Imatges de pàgina

extant but cited by Eusebius: his words are, that “ in every city all things so stood in his time as the law, and the prophets, and our Lord did preach.” If they stood so, then stood not bishops above presbyters; for what our Lord and his disciples taught, God be thanked, we have no need to go learn of him: and you may as well hope to persuade us out of the same author, that James the brother of our Lord was a Nazarite, and that to him only it was lawful to enter into the holy of holies; that his food was not upon any thing that had life, fish or flesh; that he used no woollen garments, but only linen, and so as he trifles on.

If therefore the tradition of the church were now grown so ridiculous, and disconsenting from the doctrine of the apostles, even in those points which were of least moment to men's particular ends, how well may we be assured it was much more degenerated in point of episcopacy and precedency, things which could afford such plausible pretences, such commodious traverses for ambition and avarice to lurk behind!

As for those Britain bishops which you cite, take heed, what you do; for our Britain bishops, less ancient than these, were remarkable for nothing more than their poverty, as Sulpitius Severus and Beda can remember you of examples good store.

Lastly, (for the fabulous Metaphrastes is not worth an answer,) that authority of Clemens Alexandrinus is not to be found in all his works; and wherever it be extant, it is in controversy whether it be Clement's or no; or if it were, it says only that St. John in some places constituted bishops: questionless he did, but where does Clemens say he set them above presbyters? No man will gainsay the constitution of bishops: but the raising them to a superior and distinct order above presbyters, seeing the gospel makes them one and the same thing, a thousand such allegations as these will not give prelatical episcopacy one chapel of ease above a parish church. And thus much for this cloud I cannot say rather than petty fog of witnesses, with which episcopal men would cast a mist before us, to deduce their exalted episcopacy from apostolic times. Now, although, as all men well know, it be the wonted shift of error, and fond opinion, when they find themselves outlawed by the Bible, and forsaken of sound reason, to betake them with all speed to their old startinghole of tradition, and that wild and overgrown covert of antiquity, thinking to farm there at large room, and find good stabling, yet thus much their own deified antiquity betrays them to inform us, that tradition hath had very seldom or never the gift of persuasion; as that which church-histories report of those east and western paschalists, formerly spoken of, will declare. Who would have thought that Polycarpus on the one side could have erred in what he saw St. John do, or Anicetus bishop of Rome on the other side, in what he or some of his friends might pretend to have seen St. Peter or St. Paul do; and yet neither of these could persuade either when to keep Easter? The like frivolous contention troubled the primitive English churches, while Colmanus and Wilfride on either side deducing their opinions, the one from the undeniable example of Saint John, and the learned bishop Anatolius, and lastly the miraculous Columba, the other from Saint Peter and the Nicene council; could gain no ground each of other, till King Oswy, perceiving no likelihood of ending the controversy that way, was fain to decide it himself, good king, with that small knowledge wherewith those times had furnished him. So when those pious Greek emperors began, as Cedrenus relates, to put down monks, and abolish images, the old' idolaters, finding themselves blasted, and driven back by the prevailing light of the Scripture, sent out their sturdy monks

