Eleutherosis tēs aletheias, truth asserted by the doctrine and practice of the apostles, seconded by the testimony of synods, fathers, and doctors, from the apostles to this day viz. that episcopacie is jure divino / by Sir Francis Wortley ...
Wortley, Francis, Sir, 1591-1652.
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Eleutherosis tēs aletheias, truth asserted by the doctrine and practice of the apostles, seconded by the testimony of synods, fathers, and doctors, from the apostles to this day viz. that episcopacie is jure divino / by Sir Francis Wortley ...
Wortley, Francis, Sir, 1591-1652.
[8], 30 p.
Printed by A.N. for J.K. and T.W. ...,
London :
1641.
First three words of title in Greek characters.
Imperfect: pages stained.
Reproduction of original in the Huntington Library.
eng
Episcopacy.
Apostolic succession.
Theology, Practical.
A67119 R34763 (Wing W3637). civilwar no Eleutherōsis tēs alētheias. Truth asserted by the doctrine and practice of the Apostles, seconded by the testimony of synods, fathers, an Wortley, Francis, Sir 1641 10426 18 125 0 0 0 0 137 F The rate of 137 defects per 10,000 words puts this text in the F category of texts with 100 or more defects per 10,000 words.
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ΕΛΕΥΘΕΡΩΣΙΣ
ΤΗΣ
Αληθειασ
.
TRVTH
ASSERTED
BY
THE
DOCTRINE
AND
Practice
of
the
Apostles
,
seconded
by
the
Testimony
of
Synods
,
Fathers
,
and
Doctors
,
from
the
Apostles
to
this
Day
.
Viz.
That
Episcopacie
is
Iure
Divino
.
BY
Sir
Francis
VVortley
Knight
and
Baronet
.
LONDON
Printed
by
A.
N.
for
I.
K.
and
T.
W.
and
are
to
be
sold
at
the
White
Horse
in
PAVLES
Church-yard
.
1641.
To
the
most
High
and
Illustrious
Charles
Prince
of
GREAT
BRITAIN
.
SIR
,
YOu
set
back
the
Clock
of
my
age
and
make
it
day-spring
,
when
it
is
past
the
mid
noone
of
my
life
.
I
court
my
fancy
in
my
observations
of
you
.
My
first
Love
,
my
first
Master
,
your
Vnkle
Prince
Henry
,
whose
name
is
,
and
ever
must
bee
sacred
to
Mars
and
the
Muses
,
whose
memory
is
still
precious
to
the
World
,
justly
was
the
Rivall
and
Competitour
to
Honour
,
with
your
glorious
Grandsier
Henry
the
Great
,
of
France
the
greatest
.
In
you
deare
Sir
I
finde
the
Character
of
them
both
,
as
if
you
were
sole
heire
to
both
;
and
it
joyes
my
Soule
to
see
it
.
I
had
the
Honour
to
gird
the
first
sword
about
you
,
with
this
wish
,
that
you
might
use
it
in
peace
,
like
our
Northern
Solomon
King
Iames
,
and
drawn
,
as
that
Boanerges
the
sonne
of
Thunder
,
the
glory
of
France
,
your
Grandfather
.
When
your
Father
(
whose
goodnesse
makes
him
glorious
)
shall
be
gathered
to
his
Fathers
,
his
Titles
must
as
your
Birthright
descend
on
you
;
amongst
the
rest
that
which
is
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
,
Defender
of
the
faith
.
This
,
as
it
is
well
worthy
observation
,
was
given
by
him
who
they
say
could
not
erre
in
Cathedra
,
plenario
Consistorio
&
pleno
Concilio
,
to
him
who
as
some
of
his
Successors
say
even
in
that
gave
him
the
lye
,
who
gave
him
the
title
;
t
is
true
t
was
an
unkind
requitall
,
but
there
was
Digitus
Dei
in
it
,
for
it
was
like
the
selling
of
Ioseph
into
Egypt
,
faelix
scelus
in
eventu
,
guided
by
that
hand
which
cannot
erre
.
It
was
a
worke
of
great
and
high
daring
,
a
voyage
wherein
many
of
his
Predecessours
had
suffered
shipwracke
,
and
Sir
Walter
Rawleigh
observes
the
worke
suited
the
man
,
and
the
man
was
made
for
the
work
:
as
Nebuchadonezar
was
for
Tyre
.
Sure
it
is
strange
that
out
of
the
ruines
of
good
workes
faith
should
spring
,
&
disorder
set
all
the
Church
in
order
,
Sed
Deus
est
qui
fecit
,
&
est
mirum
in
occulis
nostris
.
Sir
,
the
Title
is
the
most
glorious
your
Royall
father
hath
,
and
his
Second
is
,
that
he
is
the
best
Friend
living
.
It
was
a
promise
of
the
Prophets
,
that
Kings
should
bee
Nursing
Fathers
,
and
Queenes
Nursing
Mothers
to
the
Church
.
And
believe
mee
Sir
,
the
words
are
Emphaticall
,
for
the
Fathers
wisdome
and
power
should
provide
for
the
childe
ad
extra
,
the
mothers
care
ad
intra
;
The
fathers
is
and
should
be
protegendo
,
instruendo
,
promovendo
,
corrigendo
;
The
mothers
in
her
Oeconomicks
pro
victu
&
amictu
,
Necessaries
and
Decency
,
and
all
with
a
▪
Nurses
affection
.
And
I
am
so
much
Irish
,
that
as
they
love
,
the
Children
the
Nurse
,
and
the
Children
their
Nurses
,
and
foster
brothers
as
much
or
more
then
their
own
:
such
mutuall
love
wish
I
betwixt
the
Prince
and
the
Church
,
and
as
that
habit
is
acquired
partly
,
and
partly
infused
,
So
may
God
infuse
that
into
your
heart
,
and
by
many
mutuall
reciprocall
actions
may
it
become
habituall
.
So
shall
the
Church
be
happie
in
future
,
and
you
shall
be
glorious
in
your
timely
reigne
,
and
blessed
in
your
Succession
,
as
your
Father
is
in
you
,
and
the
Prayers
of
the
Church
attracted
as
the
Dew
and
Exhalations
,
by
the
glory
and
heate
of
the
Sunne
above
,
shall
bee
returned
in
rich
showers
of
blessing
upon
you
and
yours
.
Poets
are
Prophets
,
or
at
least
would
be
;
If
I
be
one
this
is
my
prophecie
:
Your
name
's
no
stranger
to
the
Imperiall
seate
,
Our
turn
comes
next
,
wee
must
have
Charles
the
Great
.
Your
highnesses
most
humble
servant
,
FRANCIS
WORTLEY
.
To
the
well
affected
Reader
,
or
otherwise
.
PRuning
and
reformation
I
allow
,
but
eradication
and
deformation
I
tremble
to
heare
of
,
and
hope
never
to
see
.
God
forbid
that
personal
errors
should
destroy
an
Institution
so
ancient
&
sealed
with
the
bloud
of
so
many
blessed
Martyres
.
Though
Iudas
die
in
the
consciousnesse
of
his
treason
,
yet
an
other
must
succeed
him
in
his
Bishoprick
.
As
an
obedient
sonne
to
my
mother
the
Church
I
wish
her
honour
,
and
happinesse
to
the
Common
Weale
,
as
a
member
of
it
;
and
that
these
two
as
Mercie
and
Truth
may
kisse
each
other
,
and
in
their
unitie
make
the
Soul
and
Bodie
,
the
King
and
his
people
happie
,
so
shall
our
Common-weale
flourish
,
and
our
Church
be
glorious
,
and
God
even
our
own
God
shall
blesse
us
:
Peace
shall
be
within
our
Walls
,
&
plentie
within
our
palaces
.
I
study
Multum
in
parvo
,
and
to
put
as
much
as
I
can
into
a
little
room
,
and
hope
to
give
satisfaction
to
such
as
are
not
more
addicted
to
their
wills
then
reason
,
if
mine
deceive
me
not
.
However
I
have
discharged
the
dutie
I
ow
my
conscience
,
and
hope
to
finde
the
benefit
of
that
,
which
is
all
I
look
for
,
and
is
sufficient
to
arm
mee
against
the
obloquies
or
misconstructions
of
those
,
whose
hearts
are
ful
of
that
,
which
their
tongues
must
utter
,
or
their
hearts
will
breake
with
their
Plerophory
▪
I
protest
I
have
no
end
in
it
but
Gods
glory
&
the
discharge
of
my
own
studied
thoughts
,
&
have
therein
conquered
my
inclination
by
the
assistance
of
my
reason
grounded
upon
much
more
paines
then
the
World
holds
me
guiltie
of
.
And
thus
satisfied
I
would
not
that
succeeding
ages
should
finde
my
name
amongst
those
who
consented
to
eradicate
Episcopacie
.
For
my
part
I
had
rather
suffer
the
censure
of
the
malevolent
then
to
be
thought
to
consent
to
that
which
my
conscience
approves
not
.
