosequamur? n [...] dum ut, quod falsissimè nobis aliqui objiciunt, cuiquam uspiam Ecclesiae sequendum nostrum peculiare exemplum praescribamus, imperitissimorum illorum similes qui nihil nisi quod ipsi agunt rectum putant. Theodore Beza speaking of Bishops as the Celebrious mouth of that Church, We (saith he) do embrace all faithful Bishops with all reverence; neither do we (as some falsly object against us) propose our Example to any other Church to be followed. So he. Hitherto of the justification of our English Episcopacy, by the judgment of our most Judicious Divines of the Church of Geneva. We are not destitute of like Testimonies from other Protestant Churches.
SECT. III. That also other Protestant Divines of Reformed Churches have observed the Worthiness of the Episcopal Government in England.
MR. Moulin (whose Name is Venerable among all Orthodox [Page 8] Divines) acknowledgeth Moul. Epist. ad Episc. Winton. Quorum Martyrum habemus scripta, & meminimus gesta, ac zelum, nulla ex parte inferiorem zelo prae stantissimorum servorum Dei, quos Germania aut Gallia tulit: hoc qui negat oportet ut sit vel im probe vecors, vel gloriae Dei invidus, vel cerebrosa stoliditate stupens caliget in clara luce. That our English Bishops that suffered Martyrdom in the days of Queen Mary, were for Zeal nothing inferior to the most excellent servants of God, which Germany or France ever had; which none (saith he) will deny if not blinded in day-light. And least that worthy Divine should be thought to approve of such of our English Bishops only as then suffered Martyrdom, we have furthermore his indefinite large Testimony, Id. in Thess. de not [...]s Eccles. Episcopos Angliae post conversionem ad fidem, & damn [...]tionem Papismi, afferimus fuisse fideles Dei servos, nec deferere debere officium suum vel titulum Episcopi. We affirm (saith he, speaking as the mouth of the French Church) That the Bishops of England, after the Reformation, were the faithful servants of God, and ought not to desert their Office, or title of Bishop. Hierom. Zanch. Ep. ad Reg. Eliz. Cogitet tua Majestas in hoc omnem tuam potentiam, & autoritatem intendere, u [...] imprim [...]s Epi [...]copos habeas vere pio [...], & in sacris literis exercitatos sicut Dei beneficio habes complurim [...]s eos (que) faveas, & augeas. Hierome Zanchie (amongst excellent Divines in his time) exhorteth Queen Elizabeth with an Imprimis, and especially to extend her care and Authority to have godly and learned Bishops, whereof ( by the blessing of [Page 9] God, saith he) you have very many, and to cherish them. And again, he congratulateth the Episcopal Dignity of Jewel Bishop of Salisbury, Id Ep. ad Jewe [...]l. Sarisb. Episc. Verum est (Doct [...]ssime praesul Jewelle) me nur quam ad te scriptisse & ut debebam, istam [...]ibi dignitatem ad quam tua te vir [...]us evexit gratulatum fuisse, &c. Dominus te & reliquos omnes pios, & sanctos Episcopos Ecclesiae f [...]ae servet, & vestra opera promoveat Regnum suum. Hier. Zanch. suo & Colligar. nom. An. 1577. Praying to God for his prosperous success in his Function, and of all others the Pious Bishops of England, and all this in the name of his Colleages, the Pastors of the Church of Heidelburgh. Saran. adv. Bez. Epist. ad Lect. Saepe miratus sum corum sapientiam qi [...] Anglicanae Ecclesiae restituerunt verum cultum Dei, & ita se attemperârunt ut nusquam decessisse ab antiqua & prisca Ecclesiae consuetudine reprehendi possint, quam si [...]i suissent secuti minus bello [...]um Civisium haberemus. Sarania (a Belgick Doctor) though a great favourer of the Order of Episcopacy, yet an earnest inveigher against the Roman Hierarchy, confesseth Himself to wonder often at the Wisdom of the Reformers of the Church of England, as no way deviating from the antient Church of Christ: And he concludeth with this Epiphonema saying, I hold it a part of her happiness that she hath retained with her the Order of Bishops. Mr. Moulin again (that he may be the Epilogue who was the Prologue) concludeth for [Page 10] the Church of England, saying, Mr. Moul. Buckl. of Faith, p. 345. That their agreement is such, that England hath been a Refuge to our persecuted Churches; and correspondently the excellent servants of God in our Churches (saith he) Peter Martyr, Calvin, Beza, and Zanchie, have often written Letters full of respect, and amity to the Prelates of England. So he.
To these may be added the late dedicated Books to some of our Bishops of these times, together with others referring their Controversies among themselves to be decided by their judgment, if we thought that such instances could be of easie digestion with some. Hitherto by way of Introduction in behalf of our particular English Church. We are now to prosecute the justification of Episcopacy in general, so farr as to make good the Title of this Treatise inscribed, A FULL SATISFACTION IN THIS CAUSE, as well for the Necessary use, as also for the just Right thereof, as consonant to the Word of God. We begin to consult with [Page 11] gray-headed Antiquity for the manifestation hereof.
SECT. IV. That the Episcopal Government in the Church of Christ is for Necessary Use the best, according to the judgment of Primitive Antiquity.
GEnerally the bestness of a thing (that we may so call it) is best discerned by the Necessary Use, whereof Antiquity hath testified by Hierome, Hier. in Tit. 1. Antequam Diaboli instinctu studia in religione fierent, & diceretur in populis, Ego Pauli, Ego Apollo, Ego autem Cepha, [...]ommuni Presbyterorum Concilio Ecclesiae gubernabantur: postquam vero unusquis (que) eos quos baptizaverat suos patabat esse, non Christi; in toto orbe decrerum est, ut unus de Presbyteris el [...]ctus superponeretur [...]aeteris, ad quem omnis Ecclesiae cura pertinent, & Schismatum semi [...]a tollerentur. That the original reason of constituting one over the rest of Presbyters, to whom all the care of the Church should belong, was (saith he) so decreed through the whole World, that Schisme might be removed. Which from the continual experimental success thereof in the Church, he himself held to be [Page 12] such, Id. advers. Lucis. Ecclesiae salus ex summi Sacerdotis dignitate dependet, cui nisi exors quaedam potestas, & ab omnibus eminens detur, tot in Ecclesia efficientur Schismata, quot Sacerdotes▪ As whereupon the safety of the Church did depend. Dandi (scilicet Baptismi) jus habet summus Sacerdos, qui est Episcopus, dehinc Prae [...] byteri & Diaconi, non tamen sine Episcopi Author [...] tate propter Ecclesiae honorem, quo salvo, salva est pax. Tert. de Baptism. cap. 17. Tertullian (yet himself no Bishop neither) will not have Presbyters and Deacons to Baptize without Authority from the Bishop, for the honour of the Church; which being observed, Peace (saith he) will be preserved. Chrysost Hom. 20. ad popul. Antioch. de reditu Flaviani Episc. [...]. Chrysostom illustrateth the Necessity of Episcopal Government, by resembling the Bishop to the Head, in respect of the Body: to a Shepheard, in respect of his Sheep: to a Master, in respect of his Scholars: and to a Captain, in respect of his Soldiers: with whom Ambr. in 1 Cor. cap. 1.17. In Episcopo omnium Ordinationum dignitas [...]st, Caput est enim caetetorum membrerum. Ambrose agreeth in the first resemblance; calling likewise the Bishop, The Head of the rest of the members. August. Unu [...]quis (que) in domo sua, si Caput est domir, [...]elut Episcopus es [...]. Augustine compareth the Bishop to the Father of the Family, [Page 13] as being Head of the House. Nazian. Ep. 22. ad Basil. [...]. Nazianzen, Ambr. de diga. sa. cap. 6 Si oculus tuus simplex, id est, Si Epis [...]us, qui ut [...]amen prome [...]e [...]it praees [...]e in corpore, simplicitate, & sancta [...]nnocentia sit decoratus, omnis Ecc [...]esia [...]ple [...] dore luminis radiatur. Ambrose, Nicet. Com. in Gregor. Nazian Ora. 44. Neque verò absurdum fuerit sanct [...]s Antistires oculorum loco positos esse affi [...]mare, utpote aliis superiores, ac propterea nomen Episcopo [...]um conseqoutos: per eos enim plehem Christus in se credentem invisi [...]. Nicetas decipher him as the Eie in that Head, whose Office is to look to the whole Body, whence they have their names, Episcopi or Bishops. Basil Epist. 67. ad Eccl. Anc. [...], &c. Basil (yet higher) compares the Church to the Body, and the Bishop to the Soul; saying, That the Members of the Church by Episcopal Dignity, as by one Soul, are reduced to Concord and Communion. Cy [...]r Epist. 55. N [...]que enim aliunde Plaereses aborrae sunt, aut nata sunt Schismata quam inde, quod Sacerdoti Dei non obtemperatur, nec unus in Ecclesia ad tempus Sacerdos, & ad tempus Judex, vice Christi cogitatur. Id. Epist. 65 Haec sunt enim iniria Haerericorum, & ortus arque conatus. Schismaticorum, &c. Ut praepositum superbo tumore contemnant. Id Epist. 69. Inde Hae [...]ses & Schismata abortae sun, dum Episc [...]pus superba quo [...]undam praesumptione [...]ntemnitur, &c. Cyprian Bishop and Martyr, doth more than once complain of the Contempt and Disobedience of the inferior Clergy and People against their Bishops, as the Original Spring of Heresies and Schisms.
[Page 14]We have done with the Fathers whom we have found generally asserting the Necessary Use of Episcopal Government; and whom i [...] the next place we shall find seconded by the ingenious confession of Judicious Protestants of remo [...] Churches.
SECT. V. The Protestant Divines of remo [...] Churches have generally acknowledged Episcopal Government, to for Necessary Use the best.
THe Protestant Witnesses whic [...] we shall here alleadg, are [...] two Classes, the one Lutheram with whom we begin. Luther. Tom. 2. fol. 3 [...]7 Plus illis tribuo quam merentur, qui illos tam sancto & veteri nomine dignor. Id. ibid. fol. 320. Nemo contra statum Ecclesiasticum & veros Episcopes vel bonos Pasto [...]e [...] dictum putet, qui [...]equi [...] contra hos Tyrannes dicitur. Luthe [...] himself indeed will be found to i [...] veigh against Bishops; yet not in general against all, but such only [...] were Tyrannous and unworthy (as h [...] saith) of the holy name of Bishop ▪ Otherwise not only he, but all th [...] [Page 15] Churches of the Lutherans have in the publique Apolog. Confess. August. cap. de Num. & usu Sacram. Act. 14. Nos saepe protestati sumus summa cum voluntate conservare Politiam Ecclesiasticam, & gradus in Ecclesia facto; summa cum autoritate. Ead. Confess. Aug. lib. 4. de unit. Eccles. Ut Schismata vitarentur, accessit utilis Ordinario, ut ex multis Praesbyteris eligeretur Episcopus qui regeret Ecclesiam, &c. Augustine Confession (speaking of Bishops) testified that, They often protested their earnest desire to preserve the Ecclesiastical Polity, and Degrees then in being in the Church, even in their highest Authority; which they acknowledge to be of great use for avoiding of Schisms in the Church. To this purpose Melancthon, by the perswasion of Luther (as Camerar. in vita Melancth. Hoc ille non intermittebat suadere non modo adstipulatore sed etiam Autore ipso Luthero. Camerarius writeth in his life) as much for Episcopacy as any, burst out into this pathetical Expression, Melancth. Hist. Confess. August. p. 305. Quanquam ut ego quod sentio dicam, U [...]inam possim Administrationem, restituere Episcoporum, video enim qualem simus habituti Ecclesiam dissoluta [...] Ecclesiastica, video postea multo intolerabiliorem futura [...]ti Tyrannidem quam antea fuit. I speak my mind freely (saith he) I would to God, yea, I would to God I were able to restore the Government of Bishops; for I see what a Church we are like to have, the Ecclesiastical Polity being dissolved; I foresee the Tyranny will be more intolerable than ever it was before. [Page 16] So he, citing Melanct. cit. Bucer. de discipl. Cler. Omnino necesse est ut Clerici suos habeant Curatores atque Custodes instaurandos, ut Episcoporum ita & Archiepiscoporum aliorumque omnium, qubuscunque nominibus censcantur, potestas, & animadversio caveat, ne quis omnino in hoc Ordine sit [...]. Bucers like judgment of the Necessity of Episcop [...] Government: To the end that refractory and dissolute persons may [...] removed out of the Church. The Illustrious Prince Hainault, one persecuted for Religion, and afterwards en [...] bled with the calling of Preacher of t [...] Gospel, professeth in the name of th [...] Lutheran Churches, saying Greg. Princ. Hain. in praefat. de ordinat. Quam libenter quantaque cordis laetitia Episcopos ipsot habere, revereri, morem gerere, debitu [...] jurisdictionem, & Ordinationem his favere, eaque sine ulla accusatione frui vellemus? Id quod nos semper & Dom. Luther [...] piae memoriae saepissime tam o [...]e quam scriptis, imo, & in Conci [...] publica in Cathedrali Templo Marpurgii contestati promissimu [...]. With what willingness and joy of heart wou [...] we reverence, obey, and yield Bishop their Jurisdiction, and Ordination which thing we have alwayes contest [...] for, as did also Luther himself both i [...] Words, Writing, and Preaching. So he▪ We may add out of the Dani [...] Church that learned Hemingius confessing Heming. Com. in Phil. 1.1. Et fateor utilissimum ad conserva [...] dam doctrinae sinceritatem, & ad regendam disciplinam Ecclesi [...] Unum aliquem in singulis Diaecesibus five Provinciis praeficere, q [...] sit inspector rerum gerendorum in Ecclesia, curetque ut omn [...] j x a Pauli Consilium ordinatè & decenter fiant. Hunc five Episcopum Graeca voce, five inspectorem, five superintendentem voc [...] veris, perinde est. The Episcopal Order to b [...] most profitable, both for Governing th [...] [Page 17] Church, and for preservation of sound Doctrine.
The other Classis of Protestant Authors are at hand to deliver their own Judgments; also Calvin in the first place delivereth the Original Reason of Episcopacy to be, (as he saith) Calv. Instit. l. 4. c 4. v. 2. Praesbyteri ex suo numero in singulis Civitatibus unum eligebant [...]ui specialiter dabant titulum Episcopi, ne ex aequalitate (ut fieri solet) di [...] sidia nascerentur. Left by Equality (as it usually cometh to pass) Schismes should arise in the Church. So he. With such a Parenthesis as telleth tales, namely, That Dissention accompanieth Parity: But that which is spoken in a farr lowder tone, is this his Confession, Id. Com. in Phil. 11. Fateor quidem ut nunc sunt hominum ingenia & mores, non posse state Ordinem inter verbi Ministros, quin reliquis praesit unus. I confess (saith he) that as the manner of men is new a days, the Order of Ministers cannot continue, except one be over the rest. So he. From whom we expect much more hereafter: In the interim Beza granteth Beza Resp. ad Saran. de Minist grad c. 23. resp. 11. Dicamus ergo Primatum illum ordinis per Mutuae successionis vices, ipsa tandem experientia compertum fuisse non saris virium habuisse, nec ad ambitiosos Pastores [...]ee ad auditores quidem vanos, alios vero adulatorio spiritu praeditos compescendos, &c. Ita (que) quod singulorum secundum successio [...]em commune fuit, visum fuit ad unum transferre, &c. Quod certe reprehendi nec potest, nec debet, quum praesertim verustus hic mos in Alexandr [...]na Ecclesia jam nd [...], &c. That because by Experience the Presbyterial Government was found [Page 18] insufficient to keep under Ambitious Pastors, and vain and Fanatical Auditors; One was constituted over the rest to govern them: which thing (saith he) neither can, nor ought to be reprehended. Especially seeing that in th [...] Church of Alexandria this Custom was observed, even from the dayes of Mat [...] the Evangelist. And again, Id. ibid. Resp. 13. Absit autem ut hunc Ordinem, ut temere aut superbè invectum reprehendam, cujus potius magnum fuisse usum quamdiu boni & sancti Episcopi Ecclesiis praefuerunt quis inficiari potest? fruantur igitur qui volunt & possunt. G [...] forbid that I should reprehend this Order as rashly or proudly brought into th [...] Church, whereof there was great us [...] when good and holy Bishops governed the Church. So he. Zanchie is of reverend esteem amongst our Adversaries; yet he confesseth, Zanch. Observat. in suam ipsius Confess. oper. Tom. 8. Coll. 579. Quid certius ex Historiis ex Conciliis ex omnium Patr [...] scriptis quam illos Ministorum Ordines de quibus diximus comm [...] totius Reipublicae Christianae consensu in Ecclesia constitutos & [...] ceptos fuisse. Quis autem Ego sum qui, quod tora Ecclesia approb [...] improbem? Ne (que) omnes Docti viri nostri temporis improbari a [...] sunt: qúippe qui norunt & licuisse haec Ecclesiae, & ex pietate, & i [...] optimos fines pro edificatione Electorum, ea omnia fuisse pro [...]e [...] & ordinata. Th [...] Episcopacy was ordained out of Piety to best ends for the Edification of the Elect, and was so received by the consent of Christian Churches: Who th [...] am I, (saith he) that I should disallo [...] that which the whole Church of Chri [...] hath approved?
[Page 19]To comprise much in a little, we have heard of the Protestation made in the Augustane Confession, in the behalf of Episcopacy, and the Necessity of it; and it is testified by Conrad. Vo [...]st. Apolog. pro Eccl. Orthodox. de Confess. Aug. p. 285. In Colloquio Possianeno Augustanae Confessioni per omnia se subscribere paratos [...]sse testati sunt praeterquam Articulo Doctrinae Eucharistiae utpote obscurius posito. Conradus Vorstius, that the Protestant Divines, in Conference at Bosnack, subscribed to it per omnia, except that dubious Article concerning the Eucharist. Amongst whom he reckons Calvin, Beza, Zanchie, Viretus, and Melancthon. We may not pass by Bogarmannus, Moderator in the Synod of Dort, who hath been rendred unto us by a credible person; That upon the mention of Episcopacy by some of our English Divines, the want of which had, in all probability, caused those dissentions in the Netherlands: He made this Answer before them all, as the mouth of the rest, Bish. Hall Episcop of Divine Right, Parag. 1.4. p. 16. Domine, non sumus adeo faelices. Alas, but we are not so happy: which none that duly considers either the Person that spake it, or yet the Place where it was uttered, can conceive to be a Complement; but rather a Conscionable acknowledgment of a clear Truth.
[Page 20]Neither is this the first or the last time that this Truth hath been asserted by Divines of remote Churches, though perhaps never so solemnly and publickly as here: For before this Sarav. defens. Tract. e [...]e divers. Minist grad. Epist. dedicat. ad finem In patre fae [...]e [...] tatis hujus Regni (viz. Angliae) numerandum fit, quod hunc Ordinem (viz. Episcopalem) retinuit, ut conservetur, &c. Saravia hath published his Judgement in Print, wherein he [...] esteems it, A part of the happiness of our English Church, that she hath conserved in her the Order of Bishops. And since that Synod, the learned Professor of Divinity in Geneva, Videlius, speaking of good Bishops, and such as are instructed by the Holy Ghost: Videl. Exerc. 1. in Ep. Ignat. ad Trall. c. 2. v. 4. Talibus Episcopis & libenter paremus [...], h [...]e na a Spiritu Sancto docti (ut Ignatius ad Ephesios loquitur) & parendum esse necessario dicimus. To such (saith he) as Ignatius speaketh, We willingly obey, and say they are Necessarily to be obeyed. Nothing now remaineth, but that one whom our Opposites have proclaimed for their chiefest Advocate, Walo Masselinus alias, Salmatius, may give the upshot in this very point, Walo Massel. de Episc. & Presb. p. 413 Episcopus Ecclesiis regendis unicus praepositus estiqui & Praesbyteris plur [...]bus [...]us Ecclesiae praec [...]let ad Schismata tollenda, Bono fine hoc fusse institutum nemo negat, cum optima ratio fuerat ita institu [...]ndi. That [...] [Page 21] Bishop (saith he) was set over Presbyters in the same Church, to take away Schisms, none can deny to have been instituted to a good end, and that with best Reasons. We need not repeat, how the Church of Geneva did not dote so much upon their own Form of Church Government, as to think it worthy to be an Example for other Churches to copy out. We are not ignorant of the flourishing pretense which our Opposites make to others to be enamoured of their Helen (the Presbyterial Government) as if it were most commonly used in all Churches abroad, therefore have we been constrained to advertise as followeth.
SECT. VI. That the Episcopal Government is farr more practised among Protestants of remote Churches, than is the Presbyterial.
THe words of Zanchie Zanch. Observ. in suam ipsius Confess. Oper. Tom. 8. Col. 583. Fuit mihi praeterea habenda ratio illarum etiam Ecclesiarum, quae licet Evangelium complexae sinr, suos tamen & re & nomine Episcopos & Archiepiscopos retinuerunt, quos [...]mutatis bonis Graecis nominibus in male Latina, vocant Superintendentes, & generales Superintendentes; sed etiam ubi vetera illa Graeea bona, neque haec nova male Latina verba obtinent, ibi solent esse aliquot primarii, penes quos fere tota est Autoritas; sed cam de rebus convenit, quid de nominibus altercamur? are punctual, That Episcopi (that is, Bishops) and Superintendentes, are words of the same sense and signification, and therefore where there is an agreement in the thing, we ought not to make any alteration or strife about Words. And for Practice (he saith) That in some Reformed Churches, both the Name and Function of Archbishops and Bishops, were retained; in others the Office was retained, changing only the Title of Archbishops and Bishops, into Superintendents, and general Superintendents: And where neither Name nor Office did remain, as formerly, [Page 23] yet even there almost all Authority was managed by some Chief Pastors. So he. Mr. Dureus (a Learned Divine) and in one sort Apostolical, by his great Travail and endeavours for reconciling of Lutherans, and other Protestant Churches, and also some others, published to to the World a multitude of Protestant Churches governed by Prelates, under the name of Bishops, farr exceeding the number of the Presbyterial: which seemed a matter so unquestionable to a Jesuit, that he presumed to affirme of all Protestant Churches excepting Anabaptists, Greg. de Valent. Tom. 4. disp. 9. q. 1. Reliqui omnes Sectarii (praeter Anabaptistas Enthusiastas) admittunt tres saltem Ministrorum gradus, nempe Episcoporum, qui habent Curam Ecclesae disciplinae, & Presbyterorum quos vocant Ministros verbi, & Diaconorum qui Pastoribus & Superintendentibus navan [...] operam in dispensatione Sacramentorum & aliis Officiis. Vide Chemnit. Exam. Conc. Trid. Sess. 23. That they admitted three degrees of Ministers; to wit, Bishops, Presbyters, and Deacons. That which we wish may be principally observed by these Premisses, is, That so many so eminently Learned and Judicious Divines, and among them such as are thought to have practised the Presbyterial Discipline, would not [Page 24] so plainly and universally have acknowledged the Necessary Use of Episcopal Prelacy, except (before all Presbyterial parity) they had judged it the Best: but yet we are to soar higher, accounting that most truly the Best; which hath the Best Right.
