Episcopal government had not had an indubitable Institution from the authority of Christ and his Apostles or if any other forme of Church government could have pretended to such Instruction it had been the most impossible thing in the world when their neither was any outward certain power to enforce it nor could be any general Council to stablish it to have introduced such a forme of government so suddenly and quietly into all Christian Churches and not the spirit of one Presbyter for 〈◊〉 that appeareth for above 300. years to 〈◊〉 been provoke either through zeal ambition or other motive to stand up in the just defence of their own and the Churches libertie against such usurpation These are his Majesties words Thus doth Episcopacy derive from the first times and shews it self generally received and continued by a Succession of after ages in the Christian Church Which that by Elders without Bishops cannot shew By this Tertullian concludes for the Catholick Church against Heretiques Let them saith he shew the beginning of their Churches let them run over the Succession of their Bishops so as the first of them may have one of the Apostles or Apostolique men to be a founder or predecessor So Apostolique Churches derive themselves So doth the Church of Smyrna shew Policarpus placed there by John and Rome Clements ordained by Peter so have other Churches those who were by the Apostles appointed Bishops by whom the Apostolique seed or race is derived or continued so Tertullian de Praescript advers Haeretic c. 33. thus was it of old and from th beginning unto these later times when the change of that ancient forme of Church Government began that being occasionally brought in it troubles to say it with the Reformation Then I say was that occasioned rather than designed or approved by the first Reformers For the truth and puritie of the Gospel being then opposed and persecuted by Popish Bishops thereby were those Reformers enforced to act in that work of Reformation without those Bishops whom they could not gain and who were to them so contrary Yet did not those Reformers in that cast off Episcopacy with aversness to the Order but onely in respect of those individual persons of the Popish Bishops oppressing they the Reformers in the mean time professing for Episcopacy and greatly desiring it if it might be It is 〈◊〉 by us endeaâ—oured say they that Bishops be deprived of Government or Power but it is desired that they suffer the Gospel to be purely preached and we have oft protested That we do greatly approve the Ecclesiastial Politie and degrees in the Church and as much as in us lieth we desire to preserve them We do not dislike the authority of Bishops so that they would not compel us to do against Gods commandments and yet again We do here protest and we would have it to be recorded that we would willingly have the Ecclesiastical and Canonical Politie if the the Bishops cease to tyrannize over our Churches This our desire shall excuse us with all posterity both before God and all Nations All which we have in that famous Augustan confession of the Reformers who from the word protest so frequent there had then and thence the name of Protestants they being there first called Protestants as first Christians at Antioch This Augustan Confession or Profession or Protestation was signed by the more eminently Learned in that age and work of Reformation Among whom even Calvin was a Subscriber Yet did others of the chief Reformers adhere to their professions made concerning the right of Episcopacy both as to Order and Jurisdiction concluding that in Justice it ought not to be violated By what right or Law saith Melanâ—thon to Camerarius may we dissolve the Ecclesiastical Politie if the Bishops will grant us what in reason they ought to grant and though it were lawful yet surely it were not expedient And he writing to Luther You will not believe how they of Noricum and others hate me Propter restitutam Episcopis Jurisdictionem for restoring the Jurisdiction of Bishops And Camerarius in the life of Melancthon saith thus of him h Melancthon non modo adstipulatore sed etiam authore ipso Luthero c. Melancthon not onely by the consent but even by advice also of Luther perswaded that if Bishops would grant free use of the true doctrine the ordinary power and administration of their several Diocesses should be restored to them and even Beza who succeeded Calvin in Geneva for the space of ten years in like authority duering which time he was strict in his Judgment as to his discipline Yet after Danaeu's his comeing thither whereby that course of continueing long in that place was altered and Beza laid by Then could he find those inconveniences in that course which he could not now remedie onely wishing it were otherwise So speaking of the 34th Canon of those called the Apostles Canons concerning the power of Metropolitans over Bishops Quid aliud saith Beza hic statuitur quam ordo ille quem in omnibus Ecclesâ—is restitutum cupimus what is in this appointed but that order which we wish maybe restored in all the Ghurches I shall but add that of Zanchius one of the most learned of that side He in a confession or profession of Faith by him composed speaking of Church Orders and saying that Arch bishops and Patriarchs may be defended And sending that his confession to others for their approbation and consent in it he found exceptions taken at that said by him concerning those Church Orders his words are A certain eminent person did write to me thus what you write of your confession hath been by me and by N. and others received with great delight it being learnedly written and in an accurate method with which I was greatly pleased if you except what in the end you add of Archbishops and that Hierarchy On which Zanchius maketh for himself this Apologie when saith he I wrote this confession of Faith I did write all things out of a good conscience and as I believed so did I freely speak Now my faith is grounded chiefly and simply on the word of God something also in the next place on the common consent of the whole Ancient Catholique Church if that be not repugnant to the Scriptures I do also beleive that what things were defined in Councils and received by the godly Fathers gathered together in the name of the Lord by common consent of all without any gainsaying of the holy Scriptures that those things also though they be not of the same authority with the holy Scriptures proceeded from the holy Ghost Hence it is that those things that â—e of this kind I neither will nor dare with a good conscience dislike But what is more certain out of History Councils and writings of all the Fathers then that those Orders of Ministers whereof I speake were established and received by the
