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 ...

These things▪ being premised, I proceed to Ob∣jections 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, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, by law of things opposite, eminent superiority and Lordly au∣thority 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 con∣straint, but willingly, not for filthy Lucre, but of a ready minde, neither as being Lords over Gods He∣ritage.

To this I answere, that the measure of do∣mination, 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 govern∣ment. 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 quali∣fies 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. There∣fore their doctrine allowed the same. And so that cannot be meant by the words above, which is pre∣tended: viz. that there should be a parity in the Clergie, and that Episcopacie is Dominium in Clerum, a Lordly rule over the Clergie, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 an usurped authority.

The successors which they instituted are war∣ranted 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 authori∣ty:

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 au∣thority above other of the Clergie.

To make the practice of the Apostles more evi∣dent, 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 insti∣tute 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 ad∣ditamento superioritatis quoad regimen in Ecclesia: he go∣verns the Clergie and their flocks in spirituall mat∣ters. 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 instituti∣on 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 or∣dain presbyters in every City, is greater then those,

who have no such power in their Cities or Chur∣ches: 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 Apo∣stles. Therefore I conclude undeniably that Titus and Timothy were superiors as Bishops over their Pres∣byters 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 or∣dained 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 di∣stinction, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, remarkable betwixt a Presbyter and a Bishop, saying, Quid facit excepta ordinatione E∣piscopus, 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 con∣stituti 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 La∣icks.

So then you see that Bishops are in this eminenter superiores Presbyteris, eminently superior to Presby∣ters, having power affirmative and negative by the o∣pinion and practice of the ancient Fathers. This con∣firms what the Apostles had taught & practised, and appointed others in place above the ordinary Pres∣byters 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 a∣bove a Presbyter, That is, excommunication, and was called Mucro Episcopalis, the Episcopall weapon, and was a power given to Bishops successors of the Apo∣stles, 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 bles∣sed 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 sufficient∣ly

proved by the most reverend and learned Arch-bi∣shop of Armach, and by Beza himselfe called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, men in place above others) should haereticos coercere & ex Ecclesia ejicere, Keepe under Heretikes and cast them out of the Church.

Notes

• Object.
• Answ.