CAP. II.
SECT. I. The second general part of this full satisfaction, is concerning the Right of Episcopacy, which is to accord to the Word of God, which is the second reserved Condition in the Common Covenant.
THere are but two principal wayes to understand every Accordance to the Word of God; One from Primitive Antiquity, especially that which bordereth immediately upon the Apostolical Age; the Other by the light and evidence of [Page 25] Scripture it self. And for our just enquiry into both, we shall take along with us the Consent and acknowledgment of such Protestant Divines, to whom our Opposites cannot justly impute partiality in the behalf of Bishops. Antiquity speaketh unto us both by its profession and practice; sometimes professing it to be so far according to the Word of God, as it is Apostolical; sometimes in an higher tone and accent, to attribute unto it a Divine Right. Touching the Apostolical Right, our Opposites will not seem to be so far forlorn of Antient Patronage, but that they will object four Authors against this; which Objections we are to remove in the first place, as rubs in our way, that our Readers passage may become more even and easie unto him.
SECT. II. First, That no Antient Father hath been justly objected as gainsaying the Apostolical Right of Episcopacy, no not Hierome.
THe Smectymnians have informed both the Honourable Houses of Parliament, that Smect. vind. p. 13. The best Charter pleaded for Episcopacy, is Ecclesiastical Constitution, and the testimony of Hierome. Which is the main Fort which they and other out Opposites rest upon, Hier. in Tit. 1. Episcopi noverintse magis consuetudine Ecclesiae, quam dispositione Dominicae veritatis Presbyteris esse majores, & in commui debere Ecclesiam regere. The Original of Episcopal Prelacy (saith he) is rather from the Custom of the Church, than of the Lords disposing. Whence these Disputants conclude, that he held it to be Smect. p. 77. Meerly Ecclesiastical; and the rather because this his Commentary is upon a Text of Scripture. Two kind of Answers are appliable to this Objection; One in respect of Hieromes person; the Other in regard of his manifold Confessions to the contrary.
[Page 27]First, Hierome (by nature an angry man) had been not a little provoked by John Bishop of Hierusalem, and thereupon (as a learned Doctor even of the Presbyterian Church saith) Scultet. observ in Tit. c. 8 Passus est bonus Hieronimus humani quid quando ita scripsit, &c. Did probably vent this sentence in an humane passion: Especially as another saith, Saravia desens. Tract. d [...] divers. Minist. grad. c. 23. ad Bezae Resp. 2. Cum ipse Presbyter suit, indigne tulit suam Conditionem contemni. Holding it an indignity to see his Order contemned. And that such passions were sometimes incident to this Father, our next Section will further manifest. But we are rather willing to rest upon the more manifest resolution of Hierome himself.
Secondly, Therefore we come to the Construction of his words: which we cannot unfold better, than according to the interpretation of the above-mentioned Scultetus, namely, Scultet. ubi. sup. Nisi forte Consuetudinem Ecclesiae pro Consuetudine Apostolica, & Dominicae dispositionis veritatem pro instituto Christi capiar. That Hierome denying Episcopacy to be of Divine disposition; meant, that it was not immediately ordained by Christ himself, in the time of his Residence here upon earth. And by affirming it to be of the Custome of the Church of Christ understood this in the dayes of the Apostles. And that this is the proper and genuine interpretation [Page 28] of these words, we appeal from (if so it was) passionate Hierome, to Hierome dispassionate; from whom we have manifold acknowledgments of the Apostolical Right of Episcopacy, saying, Hierom. Ep. ad Evag. Omnes Episcopi Successores sunt Apostolorum. Id. Ep. ad. Marcell advers. Mont. Apud nos Apostolorum locum Episcopi tenent. Id. Ep. ad Heliod. Episcopi stant loco Pauli, & gradum Petri. tenent. That all Bishops are the Successors of the Apostles, and do now supply their places. Id. ad Ripar. advers. Vigilant. Minor Sanctam Episcopum in cujus parochia Presbyter esse dicitur, acquiescere furoci ejus, ac non virga Apostolica, virga (que) fe [...]ea confringere vas inutile. He also terms the Episcopal power of Excommunication, the Apostolical Rod; and correspondently he calls Damasus (a Bishop) his Shepheard, and himself (a Presbyter) his Sheep.
Thirdly, He resembleth Id. Ep. 58. ad Evag. Ut sciamus Traditiones Apostolicas sumptas de veteri testamento, quod Aaron & filii ejus atque Levitae in Templo fuerunt, hoc sibi Episcopi Presbyteri & Diaconi vendicent in Ecclesia. Bishops and Presbyters in the New Testament, to Aaron and his Sons in the Old, calling it an Apostolical Tradition. And Lastly, He recounteth from Antiquity Id. Catal. Script. Eccl. Jacobus qui appellatur frater domini, &c. Post passionem Domini statim ab Apostolis Hierosolymorum Episc [...]pus Ordinatus. Ibid. Marcus Ecclesiae Alexandrinae primus Episcopus ordinatus, Titus Cietae. James, our Lords Brother, Bishop of Hierusalem, Mark [Page 29] Bishop of Alexandria, Timothy of Ephesus, Titus of Crete; whom the Apostles left their Successors in place of their Government. So St. Hierome in as full a distinction of Bishops over Presbyters, as any Prelate can do at this day. Wherefore it will not (we presume) fall into the imagination of any discreet Reader, to think, that so many Apostolical Relations had unto Bishops by Hierome, must needs confirm unto us his opinion of an Apostolical Institution, especially those last now mentioned out of his Book of Ecclesiastical Writers, Erasm. Praesat. in [...]und lib. Etuditum opus & Hieronymo dignum. which Erasmus calls, A learned work, and worthy of such an Author.
If we should yield unto our Opposites to choose them an Author out of all Protestant Divines, whom they would make Umpire and Determinator between us and them in this very Case, we are perswaded that Beza must be he, and him shall not we refuse, who directly proveth even out of Hierome Beza Resp. ad Saran. de divers. Min. grad. cap. 23. resp. 11. Verustus hic mos primum Presbyterum eli [...]endi in Alexandrina Ecclesia, jam inde a Marco Evangelista, est observatus, p. 367. That the custom of [...]of choosing one among the Presbyters, [Page 30] who should be over the rest, was observed from the time of Mark th [...] Evangelist. Nay, and further th [...] same Theodore Beza doth quit the main Objection of Hieromes denying Prelacy to have been of Divine disposition, saying roundly Id. ibid. c. 23. resp. 34. Quod adversus Hieronymum obiicis ex Apocalypsi nempe quod aetate Johannis Apostoli Asiae Ecclesiae habuerint septem Episcopos divina non humana Ordinatione sibi praefectos, &c. Hoc inquam quorsum adversus Hieronymum & [...] torques? Nec enim ille cum diceret Ecclesias imitio comm [...] Praesbyterorum Concilio fuisse gubernatas, ira dissipuisse exi [...] mandus est, ut fomniaret neminem ex Presbyteris illi Co [...] praefuisse. The Hierome is not to be thought to hav [...] dated so much as to dream that no [...] of the Presbyters was placed as Pre [...] dent [...]ver the rest, when he said that at the first the Church was g [...] verned by the Common Council [...] Presbyters. This is as much as an Prelatically minded man could either say, or wish to be said.
SECT. III. That Augustine objected against the Apostolical Right of Episcopacy is directly for it.
AUgustine (a Father whose memory hath been Venerable throughout the whole Christian World) is objected to have written thus to Hierome, Aug. Ep. 19. ad Hier. Quanquam secundum honorum vocabula, quae jam Ecclesiae usus obtinuit, Episcopatus Praesbyterio major sit, tamen in multis rebus Augustinus Hieronymo minor est. Although according to the titles of Honour usual in the Church, Episcopacy be greater than Presbytery, yet is Augustine inferiour to Hierome in many things. Hence the Smectym. vind. pag. 87. Smectymnians, If Augustine had known that the Majority of Bishops above Presbyters had been of Divine or Apostolical institution, &c. he would have said as much. So they. Which is much more than they themselves ought to have said, for two Reasons.
First, Because St. Hierome (as they there confess) had taken distaste at Augustine, and thereupon written two sharp Epistles to him, in both which [Page 32] he doth (but yet Ironically) extel [...] him as a great man, because he was In Pontificali culmine Constitutus. So they. Whereby they do in a manner proclaim Hieromes peevishness, every Ironie proceeding from some Splenetical tumor; for although Hierome was otherwise a Saint-like man, y [...] in respect of Moderation, he was fam [...] inferior to Augustine, who here by his mild answer (in the objected Epistle) endeavoured to allay the heat of Hieromes passion, with the cool breath of Christian condescension, saying, Augustine is in many thing inferior to Hierome.
Secondly, (to speak to the matter i [...] self) Because all that Augustine a [...] tributeth to the Institution of th [...] Church is only Honorum Vocabula [...] namely, the appropriation of the word Bishop, as more significant [...] express the Office Episcopal over Presbyters, the general use hereof may well be ascribed to the Church though it had its Original from the Apostles times when the Office was instituted; for even from thence this Father is found to derive the Pedegree [Page 33] of Episcopacy, when he saith, August. Epist 42 Radix Christianae societaetis per sedes Apostolotum & Episcopo [...]um successiones, certa per orbem propagatiene diffunditur. That the root of Christian Society is diffused through the world by the Apostolical Seats and Successions of Bishops. Which Successions are relative to Episcopal Predecessors, and so upwards till we come to the Apostolical Seats whence they had their foundation. Yet so as deducing Episcopacy from an higher Original, namely, Id Qu. [...] & Nov. T [...]st. q. 97. Nem [...] ig [...]rat Episcopos Salvatorem Ecclesiis institu [...]se. Ipse enim priusquam in Coelo [...] ascenderet, imp [...]ens manu; A [...]stolis ordinav [...] cos Episcopos. That none can be ignorant, that our Saviour did institute Bishops, who before his ascension into Heaven, laying his hands on the Apostles, ordained them to that function. So he. So farr was he from blemishing Episcopal Order, with an opinion of its Ecclesiastical Ordination, that he acknowledgeth them to be the institution of Christ. Now let us proceed to Nazianzen, who is the third objected Father by our Opposites.
SECT. IV. Thirdly, Gregory Nazianzen a Primitive Father, who is verbally objected against Episcopacy, doth really contradict the Objectors.
THis Father is alleadged by the Smect. vind. p. 88. Smectymnians, not so much against the Apostolical Right, as the Necessary Use of Episcopacy. Yet falling in the number of Objected Fathers, we have reserved him for this place. The point Objected out of him is, that he being cast out of his Bishoprick, by the sinister practices of Maximus, wished Ex. Nazian. Orat. 28. [...]. That there were no principal Seat or Dignity in the Church, nor any Tyrannical preeminence of place. But what of this? Thus spake he (say they) of Episcopacy, holding it a principal part of Wisdom in that age to shun it. So they. Whose scope is to make the Reader believe, That Nazianzen had renounced Episcopacy as a Degree, in his opinion, Unlawful, or at least Unnecessary in [Page 35] the Church. In answer unto this, we have just cause to complain of the want of ingenuity of the Objectors, both in translating the words of Nazianzen, and also for concealing his own explanations. For,
First, The word [ [...]] which signifieth that very time and present occasion, they translate, That Age; which word hath usually in Authors the latitude of an Hundred years.
Secondly, They conceal his precedent and subsequent words, the two Lamps and lights of his meaning herein. For first, he having said, That Nazian. Orat. 28 [...]. [...], or Episcopal Dignity, was wont to be had in admiration amongst right wise men; he added, But now (as it seemeth to me) it is a principal part of Wisdom even to shun it. And he gave his reason for it, not to note it to be Unlawful, or yet Unnecessary; but, Because (saith he) whatsoever belongeth to me is hereby tossed and shaken. And not thus only, but most clearly (in the same Oration) he expresseth his full inclination to imbrace Episcopacy, saying to his Flock of Nazianzum, [Page 36] Id. ibid. [...]. I was driven from you by violence, but I return to you again most willingly, the Spirit of God, like the Plummet in a Clock, moving me thereunto; or rather driving (as it were) in the stream of a violent River running down from a steep place. So he. Expressly manifesting his willingness to return to his Episcopal Function, as moved thereunto by the Spirit of God, who will furthermore profess the Divine Right of Episcopacy, when that point shall fall under out perusal.
In the interim we are to know, that words of Passion, though of the Saints of God, must not be interpreted to be words of their Profession. For Gregory Nazianzen was, at that time of his Complaint, driven out of his Bishoprick, by the malitious machinations of Maximus, whom he termeth [...], meaning in a simile, a most malitious man, but afterwards was restored unto it (as hath been said) to his good contentment; even as Job in the extremity of his tryal wished himself unborn, but yet (after the blessings of [Page 37] God were redoubled upon him, his comforts likewise were proportionable. It would be but a wild piece of Sophistry in our Smectymnians to have argued from the words of Job's passion, that therefore life it self was simply undesirable. There remaineth a fourth Father to be examined, although last in place, yet first in order of time, but therefore hitherto reserved, that his Testimony might be more lasting in our Readers memories.
SECT. V. That Clemens, one of the most Ant [...]ent of Fathers objected, proveth to be a Counterwitness against the Objectors.
THe Smectymnians call upon us earnestly to hearken unto Clemens, Smect. vind. p. 136. telling us of a Prophesie Concerning a future contention which should happen about the name of Bishop. Next, That there is no piece of Antiquity of greater esteem then this [Page 38] Epistle of Clemens to the Corinthians. Then, That this was brought to light by a learned Gentleman Mr. Patrick Young. And lastly, for the matter it self, That therein is a common and promiscuous use of the words Presbyter and Bishop. So they. In answer whereunto we are first to speak to the Prophesie: Secondly, The Author: Thirdly, The Publisher: and Fourthly, The promiscuous use of the Names which are punctually to be unfolded.
The Prophesie was of a future Contention, about the names of Bishop and Presbyter, which if we should ask the Smectymnians, When it befel in Christ's Church after the dayes of Clemens? they would be loath to tell, lest they should betray their Aerius, whom Antiquity rendreth unto us as one Schismatically opposing Episcopal Function, because he himself could not get to be a Bishop; so excellently is the choice of this Prophesie here made by these Objectors.
The next point concerneth Clemens the Author, of whom we esteem as [Page 39] highly as our Opposites can: but from his not differencing of Appellations of Bishop and Presbyter; to conclude that therefore the Offices were the same, is so ill framed a Consequence, that both besides antient Fathers, our later worthy Protestant Divines, Mr. Beza, and Dr. Reynalds will disclaim it. In the mean time we must have our matter tryed by the most Reverend Father Clemens himself, concerning whom we have a competent witness even from Geneva, Vedelius by name, Divinity Professor in that University, testifying Vedel. Exercit. 8. in Ignat. Epist. ad Marium. cap. 3. Constat Linum & Cletum ante Clementem obiisse, quibus defunctis solus Clemens superstes, solus etiam nomen Episcopi retinuit, cum quia inter Adj [...]tores Apostolorum solus ipse restabat, tum quia jam invaluerat distinctio Episcopi & Presbyteri, ita ut nomen id caeteris Romanae Ecclesiae Presbyteris, qui cum solo Clemente essen [...] nomen id non fuerit [...]r [...]bu [...]um. That after the death of Linus and Cletus, Clement was left alone, and retained the name of Bishop, both because he then survived all those who had been Assistants of the Apostles, and also for that the distinction of Names of Bishop and Presbyter was even then i [...] force. So he. Which is as full a Confutation of the Smectymnians, as if he had said to their faces, My Masters you do but dream.
[Page 40]Our Third and Fourth answers must be unto Clemens his Book, and to the learned (say they) no more, even exquisitely learned Publisher thereof, wherein Clement immediately after the Prophesie above-mentioned, addeth concerning the Apostles as followeth: Clem. Ep. ad Corinth. p 57 [...]. They (saith he) having a perfect foreknowledge, constituted the aforesaid persons, and left [...]: that is, a description of Officers and Ministers in their course, that so after that they themselves should fall asleep, other Godly men might succeed and exercise their Function. Which what it meaneth, the forenamed worthy and judicious Publisher of this Epistle of Clement, hath delivered in his Commentary thereupon, observing from Clement his word [...]: that is, Description: that it is no other then the Census in Tertullian, by which it appears (saith the worthy Publisher) to have been a Custom in the Apostolical Churches to write a Roll (for this word he holds not unfit) of the Order of Bishops in their Successions to bring them from their Originals (as Tertullian speaketh) [Page 41] Polycarpus was from John the Apostle in the Church of Smyrna, and Clemens in the Church of Rome from Peter and others, (speaking often of this Clement) whom the Apostles constituted Bishops, from whom others might deduce their traductions and off-springs. So this singularly learned Gentleman. Therefore by occasion of this Objection, Bishops have gained the Patronage of Clemens, then whose writings (to use the Smectymnians, our Opposites own Encomium) There is no piece of Antiquity of more esteem. May it therefore please our Reader to observe with us, the unluckiness of our Opposites, who have objected against Episcopacy no Testimony of any antient Father who hath not in effect plainly discovered their ignorance, or else their wilful boldness, as of men that in fighting do wound themselves with their own Weapons. We are now to inquire into the Judgment of Antiquity, which is of two Classes of Fathers, some more immediate unto the Apostles, and some more remote. We begin with the latter.
SECT. VI. The justification of Episcopal Prelacy by the Universal practice of the Church Christian, in times approaching towards Primitive Antiquity. First, By condemning Aerius the only famous Adversary against Episcopal Prelacy in those times.
Ep l. 3. Tom. 1. Quia Eustathius electus est in Episcopatum quem Aerius [...] hinc Calumnias spargit Aerius, &c. [...].(1) EPiphanius, and Aug. de Haeres. c. 53. De Aerio: doluisse fertur quod Episcopus non potuit ordinari in Arrianorum haeresin lapsus, propria quoque dogmata addidisse non nulla, &c. Dicebat etiam Presbyterum ab Episcopo nulla differentia debere discerni. Augustine declare the Schismatical behaviour of this Aerius, which was because Eustathius was elected Bishop, and he himself received the repulse, therefore he set abroach new Doctrines; and amongst others (as Augustine relateth) That there ought to be no difference between a Bishop and a Presbyter. Which word [ Ought] is that which is derogatory to the Judgment of the two foresaid Fathers, and of the then Church Catholick.
[Page 43]The two learned men Walo Massel. p. 329. Hieronymus autem non temere recedendum ab usu post Apostolorum tempora in Ecclesia recepto putasser, cojus introducendi gravissimam & maximam causam fuisse judicabat, Schismatum nempe evitationem. Walo and Blondellus, being (as it were) the late professed Advocates for Presbyters, may give them satisfaction in this point by their confessions. The one acknowledging Hierome to have taught that men should not adhere unto Aerius, because of the use of Episcopal Govornment, for avoiding of Schisme. The other more generally, That Hierome and other Antients were most against the Sacrilegious, and Schismatical practice of Aerius. So he. Blondell. Apolog. praefat. p. 59. Hieronymo aliis (que) veteribus iniqujores fuisse olim, vel nun c esse quotquot cis Aerianismum, id est, Sacrilegum Schismatis molimen, a quo alienissimi professi fuerunt, impingere non erubescunt.
Another learned Divine at this day censuring the Schisme made in the Church because of Episcopacy, to be Sacrilegious, as some other Protestants have done by their approbation of Episcopacy; to whom may be joyned (in a greater speciality) two other lights of God's Church. Mr. Beza (in the first place) plainly discovering the said Opinion [Page 44] of Aerius. Bez. Resp. ad Sarav. de divers. Minist. grad. apud Saran. p. 9. Siqui sunt (quod sane mihi non facile persuaseris) qui om [...]em Episcopatus ordinem (ut ru scribis) rejiciunt, absit ut quisquam sanae mentis, furoribus corum assentiatur. If there be any (saith he) as I think there be none, who altogether reject Episcopal Order, God forbid that any of sound brain should ever assent to their furies. So he, professing furthermore, his acknowledged observance and reverence to all Bishops Reformed. Accordingly Mr. Moulin roundly attesteth himself Moulin. ad Episcop. Winton. Epist. 3. Aerium damnavi. To have detested the Opinion of Aerius. So he. And so peradventure would our Opposites have said, if they had not falne into these dayes of contradiction, who whether they look East, West, North, or South, to any Climate Christian, cannot find in the Church Catholick, any other famous Presbyter, who, for the space of Fifteen Hundred years, held an unlawfulness of Episcopal Government. This is not all.
SECT. VII. That in the time of the foresaid Fathers the whole Church of Christ held the Derogation from Episcopal Prelacy to be Sacrilegious.
WE call that the Judgment of the whole Church of Christ, which is the Decree and Determination of a General and Unquestionable Council representing the whole Church Christian; such was the Council of Calcedon, concluding by a Canon, Concil. Calced. Can. 29. [...]. Smectym. Answ. to the Remon. p. 30. That to depress a Bishop down to the degree of a Presbyter, it is Sacriledge. So they. But what say our Antiprelatical Opposites? We may not conceal it. This (say they) was but a Stirrop for Antichrist to mount into the Pontifical Saddle. Wittily we see, but yet scurrilously withal: we do not desire to contend with them, at this Weapon, but give our indifferent Reader to understand, that this was a Council for Antiquity one of the four General Councils, for [Page 46] number of Fathers above six hundred, for Universality of Approbation Representative of all Christendom, for belief of the Doctrine thereof in our Church Authorized by 1 Eliz. c. 10. Act of Parliament, touching at least the Doctrine of Faith; and for Opposition to Romish Popedom, decreeing on equality of Priviledges of the Bishops of Constantinople, Vide Bin. Annotat. in decret. Concil. and the Bishops of Rome, upon this especial ground, that the then Primacy of the Romish Pope over others, was but an Humane Ordination: which was indeed to pull both Stirrop and Saddle from under Antichrist; so that at that time he could not mount up. Somewhat would be heard of the Ages succeeding after the time aforesaid.
SECT. VIII. That the immediate Succession of Bishops from the days of the Apostles, is liberally Confirmed unto us by Learned Protestant Divines, albeit sufficiently Presbyterial.