the month that is immediately after His Majesties happy entrando among his people and before his own Solemn Settlement on his Royal Throne then were the doors of the Lords house by him opened and the Sanctuary purged from filth and prophanation Then the holy offices of the Church in Gods Service Setled And our Apostolical Church Officers Arch-bishops and Bishops set in their respective places And soon after were also restored the just possessions of the Church for support of those attending that Sacred work And all this done as it were on a suddain silently and cheerfully even to astonishment that shewing it not to be from men but from God who as he â—owed the hearts of the people as one man to His Majesties own Royal Person as to David so the hand of God was on the people that he gave them one heart to do the commandement of the King and of the Princes towards this Royal reformation as in Hezekiah s and that as there 〈…〉 with a general rejoyeeing For the like thing had not been in England since the beginning of Christianity In all which as we have to bless God greatly for such his goodness to his people so to begg daily his preserveing to us his Sacred Majesty as our nursing Father of his Church together with such of the Princes who under his Majesty have been in this great work eminently instrumental Tit. 1. ver 5 6 7 8 9. Ver. 5. For this cause left I thee in Crete that thou shouldest set in order the things that are wanting and ordain Elders in every City as I had appointed thee 6. If any be blameless the husband of one wife having faithful children not accused of riot or unruly 7. For a Bishop must be blameless as the steward of God not self-willed not soon angry not given to wine no striker not given to filthy lucre 8. But a lover of hospitality a lover of good men sober just holy temperate 9. Holding fast the faithful word as he hath been taught that he may be able by sound doctrine both to exhort and to convince the gainsayers THat is here verified which the great Apostle of the Gentiles S. Paul speaketh of himself his being daily pressed with the care of All the Churches that his care began in planting and was followed in watering and continued in settling the Churches planted and watered First Planting where yet none were In which his pains were great labours indefatigable and endeavours succesful so that from Jerusalem and round about unto Illiricum I have saith he fully preached the Gospel of Christ. In which round about are Arabia Damafeus Antiochia Seleucin Cyprus â—amphilia Pisedia Licaonica Siria Cilicia â—hrygia Galatia Misia Troas Achaia Epirus and many more over all which he passed in few years in all powerfully and effectually preaching the Gospel of Christ so were those Churches planted Secondly After that was his care also in watering and confirming the Churches so planted And that did he 1. By personal visits where it might be and staying with them also while it was permitted him so find we him wintering at Nicopolis of Macedonia whence this Epistle is sent and continuing about Ephesus the space of three years 2. Also sending others for that work where he himself could not be So in Corinth where himself had planted there Apollo after watered and thither sent he also Timotheus That saith he he should bring you into remembrance of my ways which be in Christ as I teach every where in every Church 3. Further also confirming in appointing some to be more constant and resident for instructing and ordering the Churches so Timothy at Ephesus and Titus in Crete 4. That also by writing where there was occasion such are his Epistles whether to those appointed in chief over the Churches respectively as to Timothy and Titus or to the Churches themselves so to the Romans c. hereby confirming the souls of the Disciples and exhorting them to continue in the faith and that we must through much Tribulation enter into the Kingdom of God Thirdly and lastly His care was in setling the Church planted and confirmed In that was his care as was said continued This Settlement of the Church was 1. By Order and Government there appointed without that were no settlement for that is Titus left in Crete to set in order the things there wanting c. 2. In appointing persons fitly qualified for that work for which is here also provided v. 6 7 8 9. where you see those qualifications in such required 3. In both providing for the future as for the present and that by Ordination ordaining Elders in every City Ordination is a standing Church Ordinance answering mortality supplying vacancies and extending to all in holy Orders not to those of lower rank onely to whom in common speaking Ordination seemeth to be now almost rest ained but rising to the higher also even to Bishops in respect of whom it is now termed commonly Consecration Consecration is the highest act of Ordination Ordination includeth Consecration so are Bishops ordained as Timothy ordained Bishop of Ephesus and Titus ordained Bishop of Crete This is the work of this day for which and for what concerns it are these words now chosen In which words you have the persons in this sacred Ministration considered 1. In their place order and work v. 5. 2. In their qualifications apting and fitting for that work v. 6 7 8 9. 1. As to the persons in this great work of Church Settlement see them here considered as chief and subordinate first the Apostle next and under him Titus and by Titus others ordained and ordered So was it there so in other Churches so was it then and to be so in the Church successively for ever which gives us this Doctrinally That in Order and Church-Government is Church-Settlement In which speaking of Order are excluded Parity and Community 1. Parity That and Government are inconsistent for if all equal Who then ruling who ruled Who ordering who ordered Inter pares non est potestas Government there ceaseth 2. Community That also is here excluded Community as to Government is but confusion Let Quakers and such see to this among whom in Divine things is no distinction of Offices or persons no nor of Sexes even very women to whom it is not permitted but expresly forbidden to speak in the Church the Apostle crying shame on such so speaking yet even women so speaking are among these allowed Lastly All with them depending in Divine duties on uncertain Impulses whensoever and from whomsoever Wherein let them see if such Impulses be what they pretend from God God disowning confusion and that in the Church especially God is not the author of confusion but of peace as in all the Churches of the Saints And what greater confusion than for a body to be all in a heap and lump without head or foot or