If
this
excuse
me
for
my
writing
,
I
am
glad
,
If
not
,
I
have
pleased
my selfe
in
discharge
of
my
troubled
thoughts
and
conscience
.
ΕΛΕΥΘΕΡΩΣΙΣ
ΤΗΣ
Αληθειασ
.
Truth
asserted
,
by
the
practice
of
the
Apostles
,
confirmed
by
the
Testimonie
of
Synods
,
Fathers
,
and
Doctors
from
Christs
time
to
this
day
.
IN
Discourses
Rhetoricall
men
desire
to
shew
the
power
of
Nature
improved
by
Art
,
which
wee
call
Eloquence
:
in
Logicall
Disputes
,
the
quicknesse
of
apprehension
,
and
the
improvement
of
judgement
.
The
one
often
makes
a
difference
betwixt
subtilties
,
and
attempts
to
puzle
Reason
:
The
other
rightly
employed
defines
and
settles
a
Truth
obscured
by
different
falsities
.
In
matters
of
Faith
wee
lay
aside
reason
,
and
yield
to
Scriptures
truth
,
as
other
faculties
of
the
body
doe
to
their
informer
the
Rationall
soule
,
and
as
young
Scholars
to
their
Ipse
dixit
.
We
believe
therefore
what
neither
sense
nor
reason
can
make
us
to
conceive
.
I
believe
the
Scripture
to
bee
the
sacred
Word
of
God
:
and
what
truth
I
find
therein
,
I
conceive
it
to
be
Iure
Divino
.
My
reason
,
I
confesse
,
is
bound
,
and
yields
in
the
point
of
Episcopacie
,
that
it
is
Iure
Divino
,
because
I
find
for
it
so
many
ipse
dixit's
in
sacred
Writ
.
My
judgment
also
is
further
strengthned
therein
by
Reasons
sufficient
to
settle
humane
belief
.
Opinion
,
we
define
,
Haerens
&
dubia
deveritate
quorumvis
in
animo
praesumptio
;
A
questionable
and
doubtfull
presuming
in
ones
conceit
that
a
matter
is
true
;
And
Cognitio
est
rerum
conceptarum
per
experientiam
scientia
;
Knowledge
is
a
sure
apprehension
of
the
matters
which
we
conceive
by
experience
of
their
causes
and
undoubted
grounds
of
truth
;
And
Resolution
is
Dubii
depositio
,
the
abandoning
of
all
doubting
.
I
am
past
opinion
,
and
acknowledge
my selfe
satisfied
,
and
well
resolved
,
that
Episcopacie
is
Iure
Divino
:
and
am
ready
to
give
an
account
thereof
:
and
endeavour
so
to
doe
in
this
Discourse
.
I
will
not
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
,
withstand
and
resist
,
or
seek
evasions
,
or
subtle
answers
to
elude
Gods
Truth
.
Nor
doe
I
love
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
to
be
in
suspense
:
having
well
weighed
the
truth
here
asserted
,
I
finde
cause
to
say
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
,
Great
is
the
force
of
truth
,
and
hath
prevailed
.
To
satisfie
the
World
,
what
reason
I
have
of
this
my
confidence
,
I
leave
a
Testimony
thereof
in
this
my
discourse
.
I
define
Episcopum
Presbyterum
cum
additamento
superioritatis
quoad
regimen
in
Ecclesia
:
A
Bishop
to
bee
a
Presbyter
,
having
an
addition
of
superioritie
for
the
government
of
Gods
Church
:
his
charge
is
to
oversee
the
Clergie
,
and
their
flocks
.
The
word
I
confesse
in
a
large
signification
may
be
taken
for
a
Major
of
a
Citie
:
for
hee
is
Over-seer
thereof
:
In
Homer
Ajex
is
,
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
,
the
Bishop
or
Orderer
of
his
Army
:
But
our
Episcopus
est
Cleri
&
Gregis
in
sua
Dioecesi
,
Is
Over-seer
of
his
Clergie
,
and
his
flock
,
bounded
within
his
own
Diocesse
.
Hee
is
also
called
Presbyter
an
ancient
,
and
therefore
experienced
and
able
to
informe
and
direct
.
As
for
the
inferiour
Presbyter
or
ancient
,
and
Diaconus
Minister
or
Servant
,
they
are
distinct
and
subordinate
to
the
Bishop
or
superiour
Presbyter
,
both
in
the
New
Testament
,
and
in
the
practice
of
the
first
Centurie
,
and
in
all
Ages
even
to
this
day
.
Let
it
not
stumble
any
man
that
the
Apostles
sometimes
terme
themselves
and
Bishops
by
the
title
of
Presbyters
,
they
call
themselves
also
Diaconos
,
Deacons
,
in
a
generall
notion
.
Our
Presbyterians
would
have
Bishops
to
be
Pastores
jure
divine
Praesides
jure
Ecclesiastico
,
Principes
jure
humano
&
Diabolico
,
Pastors
by
Gods
Law
,
Presidents
by
Ecclesiasticall
Law
,
Lords
by
humane
and
Diabolicall
law
.
How
faultie
this
assertion
is
,
let
my
following
Discourse
testifie
.
Our
Bishop
is
a
Presbyter
or
ancient
Pastour
set
in
eminent
superiority
over
the
Clergie
and
their
flocks
with
a
relation
to
the
government
of
them
in
matters
Ecclesiasticall
.
And
such
I
say
the
Apostles
instituted
,
and
to
them
gave
a
charg
how
to
demean
themselves
.
A
perpetuall
Succession
hereof
by
practice
hath
continued
from
Christs
Apostles
to
this
day
.
Now
for
Ius
divinum
,
I
take
that
to
be
of
Divine
Right
which
is
warranted
in
sacred
Scripture
de
credendis
&
agendis
in
matters
to
be
believed
or
done
.
Let
this
serve
for
the
present
,
it
wil
be
more
enlarged
occasionally
in
some
part
of
this
treatise
.
Only
here
I
adde
,
that
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
the
practice
of
the
Apostles
,
which
never
was
questioned
or
excepted
against
,
and
is
recorded
in
the
canonicall
Scripture
;
hath
in
it
Ius
Divinum
,
and
shews
what
is
of
divine
right
defacto
.
These
things
▪
being
premised
,
I
proceed
to
Objections
against
my
Assertion
,
and
Answere
unto
each
of
them
particularly
.
Eminent
superiority
,
&
Lordly
authority
over
their
people
is
that
which
the
Lords
of
the
Gentiles
may
&
do
challenge
&
practice
,
as
their
due
,
Iure
human●
,
by
humane
right
.
Therefore
,
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
,
by
law
of
things
opposite
,
eminent
superiority
and
Lordly
authority
over
the
Clergie
&
the
people
of
God
is
that
which
Bishops
ought
not
to
challeng
or
practice
Iure
Divino
.
For
proofe
hereof
see
Mat.
20.
25.
26.
The
Princes
of
the
Gentiles
Dominantur
,
Lordly
rule
over
them
,
but
you
non
sic
,
not
so
,
or
,
it
shall
not
bee
so
with
you
.
And
1.
Pet.
5.
2.
3.
Feed
the
flock
of
the
Lord
taking
the
over-sight
therof
not
by
constraint
,
but
willingly
,
not
for
filthy
Lucre
,
but
of
a
ready
minde
,
neither
as
being
Lords
over
Gods
Heritage
.
To
this
I
answere
,
that
the
measure
of
domination
,
not
the
matter
lies
in
the
word
[
sic
]
and
so
is
expounded
by
the
words
aforegoing
,
not
by
constraint
,
but
willingly
,
not
churlishly
or
covetously
,
not
as
though
ye
were
Lords
domineering
over
them
,
but
that
yee
may
be
ensamples
to
the
flock
.
Non
herile
aut
Regale
imperium
exercentes
,
sed
pastorali
superioritate
,
&
paterna
gubernatione
utentes
,
Not
exercising
a
masterlike
or
Kingly
command
,
but
using
a
pastorall
superiority
and
fatherly
government
.
And
so
this
rather
(
as
I
conceive
)
confirms
superiority
and
Episcopacy
then
destroies
them
.
For
the
word
sic
,
so
,
takes
not
away
the
legality
,
but
qualifies
the
power
given
,
by
saying
,
let
it
be
used
sic
,
so
.
This
I
prove
to
bee
the
meaning
of
the
Apostle
by
this
argument
.
The
practice
of
the
Apostles
is
not
contrary
to
Christs
and
their
Doctrine
,
and
the
sense
thereof
:
But
the
Apostles
did
practise
eminent
superiority
,
and
such
lawfull
authority
as
Christ
forbids
not
,
over
the
Clergie
and
flock
,
and
instituted
successors
.
Therefore
their
doctrine
allowed
the
same
.
And
so
that
cannot
be
meant
by
the
words
above
,
which
is
pretended
:
viz.
that
there
should
be
a
parity
in
the
Clergie
,
and
that
Episcopacie
is
Dominium
in
Clerum
,
a
Lordly
rule
over
the
Clergie
,
and
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
an
usurped
authority
.