IT was laid down as a Rule Infallible by Augustine in the days of Primitive Antiquity: That August. de Bapt. con Do [...]. l. 4. c. 24. Quod Universa tenet Ecclesia, nec conciliis institutum sed semper retentum est, non nisi Authoritate Apostolica, traditum rectissime creditur. Id. Epist. 86. ad Cas. & Ep. 118. ad Jan. whatsoever the Universal Church held, and was not instituted by Councils, but always retained, that was most rightly believed to proceed from no other than Apostolical Authority. This P [...]e as it was often repeated, so was it never contradicted by any Judicious Author; yea, it is plainly asserted, by as Learned a Doctor as any their Presbyterian Church hath afforded of later times. Scultet observ. in Tit. c. 8. Aut igitur prox [...]mi Apostolorum Successores acceptam ab Apostolis Gubernationis Ecclesiasticae formam suop [...]e arbitratu im [...]utarunt, quod vero non est sin [...], aut Episcopale Ecclesiae Regimen a [...] Apostolis ipsis est pro [...]ectum. Id in Eund. loc. Nullum aliud tempas da [...]i potest in quo primum creati sunt Episcopi quam Apostolicum, siquidem omne [...] Apostolorum Successores primarii fuerunt Episcopi, ut in [...]ovissimis Ecclesiis Hieresolymitana, Antiochena, Alexandrina, R [...]mana, apud Euseb [...]um. If no instance (saith Scultetus) can [Page 48] be given between the days of the Apostles, and the times succeeding of a n [...] Episcopal Government, then must Episcopacy be thought to have proceede [...] from the Apostles. So he. Accordingly Calvin in another case against them that deny the Baptism of Infants, saith, Calvin Tr. Theol. Eccles. Refo [...]m. p 322. Irenaeo & Origen: Negotium erat cum improbis Nebulonibus, qui dum Predigiosos errores praeferrent in medium, eos sibi Divinitus revelatos esse jactabant. Hujus mendacii facilis erat refutatio, quod adhuc superstites erant multi qui familiares Apostolorum Discīpuli erant qui [...]us rec [...]ns erat hujus Doctrinae m [...]moria, quam Apost [...]li tradiderunt. That Irenaeus and Origen being t [...] write against the Prodig [...]ous Errors of Anabaptistical Revelations, refute [...] them very easily from the testimonies of those, who being then alive, had been Disciples of the Apostles, and had i [...] memory what had been delivered b [...] them. So he. Applying the same to his purpose as we also do to ours.
SECT. IX. That there was an immediate Succession of Bishops from the Apostles times, proved first, because no time can be assigned wherein it was not in use.
COncerning the immediate Succession of Bishops from the day [...] of the Apostles, it is confessedly acknowledged [Page 49] before by that worthy and Learned Scultetus. But we shall not think we have fully satisfied the Reader until we shew sufficient proof, That the Episcopal degree was furthermore actually exercised, even in the days of the Apostles. If therefore our Opposites be willing to consult with Bucer, he will tell them, Bucer de Cura animarum & Offic. Postorali. Apud Pat [...]es Hieronymo vetustiores, clara habemus, testimonia in praecipuis E [...] clessis omnibus a tempore Apostolorum i [...]a observatum est, ut Presbyteris quidem omnibus Officium Episcopale fuerit impositum; interim tamen semp [...]retiam a temporibus Apostolorum, Unus e Presbytetis electus atque ordinatus est in Offi [...]i hujus duc [...]m, & quasi Antistitem, qui caete [...]is omnibus praeibat, & curam animarum Ministeriumque Episcopale praecipue & in summo gradu gessit atque administravit. Ad eund [...]m modum nobis ordinatio quo Primitivae Ecclesia Hieroso [...]ymitanae ostenditur, Etenim Lucas Jacobum describit ut Antistitem totius Ecclesiae omniumque Presbyterorum, Act. 15. Talis quoque Ord nat [...]o in aliis quoq [...]e Ecclesus perpetuo observata est quantum ex omnibus H [...]storiis Ecclesiasti [...] colligere licet. That the Fathers before Hierome did clearly affirm, That in the days of the Apostles in all the chief Churches one was chosen and placed over the rest of the Presbyters, to have and exercise a charge of Souls, and Episcopal Function over them in chief, as James is described by Luke, Acts 15. to have been Bishop of Hierusalem; and the like Ordinance was perpetually observed in other Chu [...]ches. So he. And if we ask their most exact Searcher into Antiquity, [Page 50] Scult. obs. in Tit. cap. 8. Nam qu [...]d ego de Jacobo di cam non illo quidem Apostolo sed servatoris nostri fratre matris Domini privigno? quem ab Apostolis Hirosolymorum Episcopum fuisse Ordinatum testantur Clem [...]ns Alexandrinus, Heg [...] sippus, &c apud Eusibium l. 2. c. 1. [...]acobus quem Scr [...] ptura fr [...] trem Domini nominat Hierosolymae Ecclesiae sed [...]m accepit. Scultetus, he will testifie no less concerning this James, Brother of our Lord, for which he alledgeth not fewer or meaner Authors then (1.) Clemens Alexandrinus, Eus. Eccles. Hist. lib. 2. c. 1. cap. 22. de Jac. Narrans ait suscepit Ecclesiam Hierosolymi [...]a [...]am post Apostolos F [...]ater D [...]mini Jacobus cogn [...]mento Justus. Sic Hi [...]ymus de sc [...]ipt Eccles. Eusebius, Chrysostomus Hom. 33. in Act. 15.1. [...] ubi loquitu [...] de Jacobo Chrysostome, Ambros in Galat. Ab Apostolis Hierosol [...]mis Constitutus est Epi [...]copus. Ambrose, Epipha [...] lib 2. Tom. 2. Haeres. 66. [...]. Epiphanius, yea, and Hierome himself, besides the joynt consent of the Fathers in a Council. But that which makes all questionless is the personal Line of Successors set down by Epiphanius Epiphan. ubi supra. from James, in the same Sea of Hierusalem, by Simeon, Judas, Matthias, &c. unto Hilarion, who was Bishop in Epiphanius his own time. (6.) August. c [...] Crescon [...]. 2 c. 27. l 3 c 37. Ecclesiam Hierosolymitanam primus Apostolus Jacobus Episcopatu suo rexit Hieron. Catalog Script. Eccles. Jacobus qui appellatur Frater Domini, &c. post passionem Domini statim ab Apostolis Hierosolymorum Episcopus Ordinatus est Synod S [...]ta in Trallo Can 33. [...].
[Page 51] Alexandria was another Episcopal Seat, whereof Beza Bez. Resp. ad Sarav. de divers. Minist. grad cap. 23. Resp. 2. Audiamus Hieronymum, &c. Nam & Alexandriae a Maco Evangelista ad Heracleam & Dyonisium Episcopos, Presbyteri [...]n [...]m semper ex s [...] [...]ctum relsiore gradu collocatum Episcopum nominabant, qu [...]modo si exercitus im [...]eratorem faci [...]. hath taken especial notice (as also Calvin doth, J [...]st. lib. 4. cap. 4. v. 2.) from the testimony of Hierome, concerning Mark the Evangelist, That even from his time there w [...]s one of the Presbyters by them elected, as an Army doth their General, who was placed in an higher degree, and was termed Bishop. This is further confirmed unto us by Eutychius (an Author lately translated and published by Mr. Selden, the Ornament of our Nation for Exotick Learning) who saith expressly, Eu [...]th. [...]dit. a Seld. p. 29. Et credidit ab co tempore Anianus in Christum, unde baptizavit cum Marcus, & consticuit e [...]m Patriarch [...]m Alexandriae. That Mark constituted Anianus Patriarch of Alexandria: And the said Learned Publisher in his Commentaries thereupon hath deduced the immediate Succession of Bishops from Anianus, for almost 300. years, wherein according to exact Chronology he hath recounted eighteen Bishops; and telleth us moreover, That this Author Eutychius himself was Patriarch of Alexandria, albeit he lived not till almost 1000, years after.
Antioch was a third, and therein Ignatius will stand for an example irrefragable, [Page 52] of whom Antiquity hath thus largely testified, namely Eusebius, Euseb lib. 3. c. 30. [...]. That he was after Peter the second Bishop of Antioch. Theodoret Athan. in lib. de Synod. Arim. & Selen. [...]. That he received the Grace of Episcopacy by the right hand of Peter. And before him accordingly Athanasius, Chrysost. Encom. [...], &c. [...]. That after the Apostles he became Bishop of Antioch, and Martyr of Christ. We conclude with the Encornium of Chrysostome, (g) Ignatius was familiarly conversant with the Apostles, and enjoyed Spiritual Graces flowing from them, and received his Dignity from the Racred Hands of the Blessed Apostles. So he. Theod. Dial. 10 [...].
The like hath been antiently witnessed concerning the Church of Rome, and though the course of personal Succession therein (and especially about the beginning) seem to be somewhat perplexed, yet is there nothing more sure in Ecclesiastical [Page 53] History, than that there was an immediate personal Succession in that Church from the Apostles times, and the doubtfulness of the course is assoyled from Vedel. Exercit. 8. in Ep. Ignat. ad Mar. c. 3. sect. 6. Patres illi qui Clem [...]ntem tertium vel quartum a Petro ponunt, vocem Episcopi in primigenia significatione sumunt, &c. Qui autem Clementem immediate post Petrum ponunt Episcopum, &c. Vocem Episcopi in posterior significatione usurpant, at (que) ad tempus rejiciunt quo solus Clemens Episcopus fuit jam defunctis Lino, & Cleto. Vedelius, a most exquisite Professor at Geneva in that kind, who speaketh unto us in the Margent; and this Truth was so clear in antient times, that Iren. advers. Haeres l. 3. c. 3 Habemus ru [...]erare e [...]s qui ab Apostolis institurisunt. Episcopi in Ecclesiis, & eorum Successores us (que) ad nos. Sed quoniam valde longum est in hoc tali volumine omnium Ecclesiarum enumerare Successores. [...] Huic Clementi succedit Ev [...]ristus, Evaristo Al [...]xander, &c. Sextus ab Apostolis Constitutus est S [...]x [...]us, & Post Pius; post quem Anicetus. Cum aurem successit Aniceto S [...]ter. [...]. Eusebius sere verbatim. lib. 5. c. 6. Irenaeus was able to recount those that had been instituted Bishops in the Churches by the Apostles, and their Successors, even until his own time as one that had his reckoning at his fingers ends, saying, But because it would be very long in so small a Volumn to recount the Succession of all Churches, I shall [Page 54] instance in the Church of Rome. Wherein he setteth down an exact Succession of twelve Bishops, the last whereof ( Elutherius by name) was then alive when he wrote this Book. Blundell. Apolog. praef. p. 15. From Hierusalem Succession of 15. And pag. 20. ibid. Electitiis. Presbyterorum Praepositis Episcopatum tribuente usu Episcopum reliquos Collegas Presbyteros vocavit. Mr. Blundel the French Divine, was not ignorant of the series and lines of Succession of those whom he calleth Praepositos, Episcopos, even of the same times.
Those Ecclesiastical Testimonies being so manifold, so pertinent, so perspicuous, and so freely confessed, we doubt not but that ingenuous Readers will prefer Antiquity before Novelty, Universality before Paucity, Solemnity of profession before Obscurity; and this fully testified Apostolical practical Succession, before the refactoriness of any whomsoever: the rather, because they, in the space of 400 years after the Apostles, have not had any famous and absolute Patron of a Presbyterial parity in Ecclesiastical Government, excepting that one Swallow [Page 55] Aerius, whom the Church Christian then rejected as a man Schismatical, branding him with the note of Ambition, as the cause of his Opposition to Episcopacy; even for that he standing in competition for a Bishoprick, did miss thereof, as hath been shewed. And now left the humor of some in hearing of Popes of Rome to have been Bishops, should boggle and startle at it, to make the Episcopal dignity no better than Popish, according to that which is now held Popedome, we add (and it is but a footstep out of the way) the next Section.
SECT. X. That the whole Church Christian did profess and practise the Apostolical Right of Episcopacy.
IT cannot but be a matter of wonder to any man of judgment to see such an averseness in our Opposites, as not only to object the Testimonies of these Fathers, who have [Page 56] given their common acknowledgement of the lawfulness of Episcopal Prelacy; but much more that they cannot discern, that they by instancing in some few Fathers in contradiction to Episcopacy, do thereby grant their assent for it in the rest: and that all the rest indeed do accord thereunto, is as clear as a beam of the Sun, long before that time; whereof their pretended Patron St. Hierome is a plentiful witness, who testifieth of the more Primitive times before him, telling our Opposites plainly and roundly, Hieron. in Tit. cap. 1. In toto orbe decretum est, unus de P [...]esbyteris electus superponeretur caeteris, ad quem omnis Ecclesiae cura pertineret. That it was decreed through the whole Christian World, That one of the Presbyters should be set over the rest; to whom the whole care of the Church should appertain. So he.
Of many who gave their lives for the profession of the Faith of Christ, among whom, as Captains of the innumerable Host of Martyrs of Christ, were many Bishops in the dayes of Heathenish persecutions; [Page 57] of whom it is recorded by Ciprian. Epist. 55. Quando Episcopus in locum defuncti substituitur, &c. toties ad Leonem petitur. Gregor. de cura past. p. 1. cap. 8. Tunc laudabile fuit Episcopatum quaerere, quando per hunc quem (que) dub [...] um non erat ad supplicia graviora pervenire. Antiquity, and confessed by one of our Opposites, Euseb. lib 8. cap. 3. Ex quo fere verbatim Brightmaanus in Apoc. 6.13. Non ita multo post accessit Edictum de prehendendis praesidibus Ecclesiae, eisdemque c [...]gendis ut immola [...]ent Idolis. Hic multi fortiter p [...]rseve [...]antes, [...]u [...]lis Cruciatibus succub erunt. That above all other Christians, enquiry was made for Bishops; Bishops were rather apprehended than others; Bishops were afflicted with tortures; and, as leaders to all others, constantly indured whatsoever was laid upon them. It had been good therefore our Opposites had made conscience of their sayings, before they had burst out into so contumelious detractions, and had followed the example of the French Divine Mr. Moulin Mr. Moulin Epist. 7. ad. Episcop. Winton. Non sum adeo duri otis, ut velim adversus illa ve [...]eris Ecclesiae lumina, Ignatium, Polycarpum, &c. ferre s [...]ntentiam, ut adversus homines vitio creatos, & usurpatores muneris illiciti, pl [...]s semper apud me potuit ve [...]eranda illa primorum Saeculorum Antiquitas quam Novella cujuspiam Constitutio. I am not so hard faced (saith he) against the Lights of the Primitive Church, Ignatius, Polycarp, &c. Bishops, as to think them Usurpers of an unlawful Function; Reverend Antiquity shall prevail more with me, than any mans Novel Institution. [Page 58] The like was that See above Sect. Mr. Beza his Absit, saying, God forbid that I should reprehend that Order as rashly introduced, &c. As also Zanchy his Quis Ego? Who am I that I should reprehend that which the whole Church hath approved to be for the best ends? So he. Whereof there hath been a full Section. And that the deduction of Episcopacy cannot be called properly Popish, will be proved hereafter.
CAP. III. After these our Evidences from Primitive Antiquity, according to our precedent Method, we are to contemplate of the Coelestial Sphear, the Word of God it self.
The Right of
Episcopacy discussed
by the Word of God.
IN this Discussion we are to use both our hands; the one of Defence in Answering Objections, and (as it were) bearing off Assaults made against the Apostolical Right of Episcopacy. The other is the Confirmation thereof by such Arguments which may be held convincent.
SECT. I. Against the first Objection from the Identity of Names (as they call it) of Bishops and Presbyters in Scripture.
OUr Opposites endeavour to perswade us that there ought to be No d [...]stinction of Degree between Bishop and Presbyter; because of the Identity of denomination in Scripture, which is (say they) of no small consequence. And this they offer to prove from (as they say) The Supreme Wisdom of God, the imposer of Names, who could not mistake the proper end of the imposition of Names. And for a further inforcement, Smect. vind. p. 62. they add, That the Texts brought to prove the Identity of Names, prove also as intrinsically the Identity of Offices. So they. Which consequence was taught them by their great Dictator, Wal. Mess. de Episcop. & Presbyt. p. 350. Quaero quomodo hoc fieri potest ut Presbyteri in Sacra Scriptura Episcopi, Episcopi Presbyteri vocati sint, qui nihilominus reipsa invicem differunt, quod Episcopi nimirum majores essent P [...]esbyteris. Walo Messalinus, Who would have it impossible that Bishops [Page 61] and Presbyters should really differ in Function, seeing that their Titles are communicable in Scripture. So he. One would think it had not been possible for any of judgment to have concluded thus, who had but once observed the Texts of Scripture which present themselves often unto any conversant therein; as the places in the New Testament themselves: The Testimonies of Fathers, together with the consent of some Protestant Divines will evidence unto us.
First Scriptures wherein we find Matthias, Peter, John and Paul, all by excellency of Function Apostles, yet Ma [...]thias entituled to a Bishoprick, Act. 1.20. Peter styling himself Copresbyter, 1 Pet. 5.1. John terming himself a Presbyter twice, 2 Joh. 1. and 3 Joh. 1. And Paul descending a degree lower to name himself thrice a Deacon, Col. 1.23, 25. & 2 Cor. 3.6. Yea reciprocally those that were but Assistants of the Apostles, had the name of Apostles attributed unto them. As Barnabas, Act. 14.14. Andronicus, and Junias, Rom. 16.7. Titus and others, Graece, [...], [Page 62] 2 Cor. 8. In all which communicableness of names of Bishop, Presbyter, Sympresbyter and Deacon attributed to the Apostles themselves, and of the Title of Apostle given to some of inferior ranke, our Opposites (we dare say) will not presume to conclude any necessity of Indistinction of Offices, either between the Disciples of the Apostles, and the Apostles themselves; or between Presbyters and Deacons, and the same Apostles. Therefore, to draw nearer to our mark, we add more particularly.
SECT. II. That the former Objection is rejected by the choycest and most acceptable Divines, which our Opposites themselves can name.
WE (besides the current Testimonies of Fathers to be alleadged in the following Section) seek to satisfie our Opposites, by the Confession of three such Protestant Divines, [Page 63] whose very Names (and that deservedly) are of great Authority with them. 1. Calvin upon that very objected Text, Tit. 1.5. For this cause left I thee at Creet, &c. Calv. Com. in Tit. 1.5. Discimus quidem ex hoc loco non eam tunc fuisse aequalitatem in [...]er Ecclesiae Ministros, quin unus aliquis Authoritate & Concilio praesset. From hence we learn (saith he) that there was not then any equality among the Ministers of the Church, but that one was placed over the rest in Authority and Counsel. 2. Beza (successor to Calvin) expressly confesseth Bez. Resp. ad Sarav. de divers. Minist. grad. c. 25. Resp. 7. Habuit jam tum Presbyterium unum aliquem primum [...] Presbyterum, ut Presbytererum sic etiam Episcoporum manente communi Appellatione. That the Presbyters even then (in the Apostles times) had a President over them, while the Appellation of Bishop and Presbyter was communicable. Accordingly hereunto is the judgment of Dr. Reynolds, telling us Dr. Reynolds Consult. with Hart. ca [...] ▪ 8. divis. 3. That in the Apostles times the Presbyters did choose one amongst them to be President, &c. Whom afterward (saith he) in the Primitive Church the Fathers called Bishops. So that in the judgment of these exquisite judicious Divines, the Office or Function of a Bishop was distinct from that of Presbyters, notwithstanding the Identical communicableness of Titles or Names.
SECT. III. The second Objection out of Scripture in that place Phil. 1.1. With the Bishops and Deacons, &c. is repugnant to the general Expositions of Antient Fathers.
IT useth to be objected, That seeing (as the Fathers held) there should be no more than one Bishop in any one City, How then cometh it to pass, that the Apostle mentioneth Bishops in the Plural, and immediately subjoyneth Deacons without insinuation of Presbyters? Either we must suppose that there were no Presbyters at all in that City; or else that by Bishops here, Presbyters are to be understood. The Testimonies of Antiquity have untwined this thred long since, telling us, That for as much as the words Bishop and Presbyter, were then Communicable (notwithstanding the difference of their Degrees and Functions) therefore by [Page 65] the word Bishops in this place are to be understood Presbyters. So Chrysost▪ Hom. 1. in Pbil. 1.1. [...]. Et intra ibidem, [...]. Chrysostom, Oecum. in locum. [...]. Occumendus, Theophyl. in locum. [...]. Theophylact, [...]heod. in locum. [...]. Theodoret. This last (for further illustration thereof) sheweth, That St. Paul did in this Epistle attribute likewise this Title of Apostle to Epaphroditus, though he was distinctly a Bishop.
[Page 66]Our Opposites we know are in all these Questions most addicted to Hierome: Who notwithstanding, upon the same reason with the rest of the Fathers, inferreth the same Conclusion, saying, Hieron. in Loc. Episcopos Presbyteros dicit, ne (que) enim plures praeter unum erant Episcopi qui singulis civitatibus praesiderent, quippe cum nondum essent h [...]jusmodi nomina disparata: & etiam Ep. ad Evagrium. 85. Here by Bishops we understand Presbyters, because there could not then have been two Bishops in one City. But if Epaphroditus was Bishop of Philippi (as Theodoret both here and elsewhere assureth us he was) why (will some say) was not this Epistle inscribed unto him, as well as to the Presbyters and Deacons? Theophylact gives the answer Theophyl. [...]n Phil. 1.1. Because (saith he) at this time the Philippians had sent Epaphroditus to carry such things to the Apostle as he had need of; So he. Which Answer of his hath sufficient ground upon Phil. 2.25. and 4.18. To which we refer our Reader.
SECT. IV. The third Objection is against the appropriation of the word Bishop unto one, which Appellation is shewn to be most justifiable.
BOth Houses of Parliament have been advised concerning Presbyterial Ordination, Smect. vind. that the Names of Bishop and Presbyter have been communicable to Presbyters, Therefore the appropriation of the word Bishop to one, hath been (say they) by corrupt Custom. Both which we take to have been so unadvisedly spoken concerning Appropriation, as if they had meant to cross the judicious Confessions of the three Worthies, Mr. Calvin, Mr. Beza, See above Sect. 3. and Dr. Reynolds, who have expressly testified and delivered the contrary. But yet our Opposites have given (as it were) defiance, not only to the manifold and manifest Testimonies both of Antiquity, together with the most famous Protestant Divines, who have [Page 68] already justified the distinction of Episcopac [...] as superior to Presbytery (here by them called a Corruption) as instituted for the Best. But also against the Universal Church Christian, which held and continued the same Appropriation for Fourteen Hundred years compleat. This is not all, for the time and reason of the same alteration will justifie it to the full. The time is thus acknowledged by the foresaid Reynolds ubi sup. Dr. Reynolds, The Presbyters (saith he) in the Apostles times chose one among them to be President, &c. And this is he whom afterwards in the Primitive Church the Fathers called Bishop. So he. The reason is plain, for if the word [...] (signifying a Superintendent, or President) was by the Fathers of the Primitive Churches appropriated to him that had indeed the Presidentship over Presbyters: How then should this be called a Corruption? and not rather a just Congruity and Consideration: namely, that the Title Superintendent should be g [...]ven to the Person and Function, which is indeed Superintendent.