each in their place order and degree And as in that is beautie so also securitie securitie is implied where it is said to be terrible that is to enemies to errors and heresies enemies to truth and to schisme and faction which are contrary to order and vnitie These dare not appear while the Church is under its government and in order each under his banners in their order and place being thereby ready to oppose what shall be contrary It is otherwise where order is not in the Church but our banners cast down and our chief leaders taken off what can be then 〈◊〉 deformitie for beautie and for order 〈◊〉 on what then but terror terror to our selves so is an army in confusion to it self terrible and thereby have enemies their advantages about and within therefore saith S. Ierome the safety of the Church dependeth on the dignity of the chief Priest meaning the Bishop to whom if power be not given there must be as many schismes in the Church â—s there are Priests So S. Cyprian Heresies or Schismes have no other beginning but this that Gods Priest meaning Bishop is not obeyed Again These be the beginnings of heretiques these the risings and endeavours of ill minded Schismaticks that they please themselves and contemn their Bishops with swelling pride So do men depart from the Church c. And hence do men rush into heresies and schismes when they speak evil of Priests and envy their Bishops All which we have found sadly in our late miserable Church distractions 2. And by those evils in the Church did follow on our state also confusion and destruction If the Church be borne down let not the State think to stand And we have seen evils designed to the State carried on by attempting first on the Church Corahs opposition pretended principally against Aron rests not there for others with Corah had their designes in that against Moses also and in that against Aron came in Moses immediately they gathered themselves against Moses and Aron And say they to Moses even in a breach wilt thou make thy self altogether a Prince over us Therefore are both joyned by the Apostle S. Jude with the gainsaying of Core is a speaking evill also of dignities In both have we seen and felt the dismall effects of this Church Schisme But blessed be God by whom these breaches are now all made up and repaired both in Church and State by the happy Restauration of his Sacred Majesty to his Royall throne and government 1. hereby is Settlement to the Kingdoms Our Judges being restored as at the first and our Councellors as at the beginning 2. And thereby is our Church also setled so as at this day even this very day we have and our eyes do behold among us here such in the Church who sit and rule in chief setting in order the things that are wanting and ordaining Elders Bishops Successively as hath been Apostolically appointed In that see we our Church Settlement In Church order and Government is Church Settlement which was that in the words first propounded with which I have now done As to what remains of the Text the qualifications of those persons to be called forth to this high and Sacred calling and work of which you have much here v. 6. 7 8 9. of that I may not now speak time will not admit it nor needs it at present where in the person now before us and to be admitted into this Sacred function these qualification are already nor were it for me for me I say to shew it so I shall therefore conclude with the Apostles Clerum Acts 20. wherein we have to our purpose both exhortation and valediction First exhortation you have heard your place and honour asserted see now your office and work and in that your care and charge Take heed unto your selves and to all the flock over the which the holy Ghost hath made you overseers or Bishops to feed the Church of God which he hath purchased with his own blood In that you have your charge see you now to the discharge Next and last follows an Apostolical valediction benediction and prayer which shall be mine also and with that I now conclude And now Brethren I commend you to God and to the word of his Grace which is able to build you up and to give you an inheritance among all which are Sanctified FINIS Errata Epistle P. 3. margin ep p. 2. dele p. 10. line 6. first dele p. 13. line 19. and dele p. 14. line 3. for the read this Preface P. 9. marg z for contra marcione 5. r. contra marcion c. 5. p. 10. l. 2. for Bishops r. being Bishops p. 11. l. 20. for theire r. there p. 12. l. 20. for Policarpus r. Polycarpus l. 22. for Clemets r. Clemens p. 15. marg g for 406. r. 306. ibid. marg r. h Camorar in vita phil molaneth Sermon P. 2. l. 7. for Licaonica r. Lycaonia ibid. marg for Act. 3. 12. r. Tit. 3. 12. p. 7. marg x for Zech. 37. r. Zech. 3. 7. p. 9. marg d for Nunb 16. 3. r. Numb 16. 3. ibid. marg g for Rev 1. 6. 15. 10. r. Rev 1. 6 p 11. l. 28. legal dele p. 12. marg r for Acts. 1. 6. r. Acts. 6. 1. p. 14. marg a for phile 9. r. philem v. 9. p. 15. l. 26. for II. r. I. p. 16. l. 1. sor For r. So l. 2. for Apostles r. Apostle l. 29. for is is r. is p. 17. l. 2. for in r. on p. 21. l. 29 for as r. 〈◊〉 p. 22. marg f for Synod r. 6 Synod p. 23. l. 4. for conveening r. convening p. 25. l. 28. for conc Eard 〈◊〉 conc Sard. l. 30. for be to r. to be p. 26. l. 13. for nominated r. denominated p. 32. l. 18. for ofter r. after a Ric. Hookers Eccles. Pol. Pref. Ep. p. 2â— Beza de grad Min. c. 11. b 2 Kin. 16. 10 11. Neh. 13. 14. a Hos. 3. 12. b Acts 12. 2. c Gal. 1. 19. d Acts 12. 17. e Acts 15. 13 c. f 〈…〉 g 〈…〉 h Annot. on Acts 21. 18. i Annot. on Acts 12. â—7 k Hiero. Catal. Scrip. in Sim. l Niceph. l. 14. 〈…〉 Euseb. l. 2. c. 24. Doroth. in Synop. Hie. proëm in Math. in catalog 〈◊〉 Marco ad Evagr. m Cent. 1. l. 2. c. 10. in Joh. Evang. n Beza in 1 Tim. 5. 19 o Euseb. l. 3. c. 4. p Hier. catal sc. q Oecum in 1 Tim. 1. r Oecum in Tit. 1. s Conc. Chalce act 11. t Theod. Balfamo u Euseb. l. 3. c. 22. Ignat. ad Anti ch w Euseb. l. 5. c. 6. l. 3. c. 4. c. 13. c. 22. Iren. l. 3. c. 3. Hie. cata in Clement x Iren. l. 3. c. 3. Euseb. l. 3. c. 35. Hier. in catal sc. y Euseb. l. 3. c. 23. z Tertul. de praescrip c. 32. l. 4. contra Marcione
