those seven Churches 2. If the Churches both of citie country were subiect to the B. of the citie 3. If the parishes both of citie couÌ„try had neyther Bishop nor Presbytery but Presbyters severally assigned to them 4. If the presbyters of the Country were ordeyned by the Bishop of the City not onely they but also the rurall Bishops were subject to his authority all which I have by moste evident arguments and testimonies proved already then did the severall congregatioÌ„s and parishes which I have also proved were all but members of one body depend vpon the cheife Church in the City as their head neither had they the power of ecclesiasticall jurisdiction whereof they speake as I have also proved before All this winde shaketh no corne a short answere will serve to all these particulars 1. The matter hangeth yet in question whether every of those Churches did include at least intentionally the whole City and the Country which afterwardes was subjected to the mother Church of the City Also whither parishes were multiplied presbyters assigned to them in such sort as he supposeth yea the contrary of this for the Apostles times is mainteyned by the D as is before observed 2. As for those Arguments and testimonies wherby he saith he hath already proved the parâ—iculars which he hearâ— assumeth for vndoubted truthes they are every Mothers sonne of them of vnder age neyther of growth nor strength to beare out the matter and swaye the conscience of any that considereth what is the question The reader will remember that the pointe here denied is that there were in every of these Churches many congregations which depended vpon one as cheife without power of ecclesiasticall jurisdiction in themselves All his testimonies are as appeareth cap. 2. of this defense farre beyond the compasse of the first 200 yeares the counterfeyt epistles of Clâ—mens and Anicetus excepted which he citeth cap. 2. sect 3. yet need I not except them seing the first authour of them was a very novice in respect of true antiquitie as the Doctor wel knoweth Wherefore the reader may see the valour of the Doctors best proofes in this Enthymem drawne out of the best of them thus It appeareth by Councels and Fathers after Constantines time or a liâ—le before that parishes in cities and countries adioyning were subiected to the iurisdiction of the Bishop of the citie and members of one Diocesan body Ergo at the time of writing the Revelation there were in every of the 7. Churches diverse congregations which depended on one cheefe without prower of government in themselves At length the Doctor coÌ„meth to the defense of his assumption Sect. 23. ad sect 7. def pag. â—2 54. which affirmeth as the Refuter truely gathered from his own expresse words serm pag. 18. that the 7. Churches of Asia were great and ample Cities and not the Cities alone but also the Countries adjoyningâ— And because his Refuter told him pag. 54. it was faulty both in words and matter the Doctor chargeth him to cavill egregiously but is not Not the Refut but the D. is the caviller or at least slaunderer the D. rather an egregious caviller at least a notable slanderer if his Refuters censure be true First for the words I demaund againe as his Refuter did before who ever sayd that the Church of Ephesus was a great City Who knoweth not that the City is one thing and the Church an other The D. cannot denie the later but he laboureth to excuse the former If saith he he discerned the speach which I used to be unproper had he not so much neyther arâ— I meane rethorick or logick nor grace I meane charitie as either to conceyve me to have spoken by a trope or to explane my speach by such an enunciation as the nature of the argument doth require Why how could the D. expect so much either art or grace at their hands whom he estemed to be very weaklings for learning or judgment and in affection wholly alienated from our Church-governors and such as being full of odious censures c. will not without prejudice or partiallity reade what is truely said for the defense of our Church for so he speaketh of theÌ„ pag. 1. 3. 9. 10. of his preface before his sermon If therefore himself discerned his owne speach to be improper had he not so much I say not rethorick or logick to explane his meaninge but grace that is prudence or charity to prevent both all mistakinge in the simple reader and all cavilling in his odious-censuring opposites by a plaine and naked deliverie of his true meaninge Had he remembred that he was to prove the Churches to be properly dioceses he might have conceived that his readers of all sortes would expect proper and not improper speeches to conclude his purpose For how hangeth this reasoning togither in the Doctors logick The Churches were improperly the cities and countries adioyning therefore The Doct. reasoneth stoutly they were properly Dioceses Mutato genere predicationis non valet consequentia It is a poore defense therefore for him to demand as he doth who ever heard that starrs were angels or that the cup is blood because it is sayd in his text the 7. starres are the angels and Christ elswhere saith this cup is my blood If he can shewe any text eyther of scripture or any authour old or new that hath said as he doth we will cease to wonder at the strangenes of his speach But when he further demaundeth whither when he said the churches were the cities and the Country his Refuter could not vnderstand him as speaking after that most vsuall metonymie of the Christian people in the citie and countrie nor yet explaine his wordes as the nature of the argument conteyned in his speach did lead him I answere in the Refuters behalfe he did well perceive by the Doctors words folowing where he speaketh of an intent and hope the Apostles had to convert the whole people of citie and countrie by the Ministerie of the Presbyters which they ordeyned in every citie c. that if he had limited his speach onely to those fewe that were already converted to the faith the Doctor might have had a just quarrell against him for perverting his meaning Wherefore though he finde fault with his wordes as he had good cause yet he stayeth not there but contradicteth also the matter or meaning notwithstanding he doth explaine his words so as the nature of the argument did lead him viz. that those 7. Churches conteyned the people of those 7 Cities whether already converted or to be converted hereafter by the Bishop presbyters of ech City for so he seemeth to interpret himself serm pag. 19. But he durst not in plaine termes so affirme for then the simplest of his readers might have replied that those Churches for the present conteined no more of the people in City or CouÌ„try then such as were already brought to
opinion which is so unlike to mine nothing hindreth but my arguments may be good though theirs be naught For those argumēts which demonstratively prove the episcopall function to be of Apostolical institution doe not straitewayes prove it to be divini juris Wherefore my opinion being so farr different from the popish conceite who seeth not that the judgement of our divines which is opposed to the doctrine of the Papists is not opposue to mine for though they hold not the episcopal function to be injoyned jure divino as being perpetually necessary yet what man of sound learning doth or dare deny that the first Bishops were ordeyned by the Apostles Thus we see how the D. hath ledd us along But notwithstanding the confidence of his speach observe wee the extreame povertie of his cause is he not neere driven think ye when to prove his great difference betwene his opinion and the Papists he is fayne to flye to the refuters acknowledgment of it in that 90. page where with the same breath he challengeth him to be contrary to himselfe seeminge at least to vnsay that in one place which he had sayd in another Doth he not remember that he hath often charged his refuter to affirme throughout his answere that he holdeth the episcopal function to be iure divino and to imply a perpetuall necessity thereof how then doth the refuters acknowledgement prove that the popish opinion is farre different from his Doth it not rather prove that in this very point wherein he layeth the mayne difference he he is fully knitt vnto them although forgetting himselfe as many Papists also do in their discourses he contradicteth at one time what he maynteyneth at an other But to let the world see how he jumpeth wth the Papists in this matter I wil relate his opiniō not in his ref words but in his owne The functiō authority saith he serm p. 79 which Tim. and T it had at Ephesus and in Crete cōsisting specially in the power of ordinatiō jurisdictiō was not to end with their persōs but to be cōtinued in their successors as being ordinary perpetually necessary not onely for the wel-being but also for the very being of the Churches For if whiles the Apostles themselves lived it was necessary that they should substitute in the Churches already planted such as Timothy and Titus furnished with episcopal power then much more after their decease have the Churches need of such governours Loe here his owne wordes now who seeth not that they closely implye that which he saith the Papists doe more impudently The D. closely implieth what the Papists impudently affirme affirme viz that where Bishops are not to ordeyne there can be no Ministers or Preists and consequently no Church Yet there is a freind of the Do. who pleadinge the same cause blusheth not among other propositions delivered to disgace the Presbyterian discipline and the mainteyners thereof to affirme in playne termes that all Ministers created and made by the newe Presbyterie are mere laye-persons and cannot lawfully eyther preach Gods word or administer the sacraments so saith Tho Bell in his regiment of the Church page 136 and then addeth this is already proved and a little afer concludeth with Ieroms wordes often objected by the Papists against the Protestants ecclesia non est quae non habet sacerdotem where there it no Preist or Minister there can be no Church But to returne to the D. seing all the reason he here bringeth to mainteyne his accusation is from the difference of opinion betwixt the Papists and him concerning the authority of Bishops it being made evident that there is no such difference as he pretendeth it will necessarily followe that this second vntruth how notorious soever here charged upon his refuter must be discharged upon himselfe For it is a truth so The 2. vntruth which the D. chargeth upon the Ref. returneth to himself evident as the D. cannot deny it that the judgement of our divines is wholly opposite to his in that they hold the calling of L. Bishops to be neyther divini nor apostolici juris neither as the Papists nor as the D. holdeth them if he did as he sayth so farre differ from them And putt case the difference betwixt the Papists and him were such as he saith yet what is that to the point in question I meane to prove the refuters assertiō to be a notorious vntruth nothing at all The D. in deed his opinion being so different as he fayth from the popish conceit asketh who it is that seeth not that the judgement of our divines opposed to the doctrine of the Papists is not opposite to his and I may ask him what meant he to ask that question Maye not the D yea doth he not agree with the Papists in affirminge the episcopal function to be divini juris thereby intending that it is a divine and not an humane ordinance though he should differ from them in the point of the perpetual and immutable necessity of the function And may not our worthy writers of whome the Refuter speaketh yea can the Doctor shewe that they doe not contradict the papists aswell in the former point as in the later Will he say and can he prove that they determine such Bishops onely as have such a calling as the papists mainteyne to be jure humano by the positive lawe of man onely doe they not generally conclude and determine the matter of all Bishops whatsoever that are superior to other Ministers or can they holde which the Ref. saith they doe and the D. doth not denie that the government our Bishops exercise over other Ministers is jure humano onely and yet hold it an apostolicall ordinance also or can they hold that so farre forth as there is a perpetuall necessity thereof it is onely jure humano and that so farre forth as it is not perpetuall but so as the Church may be a church without it it is an apostolicall and a divine ordinance Or doe our writers therefore determine against the papists that the government aforesaid is onely jure humano because they defend it to be perpetually necessary Or doe they determine onely against those reasons of the papists by which they prove this government to be perpetually necessary Will the D. affirme this Is not the contrary to all this most evident to them that read their writings Doe they not plainly and directly without any relation to this or that conceite conclude against all those reasons which papists bring that the goverment of Bishops over other Ministers is not an ordinance divine or apostolicall but humane onely directly contrary to the D. conclusion lett his reasons be what they be may And it were worth the knowinge what reasons those are that demonstratively prove as he saith the episcopall function to be of apostolicall institution yet prove it not to be divini juris and of perpetuall necessitie as also what worthy
answer is frivolous or a begging of the question of the question if he speake of such a judiciall licencing or silencing as Byshops in these daies exercise over other Ministers in their diocese But he will both prove that these false Teachers were subject to the censure of the Angels or Byshops remove that which his Refuter objecteth to the contrary The later he attempteth in this manner If they were not Presbyters he should say parts of the Presbyterie of that Church because they called themselues Apostles belike they were better men Is it not then against sense to deny that Presbyters were subject to the censure of the Byshop bycause he imagineth these who were subject to their censure were better men Is this the Refuters imagination or is not rather the D. conclusioÌ„ grounded vpon his own The D. cannot uphold his cause but by vntruthes imagination Why then may I not returne him his own wordes p. 124 Is the D. coÌ„science no better then stil to father vpoÌ„ the Ref vntruthes for his own advantage bewrayeth he not thereby what a cause he mainteineth that cannot be vpheld but by forgeries The Refuter to make good his deniall of that which the D. presupposed in the consequence of his reasoning vz. that the false Apostles were Presbyters and parts of the Angels Presbyterie affirmed that it was against sense to imagine that any such would assume to themselves the name and preheminence of Apostles and that any mans reason would rather give him that they were persons that came froÌ„ some other place Add hervnto that if they had been of the Ephesian clergie and so knowne to the whole Church to have imbraced an ordinarie calling and settled charge amongst them how should they with any colour perswade the same people to receive them for the Apostles of Christ Doubtlesse the very consideration of the knowne difference betwixt the extraordinary Ministery of the Apostles and the ordinary function of Presbyters might have been sufficient without any further search to discover their lying forgerie which being knowne to have place among the latter should usurpe the name authoritie of the former But the text sayth Apoc. 2. 2. they were found to be lyars by the wise and diligent care of the angel who examined or tried them it is therefore more probable that they were rather of the nomber of those wandring Prophets which as greivous wolves from without entred in to devoure then of those perverse teachers which springing up among them did drawe disciples after them See Aretius Beza and Marlorat in Apoc. 2. 2. And touching the false Prophetesse â—e zabell seing she is expresly said to be a woman though good Interpreters doe gather from hence that woemen were suffred to teach publikly in that Church see Marlorat and Mr Perkins upon Apoc. 2. 20. yet were it too grosse to imagine that any women were admitted to the office of Teachers or to the charge of Presbyters And though it should be graunted that they were men not woemen which are deciphered by the name of that woman Iezabell yet the very name argueth theire greatnes theire prevayling by their subtile perswasions no lesse then Iezabel did by her coÌ„manding power to drawe many vn to their wicked wayes And the title of a Prophetesse importeth yâ— they boasted of an iÌ„mediate calling of extraordinary revelatioÌ„s Neyther doth the Doctor contradict this onely he saith If they The D. trifleth were not presbyters belike they were better men A frivolous speach and an unlikely consequence For what likelihood is there that they were better men seing some of them were found to be lyars in saying they were Apostles Or how doth the deniall of this that they were parts of the standing Presbyterie argue that they were no Presbyters at all But say they were of an higher calling to wit Evangelists or fellowe-helpers sometimes to the Apostles yet now Apostates from the faith as was Demas and some other what will this advantage the D. cause For sooth because himselfe imagineth that these who were better men were subject to the Bishops censure therefore he deemeth it against sense to deny that Presbyters were subject to his censure To come then at lengthe to that which he first proposed the reason I meane which he urgeth to prove that the false Apostles Iezabel the false Prophetesse were subject to the Angels of the Churches wherein they usurped authoritie to teach he sayth If they were not subiect to them why is the one commended for exercising authoritie over them and the other reproved for suffring them For answere it shall suffice to ask why he assumeth for an apparant truth Yet the â—â—beggeth that which is rather apparantly false viz. that the Angell of Ephesus is commended for exercising authoritie over the false Apostles And why he pre supposeth in the coÌ„sequence of his reasoning that which he cannot justifie to wit that the false prophetesse of Thyatira was subject to the Angels censure because he is reproved for suffring her And thus wear lead as it were by the haÌ„d to see the falshood of the proposition of the arg before by himself coÌ„trived For a corrective power over Ministers cannot be firmely concluded eyther from the coÌ„mendation of the one that examined them which falsly called themselves Apostles or from the reproofe of the other that suffered false Teachers to seduce the people For put the case the D. were an Archdeaâ—on or which would please him better a Diocesan Lord that in the some parishes vnder his government corrupt teachers should â—ind free accesse to the pulpit but in other places by the carefull enquirie of the Ministers and Church-wardens finding what they are they should be restreyned me thinks in this case he should highely coÌ„mend the honest care of the one and sharply reprove the carlesse negligence of the other yet if a man should froÌ„ his coÌ„mendation or reproofe inferre that the persons so commended or reproved had the power of correcting and silencing Ministers I suppose the D. would rather deride the simplicitie of such a disputer then vouchsafe him a direct answer See the loosenes of the D. reasoning But to leave suppositions and to let him see the loosenes of his reasoning by a more direct answer it is cleare that the Spirit of God doth no lesse commend the men of Berea for their diligent sifting the Apostle Pauls doctrine Act. 17. 11. then he doth the Angel of Ephesus for examining them that falsely assumed the name of Apostles Wil the D. therefore acknowledge that they had a corrective power over that holy Apostle And who knoweth not that it is required of every private Christian to have their senses exercised in the word to discerne betweene good evill Heb. 5. 14. to trie the spirits of their teachers whether they be of God or not 1. Ioh. 4. 1. to bewarre of false Prophets and seducers Math. 7. 15. and 24. 4. to trie all