[Page 69]Accordingly Vedelius (an exquisite searcher into Antiquities) hath testified, Vedel. Exercit. in Ep. Ignat. ad Philadel. c. 14. Nemini enim mirum videri debet Ignatium ad discrimen Presbyteri & Episcopi alludere. Etenim jam tempore Ignatii erat discrimen illud▪ Presbyterorum & Episcoporum ut ex pluribus harum Epistolarum locis apparet. Etenim discrimen illud valde matu [...]e ipsorum Apostolo [...]um t [...]mporibus in Ecclesiam irreps [...]t, statim scilicet postquam dici caeptum est, Ego sum Pauli, Ego Apollo, Ego C [...]phae, Teste Hieron. Com. in Tit. That this different Appropriation of the Word Bishop to one, was common in the dayes of Ignatius, who was so antient, us to be a Disciple of the Apostles themselves; for (saith he) this distinction of Bishop and Presbyter, was used in the Church very early in the Apostles times presently after it began to be said, I am of Paul, I of Apollo, I of Cephas. So he. With whom agreeth the learned Professor of Divinity in the University of Hiedelburgh, Scaltetus, who from the words of Hierome, shewing the occasion Scult [...]t Observ. in Tit. c. 8. Unde (ex Hieronymo) sic colligo: Q [...]ando dici caeptum in populis, Ego sum Pauli, Ego Apol [...]o, Ego Cephae, tum unus de Presbyteris electus praeposi [...]us est caeteris; at viventibus Apostolis ita dici caeptum est in populis, de quo praeter alias Pauli Epistolas prior ad Corinthios nos dubitare non sinit, &c. Why one of the Presbyters was set over the rest as Bishop, was because of Schism among the People, some saying they were of Paul, some of Apollos, some of Cephas; From hence (saith he) I collect, That Bishops were instituted in the Apostles times; because that then it [Page 70] was said among the People, I am of Paul, &c. As (saith he) besides others of St. Paul' s Epistles, the former to the Corinthians doth undoubtedly assure us.
And that the end of this Institution was Ut Schismatum semina tollerentur; To take away the seeds of Schisme, are the express words of Hieron. Com. in Tit. 1. Hierome; so that if either the seasons of the Primitive times be had in consideration, or the wisdom of the Church Universal, or the reason now given of attributing the word of Superiority to any superiour degree of Dignity, one would think they may very well perswade that this objection out of Hierome, ought to have been put to silence before it had been published.
We are not ignorant how urgent many of our Opposites have been to prove from Antiquity, That the Primitive Fathers sometimes gave the Title of Presbyters unto Bishops, as did Vid Euseb. Eccl. Hist. lib. 5. cap. 24. Irenaeus to the Predecessors of Victor Bishop of Rome, and have concluded thereupon an equality of Functions. This is a thrice wandring [Page 71] from the sense of those Fathers, who were Predecessors to Victor.
First, By not considering that a Bishop by calling Bishops Presbyters, might understand it either properly as Seniors unto him, because Predecessors before him; or if in consideration of their inferiour degree (by way of accommodation) to the joynt Functions of Bishops and Presbyters.
Secondly, By concealing from their Reader that although they have but a few examples of the name Presbyter applyed to Bishops; yet of calling Presbyters expressly Bishops not one: Ambr. in Ep. ad Tim. 1. c. 3. Episcopus primus est; ut omnis Episcopus Presbyter sit, [...]on omnis Presbyter Episcopus. the reason is plain, by that which goeth under the name of Ambrose, because according to the proper signification of names, every Bishop is a Presbyter, but not every Presbyter a Bishop.
Lastly, Those stand confuted by the universally confessed preeminence of Victor, and other his Predecessors Bishops of Rome over Presbyters in those Primitive times, as also of the Episcopacy, Iren. ubi sup▪ and Superiority of Irenaeus over the Presbyters under him.
SECT. V. The last Objection, 3 John 9.
THat Objection which one hath made, is usual with others, viz. Blondel. Apol. Sect. 11. p. 13. Johannes vertit Diot [...]ephi vitio quod primatum inter fratres affectaret [...]. Ergo nulli tum fuerunt in Ecclesiastico Presbyterio gradu superiores. St. John reprehended Diotrephes for his [...] to desire a Superiority over his Brethren Presbyters, therefore there was not any degree of Superiority over them in those dayes. We say, that the consequent of this Argument is very lavish and loose; because St. John doth not except against [...], or degree of Superiority, but against the Usurpation of Superiour degree that was, and his insolent abuse thereof, in contemning his Brethren, and peremptorily casting them out of the Church; for it is incredible that any one Presbyter could create and assume the degree of a Superintendent or Bishop that had no being at all. Ergo, say we, The degree of Prelacy was in being before it could be ambitiously affected.
CAP. IV. Our Propositions grounded upon the Word of God. Our first Evidence out of the Epistles of St. Paul.
SECT. I. That the Presbyterial Order was alwayes substitute to an higher Government, as first to the Jurisdiction Apostolical.
HOw Commandatory the Apostolical Authority was, is best discernable by the Apostles Mandates unto the Churches upon several occasions, as to the Thessalonians, 2 Thess. 3 6▪ We command the Brethren. And again, 1 Thess 4.11. [ As we commanded you.] Next, by word of Censuring, 2 Thess. 3.4. [ If any obey not our Word, &c.] The same [Page 74] Apostle commanded the Act. 20.17. & 26. Ephesians to assemble themselves before him at Miletus. But most especially was he occasioned to express his Jurisdiction Apostolical over the Corinthians, regulating and silencing 1 Cor. 14.37. Women in the Congregation, touching the ordering of Wives, 1 Cor. 11.34. So ordain I (saith he) in all Churches: and also concerning other matters, (saying, The rest will I set in order when I come. Thus by his commanding, and as effectually by his censuring in shaking of his Rod of Excommunication over them, saying, 1 Cor. 4.21. & 2. Cor. 13.10. Shall I come unto you with a Rod? Peter likewise did not conceal the Apostolical Authority in general, over the dispersed Members of the Churches of Pontus, Asia, Cappadocia, Galatia, and Bithynia, when he put them in minde of (as he saith) 2 Pet 9.2. The Commandements given by us the Apostles of our Saviour.
We should have been larger in this proof, if we could think that any of our Opposites were of a contrary judgment, or had not known that their own Author Walo had by [Page 75] his ingenious confession given them a Supersedeas in this point, Wal. Mess. de Episcop. & Presbyt. p. 245. Quamdiu vixere Apostoli, qui majore authoritate Ecclesias gubernabant, facile potuerunt in Officio omnes conti [...]ere, ne dissidia ex iis quas diximus causis orta, unitarem fraternitatis dividerent; ut illud, [...] Corinthi ea de causa excitatum facile a Paulo compressum est▪ For the Apostles (saith he) as long as they lived, governed the Church with great Authority, and could more easily continue them in their duties, lest that any divisions might burst out upon the occasions aforesaid to the destruction of unity in the Churches, s [...]ch as was reprehended by St. Paul in the Church of Corinth. So he. Wherefore to the confutation of Walo himself, I do necessarily inferr, That there being at all times the same, if not more possibilities of Schisms and Rents in the Church, than could be in the Apostles times, there cannot but be the like if not a greater necessity of a Superintendency over Presbyterial parity, the rather if we duly consider our next Proposition.
SECT. II. That divers of the Apostolical Disciples were even in their times both in Dignity and Authority Superintendents over Presbyters.
HEre again our Opposites authentick Author Walo (after much discussion of this point) is ready to teach them being inforced thereunto by Scripture Wal. Mess de Episcopat, & Presbyt. p 247. Discipuli Apostolorum sub finem primi seculi more & jure Apostolico orbem constituendarum Ecclesiarum gratia peragrabant, & lustrabant, &c. Si quibus in locis adesse non poteraut, eorum locorum Ecclesias pet Epistolas instruebant, & si quod in iis natum erat dissidium in Clero aut in populo, objurgabant & increpabant, haud secus quam si propius gre [...] cu jus (que) effet. Id. p. 67. Isti veluti Super-Episcopi habebantur, quos & Apostoli Apostolos nominabant. That those who were [...] and Assistants unto them in founding the Churches, ordaining of Ministers in every City, and watering the Church; which they had instructed. These (he confesseth) were so in Superiority above Presbyters, as that the Apostles themselves did not forbear to term them Apostles, and so predominant in Authority as, Although absent from the Churches, yet to instruct them by their Epistles, and [Page 77] wheresoever any Schism arose, either in Clergy or People, still to rebuke them, even as if they had been of their own Flock. Upon these premisses thus granted, we are sufficiently warranted to conclude, not only that the Presbytery were continually under subjection both to the Apostolical Government▪ but likewise to other eminent Disciples of the Apostles. The same Author sticketh not to give a List of such Prelates and Superintendents, as Mark, Clement, Titus, Timothy, Epaphroditus, and (saith he) many others. This being so pregnant a truth, how is it that our Opposites should pretend an Eccesiastical Presbyterial Government, no way Subordinate? That which is objected by them is most vain and frivolous, whereunto we occur, as now followeth.
SECT. III. That the aforesaid Apostolical Disciples were as Bishops over the Presbyters. Among whom were Timothy, and Titus by evidence from Scripture.
THE Texts of Scripture (for proof of their Superiority and Authority) are so plain, that they need no Commentary. And our witnesses are so impartial, as not to admit of any exception; For in the Text we read of an Apostolical Ordinance to Timothy and Titus respectively, Tit. 1.5. To set in order the things that were wanting. 1 Tim. 1.3. To inhibit Heterodox Preachers. 1 Tim. 5.19. To receive accusations against criminous Elders. Tit. 3.10. To excommunicate Hereticks. Tit. 1.5. To Ordain Elders; yet so, 2 Tim. 5.22. As to lay hands on no man suddainly. Each of these, and the like Apostolical Injunctions do fully express an Episcopal Function, and Authority in both of these respectively over Presbyters, and the whole Churches under them: And though [Page 79] this hath been stuck at by divers of our Opposites, lest that hereby Timothy and Titus might appear to be Bishops distinct from Presbyters; yet now at last their chief and greatest Advocate for Presbyterial Government confesseth the Authority which these held and exercised over Presbyters; yet so that Bishops (as he thinks) shall take no advantage thereby, if they who are Pleaders, may also be admitted as our Judges. We proceed, citing the same witness, Walo Messalinus, confessing, Wal. M [...]ss. de Episc. & Pre [...]byt. p 40. Qui Apostoli vocabantur, duorum generum fuere, primi, & secundi. Primi a, Christo missionem suam acceperunt immediate ap ipso missi; Secundi ab ipsis Ap [...]stolis quasi Coadjutores & [...] fuere Apostolorum, qui Presbyteros eosdem (que) Episcop [...]s instituebant; tales fuere Paulo, Timo [...]heus, Titus, Linus, Clemens. Id. ibid. p 52. Q [...]i parem fere authoritatem ac potestat [...]m in Ecclesias, & Episcopos a se constitutos h [...]bebant quam ipsimet Apostoli. ( p. 56) Tales quo (que) Ma [...]cus, Epaphroditus &c. p 63. Timotheus qu [...]m Ephesi E [...]iscopum esse volunt, cum verus fuerit Superepiscop [...]s, & Aposto [...]us illius Ecclesiae p. 68. ex 1 Timoth. 5 19. [...], &c. Q [...]o loco lique [...] h [...]jusmod [...] Episcopos Episcoporum d [...] rectores & judices fuisse. p. 229. Titum Cretae Insulae praefecit Paulus, qui non singularis in aliqua illius Insu [...]e Civit [...]t [...] praefuit Epis [...]opus, sed gen [...]ratim totam illam Provinciam ad tempus [...] & procurabat. Ille enim [...] erat Tal [...]s ser [...]e omne [...] f [...]c [...]e Apostolorum adiotores, & discipuli, jui (que) primi eorum extitere successores. Non simplices certarum Urbium audiebant Episcopi, sed curam agebant generalem Ecclesiarum, ut Evangeli [...]ae, & Apostoli q [...]ibus [...] nom [...]bus nuncupari s [...]bant. That Timothy and Titus had almost equal [Page 80] Authority with the Apostles of Christ, by whom they were ordained to govern whole Churches as Directors and Judges: Of which sort, besides Timothy and Titu [...], he there sets down Mark, Clemens, Epap [...]roditus, and all those who were Assistants and fellow Labourers with the Apostles, whereof we have spoken already. Thus by the premises it sufficiently appeareth, that there was a double Superintendency over Presbyters; yet we enquire furthermore concerning Timothy and Titus, whether or no they were at this time whereof we now speak) distinctly Bishops? In discussing whereof we shall (according to our usual method) first remove their Objections which are against their Episcopacy: that done, we shall make good the contrary by due proofs.
SECT. IV. That Timothy and Titus were properly, and distinctly Bishops, notwithstanding their Title of Evangelists, as is confessed by Protestant Divines of remote Churches.
BUt here their Walo will needs interpose seeking by an Objection (as with a Spunge) to wipe out all opinion of Episcopacy either in Timothy or Titus because forsooth [...]al Miss. de Episcop. & Presbyt. p. 67. Sciendum eo [...] ha [...]i [...]s [...] [...] Ecclesiarum gen [...]ralem, & extraordinariam & in commune hoc es [...] ' [...], quam [...] Apostoli [...]: qui autem Episcopi Presbyterorum etiam nomine dicti, ab his per singulas Civitates ordinabantur, curam & solicitudinem illarum Eccl [...]rum susscipiebant quibus erant [...]ddicti, ibi ad finem us [...], p [...]rman [...]bant. Pl [...]no etiam jure Presby [...]eti Ecclesiam suam [...]gebint. Called Evangelists, who had no peculiar Residence in any Church, but general in all Churches; whereas they who are by the Apostle called Bishops, had a singular charge of the Church wherein they were, and there were they to reside and remain for the governing thereof. So he. And from him our home Opposites chanting, and rechanting, and making it their [Page 82] undersong to say again, and again, That Smect. vind. p. 114, 115, 117, 118, 120. Timothy and Titus were Evangelists, so as not to be held that which we call Bishop: and they name this Assertion, The hinge of the Controversie. But this Objection (say we) hath often been taken off the hinge, and laid flat on the floor, by divers solid and satisfactory Answers: We say not of Bishops or their Chaplains, but of other Protestant Divines, even of Presbyterial Churches, cited here in the Margent.
First, The Theological Professor of Hiedelberg answers, Scultet. Observat. in Titum cap 8. Paulus, Timotheum Ephesi, Titum in Creta manere juher, non uti (que) ut Evangelistas, sed Ecclesiae Gubernatores; id quod Epistolae ad utrume; Scriptae evincunt. In his enim non Ecclesiae colligendae, quod erat Evangelistarum, sed collectae gubernandae, quod est Episcoporum, rationem illis praesc [...]bir, sunt (que) praetepra omnia ita conformata ut non speciatim ad Timotheum, & Titum, fed generatim ad omnes Episcopos refe [...]ntur, adco (que) ad temporatiam Evangelistatum potestatem minime quadrent. That when these Epistles we [...]e written to Timothy and Titus, they were exercised not as Evangelists in assisting the Apostles in the collecting of Churches, but as Bishops in governing them, which had been collected, as (saith he) the general Praecepis given to them do prove, which could not refer to the Temporary power of Evangelists, but to them and their Successors as [Page 83] Bishops. From whence we conclude, what that learned Doctor doth there declare, That the name Evangelist did belong unto them in the large sense, as it signifieth a Preacher of the Gospel. Toloss. Index in S [...]cr. B [...]bl. vncab. Ti [...]us comes perigrinati [...] num Pauli postea Cre [...]ensium Episcopus. Tolossanus agreeth in the same answer, namely, that Timothy, and Titus, who had been Companions with Paul in his travails, was afterward made Bishop of Crete. Dr. Gerard answereth, by way of distinction, G [...]rard. in loc. Com. Tom. 6. de Minist. Ecclesiast. nu. 227. Evangeli [...]tae nomen accip [...]tur duplic [...]er; pr [...]mo g [...]neral te [...] p [...]o quovis Ecclesiae Doctore quia ad omnes pertinet [...] secundo specialiter pro ce [...]to Doctorum gradu & ordine in primit [...]va Ecclesia; priore modo sumitur, 2 Tim 4.5 Quia jam Timotheus constitutus erat Ecclesiae Ephesinae Episcopus, nec ulterius Paulum fuit Comitatus, &c. sicut eti [...]m Lutherus reddidit — Infra — In illorum Evangelistarum nemero c [...]nsendi sunt Timotheus quem Lyst [...]is assumpsit Apostolus Paulus, Act. 19.22. ac comitem irineris sibi elegit. Postea eum una cum Erasto mifit in Macedoniam, Act. 19.2 [...]. ad Corinthum, 1 Cor 4.17. ad Philippenses, Phil. 2.19. ad Thessal. 1 Thess. 3.2 Tandum vero Ecclesiae Ephefinae praefecit Episcopum, 1 ad Tim. 1.3. & 3.15. T [...]tus quem Paulus vocat suum, [...], 2 Cor. 8.23. Fum misit ad Corin [...]hum, 2 Cor. 8.6. & 12.13. Assumpsit secum Hierosol [...]m [...]m, Gal. 2.1. misit in Dalmatiam, 2 Tim. 4.10. tandem Cretensium Ecclesiarem constituit Episcopum, Tit. 1.5. That the word Evangelist, 2 Tim. 4.5. is not there specially taken for a particular degree in the Church, but generally as signifying a Preacher of the Gospel, and so including that Order which Timothy now had being a Bishop of Ephesus, for now he did [Page 84] no more accompany Paul So he, citing Luther also for the like interpretation of that Text. And though he doth acknowledge that both Timothy and Titus had formerly been Evangelists, agreeable to the special and proper signification of the word, and according hath set down their several travails from place to place; yet after those travails were ended (which was before these Epistles were written) he concludeth both of them to have been Bishops, out of several Texts of Scripture, Timothy of Ephesus, and Titus of Creet.
Zuingl. [...] five, de [...] [...] onc uper [...] [...] 4.7. fol. 45 [...] im Evangelistam alium quam Episc [...]pum five pastorem di cor 5. poss [...]mu [...], que [...]admodum ex P [...]a [...]li verbis c [...]r [...]o, colligere [...] q [...]ibus, Timotheum [...]um compellan [...] ai [...]; At tu vigila, & opus Evangelistae, &c 2 Tim 4. Ai (que) Timotheus tunc temporis cum hae [...]l [...]i P [...]elu [...] scribebat, Epise pum agebat, un [...]e constat juxta Pauli fostentiam, i sem esse Episcopi, & Evangelistae O [...]ficium.(6) Zwinglius likewise is downright against the Objectors, proving by the example of Timothy out of the 2 Timoth. 4.5. That the Office of Evangelist and Bishop was h [...]re one, and the same. However our Opposites (it may be) will allow to Bishops the same liberty of going out of their Dioces, which Calvin doth to Presbyters out of their Parishes, [Page 85] who are otherwise bound to be Resident in their Charge: Concerning whom he saith, Calv [...]inst. l. 4 c. 3. sect. 7. Et si dum singulis Pastoribus suas assignamus Ecclesias, interim non negamus quin alias Ecclesias adjuvare possit qui uni alligatus, &c. & infra. Non quod veluti Glebae addictos ut Jurisconsulti d [...] cunt, id est Manciparus, & quasi affixus Glebae pedem move [...]e n [...]qu [...] at, si ita [...]u [...] lica utilitas postularet, modo id [...]ite & ordine siat. That they are not strictly tied to their Glebe or Charge, but that they may be helpful unto other Churches, upon necessary occasions. The same admirable Divine will furthermore instruct us in the particular Instance which we have in hand, who (although he held it uncertain, whether Timothy be here called an Evangelist in the general notion of Preaching the Gospel, or for some peculiar Function) yet doth he grant, that an Evangelist is a middle degree between Apostle and Pastor; and upon those words of St. Paul to Timothy, ( Do thy diligence to come speedily unto me) he Commenteth, telling us, That St. Paul called Timothy from the Church over which he was Governour for the space of almost a whole year. This is a pregnant testimony to teach us, That Timothy had both the Government over Presbyters in the Church of Ephesus, and also that it was his peculiar Charge, whence (except upon great and weighty Cause) he was not to depart: which is as much as we contend for.
[Page 86]Before we conclude this Point, we make bold to intreat our Opposites to satisfie us in one particular, namely, seeing that [...]. Act. 21 8. Act. 6.5. Philip (being one of the seaven Deacons) is found Preaching the Word in Samaria, Act. 8.5. and yet afterwards is called, Philip the Evangelist one of the seven, viz. Deacons, Act. 21.8. Our Quaere hereupon is, Why Timothy and Titus might not as well be called Evangelist for Preaching the Word of God, being Bishops, as Philip was for the same cause named an Evangelist▪ being but a Deacon? It may be our Opposites would wish to be satisfied by Reverend Zanchy upon these points, whom yet they will find to be chief Opposite to themselves: And albeit he will have the Apostles by their Vocation, to have been (as it were) Itinerants for their time, Zanch oper. Tom. 7 part. 2. c. 9 de Eccles. col. 101. Apostoli vocati erant ut nullas arctas ac firmas sedes haberent, sed in totum terrarum orbem proficiserentur Ecclesias (que) ubi (que) crigerent, erectis vero aliqu [...]m Pastorem (seu Episcopum) praeficerent Infra 106, 117: Primo tantum erant Presbyteri (ut ait Hieronymus) Secundo additi sunt Episcopi, id (que) tempore Apostolorum. For the founding and erecting of Churches.Yet he granteth, That Churches being once erected, the same [Page 87] Apostles set a Pastor or Bishop over them. And what he meaneth hereby, he sheweth, when more distinctly he confesseth, That at first indeed Presbyters were ordained in the Churches, and after them Bishops (as Hierome affirmeth) even in the Apostles times. So he. Where (by the judgment of Zanchy) First, Bishops were ordained by the Apostles as a degree contradistinct from Presbyters. Secondly, That the Bishops so ordained, although they had been Evangelists, and fellow Labourers with the Apostles, yet when Churches were once erected, some of them were placed Residentiaries in the said Churches. And lastly, That although Presbyters had their Institution void of subjection to Episcopal Authority at the first (as Deacons likewise had theirs) yet because of the insufficiency of Presbyterial Government, the Episcopal was erected as more perfect, even in the dayes of the Apostles. The next Obstruction is to be removed.