The
successors
which
they
instituted
are
warranted
by
Christ
,
when
hee
said
,
I
am
with
you
to
the
end
of
the
world
:
that
is
,
I
am
with
you
,
whilst
you
live
,
and
with
successors
in
your
stead
governing
and
teaching
the
Church
to
the
worlds
end
.
Hence
it
was
that
the
Apostles
ordained
Bishops
to
succeed
them
,
so
did
the
ancient
Fathers
in
the
purer
times
.
This
course
continued
ever
since
.
The
practice
of
the
Apostles
was
in
a
superiority
above
others
of
the
Clergie
:
and
to
the
Bishops
whom
they
constituted
to
succeed
themselves
in
place
over
the
Clergie
,
they
gave
a
superior
authority
:
neither
did
they
either
practise
,
or
ever
mention
that
parity
in
power
,
which
the
presbyteriās
so
much
endeavour
to
introduce
.
And
therefore
the
Apostles
never
understood
the
words
as
these
men
doe
,
viz.
that
they
should
disallow
of
Bishops
in
superior
authority
above
other
of
the
Clergie
.
To
make
the
practice
of
the
Apostles
more
evident
,
I
appeale
to
Saint
Paul
,
who
gave
to
Timothy
and
Titus
Episcopall
power
.
To
the
one
in
Ephesus
,
to
the
other
in
Creet
.
Now
to
cleere
this
,
let
us
first
cleanse
the
spring
head
,
and
then
the
streames
will
run
cleare
down
to
the
after
times
.
I
have
to
his
end
above
defined
Episcopum
a
Bishop
:
if
we
observe
what
he
is
,
then
shall
we
evidently
see
,
whether
Saint
▪
Paul
did
institute
such
a
calling
or
no
.
Of
Civill
Bishops
I
speake
not
:
but
of
Spirituall
.
A
Bishop
of
this
kind
I
defined
to
be
Presbyterum
cum
additamento
superioritatis
quoad
regimen
in
Ecclesia
:
he
governs
the
Clergie
and
their
flocks
in
spirituall
matters
.
Bishops
of
this
Kind
Saint
Paul
did
institute
.
He
made
Timothy
and
Titus
Episcopos
Cleri
&
Gregis
quoad
regimen
in
Ecclesia
,
Bishops
of
the
Clergie
and
their
flocks
,
and
to
have
Ecclesiasticall
government
over
them
:
whereas
before
they
were
but
Presbyters
,
or
Disciples
brought
up
under
him
.
By
this
institution
were
other
Presbyters
made
subordinate
to
them
in
governing
and
teaching
the
Church
.
Which
to
prove
I
thus
argue
.
He
that
is
ordained
,
and
so
ordained
that
hee
hath
power
Constituere
Presbyteres
per
civitates
,
to
ordain
presbyters
in
every
City
,
is
greater
then
those
,
who
have
no
such
power
in
their
Cities
or
Churches
:
and
those
who
may
correct
,
what
is
defective
,
are
superiour
to
those
for
whom
matters
defective
are
corrected
.
But
Titus
and
Timothy
had
such
power
given
them
,
and
did
so
correct
things
defective
,
and
none
of
the
Presbyters
had
the
same
from
the
Apostles
.
Therefore
I
conclude
undeniably
that
Titus
and
Timothy
were
superiors
as
Bishops
over
their
Presbyters
in
their
severall
charges
and
Divisions
,
viz
▪
Titus
in
Creet
,
and
Timothy
in
Ephesus
.
That
they
had
this
power
given
them
by
Paul
appeares
1.
Tim.
5.
22.
Lay
hands
suddenly
on
no
man
.
Tit.
1.
5.
For
this
cause
I
left
thee
in
Creet
,
that
thou
shouldst
set
in
order
things
which
are
wanting
,
and
ordain
Elders
in
every
City
,
as
I
had
appointed
thee
.
If
any
other
in
these
Churches
could
have
ordained
Presbyters
,
why
was
Timothy
sent
to
Ephesus
,
and
Titus
left
at
Creet
for
this
very
purpose
.
And
if
the
Cretians
and
their
Presbyters
could
have
set
in
order
things
defective
,
what
neede
was
there
that
Tit.
alone
should
have
this
commission
.
Saint
Ierom
himselfe
,
who
was
accounted
no
great
friend
,
but
rather
harsh
against
Episcopacie
,
in
his
Epistle
to
Evagrius
,
pag.
329.
gives
us
this
as
a
distinction
,
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
,
remarkable
betwixt
a
Presbyter
and
a
Bishop
,
saying
,
Quid
facit
excepta
ordinatione
Episcopus
,
quod
non
facit
Presbyter
?
What
doth
a
Bishop
,
except
the
ordaining
of
others
,
which
a
Presbyter
doth
not
?
And
it
is
worth
the
observation
that
the
ancient
Father
and
great
Champion
for
the
blessed
Trinity
Athanasius
hath
in
his
second
Apologie
,
viz.
that
Colythus
a
Presbyter
of
the
Church
of
Alexandria
had
constituted
Presbyters
,
but
what
became
of
them
?
Rescissa
est
haec
ejus
ordinatio
,
&
omnes
ab
eo
constituti
in
laicorum
ordinem
redacti
fuere
,
The
ordaining
of
others
by
him
,
was
made
invalid
,
and
they
who
were
ordained
by
him
,
were
degraded
and
made
Laicks
.
So
then
you
see
that
Bishops
are
in
this
eminenter
superiores
Presbyteris
,
eminently
superior
to
Presbyters
,
having
power
affirmative
and
negative
by
the
opinion
and
practice
of
the
ancient
Fathers
.
This
confirms
what
the
Apostles
had
taught
&
practised
,
and
appointed
others
in
place
above
the
ordinary
Presbyters
to
do
.
Now
I
come
to
shew
a
second
difference
betwixt
a
Bishop
and
a
Presbyter
,
and
wherein
a
Bishop
hath
,
eminentem
superioritatem
,
a
cleere
superiority
above
a
Presbyter
,
That
is
,
excommunication
,
and
was
called
Mucro
Episcopalis
,
the
Episcopall
weapon
,
and
was
a
power
given
to
Bishops
successors
of
the
Apostles
,
and
was
ever
practised
by
them
.
This
appears
in
that
an
account
of
it
was
and
is
expected
at
their
hands
,
as
is
manifested
by
the
quarel
,
which
our
blessed
Saviour
had
against
the
Angell
of
the
Church
of
Pergamus
,
namely
,
that
he
suffered
some
of
his
Church
who
held
the
doctrine
of
the
Nicolaitans
;
and
against
the
Angell
of
the
Church
of
Thyatira
,
viz.
That
hee
suffered
the
woman
Iezabell
to
teach
and
seduce
the
people
.
By
this
it
is
apparent
that
Christ
expected
they
should
doe
,
what
they
had
by
their
places
power
to
doe
;
namely
,
that
they
being
Angells
of
their
Churches
(
whom
I
affirme
to
bee
also
Bishops
therof
,
and
successors
to
the
Apostles
,
as
is
sufficiently
proved
by
the
most
reverend
and
learned
Arch-bishop
of
Armach
,
and
by
Beza
himselfe
called
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
,
men
in
place
above
others
)
should
haereticos
coercere
&
ex
Ecclesia
ejicere
,
Keepe
under
Heretikes
and
cast
them
out
of
the
Church
.
If
here
it
be
objected
,
that
wee
must
▪
not
argue
from
darke
and
mysticall
places
of
Scripture
,
such
as
the
Apocalypse
.
I
answere
,
that
I
argue
from
a
plain
place
,
and
from
the
plain
words
,
and
direct
scope
of
the
place
,
&
not
the
mystical
sense
or
interpretation
.
Neither
can
we
here
admit
of
that
distinction
,
that
Angelus
is
in
this
place
to
bee
taken
collectively
pro
tota
Ecclesia
,
for
the
whole
Church
.
For
I
conceive
that
there
is
not
a
word
in
the
Scripture
,
but
hath
its
weight
:
and
was
it
not
as
easie
to
have
said
[
Ecclesiae
]
as
[
Angelo
Ecclesiae
]
if
[
Angelus
]
had
not
something
more
in
it
then
[
Ecclesiae
.
]
And
why
not
Angelus
Ecclesi●
,
but
Angelus
Ecclesiae
,
The
Angell
the
Church
,
but
the
Angell
of
the
Church
,
if
it
had
beene
to
be
taken
collectively
?
But
the
tearmes
be
distinct
and
of
a
different
force
,
like
those
,
panis
Domini
,
the
bread
of
the
Lord
,
and
panis
Dominus
,
bread
representing
the
Lord
.
Besides
,
to
return
to
Timothy
and
Titus
,
they
are
injoyned
to
command
others
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
not
to
teach
other
doctrine
,
and
obturare
ora
deceptorum
,
&
haereticos
rejicere
,
to
stop
the
mouthes
of
deceivers
,
and
to
reject
Hereticks
.