called the Abramites, to allege for images the ancient fathers Dionysius, and this our objected Irenæus: nay, they were so highflown in their antiquity, that they undertook to bring the apostles, and Luke the evangelist, yea Christ himself, from certain records that were then current, to patronize their idolatry: yet for all this the worthy emperor Theophilus, even in those dark times, chose rather to nourish himself and his people with the sincere milk of the gospel, than to drink from the mixed confluence of so many corrupt and poisonous waters, as tradition would have persuaded him to, by most ancient seeming authorities. In like manner all the reformed churches abroad, unthroning episcopacy, doubtless were not ignorant of these testimonies alleged to draw it in a line from the apostles' days: for surely the author will not think he hath brought us now any new authorities or considerations into the world, which the reformers in other places were not advised of: and yet we see, the intercession of all these apostolic fathers could not prevail with them to alter their resolved decree of reducing into order their usurping and over-provendered episcopants; and God hath blessed their work this hundred years with a prosperous and steadfast, and still happy success. And this may serve to prove the insufficiency of these present episcopal testimonies, not only in themselves but in the account of those that ever have been the followers of truth. It will next behove us to consider the inconvenience we fall into, by using ourselves to be guided by these kind of testimonies. He that thinks it the part of a well-learned man to have read diligently the ancient stories of the church, and to be no stranger in the volumes of the fathers, shall have all judicious men consenting with him; not hereby to control, and new fangle the Scripture, God forbid ? but to mark how corruption and apostasy crept in by degrees, and to gather up wherever we find the remaining sparks of original truth, wherewith to stop the mouths of our adversaries, and to bridle them with their own curb, who willingly pass by that which is orthodoxal in them, and studiously cull out that which is commentitious, and best for their turns, not weighing the fathers in the balance of Scripture, but Scripture in the balance of the fathers. If we, therefore, making first the gospel our rule and oraele, shall take the good which we light on in the fathers, and set it to oppose the evil which other men seek from them, in this way of skirmish we shall easily master all superstition and false doctrine; but if we turn this our 'disereet and wary usage of them into a blind devotion towards them, and whatsoever we find written by them; we both forsake our own grounds and reasons which led us at first to part from Rome, that is, to hold the Scriptures against all antiquity; we remove our cause into our adversaries' own court, and take up there those cast principles, which will soon cause us to soder up with them again; inasmuch, as believing antiquity for itself in any one point, we bring an engagement upon ourselves of assenting to all that it charges upon us. For suppose we should now, neglecting that which is clear in Scripture, that a bishop and presbyter is all one both in name and office, and that what was done by Timothy and Titus, executing an extraordinary place, as fellow-labourers with the apostles, and of a universal charge in planting Christianity through divers regions, cannot be drawn into particular and daily example; suppose that neglecting this clearness of the text, we should, by the uncertain and corrupted writings of succeeding times, determine that bishop and presbyter are different, because we dare not deny what Ignatius, or rather the Perkin Warbeck of Ignatius, says; then must we be constrained to take upon ourselves a thousand superstitions and falsities, which the papists will prove us down in, from as good authorities, and as ancient as these

that set a bishop above a presbyter. And the plain truth is, that when any of our men, of those that are wedded to antiquity, come to dispute with a papist, and leaving the Scriptures put themselves, without appeal, to the sentence of synods and councils, using in the cause of Sion the hired soldiery of revolted Israel, where they give the Romanists one buff, they receive two counterbuffs. Were it therefore but in this regard, every true bishop should be afraid to conquer in his cause by such authorities as these, which if we admit for the authority's sake, we open a broad passage for a multitude of doctrines, that have no ground in Scripture, to break in upon us.

Lastly, I do not know, it being undeniable that there are but two ecclesiastical orders, bishops and deacons, mentioned in the gospel, how it can be less than impiety to make a demur at that, which is there so perspicuous, confronting and paralleling the sacred verity of St. Paul with the offals and sweepings of antiquity, that met as accidentally and absurdly, as Epicurus's atoms, to patch up a Leucippean Ignatius, inclining rather to make this phantasm an expounder, or indeed a depraver of St. Paul, than St. Paul an examiner, and discoverer of this impostorship; nor caring how slightly they put off the verdict of holy text unsalved, that says plainly there be but two orders, so they maintain the reputation of their imaginary doctor that proclaims three. Certainly if Christ's apostle have set down but two, then according to his own words, though he himself should unsay it, and not only the angel of Smyrna, but an angel from heaven, should bear us down that there be three, Saint Paul has doomed him twice, “Let him be accursed;" for Christ hath pronounced that no tittle of his word shall fall to the ground; and if one jot be alterable, it as possible that all should perish: and this shall be our righteousness, our ample warrant, and strong assurance, both now and at the last day, never to be ashamed of, against all the heaped names of angels and martyrs, councils and fathers, urged upon us, if we have given ourselves up to be taught by the pure and living precept of God's word only; which, without more additions, nay, with a forbidding of them, hath within itself the promise of eternal life, the end of all our wearisome labours, and all our sustaining hopes. But if any shall strive to set up his ephod and teraphim of antiquity against the brightness and perfection of the gospel; let him fear lest he and his Baal be turned into Bosheth. And thus much may suffice to show, that the pretended episcopacy cannot be deduced from the apostolical times.