SECT. V. That Timothy was Bishop of Ephesus, notwithstanding that objected Scripture Act. 20.
THere is one Objection (for we may not dissemble) which the Smect. vind. p. 121, 133, 134. Haeret [...]ateri lethalis Arundo. Smectymnians press thrice, as being inexpugnable; and thereupon call it Lethalis Arundo, as that which must strike all opposition quite dead. In summe, thus: Timothy was with Paul at the meeting of Miletum, Act. 20.4. Therefore (say they) if Timothy had been Bishop of Ephesus, Paul would there and then have given him a charge of feeding the Flock, and not the Elders. So they. As though Timothy before this had not been sufficiently instructed in this duty, both by his long and constant attendance on St. Paul, and also by his former Epistle unto him, which was written and received before this time, as some have probably conjectured; [Page 89] or as though Timothy should need a particular Admonition to discharge that duty which was respectively common to him, with the rest of the Bishops and Presbyters there assembled.
For though the Smect viad. p. 122. Smectymnians tell us, It is a poor evasion to say, that they who were there assembled, were not all of Ephesus, but were call [...]d also from other parts, because (say they) these Elders were all of one Church made by good Bishops over one Flock, and therefore may (with most probability) be affirmed to be the Elders of the Church of Ephesus. Yet we must tell them, that Dr. Reynolds Confer. w [...]th Hart, c 8. divis. 3. Dr. Reynolds (whom they and we admire for his exquisite learning) speaking of the same meeting at Milet [...]m, Act. 20.17. saith (notwithstanding all these objected circumstances) That though the Church of Ephesus had sundry Pastors and Elders to guide it; yet amongst those sundry was there one Chief? &c. The same whom afterwards the Fathers in the Primitive Church called Bishop. So he. But [Page 90] yet though he or all Protestants should fail us, there is a Father Iren. advers. Hae es [...]. l. 3. c. 3. Irenaeus by name, who was so antient as to be acquainted with the Apostles of the Apostles themselves; and him we can produce, distinguishing the persons here met at Miletum into Id. ibid. cap. 14 In Mileto Convocat [...]s Episcopi, & Presbyteris qui e [...]ant ab Epheso & reliquis p [...]oximis Civitatibus. Bishops and Presbyters, and affirming, That they came not only from Ephesus, but also from other Cities, near adjoyning to it. Which makes the Smectimnians Arundo but a bruised Reed. Thus have we fully (as we hope) satisfied the contrary Objections. We proceed now to our proof.
SECT. VI. That Timothy and Titus were both of them properly Bishops, by the judgment of Antiquity.
THe greatest Opposite that we can name, even Wal. Mess. de Episc. & Presbyt. p. 188. Nam ita etiam Titus a vete [...]ibus appellatu [...], & a Paulo ordinatus Episcopus Cretae Insulae traditur: & infra. p. 189. Ut Titus videretur esse verus Cretae Episcopus ex eo numero ac genere qui hodie sic vocantur, ita Chrysostomus, Theophylactus, Occumenius, a [...]i (que) Graecorum valgo interpretati sunt, ne Theodoretum quidem excipio, &c. Walo Messalinus (the very Atlas of Presbyterial Government) will spare us the labour of citing the Greek Fathers or Scholiasts, for confirmation of this point, who confesseth, That most of their Commentaries upon Titus, record him to have been Bishop of Crete: alleadging by name, Chrysostom, Theophylact, O [...]cumenius, Theodoret, and others, whose Testimonies we shall not need to repeat; only we shall add (which may serve for a transition to Timothy) the testimony of that antient Ecclesiastical Historian Euseb. Hist. l. 3. c 4. [...]. Eusebius (who speaking of S. Pauls fellow Labourers) reckons Timothy [Page 92] amongst them, Whom (saith he) History recordeth to be the first Bishop of Ephesus; (adding with the same breath) and so was Titus Bishop of Crete. Thus this famous Author concerning the Episcopacy of Timothy also. To whom we may adjoyn as concurring in the same Judgment, Epiphan. l 3. Tom 1. Haeres. 75. Epiphanius, Ch [...]sost. Hom 1. in Phil. 1.1. ( de Timotheo.) Chysostomus, Theophyl in 1 Tim. 4.14. Id. in 2 Tim. cap. 1. vers. 6 & cap. 4. v 9. Theophylact, Oecumen. in 1 Tim. 1.3. [...]. Oecumenius, Greg Mag. de Cur. past pa [...]t 2. cap. 11. Praelatum greg [...] [...]ise pulum (scil. Timo [...]heum) P [...]ulus a [...]monet dum venio attende lectioni, &c. Gregory, Ambros. in 1 Tim. 1. Timotheus dignus judicatus futurus Episcopus, &c. Id. in 1 Tim. 6 Magna vigilantiae & providentiae praecepta dat (Apostolus) R [...]ct [...]i Ecclesiae. In hujus enim pers [...]nâ totius populi salus consistie. Non solicitus de Cura Timothei tam circumspectus erat. sed propter Successores ejus. Ut Exemplo Timothei Ecclesiae ordinationem custodirent. &c Ambrose, Primas [...]. in 2 Tim. 4.14. Prophetiae habebat gratiam vel Doctrinae cum Ordinatione Episcopatus. Vide eund in 2 Tim. 2.6. & 4.5. Primasius, yea, and Hieron. Catal. Script Eccl. Timotheus Ephesiorum Episcopus Ordinatus a beato Pau [...]o. Id. ibid. Titus Episcopus Cretae. Hierome himself, who hath positively affirmed, That Timothy was Bishop of Ephesus, and Titus of Crete.
But the Smect. vind. p. 13 [...]. Smectymnians hearing of a Cloud of Witnesses, averring [Page 93] Timothy and Titus to have lived and and died Bishops, answer, That this Cloud will soon blow over; and the greatest blast that they give, is, That the Fathers who were of this judgment, borrowed their Testimonies from Eusebius. Assuredly this will seem but a poor evasion to any judicious Reader, who shall but observe, that the Testimonies of these Fathers are in their Commentaries and Collections out of Texts themselves. But the best is, other Protestant Divines will appear to be more ingenuous.
SECT. VII. That Protestant Divines, of very great esteem, have acknowledged Timothy and Titus to have been properly Bishops.
WE begin with Luther, who amongst other Resolutions, setteth down this for one, Luther. oper. Tom 1. fol. 309. Resolut. Ejus super propositiones Lypsiae disput. Conclus. 13. Probo quamlibet Civitatem habere debere Episcopum proprium jure divino. Quod ex Paulo ad ▪ Titum ostendo dicente. Hujus rei gratia reliqui te Cretae, u [...] q [...]ae desunt corrigas, & constituas Presbyteros per Civitates, sicut ego disp [...] sui tibi. Hos autem Presbyteros suisse Episcopos testatur Hieronymus, & textus s [...]quens ostendir dicens, oportet Episcopum irreprehensibl [...]m esse, &c. Sed & beatus Augustinus in Epist. 29. ad Hieron. Epi [...]copum descripturus rationem reddit, & dicit, erat enim C [...]vitas: quasi diceret, non erat simplex Presbyter, sed Episcopus, de quo loquo [...], quia erat C [...]vitas cu [...] praeerat. That Episcopacy is of Divine Right: which he groundeth upon St. Paul's appointing Titus to Ordain Elders in every City; which Elders (saith he) were Bishops, as Hierome, and the subsequent Texts do witness. Adding, That St. Augustine in his Epistle to Hierome, was of the same judgment: upon this ground, That it was a City whereof the Apostle there spake, and therefore it cannot (saith he) be understood [Page 95] of meer Presbyters, but of Bishops, who are set over Cities. Thus far Luther concerning the Episcopacy of Titus. And he is seconded by a learned Doctor of the same Classis, Gerard. loc. Com Tom. 6. de Minist. Eccl. Num. 225. Episcopi proprie fucre illi, quos certae Provinciae vel Civitati Apostoli praefecerunt, ut Ecclesiarum & Presbyterorum Curam in illis gererent, qualts Episcopi fuere Timotheus in Civitate Ephesi, Titus in Insula Cretae, Crescens in Galatia Linus in u [...]be Roma, Dionysius, Athenis, &c. Gerard by name, who doth not only confess Titus to have been made Bishop of Crete by the Apostles, but also Timothy of Ephesus, Crescens of Galatia, Linus of Rome, Dionysius of Athens, &c. And Bez. in 1 Tim. 5.19. Notandum est hoc loco Timotheum in Ephesino Presbyterio tunc fuisse [...], id est, Antistirem ut vocat Justinus. Beza himself confesseth the same directly of Timothy, saying that he was [...] in the Presbytery of Ephesus: That is (saith he) Antistes, or Prelate, as Justin Martyr useth the word. Mr. Moulin Moulin. Epist 3. ad Episcop. Winton. Quomodocunque appellaveris Titum, Timotherm, & Marcum Episcopos, five Evangelistas, constat eos habuisse successores Ep [...]scopos, haeredes ill [...]us praeeminentiae. joyneth both Timothy and Titus together, saying, That howsoever we term them Bishops, or Evangelists, it is evident they had Bishops for their Successors, who after them had the like preeminence in the Church.
[Page 96]We shall conclude this Section, with the determination of their Learned, & Judicious Scult. observ. in Tit. c. 8. Exempla Episcoporum Apostolicorum quis desiderat? Pleni sunt libri veterum de Timothei & Titi Episcopatu: quorum uterque urut primum Evangelistam egerit, Evangelista tamen esse desiit, postquam Timotheus Ephesinae, Titus Cretensi Ecclesiae fuit P [...]aefectus. Scultetus, telling us, That though at first Timothy and Titus were Evangelists; yet afterwards Timothy was made Bishop of Ephesus, and Titus of Crete: Which thing (saith he) the Writings of antient Fathers do abundantly confirm. So these famous Divines; besides those who have been See above. formerly alleadged by us in answer to the contrary Objections in three full Sections. After this our first Evidence out of Scripture, there followeth.
SECT. VIII. The second Evidence from Scripture, for proof of Episcopal Prela
[...]y, is out of Christ's Epistles,
To the Angels of the seven Churches of Asia,
[To the Angel of the Church of Ephesus] write, &c.
Cap. 2.1.
The state of the Question.
THe main Question is, Whether the word Angel in every Epistle, do signifie collectively, either The whole Church, or the whole Company or Colledge of Presbyters, or else singularly, an Individual person? Our Opposites are distracted into the two former Opinions. We shall pursue them in Order, confuting their first Exposition first, and then the other, that their mist being dispelled, we may see more clearly to prove our own, which is, that the word Angel of every Church is to be understood of a singular Person, having preeminence over other Pastors in the same Church.
SECT. IX. That the first Exposition of our Opposites, by Angel, understanding the whole Church, is flatly repugnant to the Context.
IN the Book of Revelation Cap. 2. Christ by his Angel (properly so called) wrote unto the seven Churches of Asia, vers. 2. telling St. John mystically of seven gold [...]n Candlesticks, vers. 13. signifying the seven Churches; and of seven Stars, signifying the Angels of the seven Churches, vers. 20. After more particularly and distinctly, Cap. 2. & 3. To the Angel of the Church of Ephesus, To the Angel of the Church of Smyrna. In which Epistles (to ease our Opposites of a trouble) we confess, that although the Epistles be directed to the Angel of each Church; yet the knowledge of them concerned also others, because of the common Epiphonema in every one thus! [ He that hathan car to hear, let him hear. But to [Page 99] the matter. The first Exposition of our Opposites is set down by Wal. Mess. de Episcop. & Presbyt. p. 148. Si [...] ergo hoc fixum, per Angelos urbium nihil aliud voluisse Joh [...]nnem designari, quam ipsas Ecclesias. Walo Messalinus a destinate Adversary to Episcopacy, as in other points, so in this: For let it be held for a firm and fixed truth (saith he) That by the Angels of every City, St. John intended nothing else but the Churches themselves. So he. But if we consult with the Context, Cap. 1.20. Where first, the Angels are expressly called Stars, and the Churches are named Candlesticks; we must therefore tell this great Clerk, that he must first turn Stars into Candlesticks, before he can make Angels to signifie the Churches.
Secondly, in the Text it self, Cap. 2.1. It is said, [ Write unto the Angel of the Church of Ephesus] here again, if the word Angel must betoken the whole Church and Congregation, then must this be the construction of the words, Write to the Church of the Church of Ephesus. But we know that Christ, the author of these speeches, was the Fountain of Divine Wisdom, and could not mean absurdly. Enough of our Opposites first Exposition.
SECT. X. That the second Exposition is, in interpreting the word Angel, to signifie the Order of Presbyters in the Church. The state of which Question is set down by our Opposites.
THis indeed is with our Opposites their common Exposition, Bright. Apoc. c. 2.1. Non uni Angelo mittuntur sed toti (ut ita dicam) Collegio Pastorum qui omnes hac communi voce comprehenduntur. The Epistles (saith Mr. Brightman) are not sent to any one, but (that I may so say) to the Colledge of Pastors. So he. Who notwithstanding will be found to contradict himself in the next Section. Yea, and after him out See hereafter. Smectymnians; By Angel is not meant (say they) any singular person, but the whole Company of Presbyters. So they. Idem post. v. 24. De Angelo Ecclesiae Thya [...]irensis cum Colleg [...]tum tuatum Caetu Wherefore we are to prove.
SECT. XI. That the Objections made for this Exposition, are confuted by their own best approved Protestant Authors.
The Confutation of their first Reason.
OUr first Argument (say they) is drawn from the Epistle to Thyatira, Smect. vind. p. 139. Rev. 2.24. where after he had said to the Angel [I have something against thee,] added in the plural [I say unto you] and the rest in Thyatira; Here is a plain distinction (say they) between the Governors and Governed; which apparently proves, that the Angel is collective. So they. Our first Answer must be by a genuine Interpretation, (to wit) That after the word [ Thou] the addition of the words [ you, and the rest] is a familiar figurative speech, called Apostrophe, which is an aversion of speech from one thing or person to another. As any Lord writing to his Chief Steward of matters concerning him, and [Page 102] any Subordinate Officers, and whole Family, saying, I would have [ Thee] to look to thy Charge, and that [ You] forbear to go to the Market, and the [ Rest] to apply their business at home. But we promised that their own dearest Doctors, and Divines should be their Confuters.
First Beza upon the very words objected Bez. in Apoc. 2.1. Angelus [...] quem opor [...]uit imprimis de his rebus admoneri, & per eum caeteros Collegas totam (que) adeo Ecclesiam. [Against thee] that is (saith he) the President, [and unto you] that is his Colleagues meaning the Presbyters [and to the rest] that is, [...]o the whole Flock. So he, in the exposition of this Text. Mr. Brightman Brightm. ubi supra Sect. praeced. Datur au [...]em vobis & reliquis Thyatirensibus; id est, Tibi Angele cum Collegarum tuarum Caetu, & reliquis ex Ecclesia. Ut Theodorus Beza optime explanavit. albeit the man who but even now interpreted the word [ Angel] not to signifie any particular person, but a whole multitude of Pastors or Presbyters collectively; yet here being convinced by the light of the Text, he (as it were) sups up his own breath, and of this objected Text Paraphraseth, saying, [To thee] that is to the Angel, [And to you] meaning Pastors and Colleagues of Thyatira, [and to the rest] that is to say, the People; as Theodore Beza hath excellently expounded it. So he. [Page 103] Such we see is the force of truth, in despight of Opposition, to exact from him a Confutation of himself. Which form of speech may be parallelled with the like example in the Chronicles, 2 Chron. 28.5. where there is [Him] the King, and [ They] signifying the Kings Army, as well as in this Text [ Thou] and [ They.]
SECT. XII. Their second Reason confuted by their own alleadged Author.
OUr second Argument (say they) is drawn from the like phrase in this very Book of the Revelation, Smect. vind. p. 142. wherein it is usual to express a Company under one single person, as the Civil State of Rome, a Beast with ten Horns, &c. Whence they conclude, that the word Angel may be taken Collectively; and that is (say they) the likeliest interpretation r Especially considering that Mr. Mede ( who was better skilled in the meaning of the Revelation than the Remonstrant) [Page 104] said, That the word Angel, is commonly, if not alwayes, taken collectively. So they. Citing no place out of Mr. Meade; but it may be it is that which they have alleadged in their first Smect. Answ. to the Remonstrant, p. 53. alleadging his words out of his Commentary, p. 265. vide etiam Smect. vind. p., 143. Book, whereunto they often refer their Reader, where Mr. Meade teacheth to this purpose, Transl. Eng. in cap. 8. v. 6. vide etiam cap. 14. v. 6. That God in his Providence worketh by the Ministry of Angels, the motions and Revolutions of things amongst men, with their events, which are attributed to one Angel, as Captain over the rest. So he. That is even as well as we could wish, like as we find it here in the Texts. Wherein the Epistles, though dedicated to the Churches, yet are inscribed to This and That Angel, each one being over others. Thus it became our Opposites, when they thought to oppose us, to be caught in their own snare; yea even in the same sentence where Mr. Meade informeth his Readers, Mr. Meade Clav. Apocalyp. p. 265. apud Smect. Resp. p. 53. Deni (que) (ut s [...]mel iterum (que) monuimus) quoniam Deus adhibet Angelos providentiae suae in [...]erum humanarum motibus & conversionibus sciendis, gubernandis (que) administ [...]os, ideircò quae multorum manibus peraguntut Angelo tamen tanquam Praesidi, & Duci scribitur. That this other like speech ought to be understood, [Page 105] namely, by Angel, a singular person, as we have admonished (saith he) again and again. Which Caution of his might have been sufficient (we should think) to have kept these advers men from wandring, the rather seeing that this manner of speech is none other, than which is most usual; as when a Defeat or Victory atchieved in War by the strength of the whole Host, is notwithstanding ascribed to the power of one General.
Finally, Because they have extolled Mr. Meade his skill in the Book of R [...]velation, as if he had oppugned the Apostolical Right of Episcopacy thereby; we crave the Readers attention to this their own Author, Revel. 4.10. Mr. Meade Clav. Apoc. c. 4.6.7. declaring his own judgment of the [Four and twenty Elders that compassed the Throne round about.] These (saith he) resemble the Bishops and Prelates of the Churches, &c. This any one may read in his Book lately Authorized to be translated into English.
SECT. XIII. Their third Argument likewise confuted by their own Chiefest Author.
Smect. vind. p. 143. Our third Argument (say they) is drawn from the word [Angel] which is a common name to all Ministers and Messengers, &c. And surely had Christ intended to point out one individual person by the Angel, he would have used some distinguishing name, to set him out by, as Rector, President, Superintendent. So they. As if by their surely, they would assure us it is a Truth, if we shall take their own word for it, contrary to the judgment of all the learned, who have every where taught, that the word Angel (spoken in the better sense) hath alwayes been used to express the dignity of their Office, and accordingly of the Ministers of the Gospel, whensoever it is applyed unto them. In which case they are sufficiently instructed by their own [Page 107] Mr. Brightman who taught them to consider by these same Texts Brightm. A [...]c. c. 1. v 20. Quanta igitur verorum Pastorum dignitas, qui tum stellae sunt in dextra Christi fixae tum Angeli? Quid retert, quibus probrosis nom [...]nibus impii eos ludane cum hoc loco talisunt existimatione apud Deum? How great the dignity is of the true Pastors of Christ, by whom (saith he) they are intituled both Stars and Angels, who therefore ought not to regard the reproaches of the wicked, seeing they are in so high estimation with Christ himself. So he. So flatly against those others, as if he had told them, that they did from that Scripture, in a manner vilifie the Pastors of the Church of Christ, under the same name Angel, whereby the Spirit of God hath dignified and honoured them. If our Opposites had spoken as they pretended, then they should have given us but one Example of that kind, yet we for more easie illustration hereof, shall add a parallel in the word Apostle, whereof Mr. Calvin hath given them this Observation, Calvin. Instit. l. 4. c 3. Sect 3. Tametsi enim ex ratione & etymo verbi, rite Apostoli possunt vocari omnes Ministri E [...]clesiae, quia a Domino omnes mittuntur, ejus (que) sunt nunc [...]i, qu [...]a tam a magni referebat, certum habere de eorum missione not [...]tia [...], quia [...]em nov [...]m & inau [...]itam affertent duodecim illos, &c. That although the word Apostles, in the propriety thereof, signifie those that are sent (namely Messengers) and may be applyed to other Ministers of God as [Page 108] sent by him; yet was it meet that his twelve Apostles should be so iustiled, as they who should publish and promulgate the first knowledge of the Gospel of Christ. So he. Even for the amplifying of the Dignity of the Twelve under the Title of Apostles; whereas if the former objected reason may prevail, it might be lawful not only to call every Minister of Christ, and Preacher of the Gospel properly an Apostle; but also to term every Footboy sent on an errand, an Angel.
SECT. XIV. Their fourth Argument confuted by the same their own much applauded Author.
Smect. vind. p. 146. OUr Fourth Argument (say the same Opposites) standeth thus: Cap. 1.20. Our Saviour saith, That the seven Candlesticks which thou sawest, are the seven Churches; but he doth not say, that the seven Stars are the seven Angels of the same Churches; but the Angels of the [Page 109] Churches, omitting not without a Mystery the number of the Angels, lest we should understand by Angel, one Minister alone, and not a company. So they. We are first to unriddle the Mystery, it is indeed so mystical and obscure. Thus then, The number of Seven, which is used in repeating the Churches is in the repetition of the word Angel omitted, and therefore in the omission (forsooth) there must be a mystery.Yea, and also the Mystery must be this, to wit, That the omitting of the repetition of Seven, must signifie, that the word Angel, is not to be taken singularly for any one person, but collectively for many. This is their objection. We answer, That this their Mystery, their great friend Mr. Brightman would have called a Mistake, who interpreteth the omission thus, Brightm. in Apocal. 1.20. Stellas autem inte [...]pretatur Angelos: seprem inquit Stellae Angeli sunt Ecclesiaarum ( i. e.) significant septem Angel [...]s, Consonant to this Mr. Perkins upon the Revelation 1.20. These Seven Stars are said to be Seven Ministers. The Stars of the Churches, they signifie seven Angels. So he. As much as if he had said, Although the word Seven were not added in the second place; yet it could not but be understood [Page 110] by that known figure Ellipsis, which (according to all Grammar learning in every language) is when a word omitted doth follow [...] of course, or (as we use to say) accordding to the understanding of every intelligent Reader.
As for example, If any one of our Opposites had commanded his Servant saying, Make ready for me two Horses, the White Horse and the Bay; where in repeating the word Bay, is omitted the word Horse: Would it be an excuse in his Servant for not making ready the Bay, to say, that the reason was that the word Horse was Mystical? Now to the Mystery it self; which is (say they) That therefore by the word Angel is not understood one Minister alone: Which in our scanning is no more consequent, than in the former Example to conclude, from the omission of the word Horse, that therefore the Bay was but a Mare.