These
things
were
commanded
them
,
and
an
account
accordingly
exspected
of
the
performance
thereof
:
which
manifestly
proves
that
every
Church
had
his
Angelum
,
who
had
Episcopall
authority
and
jurisdiction
eminent
above
other
inferior
Clergie-men
:
And
not
many
Angels
in
each
of
these
Churches
all
of
equall
authority
and
place
.
Or
at
least
the
Angell
in
each
of
the
seven
churches
was
so
absolute
in
his
power
,
that
he
was
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
,
chief
Governour
,
the
Presbyters
assistants
to
him
:
he
a
spirituall
Justicer
and
of
the
Quorum
,
they
of
the
Counsell
.
The
difference
also
of
Episcopal
authority
from
that
of
Presbyters
appears
,
in
the
cause
of
excommunication
:
where
there
was
an
appeal
to
the
Synods
,
which
either
confirmd
them
,
or
dissolved
them
,
but
none
to
the
people
,
none
to
the
presbyters
.
This
is
confirmed
by
the
ancient
Councill
at
Nice
Can.
5.
and
at
Antioch
Can.
6.
And
Ierom
himselfe
writing
to
Riparius
concerning
Vigilantius
an
Hereticall
Presbyter
,
is
angry
that
the
Bishop
under
whom
he
was
,
did
acquiescere
eius
furori
,
&
non
virga
Apostolica
,
virgaque
ferreavas
inutile
confringere
,
&
tradere
ad
interitum
carnis
,
ut
spiritus
salvu●
fiat
,
Did
quietly
give
way
to
his
fury
,
&
not
rather
break
in
pieces
that
unprofitable
vessell
with
his
Apostolike
staffe
and
rod
of
iron
,
and
deliver
him
up
to
the
destruction
of
the
flesh
,
that
his
soul
might
be
saved
.
And
it
seemes
strange
to
mee
that
any
should
think
,
that
our
blessed
Saviour
his
Excecutors
,
Administrators
,
and
assignes
knew
not
the
meaning
of
his
will
and
Testament
,
as
well
,
as
wee
in
these
dayes
.
Christ
who
ascending
into
Heaven
gave
guifts
unto
many
,
would
not
deny
this
guift
so
necessary
.
Hee
,
I
say
,
giving
supereminent
guifts
to
his
Apostles
ad
fundandam
Ecclesiam
,
for
the
founding
his
Church
,
would
not
deny
to
their
successors
those
,
which
were
necessary
Ecclesiae
fundatae
,
to
the
Church
being
founded
:
and
so
necessary
that
nothing
more
concerneth
the
Church
.
Would
he
not
,
or
could
he
not
informe
his
Trustees
how
he
pleased
to
have
his
Church
his
houshold
governed
in
his
absence
?
To
say
he
would
not
,
is
derogatory
to
his
wisdome
and
goodnesse
;
to
say
he
could
not
,
to
his
Almighty
and
Sovereigne
power
.
I
therefore
conclude
these
2.
points
.
1
That
Ordination
of
Presbyters
was
left
to
Titus
and
Timothy
,
as
to
men
of
higher
place
and
authority
,
and
not
to
the
Presbyters
who
were
of
inferiour
degree
.
2
That
the
power
,
given
to
the
Angells
of
Ephesus
and
the
other
Churches
,
puts
a
difference
of
superiority
and
eminence
betwixt
a
Bishop
,
and
an
ordinary
Presbyter
,
and
others
the
teachers
of
the
Churches
,
and
gives
them
commission
prae
caeteris
tam
Clericis
quam
Laicis
,
above
others
both
Clergie
and
Laity
,
yea
a
coercive
and
castigative
power
.
Further
they
object
and
say
.
That
Episcopacie
is
not
Iure
Divino
,
because
Christ
did
not
command
it
in
the
Gospell
.
To
this
I
answere
.
That
Ius
Divinum
aliter
se
habet
in
rebus
credendis
,
aliter
in
agendis
;
aliter
in
rebus
fidei
,
aliter
in
rebus
facti
,
There
is
a
difference
of
Divine
right
betweene
matters
to
bee
believed
,
and
matters
to
bee
done
;
betwixt
matters
of
faith
,
and
matters
of
fact
.
In
matters
of
faith
there
must
be
textus
manifestus
,
aut
convincens
deductio
,
a
cleere
text
,
or
a
sound
consequence
.
As
for
example
.
In
the
beginning
God
made
all
things
.
Here
is
textus
manifestus
.
But
there
is
only
convincens
deductio
,
concerning
the
mystery
of
the
blessed
Trinity
:
for
the
Trinity
is
proved
not
by
an
expresse
Text
,
but
by
convincing
deductions
out
of
sacred
Scriptures
;
as
thus
.
There
came
downe
at
the
Baptisme
of
Christ
the
Holy
Spirit
in
the
form
of
a
Dove
,
and
a
voice
was
heard
saying
,
This
is
my
beloved
Son
,
in
whō
I
am
well
pleased
.
Here
wee
find
the
Spirit
in
the
form
of
a
Dove
:
There
is
heard
a
voice
:
And
Christ
is
seene
in
the
water
.
We
know
both
by
the
sacred
Scriptures
and
by
the
light
of
nature
,
that
there
is
but
one
God
:
and
that
from
one
all
things
are
,
and
that
in
one
they
terminate
:
and
that
there
is
aliud
medium
copulans
primum
&
ultimum
,
one
between
both
coupling
the
first
and
the
last
.
Seeing
also
we
reade
that
there
is
a
Father
,
a
Son
,
and
a
Spirit
,
and
that
there
is
but
one
God
,
we
hence
infer
by
necessary
deduction
,
that
there
are
three
persons
and
but
one
God
.
Besides
this
deduction
is
further
confirmed
by
that
place
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
,
These
three
are
one
:
which
in
some
sort
is
textus
manifestus
,
a
cleere
text
.
Now
a
matter
of
fact
may
be
inferred
to
bee
Iure
Divino
(
as
I
suppose
)
if
I
prove
,
1
That
the
same
fact
was
the
practice
of
the
Apostles
.
2
That
it
is
analogical
to
the
institution
of
the
Church
of
the
Jewes
,
which
was
setled
according
to
Gods
appointment
by
the
mediation
of
Angels
,
by
the
Ministery
of
Moses
and
Aaron
.
3
That
it
is
pointed
at
and
insinuated
in
the
New
Testament
.
4
That
it
hath
successively
continued
since
the
Apostles
time
.
And
as
elsewhere
,
so
particularly
in
Britain
.
If
these
points
can
bee
proved
concerning
the
fact
(
viz.
Government
by
Bishops
)
in
question
,
I
hope
that
none
will
deny
it
to
be
Iure
Divino
.
Now
for
proofe
and
confirmation
of
my
Tenent
,
That
Episcopacie
is
Iure
Divino
,
I
will
prove
these
points
,
and
then
say
something
more
concerning
the
practice
of
some
other
Churches
.
1
Saint
Paul
the
Apostle
and
Doctor
of
the
Gentils
gave
power
and
authority
to
Titus
and
Timothy
ordinare
dignos
,
to
ordain
men
worthy
,
and
to
examine
such
as
were
faulty
,
to
reprove
and
discharge
such
as
were
guilty
,
and
did
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
,
teach
other
Doctrine
,
and
were
offensive
to
the
honour
of
their
callings
,
and
to
cherish
such
as
did
well
.
These
things
are
evident
in
the
Epistles
of
Paul
to
Timothy
and
of
that
to
Titus
.
From
Pauls
practice
of
superiority
over
these
two
,
and
from
the
institution
of
Timothy
and
Titus
to
be
Bishops
,
the
one
of
Ephesus
,
the
other
at
Creet
,
I
prove
Episcopacie
to
be
practised
by
the
Apostles
.
To
make
which
good
thus
I
argue
.
If
Saint
Paul
himselfe
practised
an
eminent
superiority
,
and
in
the
Epistles
alleadged
gave
all
that
power
,
which
of
right
Bishops
challeng
,
or
doth
belong
to
the
definition
of
a
Bishop
,
to
Timothy
and
Titus
then
Paul
himselfe
did
not
only
practise
Episcopacie
,
but
did
also
constitute
and
institute
them
Bishops
.
But
verum
prius
,
ergo
&
posterius
.
That
he
had
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
,
a
Bishoprick
as
the
other
Apostles
had
,
Act.
1.
20.
&
did
diligētly
run
his
course
therein
,
no
man
will
deny
.
And
that
he
gave
power
to
Timothy
and
Titus
(
the
same
which
himself
had
)
1
To
ordain
,
2
To
convent
,
3
To
punish
,
4
To
reward
duplici
honore
▪
with
double
honour
,
the
Epistles
alledged
doe
sufficiently
prove
.