Dioceses But however the D. may at his pleasure wholly leave out the age following or wander for his proofes beyond that coÌ„passe to Constantines daies and the ages following his time yet his Refuter must be bound to the stake precisely to conclude that the Churches were not onely in the Apostles times but also in the age following Parishes properly not Diocesâ—s Yea even then when he discerneth pag. 100 that two rancks of Instances are produced to prove the conclusion which himselfe tendreth the former taken out of the scriptures the later out of the fathers he would faine inforce him to streatch his scripture testimonies to the whole terme of 200 years A thing vnreasonable and such as argueth his seeking rather by some evasion to elude then by direct answer to infringe that which is objected But seeing the questions are distinct and require confirmation by testimonies of a differing nature for the scriptures must determine what was the forme or constitution of Churches instituted by the Apostles and we must search after humane testimonies to find out the first orginall of multiplying of parishes in cities of combyning many congregations in one diocesan body I will therefore with the Doct. leave first take a view of that which is objected answered touching the state of the Churches which were of greatest note in the Apostles times To begin then with the objection which himself propoundeth Sect. 2. 2d pag. 79. it seemeth by his owne Enthymem pag 79. his purpose was to contradict not the maine question though he so affirmed but the conclusion of his 2. last argumeÌ„ts which he reduced to the maine conclusion pag 64. And because he shall have no cause to think that his Refuter carried it to the principall question to make it more strong for his advantage I will apply it to the point whereat he aymeth with a supply onely of those words which are by him suppressed yet necessarie to be added The Presbyteries ordeyned by the Apostles togither with the presideÌ„ts of the Presbyteries were assigned each of them but to one particular ordiâ—â—try congregation assembling togither in one place Therefore they were assigned but to a parish and not to a diocese To the consequent I add these words but for a parish to make the contradiction the more full because his conclusion affirmeth that the Presbyteries ordeyned by the Apostles were appointed not to parishes but to dioceses And for the same cause I also add to the Anâ—ecedent these words ordâ—yned by the Apostles The consequence of this Enthymem relieth upon this inference One particular ordinarie congregation assembling togither in one place is a parish and not a diocese Therefore what is provided but for one such congregation the same is provided but for a Parish and not for a diocese This latter connexion cannot be impugned The consequent or conclusion is the proposition which was presupposed in the consequence of the former Enthymem The Antecedent is a truth agreed upon on both parties in this controversy as appeareth by the D. laying downe of their assertion against whom he disputeth serm pag. 4. and in affirming here def pag. 79. that for brevities sake he first omitted this argument desyring in few words to bring our obiction to the issue he giveth allowance to the consequence thereof Onely he disliketh that confirmation delivered by the Refuter for clearing the consequence of his proposition when he saith that he had before shewed that a diocese must consist of distinct congregations For saith he iâ— proposition have no better hypotheses to support it I may deny it seing I have proved before that there were dioceses in the first conception of the Churches before distinction of parishes But I answere that if he hath no better argument to impugne the proposition or consequence thereof then so slender a proofe as that is whereof he boasteth I need not seek any new propp to uphold it it shall suffice to referr him to that which is already sayd in the former chapter sect 9. where he may if he shut not his eyes see it proved by the escope of his owne reasoning that the Apostolike Churches before the division of parishes in the city Country annexed could not any otherwise be properly dioceses then a childe in the wombe can be perfict man before his body have the distinct members so that to returne him his owne phrase the addition of this answere hath made his cause somwhat worse then it was before Now to proceed to the confirmation of the Antecedent before Sect. 3. ad 79. mencioned viz. that the presbyteries and their presidents ordeyned by the Apostles were assigned each of them but to one particular ordinarie congregation assebling togither in one place the Doctor hath no cause to blame us though we should refuse to mainteyne the argument which he framed for us for I suppose none of our side were so foolish as to deliver for the proof thereof that assertion which he tendreth to us to wit that in the first 200. yeares all the Christians in any one great citie made but one such congregation Wherefore till he produce his Authour from whom he received this argument I will pray leave to think he forged it for his owne advantage that his reader might judge he hath gotten the conquest though he onely threwe downe a rotten post of his own setting up For to conclude the former Antecedent it might suffice to assume thus much to wit that all the members of those Churches wherevnto the Presbyteries were ordeyned by the Apostles made but one particular ordinary congregation assembled togither in one place Against which proposition rightly vnderstood of the time when the Churches received their Presbyteries and presidents by the Apostles ordination I find no just exception taken eyther in his sermoÌ„ or this defense seing in both he wandreth beyond the Apostles dayes to the age following whereof he had not spoken one word in all that he hath urged hitherto for the justifying of his mayne conclusion Seing then the question is what the number of Christians was at the time of giving presbyteries to them if we say they exceeded not one congregation is it not a frivolous cavill to answere that they farre exceeded the proportion of one congregation in the next age following and the later part thereof It is apparant therefore that these clauses in the first two hundred yeares in the age following the Apostles were inserted into this question by the Doctor both here and afterwards pa. 100 onely to give him some colour of a just exception against his Refuters reasoning and some excuse for his sliding from the state of the Churches in the Apostles times to the ages following But let us see how he impugneth the argument framed by him sect 4. 2d 79. 80. selfe in this Enthymem In the first two hundred yeares all the Christians in any one great citie made but one particular ordinarie congregation assembled
who is your Teacher he doth affirm that Epaphroditus is therefore called the Apostle of the Philippians vers 25. because he was their Byshop or Pastor In like manner touching Ambrose how loosely dooth he reason Ambrose saith that the Apostles mencioned 1. Cor. 12. 28. Ephe. 4. 11. were Bishops Ergo in saying that Epaphroditus was by the Apostle made their Apostle Phil. 2. 25. he meaneth that he was affixed and limited to the Episcopall charge of that Church in like sort as the later Bishops were and for that cause called their Apostle Nay rather it followeth from Ambrose his wordes that the function of Epaphroditus had some affinitie with the Apostleship I meane in this that he had onely a temporarie overfight of that Church as the Apostle himself had before during the time of his aboade there And this hath confirmation from the wordes that follow which the Doctor was wise enough to conceale his whole speach is this Erat enim corum Apostolus ab Apostclo factus dum illum in exhortationerie eorum mittebat ad eos quia vir bonus erat desiderabatur a plebe Where note he was desyred of the people not because he was their Pastor but because he was a good man and was now sent vnto them by the Apostle and so made their Apostle for their present instruction or exhortation not to take perpetuall charge of them for as afterwardes he saith in vers 27. necessarius erat ecclesiss he was necessary for many other Churches as one that yeilded solisium er auxilium both comfort help to the Apostle By all which it appeareth that in Ambrose his judgment Epaphroditus by his ministeriall function was an Evangelist and not affixed to the Church of Philippi as their Bishop There remaineth Theodoret whose wordes make the fairest shewe for him yet are they not so full as he pretēdeth for that which he saith in Phil. 2. 25. he called him an Apostle because to him the charge of them was committed c. might very well be affirmed of an Evangelist seing they had a temporary charge of some one or moe Churches committed to them Therefore it doth not necessarily argue his function to be properlie episcopall and such as now is controverted Yea the Doctor himself doth so vnderstand Theodoret when he faith in 1. Tim. 3. that those who now are called Bishops were at the first called Apostles and that thus Epaphroditus was the Apostle of the philippians c. For he gathereth from Theodorets testimony conferred with some wordes of Ierom Def. lib. 4. pag. 72. that the first Bishops so reputed were Apostles and Apostolike men that is Evangelists and that so long as any Evangelists or Apostolicall men remained none were chosen our of the Presbyters to the office of a Bishop whence it followeth that Epaphroditus in Theodorets judgment is called an Apostle not because he was a Bishop but for that he was an Apostolicall man or Evangelist Wherefore it is but a vayn bragge of Mr. D. 1. to conclude as he doth pag 67. that all the Authors which he cited give testimony with his exposition And 2. to ask with what face his Refut could deny it For although he hath face enough to affirme whatever may seem to advantage his cause and to colour the maintenance of what he hath once affirmed yet the truth will discover it selfe to them that with an upright eye search after it to their shame that seek to deface it Now whereas he addeth that his authors before mencioned Sect. 7. ad sect 13. p. 68. doe all goe against the interpretation of the word Apostolos which his Refuter bringeth he saith no more but what his Refuter had before acknowledged His Authors were produced not to confute his Refurer before he sawe his answer but to justify his owne collectiō from the words of the Apostle which since he cannot effect he shal doe best not to trouble his reader any further in examining their depositions especially seing in such a case as this when Interpreters doe varie about the meaning of any word or sentence in any text of Holy Scripture the judgment of the indifferent Reader must be swayed neyther by the number yeares or learning of the parties but by that weight of reason which leadeth them to think as they doe best accordeth with the circumstances of the text it selfe and with the use of the word or phrase in other places Wherefore the Refuter though he mencion the names of some which imbrace his interpretation yet grounded himselfe rather upon the probability of reason then the creditt of their testimony Notwithstanding the Doctor much forgetteth himselfe to reject so lightly as he doth the judgment of Mr. Beza and Piscator in saying they are asmuch parties in this cause as the refuter himselfe For if it be true he hath wronged Beza in affirming that in the question of Diocesan Churches and Bishops he goeth with him and against his Refuter Lib. 1. pag. 48. and Lib. 2. pag. 140. Lib. 3. pag. 11. and that he is so farr from condemning the A contradiction government of Bishops reteyned in other reformed Churches that he wished withall his hart that with the reformation of religion in the Church of Geneva the episcopall government had bin reteyned for so he sayth Lib 4. pag. 161. 166. but it is no strange thing to the observant reader to find the Doctor very often in this contradicting fault amongst others Let us see what he answereth to the reasons that were delivered to prove the Refuters construction the more likely viz. that Epaphroditus is called their Apostle or rather Messenger because he was sent by the Philippians in their stead to minister unto the Apostle Paul The first reason hath two braunches 1. That the words following in the same verse and Chap. 4. 18. doe shewe how he ministred unto him 2. the same phrase is vsed to the like purpose 2. Cor. 8. 23. where the breshren sent with Titus to receive the Corinthes benevolence are called Apostles that is messengers of the Churches In his answer 1. he acknowledgeth that Epaphroditus brought a gratuitie frō the Philippiās to Paul c. and that the brethren likewise which accompanied Titus were to receive the benevolence of the Corinthians 2. but he saith it is vnlikely that eyther he or they were called the Apostles of the Churches in that regard And why unlikely is not that interpretation mostly likely which best agreeth both with the parts of the same scripture and with the vse of the word or phrase in other places And doth not that interpretation much better agree with both them Mr Doct Let them be compared together and sentence given with the truth First touching Epaphroditus that he was their Imbassadour or Messenger to the Apostle Paul the evidence alleadged by the Refuter from the same verse and cap. 1. 18. is so pregnant that the Doct. cannot deny it yea he
sufficiently proved before But this is the poore shift to pay him once again with his owne pag. 71. which the Doct. usually flieth unto WheÌ„ he hath nothing to justify his assertioÌ„s he perswadeth himself such is his judgment that in the question of Dioceses and diocesan Bishops he hath the upper-hand because he hath proved that there were such Bishops and Churches in the 2. or 3. age after the Apostles and therefore when he is foyled in any of his reasons that should prove the calling of such Bishops to be of divine institution he flieth to this as his refuge I have already proved the Churches to be Dioceses and the Bishops Diocesan and therefore if you grant that the function of Bishops was instituted of God and that Bishops were ordeyned or approved of the Apostles then you graunt asmuch as I intend to prove This then being his best defence the reader may see the Doctors sinceritie and that he was not wronged by his Refuter when he told him that he deceiveth his reader by an equivocation in the word Bishop But in deed he much wrongeth his refuter and all them whom he calleth his consorts when for a requitall he saith that they doe deceive their readers in that they would perswade them that because the name Episcopus Presbyter were confounded therefore also the offices were confounded For where doth the refuter or his consorts thus argue The objection which he before took notice of and pretendeth in all this discourse to remove is as himself setteth it down pag. 65. that the name Episcopus in the Apostolicall writings is given to Presbyters and that Bishops such as ours are not mentioned in the scriptures For answere whereunto he said then and now repeateth it againe that when Presbyters were called Episcopi those who afterwards and now are called Bishops were then called the Apostles of the Churches This he first indeavoured to prove by that instance of Epa. phroditus Phil. 2. 25 but his fayling therein is sufficiently discovered now once againe he attempteth it let us attend whether his successe be any better For saith he as I sayd in the sermon whiles the episcopall power was in Sect. 12. ad sect 16. pa. 71. 72. the Apostles and Apostolike men those who had that power were called the Apostles And what then Will he hence conclude that therefore Bishops such as afterwards and now have the name appropriated to them were then called Apostles doth it not rather follow much better on the contrary that in the Apostles times the name of Apostles was given to no other then to the Apostles themselves or Apostolike men which were as himselfe acknowledgeth pag 72 Evangelists hath not the Doct. then spun a saire threed to strangle his owne cause But since he pretendeth to repeat the words of his sermon why doth he curtoll them there he said pag 71 whiles the episcopall power was for the most parte in the Apostles Apostolike meÌ„ those who also had that power were called Apostles now he leaveth out these words for the most part and also May I intreat him plainely to informe us what moved him to make this change It seemeth he thought these words at the first needfull to be added as indeed they were to conclude his purpose for unlesse he can make it appeare that the power of ordination and jurisdiction over Presbyters which he calleth episcopall power was in some other besides the Apostles or Apostolike men of Evangelists and that those also were called Apostles or at least the Apostles of the Churches he cannot inferre his former Assertion to wit that those who are now called Bishops were then called the Apostles of the Churches And now it seemeth he foresawe that the testimonies afterwards alleadged cannot prove any other then the very Apostles or Evangelists whom he calleth Apostolike men to beare the name of Apostles in the apostolicall writings though his witnesses speak what they can he make his best advantage of them 1. he saith that Ambrose by Apostles in some places of scripture as 1. Cor. 12. 28. Ephes 4. 11. understandeth Bishops but is the Doctor perswaded that the spirit of God understandeth such Bishops as are now questioned by the word Apostles in those places If not why leadeth he his reader into an errour and perswade him to beleeve The Doct. leadeth his reader into that error which him selfe dissaloweth that which himself dissalloweth If he be why urgeth he not those scriptures to prove the maine quaestion seeing none can be found more pregnant then these if that be their meaning to prove the doctrine of his sermon viz. that the function of Bishops such as ours is of divine institution And why doth he reach the contrary in saying as before pag. 70. that the word Apostoli absolutely used is a title of those which were sent of God with authority apostolicall Moreover can the Doctor be ignorant that Ambrose in Ephes 4. 11. doth also say that the Evangelists are Deacons and that Pastors are and may be Lectorâ— quilectionibus saginent populum audientem that Magistri so he translateth the word didascaâ—j Teachers exorâ—ista sunt quiain teclesiaipfi compeseunt et verberant inquietos If therfore the Doct. will have us to believe that Diocesan Bishops such as ours were mentioned in the Apostolicall writings under the name not of Bishops but of Apostles because Ambrose faith Apostoli episcopi sunt the Apostles are Bishops let him freely confesse that the functions of Lectors Exercists such as the Papists will haue to be sevarall orders of the Clergic were also established in the Apostles times mentioned in their writings though not under the same names yet under the names of Pastors and Teachers or Masters Ephes 4. 11. and that Ambrose testifieth the same in the words aaforegoing for if he shall refuse to subscribe to this later inference he must pardon vs this once for not imbracing the former 2. And seing he faith Cyprian speaketh to the like purpose lib. 3. epist 9. Apostoles ideft episcopos Prapositos Dominus elegin The L. chose Apostles that is Bishops Let me againe demaund of Mr Doct. whether he be perswaded that the Apostles whom our Lord did choose and who after our Saviours ascension chose Deacons as Cyprian in the same place testifieth were Diocesan Bishops such as ours If not howe will Cyprians wordes further his purpose which is to prove that in the Apostolicall writings such Bishops are called Apostles If he be why is he ashamed especially seing he hath Bishop Bilson perpet govern pag. 226. alleadging both Cyprian Ambrose Bishop Barlow serm in Act 20. 28. fol. 17 urging Cyprian for that purpose to inrowle the 12. Apostles among other Bishops which he affirmeth to be ordeyned of God in his last argument hereafter following Cap. 6 Nay why affirmeth he the contrary in this 3. chapt viz. that some of the Apostles were not properly Bishops Yea he there