SECT. XV. The fift Objection (as a body in a Consumption) languisheth in it self.
OUr last Argument (say they) is that although but one Angel be mentioned in the fore-front; Smect. vind. p. 146. yet it is evident the Epistles themselves are dedicated to all the Angels and Ministers in every Church, and to the Churches themselves; and if to the Churches, much more to the Presbyters, as to any judicious Reader may appear. So they, to prove that therefore the word Angel did signifie a Multitude, and no one individual person. We answer, That if we our selves had delivered the like judgment, we might have doubted to have forfeited our own: even as it would be to hear of Letters dedicated to a whole Corporation of some City, and more especially inscribed to the Maior of the City, of matters concerning himself and the Body of the City; to conclude that therefore by Maior in the singular number, are meant the Aldermen, and whole Corporation in the plural.
SECT. XVI. Their last Argument standeth confuted by their own selves.
THis Argument (say they) is taken from Christs denunciation against the Angel of the Church of Ephesus, to remove his Candlestick out of his place, Smect. vind. ubisupra. if he did not repent; where by Candlestick is meant the Church or Congregation. But if there by Angel were signified one individual person, then the Congregation and People should be punished for the offence of that one Pastor. So they. Who would not have thus argued, if they had considered, that by thus oppugning our Exposition, they had utterly undermined and overthrown their own. As for example, their tenet hath been, That by the word Angel, is signified the Order and Coll [...]dge of Presbyters in the Church of Ephesus. Now then, (to turn their own Engine upon themselves) if the Candlestick signifying the Church of Ephesus should be removed out of his [Page 113] place, except those Pastors should repent, then should the People, or Congregation be punished for the faults of their Pastors. All the odds between these two consequences is only this, viz. The punishing the people for the fault of the Pastor, so they object, or for the faults of the Pastors. This is our Retortion. Whereas they should rather have laboured to solve the doubt by some commodious interpretation, whether with Paraeus out of Scripture, thus, Paraus in Apoc. 2 5. Neque ratum neque a justitia alienum est pro [...]ter uni [...]s vel paucorum pecca a aliquando totum Caetum malè audite & puniri a deo. Ut docet Apostolus, 1 Cor. 5.6 & 11.30. cujus rei ratio est quia pl [...]rum (que) in vulg [...]s manant Ex [...]mp [...]a Regentium Q [...]alis R [...]x tal [...]s G [...]ex, qualis Episcopus talis Ecclesia est; Ergo probabile Ecclesiem nihil fu [...]sse in charitate m [...]liorem suo E [...]iscopo, proinde in ipsum ut corruptionis authorem, & in Caerum corrup [...]um simul ditigitur Comm [...]n [...]t [...]o. That the People following the sins of their Ministers it standeth with the justice of God to punish both. Or else that which he holdeth to be no unfit interpretation, by Id ubi supra. Quomodo conveniat propter Episcopi peccat [...] [...]tam Ecclesiam disciplinari? respondet revera Candelab [...]um hic n [...]n notare Ecclesiam. sed Officium Episc [...]pale, seu dignitatem & lo [...]um eminentem in quo Episcopus pro lucerna positus erat. &c. Q [...] inte pretatio non quidem est incommoda. Candlestick here to understand the Episcopal Office, and Dignity. Or with Ambros, Ut Ep [...]scopi puniantur dempta m [...]rcede; Quaere locum. Ambrose, to mean, To remove the People from their Pastor, so as to pay him no [Page 114] stipend. We have done with the weakness of our Opposites, which can serve for nothing rather than to the betraying of their Cause: And now from the impugning of the Arguments of our Adversaries Objections, we proceed to the demonstrating of our own grounds.
SECT. XVII. Our Arguments to prove that the word Angel, in the aforesaid Epistles of Christ, signifyeth an individual person, as a Prelate over Presbyters.
AS the Opposites object against us, Sm [...]c. vind. p. 143. And also but now used by our Opposites in their first object. That in general the word Angel is commonly if not alwayes (in the book of Revelation) taken collectively, and not individually, and is therefore so to be understood in this Text. They bring Mr. Meade for their Author, and for one Instance alleadge Apoc. 9.14. That the word Angel, is put for Nations, whom they are thought to govern. Whence they conclude, That therefore Angel here in the singular number, is taken for the [Page 115] plural, to betoken a multitude of Angels. We shall first give them a brief answer; and after retort upon them a contradictory opposition. In answer thereunto, We say, that the word objected is Angels in the plural number, whereas our question is wholly of the word Angel in the singular number: And yet take the word Angels as it is, yet can it have no other Extent, than when we use to say, that many Troops of Soldiers are commanded by their several Captains; that is, every single Captain governeth his own Troop: And therefore now are they to be referred to their Author Mr. Mr. Meade Engl. Transl. of of the Apocal. 9.14. Meade and his common admonition concerning the acception of the word Angel, as hath bin alleadged already, whereby if they had been directed, they had not so far strayed out of the Road-way. Or else Apoc. Cap. 5.2. c. 11. v. 1. c. 8. v. 13. c. 14. v. 14, 15, 18. c. 18 v. 1. c. 10. v. 10. c. 22. v. 8. Again by numbring the Angels by first, second, third, and after to th [...] seventh to say another Angel. cap. 8.7. By singular Adjuncts one having in his hand a little Book, c. 10 v. 1. lifting up his hand, v 8. a loud voice, c. 14. v. 6, 8, 9 14. and putting out his Vial. c. 16. v. 1, 2, 17. and took up a stone. c. 18 v. 21. and having a Key in his hand, c. 20. Mr. Brightman (their dearly beloved) might have instructed them in the places of the Revelation without the [Page 116] Circle and compass of these, and the places in the second Chapter, as the Marginals shew; wherein the word Angel is taken as individually as the word Man was, when the Prophet Nathan said unto David [Thou art the Man.] Besides let any observe, Whensoever there is any representation of an Angel speaking to another, (which is very often) it can be but one Angel that speaketh at once, verily as it was seen in the Angel that said to John, [...], I am thy fellow Servant, every singular word expressing a singular person.
Some other Observations I had, but I chuse rather to load the Margin with them, than to be tedious in the Discourse it self.
SECT. XVIII. Arguments in special collected from the Texts.
FIrst, Cap. 2. v. 10. it is said to the Angel of the Church of Smyrna. Fear [Thou] no [...], the Devil [Page 117] shall cast some of [You] into prison, be [Thou] faithful unto death. Some of [You] saith the Text, where the word some cannot (in the construction of our Opposites themselves) signifie any more than a part of the Presbyters, and not that all of them were to be cast in prison. Well then the word [ Thou] if it be taken (as they pretend) Collectively for the whole Colledg of Presbyers, then the necessary inference would be, That the whole Colledg of Presbyters should be imprisoned. And what then? Then should a part and some of all follow to be the whole. Even the sum of all.
Another Text we have had confessed already both by Mr. Beza and Mr. Brightman, who grant of those words, Apoc. 2.20. concerning the Angel of Thyatira saying [ I know thy works] then v. 24. [ But unto you and the rest] that by [ Thou] was meant the singular Angel, by [ you] his Colleagues the Presbyters and by [ the Rest] the People and Congregation: Which we rather commend unto our Reader because the very light of this Text hath inforced it, even from a prime Adversary to Episcopacy.
[Page 118]A third Argument we find in the first Epistle to the Angel of Ephesus, setting forth the commendation of his Labours and Patience, his Hatred of the wicked, his discerning Spirit in the trial of false Apostles; together with an heinous fault in the loss of his first love. It were strange that so many different virtues, together with this notable vice here spoken of, should concurr in the persons of all the Ministers in that great Metropolis of Ephesus; as it would be if the figures and forms of their faces, in beautifulness and blemishes, should be altogether alike. Thus much from the words of Christ himself. Yet lest we may seem either novel inventers of our assertion, or else the only consenters to them being invented, we are willing to be tried, first by the judgment of Antiquity, and after by the Accordance of most Protestant Divines concurring with us in our Conclusion.
SECT. XIX. The second kind of Arguments taken out of the Doctrinal Testimonies of Antiquity.
ALthough it should not be expected, much less exacted of us to prove, that by Angel in these places, is meant any singular person out of the Commentaries upon the Apocalypse, seeing that Antiquity hath been most sparing in meddling with this so Mystical Scripture above others. Which notwithstanding the most vulgarly learned (in the itch of their wills and high conceits) think to be most familiar unto them: Yet we are not altogether destitute of Witnesses herein in a competent number.
Anselm. in Apocal. 2.1. [Angelo Ephesinae Ecclesiae] Episcopo scribit de manu ejus subditorum peccata requirit, &c. Id ibid. v. 8. Episcopus significatur per Angelum.(1) Anselm saith, That our Saviour Christ writeth here to the Bishop from whose hands he requireth an accompt [Page 120] of the sins of all those that are committed to his Charge. Ambros. in 1 Cor. 11.10. Angelos Episcopos dicit, sicut docetur in Apocalypsi Johannis. The antient Author under the name of Ambrose expounding the place 1 Cor. 11.10.) telleth us, That the Bishops are here called Angels, as it is also taught in the Revelation of St. John. Aug. Ep. 162. Divina voce laudatur sub Angeli nomine praepositus Ecclesiae. Augustine (speaking of the Angel of the Church of Ephesus) saith, That the Governour of that Church is commended by the Word of God under the title of an Angel. Greg mag. lib. 4. Ep. 38. ad Jo [...]an. Episc. Constant. Quid enim fratres tui omnes universalis Ecclesiae Episcopi nisi Astra coeli sunt? Gregory by Stars and Angels understandeth Bishops, and particularly the Bishop of Laodicea. Ep [...]ph adversus Haeres. lib. 1. Tom. 2. Haeres 35. [...]. Epiphanius (writing against the Haeresie of the Nicolaitans) saith, That it is sufficiently confuted by St. John in the Apocalypse from the mouth of our Lord in an Epistle written to one of the Churches, namely to the Bishop thereof meaning the Bishop of the Church of Ephesus; And it could be no other than the same Bishop of Ephesus whom Cyprian meaneth, when citing the Text, Revel. 2.5. [ Remember from whence thou art fallen, &c.] he saith Cypr. Ep. 52. ad Anton [Memento unde cecideris] Quod uti (que) ei dicitur quem constant cecidisse, & quem dominus hortatur [...]ur [...]us [...]xur [...]ere. This [Page 121] is spoken to him, who (as is manifest) was then fallen, and whom the Lord exhorts to rise again. We shall conclude this particular with Tertullian whose words are consonant with these alleadged Fathers. Where he saith, Tertull. adv. Marcion. l. 4. c. 5. Habemus & Johannis alumnas Ecclesias. Nam ersi Apocalypsin ejus Marcion respuit, ordo tamen Episcoporum ad originem recensus in Johannem stabit. We have the Churches that were founded by John, for although Marcion doth reject this Apocalypse, yet the Order of Bishops reckoned up to their Original will end in John their Founder. Where Tertullian spake of Bishops by succession, which were still singularly one by one.
SECT. XX. That Historical Evidence from Antiquity demonstrateth what Bishops some of these Angels personally were by their proper names, and from them some of their Successors.
THis we shall prove by way of Induction, for it being manifestly so in the Church of Ephesus, Smyrna, and Sardis, and the contrary not appearing in any others, it must follow that it was so in them also, [Page 122] there being the same reason of these Angels, and of the rest. As for example, First, in the Church of Ephesus whereof Polycrates wrote himself Bishop who was born within forty years after St. John wrote these Epistles. He testifieth, Polycrat. Ep. ad Victor. apud Euseb. Hist. l. 5. c. 23. [...]. That seven of his kindred had been Bishops he himself being the eighth. Which is yet more clearly manifested by a Declaration made by Leontius Bishop of Magnesia in the general Council of Chalcedon. Concil. Calced. Act. 11▪ [...]. That from Timothy even to that time, there had been seven and Twenty Bishops successively in the Church of Ephesus. Certainly none can imagine but that even shame it self would have restrained Leontius for making such a publick Declaration in the hearing of above six hundred Fathers, if the matter it self had been liable to any contradiction. And that Timothy was indeed Bishop of Ephesus we have it formerly proved, and is further confirmed by Scultetus (a learned Doctor) out of Scultet. Obs. in Tit. c. 8. Quid quod de Timothei & Titi Episcopatu, non solum Eusebius, Chrysostomus, Theodoretus, Ambrosius, Hieronymus, Primasius, Theophylactus, sed etiam vetustissimi qui (que) &c? Eusebius, Chrysostome, [Page 123] Theodoret, Ambrose, Hierome, Epiphanius, Oecumenius, Primasius, Theophylact, &c. But whether or not he was Bishop thereof when this Epistle was written, is not so easie to determine, though the Affirmative be intimated by Mr. Mr. Fox ubi supra. Fox, and not denied by Paraeus in Apocal. 2.1. In medio igitur hoc esto si fucrit Timotheus quod, &c. Paraeus.
Our next (and as it were) authentical Instance, is in the Church of Smyrna, where Polycarpus was Bishop in the daies of the Apostles, and so continued until he suffered Martyrdome in the daies of Aurelius Antoninus; and therefore must needs be the Angel unto whom the second Epistle of Christ is directed. Our Witnesses deserve the hearing among the Fathers, First, (for we begin with the least antient) Hierome telleth us Hieron. Catal. Script. Eccles. Polycarpus Johannis Apostoli discipulus, ab eo Smyrnae Episcopus ordinatus, totius Asiae princeps fuit, qui nonnullos Apostolorum qui Dom [...]num viderant, Magistros habuerit, & viderit, postea vero regnante Marco Antonino quarta post Netonem persecutione, Smyrnae igni traditus est. That Polycarpus the Disciple of John the Apostle, was by him ordained Bishop of Smyrna, and that he had to his Masters some of the Apostles that had seen the Lord, and that in the Reign of Marcus Aurelius Antoninus [Page 124] he suffered Martyrdome at Smyrna. Euseb. Hist. l. 3. c. 30. [...]. Another recordeth, That he was made Bishop of Smyrna by those that had seen the Lord, So Eusebius. Tertull. de praese. c. 32. Smyrneorum Ecclesiae Polycarpum a Johanne collocatum sicu [...] R [...]manorum C [...]ementem a Petro. A third before him, That by John was Polycarpus made Bishop of Smyrna, So Tertullian. And before him a fourth testifieth, as one who himself had seen this Polycarpus, Irenaeus adv. Haeres l. 3. c. 3. [...] Habentur haecipsissima verba in Euseb. Hist Eccl. l. 4. c 13. That after he had been instructed by the Apostles of Christ, with whom he had been a conversant he was made by them Bishop of Smyrna, So Irenaeus. And about the same time a fifth, who was nigh neighbour to Polycarpus, and thirty eight years of age when he suffered Martyrdome witnesseth, Polycrat. Ep ad Victor. apud Euseb. l. 5. c. 23. [...]. That he was Bishop of Smyrna, and Martyr, So Polycrates. We ascend yet higher to a sixt, who wrote an Epistle to this very same Polycarpus wherein he styleth him Ignat in quibusdam Ep. ad Smyraens. &c. [...]. Bishop of Smyrna, and in another Epistle saluteth him by the title of Bishop, So [Page 125] Ignatius. And both these Epistles and Sayings are allowed by Vedel. Exercit. in praedict. Epist. c. 5. Vedelius Professor in Geneva, and a strict Searcher and Purger of Corruptions crept into the Epistles of Ignatius.
Our third and last Instance is in the Church of Sardis, whereof Melito was Bishop either at the time when this Epistle was written (as saith Paraeus) Paraeus in Apoc. 3 v. 1. Veteres quidam hunc Sardium Episcopum volunt fuisse Melitonem, &c. Ibid. Tamdiu nempe ab Apocalypsi revelara us (que) ad tempora Antonii Pii, non est verismile Melit [...] nem Sardibus praefuisse, licet de Polycarpo quod tar [...]diu praesuerit Smyrnensibus non est improbabile. Some of the Antients will have it, or very shortly after; for it is confessed by him, That this Melito was Bishop of Sardis, while Polycarpus was Bishop of Smyrna; whom we have proved to be the Angel written unto Revel. 2.8. And both Marlor. in Apoc 3 v. 1. In [...]er hujus Ecclesiae Episcopos praeclarus habetur Melito, vir admodum eruditus ja [...]ao; pius. Marlorat, and Sebast. Meir in Apoc. 3.1. Eisdem omnino verbis cum Marlor [...]to. Sebastian Meir (two Eminent Protestant Divines) acknowledged, That he was a very Learned Man, Pious, and Bishop of Sardis: besides, That he died before Polycrates wrote the Epistles concerning Easter. So they. Whereunto they are sufficiently warranted by the said Epistle of Polycrat. Epist ad Victo [...]. apud Euseb. lib 5 cap. 25. [...]. Polycrates, which [Page 126] makes mention of the death of this Melito; whereunto we may add the Testimony of Eusebius, calling him Bishop of Sardis.
Thus have we made good our three Instances, for proof of our Induction, and may by the Law of Logick either require of our Opposites to shew the contrary in some of the rest, or to yield us our Conclusion. As for their Successors, it cannot but be very pertinent to know (for corroboration sake) the Subscription of some Fathers in the General Council of Nice Concil. Nicen. in Subscript. apud [...]inn. Tom. 1. p. 349. lineally descended from the Angels of six of those Churches in the Apocalypse, viz. Menophanes, or Menophant Bishop of Ephesus, Eutychius Bishop of Smyrna, Artemid [...] rus Bishop of Sardis, Soron Bishop of Thyatira, Ethymasius Bishop of Philadelphia, Nunechius Bishop of Laodicea. And that one of seven should be absent upon some occasion, it can be no matter of exception; else would not these Protestant Divines have been satisfied with the same Evidences, to wit, (see the Margent) Marlor. in Apoc. 2.8. M [...]j [...]s Ecclesiae Polycarpus Episcopus fuisse creditur. Marlorat, [Page 127] Areti [...]s in Apol. 2.8. Ad hujus Ecclesiae Angelum, i. e. Ministrum praesens subscribitur Epistola forte Polycarpum. Aretius, Parae. in Apoc. 2.8. Ad hujus Episcopum dirigitur secunda Epistola, quia Epheso vitinior, Polycarpum hunc fuisse Sancti Johannis Discipulum probabile est. Testatur Irenaeus, quod & Eusebius refert in ea quae est Smyrnis Ecclesia Polycarpum constitutum fuisse Episcopum. Constat autem Apostolos omnes praeter beatum Johannem ante Domitianum vita decessisse. Ergo sub Domitiano ante Apocalypsin revelatam, Polycarpum fuisse Smyrnae Episcopum probabile est. Omnia enim Epistolae Polycarpo conveniunt. Paraeus, Gasp. Sibell. p. 185. Patres autores sunt Polycarpum caetui Smyrnensi praesuisse, ne (que) improbati haec Sententia potest, Nam testimonium Smyrnensium Angelo a Christo datum fidei, vitae, & Martyrio Polycarpi respondet. Gaspar Sibellius, Quals. Hom. 9. in Apoc. 2.8. Constat Polycarpum hunc Angeli [...] fuisse, &c. Gualter, and Bulling. Concion. in Apoc. 2. Testantur historiae Angelum illum five Pastorem Smyrnensis Ecclesiae Polycarpum fuisse factum ab ipsis Apostolis, ab ipso inquam Johanne Episcopum, ac vixisse in Ministerio hujus Ecclesiae. Annis 86. totidem enim ipse enumerat coram Praeside Herode dum postuletur ad Supplicium, Anno Dom 170. &c. Paraeus in Apoc. 2.1. Neque Christus nomina expressit, ut ne tam personis quam ordini haec Scripta existimarentur. Bullinger, respectively, all confessing Polycarp to have been Bishop of Smyrna; most of them also, that he was the very same to whom the Epistle was then dedicated [ To the Angel of the Church of Smyrna] and three of them witnessing as much for Melito Bishop of Sardis.
SECT. XXI. A Torrent of Protestant Divines of the Reformed Churches consenting to the same Exposition, of an Individual Person having Prelacy over Presbyters, under the Name of Angels.
HEre likewise the Church of Geneva alloweth us two Witnesses; thus, Beza in Apoc. 2.1. Angelus [...], qu [...]m oportet admoneri, & per cum Collegas, totam (que) adco Ecclesiam. By Angel is meant the President, and so in special was to be admonished, and his Colleagues and whole Church by him. So Beza. The other paraphrasing thus; Deodat. Anut. in locum. [To the Angel of the Church of Ephesus] That is to the Pastor, or Bishop, under whose Person ought to be understood the whole Church. So Deodate, the now Pastor in the new Church of Geneva. True, the whole Church is concerned, as far as the matter did appertein unto them; yet so as to receive it from the Angel, as one Person ( quasi per se una) according as Beza hath even now shewn, and as the Testimonies [Page 129] following will confirm. Gualt. in Apoc. 2.8. Angelo, i. e. Episcopo Smyrnensi, at (que) adeo toti Ecclesiae: constat ex Histor is Polycarpum fuisse hunc Episcop [...]m. [ To the Angel of Smyrna] that is, To the Bishop, which was Polycarpus, as History evidenceth. So Gualter. Gaspar. Sibell. p. 185. De uno singulari Angelo quae Sententia mihi magi [...] arrider. To the Angel; that is, to one singular Angel, as I rather think. So Gaspar Sibellius. Piscat. Anal. in Apoc 2. Epistolae mittuntur ad Episcopum Ecclesiae Ephesinae, ad Episcopum Ecclesiae Pergamensis, &c. Letters are sent to the Bishop of the Church of Ephesus, to the Bishop of the Church of Smyrna, to the Bishop of the Church of Pergamus, &c. So Piscator. Bulling. in Apoc. 2.7. Nomina ur ergo Pasto [...], non exclu [...]untur Oviculae, interim vero Angelo inscribitur, ut admontantur Pastores in ipsis esse permultum situm qualis sit Ecclesia. The Pastor is therefore named, but the People are not excluded; The Epistle is therefore to the Angel, that Pastors might be admonished, and in them the whole Church. So Bullinger. Ma [...]lorat. in Apocal 2.1. Q [...]amvis quaedum tam in Clero qu [...]m in Populo corrigenda essent, non tamen Populum, sed Clerum agg [...]editur, nec qu [...]mlibet de Cle [...]o nominatim, sed principem Cleri uti (que) Episcopum. Although some things were to be corrected as well in Clergy as Laity, yet the Chief of the Clergy is named, as the Bishop. So Marlorate. Paraeus in Apoc. 2.1. Ange [...]o Ephesinae Ecclesiae, sic vocat Pastorem ejus. E [...]dem appellatione Christus aliarum Ecclesiarum dignatur Episcopos. To the Angel of Ephesus, thus he calleth the Pastor of the Church. So Paraeus. Aret. in Apoc. 2 13 Ad Pergamensem M [...]nistram, per quem ad totam Ecclesiam deferenda fuit. Angel, that [Page 130] is; Minister by whom the whole Church was to be informed. So Aretius. Zanch. de Persever. Sanct. Tom. 7. p. 131. [Angelo Ephesinae Ecclesiae scribt] sed ad totam Ecclesiam pertinet haec Epistola: & infra, novi, probo opera bona tua, non tantum Episcopi, sed totius Ecclesiae Ephesinae. To the Angel; yet not to him only, but to the whole Church. So Zanchie. Pet. Mart. Com. in 1 Cor. [...]1. Johannes jubetur scribere ad Angelos Ecclesiarum, qui erant illarum Episcopi. He was commanded to write to the Angels of the Churches; that is, unto the Bishops, So Peter Martyr. Scultet. O [...]serv. in Tit. [...]. Angelos enim [...]prem doct [...]ssimi qui (que) Interpretes septem Ecclesi [...]rum Episcopos interpretantu [...], ne (que) ve [...]ô aliter psiuont nisi vim textui facere velint. Yea all the most learned Interpreters, by Angels, understand Bishops; nor can they do otherwise, without violence to the Text. So Scultetus. One more, but such a one that standeth as a second Proctor for equality of Degree of Presbytery with Episcopacy. Blund. P [...]aesat. ad Ecclesiarum Rectores, p. 6. Ecclesiarum Asiaticarum Angelos ab iisdem seu t [...]tius C [...]eri Capitibus, &c. Mr. Blundell in his Book published but the last day, naming the Angels of the several Churches of Asia, he calleth them, The Heads of the whole Clergy of the same Churches. We add,
SECT. XXII. The second of our English Protestant Divines, in the opinion of our Opposites, as competent Witnesses as any.