Therefore
Paul
himselfe
practised
superiority
,
and
constituted
Timothy
and
Titus
Bishops
in
place
superior
to
Presbyters
,
whom
they
had
authority
to
ordain
,
convent
,
punish
,
and
reward
.
If
they
further
object
,
That
the
Presbyters
with
their
President
may
doe
the
same
,
even
all
things
which
are
commanded
Timothy
and
Titus
,
and
therefore
these
things
were
spoken
to
Timothy
and
Titus
and
to
their
Presbyters
collectively
in
the
persons
of
Timothy
and
Titus
.
I
answer
,
this
is
petere
principium
:
this
evasion
I
formerly
took
away
.
And
now
further
I
argue
.
Such
as
the
charge
is
,
such
is
the
power
:
but
the
tharge
is
personall
,
that
is
,
given
to
Timothy
and
Titus
particularly
;
and
therefore
the
power
and
authority
given
is
personall
:
to
them
for
their
time
,
and
to
their
successors
in
place
after
them
;
and
not
to
them
and
the
Presbytery
collectively
:
nothing
in
places
where
such
charge
is
given
doth
intimate
the
Presbyters
or
Deacons
interposing
themselves
in
these
Episcopall
actions
with
Timothy
and
Titus
.
If
they
will
have
these
priviledges
and
performances
to
belong
to
their
President
,
they
must
plead
them
due
to
him
as
he
is
successor
to
Timothy
and
Titus
:
and
so
hee
is
in
effect
(
if
you
give
him
continuance
in
his
place
)
a
Bishop
indeede
;
the
bare
name
of
President
cannot
make
him
of
a
different
calling
from
a
Bishop
,
when
as
he
acteth
the
part
of
a
Bishop
in
all
points
by
Saint
Paul
prescribed
.
The
practice
of
all
times
,
especially
of
the
first
Century
warrants
not
a
monethly
or
yeerly
President
doing
nothing
for
ordination
,
convention
,
punishment
,
&
reward
without
the
advise
and
consent
of
a
company
of
Presbyters
:
but
it
allows
Bishops
superiority
to
presbyters
,
and
Presbyters
to
Deacons
:
Yea
,
it
placed
Bishops
as
successors
to
the
Apostles
,
as
were
Timothy
and
Titus
;
and
Presbyters
and
Deacons
subordinat
to
Bishops
,
as
to
the
Apostles
,
whilst
they
lived
.
Saint
Ignatius
the
next
Bishop
to
Evodius
:
Hee
received
Episcopall
charge
from
the
Apostles
:
and
writing
to
them
at
Antioch
,
when
hee
was
carried
prisoner
to
Rome
,
useth
these
words
to
the
Laity
,
Obsequium
praebete
Presbyteris
&
diaconis
,
Be
yee
obedient
to
your
Presbyters
and
Deacons
,
and
addeth
to
the
Presbyters
,
pascite
gregem
apud
vos
,
done●
Deus
ostendit
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
,
feed
the
flock
under
you
,
untill
God
shew
who
shall
bee
your
governour
:
and
hereby
establisheth
superiority
to
Bishops
,
and
enjoyneth
the
Presbyters
obedience
.
The
same
Father
in
an
Epistle
to
the
Ephesians
acknowledgeth
ONESIMVS
(
named
often
by
Saint
Paul
)
to
be
their
Bishop
,
&
exhorteth
them
saying
,
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
,
as
it
becomes
you
submit
your selves
to
your
Bishops
advice
.
Thus
here
wee
finde
Saint
Pauls
charge
and
ordination
observed
and
followed
by
Ignatius
,
who
lived
in
the
first
century
,
and
whose
worth
and
authority
clouds
of
witnesses
doe
confirme
.
In
the
same
journey
he
writes
to
the
Church
of
Smyrna
and
salutes
their
Bishop
by
name
,
and
exhorteth
the
flock
,
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
,
to
follow
their
Bishop
as
Jesus
Christ
did
his
Father
:
and
the
Presbytery
,
as
the
Apostles
.
The
Bishop
here
spoken
of
was
Polycarpus
,
as
Ireneus
his
successor
affirmes
:
with
whom
Ireneus
was
contemporaneus
&
multa
accepit
ab
illo
de
Sancti
Ioannis
vita
&
conversatione
,
contemporary
,
and
by
whom
Ireneus
was
informed
in
many
things
concerning
Saint
Iohns
life
and
conversation
.
In
the
life
time
of
Trajan
the
Emperour
,
Saint
Iohn
returning
from
his
banishment
out
of
Patmos
,
where
he
wrote
his
Revelation
,
summoned
the
seven
Bishops
,
who
are
conceived
to
be
those
named
in
the
Apocalypse
the
Angells
of
the
seven
Churches
,
and
used
their
ministery
for
setling
and
ordering
his
own
Metropolis
of
Ephesus
,
and
the
other
Churches
in
Asia
,
as
the
ancient
Greeke
Records
found
in
the
Library
of
Photius
testifie
.
Concerning
his
Apostolicall
superiority
and
practice
of
constitution
and
ordination
of
Bishops
is
frequent
mention
in
Ireneus
,
Eusebius
,
and
Ierom.
So
then
,
by
that
which
hath
been
said
,
wee
see
that
Episcopacie
is
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
,
warranted
by
the
practice
of
the
Apostles
,
because
that
viventibus
,
videntibus
,
constituentibus
,
confirmantibus
Apostolis
&
viris
Apostolicis
,
patribus
&
Doctoribus
testantibus
,
The
Apostles
and
Apostolike
men
being
alive
,
seeing
it
,
appointing
it
,
and
confirming
it
,
and
the
Fathers
&
Doctors
being
eie
witnesses
thereof
,
There
were
these
three
distinct
degrees
in
the
Clergy
,
Bishops
,
Presbyters
,
Deacons
.
Now
to
the
second
Point
.
That
Episcopacie
is
analogicall
to
the
institution
and
constitution
of
the
Church
government
of
the
Iewes
in
the
old
Testament
:
Which
Moses
as
a
Prince
did
establish
by
Gods
appointment
in
the
wildernesse
,
and
which
continued
in
force
till
the
veil
of
the
Temple
was
rent
,
and
the
Gentiles
became
heirs
to
Abraham
,
and
the
promises
made
to
him
,
were
made
good
to
us
his
heirs
by
faith
and
adoption
:
Because
the
Iews
,
Abrahams
heirs
according
to
the
flesh
,
by
their
own
default
&
disobedience
forfeited
their
interest
in
that
conveiance
of
inheritance
,
which
they
claimed
from
their
Father
Abraham
by
the
evidences
registred
in
Moses
and
the
Prophets
.
Episcopacie
and
subordination
thereunto
,
I
say
,
holds
Analogie
and
a
kinde
of
proportion
with
the
Jewish
Church
government
.
For
God
in
it
appointed
an
High
Priest
,
Priests
and
Levits
subordinate
one
to
the
other
,
Such
is
the
subordinatiō
of
the
three
degrees
in
the
Clergie
in
the
new
Testament
Church
.
This
subordination
of
the
Christian
Church
Saint
Ierom
neere
the
end
of
his
Epistle
to
Evagrius
observes
,
and
▪
says
,
Scimus
traditiones
Apostolorum
sumptas
de
veteri
Testamento
.
Quod
Aaron
&
filii
ejus
atque
Levitae
in
Templo
fuere
,
hoc
Episcopi
,
Presbyteri
&
Diaconi
sibi
vendicant
in
Ecclesia
,
scil
▪
Christiana
.
The
orders
delivered
to
the
Church
by
the
Apostles
,
were
taken
out
of
the
old
Testament
.
The
same
subordination
which
was
seen
in
Aaron
,
his
sons
,
and
the
Levits
,
now
appeares
in
the
Christian
Church
,
in
our
Bishops
,
Presbyters
,
and
Deacons
.
This
proportion
is
made
undenyable
by
Saint
Iude
,
who
chargeth
some
with
the
gain-saying
of
Koreth
.
Now
there
can
be
no
gain-saying
like
that
of
Koreh
in
the
Christian
Church
,
except
there
be
distinction
&
subordination
of
superiours
and
inferiors
in
the
Clergie
,
as
there
was
:
and
was
gain-said
by
Koreh
and
his
complices
,
desirous
of
superiour
honour
,
and
of
higher
degrees
and
places
,
then
they
had
a
calling
unto
.
Here
then
you
see
that
God
would
have
a
proportion
of
Church-government
betwixt
the
Old
and
New
Testament
.
It
is
further
worthy
the
observation
that
both
the
Church
and
Common-wealth
of
the
Jewes
had
in
their
government
a
kind
of
proportion
established
by
God
.
For
as
the
Church
was
Monarchicall
in
Moses
,
Aristocraticall
in
some
select
Priests
and
Levits
governing
under
Aaron
,
and
Democraticall
in
the
rest
of
the
Priests
and
Levits
:
So
was
the
Common-wealth
Monarchicall
in
Moses
,
Aristocraticall
in
some
select
Princes
of
each
Tribe
governing
under
Moses
,
and
Democraticall
in
the
rest
,
and
in
the
whole
body
of
the
people
.