too weak to upholde it so it will soone appeare that he hath made a very slight answer to the Refuters objection who saith that if Iames his whole authority were confined to Ierusalē it had bin in a sort to clipp his wings so an abasement and not a preferment to him For what is it It is not saith he a clipping of his wings more then of the rest of the Apostles when by mutuall consent every mans province as it were or Circuite and charge was assigned to him As if the Doct. fault were not increased rather then lessned to clipp the wings of all the rest for company to testify one vntruthby another For as he cannot prove so I have disproved cap. 5. sect 11. his fancie of dividing to every Apostle his severall Province or circuite by mutuall consent And if there had bin any such partition of Provinces among them why should he deny them to be properly Bishops every one of them in his circuit or howe can he deny it to be a great abatement of their authority and so a clipping of their wings to be confined within one province or to one nation when as by their Apostolicall function they had authority to preach and to execute all ministeriall duties in every place and countrie wheresoever they should come ye◠of all the rest Iames his share must needs be by farr the least if he were confined to the charge of one onely Church Yea this is in deed to make him no Apostle or at least a Titular Apostle onely for as he saith of titular Bishops lib. 3. pag. 130. that they were such as had the bare name but not the authority of a Bishop so he must also affirme of Iames that he was but a titular Apostle seing th' authority of an Apostle which standeth in preaching to all nations as occasion shal be offred and in planting Churches where none were c. is denied unto Iames if his whole authoritie be confined to the episcopall oversight of that Church of Ierusalem which was already founded to his hand And if it were a punishment to Meletius and others which returned from schisme or haeresy to the Church to debarre them from their episcopall authoritie though they were allowed the name or title of Bishops how should it be an inlargement of Iames his honour to haue his whole authority confined to one Church as other Bishops although he reteyned the name and title of an Apostle As for the next point viz. Iames his continuance at Ierusalem Sect. 9. ad sect 9. pag 62. Doct. Refuter pag. 134. for o yeares even till his dying day to omit what is already sayd cap. 5. sect 10. 25. for the contrary we are now to examine whether the cause of his stay there was as the Doctor supposeth onely to governe that Church in the function of a Bishop The reason of his continuance there saith the refuter was not so much the ruling of the Christians that were converted which might have bene otherwise performed as the converting of multitudes both of Iewes and of other nations that vsually flocked thither which was a work of the Apostolicall function Wherevnto the Doctor replyeth that it is nothing to the purpose to say the Church might have bene otherwise governed vnlesse he could shewe that it was otherwise governed But he is to be advertised that if he graunt it might have been otherwise governed without an Apostles residence there then he shall shew himself verie voide of reason to make the government of that Church eyther the onely or the principall cause of his so long remayning in that place And vnless he can assigne some other cause of more weight then that the Refuter mencioneth it is but a wrangling part in him to make a shew of refuting his Refuters assertion in this case Neyther is it any thing to the purpose to urge him to shew that the church of Ierusalem was otherwise governed vnlesse he had denied that the chiefe stroke of the government rested in his handes for the time of his aboad there after the dispersion of the rest of the Apostles into other parts And where he sayth There is no doubt but that Church had a Pastor assigned to them by the Apostles c. eyther he doth but trifle or which is worse dissembleth his owne knowledge for if by a Pastor he meane a Diocesan Bishop he knoweth very well that it is not onely doubted of but flatly denyed that any such Pastor was assigned to them by the Apostles But if he take the word at large for every or any one that feedeth whether as Peter Iohn 21. 15. in the function of an Apostle or as the Bishops of Ephesus in the ordinarie calling of Presbyters Act. 20. 28. then he sheweth himselfe a meer trifler since it nothing advantageth his cause to grant that Iames was in this large constructiō of the word their Pastor by a temporary assignment and that besides him they had other Pastors even so many as there were presbyters in that Church But when he saith there is no doubt to be made but the cause and end The Doct. beggeth of his staying there 30. yeares was the same with the cause of the stay of Simon and the rest of his successors till their death he doth too apparantly begg the question For the cause which the Refuter propounded and the Doctor contradicted not ceased before Simons election to the Bishoprick of Ierusalem for his election was not till Ierusalem was destroyed by Titus as Eusebius affirmeth lib. 3. ca. 10. Wherefore there was no such recourse eyther of Iewes or of other nations unto the Temple there in Simons time or his successors as was all the dayes of Iames. And since the time of the Iewes rejection for the generality of them took place after that desolation made by Titus his army there was not the like need now as before for one of the Apostles there to reside to labour the cōversion of the Iewes and others that vsually frequented that place There remaineth one speach of the Doctor which in the Refuters Sect. 10. ad sect 8. pag 61. apprehension bloweth downe this which he so carefully laboured to set up as was shewed by this argumēt That charge saith the Doctor sermon pag. 68 which the Apostles had in cōmon whiles they iountly ruled the Church at Ierusalem was afterwardes cōmitted to Iames 〈◊〉 particular But that saith the Refuter p. 134. was not the charge of Bishops but of Apostles Ergo neyther was the charge which Iames had the charge of a Bishop but of an Apostle Now what answer maketh the Doct. in his defense The proposition is his owne he loveth his credit and he will not recall it what then Doth he contradict the assumption and say that the Apostles whiles they governed joyntly the Church of Ierusalem had the charge not of Apostles but of Bishops in the very function of Diocesan Bishops such as
that which he seemeth to applaud in Zanchy on Ephes 4. 11. pag. 95 viz. that the former sort of Evangelists and the Prophets also did governe the Churches nowe one then an other For how should Churches be governed by them if they had not the like power and authoritie for government that Timothy and Titus had From the Doctors reasoning in defense of his owne assertion Sect. 7. ad pag. 96. let us passe to the answer yeelded by him to his Refut who argued in this manner Timothy and Titus were to exercise their Evangelisticall function in those places For Paul biddeth Timothy after he had bin at Ephesus to do the worke of an Evangelist Ergo they receyved no new authority at their placing there which they had not before neyther laid they aside but reteyned still their Evangelisticall function The Doctor denyeth the Antecedent and contradicteth the proofe thereof Whereas Paul willeth Timothy to doe the work of an Evangelist what is thee saith he but evaggelizesthai to preach the Gospell diligently c. the word Evangelist being there taken in the generall sense Here we are put to prove that the name of an Evangelist is here taken not in a generall sense but in a more speciall for the function of an Evangelist which may appeare by these circumstances 1. First the very phrase it selfe to doe the work of an Evangelist cannot in reason be cōstrued otherwise then q. d. to doe the work which an Evangelist is bound vnto by his particular function like as in the like phrase the work of an Apostle the signes of an Apostle the commandement of the Apostles and the foundation of the Apostles 1. Cor. 1. 9. 2. Cor. 12. 12. 2. Pet. 3. 2. Ephes 2. 20. the name of an Apostle is specially taken for the office of Apostleship 2. It is the Apostles purpose see Mr. Calvin upon the place by the honorable mencion of his office to provoke him to use the greater diligence therein thereby to gaine the greater reverence among those that should behold his zeale and faithfulnes in his calling But the speciall function of an Evangelist serveth better then the generall name of a preacher of the Gospel both to animate him vnto watchfulnes and to procure him authority amongst those with whom he conversed 3. Moreover since it is knowne and confessed that he was once an Evangelist if either he had ceased so to be or if he had borne at this time a more honorable office as the Doctor supposeth in all likelihood the Apostle would have givē him some other title least others should be led into an error by this name 4. Lastly if we looke to the use of the word evaggelistes in other places we shal find it no where carried in the Apostolicall writings to a generall signification as the Doctor fancieth but rather is appropriated to that extraordinary function of Evangelists which then was knowne by that name as Act. 21. 8. Eph. 4. 11. Wherefore since it is a firme vndoubted axiome in divinity that we are to receive that interpretation of any word or phrase which best accordeth with the scope of the place it selfe and the use of the like in other places I will hold it for a truth not to be gainsayd that the word Evangelist ought here to be takē not in the generall sense but for the speciall function of an Evangelist knowne by that name We now come to Zuinglius his testimonie alleadged by the D. Sect. 8. ad pag. 97. to prove that their being Evangelists did not hinder them frō being Bishops His case is very desperate it seemeth since he is drivē to crave releefe of one so well knowne to be a professed enemie to to the Lordly jurisdiction of Diocesan and Provincial Prelates But what Zuinglius forsooth that Philip the Evangelist who had bene one of the Deacons was afterwards Bishop of Caesarea and Iames the Apostle was Bishop of Ierusalem and divers of the Apostles when they ceased from their peregrinations became Bishops of certayne Churches Which saith the D may be much more verified of the Evangelists In deed if this last glose had bene Zuinglius his words his evidence had bene farre sitter for his purpose then it is and yet would it haue done him no service till he had proved that Timothy and Titus had given over their Evangelisticall traveiles which he will never be able to effect while he breatheth But now all that Zuinglius speaketh for him is such as if he rightly conceive his meaning he will be very loth I suppose to subscribe unto For he is so farre from affirming as the Doctor intimateth to his reader that Philip after his Deaconship was first an Evangelist and after that became the Bishop of Caesarea that he rather citeth those words of Luke Act. 21. 8. where he is called an Evangelist to prove him to be a Bishop for these are his wordes De ecclesiastica sive ratione et officio cōcionandi fol. 48. Quo in loco illud nobis primo notandum est Philippum hunc Caesariensis ecclesiae Evangelistam episcopum vel pastorem fuisse c. In which place that is first of us to be noted that this Philip the Evangelist of the Church of Samaria was Bishop or Pastor c. whereby it appeareth as also by the words afeerwards remembred by the Doctor constat iuxta Pauli sententiam idem esse episcopi et Evangelistae officium and by many other speaches in that treatise that he confoundeth the names of Evangelistes Prophets Pastors in one office But let us see how the D. removeth the Refuters answere First he saith that Zuinglius speaketh according to the phrase of histories other ancient writers who take not the name of Bishop properly when they give it to Iames or any other Apostle as Doct. Whitak hath rightly observed The Doct. reasoneth from that which is no cause c. deceitfully de pontif rom pag. 303 the Doctor replyeth 〈◊〉 that if Zuinglius spake according to the phrase of histories c. then and therefore he spake according to the truth from whence I inferre that if Zuinglius have spoken the truth in this matter then the Doctor is in an errour and reasoneth deceitfully a non causa pro causa For whereas he would perswade that Iames was properly a Bishop because the Fathers so intititle him Zuinglius saith expresly of Iames Hunc Hieron et omnes simul vetusti patres Hierosol episcopum nominant non aliam ab causam quam quod in ea urbe sedem fixam posuisset Ierom and with him all the ancient farhers call him Bishop of Ierusalem for no other cause but for that he had made his fixed aboad in that citie 2. The Doctor asketh Although it be true that the Apostles could not properly be called Bishops what is that to Timothy and Titus whom he hath proved to have bene particularly assigned to the Ch of Ephesus Creet where
which our Bishops exercise is wholly by Gods word But 2. though those words detracted by the Doctor had not bene added by them if he thinketh it wil prove that the function now exercised by Bishops is warranted to them by Gods word he forgetteth his owne distinction betweene potest as modus potestatis togither with the difference which he putteth betweene function and authoritie lib. 4. pag. 100 102. 147. Neyther 3. is that authority which the booke requireth Bishops to exercise such a sole power of correction as the Doctor giveth unto them for the same booke requireth also of every Minister aswell as of the Bishop at his ordination that he preach the word and administer the sacraments The D. owne testimony against him discipline so giving every Minister a stroke in the outward policie government of the Church aswel as the Bishop which the Doct. taketh quite from him But to conclude this point the booke of articles doth in deed shewe the judgement of our Church in some matters of policie and church government devised by men aswell as in more weighty points of faith set down in Gods word Wherefore the doctrine of our Church concerning the later is not to be sought for in the booke of consecration or the 36. article that establisheth it much lesse in the preface of that booke but rather in those articles which concerne faith and sacraments For the whole body of our Church being assembled in Parliament evidently perceiving that there were some clauses sentences and articles in that booke and the preface thereof not warrantable by the word did therefore approve of it no further then it concerned the doctrine of faith and sacraments and provided also that no Minister of the word should be tied by his subscription further to approve it as well appeareth by the statute 13. Elizab cap. 12. And here I wish the reader 1. to take notice that in all that booke there is no word of Archbishops Archdeacons Deanes rurall Deanes with the rest of that rowe so that they will not be found be like in the word nor hath God by his spirit appointed them in his Church 2. To observe how the Doct. that so boldly and confidently that I say no more rejecteth so many Synods Churches and learned men alleadged by the Refut and acknowledged by himself to be orthodoxal divines is not so wel seene in his allegation here as he would seeme to be surely he mought very well conceive that we might take exception not onely to his booke of ordering Bishops Preists and Deacons but to the article that establisheth it both being made by the Bishops themselves Iudges in their owne cause and seeking their owne preheminence espetially when they were both so farre excepted against by that whole assembly of Parliament as not to binde any by subscription to approve them so much as consonant to the word Thus much concerning the booke of articles and the D. dealing with vs therein Come we now to the Confession of the English Sect. â—â— church collected as the D saith out of the Apologie The wordes as he layeth them downe are these We beleeve that there be divers degrees of Ministers in the Church whereof some be Deacons some Preists some Bishops c. But he should have read out to the end of the sentence and not breake off with an c. so keeping many of his readers from the sight of them if he durst for overthrowinge his owne cause For the very next words insinuate that these diverse degrees If the D. had read his owne testimony to the end it would have bene against him are of order not of power and jurisdiction whiles they make the office of those divers degrees to be one and the same saying to whoÌ„ is coÌ„mitted the office to instruct the people and the whole charge and setting forth of religion It seemeth the D. was somewhat shortwinded when he read that sentence and I challenge him to bring one word out of all that confession that giveth more authoritie to Bishops then to other Ministers that are called Preists Doth not the 7. article of that confession professe that Christ hath given to his Ministers one aswell as another power to binde to loose to open to shutt Doth it not make the authoritie of binding and loosing to be in thaâ— censure of excoÌ„munication and absolving from it aswel as in preaching mercie or judgement Doth it not make the worde of God the keye whereby the Ministers must open or shut the kingdome of heâ—veâ— And doth it not affirme that the disciples of Christ aswell as the Apostles received the authortie of opening and shutting by it And that the Preist is a Iudge in this case though he hath no manner of right to challenge an authoritie or power that is as the observation vpon it vnderstandeth it civil or to make lawes to mens consciences To be short doth it not affirme that seing one manner of worde is given to all and one onely keye belongeth to all that therefore there is but one onely power of all Ministers as concerning opening and shutting If I belie not the Confession but that these be the very wordes thereof let him that readeth confider whether the Confession produced by the Doctor as an Advocate in his behalfe to prove the Refuters fourth vntruth hath not as a Iudge given sentence against his owne Client Worthily therefore hath he here cited this confession and of no lesse worth is his owne observation vpon it It is to be noted saith he that our Church acknowledgeth nothinge as a matter of fayth which is not conâ—â—yned in Gods worde or grounded thereon And I will note it with him and doe tell him that he noteth well for vs and againste The Doct. note is for vs and against him selfe himselfe For if the government of the Church by such Bishops as he speaketh of be a matter of faith why putteth he a difference betweene matters of discipline and the articles of fayth and referreth the question of the function and superioritie of Bishops to the former lib. 3. page 38 and howe is their government mutable and not perpetually necessary as in his defence he often affirmeth In deed he once sayd that the â—piscopall function and authoritie which Timothy and Titus had the same with ours as being assigned to certaine Churches consisting in the power of ordination and jurisdiction was not to end with their persons but to be continued in their successors as being ordinarie and perpetually necessary not onely for the well beinge but also for the very being of the visible Churches This was the Doctors faith when he preached and printed his sermon page 79. but it seemeth his Refuter hath occasioned his departure from it But let we that passe and keep we him to his note here Thus I reason It is to be noted that our Church acknowledgeth nothing for a matter of fayth which is not conteyned in