common consent of all Christendom Quis autem ego c And who am I that I should disallow what the whole Church approveth nor date all the learned men of our times oppose it knowing that it was both lawfull for the Church so to order it and that those things proceeded and were ordained for the best ends and for the edifying of the Elect. So Zanchius he in that agreeing with the sence of the moderate sort of Reformers Notwithstanding which as a little stepping out of the right way and so proceeding makes in long running the return more difficult so those Reformers stepping so out of the right path of truth in acting as they did without Bishops although thereunto enforced thereby was occasion given to those following to proceed in that error and so farre as not onely to be without Bishops but to be also to them ill spirited which their leaders were not and that at length ending in Schisme and Seperation But let such consider that for that very thing was Aerius by the Fathers branded with haeresie as was before mentioned He as an Arian first opposed Christ and after his Church in its government and that obstinately and Schismatically the occasion whereof would be considered It was his standing for a Bishoprick in competition with Eustathius both of them Arians and in an Arian Church For very Arians also held the true Government of the Church by Bishops But Aërius being put by what he so ambitiously desired and Eustathius preferred to the Bishoprick thereupon discontented discontent proyeing oft a rise to haeresies and schismes Aërius did first set himself against Eustathius and after against the whole Episcopal Order teaching that between a Preshiter and a Bishop there is no difference That the order is the same and the honour alike in both c The very doctrine of our late Aëriaus But in that was he opposed by St. Augustin And by Epiphanus both censuring that his opinion for heresie Nor was he by them alone oppugned but as Epiphanus who lived in the same times with him addeth All Churches both in City and Country so detested him and his followers which were many that being abandoned of all they were forced to live in open fields and woods which opinion of Aërius against Bishops being so by the Fathers adjudged heresie it was in that judged to be contrary to Gods word for there is no heresie that is not contrary to Gods word And let those in his case among us se to this and how farre they are gone in this seperation casting of the Sacred order of Bishops utterly contrary to the sence of the first Reformers who would have bad Bishops if they might but these will not though they may and those such Bishops as are affectionate to them in the truth And readie to receive them returning with embracements of love in Christian Communion Which spoken of the Reformed Churches acting in the first Reformation without Bishops is not to be understood as if they after continued without Bishops for as soon as could be they did many of them set up that holy Order of Bishops and Archbishops in their Churches Yet I know not why with change of those good ancient names for worse In Ecclesijs protestantium non desunt reipsâ— Episcopi Archiepiscopi quoâ— mutatisâ—onis graecis nominibus in male latina voâ—ant Superintendentes generales Superintendentes saith Zarichius The Protestant Churches understand many of them want not Bishops and Archbishops haveing them in effect whom changing good Greek names into bad latine names they call Superintendents and general Superintendents And when it is said that of the reformed Churches retaineing Episcopal government there are many understand those many for the more considerable Some of them holding to that Order in substance but under varied names as was said others under the proper appollations of Archbishops and Bishops and that in their primitive lustre and dignity Among these and above all are the Churches of great Brittaine and Ireland in this emmently glorious where that Apostolical government is here held up in name and forme in title and substance to the lasting honour of those our Princes who in that as otherwise well merited the Title of Defenders of the Faith A glorious gemme in the Royal Diadem an honour I may say it peculiar to His Sacreâ—d Majesty Charles the 〈◊〉 above all his 〈◊〉 Progenitors they having but maintained what of this they found and had been delivered into their hands in a long settlement but He restoring what had 〈◊〉 by a stoole of iniquitie as by a law 〈◊〉 out as they intended Root and branch The praise of the reforming Princes of Juda such were Asa Jehosaphat Hezekiah and Josiah was next those by whom Gods worship was first Setled David and Solomon and in that above all others although other ways good in maintaining Gods worship as they found it delivered to their hands Among these Hezekiah was eminent for he found all in confusion 〈…〉 29. the Temple defiled Prophaned and Shut up and its Service neglected and interrupted He opened the doors of the house of the Lord. v. 3. and ordered the carrying out the filthyness out of the Sanctuary v. 5. 15. 16. after setling those appointed for the holy Service together with then worke v. 18. c and all that by him early begun and soon perfected For the first 〈◊〉 and first month of his Reign v. â— and the first day of the month v. 17. he immediately on his comeing in was this begun and so was it industriously followed as that in sixteen days the work was finished v. 17. that expedition shewing it to be from the Lord so is it observed v. 36. that God prepared the people for the thing was done suddainly and Châ—â—â—◠〈◊〉 it is said That in Judah the hand of God was to give theâ— one heart to do the Commandement of the King and of the Princes by the word of the Lord On all which followed great joy in salem for since the time of Solomon the Son of David King of Israell there was not the like in Hierusalem 2. Chr. 30. 36. So was it in Hezekiahs reformation In which we see his Sacred Majestie our dread Soveraign in his glorious work of Reformation lively portrayed 1. As to the greatness of the work all was among us in greatest confusion and deformation by a pretended Reformation Gods houses prophaned his holy Service neglected interrupted and despised and the Sacred Office and Officers of the Church cast off and 〈…〉 on and in order to their 〈…〉 were the ample 〈◊〉 of the Church the Lords portion â—acrilegiously invaded and designedly alienated into 〈◊〉 great and many thereby ingaged to oppose the very Office for ever 2. And as wene the proceedings in Hezekiahs reformation so were they 〈◊〉 of His Majesties answereably 〈◊〉 that work did he set himself early even the first year the first month and the first day of