Such
is
the
proportion
betwixt
our
Church
and
Common-wealth
,
and
such
hath
it
beene
from
the
first
foundation
.
This
will
,
I
hope
,
appeare
,
when
I
come
to
speak
of
the
succession
in
our
Church
.
And
what
kind
of
government
thus
sutable
to
that
of
the
Jews
,
is
in
any
one
Church
,
may
be
in
all
Churches
:
namely
,
all
degrees
of
men
subordinate
to
their
Princes
,
and
all
the
Princes
or
Kings
subordinate
to
Christ
,
without
having
any
King
on
earth
Head
over
the
rest
:
as
all
degrees
of
men
in
the
Churches
were
subordinate
to
the
Apostles
,
and
the
Apostles
going
to
severall
and
far
remote
Nations
were
all
equally
subordinate
to
Christ
,
and
no
one
of
them
Head
over
the
rest
.
To
conclude
then
,
seeing
the
Constitution
of
Episcopall
government
is
so
agreeable
to
that
which
was
most
absolute
,
and
was
established
by
that
wisdome
,
that
no
other
Common-wealth
and
Church
ever
was
;
as
one
observes
,
Dictante
Deo
,
constituente
Mose
,
God
ordaining
it
,
and
Moses
putting
it
in
practice
:
Why
should
wee
endeavour
to
alter
it
?
Such
an
attempt
might
prove
with
us
,
as
it
did
with
the
people
of
Capua
,
when
Pacuvius
saved
the
Senators
.
It
is
held
an
axiome
among
Architectors
,
that
it
is
scarce
wisdom
to
pull
down
one
of
the
mayne
posts
of
a
building
,
especially
so
ancient
,
except
another
be
setled
and
fixed
,
which
we
are
sure
is
right
and
fitted
to
our
purpose
:
which
yet
for
all
the
workmans
skill
may
have
a
private
flaw
in
it
,
which
cannot
be
discovered
by
the
most
skilfull
:
and
so
may
the
building
fall
on
the
builders
head
.
Thus
much
for
the
analogie
and
proportion
betwixt
Episcopacie
and
the
Church
government
of
the
Jews
.
Now
in
the
third
place
wee
come
to
prove
that
Episcopacie
was
pointed
at
,
and
in
some
sort
deciphered
in
the
New
Testament
.
What
I
produced
before
concerning
the
authority
of
Ordination
,
convention
,
punishment
,
and
reward
,
put
upon
some
speciall
persons
,
may
serve
sufficiently
to
this
purpose
:
yet
some
thing
more
I
will
here
adde
.
Bee
it
so
,
that
when
the
Apostle
saith
,
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
,
If
any
one
desire
the
office
of
a
Bishop
,
hee
desireth
a
good
work
,
that
this
is
spoken
of
an
inferior
Bishop
,
or
Presbyter
,
who
is
an
Overseer
of
the
people
committed
to
his
charge
,
as
well
as
of
a
Bishop
Superiour
,
who
hath
the
oversight
of
the
Clergie
and
people
:
yet
will
it
follow
,
that
if
the
office
of
an
inferiour
Bishop
or
Over-seer
of
his
flock
bee
a
good
work
(
as
indeed
it
is
)
then
much
more
they
,
who
first
have
laboured
in
that
painful
harvest
,
and
afterward
in
their
elder
yeeres
are
advanced
to
the
Superiour
Bishops
office
of
Over-seeing
the
Clergie
,
of
ordaining
,
conventing
and
the
like
as
above
,
undergoe
and
performe
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
,
A
good
work
of
greater
eminencie
and
more
notable
.
For
certainly
there
cannot
be
a
more
blessed
worke
,
nor
more
holy
calling
in
the
Clergie
,
then
to
succeed
the
glorious
Apostles
,
and
Martyrs
in
their
places
and
callings
,
as
heires
doe
their
parents
in
their
estates
and
possessions
,
and
to
deliver
and
teach
sacred
Doctrine
to
faithfull
men
,
who
shall
bee
able
to
teach
others
also
:
as
Saint
Paul
bids
Timothy
▪
2
Tim.
2.
To
this
purpose
,
S.
Austin
upon
that
,
Ps.
44.
or
as
we
have
it
,
4●
.
Propatribus
tibi
nati
sunt
filii
,
Childrē
shall
rise
in
steed
of
their
Fathers
,
saith
Patres
m●ssi
sunt
Apostoli
,
pro
Apostolis
filii
tibi
nati
sunt
,
constituti
sunt
Episcopi
.
Hodie
enim
Episcopi
qui
sunt
per
●orum
orbem
,
unde
nati
sunt
?
Ipsa
Ecclesia
Pa●tes
illes
appellat
:
Ipsa
filios
genuit
,
&
ipsa
illos
constituit
in
sedibus
Patrum
:
The
Fathers
sent
to
us
were
the
Apostles
,
insteede
of
the
Apostles
,
the
sons
which
were
appointed
are
Bishops
.
For
at
this
day
the
Bishops
in
all
the
World
,
from
whom
did
they
arise
?
The
Church
it selfe
calls
them
Fathers
:
shee
her selfe
begot
these
Sons
,
and
shee
her self
hath
put
them
into
the
seats
of
the
Fathers
.
Here
yee
see
the
succession
of
Bishops
proved
plainly
by
Saint
Augustin
,
as
before
by
Ireneus
,
Eusebius
,
Ignatius
,
and
a
cloud
of
witnesses
,
who
sealed
their
witnesse
with
their
bloud
,
and
are
those
whose
robes
are
washed
in
the
bloud
of
the
Lamb
,
and
who
shall
shine
more
brightly
then
the
Cynosure
amongst
other
starrs
of
Heaven
.
Besides
all
the
witnesses
and
proofes
already
brought
,
I
will
produce
one
text
more
to
prove
Bishops
to
bee
successors
of
the
Apostles
Iure
divino
.
In
that
great
Synod
.
ACT.
1.
where
were
assembled
the
eleven
Disciples
,
and
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
fere
centum
&
viginti
,
other
persons
believer
:
120.
Saint
Peter
moved
the
consideration
of
an
election
of
one
in
the
place
of
Iudas
,
and
urgeth
two
places
of
the
Psalmes
,
as
prophecies
,
which
must
be
fulfilled
,
Psal.
69.
26.
and
109.
6.
There
the
Holy
Ghost
prophesied
by
the
mouth
of
David
concerning
Iudas
:
Let
his
habitation
be
void
,
and
let
no
man
dwell
therein
:
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
,
and
let
another
take
his
Bishoprick
.
Mark
wee
well
the
words
,
and
grant
we
these
two
assertions
.
1
That
no
man
will
say
that
there
is
a
Tautologie
or
Vaniloquium
in
the
words
of
sacred
Scripture
,
or
that
any
word
may
be
altered
or
can
be
beitered
.
2
That
the
Scriptures
should
be
understood
,
as
neere
as
we
can
,
literally
,
and
as
the
plaine
sense
of
the
place
will
beare
,
and
so
as
may
stand
with
the
Analogie
of
other
Scriptures
.
These
things
being
granted
,
I
thus
argue
.
That
which
the
spirit
of
God
by
the
mouth
of
a
Prophet
hath
foretolde
,
and
the
blessed
Apostles
in
a
Synod
have
ratified
,
that
is
an
undeniable
truth
,
and
may
pleade
its
Ius
divinum
.
But
David
did
foretell
by
the
inspiration
of
the
Spirit
of
Prophecie
,
that
Episcopacie
should
succeed
Apostleship
,
and
the
Apostles
ratified
it
in
their
Synod
.
Therefore
Episcopacie
succeeded
the
Apostleship
,
Iure
divino
.
It
is
not
any
other
word
which
is
attributed
to
Matthias
place
,
but
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
,
a
Bishoprick
:
and
hee
succeeded
Iudas
.
If
any
here
object
,
that
Matthias
had
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
,
the
Bishopricke
of
Iudas
,
so
that
Iudas
his
Apostleship
is
there
call'd
a
Bishopricke
in
a
generall
notion
,
as
it
imports
an
office
or
charge
.
And
that
therefore
Episcopacy
did
not
succeed
Apostleship
,
but
both
of
them
were
of
right
attributed
to
the
12
chosen
by
Christ
,
and
both
given
to
Matthias
,
who
succeeded
Iudas
.
I
answer
.
Suppose
this
be
granted
,
it
maketh
much
more
for
what
I
intend
.
For
first
,
if
they
be
termes
of
so
neere
affinity
,
that
they
serve
to
expresse
one
and
the
same
office
in
a
different
regard
:
then
it
followeth
,
that
in
regard
of
their
affinity
,
the
one
may
more
easily
succeed
in
the
other
place
;
for
where
there
is
a
likenesse
of
nature
,
there
is
facilior
transitus
,
an
easier
change
of
one
thing
into
another
,
as
of
aire
into
fire
,
because
of
their
agreement
in
the
quality
of
heat
.