Doctors reasons to inforce the acknowledgment of his doctrine for true that then it is not elsewhere to be had because he being knowne to be a scholler and professing to have read the cheefe Treatises on both sides it is likely that there is in his sermon the pith and substance of all that all of them can say for themselves and against vs. M. Doctor answereth it is an vnreasonable motion and the reasons thereof contradict both what he sayd even nowe and are contradicted by what he affirmeth afterwardes And to prove that the motion is vnreasonable he affirmeth it to be vnreasonable the weight of the whole cause should lye vpon one short sermon vttered by so meane a man as himselfe The which to vse his owne wordes is an unreasonable reason and such as contradicteth what he sayd even nowe and is contradicted by that which he affirmeth afterwards Even nowe he sayd that the proofs which he vsed in his sermon were such as satisfyed his owne conscience and that without boasting he mought assume to himselfe as goad skill to judge of an argument as the refuter or others of his side he calleth it blasphemy against the truth that his sermon was censured to have no sound proofe in it he sayth he is a Minister of the Gospell What as sound and faithfull as the refuter no he disdeyneth the comparison but as sound and orthodoxall as his betters and as conscionable in all his sermons and writinges and as carefull to deliver nothing but the truth of God And that his refuter cannot deny him to be a faithful Minister and orthodoxall Divine Agayne that he is perswaded in his conscience the Refuter hath not convinced him of any one vntruth throughout the whole body of his sermon All this he boasted even nowe of himself somewhat else a litle before yet now with the turning of the page he is becoÌ„e if he mean as he saith a mean man so mean as it is an vnreasoable motioÌ„ to desire any to think that if there be no sufficiency in his reasons it is not elsewhere to be had either he Eyther the D. speaketh by an irony and not sincerely or else he contradicteth himself speaketh by an ironie and not syncerely or else his former speaches coÌ„tradict this later And how it is contradicted by that he speaketh afterwards appeareth throughout his whole booke wherein every where he advanceth himselfe above measure yea in this very section he standeth upon the creditt of his evidence with a witnes making this offer that he is well contented to be credited in nothing if there be not better evidence in his sermon and the defence of it for the episcopall government then is to be found for the discipline in quesion in all the writings of the disciplinarians so advancing himself above all those sound and orthodoxall divines in the world that are by all soundly learned counted the lightes of the world Thus can he play fast and loose vp and downe debase and advance himselfe as may make for advantage before he was alofte as we have hearde learned and skilful to judge of an argument c. a faithfull Minister an orthodoxal divine c. nowe he is a meane man so meane a man as if he had not a fellow on his side to match him By by he is up on high again disdeyning comparisoÌ„ with his Refuter advanceth himself above all that have writt for the discipline Luther Calvin Beza c. Yea pawneth his creditt concerning all that ever he wrote of what subject soever upon his truth and sufficiencie in this one point But let vs nowe see the double contradiction in the refuters reasons as the Doctor calleth them but it but one reason as the refuter hath layd it downe the reader will not be so simple as to make the first clause or meÌ„ber of a sentence as the Doctor here divideth it a reason that because the Doctor is a Scholler therefore he hath in his sermon sayd asmuch as can be The D. dismembreth the Ref. words and reasoneth ex male divisis sayd of that argument He mought well enough for all that have sayd nothing to it but the Doctor is very ready to divide where his refuter conjoyneth it seemeth to allude to his owne words page 146. His refuters reasoÌ„ was too strong for him to deale with whiles the Medius terminus consisting of two branches was bouÌ„d togither and therefore he dissolveth it taking each branch by it selfe indeavouring like a grosse headed Sophister to perswade the reader that because he can bowe each twigge severally therefore he can breake the whole bundell or faggott But what the Doctor here weakneth or rather scoffeth at by dissolving I wil strengthen by vniting thus He who is knowne to be a Scholler of good skill to judge of an argument a sound and orthodoxall divine and professeth to have read the cheife treatisâ—s written on both sides in this controversie and to have set downe in a sermon vttered in the presence of God in the room of Christ those arguments which for the fulnes and plentifulnes of their proofe satisfied his owne conscience Of him it is likely we may receive the very pith and substance of all that all of them can say eyther for themselves or against vs. But the Doctor is known to be such a scholler and to have done all this For he professeth as much of himselfe as we have already heard Therefore of him it is likely we may receive the very pith and substance of all that all of them can say for themselves or against vs. For we cannot immagine that such a scholler so skilfull to judge of an argument such a divine so orthodoxall and so faithfull a Minister as he professeth himself to be we will not dispute the contrary with him we envie it not having read the chiefe treatises as saith would receive satisfaction and be perswaded by the weakest reasons or make any other choise but of the cheife the first borne strength of all the arguments he read to utter in the presence of God in the roome of Christ especially before that honourable auditory as he calleth it Who would offer him that wrong as to think he did not against that day gleane out the pith and substance of what he had read and could be sayd therein but that for want of skill or will to make the best of that he had read for his owne advantage and his cause left out the best proofes and made choise of the worst But what saith he against this or how maketh he his Refuters contradictions to appeare To lett his scoffe alone when he telleth vs he hath bene a scholler ever since he was five yeares old 1. He would knowe hovv it can be that he should have the pith and substance of all that can be sayd in that controversie seing his refuter chargeth him to speak without proofe The
answere thereunto is easy For putt case those cheife treatises which he read and from whence he received satisfaction be without sound proofe as in deed they are may he not have the pith and substance of them all and yet all he hath be without ptoofe 2. He telleth vs that it is not possible that all which he and all the rest can say can be comprised in so short a sermoÌ„ And I beleeve it For by this his defence it appeareth that he himself can saie a great deale more then can be comprized in so short a sermon for besides all that he hath spoken pertinent to the purpose though nothing to prove the point in question I dare be bolde to affirme there are a century of vntruthes sarcasmes slanders and many things of like sort But all this while how proveth he that double contradiction he spake of Nay where doth the Ref. saye as the D. insinuateth that all that he and the men of his side can saie is comprised in his sermon That which the Ref. saith is possible enough to witt that the pith and substance of all how much soevet it be that he and all of his side can say in this controversy to any purpose may be comprized in as short a sermon as his which filleth vp an 100. pages and was not onely preached before that most honorable auditorie as he faith but also vpoÌ„ second thoughts and mature deliberation enlarged and published to the world Thus we see how well he hath proved both the vnreasonablenes of the Ref. motion and the contradictions charged vpon the reason thereof As for his good admonitions in his epilogue and elsewhere how ever delivered by him not without mixture of gall wormewood we have so learned to make use and profit of the wordes of our enemies as we willingly imbrace them ¶ Thus much in reply to that which the Doctor hath answered Sect. 5. D. page 20. 21. 2â— concerninge the Refuters preface he should nowe have defended his owne praeface against the answere to it but that he vtterly refuseth because 1. it is a mere libell consisting of notorious cavillations mallicious calumniations and personall invectives 2. there is no material thing in it which is not fully answered in the defence of his sermon 3. the defence of his sermon it selfe being growne to so great a volume he should greatly wrong both himself and his reader in answering it 4. his refuter beinge in the darke and he in the light it is a verye vnequall combate c. And therefore in steade of answeringe he falleth to advisinge as we shall see when I have given answere to these severall pointes Lett the reader concerninge the first judge whether the Dâ—s owne wordes may not be banded backe agayne and charged more justly vpon his preface theÌ„ vpon the answere to it But albeit both that his preface and this whole defence are in the highest degree guiltie of those 3. notorious evils charged vpon the Refu answere yet I will spare him therein and onely demaund whether it standeth with any equitie for him at his pleasure to smite as with his tongue yea utter in printe wordes more sharp then swordes and not forus once to oppose a sheild of juste defence to beare of his blowes for him as Tullie saith venenata tela jacere but not for us medicinam facere As if Caius Fimbria were revived who when Orar. pro Râ—scio Amerino he had not as he desited slaine Q. Scevola accused him in judgment quod non totum telum corpore recepisset that he had not suffred the whole weapon wherewith he was smitten to enter his body To the second I answer that the reason were good yf what he saith were true but the reader comparinge them togither will finde no one materiall thing eyther fully or once in part answered in the defence of his sermoÌ„ how ever here and there he shall meete with revylinge and reproachfull speaches cast vpon the Ref. for it As for the third I will not deny but his defence is growne to a great volume in deed and so great that he should not onely have wronged himself and his reader by making it greater as he sayth but that he hath wronged them both and his Ref too in making it so greate as it is considering it is growne to that greatnes as by many notorious vntruthes so also by those three imputations falsly charged vpon his Ref And I wish he had regarded more seriously what he had committed to the Presse for the judgment of the present age and all posterity and that he had not so much yeilded to his inordinate affection and corruption as to make his volume swell with such bitter speaches so full of choler vnpleasant flowers of his rethorick not respecting what became him that commendeth mildenes to others proposeth for that purpose the very example of our Lord and Mr. Christ If he had defended truth as truth requireth to be defended he would never have presented that plesant spectacle he speaketh of to the coÌ„mon adversary If in any sort bitternes hath bin vsed in our defense by any who have bin strangely dealt with through which perhaps some have vttered some distempered speach the D I doubt not hath paid them all home their owne againe with large interest and measure even full running over as one that counted it whatsoever he professeth to the coÌ„trary a disparagement to be overcome in such a contention Lastly touching the fourth where he casteth them into the dark that doe not putt their names to their writings c. What argueth that speach of his besides the wrong offred to the pen-men of the sciptures and other good men many moâ— as is before sayd but extreame dealing of the Bishops towards us why else should we not dare to be seene in a cause so clearely taught in the word of God and so famously professed and practised by so many even the best reformed Churches in the world As for the refuter he is asmuch in the light as the Doctor and as wel knowne to be the Refuter as the D. is to be the defender Let his Lordbishops lay by their imprisonment and other extreame dealings and cease to be Iudges in their owne cause and that without baile or mainprize or benefitt of appeale inforcing us to indure their sentences and the D. shall soone see his adversarie in the face Till then the reader will both judge his request vnreasonable seing manifest experience witnesseth that the mildest men for bookes written without bitternes have drunk deep of the Bishops cupp mixt with the spice of their imprisonments degradations and such like and also deeme him a man of no great valour for counting that combate vnequall when he figheth with an Adversary that is not shutt vp in prison and hath not his weapons blunted or rather taken from him by that meanes Thus much breifly to his reasons pretended for not replying to the
Refuters answere I say pretended being perswaded the reason that moved him indeed not to make reply was for that his coÌ„science coÌ„vinced him of many foul offences therein had not grace freely to acknowledge them But to drawe to an ende his conclusion is That in stead of answering thaâ— which is past he will advyse for the time to come that they who wil be esteemed men of syncerity when they publish any bookes especially such as they dare not sett their names vnto would have speciall care not to disgrace any mans person least they make themselves guilty of that moste bâ—se and odious crime of libelling c. Least they subject themselves to the fearefull Curse of God c. The which as I gladly imbrace so I wish himself had followed The D. in the end of his seÌ„teÌ„ce forgetteth what he ad viseth in the beginning his owne counsell especially in this his conclusion in the ende whereof he forgetteth what he adviseth in the beginning so mought he have bene esteemed a man of some syncerity and bene freed both from that evill of sin he cast vpon his Refuter and the evill of punishment he hath cast him under vnder both which by his owne sentence he hath throwne himself all men seing who by all meanes he hath sought not more the overthrowe of his adversaries cause then disgrace of his person and therein waded so deeply as he hath left neyther body nor soul neither learning nor honesty vntouched and when he hath all done maketh up his mouth with this profession that as if his Refuter were the vilest man in the world his sharpest answeres are but too milde for him THE FIRST PART THE SECOND BOOKE Chap. 1. Of the Refuters preamble and the Doctors exceptions to it especially concerning the choise of his text handled by the D. lib. 1. cap. 1. THe Refuter of the D. sermoÌ„ having throughly viewed the Sect. 1. ad cap. 1. Def. page 23. 