ONe deserving the first place is Doctor Reynolds; Dr. Reyn. Conf. with Hart, c. 8. divis. 3. Although the Church of Ephesus (saith he) had sundry Pastors and Elders to guide it, yet among these sundry was there one Chief, whom our Saviour calleth the Angel of the Church. Even as Mr. Brightman of the Angel of Thyatira, B [...]ightm. in Apoc. 2.24. i.e. Tibi Angele cum Collegarum tuorum Cae [...]u, & reliquisex Ecclesia qui perstitistis in s [...]na Doctrina, ut optimè explicat Theodorus Beza. To the Angel, together with his Colleagues, as (saith he) Theodore Beza hath excellently expounded it. And how adverse this Author was to Episcopacy, who knoweth not? Mr. Cartwright, he who in his time justled with Bishops, saith, Mr. Cartwright upon the Revelat. That the Letters written to the Church, were therefore directed to the Angel, because he is the meetest Man by Offi [...]e, by whom the Church may understand the Tenor of the Letters. Mr. Fox also concludes [Page 132] for us, Fox in Apoc. 2. Cujusmodi hos Angelos tum fuiss [...] non dubitamus, qui primis illis temporibus Praefecturam gerebant Ecclesiarum, ut Polycarpus, Timotheus, &c. These Angels (saith he) were such as did govern the Church in those Primitive times, as Polycarpus, Timothy, &c. All these Authors, because in the Degree of Presbyters for Ingenuity so impartial, for Learning so judicious, for Consent so unanimous, for Multitude so numerous, by direct and clear Testimonies, avouching the truth of this Episcopal Prelacy from the Divine Epistles of Christ Jesus; which we think ought to perswade all Religious Consciences of the infallibility thereof.
SECT. XXIII. Of two notable Subterfuges of our Opposites, What they are.
THey finding themselves sinking for want of Support by Judicious Protestant Divines, are glad to catch at Reed, Rush, or very Shadows; as for Example, these two: 1. To deny these Apostolical Prelates their due Jurisdiction, Smec. vind. p. [...]9. as if it were no more than a Moderator hath in the [Page 133] Schools. The other is to abridge them of their just time of Continuance, as no better than a Weekly Office, if yet so much at one time. It were good we heard themselves speak. Smec. ibid. Although (say they) these Angels had a Prelacy over others, yet it was not of Jurisdiction, but only of Order, as of a Moderator in the Assembly, or Speaker in the House of Commons, which is only during Parliament; and thus we take our leave. Courteously done; but will you not stay for an Answer, which is from one of your own Friends? First, to the former Paradox Dr. Bastwick (whom the Classis of our Opposites do much respect) rejecteth the Collective sense of the Word Angel, saying, Bastwick in his Book of Independency. That in each of these Churches there was a Colledge of their constituted Church; and therefore for Order sake, the Light of Nature teacheth there must have been a President, who by way of excellency, and to distinguish him from others, is called an Angel, [...] the Inscription of the Epistle of the Revelation declares, saying, [ Unto the Angel of the Church of Ephesus.] [Page 134] Than which, what can be more contradictory to your former flat denial and force in oppugning Prelacy, even (as he saith) against the Light of Nature? Nevertheless, he leaneth to the same slender Reed with you, to allow no more Jurisdiction to the Prelate, or President, than (to use his own words) To a Speaker in the House of Commons, and to a Proloqunter in an Assembly. We reply,
SECT. XXIV. Against the Opposites Exception to Episcopal Jurisdiction from Scripture.
AMong them that are adverse unto Episcopacy, is he that pareth Episcopacy to the quick, as if the difference between a Bishop and Presbyter were not Blundel Apol. p. 13. Nominale tantum fuisse discrimen inter Presbyterum & Episcopum, reale nullum. Real, but Nominal, and in Name only, as a Moderator in the Assembly, or Speaker in the House of Commons. This derogation hath been sufficiently confuted by St. Paul's Epistles, in the Examples of Timothy and [Page 135] Titus in taking Accusations, imposing Injunctions, and the like, as hath been amply acknowledged. Wherewithal we are to adjoin the aforesaid Epistles of Christ by St. John, unto the Seven Churches of Asia. Wherein yet we need not to bestir our selves much, but may be contented with the Testimonies of our Opposites choice Advocate, and against Bishops as vehement an Adversary as could be. Yet he in his Brightm. in Apoc. 2.2. [Et quod non possis ferre malos.] Sic erat docendi Cura, disciplinae ratio non minus integra fuit. Quae primum universè proponitur, qualit erat in omnes malos; deinde speciatim, qualis in ipsum Clerum, ut ita dicam in proximis verbis: exploraveris eos qui se dicunt Apostolos, &c. Generalis disciplina minime toleravit homines quovis m [...]do fl [...]gitiose viventes, sed pro ratione sui criminis vel redarguebat clam, vel coram p [...]uribus, si privara monitio nihil prodesset: tum demum etiam interdicebat sacris, ver. 14, 15. [Sed habes eos qui renent Doctrinam Baalami & Nicolaitarum] peccatum autem erat Pergamensis Angeli, quod nimis indulgenter permittebat homines licenter ex hujus Pseudoprophetae faecibus haurire. Officium erat instituisse docendo, monendo, redarguendo, corripicado, &c. v. 20. [Angelo Thyatirensi] reprehensio est quod permittebatur mulier Jesabel, offuciis suis imponere servis Dei. Datur ergo crimini, vel negligentia, v [...]l pusillus animus, vel utrum (que) quo fi [...]bat, ut non agerer cum improbis pro meritis, sed sinebantur securè in flagitiis indormiscere. Commentaries upon the Verses concerning the foresaid Bishops, instiled Angels in the two first Chapters of the Apocalypse, from Point to Point sheweth notwithstanding, how those Bishops in these Churches were reprehended by [Page 136] Christ, for not executing Spiritual Discipline upon certain as well Clergy as People. A second, for too much Indulgence to the Wicked. A third, for suffering the Woman Jezabel, and such as had been seduced by her, and not handling her according to her Deserts. Dr. Fulke in Apoc. 2.14. Doctor Fulke saith as much in effect. A fourth, For forbearing to use Discipline against a Balaamatical Seducer. Mr. Mr. Perkins in Apoc. 14.20. Perkins likewise fetcheth his ground of Excommunication from the foresaid Texts, concerning the Angel of the Church of Pergamus, whom he was inclined to think was a Prelate over Presbyters, as Marlor. ubi supra. Marlorate also but even now told us, That the same Angel was therefore reprehended by Christ, because, being President there, he did not put in practice his Authority of Correction, which he had over Clergy and People.
Let us now proceed to a Rule of Proportion, to try how our Opposites Comparison can stand between an Apocalyptical Prelate, and either Speaker in Parliament, or Proloquutor in an Assembly, or as any other for Time or Place, together with some [Page 137] other circumstances allotted by Ordinance of Parliament. But tell us, have any of these Authority to take an Accusation of any Criminal Offence, which haply may be committed, or of controlling any one Vote, be it never so exorbitant; much less any Corrective Power of any one Member of the House? Nor doth this differ from the Confession of Mr. Calvin, first, in his Collection out of the Epistle of St. Paul to Titus, viz. Calvin in Tit. 1.5. Discimus ex hoc loco non fuisse tunc aequalitatem inter Ecclesiae Ministros, quin unus reliquis praeesset autoritate, & Consilio. That at that time one was set over the rest of Presbyters to govern them, both in Authority, and Counsel in Authority. Why? Idem in Phil. 1.1. Fateor quidem ut nun [...] sunt hominem mores & ingenia non posse o [...]dinem servati inter Ministros Ecclesiae quin reliquis praeesset unus. I confess (saith he) as the Conditions of Men are now a days, no Order can be kept amongst Ministers, except one be over the rest. And how often have they acknowledged the Prelacy of one over the rest of the Clergy to be a Presidency? And so their thrice Learned Advocate will resolve them, saying, Blundel. Apol. Quis [...] Praesidentium [...] sine Autoritate? They dream not of any Presidency void of Authority, seeing that every Child knoweth, that there cannot be any Presidency without Authority.
SECT. XXV. That Episcopal Government exercised in the Primitive Church was Authoritative.
WE dare and do protest, That hereby we plead not for an irregular Prelacy. No, for according to the State of the Church (even at this time) Bishops themselves are under Canons, and are as liable to Censures as others, if they shall transgress. Besides, the Obedience enjoyned upon Presbyters hath ever been constituted by their own Consents, either express or implicit, and accordingly ratified by Parliaments. But we are to inquire into the Judgment of Antiquity, that we may the better continue in their Footsteps.
The most Antient Father Ignat. Eo. ad Trallens. [...]. Allegat hic Ignatium ad Hebr. 13.17. &c. Haec & plura hujusmodi occurrunt apud Vedelium, Exercit. 1. in Epist. ad Trall. cap. 2. Ignatius, in those Epistles which are allowed for genuine, by the most exact and industrious Authors, Vedelius, [Page 139] Scultetus, and Rivetus, is most frequent in this Argument for submission of Presbyters to their Bishops, giving them always a Negative Voice, and allowing nothing to be done without them. As did also Clemens Epist. 3. Omnibus Presbyteris & reliquis Clericis cavendum est, ut nihil absque Episcopi permissione agant. Clemens, both of them being Disciples of the Apostles; Cyprian. Epist. 27. ad Laps. Inde per temporum & successionum vices E [...]i [...]coporum O [...]dinatio & Ecclesiae ratio decurrit, ut Ecclesia super Episcopos constituatur, & omnis actus Ecclesiae per Episcopos gubernetur. Cyprian (not long after a Martyr of Christ) professed to do nothing without the Consent of his Clergy, yet held it necessary for the Church that all Acts should be managed by Bishops. Tertull. de Bapt. cap. 17. Dandi ( viz Baptismum) jus habet summus Sicerdo [...], qui est Episcopu [...], hi [...]c Presbyteri & Diaconi, non tamen sine Episcopi autoritate. Tertullian (though himself a Presbyter) denied that Presbyters (we speak of the Exercise) had the right so much as of Baptizing, without the Consent of the Bishop. Orig. Hom. 7. in Hierom. Plus a me exigitur quam a Diacono, p [...]us a Diacono, quam a Laico. Qui autem totius Ecclesiae aicem obtinet, pro omni Ecclesia reddat rationem. Origen (a Presbyter likewise) thinketh, That his Accompt to God will be less than if he had been a Bishop; because (saith he) the Bishop possessing the chief place in the Church, is accomptable to God for [Page 140] the whole Church. Ambros. Offic. l. 2. c. 24. Si quis non obediat Episcopo, extollere at (que) exaltare sese defiderans, obumbrare merita Episcopi simulata affectatione doctrinae aut humilitatis, aut misericordiae, is a vero deviut superbit. Ambrose noteth such a Man (be he Presbyter or Lay) to be a strayer from the Truth, who doth not obey his Bishop. We pass by Epiphanius, Chrysostome, and other eminent Fathers, to Hierome, Hierom. advers. Lucifer. Ecclesiae salus ex summi Sacerdotis dignitate pendet, cui nisi exors quaedam potestas, & ab omnibus eminens detur, tot in Ecclesiis efficientur Schismata, quot Sacerdotes. whose Patronage our Opposites pretend to have, yet in this Particular he is as much against them as any. The Safety of the Church (saith he) doth depend upon the Dignity of the Bishop; so that unless an extraordinary and eminent Power be given unto him, there will be as many Schisms in the Church as Ministers. And again, (which we wish the Presbyterial Advocates duely to mark) he saith not only that Id. Ibid. Sed scito non legem esse ci ( viz. Episcopo) qui est Lex Presbyteri. Bishops are a Law unto themselves, but unto Presbyters also. Hitherto of the Jurisdiction it self: The next Point concerneth the Continuance of it in the Person of the Bishop.
SECT. XXVI. That the personal continuance of Episcopacy was during life, against the most novel Figments to the contrary.
FIrst, The Angels or Supreme Ministers in the Revelation, to whom the Epistles according to the Scriptures were written, seeing that they were always chargeable to inform the Presbyters with the Contents, therefore they must be supposed to be in Office before they could discharge any such Function. Because Timothy, Titus, and all the other Apostles continued their functions until their bodily dissolution.
Secondly, In the narrative parts of every of the said Epistles Christ giveth every of the Prelates to know [ That he knew their works] and that he had them in estimation according to their works, namely, works done long before, insomuch that he chargeth one [ To do his former works] c. 2. v. 3. [Page 142] and commendeth another because [ His last works were better than his former.] c. 3. v. 19. Noting as well the works of his Function, as of his Conversation, and therefore was far from the conceipt of a Deambulatory, Hebdomatical (or peradventure Bez. adv. Sarau. de divers. Min. grad. c. 23. Respons. 8. Sed Hebdomaticam hanc [...] suisse probabile est. Ephemeral) Office, either of the foresaid Speaker, Proloquutor, or Moderato, Who by reason of their not continuance in their Office, could not be capable of their Charge, either of doing their former work, nor commended for his better after work in his said Office.
Thirdly, Besides some were questioned for not executing their Offices against the Heretical Nicolaitans, and Idolatrous Balaamites, and Jesabel, as well out of the Convocation of Presbyters, as with their consent when they were met: Which proveth that in the interim between Convents, and not Convents, the Prelates office was permanent. Whereas the Deambulatory Actors use to have their Quietus est, and to forgo their Imployments for want of Continuance more or less.
[Page 143]Fourthly, If we look forwards to the time to come, Christ is found threatning the Prelates that were obnoxious. One [ to be removed, if he did not repent] c. 2. v. 3. And denouncing against another, [ To come against him, if he should not repent and do his former works,] c. 2. v. 14. But useth this to be the process of Deambulatory Officers, if they have offended grievously in one Parliament, and Convocation, to elect them again upon an expected Repentance?
Lastly, to one of these Prelates Christ made a royal Promise, saying [ Be thou faithful unto death, and I will give thee a Crown of life.] c. 2. v. 9. Wherein is as well implied Faithfulness in his Function, as Constancy in his Christian profession, especially this being written unto him, even as he was President over others. Which is a Faithfulness which the Spirit of God frequently mentioneth commending it in Tychicus, Eph. 2.21. and in Timothy, 2 Cor. 4. v. 1.2. Now let us pro [...]eed to shew you the Novelty.
SECT. XXVII. That the Novelty of this Opinion of a Deambulatory Prelacy evinceth the Falsity thereof.
HIstory hath delivered unto us the Successions of all the four Celebrious Churches, Hierusalem, Alexandria, Antioch, and Rome, as also from the Asian Churches in the Revelation. An Instance in one will give light to all the rest. As for example, The Church of Alexandria, wherein succeeded next to Mark the Evangelist, See M. S [...]lden in his Eutych. Anianus, An. Christ. 51. Sedit An. 22. After him Abilius, An. 77. Sedit An. 13. Then Cerdon Sedit An. 10. and Justus An. 12. Finally, there is not any Monuments more directly manifesting the continuance of the Succession of Emperours and Kings in their Royal Thrones, than there hath been for the Residence of Bishops successively in their Episcopal Seats and Functions, even to their dying day. Sure we are therefore that Antiquity would have [Page 145] exploded that conceit which Tertullian abhorred to think, Tertull. Praescript. c. 41. Al [...]us hodie e [...]it Episcopus, alius [...]ras. That one should be a Bishop to day, and none to morrow. The general Council of Calcedon also judging Calc. See above. the Depression of a Bishop down to the degree of a Presbyter to be no better than Sacriledg.
SECT. XXVIII. That the Foundation of the Deambulatory Opinion was altogether groundless.
A Belgick Doctor noted this Opinion as void Sarau de div Min [...]grad. c. 23 ad Bez resp. 8. Sine ulla authoritate verbi Dei, aut patrum testimonio, aut Historiae Ecclesiasticae exempl [...], Hebdom [...] ticam hanc praesidentiam [...]sse probabile jadicat Of any warrant from the word of God or example of Ecclesiastical History, or yet probable reason, Whereof a Zealot for the Presbyterians hath confessed namely, Blun. praef. ad Eccl. rect. p. 6. Deduci successiones caeperunt cum en [...]m post beatam [...] c [...]jusque in Domino dormitionem ad secundum primatus dev [...]n [...] rit, e [...]que de [...]o tuo ad te [...]ium, sibi singuli ex ordine successisse dicti sunt. That the Succession of one after another in the primitive times was after the Predecessor had slept in the Lord. The result of all these premisses discovering the sensless [Page 146] Novelty of this Opinion, sheweth that it serveth for nothing better, than the betraying of a lost Cause.
CHAP. V. Our last Consideration is, whether this Apostolical Right of Episcopacy in some sense be called Divine?
ALthough the proof of the Right thereof to be according to the Word of God, be demonstration enough of a Divine Right; Yet will it not be amiss to know how far either the Judgment of Antiquity, or the Consent of learned Protestant Divines have extended their Suffrages for acknowledgment thereof. But yet first we are to satisfie our Opposites Objections in censuring this to be properly Popish.
SECT. I. That the Doctrine of the Divine Right of Episcopacy is repugnant unto Popedome and Papal Usurpation.
NOthing hath been more common in the mouths of many adversly affected, than first hearing of the Divine Right of Episcopacy (not without some horrour of mind) to impute Popery unto it, but yet not without ignorance of the Popes Usurpation herein, which is here discovered (in the Margin) by the earned Professor of Divinity in Geneva grappling with the greatest Champion of the Pope, even that Romish Goliah, Bellarmine who in his defence of Papal Right, saith, Bellarm. l 4. de Pont c. 25. Quemadmodum Apostoli primi erant sub Christo, sic Episcopi primi sub Pontificae Romano. That the Pope of Rome is immediately from Christ, and all other Bishops from him, pretending this to be patronized by Antiquity, citing that most antient Father Ignatius for his Opinion; but he was confuted by our judicious Author Vedelius even out of the express [Page 148] words of Ignatius himself, teaching, Vedelius Exerc. 1. in Ign. Epist. ad Trall. c. 4. Putidum hoc nimis est, etenim Episcopi non sunt primi sub Pontifice, sed sub Christo, nisi Bellarmino Ignatius mentitur, qui Episcopum nullam in Ecclesia habere potestatem supra se dicit hac. ipsa Epistola ad Trall. [...] That as Presbyters are immediately subject to Bishops, so are likewise Bishops to Christ. So doth he also from Tertullian, Id. ibid. c. 3. Saltem addam Bellarminum cum dicit Papam aliter succedere Petro quam alii Apostolis Tertulliano contradicere, qui eandem caeterorum Apostolorum & Petri successionem verbis exp [...]essi [...] statuit. Sic enim de Praese. cap. 32. Evolvant ordinem Episcoporum, &c. Sic Smyrnaeorum Ecclesia habens Polycarpum a Johanne collocatum refert, sicut Romanorum Clementem a Pet [...]o ordinatum edit, ubi duo Observ. Primo, omnes Cathedras Catholicas habere debere Successionem Apostolorum. Secundo, Eandem esse Successi [...]nem Romanae & Smyrnensis Ecclesiae. Verba sunt expressa cum dicit sicut, &c. who recounteth the like Succession in the Church of Smyrna, where the first Bishop was ordained by the Apostle St. John; which he doth from St. Peter, in the Church of Rome. But sooner may the Roman Pope unbishop himself, than presume to justifie from Antiquity, that other Bishops, in respect of their first Original, are immediately derived from him, as by the manifold testimonies of the Antients alleadged expresly already, hath appeared, and will furthermore become more undeniable when Antiquity it self shall be heard to speak by and by; in the interim we may behold the Spanish Divines standing for the [Page 149] Divine Right of Episcopacy as being from Christ himself; and therefore denied to be present in the Council of D Blund' Apol. praef. p. 62. Histor. de Concil. Trident. l. 7. p. 775. & 589. Sept. An. 1562, 1589, & 1596. Hispanis se deinceps Concilio non interfuturos minirantibus, nisi Episcopatum de jure divino esse defineretur. Itali die sequente libello porrecto ne quando defineretur petierunt: ipse Pontifex, literis ad Legatos datis, opinionem qua Episcoporum Institutio de jure divino esse absolut [...] dicitur, quoniam lola ordims potestas a Christo sit, falsam & erroneam censuit; nec Julii sequentis decima quinta (qua decrotum ex Papae sententia cond [...]tum promulgatum est) repertus est quisquam qui contra hiscere auderet. Trent except it should be so decided. The Italian Bishops contrarily withstood this in the behalf of the Pope, that it might be known to be derived not immediately from Christ, but mediately by the Pope himself; Can any doubt what the Pope would determine in this Case? He in his letters prohibited that Episcopacy should be held to be absolutely from Divine Right. This being the Case, who can justly attribute Popery to them, who in defending a Divine Right, yet renounce and abhor the derivation thereof which is from the Pope?
SECT. II. The Judgment of Antiquity concerning the Divine Right.