Secondly
,
Seeing
the
terme
of
Apostle
was
by
those
and
after-times
in
some
sort
appropriate
to
some
few
:
it
remayned
that
the
other
term
,
viz.
Bishop
,
should
be
left
and
turned
over
to
their
successors
.
And
with
respect
to
this
,
Matthias
is
expresly
said
to
succeed
in
Iudas
his
Episcopacie
:
and
the
chiefe
Officers
of
the
Clergie
are
termed
Bishops
rather
then
by
any
other
name
.
This
we
read
to
have
beene
the
constant
practice
of
the
first
Century
,
in
which
(
as
it
is
likely
)
the
Executors
and
Feoffees
in
trust
of
our
Lord
,
best
understood
the
meaning
of
the
Testatour
,
and
had
gifts
extraordinary
,
ad
Ecclesiam
&
fidem
stabiliendam
,
as
to
establish
our
faith
,
so
Gods
Church
too
,
and
could
best
fit
right
terms
to
persons
and
callings
.
But
to
come
close
to
our selves
.
This
Isle
received
Christianity
very
soon
,
even
in
the
days
of
Tiberius
,
as
Gildas
Brito
a
grave
Authour
writeth
:
who
wrote
,
Anno
493.
And
as
another
Gildas
after
him
confirmeth
.
This
Gildas
was
cald
Albanicus
,
and
,
as
some
will
have
it
,
preceded
the
other
.
He
testifies
,
that
after
the
dispersing
of
the
Disciples
,
by
reason
of
the
persecution
,
Philip
sent
out
of
France
,
Joseph
of
Arimathea
,
and
divers
others
,
who
preached
the
Gospel
in
this
Kingdome
.
Their
Doctrine
(
as
Malmesbury
hath
it
)
was
afterward
confirmed
by
other
Preachers
and
Doctours
here
.
This
is
also
witnessed
both
by
Origen
and
Theodoret
;
not
to
speake
of
those
,
who
some
of
them
affirme
that
Paul
,
some
that
Iames
,
some
that
Peter
were
in
this
Island
,
and
visited
the
Church
here
established
,
as
Baronius
a
Romish
Writer
,
and
of
special
note
in
that
Church
,
hath
it
.
T
is
further
said
,
that
Insula
glacialis
(
which
we
now
call
Glastenbury
)
was
granted
them
by
Arviragus
King
of
the
Britains
.
This
is
witnessed
unto
by
divers
memorable
Records
alleaged
by
the
studious
and
learned
Searchers
into
the
British
and
Saxon
Antiquities
.
As
for
that
report
of
Lucius
and
Eleutherius
mentioned
by
Beda
and
Marianus
Scotus
,
and
so
often
alleaged
by
divers
others
,
I
must
either
thinke
that
Rome
had
changed
her
customes
,
and
many
of
her
Tenents
,
or
question
the
Truth
of
the
relation
:
My
Reason
for
this
is
:
because
,
when
in
the
yeer
601.
Austin
the
Monk
first
required
obedience
to
the
Roman
Church
in
three
things
,
viz.
1.
in
Paschate
celebrando
,
2.
in
Baptismo
ministrando
,
3.
in
praedicando
Anglis
Saxonibus
,
In
celebrating
Easter
,
in
administring
Baptisme
,
in
preaching
to
the
English
,
His
motion
was
refused
,
and
Austin
utterly
disliked
.
Quia
(
to
use
the
words
of
another
)
Augustini
fastum
spernebant
,
they
disliked
Austins
pride
.
And
well
they
might
,
for
he
was
haughty
and
harsh
,
and
did
contrary
to
his
directions
from
Gregory
Bishop
of
Rome
,
who
sent
him
hither
.
For
he
incensed
Edlefred
so
against
the
poore
Christians
of
Bangor
,
that
he
put
twelve
hundred
of
them
to
the
sword
.
Of
this
the
Reason
is
given
:
Quia
noluere
obsequium
Augustino
praebere
,
because
they
would
not
submit
to
Austins
will
.
For
this
was
indeed
the
quarrell
,
as
our
Writers
say
.
This
their
refusall
to
yield
to
Austin
the
Monke
,
I
produce
as
a
proofe
,
that
the
Christians
,
which
hee
found
here
,
held
in
many
things
with
the
Eastern
Churches
,
as
having
their
doctrine
from
Ierusalem
and
Sion
,
whence
the
Gospel
was
to
be
sent
,
Esay
2.
3.
Mic.
4.
2.
to
the
Nations
.
And
whence
as
Salvation
went
,
Psal.
14.
7.
So
likewise
the
Doctrine
of
salvation
:
for
Christ
,
who
gave
the
Apostles
Commission
to
go
to
all
Nations
,
and
preach
to
them
the
Gospel
,
did
bid
them
stay
at
Jerusalem
,
till
the
Holy
Ghost
furnished
them
with
guifts
for
the
worke
commanded
.
This
further
appeares
by
that
resolute
answere
,
which
the
Abbot
of
Bangor
gave
to
Austin
the
Monk
,
Anno
601.
viz.
That
he
and
his
acknowledged
no
Superioritie
in
the
Bishop
of
Rome
over
them
,
nor
any
Superiour
but
their
own
Archbishop
Caer-leonis
,
or
(
as
some
have
it
)
Senovensis
,
qui
sub
Deo
solus
positus
fuit
super
illos
ad
supervidendum
,
&
ad
faciendum
illos
servare
viam
spiritualem
,
Who
alone
under
God
was
made
an
Over-seer
or
Bishop
to
them
,
that
hee
might
make
them
observe
the
spirituall
way
.
Seeing
this
stout
Champion
thus
answered
,
it
is
probable
that
they
were
of
the
Primitive
institution
.
And
this
I
the
rather
give
credit
unto
;
because
if
the
Bishop
of
Rome
had
then
held
the
present
Tenet
of
that
Church
:
That
their
Citie
is
the
spirituall
Metropolis
,
and
that
their
Bishop
is
Caput
Ecclesiae
,
our
Predecessours
would
have
acknowledged
the
Pope
and
his
See
,
as
they
had
been
taught
.
But
Baronius
saith
,
that
our
British
Bishops
are
as
ancient
as
those
of
Rome
.
And
t
is
probable
they
were
so
.
For
this
we
have
good
proof
;
that
at
a
Council
at
Arles
held
Anno
Dom.
314.
wee
had
three
Bishops
,
viz.
1.
Eborius
de
Civitate
Eboraci
Episcopus
,
2.
Restitutus
de
civitate
Londini
Episcopus
,
3.
Aldelfius
de
civitate
Coloniae
Londinensium
,
&
exinde
Sacerdos
Presbyter
,
Arminius
Diaconus
,
Eborius
Bishop
of
Yorke
,
Restitutus
Bishop
of
London
,
Adelfius
Bishop
of
Colchester
,
and
after
them
Sacerdos
a
Presbyter
,
Arminius
a
Deacon
.
These
subscribed
in
this
Synod
.
Here
therefore
I
observe
,
that
Anno
314.
wee
had
Bishops
,
Presbyters
,
and
Deacons
:
the
very
Governours
now
in
question
.
And
Romish
they
were
not
,
as
I
conceive
:
because
they
then
acknowledged
not
a
Subordination
to
Rome
:
and
because
Vrban
the
second
called
learned
Anselme
,
Patriarcha
Britaniae
,
the
Patriarch
of
Britaine
.
Therefore
,
me thinks
,
it
should
not
now
be
questioned
,
whether
Episcopacy
be
a
Romish
Relicke
,
but
rather
,
that
it
should
be
confirmed
as
an
Evangelicall
Ordinance
,
and
as
ancient
,
as
the
first
institution
of
Churches
,
and
as
a
calling
appointed
by
the
Apostles
.
What
more
have
we
for
Baptisme
of
Infants
?
What
more
for
our
Sunday
,
or
the
Lords
day
,
but
convincing
deductions
from
the
Scriptures
,
or
the
practice
of
the
Apostles
,
and
the
observation
of
the
same
in
the
Churches
of
God
successively
to
this
very
day
?
yet
wee
hold
both
these
to
be
sacred
Ordinances
and
of
divine
institution
:
though
they
both
be
questioned
by
some
learned
men
of
the
reformed
Churches
,
as
Episcopacie
is
among
some
of
ours
.
The
case
is
alike
,
and
as
cleere
,
if
not
much
more
,
for
Episcopacie
:
that
it
had
a
divine
institution
.
If
what
is
formerly
said
,
satisfie
not
,
I
will
only
use
this
argument
more
,
to
prove
that
Episcopacie
is
Iure
Divino
.
If
the
charge
given
1
Tim.
6.