distinction of members So is it there Levelling Parity therefore and confused community are in this excluded as contrary to Order Government and Settlement Therefore Order here intended is that wherein is distinction of Offices and persons and degrees in way of Superiority and Subordination This Nature and Reason and Scripture shew to be necessary 1. So is it in the body natural where the the members are distinguished in order and use which is by the Apostle excellently expressed shewing that the body is not one member but many and if the whole body were an eye where were the hearing and if the whole were hearing where were the sâ—elling and if they were all one member where were the body but now are they many members yet but one body shewing after the use of that distinction in the usefulness thereby of each member to other and of all to the body and that thereby there should be no schism in the body applying all that to us that as the body is one and hath many members and all the members of that one â—odâ— being many are one body so also saith the Apostle is Christ ver 12. that is Christ Mystical considered as compleat in head and body he the head we taking in the Church Catholick or Universal being his body and each of us distinct members in that body under him the head Lastly all that is applied to the present business God saith he hath set some in the Church first Apostles secondarily Prophets thirdly Teachers after that miracles then gifts of healings helps governments diversities of tongues adding are all Apostles are all Prophets are all Teachers are all workers of miracles have all the gifts of healing do all speak with tongues do all interpret ver 28 29. so there In all you see a distinction of members in the body natural distinct in order and use and that every way necessary 2. See it so also in the body Politique in all civil Societies of men in every condition whether in families or corporations a word borrowed from the body or in States In any of which if no distinction of persons or of callings if not difference in place or degrees how in reason can that family city or Kingdom subsist 3. And if so elsewhere generally in the Body Natural and Politick then so in the Church Christs Mystical Body and there especially the Church being in this leading to others God saith the Apostle is not the author of confusion but of peace As in all the Churches of the Saints And in that hath Gods care appeared particularly as is evidenced 1. In the former Ministration and Government of the Church under the Law where God appointed 1. One in chief an High Priest Superior to all in Divine things he overseeing ruling and judging Gods House Gods house is his Church 2. Vnder him the High Priest were Levites the lowest in that Ministration and more restrained in duty and at distance in the service of the Tabernacle 3. From among the Levites were Priests chosen who were as to Order higher than Levites and in service more full and nearer the Altar Tabernacle or Temple 4. And whereas there were of these Priests several courses 24 in number we find each of these 24 courses of Priests to have had an Overseer or chief Priest of which chief Priests much is spoken in the New Testament These chiif Priests were in degree and dignity next the high Priest and above all others Thus and so was the Church then ordered in way you see of preheminsnee and subordination God himself so appointed it But is it not now under the New Testament otherwise Is not that distinction now removed all Gods people being holy and all now a Royal Priesthood which is spoken of Saints in a generality It is indeed what some would have therein giving a general liberty to all for acting in holy things in common one as another or where that is by others restrained they notwithstanding allow not in the Church government in chief but taking that from others that they themselves might rule In which as to that general liberty for acting in way of Parity or Community that is already cast off it being inconsistent with Order or Government as hath been shewed And as to that said of all the Lords people being holy therefore none to assume a Propriety in Divine Offices more then others which is the consequence by such contended for there needs no more to be said of that but to know whose reasoning that was Was it not Corah and his factious Crew by whom that was urged against Aaron and his Priesthood which had been by God himself appointed that therefore I hope will not be now again insisted on Lastly To what is said of all Gods people that all are a Royal Priesthood therefore all to act accordingly which is by some inferred 1. What priviledge is in that now which had not been before under the Old Testament for of them also is that spoken and yet none then so acted notwithstanding who had not been thereunto peculiarly called 2. All Gods people are said to be Kings also as Priests a Royal Priesthood or a Kingdom of Priests And are all Kings in a sense they are so and in that sense and not otherwise are all Priests also All that are truly Gods are Kings but that spiritually and in a private capacity as to our selves onely so are we Kings â—ver our selves ruling over our own hearts and passions the greatest rule He that is slow to anger is better than the mighty and he that ruleth his spirit than he that taketh a city so are we all Kings And so are all of us Priests also that is spiritually so as are our Sacrifices an holy Priesthood to offer up spiritual sacrifices acceptable to God by Jesus Christ. All of us are also Priests in our private capacities all praying for our selves and others and exhorting each other to good this is incumbent on all Christians as Christians in way of private duty not of Office For as to publick Office that appertaineth to such only as are thereunto expresly called and peculiarly appointed No man taketh this honor to himself but he that is called of God as was Aaron So also even Christ glarified not himself to be made an high Priest but he that said unto him Thou art my son to day have I begotten thee as saith the Apostle Hebr. 5. 4 5. and if not Christ until called to it then surely none other therefore was King Vzziah sacrificing justly of the High Priest reproved and by God himself punished To all it is given to be Priests in way of private priviledge not as to Office publiquely Such were Gods Appointments in this under the Old Testament nor is it now under the New Testament otherwise And so far is it from such a change now that the New Testament