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In the publishing of human laws, which for the most part aim not beyond the good of civil society, to set them barely forth to the people without reason or preface, like a physical prescript, or only with threatenings, as it were a lordly command, in the judgment of Plato was thought to be done neither generously nor wisely. His advice was, seeing that persuasion certainly is a more winning and more manlike way to keep men in obedience than fear, that to such laws as were of principal moment, there should be used as an induction some well-tempered discourse, showing how good, how gainful, how happy it must needs be to live according to honesty and justice; which being uttered with those native colours and

bid hithen reine? graces of speech, as true eloquence, the daughter of virtue, can best bestow upon her mother's praises, would so incite, and in a manner charm, i mororl"; the multitude into the love of that which is really good, as to embrace it ever after, not of custom and awe, which most men do, but of choice and purpose, with true and constant delight. But this practice we may learn from a better and more ancient authority than any heathen writer hath to give us; and indeed being a point of so high wisdom and worth, how could it be but we should find it in that book, within whose sacred context all wisdom is unfolded ? Moses, therefore, the only lawgiver that we can believe to have been visibly taught of God, knowing how vain it was to write laws to men whose hearts were not first seasoned with the knowledge of God and of his works, began from the book of Genesis, as a prologue to his laws; which Josephus right well hath noted: that the nation of the Jews, reading therein the universal goodness of God to all creatures in the creation, and his peculiar favour to them in his election of Abraham their ancestor from whom they could derive so many blessings upon themselves, might he moved to obey sincerely, by knowing so good a reason of their obedience. If then, in the administration of civil justice, and under the obscurity of ceremonial rights, such care was had by the wisest of the heathen, and by Moses among the Jews, to instruct them at least in a general reason of that government to which their subjection was required; how much more ought the members of the church, under the gospel, seek to inform their understanding in the reason of that government, which the church claims to have over them! Especially for that church hath in her immediate cure those inner parts and affections of the mind, where the seat of reason is having power to examine our spiritual knowledge, and to demand from us, in God's behalf, a service entirely reasonable. But because about the manner and order of this government, whether it ought to

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be presbyterial or prelatical, such endless question, or rather uproar, is arisen in this land, as may be justly termed what the fever is to the physicians, the eternal reproach of our divines, whilst other profound clerks of late, greatly, as they conceive, to the advancement of prelaty, are so earnestly meting out the Lydian proconsular Asia, to make good the priine metropolis of Ephesus, as if some of our prelates in all haste meant to change their soil, and become neighbours to the English bishop of Chalcedon; and whilst good Breerwood as busily bestirs himself in our vulgar tongue, to divide precisely the three patriarchates of Rome, Alexandria, and Antioch; and whether to any of these England doth belong: I shall in the mean while not cease to hope, through the mercy and grace of Christ, the head and husband of his church, that England shortly is to belong, neither to see patriarchal nor see prelatical, but to the faithful feeding and disciplining of that ministerial order, which the blessed apostles constituted throughout the churches; and this I shall assay to prove, can be no other than presbyters and deacons. And if any man incline to think I undertake a task too difficult for my years, I trust through the supreme enlightening assistance far otherwise ; for my years, be they few or many, what imports it? So they bring reason, let that be looked on: and for the task, from hence that the question in hand is so needful to be known at this time, chiefly by every meaner capacity, and contains in it the explication of many admirable and heavenly privileges reached out to us by the gospel, I conclude the task must be easy: God having to this end ordained his gospel, to be the revelation of his power and wisdom in Christ Jesus. And this is one depth of his wisdom, that he could so plainly reveal so great a measure of it to the gross distorted apprehension of decayed mankind. Let others, therefore, dread and shun the Scriptures for their darkness; I shall wish I may deserve to be reckoned among those who admire and dwell

them for their clearness. And this seems to be the cause why in those places of holy writ, wherein is treated of church-government, the reasons thereof are not formally and professedly set down, because to him that heeds attentively the drift and scope of Christian profession, they easily imply themselves; which thing further to explain, having now prefaced enough, I shall no longer defer.



That church-government is prescribed in the gospel, and that to say otherwise

is unsound.

The first and greatest reason of church government we may securely, with the assent of many on the adverse part, affirm to be, because we find it so ordained and set out to us by the appointment of God in the Scriptures; but whether this be presbyterial, or prelatical, it cannot be brought to the scanning, until I have said what is meet to some who do not think it for the ease of their inconsequent opinions, to grant that church-discipline is platformed in the Bible, but that it is left to the discretion of men. To this conceit of theirs I answer, that it is both unsound and untrue ; for there is not that thing in the world of more grave and urgent importance throughout the whole life of man, than is discipline. What need I instance ? He that hath read with judgment, of nations and commonwealths, of cities and camps, of peace and war, sea and land, will readily

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