14.
be
to
Timothy
personally
,
and
be
perpetuall
,
then
it
is
to
one
person
,
namely
to
Timothy
,
and
to
the
successors
in
his
place
:
For
Timothy
was
mortall
,
so
that
the
perpetuitie
of
the
charge
must
reach
to
all
his
successors
,
till
the
appearing
of
the
Lord
Christ
Iesus
.
But
the
charge
is
personall
to
Timothy
,
and
perpetuall
even
to
the
appearing
of
our
Lord
Iesus
Christ
.
Therefore
it
is
to
one
person
,
viz.
to
Timothy
and
to
his
successors
for
ever
.
If
it
be
here
objected
,
that
the
charge
there
was
given
to
Timothy
,
as
elswhere
the
Keyes
to
PETER
,
and
according
to
that
,
which
is
said
,
Quod
dixit
Petro
,
dixit
caeteris
Apostolis
,
What
was
spoken
to
Peter
,
was
spoken
to
the
other
Apostles
also
:
I
Answer
,
It
is
so
.
For
what
was
said
to
Timothy
,
was
said
caeterisque
Episcopis
&
successoribus
eorum
,
both
to
other
Bishops
,
and
their
successors
:
as
Christs
giving
the
keys
to
Peter
were
to
him
and
the
other
Apostles
:
But
not
to
all
the
Disciples
,
Deacons
and
widdowes
.
To
summe
up
all
in
a
word
;
since
it
appeares
that
Episcopacie
,
Presbytery
and
Diaconatus
are
according
to
the
practice
of
the
Apostles
analogicall
and
agreeable
to
the
constitution
of
the
Jewish
Church
appointed
by
God
,
and
established
by
Moses
;
pointed
at
,
and
in
some
kinde
deciphered
in
the
New
Testament
;
and
strongly
insinuated
by
the
successors
of
the
Apostles
,
to
have
beene
received
and
practised
by
them
,
as
commended
to
them
from
divine
authority
:
since
these
three
orders
in
our
Church
are
derived
so
high
,
have
continued
so
long
,
even
from
the
primitive
times
to
this
day
:
we
may
well
conclude
,
that
as
Presbyters
and
Deacons
,
so
Bishops
are
Iure
divino
:
especially
seeing
Episcopacie
is
so
generally
confirmed
,
and
hath
beene
so
constantly
continued
by
the
Apostles
,
Apostolick
men
,
Councills
,
Fathers
,
and
Doctors
.
And
much
the
rather
am
I
induced
thus
,
as
I
have
said
,
to
judge
of
Episcopacie
:
because
the
contrary
part
have
not
the
like
proofes
,
warrant
,
and
approbation
for
their
Presbytery
;
and
can
bring
no
sufficient
and
convincing
authority
for
a
quarterly
or
yeerely
President
,
joynt
Presbyters
and
Lay
Elders
usurping
pastorall
and
Episcopall
jurisdiction
.
And
here
in
confidence
of
my
cause
I
adde
,
that
if
they
have
any
lawfull
generall
Councill
,
or
any
Synod
(
except
their
own
)
which
established
a
Church
Government
by
such
a
President
,
Presbyters
,
and
Lay-elders
,
as
above
,
I
will
yeeld
the
cause
.
Now
it
concerns
us
very
much
to
be
well
advised
and
truly
to
judge
of
these
matters
;
because
it
appeares
in
that
dangerous
and
seditious
Pamphlet
concerning
the
late
Protestation
,
that
the
Author
therof
,
and
such
as
he
is
,
care
not
what
government
be
established
,
so
that
Popery
(
which
we
wish
more
rightly
then
they
)
be
abolished
,
Episcopacie
and
the
present
government
(
which
change
how
inconvenient
it
may
be
,
they
know
not
)
be
altered
,
and
that
they
may
have
liberty
and
toleration
(
which
what
state
wil
permit
)
to
professe
what
manner
of
Religion
they
make
choise
of
.
So
may
we
have
as
many
religions
,
as
there
be
at
Amsterdam
,
and
unpeople
all
our
plantations
by
calling
many
phantasticall
schismaticks
home
,
who
under
colour
of
dislike
of
the
Church
Government
here
,
have
fallen
out
with
our
Religion
,
and
framed
to
themselves
divers
opinions
,
if
not
Religions
,
contrary
to
ours
,
not
only
in
forme
,
but
in
reality
.
Seeing
there
is
but
one
Lord
,
one
faith
,
one
baptisme
,
one
God
and
father
of
all
,
let
us
indevour
to
keepe
the
unity
of
the
Spirit
in
the
bond
of
peace
:
that
there
may
be
one
body
and
one
spirit
,
even
as
we
are
called
in
one
hope
of
our
calling
,
Eph.
4.
Let
us
stick
fast
to
that
one
truth
,
which
wee
are
taught
,
and
be
stedfast
in
one
faith
:
and
agree
joyntly
with
one
accord
,
like
children
of
one
Father
and
Mother
.
Let
us
not
lose
the
honour
of
our
Church
Government
,
but
reforme
the
personall
errours
.
And
since
reformation
signifies
nothing
else
,
but
the
reducing
and
setting
matters
into
the
forme
in
which
they
were
most
perfect
:
let
us
constantly
hold
our-selves
to
the
forme
kept
and
practised
in
the
Primitive
times
,
and
in
the
first
&
second
Cēturies
.
In
which
we
shal
find
the
Order
Episcopall
,
Presbyteriall
,
and
Diaconall
observed
,
and
ever
since
confirmed
by
Nationall
Synods
and
Councils
of
our
own
,
neere
1400
yeeres
agoe
,
or
at
least
1000
,
and
practised
by
many
Successions
before
and
since
.
What
then
remayneth
,
but
that
wee
establish
the
present
Government
of
our
Church
,
which
is
so
agreeable
to
the
ancient
Constitution
?
As
for
that
which
is
alleaged
by
Saint
Ierome
,
in
his
Dialogue
against
the
Luciferians
,
concerning
those
things
which
were
rather
in
honorem
sacerdotii
,
quam
legis
necessitate
,
gratia
Principum
&
Conciliorum
authoritate
data
&
collata
,
for
the
honour
of
the
Ministerie
,
then
the
necessity
of
any
Law
,
given
and
bestowed
by
the
bounty
of
Princes
,
and
authoritie
of
Councils
;
I
say
for
these
things
,
I
take
them
not
to
be
Iure
divino
,
though
Deo
data
:
I
know
that
God
is
to
be
honoured
with
our
substance
,
and
that
it
is
as
lawfull
since
Christs
time
to
vow
or
give
to
him
,
according
as
he
blesseth
out
labours
and
meanes
,
as
it
was
for
David
,
Solomon
,
and
their
worthies
;
and
how
offensive
it
may
be
to
him
to
alter
what
is
given
or
vowed
,
as
it
was
of
old
to
change
and
give
a
bad
lamb
for
a
good
,
I
leave
to
the
grave
consideration
of
others
.
Only
I
here
wish
that
we
may
save
the
honour
of
our
deare
and
aged
Mother
;
and
punish
her
sons
,
if
any
have
dishonoured
her
by
Pride
,
Tyranny
,
or
Covetousnesse
:
and
that
the
Church
and
Common-wealth
may
hold
such
correspondencie
,
as
they
did
in
the
daies
of
David
and
Solomon
:
and
that
as
Kings
were
Nursing
Fathers
,
and
Queenes
Nursing
Mothers
to
the
Church
in
her
infancie
;
so
in
her
age
shee
may
find
Kings
to
support
her
,
if
weake
:
and
if
any
of
her
children
be
like
those
of
Elies
,
their
fathers
may
correct
them
so
,
that
their
Mother
be
not
dishonoured
nor
ruined
.
To
say
no
more
,
I
conclude
with
that
of
Saint
Augustine
,
Siquid
tota
Ecclesia
hodie
per
orbem
frequentat
,
hoc
quin
ita
sit
faciendum
,
disputare
insolentissimae
est
insaniae
,
If
any
thing
at
this
day
be
of
frequent
use
in
the
whole
Church
,
to
question
and
dispute
whether
it
ought
so
to
be
is
a
most
insolent
madnesse
.
Epist.
118.
And
that
it
is
Aerianisme
to
say
,
that
Presbyters
(
in
the
common
acception
)
are
equall
to
Bishops
,
such
namely
as
were
successors
of
the
Apostles
,
and
such
as
Saint
Augustine
himselfe
was
.
This
Epiphanius
reckons
among
the
ancient
Heresies
,
and
time
hath
not
bettered
it
:
and
whether
it
resembles
and
comes
neere
to
the
Antilogie
of
Koreh
,
or
not
,
my self
not
being
rigid
,
or
prone
to
censure
,
I
leave
to
be
determined
by
others
.
FINIS
.
Notes, typically marginal, from the original text
Notes for div A67119e-640
Object
.
Answ.
Object
.
Answ.
Object
.
2.
Answ.
Of
the
first
point
.
Object
.
Answ.
Epist.
ad
Antioch
.
The
second
point
.
The
third
point
.
Object
.
Answ.
The
fourth
point
.
Object
.
Answ.