27. frame of the whole and strength of every part held it a point of honest playne dealing at his first entrance vpoÌ„ the answere to informe his reader what he conceived of it both concerning the worke it selfe and the author of it Of the worke he sayth page 1. that it was a building ruinous and tottering ready to type and fall and of the Author that though he boasted of much riches yet he shewed himself poore and little worth For where he made a glorious shewe of building a strong and goodly mansion or tower of defence for our reverend Bishops to rest their Lordships in he had scarce one stick or stone of his owne to builde with nor as it seemed one foot of firm or fast ground to set it on Hereat the Doctor scorneth and with much choler wrath and rage breaketh out at the first dash beyond all bounds of charitie and modestie charging his Refuter with this resolutioÌ„ that before he would incounter the sermon it selfe he thought good to spend some of his splene vpon the author of the sermon the matter and the text so making himselfe privie to an other mans thoughts But how coÌ„meth he to that intelligence Forsooth because he beholdeth in him a prowd in sulting over the Author a scornefull gibing at the matter a captious carping at the choise of the text For towards the author whose creditt must needs be very deare to the Doctor he behaveth him self like another insulting Goliah gibinge Tobiah and slandering Sanballat and though his Refuter be but a worthless and witless fellow pag. 24. yet in arrogant vantinge he playeth the part of Pirgopoâ—â—nices himself c. page 25. And touching the matter because the Refuter said it was borrowed out of D. Bilsons booke of perpetuall govermeÌ„t c. he taketh it for a gibe or scoffe and rejecteth it as a base calumniation framed according to his owne practise and as an objection of a childish yet odious wrangler and a slanderous libeller and such like Beholde here some of the fairest flowers of the Ds. defense concerninge the Author and matter of his sermon vnless the reader will give the preferment to these high praises sett by himself as a garland vpon his owne heade viz. that he commeth to the combate in simple manner like David with 5. smoath stones for so he calleth the 5. pointes of his sermon now reduced by himself to 4. taken out of the fountayne of Gods word c. that the most of his allegations are of his owne readinge that he is not conscious to himself eyther in that sermon or any other writinge to have taken any one line from any without citinge the Author And that in 9. or 10. daies space to provide for his sermon he hath so fortifyed the cause of the Bishops that the greatest worthies of the adversaryes parte assaylinge is with all their force have not bin able in twice so many moneths to make the least breach therein c. But I doubt not but he that readeth will consider otherwise of the matter and that as there is no reason he should carry awaye those lofty praises given to himself and bitter reproaches cast vpon his Answerer without controwlment so whiles he striveth to wipe away that impuration of making boast of much riches he more and more verefieth and taketh it home to himself and that in scornefull gibing and proude insulting c. He hath already in the first 2. leaves of his defense so farr outrun his refuter in his whole answere that it is in vayne for him if he were a man of that streyne once to move one foot forwardes for victorie in that kinde of bookemaking Notwithstanding it were both easy and in some respects profitable to cleare the Refuters creditt from the injurious calumniations thrown on him by the D. and justly to returne his venemous dartes into his owne boasome But I purpose not to folow his veine in prosecuting so eagerly any personall quarrells which bringeth little advantage to the cause or comfort any way And if the D. had bin as loth as he pretendeth in his answere to the preface pag. 20. to trouble yea to use his owne wordes to wronge both himselfe and his reader with personall discourses which breed endlesse fruitless contentions or had bin as willing to imbrace as he was ready to give his advice pag. 21. in the publishing of any booke not to seck the disgrace of any mans person c. yea if he had well considered that he here pag. 25 maketh it the parte of an odious wrangler to seck his adversaries disgrace by that which doth no whitt advantage his cause doubtles he would never have spent so many words and that in the forefront of his treatise in answering what was objected concerninge the Author and matter of the sermon He would rather as fit was have laboured more theÌ„ he doth in justifyng the choise of his text the last of the three objected against him as that which is materiall
one word that savoureth of captious carping Yet if there were is it all one to to carp at the choise of the text and to spend of his spene upon the text it self But not to stay vpon this any longer the Doctor telleth vs that though the quarrel pleased the refuter so well that he repeateth it againe page 3. yet without cause for that seing the expositioÌ„ of the allegorie is not doubtful but confessed on both sides that as by 7. starres are meant the 7. angels so by the angels the Bps. of the Churches who seeth not that this assertioÌ„ the calling of the Bishops is lawfull and good is built on the foundation of the Apostle Iohn as it were vpon a rock But 1. lett him certify us 1. touching the exposition of the allegorie in his text and that if it be nothing doubtfull but confessed or agreed on on both sides why he doth in the 2. pag. of his sermon prepose this as a doubtfull point needfull to be examined viz. who and what manner of persons are ment by the angels of the Churches The D. coÌ„tâ—adicteth himself 2. Wherefore he tendered this for his first reason of examining the doubt because to vse his owne words def pag. 29. when the Holy-ghost expoundeth the starres by Angels this interpretation it selfes allegoricall and therefore needeth some exposition And. 3. Wherefore in the very next words of his defence he mâ—ncioneth 3. different opinions touching the persons or functions ment by the Angels viz. whether all Ministers in generall the Presidentes of the presbyteries or diocesan Bishops 2. Moreover can he without blushing saye that it is confessed on The Doct. speaketh vntruely both sides that by the 7. starrs are ment the 7. Angels Was it not flâ—ttly denied Not without reason or shewe of reason at leaste doth not he himself afterwards cap. 2. sectioÌ„ 3. spend paynes in opening the doubt and proving that the angels were just 7. and no more 3. Lastly if this be all that he can rightly and strongly build upon the Apostle in the words of his text viz. that the calling of the Bishops is lawfull and good his refuter hath good cause even still to affirm that this text neither was nor is any firme ground for him on which to set up such a mansion for his Diocesans as he assayed Who therefore seeth not that it is not the refuter with the text but the Doctor that quarrelleth with the Refuter in this pointe without a cause Especially seing when he coÌ„meth to that 3. page where he sayth the quarrell is repeated he doth wittingly both coÌ„ceâ—â— vnder an 〈◊〉 and overpasse without any answer that which is 〈◊〉 â—aâ—momâ—nt to justify his Refuter in this point For the Doct. 〈◊〉 â—noâ—lâ—dge a truth to lye in one of these assertions of of the Refuter to witt that eyther there is some other portion of scripture whâ—â—n that which he pretendeth to be here layd downe vnder a vâ—â—le is 〈◊〉 vnfâ—â—ed â—â—d delivered or that there is no such place to be sound 〈◊〉 the scripture Now let him make the best choise he can and which of them soever he choose the same shall make â—ood the refuters quarrell as the Doctor calleth it I meane the consequence of his reasoning in that place For 1. if he shall affirme that there iâ— some other text that plainely vnfoldeth the pointes here sayd downe vnder the vaâ—â—e of an allegorie then in reason should his censure be approved which saith it had bene fitter both in divinity and good discretion for him to have chosen some other more cleare portion of scripture then this which is allegoricall 2. If he shall grant as I think he will not that there is no such place to be found in all the scripture it will also inevitablie followe that the Refuters sentence was right when he sayd this text cannot be deemed a fitt Iudge to decide so great a controversy But it was one of his pointes of wisdome to passe by this dilemma Sect. 5. ad cap. 2. pa. 30. defen or two forked argument he thought it enough to repeate in that 30. page his former answere that the meaninge of the allegory is on all sides agreed on and to add this silly inference that since we doe confesse the Angels to be the Bishops of the Churches therefore by our confession the text was as fittly chosen as if it had bin sayd the 7. Starres are the Bishops of the 7. Churches See see how faine he would if he could The D. beggeth of us what he dareth not give himself wringe from us an acknowledgement of that which himself well advised I suppose dareth not affirme namely that an allegoricall texte is as fittly chosen to prove any conclusion as another which vnfoldeth the same more plainely But it shall not be amisse to lett him see the strength of his consequence by another of like force Our adversaries the D. I meane the men of his side doe affirme and teach that the Angels were diocesan Bishops superiour in degree to other Ministers and that the 7. Churches which they governed were properly Dioceses Therefore in their opinion the text was as fittly chosen as if it had bin said the 7. Starres are the diocesan Bishops who having a superiority in degree over other Ministers did oversee the 7. dioceses or diocesan Churches in Asia 2. As for the replie which he ascribeth to his Refuter viz. that though it be granted that the Angels are Bishops yet not such Bishops as The D. vntruely fathereth on the Refut what he said not the D. speaketh of if it had bin as truly his as it is vntruly fathered on him yet he giveth him no cause to answere as he doth viz. then the vnfittnes of the text belike is not because it is allegorical but because in his conceite it is impertinent He should rather have inferred thus Then I see the text is vnfitt in a double respect in parte because it is allegoricall and cheefly because though the meaning of the allegory be thus farr agreed on that it is confessed the Angels were Bishops yet it is a great controversy whether they were such Bishops as the Bishops of our Church are But the D. giveth litle hope that he will of his owne accord confesse so much this belike shal be answered with another inferred vpon a more sure ground It is certeine the consent of Interpreters being so farr divided as he acknowledgeth pag. 7. touching the nature of the function of these Angels can give his text no fitnes to conclude his purpose Belike therefore the fitnes that the Doctor imagineth to be in it is because in his owne conceit it is pertinent induced therevnto perhaps by the judgement of some fewe that are parties in the cause But his conceit though supported with the approbation of some that favour the Hierarchy is too light to be layd in the ballance against the judgment of all those Protestant wryters
himselfe and his family to the publike Ministerie of those whom he hath chosen to dispense the word and sacraments to him and to them he is a member of a true visible Church or if you will of one certaine parish that is to say of one particular congregation of Christians assembled togither in one place for the solemne and publique service of God 2. If the Doctor be of a contrary opinion then he reasoneth absurdly from his owne false imagination that the King is further then any Bishop from being a member of one onely parish to cōclude that they which deny the Bishop to be a member of a true Church may aswel or rather must needs be so conceited of the K. With much more probabilitie we may return this conclusion into The D. cōcludeth against himself and bringeth his slander upon his own head his owne bosome that seing he is perswaded the K. cannot be a member of any one parish because he is the governour of all the Churches within his dominiōs he must for the same cause deny him to be a member of any one Diocesan or provinciall I may adde Nationall Church within his dominions And hence it will followe that in his conceite the King is not a member of any one certeine visible Church for by one visible Church the D. meaneth the christian people of one diocese or province or at the moste of one nation For the christian people lyving vnder diverse lawes as the people of England and Scotland doe are diverse nations and so diverse visible Churches if we may beleeve his owne wordes lib. 3. p. 51. 52. Wherefore the vnpartiall reader may easily see that this odious crime of denying the King to be a member of a true visible Church falsly and spitefully ascribed to them against whom he dealeth doth truely and justly light vpon himself As for the question which he moveth whither they holde the King and his houshold to be a true Church That so he may be thought to be a member of a true Church though the Q. be needlesse and sufficiently answered already yet know he againe and againe that they hold the Kinge and his familye to be a true visible Church not onely a member of a true Church and the King in regard of his regall office a most noble member excelling all other though the Doct. seemeth to be otherwise perswaded not onely of the King as is before shewed but perhaps also of his familey because it is not as other parishes are a subordinate member of any one diocese nor constantly subjected to the jurisdiction of the diocesan Bishop His last reason why we may not with the like reason acknowledge the Bishop and his family to be an entire Church he should say but he saith familie by themselves I will answere when I finde him better disposed to receive it then he was when to the ende of his question he added It is no matter what they holde vnlesse they were more learned and judicious In the meane time lett him bethink himself what to answere to these questions 1. Whether every Bishop or any one of them doth alike subject himself as the King doth to the pastorall authority of any one or moe that doo ordinarily distribute the word and sacramentes to his whole familye 2. Whither any Bishop residinge with his familye in another diocese as the Arch Bishops alwaise doe and some others for the most parte doe he and his familey be as other parishes are subject to his jurisdiction in whose diocese they are 3. And if the Bishop be the pastor of his familey and his chapleines assistants to him for the pastorall oversight therof whether we may not affirme their families to be so many Presidents of parishes governed by a parish pres bytery In 3. sections following the Doctor bestirreth himself to recover Sect. 7. ad sect 9. Def. pag. 40. his credit with his Diocesan Bishops who by a reasō grounded on his owne words were proved by the Refuter page 6. to be absolute Popelings The reason was layd downe to him in this forme They who have not onely supreme but also sole authoritie in causes ecclesiasticall are absolute Popelings All Diocesan Bishops have not onely supreme but also sole authoritie in causes ecclesiasticall Therefore all Diocesan Bishops are absolute Popelings The Doct. scorning that this should be called his reason sayth That there is nothing in it his but the propositiō which also is stretched beyond not onely his meaning but his wordes His wordes are these serm pag. 4. least they might seeme to sett up an absolute popeling in every parish who should have not only supreme but also sole authoritie in causes ecclesiasticall they adioyne unto him that is to their Pastor a consistorie of lay or governing elders Out of these words saith the Def pag. 40. I deny not but this proposition may be framed They who give to a Bishop not onely supreme but also sole authoritie in causes ecclesiasticall doe seeme to sett vp an absolute popeling And why not or better that proposition which his Refuter urgeth In deed if he had sayd They seeme to sett vp an absolute popelinge in giving to their parishe Bishop not onely supreme but also sole authority c his proposition had more naturally flowed frō his words then now it doth but since he saith an absolute popeling which should have both supreme sole authoritie c. he very clearely describeth in these last words of having such an authoritie as he speaketh of what he meant by an absolute popeling namely such a Pastor or Bishop as hath not onely supreme but also sole authoritie in causes ecclesiastical Wherefore he may aswell deny it to be day-light at high-noone as deny that the Refuter rightly drewe his proposition from his wordes before expressed 2. Moreover put case a man should contradict the proposition which himself acknowledgeth to agree with his words and meaning must he not be inforced for the proofe thereof to assume some such assertion as that is which the Refuter propoundeth viz. that he is an absolute popeling who hath in any parish or diocese supreme and sole authoritie in causes ecclesiasticall 3. Yea doth he not elswhere in his sermon pag. 17. 51. with out any seeming affirme in plaine termes that the parish Bishop or Pastor of every parish must rule as a Pope vnlesse he be assisted with a presbyterie or subjected to the diocesan Bishops authority Yea that it is to sett vp a Pope in every parish if the Pastors doe rule alone neyther subject to the Bishop nor restreyned by Assistantes In like manner in this defence lib. 1. cap. 8. pa. 194. saith he not that their parish Bishops whom they make the supreme ecclesiasticall officers would be he saith not might seeme to be but would be absolute popelinges if presbyteries were not adjoyned vnto them because they shall have not onely supreme but also sole authority It is therefore a