a Bishop in anothers Dâ—ccess or a busie body in other mens matters so is that in our English rendred whereas the same work is in the hands of Bishops far otherwise who as they do it themselves so is it in them in way of Superintendency to see it done by others also So the chief Priests under the Law whom the Apostles and afther them Bishops represent they were Overseers to others that the work be done in manner and order as did become Thus are Bishops overseers to those other Overseers the care of many Churches being on them as was the cure of all Churches on the Apostles whereas the care of particular Churches this or that is onely on others 2. Although Presbyters have power to preach and do what belongs to their Function yet are they in acting that power limited and ordered by the Bishop Wherein we are to distinguish as in the Schools between Power of Order and of Jurisdiction Power of Order Presbyters receive in their Ordination to do what belongs to their function to which they are thereby qualified but the Power of Jurisdiction to act that their power of Order as â—astors that a Presbyter hath in his Institution from the Bishop being thereby appointed to a charge and place and licensed to discharge the duty of his calling to which he was before qualified and now enabled Tertullian saith That the chief Priest which is the Bishop hath the right of giving Baptism and then the Presbyters and Deacons but yet not without the Authority of the Bishops So also S. Hierome Without power from the Bishop neither Presbyter nor Deacon hath right to baptize Every Presbyter therefore hath power in common with a Bishop to preach and administer the Sacraments in fulness which an inferior Order a Deacon cannot do yet the exercise of that power is subjected to and regulated by the Bishops authority to be permitted directed restrained or suspended as should be necessary In which the Bishops priviledge of Jurisdiction over Elders is he from them eminently differenced It was said of Elders that they have a power of Jurisdiction understand it of a power of spiritual and inward Jurisdiction in foro conscienciae in the Court of Conscience so as Pastors of the flock is committed to them the seeding ruling teaching reproving binding sinners notoriously scandalous by denouncing Gods judgements in the Word and while unreformed excluding from the Sacrament and again loosing and releasing penitents by applying the gracious promises of the Gospel and readmiting them to the use of the Ordinances But that Jurisdiction which is in Bishops is more extended and that even over Elders themselves For as Presbyters are in their Ordination qualified and by their Institution authorized to their work so are they after to behave themselves in that as becometh It is in Bishops who are overseers of those Overseers to expect and exact that from them authoritatively and on failing in duty or manners as to life and conversation to reprove and punish also In this is Episcopal Jurisdiction given them Apostolically and over inferior Elders particalarlarly to which they are subjected Such was Timothies power in Ephesus Rebuke not an Elder and against an Elder receive not an accusation but before two or three witnesses them that sin rebuke before all that others may fear Which words Rebuke not an Elder is not a restraining but an ordering that rebuke that it be not lightly or on slight grounds as in 1 Tim. 5. 19 20. by which appears a Jurisdiction in Bishops above Elders directive coercive and corective which is Epiphanius his interence on these words against a Presbyter c. Therefore saith he Presbyters are subject to the Bishop as to their Judge He is their Judge as to Doctrine that thou mayest charge some that they teach no other Doctrine saith the Apostle to Timothy 1 Tim. 1. 3. and to Titus Tit. 3. 10. A man that is an Heretick ofter the first and second admonition reject judge also as of their Doctrine what they teach so of their Conversation how they live as you have heard in that of 1 Tim. 1. 5 17 20 21. Therefore is the Angel of the Church of Ephesus Timothies Successor commended that he could not bear with them that are evil and had tryed them which say they are Apostles and are not and had found them lyars Rev. 2. 2. On the contrary the Angel of the Church of Thyratira is reproved for suffering such Rev. 2. 20. So as although there be a Community of names in some cases between Bishops and Elders Bishops are called Elders and Elders Bishops and notwithstanding that the worke also be in a kind common yet is that community so differenced in both that all pretences of Elders in that for casting of Bishops as to their Office or divesting them of Jurisdiction and Dignity is apparently inconsequent and evil For although the names of Bishops and Presbyters were confounded and the work in a sort common to both yet were not the Offices of Bishops and Presbyters ever confounded until now 1. And now to sum up alâ— you see the Church under the New Testamen ordered as before in way of Superiority and Subordination and that Apostolically appointed So Timothy in Ephesus and Titus in Crete and others elsewhere in like manner they ordering persons and things appertaining to that sacred work within their respective Jurisdictions 2. See those Apostolically ordered to that care and charge in the Church above others to be by the Apostles dignified with their own name that standing name of Bishops they standing also in their place and stead and acting in their work Ordaining Overseeing Ordering and Correcting as is necessary 3. What hath been by the Apostles so ordered in the Church whose words Christ would have to be observed as his own If they have kept my saying they will keep yours also John 15. 20. that in this particularly hath been by Christ himself the High Priest approved For as the High Priest did Christ appeare habited being cloathed with a garment down to the feet and girt vbout the paps with a golden girdle and also visiting his Church Ecclesiatim each of the seven Churches particularly being by him inspected In that reproving what was amiss in any and allowing what was right particularly See that Government which was ordered in each of those eminent Churches in Ephesus and the other six under their respective Angels or Chiefs or Bishops see that order I say in the Church approved of Christ for the Seven Stars the seven Angels Angels of those Churches their Bishops were in Christs right hand Rev. 1. 16. 20. that is under his care and protection And to those Angels of the Churches doth our Lord direct himself principally in behalf of all under their charge expecting from them an accompt of the Churches within their respective Jurisdictions each of them being responsible for all that was there well or otherwise 4. Lastly What