WE begin with the most antient Ignatius, and for the vindication of the credit of this our Foreman, It is testified by Vedelius Apol. pro Ignat. c 1. Nemo quod sciam negat Ignatium fuisse sanctissimum virum Ecclesiae Antiochenae Episcopum, & qui Christi veritati saevissimo mortis genere testimonium praebuit- p [...]ulo supra —sanctus Ignat [...]us Antiochenus Episcopus, ipsorum dum vivebat Apostolorum discipulus. Id. ib. c. 3.— Dico igitur non omnes illas duodecim Epistolas genuinas fuisse, sed septem ad Trallens [...]s, Philadelphenses, Magnesios, Smyrnenses, Polycarpum, Ephesios, & Romanos. Patet hoc primum in eo quod veteres in scripta Ignatii, opera data & ex professo recensa non nisi septem enumerant genuinas. Euseb l. 3. c 30. Sal [...]em has commemorat non plures, nec pauciores, Hieron. Catal. Script. Eccl. & ejus Interpres, Sophronius, & Ruffinus. Id. ib c. 4. Scultetus in M [...]dulla Patrum, & post cum Rivetus ex duodecim illis Epistolis septem genuinas esse ostenderunt. Vedelius (the Genevan Professor) concerning Ignatius his Epistles (alleadging withal the like testimonies of Scultetus and Rivetus) That seven of them are properly his, and so genuine herein as that they take no exceptions in this Case. Which he furthermore proveth out of Eusebius, Ruffinus, and Hierome: and we shall not wander out of these seven. And though all these be full of Sentences abundantly asserting the [Page 151] Divine Right of Episcopacy, yet we shall content our selves with these few wherein he exhorteth Ignatius in Epistol. ad Trallens. [...]. Et paulo post, [...]. vide Scultet. Observat. in Titum ubi haec citantur. Id. Epist. ad Smyrnens. [...]. The Presbyters to obey the Bishops as the Vicars of Christ; And he telleth both Presbyters and People, That he that contemneth his Bishop is Atheistical and Prophane, and doth set at nought [...] (that is) the Ordinance of Christ, and the like, as is more fully testified in the Margin.
Cyprian. Epist ad Laps. ep. 27. Dominus noster cujus praecepta metuere & observare debemus Episcopi honorem & Ecclesiae suae rationem disponens in Evangelio, &c. Infra — Ut Ecclesia super Episcopos constituatur, & omnis Actus Ecclesiae per [...]osdem Praepositos gubernetur. — Id. Epistol. 65. ad Rogat. Quod si nos aliquid facere contra Deum debemus qui Episcopos facit, &c. — Id. Epist. 55. ad Cornel. Ecclesiae gubernandae sublimis & divina potestas. Cyprian is our next Witness, who tells us, That the constituting of Bishops over the Church with Authority to govern all Acts therein, is done by Divine Law, So he. With many other expressions to the same effect, for which again I refer you to the Margin. We pass to Origen (our next Witness) who saith of the publick Governours of the Churches [Page 152] of Christ, Origen. Tract. 31. in Matth. c. 24. In magno fastigio qui praesunt Ecclesiis Christi, propterea quod constituit eos Dominus super familiam suam. — Id. Tract. 1. in Matth. 16. Qui Episcoporum locum vendicant, utuntur eo dicto sicut Perius, E [...] Claves Regni Coeloium a Servatore acceperunt, docentque ea quae ab ipsis ligata fuer [...]nt, hoc est, condemnata, eadem & in coelis ligata—dicend [...]m eos recto loqui, &c. That they are in a very eminent place, because the Lord hath set them over his Family. And again (which we alleadg as making against Romish Popedome) That Bishops have as much interest in that saying of our Saviour [ Whatsoever thou bindest on Earth, shall be bound in Heaven &c.] as St Peter himself. Gregory Bishop of Nazianzum telleth his Flock of that City, Gregor. Naz. Orat. 17. [...]. That the Law of Christ had made them subject to his Episcopal Power and Jurisdiction. Athan. Ep. ad Dr [...]cont. [...]. Athanasius, That whosoever he be that contemns the Function of a Bishop contemneth Christ who ordained that Office. Epiph de Haer. l. 3. Tom. 1. Haer. 75 [...]. Epiphanius writing against that grand Antiepiscopal Presbyter Aerius told him, That the Superiority of Bishops above Presbyters was founded in the word of God. Ambrosia 1 Cor. 11 16. Episcopus personam habet Christi quasi e [...]go ante J [...]dicem, sic ante Episcopum, qui Vicarius Domini est, propterea reatus originem subjecta (scilicet mulier) debet videre. An Author (under the name of Ambrose) speaking distinctly of Bishops, saith, That they held the person of Christ, and therefore [Page 153] our behaviour before them ought to be as before the Vicars of the Lord. And again, That the Bishop is ordained by the Lord the light of the Church. Another under the name of Aug Quaest vet & nov. Test. vide supra. Id. de verbo Dom. serm. 24. Si solis Apostolis dixit [Qui vos spernit me spernit] spernite nos, nam vocavit nos, & in eorum locum constituit nor, videre ne spernatis nos, ne ad illum perveniat injuria quam nobis seceritis. Augustine (as hath been said) judged it a matter that none could be ignorant of, That Bishops were instituted by Christ, who instituted Bishops when he ordained the Apostles, whose Successors the B [...]shops are. Hier. Ep. ad Marcell. adv. Montan. Apud nos Apostolorum locum Episcopi tenent. — Idem Ep. ad Helvid. Episcopi stant loco Pauli, & gradum Petri tenent. Hierome thus far agreeth with him, to wit, That Bishops in the Catholick Church supply the place of the Apostles. And what else meant that, which hath been before alleadged out of the Canon of six hundred Fathers in the general Council of Conc. Calced. Can. 29. [...]. Calcedon, which judgeth, The Depression of a Bishop down to the degree of a Presbyter to be in it self Sacriledg? But do any Protestant Divines of remote Churches consent to any Divine Right?
SECT. III. That two eminent Protestant Divines grant this Supposition, which is the ground of the said Truth.
THis grant and concession is freely yielded unto us by Beza, who (speaking of Episcopacy) saith Bez. resp. ad Sarau. de div. Min. grad. c. 23. resp. 10. Certe si ab ipsis Apostolis profecta esset haec mutatio, non vererer illam (ur caerera [...] Apostolicas Ordinationes) Divinae in solidum dispositioni tribuere. If it did proceed from the Apostles, then certainly I should not doubt to attribute it wholly (as all other Apostolical Ordinances) to divine disposition. Another (who is also a professed Advocate for the Presbyterians) granteth as freely as the former, Wal. M [...]ss. de Episc. & Presb. p 422. Si ab Apostolis est, juris uti (que) est divini. That if Episcopacy be from the Apostles, then doubtless it is of Divine Right. But that Episcopacy had its Apostolical institution, hath been sufficiently ratified unto us through this whole Discourse, both from Testimonies of Antiquity, from general Consent of Protestants of Reformed Churches, and above all, from the clear Evidence of the Scriptures themselves, the Repetition whereof would be superfluous, [Page 155] the rather, because these our foresaid Opposites will ease us of that labour: for Mr. Beza himself confesseth, Bez. ih. Resp. 11. Reprehendi non debet vetus mos in Alexandrina Ecclesia, jam inde a Marco Evangelista observatus, ubi visum est quod singulorum suit ad unum transferre. That it is a Custome not to be reprehended, of setting one of the Presbyters over the rest, which was used (saith he) from Mark the Evangelist in the Church of Alexandria. So he. Now then whether we say with Hierome, Hier. de script. Eccles. Marcus erat Alexandrinae Ecclesiae primus Episcopus. Id. in Prooem. in Matth. That this Episcopacy was in Mark because the first Bishop, or in Anianus who was constituted by Mark, as Eutychus relateth; or with Beza that it was from Mark as a thing irreprehensible; It must needs be judged to be from the Ordinance of the Apostles, and consequently Divine. We have yet somewhat more.
SECT. IV. That Episcopal Prelacy hath been directly acknowledged by Protestants of remote Churches to be of Divine Right.
Luther. Tom. 1. sol 309. Reso [...]ejus super Proposit. Lyps. disp. concl. 13. Probo quamlibet Civitatem habere debere proprium Episcopum jure D [...]vino, &c.(1) LUther proves this directly and Categorically saying, That every City ought to have its proper Bishop by Divine Right; grounding his Argument upon Titus 2.5. Who was commanded to ordain Elders in every City; which Elders (saith he) were Bishops as Hierome witnesseth, and the subsequent Text doth manifest. Yea and St. Augustine describing a Bishop concurreth with them saying, It was a City, as if he should have said, it was not a mere Presbyter, but a Bishop which is here spoken of, because Bishops were over Cities. Thus far Luther; his Tractate being a Resolution, his Sentence the Conclusion, and his words plainly distinguishing Bishop from mere Presbyter, and alleadging from Scripture, a divine Right of Episcopal [Page 157] Function, as clearly, as either our Opposites can dislike or we desire.
Accordingly Bucerus de vi & usu Minist. prout [...]atu [...] a Sarait. [...]ract. [...]t. de divers. Minist. grad. cap. 16. ad Bez. Respuns. 7. itaqu ni ordines Ministr [...] rum in Ecclesiis perpetui, & a Spiritu Sancto Istarim initio constituti sunt Ep [...]scoporum, Presbyterorum & Diacenorum. Bucer a man of great Learning and Piety) saith, That these three Orders of Ministers in the Church, Bishops, Presbyters, and Deacons were for institution from the Holy Ghost, and for Continuance perpetual, even from the Beginning. The learned Professor in the Palatinate Scultetus Observat. in Titum, cap. 8. Regimen Episcopale este Divinum moveor asseverate efficacibus Rationibus & Exemplis Mustribus & autoritatibus praelaeris. Scultetus, hath Professedly and Positively concluded Episcopacy to be of Divine Right, by (as he saith) efficacious Reasons, clear Examples, and excellent Authorities. And he hath been as good as his word, as in divers foregoing Sections hath been made manifest; upon which Subject likewise a most learned Sarau. Tractat. de divers. Minist. grad. per tatum. Belgick Doctor wrote a whole book, urging therein very many Arguments, both from Scripture and Antiquity, and assoiling the Objections to the contrary.
[Page 158] Aegidius Hunnius (Divinity Professor in the University of Marpurg) speaking of Episcopacy in the Apostles times, saith, Hunnius in Epistol. ad Titum. apud Sarau. cap. 16. Respons. 7. Paulus Titum Generalem Superintendentem Creticarum Ecclesiarum ordinat, &c. & infra, Deus requirit ut inter ipsos Ministros sit ordo & gradus, &c. & infra, Qui Ordo & Gradus non recens introductus est, sed inde ab Apostolorum temporibus in Ecclesia receptus fuit. That Paul did ordain Titus General Superintendent (that is Archbishop) of all the Cretian Churches; and thereupon concludeth, That the Order and Degree of Episcopacy is a thing not lately invented, but received in the Church even from the very times of the Apostles. Wherein he is seconded by Hemingius in Tit. 1.5. Est aurem observandum hoc primum quod Patlus non vult Anarchiam in Ecclesia, sed quo omnia fiant Ordine & Decenter; vult aliquem vita & doctrina conspic. un praeesse Ministris ordinandis, & recte disponendis omnibus in Ecclesia, qui caveat ne quid Haeresium oriatur. Hemingius (a very Learned Divine) whose Observation upon Titus 1. v. 5. is That to the end that Anarchy might be avoided, and all things done Decently and in Order, the Apostle would have some one to ordain Ministers, to dispose all things in the Church, and to take care lest Haeresie should arise.
The worthily renowned Doctor Gerard speaks no less than the former; [Page 159] proving Gerard Loc. Com. Tom. 6. de Minist. Eccles cap. 5. Sect. alt. Num. 205. Retinemus in nostris Ecclesiis, & retinendum esse censemus, O [...]dinem inter Minist [...]os, ut alii sint Episcopiali P [...]esbyteri, alii Diaconi. Primo, Deus ipse donorum varierat; & differentia Ordinem facit inter Ministros, &c. Secundo, Exemplum Apostolicae & P [...]mitivae Ecclesiae est [...], sed in ea fuere distincti Ministiorum Ordines, & quidem Divinitus constituti, &c. Id. Num. 206. Diversiras illa graduum dependet quidem a Iure Divino, cum ratione generis quatenus necessaria est ad [...] & tranquillitatem Ecclesiae; tum ratione donorum, varietate & diversitate declarat velle se ut distincti inter Ministros gradus constituantur. Episcopacy (as distinct from Presbytery) to be of Divine Right not only in respect of the Original as proceeding from the diversity of Gifts, but also in regard of the End, The avoiding of Dissension and Schism in the Church. Yea, and even the Church of Geneva it self will afford us a Testimony or two from the pen of the Mirrour of Learning Mr. Isaac Causabon who tells us, That three Orders of Ministers in the Church, Bishops, Presbyters, and Deacons are founded upon the Testimony of plain Scriptures. And again, That Bishops are the Vicegerents of the Apostles; Thus these learned Protestants. Nothing now remaineth but that ( nam finis coronat opus) we have as the Seal of this Truth the Approbation of Christ himself. Causabon. Exercit. 14. An. 32. num. 5. Episcopi, Presbyteri, Diaconi aperris Scripturae testimoniis sunt fundati. Id. ibid. Apostolorum hodie Vicarii sunt, etsi non pari potestate c [...]m Apostolis omnes Episcopi.
SECT. V. That Episcopal Prelacy had the Approbation of Christ himself after his Ascension into Heaven.
NEver did nor could any deny, but that every of the Angels of the seven Churches of Asia had the Approbation of Christ himself after his Ascension into Heaven, that Book wherein they are mentioned being called the Revelation of Jesus Christ, as the Author, delivered by an Angel to John, as unto Christs Scribe, commanding him to write the seven Epistles, and to direct them to the Angels of the seven Churches, See Revel 2.5. &c. two of which Angels Christ commend [...]th in the same Epistles for the good discharge of their Function. And is not Commendation Testimonial enough, and an Argument of his Approbation? The other five [Page 161] Bishops (being more or less Delinquents) are reprehended for Neglect of their Cure. And is not Reproof of the Neglect of Duty in the Officers, a Justification, and Approbation of their Offices?
Finally, as those which are faithful in their Offices are continued, so they that were obnoxious are threatned, To be removed except they did repent. So that here is no Displacing of any for a first Offence, nor yet an Eradicating the whole Order, for the particular Abuses of some; For he that calleth for Repentance and Amendment of Life in the Ministers intendeth a further execution of their Ministration, and Discharge of their Function in these Angels, which was a Prelatical Superintendency or Episcopacy, as hath been testified not only by Protestant Divines of the Reformed Churches fourteen in number; but also so generally that Doctor Scultetus (Divinity Professor [Page 162] of Heidelburgh) concerning this Approbation of Christ, saith, Angelos s [...]ptem Ecclesiarum doct [...]ssim [...] quique [...]nterpieces [...]nterpretantur i [...]tem Ecclesiarum Episcop [...]s [...]neque vero al [...]ter possunt, nisi textui vitu facere veiint. Scultet. in Ep. ad [...]itum c 8. That all the most learned Interpreters have by Angels understood Bishops, nor can they do otherwise without violence to the Text. So he.
All Glory be to God through Jesus Christ, the Bishop of our Souls, the Author and Finisher of our Faith, Amen
THE CONTENTS.
-
CHAP. I.
- SECT. I. That the Church of Geneva hath both justified, and praised our Episcopal Government in England, and prayed for the prosperous continuance thereof Page 1
- SECT. II. That the Church of Geneva disclaimed the Opinion of thinking that their Churches Government should be a Pattern for other Churches p. 6.
- SECT. III. That also other Protestant Divines of Reformed Churches have observed the Worthiness of the Episcopal Government in England p. 7.
- [Page] SECT. IV. That the Episcopal Government in the Church of Christ is for Necessary Use the best according to the judgment of Primitive Antiquity p. 11
- SECT. V. The Protestant Divines of remote Churches have generally acknowledged Episcopal Government, to be for Necessary Use the best p. 14
- SECT. VI. That the Episcopal Government is far more practised among Protestants of Remote Churches, than is the Presbyterial p. 22
-
[Page]
CHAP. II.
- SECT. I. The second General Part of this full Satisfaction is concerning the Right of Episcopacy, which is to accord to the Word of God, which is the second reserved Condition in the Common Covenant. p. 24
- SECT II. First, That no Antient Father hath been justly objected as gainsaying the Apostolical Right of Episcopacy, no not Hierome. p. 26
- SECT. III. That Augustine objected against the Apostolical Right of Episcopacy is directly for it. p. 31
- [Page] SECT. IV. Thirdly, Gregory Nazianzen a Primitive Father, who is verbally objected against Episcopacy, doth really contradict the Objectors. p. 34
- SECT. V. That Clemens, one of the most Antient of Fathers objected, proveth to be a Counterwitness against the Objectors p. 37
- SECT. VI. The justification of Episcopal Prelacy by the Universal Practice of the Church Christian, in times approaching towards Primitive Antiquity. First, By condemning Aerius the only famous Adversary against Episcopal Prelacy in those times p. 42
- [Page] SECT. VII. That in the time of the foresaid Fathers the whole Church of Christ held the Derogation from Episcopal Prelacy to be Sacrilegious p. 45
- SECT. VIII. That the immediate Succession of Bishops from the daies of the Apostles, is liberally confirmed unto us by Learned Protestant Divines, albeit sufficiently Presbyterial p. 47
- SECT. IX. That there was an immediate Succession of Bishops from the Apostles times, proved first, because no time can be assigned wherein it was not in use. p. 48
- SECT. X. That the whole Church Christian did profess and practise the Apostolical Right of Episcopacy p. 55
-
[Page]
CHAP. III. After these our Evidences from Primitive Antiquity, according to our precedent Method, we are to contemplate of the Coelestial Sphear, the Word of God it self
p. 59
The Right of Episcopacy discussed by the Word of God. ib.
- SECT. I. Against the first Objection from the Identity of Names (as they call it) of Bishops and Presbyters in Scripture p. 60
- SECT. II. That the former Objection is rejected by the choicest and most acceptable Divines, which our Opposites themselves can name p. 62
- [Page] SECT. III. The second Objection out of Scripture in that place. Phil. 1.1. With the Bishops and Deacons, &c. is repugnant to the general Expositions of Antient Fathers p. 64
- SECT. IV. The third Objection is against the Appropriation of the word Bishop unto one, which Appellation is shewn to be most justifiable. p. 67
- SECT. V. The last Objection, 3 John, 9. p. 72
-
[Page]
CHAP. IV. Our Prepositions grounded upon the Word of God. Our first Evidence out of the Epistles of St.
Paul p. 73
- SECT. I. That the Presbyterial Order was alwaies substitute to an higher Government, as first to the Jurisdiction Apostolical ib.
- SECT. II. That divers of the Apostolical Disciples were even in their times both in Dignity and Authority Superintendents over Presbyters p. 76
- SECT. III. That the aforesaid Apostolical Disciples were as Bishops over the Presbyters. Among whom were Timothy, and Titus by Evidence from Scripture p. 78
- [Page] SECT. IV. That Timothy and Titus were properly, and distinctly Bishops, notwithstanding their Title of Evangelists, as is confessed by Protestant Divines of remote Churches p. 81
- SECT. V. That Timothy was Bishop of Ephesus, notwithstanding that objected Scripture, Act. 20 p. 88
- SECT. VI. That Timothy and Titus were both of them properly Bishops, by the judgment of Antiquity p. 91
- SECT. VII. That Protestant Divines of very great esteem have acknowledged Timothy and Titus to have been properly Bishops p. 94
- [Page] SECT. VIII. The Second Evidence from Scripture, for proof of Episcopal Prelacy, is out of Christs Epistles, To the Angels of the seven Churches of Asia, [To the Angel of the Church of Ephesus] write, &c. Chap. 2.1. p. 97
- SECT. IX. That the first Exposition of our Opposites, by Angel understanding the whole Church, is flatly repugnant to the Context. p. 98
- SECT. X. That the second Exposition is, in interpreting the word Angel, to signifie the Order of Presbyters in the Church. The state of which Question is set down by our Opposites p. 100
- [Page] SECT. XI. That the Objections, made for this Exposition, are confuted by their own best approved Protestant Authors p. 101
- SECT. XII. Their second Reason confuted by their own alleadged Author p. 103
- SECT. XIII. Their third Argument likewise confuted by their own Chiefest Author. p. 106
- SECT. IVX. Their fourth Argument confuted by the same their own much applauded Author p. 108
- SECT. XV. The fifth Objection (as a body in a Consumption) languisheth in it self p. 111
- [Page] SECT. XVI. Their last Argument standeth confuted by their own selves p. 112
- SECT. XVII. Our Arguments to prove that the word Angel, in the aforesaid Epistles of Christ, signifyeth an individual person, as a Prelate over Presbyters p. 114
- SECT. XVIII. Arguments in special collected from the Texts p. 116
- SECT. XIX. The second kind of Arguments, taken out of the Doctrinal Testimonies of Antiquity p. 119
- [Page] SECT. XX. That Historical Evidence from Antiquity demonstrateth what Bishops some of these Angels personally were by their proper names, and from them some of their Successors p. 121
- SECT. XXI. A Torrent of Protestant Divines of the Reformed Churches consenting to the same Exposition, of an Individual Person having Prelacy over Presbyters, under the name of Angels p. 128
- SECT. XXII. The second of our English Protestant Divines, in the Opinion of our Opposites, as competent Witnesses as any p. 131
- SECT. XXIII. Of two notable Subterfuges of our Opposites, What they are. p. 132
- [Page] SECT. XXIV. Against the Opposites Exception to Episcopal Jurisdiction from Scripture p. 134
- SECT. XXV. That Episcopal Government exercised in the Primitive Church was Authoritative 138
- SECT. XXVI. That the personal continuance of Episcopacy was during life, against the most novel Figments to the contrary p. 141
- SECT. XXVII. That the Novelty of this Opinion of a Deambulatory Prelacy evinceth the Falsity thereof. p. 144
- [Page] SECT. XXVIII. That the Foundation of the Deambulatory Opinion was altogether groundless p. 145
-
CHAP. V. Our last Consideration is, Whether this Apostolical Right of Episcopacy may in some sense be called Divine?
p. 146
- SECT. I. That the Doctrine of the Divine Right of Episcopacy is repugnant unto Popedome and Papal Usurpation p. 147
- SECT. II. The Judgment of Antiquity concerning the Divine Right p. 150
- [Page] SECT. III. That unto eminent Protestant Divines grant this Supposition, which is the ground of the said Truth. p. 154
- SECT. IV. That Episcopal Prelacy hath been directly acknowledged by Protestants of remote Churches to be of Divine Right. p 156
- SECT. V. That Episcopal Prelacy had the Approbation of Christ himself after his Ascension into Heaven p. 160