meere cavill joyned with an evident vntruth The D. jâ—ineth a cavill and an vntruth togither to say as the D. doth that the proposition sett downe by the Refuter is not his but stretched beyonde not onely his meaninge but also his wordes 4. But it was the D. cunninge to take advantage of the word seeminge here vsed but elsewhere omitted so to perswade if he could that his Resuter had no colour from his wordes to coclude that he did sett vp but onely that he did seeme to sett vp absolute poplinges for which cause also in meeting with the places where the Refuter reneweth this objection which yet is no oftener then his owne wordes gave occasion by his renewinge of his calumniation against the favourites of the government by presbyters he sendeth back his reader to this place saying that thâ—se objections though repeated in other wordes answering to his owne termes are answered before and that to their shame see lib. 1. pa. 194. lib. 3. pag. 142. But will he nill he we have gained the propositio so that if his answere to the assumptio be not the better the shame will light vpon his owne pate To come therefore to the assumption First lett it be remembred Sect. 8. that the Refuter propounded it not as his owne assertion which he ment to prove by the constitution of our Churches or the practise of our Bishops but as a pointe which the D. vndertaketh to prove in his sermon 2. He is likewise to be so vnderstood as ofte as he objecteth against our Bishops that having sole and supreme authority they rule as Popes or Popelinge wherefore the assumption which the D. rejecteth as false and foolish or frivolous is this in effecte That all diocesan Bishops have or ought to have in the D. opinion not onely supreme but also sâ—le-authority in matters ecclesiasticall within their diocesse Or thus The D. giveth and alloweth to diâ—cesan Bishops such supreme and sole authority c. Wherefore to make way for the proofe of this Assumption the Refuter first layde downe the state of the question into which the Doctor is nowe entred viz. whither the Churches should be governed by Pastors and Elders or by Diocesan Bishops and then addeth that where they say by Pastors and Elders adioyning the Elders to the Pastors and making them both subuct to the congregation so farr off are they from giving sole and supreme authoritie to the Pastors alone c. Mr Doct. taketh all from them all and putteth the reâ—â—â— into the bandes of his Diocesans alone c. From which words to conclude the former assumption and in the contriving of the argument to keep as neere as may be to the tenour of the syllogisme proposed by the Doctor to himself to confute thus I argue Whosoever giveth to the Diocesan Bishop alone that power which is taken from the severall Pastors with their Elders and parishes he giveth to the Diocesan Bishop supreme and sole authoritie in causes ecclesiasticall But the Doctor giveth to the Diocesan Bishop alone that power which is taken from their several Pastors with their Elders and Parishes Therefore the Doctor giveth to the Diocesan Bishop both supreme and sole authoritie in causes ecclesiastical I take the proposition which the Doct. himself setteth downe sect 11. pag. 43. and adjoyne such an assumption as best fitteth with it And I nothing doubt but the Refuter will easily be discharged from all the untruthes the Doctor chargeth upon him and it be made to appeare that the Doct. himself is the man that climbeth that ladder of vntruthes to put his The D. not the Ref. climbeth the ladder of vntruthes Bishops out of that seate of papacie wherein by his owne rules they were quietly seated And first I will confirme the partes of this argument then blowe awaye the smoke of those untruthes which rose from out of the Doctor as sparkes flye vpward The proposition I thus prove Whosoever giveth vnto one Diocesan Bishop alone for his Diocese such a power of government as would be found both supreme and sole if it were invested wholly in the person of any one pastor for the government of one parishe he giveth to the Diocesan Bishop alone for his Diocese both supreme and sole authoritie in causes ecclesiasticall But that power of government which the D. taketh from the severall Pastors with their Elders and Parishes is such a power as would be found to be both supreme and sole authority in causes ecelâ—sticall if it were wholly invested into the person of any one Pastor for the government of one Parishe Therefore whosoever giveth vnto one diocesan Bishop alone for his Diocese that power of government which the D. taketh from the severall Pastors with their Elders and parishes he giveth vnto the diocesan Bishop alone for his diocese both supreme and sole authority in causes ecclesiasticall Of this prosyllogisme the proposition is cleare enough of it self and the assumption is drawne from the D. words both in his sermon and this defense of it when he saith againe and againe that the authority which he denieth vnto parishes with their Pastors and Elders in this controversy is an immediate and independent or supreme authority sufficient for ecclesiasticall government And that the Pastors should have Pope-like authority viz. supreme and sole authority in causes ecclesiasticall if there were not a consistory of Elders adjoyned to him Wherefore if it can be proved that the D. giveth to diocesa Bishops that power of ecclesiastical goverment which he denieth vnto Pastors with their parishes and Elders it will inevitably folow that he alloweth vnto every diocesaÌ„ Bishop supreme and sole authority in causes ecclesiasticall To proceed therefore to the proofe of this pointe which is the assumption of the first prosyllogisme thus I argue In debating this question whither the Churches are to be governed severally by Pastors and Elders in every parishe or by Bishops sett over the Pastors and people in a whole diocese whosoever impugneth the former and mainteineth the later he giveth vnto every Bishop in his diocese that power of goverment which he denâ—eth to the severall Pastors with their Elders and parishes But in debating the question before mentioned the D. impugneth the former branch of the question and maintaineth the later Therefore he giveth to every Bishop in his diocese that power of goverment which he denied vnto the severall pastors with their Elders and parishes Here the Assumption is in it self evident if the question debated be such as is before noted which none of his freinds need to doubt of since the D. himself excepteth not against it but intreateth the reader to take notice of the state of the question for future use pag. 41. and when he repeateth it cap. 3. pag. 61. he acknowledgeth it to be rightly sett downe in respect of the partes of the disfunction Whence it followeth also that the proposition of the prosyllogisme standeth firme For
alone in his Diocese and so be guiltlesse of the vntruth he chargeth on the Refuter he must both affirme and prove that the Archdeacons and Deanes rurall and cathedrall togither with the Chauncelors and officialls which now rule vnder the Bishop and the Archbishop with his courts which are above him be of divine institution or at least were in vse in the time of the Apostles and so derived to succeeding ages And yet if he could and should performo this hereafter it shall nothing weaken the Refuters assertion who examining the tenor of his sermon and finding therein no intimation eyther of any assistants to restreyne his Diocesan Bishop or any superior court to rule over him did therefore truely Sect. 10. ad Section 11. page 43. Two other vntruths charged on the Ref. by the D. returne back into his owne bosome affirme that the Doctor put the reynes of the government coÌ„troverted into the hands of his Diocesan alone As for those two vntruthes which he sought and professeth to finde in the proposition they doe even as the former two returne home into his owne bosome For since he cannot deny but that the power which he taketh from the several Pastors with their Elders and parishes is in his opinion a supreme authoritie in causes ecclesiasticall and such as wil be both supreme and sole in the Pastor yea more then Popelike if they had not a consistorie of elders joyned to him it is no vntruth to affirme but an vntruth to deny that he giveth both sole and supreme authoritie to the Diocesan Bishop whosoever he be that giveth to him alone that power of government which the Doctor taketh from every several Pastor with the Elders and people of every parish For whereas he objecteth that because he acknowledgeth a superior authoritie both in the Archbishop and his courts and in the provinciall Synods c. it is apparant that although he did take all authority from parish Bishops and their Elders yet it would not follow that he giveth the whole authoritye ecclesiasticall to the Diocesan alone it is but an idle repetition of what he before objected is before answered and here altogither impertinent because to wâ—â—ken the refuters proposition he must shewe that he giveth not supreme and sole authoritie to the Bishop in his Diocese although he give to him alone all the power that he taketh from the severall Pastors with their Elders and parishes But whereas he falleth backe to the assumption againe addeth touching his refuters speach in saying that he ascribeth supreme authority in causes ecclesiasticall to the Diocesan Bishops that it is the supreme and lowdest lye and maketh the Assumption of his cheefâ—syllogisme evidently false it is a supreme and lowd lye in the Doctor if The D. maketh a loud lye I may returne him his owne words 1. to reckon this for one vntruth implied in the proposition when himselfe acknowledgeth it to be the assumptioÌ„ of his cheife syllogisme 2. to deny it for what could be spoken with a supremer lowder crye by him then that the Diocesan Bishop hath supreme authority in causes ecclesiastical and that not in this defense onely but in the 4. point of those 5. in his sermon where he offreth to prove it by divers testimonies To what end else citeth he pag. 30. Ignatius ad Smyrn and pag. 31. 34. 36. 46. Ignatius ad Trallens shewing that all must be subject to the Bishop who holdeth and menageth the whole power authority over all yea such a power as admitteth no partner much lesse a superior Yea what else meaneth his conclusion pag. 52. where he saith thus you haue heard that the Angels or Bishops of the primitive Church were for the substance of their calling such as ours are having a peerelesse power both of ordination and iurisdiction If this be not to give supreme authority to the Diocesan Bishop let the reader especially when he hath read the 7. section of the next chapter judge As yet therefore neyther the lowest nor the lowdest lies which the Doctor chargeth upon his Refuter doe belong to him they must goe home and rest with their owne Father for ought is yet done As for all that which followeth pag. 44. 45. eyther to Sect. 11. ad pag. 44. 45. sect 12. 46. 47. Def. free himselfe from giving popelike authoritie to Bishops or to prove his accusation against the Presbyterians that they make the Pastor of every parish a petty pope Well may it argue his wps good affection to the one and evill will which never said well to the other but it can neyther cleare him nor condemne them in his conscience who indifferently examineth the cause on both sides For neyther is the Doctors cause releived by that subjection which he affirmeth and the Refuter acknowledgeth of our Diocesan Bishops to their Archbishops c Neyther is their cause made the worse by the height or impudencie of that ecclesiasticall authoritie which they give to the Pastor or people of every parish For the question is not as the Doctor shifteth The Doct. shifteth the questioÌ„ it Whether by our Church constitutions Dioccsan Bishops doe lie subject to any higher authoritie or whether men may appeale from them c. but whether the Doctor doth not indeavour in his sermon to convey vnto every Bishop in his Diocese as his right by divine institution an authoritie and power of government in causes ecclesiasticall no lesse sole and supreme then the power which every Pastor should haue in his parish by the doctrine of the later disciplinarians as he calleth them if he had no consistorie of Elders to assist and restreine him And towching the parishbishop the question is this whether he should be or at least seeme to be an absolute Popeling as having sole and supreme authoritie in causes ecclesiasticall if he had not a consistory of Elders adjoyned vnto him If therefore the Doctor will leave his shifting and slaundering and syllogistically conclude eyther from his owne sermon the Negative in the former question or from their writings whom he impugneth the assirmative in the later he shall I doubt not have good and honest audience In the meane time seing he hath not as yet affirmed much lesse proved that Diocesan Bishops are by divine or apostolicall institution subject to the jurisdiction eyther of the Archbishop or of the provinciall synode it may suffice to close vp the former questio with his owne words p. 43. What hath he gained by all his owne triumphing outcries but the manifestation of his owne manifest vntruthes And for the later question since it is evident by their protestatio touching the K. supremacy that they doe subject their Pastor aswel as the meanest of the people togither with the whole congregatio to the Kinges authority to all his Majesties civill officers ecclesiasticall lawes and seing also it appeareth not onely by the same Tract art 26. but also by
assumption and conclusion on this manner If the primitive Churches were governed by diocesan Bishops then not by such presbyteries as they stand for But they were governed by diocesan Bishops Ergo not by such presbyteries as they stand for The proposition of this argument is absolutely necessary for such presbyters and such diocesan Bishops as ours are cannot stand togither And if the Assumption be denied he is already provided of a disiunctive argumentation sufficient to confirm it So that he may daunce as in deed he doth lib. 4. cap. 1. pag. 35. the round The Doct. daunceth the round betwene these two and need not seek any newe prosylloâ—isme to conclude that which is to be proved But 2. what meaneth the D. to take that for graunted which his refuter flatly denieth Doth he not plainely tell him answer pag. 10. that though at were so as he supposeth that there were no other Elders in the primitive Church bâ—t Ministers of the word yet that it would not follâ—w that the Bishops were Diâ—osan because a Presbyterie of Ministers such as the D. himselfe coâ—fsseth The D. taketh for graunted that which is flatly denied were then in use might be ioyned with the Bishop in the government of the Church and that the whole congregation might have as great an hand in the government as he for so some of our opposites do graunt it had some times and therefore the sole government of Diocesan Bishops may well fâ—ll though there were no sole governing elders to over turne them It is therefore plaine that the Refuter disclaymeth this dâ—siunctive proposition as not necessarily true and that the Doctor wittingly how wittily soever concealeth from his reader both that division which is among the favourites of the Hyerarchie some acknowledging the state of the Church in the Apostles times for the outward forme and government thereof to be popular as Archbishop Whitgift in defence of his answer pag. 180-182 which the Doctor esteemeth pag. 41. a Brownistâ—call and Anabaptisticall dotage and The D. coÌ„tradâ—cteth his owne doctrine that contradiction which is found in his own writing since he now putteth the reynes of Church-government into the hands of the Bishop to rule as ours doe without the advise of the presbyters whereaâ— he formerly acknowledged sâ—rm pag. 1â— that in the primitive Church the Bishop vsed the advise of certeyne â—raâ—e Ministers and in Church causâ—s did nothing almost without them A thing now growne altogither out of vse and in the opinion of â—ome whose judgemeÌ„t ought to sway much with the Doctor that kâ—nâ—e of government which the aunciâ—nt Presbyteries and their Bishops exerâ—ised is now transferred to the Mâ—gistrate to whome it is due aâ—d to such as by him are appointed sâ—e D. Whitgifts defense pag. 747 Howsoever therefore it may be granted that in the question delivered by the Doctor the disiunct on which his proposit on expresseth is impliâ—d yet it followeth not â—ay it is an apparaâ—t vntruth to affirm hâ—t the disâ—unction is on both sides presupposed necessarie which the Doctor must confesâ—e vnlesse to use his owne words he will confesse himselfe to be ignorant in logick seing his disjunction and question doth not sufficiently enumerate their opinions which have debated this question in generall viz. what the forme of government was which was first practized in the most ancient and Apostolik Churches So that if I would treade in the D. stepps I might justly repay him with some such marginall notes as pag 47. 53. without cause he hath sett down to disgrace his Refuter to witt that the D. and his Consorts at this Day doe pleade against the discipline which Arch-Bishop Whitgift other learned Protestants yea the most ancient freinds of the Hierarchy acknowledged to be practised in the apostolike Churches and that the Doctor mistaking the question and craftily concealing the division that is among them of his owne side is bold to affirme that to be graunted which he knoweth to be denied 3. I know that for his defence he saith that his Refuter acknowledgeth the question to be such as he proposeth but he doth both the Refuter and the reader the more wronge in so saying In deed when the Refuter intended to shewe that our diocesan Bishops maye be proved absolute popelings by the same reason that the D. urgeth to cast that name on the parishe Bishops for which they whom the D. calleth a new secte doe as he saith stryve he then affirmed that the question betwixt the Doctor and them not betwene the D. and us for those words the D. hath evilly put in to make his owne cause good was this whether the Churches should be governed by Pastors The Doct. chaungeth the Refutâ— words and Elders or by diocesan Bishops But how doth it followe that he acknowledgeth the first of his two questions before mencioned to be rightly and fully delivered in respect of the parts of the disiunction He that hath but half an eye may see the inconsequence of his reasoning specially seing the question expressed by the refuter hath more reference to the second quaestion de iure then to the first de facto Moreover hath the Doctor forgotten that at his first meeting with this question he enterteyned it so well that pag. 41. The D. coÌ„tradicteth himselfe he intreated the reader to store it up for future use Shall I therfore now inferr that he contradicteth himself in saying that his assertion is falsified in the later part of the question 4. But what need so many words to thewe the weaknes of the Doctors disiunctive argumentation or to prove that there is not any presupposed truth in his disiunctive proposition I hope he wil graunt for he is a Doctor and cannot lightly so farr forget his logick rules but he must knowe that the question which he debateth in the first part of his sermon must holde proportion with that assertion which is to be concluded from the 4. first points of his five seing the first part of his sermon is comprehended in them Now the assertion which is to be proved by these 4. pointes is eyther this which his disiunctive argument concludeth viz. that the primitive Churches were governed by Diocesan Bishops or rather that which before he set downe pag. 58. for the assumption of his first syllogisme viz. that Diocesan Bishops are such as are here meant by angels But which soever of these two he chooseth certeine it is his question Sect. 4. wil not yeeld him any such disiunctive proposition as he now draweth from this which he tendreth For his quaestion must be a single one and not compounded of two members viz eyther this whether the primitive Church was governed by Diocesan Bishops or no or rather this whether Diocesan Bishops be vnderstood by the angels or no And this last coÌ„meth somewhat neare the mark though it misse of the right tenour of wordes which it ought to have kept viz. whether Bishops