Ministration may be observed to be modelled to that of the Old Testament yet with allowance of necessary variations according to the change of times and things This appears in both Testaments both as to Service and Government I. As to Service See ours under the New Testament answering that of old although not the same 1. For as there was then a Priesthood so now also So was it prophesied of the Gentile Christian Church I will take of them for Priests and for Levites saith the Lord the admitting Gentiles into the Priesthood was new to what was formerly that is here promised And see that expressed in an Old Testament stile by Priests and Levites shewing a conformisy in both Testaments in that to each other 2. As then were Priests so an Altar at which those Priests officiated so now also have we our Altar Let not this offend any it should not they being the Apostles words We have saith he an Altar whereof they have no right to eat which serve the Tabernacle The words We and They distinguish persons and times and service yet both agreeing in an Altar for each But not now as then for otherwise the right of those Priests would be to this Altar as to that but in that the former Priesthood is here excluded 3. And as to the Sacrifices on that Altar Bullocks c. were then offered so have we ours also but the Calves of our lips prayer and praise the fruit of our lips that is our Sacrifice to God giving thanks to his name 4. Maintenance also for those serving at the Altar is new from what was formerly Do ye not know saith the Apostle that they which minister about holy things live of the things of the Temple so then even so hath the Lord ordained that they which preach the Gospel should live of the Gospel 5. And even our very Sacraments also are in matter from the Old Testament although not now as then 1. Our Baptism is borrowed from their Legal Washings 2. And our bread and Wine in the Lords Supper from the Passeover rites but as to nature use and efficacy vastly differing So have you seen the New Tâ—stament Service as to so much and so far ordered and conformed to that before under the Old Testament The time will not allow me to instance further in it II. See it so as to Church-Government also ours and theirs Ours being now in substance modelled to the form of the Old Testament 1. For as then there was an High Priest over the House of God Supreme and ruling all there so is it now and such to us is Jesus Christ our great High Priest of him and of his Priesthood and work were those High Priests in their Person Office and Work types and shadows therefore they and all that to cease and give way Christ the true High Priest being manifested and his work finished 2. Under that High Priest were Levites as you heard and they lowest in that service and more at distance and short in ministring To these answer our Deacons an Office Apostolically appointed and a name from Ministring these are with us lowest in Office and restrained in work not admitted to all sacred duties for a time as it was with the Levites of old 3. As out of those Levites Priests were called these being in degree higher and neerer the Altar in their ministrings So among us are also Priests called so as formerly or if called Elders a name by some rather delighted in yet is even that an Old Testament name also thence borrowed and derived and continued to us These our Priests or Elders are as those before chosen out of our Levite-Deacons so from their conformity may I call them And these our Priests as the other are in order above Deacons and more enlarged in work and duty 4. And as there among those Priests there were some above others who although of the same Order both being Priests yet were they in degrees differing one being to the other Superiour therefore termed Overseers and Chief Priests These were as to place next to the High Priest and above all others And such with us were the Apostles of our Lord they being in the Rule and Government of the Church next unto Christ the High Priest and above all others Hence first Apostles is the place given them they are first and among all other Officers in the Church the principal In which Apostolick order and work were some things Extraordinary and some things Ordinary 1. Extraordinary for among the Extraordinary Offices in the Church are Apostles reckoned That I say in this their Office Extraordinary was their measure of gifts infallibility of their doctrine and the extent of their charge their universal care of all the Churches throughout the whole world for although some of them were for the Circumcision or for the Jews principally and others for the Vncircumcision or Gentiles more especially yet was not the extent of the Apostolick power of either in that limited neither their universal care of all the Churches the care of all the Churches was on S. Paul the Apostle of the Gentiles These things in the Apostolick office extraordinary were fix'd to their persons and with themselves expired and determined In that had they no Successors therefore Romes pretence to an universal Bishoprick and Supremacy of care and rule over all the Churches in the world and that as S. Peters Successor is but Vsurpation as the pretence to Infallibility is also evidenced to be otherwise 2. But in the Apostolick Office and Work was something also Ordinary Such was their Overseeing Ordering Ordaining Preaching and Baptizing This part of the work is lasting this is now and ever holding in the Church to all generations which is intended in their Commission given them by our Lord Go ye and teach all Nations baptizing them c. and teaching them to observe all things whatsoever I have commanded you and lo I am with you alway saith Christ to the end of the world But how that to the end of the world of the Prophets it is said that they are dead and that is true of the Apostles also S. Paul the aged had his time at hand in which he was to be offered up so was S. Peters tabernacle to be put off shortly how then to the end of the world Both are true for that which failed with their Persons lasts in their Office and in their Work and Successors So had the Apostles Successors And accordingly do we finde them providing for Succession both as to persons and work For that were Timothy and Titus drawn in and ordained by the Apostle S. Paul to be then his Assistants and to be after his Successors for supplying his place care and work in their Churches respectively he appointing them also to ordain others with and under them and others after to succeed these so to generations unto the