precepta vocat hoc est divinitus inspirata et ob id authentica Aret in 1. Cor. 14. 37. 3. It is well knowne that the doctrine of the Apostles and their practise recorded in their writings yeeld us the most direct and expresse warrant which Christian people and their Teachers have I say not for the sanctifying of the Lords day which is our Sabboth because some great Favourites of the Prelacy holde it though vnjustly to be a varyable ordinance and alterable at mens pelasure but for the estableshing of a settled Ministery in every Church to feed the â—lock which dependeth on them 1. Pet. 5. 3. 4. Act. 14. 23. 20. Tit. 1. 5. Which I suppose all will graunt to be generally and perpetually necessarye Byshop Bilson not excepted Perpet Govern pag. 106. 107. and 208. And it is no lesle evident that there is no generall necessity or perpetuity in some precepts which Christ himselfe gave to his Disciples as Mat. 10. 5. 14. and 12. 16. and 15. 20. and 19. 21. Iohn 13 14. 15 wherefore the perpetuity or immutability of precepts given in the scriptures dependeth not vpon the authority of the person froÌ„ whom D. distinction falleth to the groâ—d they proceed immediately but vpon the generallity or perpetnity of the grounds or causes which give strength there vnto So that the things which are Apostolici juris and none otherwise divine ordinances then as they proceedd froÌ„ the spirit of God that directed the Apostles are generally perpetually immutable necessary in the presence and concurrence of those causes and grounds whichmade them at the first necessary And there is no other or greater perpetuity or necessitie in any of those things which are immediately divini juris Wherefore as the D. acknowledgeth the things which were ordeyned of the Apostle to be for the authority of their iustitution not onely apostolicall but also divine ordinances so he must confesse that whatsoever they established not for a short tyme but for succeeding ages the same deserveth to be estemed as a thing authorized divnio jure not apostGlico onely And herein we have the consent of sundry Orthodoxal writers Certâ— saith D. Whitakers de Pont. Rom. pag. 107. quod apostoli ut necessarium sanxerunt atque introduxerunt juris divini vim The D. distinction is against the iudgment or his own freindes aswell as others obtinet And in this very question of the superioritle of Bishops above Presbyters as it is their coÌ„mon Tenent that they are equall or rather all one jure divins by Gods lawe so they hold the doctrine and practise of the Apostles to be susficient warrant to conclude their assertion as we may see in Sadeel ad repet Turrian sophism loc 12. pag. 403. 412. partis secundae And in Chemnitius exam Conc. Trident. De sacram ordâ—n parte 22. sol 249. yea Sadeel pag. 117. putteth no difference betwene jus divâ—num and an Apostolicall ordinance for vpon these premisses Presbyteri certè apostolicis institutis habent jus ordinandi Illi vero qui haâ— aeâ—ate ecclesiam primi reformarunt erant presbyteri he coÌ„cludeth quare primi illi doctores potuerunt in ecclesia reformata ministros ac pastores ordinare idque jure divino In like manner Bishop Barlowe in his sermon on Acts. 20. 28. as one not acquainted with any difference in perpetuitie betwene â—us apostolicuÌ„ divinum giveth both indifferently to the episcopall function gathering out of one word posuit in his text that it was both praxis apostolike an ordinance apostolicall and thesis pneumalike a canon or constitution of the whole Trinitie enacted for succeeding prosterity Mr. Bell in his regiment of the Church pag. 117. saith a thing may be called de jure divino two waies 1. because it is of God immediately 2. because it is of them who are so directed by Gods holy Spirit that they cannot erre And in this sense the superiority of Bishops over other inferior Ministers maye be called de jure divino or an ordinance divine Doctor Sutcliff de presb cap. 15. presseth among other argumentes apostolorum usum et morem to prove that the superiority of Bishops above other Ministers doth niti jure divino The same may be sayd of sundry others which at this daye hold the functioÌ„ of our diocesan Bishops to be an apostolicall and so a divine ordinance or give them a superiority of jurisdiction jure apostolico as the D. himself doth lib. 3. pag. 116. and are not so scrupulous as the D. is to allowe that the superiority of their function is warranted to them jure divino Neither feare they to conclude the episâ—opall govermeÌ„t to be perpetuall because it is an ordinance apostolicall Wherefore I would be glad to learne of the Doctor in his next defense seing he was not in his sermon or the margin of it pleased A request to the D. to tel us where he so lately learned that distinction to tell us who those Some are which in respect of perpetuitie doe put such a difference as he noteth betwene the thinges that are Divini and those that are apostolici juris For as he receyved it not froÌ„ any of the forenamed Favorites of the prelacy so neyther did he suck it from Doct. Bilsons breast the man that gave him in this question so good satisfaction For as the title of his booke sheweth that he holdeâ—h the government of Bishops to be the perpetuall government of Christes Church so the body of the booke it self doth plainely demonstrate that he concludeth the perpetuity thereof from no other argumentes then such as the D. urgeth to prove it to be an apostolicall divine ordinance Yea it seemeth that when the D. preached his former sermon of the dignity and duty of the Ministers either he had not yet learned or at least he little regarded this distinction For pag. 73. he taketh an ordinance delivered by the Apostle 1. Cor. 9. 14. for a sufficient arguement to conclude that a sufficient maintenance is due vnto the Ministers of the Gospell jure divino by the lawe of God But let us come as neere as we can to his author of this distinction Bellarmin in deed distinguisheth betwene jus divinum and Apostolicum atfirming lib. de clericis cap. 18. that the mariage of preists is prohibired onely jure apostolico not divino Quod enim saith he Apostolus praecipit non divinum sed apostolicum praeceptum est But with him jus apostolicum is no other then jus humanum or positivum Ibid. cap. seq Moreover he urgeth the same distinction as the D. acknowledgeth lib. 3. pag. 101. to shewe what he tooke to be Hieroms meaning when he saith that a Bishop differeth from a Presbyter in nothing save in the power of ordination that is saith he lib. de Clericis cap. 15. in this onely he is superiour to other Ministers jure divino but in the power or jurisdiction jure
esteemeth them to be the proper pastors of the Church lib. 4. pag. 141. lin 18. and giveth vnto other presbyters seâ—m pag. 45. no other pastorall authority then what is delegated vnto them by their Bishops Wherefore like as he reasoneth to shewe the lawfullnes and excellencie of the episcopall function pag. 54 so may we to prove by necessary consequence froÌ„ his owne wordes that it is generally or immutably necessary or perpetually imposed by Christ and his Apostles on all Churches For if the office of presbyters which in his opinion are but assitantes vnto the Bishops admitted in partem sollicitudinis to seed that parte of the Church which he should commit vnto them be not onely lawfull but necessary also to be reteyned and that jure divino then the same may be said much more of the function of Bishops that are as he supposeth the cheef and principall pastors even by Gods ordinance But if their function be not divini juris nor generally and perpetually necessary for all Churches then let the Doctor also professe plainely that he mainteineth not the office of Presbyters or any other Ministers to be The Doct. saith as much for the perpetuity of Di ocesan Bishops as of any ministers of the word yea more divini juris and generally or perpetually necessarie for the feeding or governing of the visible Churches of Christ Yea let him without staggering affirme that it is a thing indifferent not de jure divino necessarie but left to every Churches libertie to accept or refuse as they shall see expedieÌ„â— those that are authorized of God as Starres Angels Pastors and guides to convey vnto them the light of his truth and the word or bread of life and to convert them in the way of salvation But 2. doth not his reasoning import the contrary when he saith pag. 55. that if every Minister be to be honoured in regard of his calling with double honour viz. of reverence and maintenance which he saith serm of the dignitie and dutie of the ministers p. 65. 73. is due to them by the word of God yea jure divino theÌ„ much more is the office of Bishops who are the cheife and principall Ministers to be had in honour Yea doth he not from the doctrine of his sermon in question inferre these vses impose them on the consciences of his hearers pag. 94 96 viz. 1. to acknowledge their function to be a divine ordinance 2. to have theÌ„ in honour as spirituall Fathers as the Apostle exhorteth the Philippians cap. 2. 29. and to receyve them as the Angels of God as they are called in his text 3. to obey their authoritie as being the holy ordinance of God according to the Apostles exhortation Heb. 13. 17. For can the consideration of Gods ordinance appointing their function commanding honor and obedience to be given vnto them in the dayes of the Apostles binde the coÌ„science at this day if their function were not of necessity to be coÌ„tinued Or can the exhortation of the Apostle Phil. 2. 29. Heb. 13. 17. touch the consciences of the people of England so strictly as he pretendeth and not reach at all to the conscience of those professors and teachers of the faith of Christ that live in other reformed Churches It is true I confesse that such Leaders and Labourers in the Lords worke must first be had before they can be honoured and obeyed but doe not these exhortations and many other apostolike canons which prescribe what is required eyther of Ministers for the good of their flocks or of people for incouragement of their Teachers as Act. 20. 28. 1. Tim. 3. 2. 4. 5. 17. 1. Pet. 5. 2. 3. 1. Cor. 9 14. Gal. 6 6. 1. Thess 5. 12. 13. Heb. 13 17. by an equall bond binde all Churches aswell to labour for the establishing of such Elders Bishops and Leaders as to see that when they are setled they may both give all diligence to performe their duties and receive all reverence and honour due vnto them And 3 how often doth he tell us in this defense lib. 3. pag. 24. 26. 44. 48 55. 59. 63. et alibi passim that many of his allegations doe testify for the superioritâ—e of Bishops not onely de fâ—cto but also de iure as giving test mony to the right and shewing what form of government ought to be as being in the judgement of the Fathers which he approveth perpetuall And though he returne the lie upon his Refuter lib. 3 pag 57. for saying that he plainly avoucheth a necessity of reteyning the government of Diocesan Bishops when he affirmeth that as it was ordeyned for the presâ—rvation of the Church in vnitie and for the avoiding of schiâ—me so it is for the same cause to be reteâ—ned yet he confessed pag. 64. that Ieroms judgement in the place alleadged was that Bishops are necessarily to be reteyned for the same cause to wit the avoyding of schisme for which they were first instituted And from the same words of Ierom he collecteth pag. 111. that of necessity a pâ—erelesse power is to be attributed unto Bishops Wherefore if the Which way soever the Doct. turneth him he offendeth D. be not guilty of a plaine-lie and notorious falsification of Ieroms meaning in carrying his words to a necessity in reteyning Bishops surely he hath much wronged his refuter to charge him with the like guiltynes for the like collection And if he consent not in judgment with Ierom he doth too much abuse his reader in fortifying his assertion with his testimony vnlesse he had given some intimation wherein he swarveth in opinion from him But 4. he discovereth his owne judgement touching the necessity of diocesan and provinciall Bishops something more clearely when he saith lib. 3. pag. 3. that of provinciâ—ll or nationall Churches the metropolitans Bishops of dioceses aâ—e and ougâ—t to be the governors For if he had intended onely a lawfullnes and not a necessity of reteyninge The Doct. wrongfully chargeth his Refuter their functions he would have sayd they are and may be rather then as he doth they are and ought to be the governors yea in his sermon pag. 32. doth he not imply a necessity I say not an absolute necessity as he wrongfully chargeth his Refuter lib. 3. p. 57. but a generall and perpetuall necessity for succeding ages aswell as for the Apostles times when he saith that vpon this threefolde superiority of Bishops scz singularity of preheminence during life power of ordination and power of jurisdiction there dependeth a three-fold benefit to every church to wit the vnity perpetuit e and eutaxie or good order thereof For who can deny that those things are generally and perpetually necessarie to be reteyned in every Church whereon the vnitie perpetuitie eutaxie of every Church dependeth If the Doctor shall thinke to escape by saying that the perpetuity Sect. 5. ad lib. 4 pag. 102 147. and
writinge but by tradition It is strange a matter of such consequence for the well-orderinge of all Churches to the worlds ende should be committed to such an happ-hazzard 2. And how hath the Church informed the Doctor of their vnderstandinge hath he received it also by tradition or from the writinges of the The D. first reasoÌ„ confuted by himself Lords worthies in all ages Why doth he not either quote us their bookes wherein they affirme it or give us the catalogue of such as have from hand to hand conveied it to him Till he hath given satisfaction in these particulars let him not thinke but his reader will deeme his first reason to be a speach voyde of reason yea a moÌ„strous vntruth confuted by himself as shall well appeare in the examination of his reasons followinge His second reason he laieth downe thus saying Secondly because that division of Churches which was 300. or 400. yeares after Christe with their limits and circuites was ordinarily the same which had bene from the beginning as before hath bene testified by divers auncient Councels Ordinarily and from the beginning So he saith in deed But 1. doth any Councell that he hath alleadged pag. 22. 37. or elswhere testify the circuites of the Churches to have bene from the beginning of their planting by the Apostles the same that they were in their owne times Is not all the question in those Councells of Country parishes or such partes of any Country as neither desyred to have a Bishop or were challenged of diverse Bishops The beginning therefore whereof they speake must be taken for the time of erecting Churches in Country villages and subordinating them to the Bishop of the City adjoyninge Neyther yet doe they ascribe this to any ordinance or intention of the Apostles or first founders of the Church in the Citie but to ancient custome as the words of the Ephesin Councell shew which he hath set downe Can. 2. pag. 37. ratified by ecclesiasticall lawes and Canons falsly called Canons of the Apostles 2. But why saith he the circuites were ordinarily the same Meaneth he it was no coÌ„mon use to alter them Or that it was against order and vnlawfull It cannot be the later since he confesseth pag. 23. that if there were cause sc for the greatnes of the Charge and nomber of people c. the circuites of Dioceses were lessened newe Bishoprickes erected Beholde then howe worthily the D. reasoneth The division of Churches with their circuites remayned till 400. yeares after Christe the same which it had bene from the beginning of erecting Churches in the remote parts of any Diocese and subordinatinge them to the Bishops of the Cities adjoyninge vnlesse the greatnes of the charge required the circuite to be lessened a new Bishoprick to be established Ergo it was the intention of the Apostles that the Churches which they planted should have the same Circuite before the division of parishes that they had after May not the contrary with much more probability be thus argued When the charge of an whole diocese after the distribution of parishes grewe over greate for one Bishop the nomber of people in some partes desyred to have a newe Bishop the Circuites of Churches or Dioceses were altered Ergo it was never intended by the Apostles or at least the Fathers of those times were ignorant of any such intention that the Circuite of every Church should alwayes continue the same aswell when all in City and Country were converted as when there were but a fewe But let us heare his third reason Thirdly saith he because it is confessed by Beza and testified by D. Reynoldes and others that the distribution of the Church did usuâ—llâ— fellowe the division of the CoÌ„mon wealth in so much that those Countries that were subjected to the Civill jurisdiction â—xercised in any City were also subject ordinarily to the ecâ—lesiasticall c. Is not the Doctors plenty think ye turned into mere penury when the testimony of ancient Fathers and Councells faylinge him he is gladd to seeke releife at their handes whose judgement otherwyse ordinarily and usually he rejecteth And yet alas for pity they whome he meaneth cannot yeeld him any comfort For what say they Forsooth that in the distribution of dioceses provinces and patriarchall preheminences the state ecclesiasticall followed the civill And when did the Church take up this Course Doe they say that the Apostles began it or intended any such matter No it was thought a convenient course by the Byshops after the Apostles daies for the better managing of church-Church-causes in their Synods and Meetings that as for civill justice so also for ecclesiasticall affaires recourse should be had to the Cityes and Shire-townes Neyther was this order vniversall or perpetuall as the Doctor himself acknowledgeth in Pergamus and Thyatira pag. 63. yea he affirmeth that by ancient custome the whole nation of Scythians having many Cities townes and Castles made but one Diocese and that the Churches throughout a large Province were but part of one Paraecia or diocese as may be sene pag. 10. 40. of this his defense Wherefore this reason of his doth also coÌ„fure and not confirme his fantasticall conceite of the Apostles intention And it argueth he spake directly against the light of his conscience when he sayd that the whole Church of God ever since the Apostles daies vnto our age hath so vnderstood as he doth the intention of the Apostles and the first founders of the apostolike Churches Wherefore since he hath no better ground for his bolde affirmation that the circuite of each Church in the intention of the Apostles or first founders was the same before the division of parishes that it was after we may well take his conclusion which he inferreth thereupon to be layd in the sand of his owne vaine immagination viz. that though those Churches had not bin divided into severall congregations yet had they each of them bene dioceses But now to returne to the point froÌ„ which he hath longe wandred Sect. 11. ad sect 6. page 50. at his pleasure to little purpose he addeth that at the time of writing the Revelation it is more then probable that they conteyned diverse congregations If it be more then probable then I hope his argumentes whereon he buildeth are more then probabilities even firme and invincible demonstrations But if there be not so much as a shadowe of probabilitie in any thinge he hath alleadged no man can justly blame his Refuter if he say It is more then probable the Doctor is deceived and seeketh to deceive with his vaine braggs of proving what he avoucheth Let vs therefore examine his best probabilities The first is That when Paul had continued but two yeares at Ephesus the holy Ghost testifieth Act. 19. 10. that all which inhabited Asia so properly called did heare the word of the Lord. And having both placed many Presbyters amongst them and continued with theÌ„ for the space