had been so ordered by the Apostles see it by the Church received and after continued throughout all ages from the beginning whereby what might seem doubtful in the first Institution may be cleared by observing what was of that understood and after practised by the Church accordingly The Church is the pillar and ground of truth and what grounding on the Scripture the Church in all ages hath held from the beginning that we may rely upon for truth And how did the Church understand the Apostles appointing Bishops and Elders in the Church for its Government Did they not understand it of Bishops distinct from Elders and Superior to them Did they ever understand it of Elders without Bishops or of Elders ruling in chief much less of Lay-Elders of which is nothing to be found any where in Scripture or Antiquity Let the constant practise of the Church throushhout all ages be Judge in that how the Apostles were therein understood In which I shall use the words of Judicious Mr. Hooker Very strange it is saith he that such a Discipline as ye Elders speak of should be taught by Christ and his Apostles in the word of God and no Church have found it out nor received it till this present time contrariwise the Government against which ye bend your selves be observed every where throughout all generations and ages of the Christian world no Church ever perceiving the word of God to be against it adding We require you to finde out but one Church upon the face of the whole earth that hath been ordered by your discipline or hath not been ordered by ours that is to say by Episcopal Regiment Sithence the time that the blessed Apostles were 〈◊〉 conversant This was Mr. Hookers challenge to that side in this case and that many years since which hath never been to this day answered onely by the sword and so was it indeed put home to us perilously Antiquity is not to be despised but that to be advised with and submitted to in such cases Enquire of the former Age and prepare thy self to the search of their fathers for we are but of yesterday and know nothing shall not they teach thee and tell thee and utter words out of their hearts said Bildad to Job 8. 8. 9. 10. So the Lord directs by the Prophet thus saith the Lord stand ye in the way and see and ask for the old paths where is the good way and walk therein and ye shall find rest for your Soules but they said we will not walke therein which is even what these say in this refusing any such tryall in this dispute well knowing themselves cast in it But in matters of antiquitie to denye the credit of Antiquitie in what is not contradicted by Scripture discovers One addicted to Noveltie and singularity rather then to truth Let therefore our Church Levellers se to this who in such their Schisme teare and rend the seamless garments of the Church and as a generation of Vipers eat out and through the bowels of their Mother disturbing Church unity and peace drawing into factions and filling all with confusions Herein let them see themselves in their forefathers for such there were of old under both Testaments Se some under the old Testament setting themselves even against what God himself had expresly ordered concerning the high Priest-hood in Aron There Corah of the tribe of Levy raised a partie and faction of 250 Princes of the Assembly against Moses and Aron having the confidence thus to tell them yee take too much upon you seing all the congregation are holy every one of them and the Lord is among them wherefore then lift you your selves above the congregation of the Lord but Moses returns it to them again yee take too much upon you yee Sons of Levy seemeth it but a small thing unto you that the Lord God of Israel hath separated you from the congregation of Israel to bring you near unto himself to do the service of the Tabernacle of the Lord to stand before the congregation to Minister unto them And he hath brought thee neer unto him and all thy brethren the Sons of Levi with thee and seek ye the Priest-hood also so was it then 2. And such Corahs we find under the new Testament also of whom the Apostle S. Jude speaks with a woe woe to them for they have gone in the way of Cain and ran greedily after the error of Balaam and perished in the gainsaying of Core Where se them ranked with three notoriously wicked Cain and Balaam and Corab with Cain for blood with Balaam for Covetousness and with Corah for faction Cain the accursed murderer of his brother righteous Abel so was he the first persecuter of the Church Balaam called on to curss the people of God and Corah a factious schismatique to Corahs schisme are they moved by Balaams Covetousnesss and ambition and to that going on in the way of Cain in blood and cruelty And for that see woe and destruction begining with woe Judgment denounced and ending with destruction Judgment executed perishing in the gainsaying of Core Core or Corah of all that faction is alone mentioned others being but his followers in that wicked cause his destruction being also more remarkable whether as to those with him in that rebellion or as to those other two notoriously wicked Balaam and Cain whose ends were not as of others Corah and his followers perishing not by an ordinary Judgment like other men the earth opening its mouth and swallowing up them and theirs alive in sight of all the people By the dreadfulness of the Judgment let the hainousness of the sin be estimated 3. And such have been our Corah◠also authors of our late confusions and evills in Church and State By whom hath been in the Church and Inlet and overflowing of blasphemies and of monstrous and pernicious doctrines horrible to be mentioned and not in very confutations to be remembred as if hell it self had broken loose The title of a book in which many of those abhominations are Collected And no wonder it should be so Church order and Government having been as it was cast off and trampled on While that stood all was well withus the face of our Church was comely and truth and peace secured and the enemies to both error and schisme not daring to shew themselves among us The Church is here Militant So is it described terrible as an army with banners with banner i. e. in order So it is by the LXX rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 An army under its banners is in order and in that order is both beauty and terror and in that security Church security and Church beauty is in order thou art beautifull O my love as Tirza comely as Ierusalem terrible as an army with banners Cant. 6. 4. how pleasant is an army ranged under its banners so the Church under its colours leaders and officers