the â—aith which were as his Refuter truely avoucheth neither can the Doctor deney it but a fewe like to the nomber of Christians which was in London and the townes about it in Q. Maries daies or which now is in Paris or some Cities in Fraunce Wherefore to say as he did that the Churches were great Cities c. might better serve his turne as the Refuter judged to dazell the eies of the simple that they might thinke the people of those Churches to be well neere if not altogither as many The Doct. useth cunning in his purgation but yet in raine as the cities conteyned Now the D. to purge himselfe from so foule an imputation thanketh God that he â—s free both from desire and intent of dazaling the eies of the simple but this notwithstanding let the reader observe the cunning which he useth in this purgation The intent of dazeling he disclaymeth but he contradicteth not that which his reâ— objecteth vz. that he would have his reader to think that those Churches contayned as many people as the cities did onely he quarrelleth with him pag. 54. for strayning his words to The D. quarrell is fond and causlesse this meaning as if he had sayd that all the people in the citie and country had bene aâ— that time Christians which is in deed a causles quarrell a fond cavill seing in the D logick divinity here is a great difference betwene these two speaches All the people of the citie country were Christians and the Church conteyned within her circuite all the people of city and countrey for though he reject the former as absurd yet he maintayneth the latter for a sound position Else why doth he not interprete himselfe to have spoken according to an vsuall metonymy of the christian people onely q. d. The 7. Churches were the christians which then inhabited the cities and countries adjoyning Why doth he rather choose pag. 53. to explaine his meaning thus The Churches were that is contayned not onely the cities but the countrie and to illustrate his interpretatioÌ„ by such an instance as this A man is not onely body but soul also that is man consisteth of body and soul or whole man conteineth these two parts for if every of the 7. Churches doth so contayne citie and countrie or consist of those two partes as a man conteineth or consisteth of soule and body then both the whole citie and the whole countrie adjoyning must necessarily concurre to the very essence or being of the Church consequently in his estimation and vnderstanding none of those Churches did consist of or containe onely a fewe of the people as a parte of citie and countrie but rather all in generall Wherefore if he will cleare himselfe of that foule imputation which he semeth so farr to abhorre let him deale plainely and disclaime his construction he now inforceth of conteyning both citie countrie and stick to the usuall metonymie of the christian people in citie and countrie So his arguments will stand in this forme Whatsoever Church in S. Iohns time was or contâ—yned the christian people of an whole citie and countrie adjoyning the same was properly a dioâ—ese yea such a diocese as ours are But every of the 7. Churches of Asia was or contayned in S. Iohns time the christian people of an whole citie and countrie adjoyning Therefore every of those 7. Churches was properly a diocese yea such a diocese as ours is If it please the D. in his next to give allowance vnto this forme his assumptioÌ„ will perhaps be allowed to passe with some connivence till there be some good cause of calling it into question but he will finde it a labour surpassing all his skill and strength to make good the propositioÌ„ Wherefore I have litle hope that he will make this exchange seing he indeavoureth his best to justify aswell the words as the matter of his first assumptioÌ„ agaâ—nst his refuâ— exceptions Concerning the words first is it saith the D. so strange a thing with our learned Refuter that the name of the citie should be given to the Sect. 14. ad sect 8 pag. 53. Church Let him looke back to Apoc. 1. 11. he shall find that the 7. Churches were Ephesus Smyrna c. I answere the Ref how vnlearned soever in the eies of the D. hath no need to learne at his hands that the name of a citie may be and with ecclesiasticall writers is put metonymicè for the Church which was in that citie yet will it not be very easy for the D. to shew us that the Apostles used this phrase of speach in their writings For when they speak not of the place or citie it selfe but of the Church seated in any citie they usually explaine theÌ„selves by some such words as these The Church which is in Ierusalem or Antioch c. Act. 8. 1. and 11. 22. and 13. 1. 1. Cor. 1. 2. Apo. 2. 12. 18. and 3. 1. 7. The Church of the Thessalonians Smyrnians c. 1. Thess 1. 1. Apoc. 2. 8. and 3. 14. The Saints at Ierusalem Lidda c. Act. 8. 13 22. Ephes 1. 1. Phil. 1. 1. 2. As for the words of Apoc. 1. 11 wherevnto he sendeth his Refuter to learne that the 7. Churches were Ephâ—sus Smyrna c. let him know that he hath learning enough to see that the D. glosse hath no warrant froÌ„ the text The words are kâ—ipempson tais eâ—clesiais tais en Asia eis Ephâ—son The D. glosse is without warrant of the text kieis Smurnan c. And send to the 7. Churches which are in Asia at Ephesus and at Smyrna c for it is no strange thing to finde â—is put for en and our latin translators as the vulgar Vatablus Beza c. doe with one consent turne eis Epheson c. Ephesi vel Epheso Smyrna c. I wish the D. to see whether the Holy Ghost himselfe the best interpreter of himself doth not turne eis Epheson eis Smyrnan c. Apoc. 1. 11. by en Epheso en Smyrna c. Apoc. 2. 1. 8. 12. 18. and 3. 1. 7. 14. And as little skill as the Refuter hath in the tongues yet hath he observed thus much that when the Apostles in their writings doe note the persons to whom any letter or mesâ—age is sent they doe either use the dative case as here tais â—câ—lâ—siais so elsewhere humin apestale to you is the word of salvation sent Act. 13. 26. hon epempsa humin I have seÌ„t Timothe to you 1 Cor. 4. 17. see the like Phil. 2. 19. Math 20. 16. Apoc. 11. 10. or else they take the preposition pros as when Paul sent Tychicus to the Ephesians Colossians he saith hon epempsa pros humas Ephe. 6. 22. Colos 4. 8. see the like Luk. 7. 19. Ioh. 16. 3. Acts. 19. 31. and 23. 30. Tit. 3. 12. As for the proposition eis in embassages c. it doth alwayes note the place and
of that worthy yongue King Edward the 6. writeth his letters missive and mandate to Edmund Bonner then Bishop of London for the abolishing of candles ashes palmes and Images out of the Churches with a direct charge that he should impart the contents of those letters unto all other Bishops within the Province of Canterburie aâ—d Bishop Bonner did accordingly write see his letters Act. Monuments pag 1183. last edit May I ask the Doctor nowe whether this doe strongly prove that the rest of the Bishops in the Province of Canterburie were subject vnto the Bishop of London and conteyned within his Churches jurisdiction at that time If he know the contrary then I hope he will confesse that Christ his writing to the 7. Churches what he would have imparted to all the rest doth not necessarily argue the rest to be subject vnto these 4. Yet to make the weaknes of his collection the more apparant let him weigh the worth of these consequences followinge It was Christs intent in speaking as he doth to Peter Math. 16. 17. 18. 19. Luc. 22. 31. 32. Iohn 13. 8. 10. 21. 15 that the rest of his fellow-Apostles should take notice of all that he spake to him for the iâ— instruction and consolation Ergo the rest were in subjectioÌ„ to Peter Againe the Angel informeth Marie Magdale and the other Marie of Christes resurrection and gave them charge to tell his disciples that he was risen Math. 28. 1. 5. 7. Ergo the Apostles were subject to the jurisdiction of those weomen Paul in writing to the Church of God at Corinth writeth also to all the Saints that were in all Achaia yea to all that every where did call on the name of the Lord 1 Cor. 1. 2. and 2 Cor. 1. 1. And what he writeth to the Church at Colosse he willeth them to cause it to be read in the Church of the Laodiceans Col. 4. 16. Ergo the Church of Laodicea was in subjection to the Church of Colosse And to the Church of Corinth was not onely all Achaia but all other Churches in the world subject to her jurisdiction But who seeth not what absurd conclusions may be multiplyed if a man should proceed in this veine of reasoning 5. As for that Epiphonema which concludeth each epistle directed severally to the Angell of each Church Let him that hath an eare heare what the Spirit saith to the Churches if he had not first conceived that it would be some advantage to his cause to perswade his reader that those 7. Churches did every one of them conteine many severall congregations within their circuite he would never have dreamed of any such construction of those words as he now coÌ„mendeth to us viz. that what Christ writeth to the Angel he writeth to the Churches that were vnder his charge For as he hath no ground for it either from the coherence of his text or from any interpreter old or newe so it seemeth to have vnadvisedly slipped from him seing as it is confuted by himselfe so it overthroweth one maine part of his building Confuted it is by that himselfe setteth downe in the ende of his table pag. 5. of the signification of the word ecclesia where he taketh the word Churches in the conclusion of each epistle indefinitely for any company of Christians not defining eyther the place or societie whether of a nation or citie c. whereas now he taketh it difinitely for the congregations which were parts or members of that citie-Church which is mentioned in the 14. a Double contradiction in the D. beginning of each epistle And if there be a truth in his construction of those words viz. that what Christ writeth to every Angel he writeth also to the Churches that be vnder his charge then those Churches were interessed with the Angell in all that which is coÌ„mended or reproved in him And hence it will followe that if a correcting power over Ministers may be rightly gathered as he conceiveth serm pag. 49. Def. lib. 3. pag. 135. from the coÌ„mendation or reproofe given Apoc. 2. vers 2. 20 then the Daughter-churches distinguished either in City or Country adjoyning were partners with the Mother-Church and the Angel or Bishop thereof in that corrective power over Ministers which he laboureth in the places before alleadged to establishe in the hands of one Bishop or Angel onely Thus we see how he fareth in the defence of his proposition In Sect. 21. ad sect 10. D. pag. 57. 62. the assumption the Refuter observed two vntruthes in asmuch as it cannot be proved either that all other Churches in Asia were written vnto as within the circuite and jurisdiction of those 7 or that any of the 7. was a Mother-City To make the vntruthes of the former apparant he reasoneth disiunctiuely from the diverse acceptions of Asia distinguished by historians into Asia Major Asia minor and Asia more properly so called Concerninge the first because it is vnlikely or rather impossible that our Saviour writing to that third parte of the World which was not much lesse then both the other should subscribe and send his epistles onely to those 7. that are in one little corner of it the Refuter professeth he will not once let it come into his thought to imagine that Mr. Doct. would have us beleeve that all the Churches in Asia Major which conteined the great Kingdome of China with the East-Indies Persia Tartaria and a great part of Turky should be parishes belonginge to some one or more of these 7. Churches Secondly to restreine it to Asia minor because the Scripture recordeth many Churches to be in it as Derbe Lystra Iconium Antioch in Pisidia Perga in Pamphilia and diverse Churches in Galatia he supposeth that none is so much bewitched with the love of Diocesan Churches as to imagine that all those famous Churches were but dependantes on these 7. Thirdly therefore to come as lowe as may be and to vnderstand by Asia that which is properly so called and otherwise Sarrum even there also or neere we finde diverse other Churches as those of Colosse Hierapolis Troas meÌ„tioned in the Scriptures to let passe Magnesia and Trallis recorded in other writers which did not belonge to any of these 7. and therefore he taketh it to be cleare that our Saviour intended not to write to all the Churches of Asia but onely to those 7. that are named Loe here the sum almost the words of the Ref. answer touching the first parte of the D. assumptioÌ„ now let us see the parts of his reply First he chargeth him either to be a man of no learning or else to â—â—vill against the light of his conscience seing he could not be ignorant but that by Asia mentioned in the Apocalyps is meant onely Asia properly so called SecoÌ„dly he saith he maketh a great flourish partly to shew some small skil in Geography but cheifly to dazell the eâ—es of the simple in shewing how vnlikely it is
rather then to set out and to laye hold vpon a slender advantage rather Sect. 1 ad D. lib. 2. cap. 7. sect 2. Ref. pag. then to leave his diocesan Lords no footing in his text If an eminent superioritie cannot be gathered from the name of an Angel yet such a presidency as is given to one above others in every well-ordered society shall suffice to convey a diocesan Byshopprick to these Angels And if bâ—tter evidence fayle the confession of the Presbyterians shall serve to give them a Presidencie And though comonly he refuse the syllogismes which his Refuter reduceth into forme yet finding one handsomly framed to his hand though himself intended as he saith no such argument he is wel pleased to make use of it and to stand forth in defense of every parte of it The syllogisme runneth thus The Presidents of the Presbyters were Diocesan Bishops The Angels of the 7. Churches were presidents of the presbyteries Therefore the Angels of the 7. Churches were Diocesan Bishops Concerning the Assumption it hath bene already shewed upon what reasons we hold it questionable whether these Angels were 7. onely persons of cheefe place in these Churches But here because the D. grounded himself upon the confession of the Presbyterians his refuter answered him by a distinction of a two fold Presbyterie mentioned in their writings the one a Presbyterie of governing Elders assisting the Pastor of each congregation th' other a Presbyterie of Ministers set over diverse churches Now because the former could yeeld the Doctor no colour of help to coÌ„vey a Diocesan Bishoprick to these angels he had expressly meÌ„tioned the later in the last wordes of the point before handled serm pag. 21. his Refuter signified his dissent from him in the assumption if his meaning were to give those angels a Presidencie over a colledge of Ministers assigned to sundry particular congregations And this he added that he knewe none that did confâ—sse the angels of the 7. Churches to be some of those Presidents Now the Doctor taking those testimonies of Calvin and Beza whom he hath often vâ—lified in other parts of his defense for plentifull proofe of his assumption he referreth us to that he hath alleaged out of their writings lib. 1. cap. 2. sect whether if we goe we shall finde just nothing to the purpose For Mr Calvin hath not one word touching those Angels Instit lib. 4. cap. 4. sect 1. 2. And since he there expressly affirmeth that the presidencie which one Minister in caâ—h citie called a Bishop had over other Ministers his colleagues was brought in by humane consent and for the necessity of the times there is no likelihood that he held those angels in S. Iohns time to Humano consensit pro tempoâ—â—â— necessitate be Presidents of such a Presbyterie Yea his words doe shâ—w◠〈◊〉 1. that he speaketh of that forme of government which took place under the. Bishops that flourished after the Apostles and before the papacâ—e was discovered And though Mr Bâ—za doe affirme the Angel of the Church at Ephesus and so the rest each of them in his place to be the President of the Presbyterie there Annotat. in Apoc. 2. 1. yet hath he nothing neither there nor de Minist grad pag. 160. that can be drawen to shew that he estemed the Presbyteries or College of each Angel to be all of them Ministers of the word and Pastors of severall Churches But what need words be multiplied in so plaine a case Affirmeth he not himselfe serm pag. 22. that the parishes were not yet distinguished nor Ministers assigned to their severall Cures And must he not then vnderstand those Presbyrerians with whome he pretendeth to have agrement to speak of such a Presbyterie as had the charge of one onely Church not yet divided into severall titles Howsoever then he make a shew of justifying his assumption against the Refuters denyal thereof yet The D. subscribeth to his Ref. and proveth what was not gainesayd indeed he subscribeth vnto it and indeavoureth to prove it in a sense which now was not coÌ„tradicted for it is no disadvantage to us in the mayn question to give way to the assumption in such a sense as Mr. Beza avoucheth it since such a presidency as he alloweth to those Angels can never conclude them to be diocesan Byshops such as ours To come therefore to the proposition because the Refuter rejected it as false I will make good his censure both by removing Sect. 2. the D defence thereof by proposing some other just exceptions against it And 1. he cannot prove every president of a Presbytery in the Apostles times to be a Byshop much lesse a diocesaÌ„ Byshop in the usual construction of the word opposed to other Ministerial functions For if some Presbyteries were a company of Apostles Apostolicall men who were more then Byshops as he acknowledgeth serm pag. 38. and def lib. 3. pag. 81. needs must their president be more then a Byshop And who doubteth but that as Iames the Apostle was president not onely of the Synode Act. 15. but also of the standing Presbyterie Act. 21. 18 And Timothe an Evangelist president among the Presbyters at Ephesus for the time of his staye there by S. Paules appointment 1. Tim. 1. 3. so also every Apostle and Evangelist in the absence of the Apostles was the president of any Church where they made their residence though but for a short continuance Thus was Paul the president of that Presbyterie which imposed hands on Timothe 2. Tim. 1. 6. cum 1. Tim. 4. 14. of the Ephesian Presbyterie during his aboade amongst them Act. 20. 17. 31. And the like presidence even at Ephesus S. Iohn reteined doubtlesse when after his exile returning thither ibi denuò sedem ac donâ—icilium rerum suarum collocavit as Eusebius reporteth eccles Hist lib. 3. chap. 15. For it were absurd either to seclude him from all consultation with the clergie of that Church or to make him inferior vnto any of them And since the D. acknowledgeth that so longe as there remained any Apostles or Evangelists or Apostolical meÌ„ they were the governors of the Churches lib. 4. pag. 72. we have reason to thinke that he cannot without contradiction affirme in generall of all the presidents that moderated the first Presbyteriâ—s that they were properly Byshops for he accounteth none of the Apostles to be properly Byshops lib. 4. pag. 57. and he subscribeth serm pag 86. to the saying of Tertullian de prescrip adv haereâ— that in the Apostolick Churches they re first Byshop had for their founder and Antecessor one of the Apostles or Apostolik men Now if all the presidents of Presbyteries were not properly Byshops how could they all be diocesan Byshops yea such as our Diocesans are 2. Certeinly the verie name of a president that had a Presbyterie adjoyned to him for the managinge of Church causes doth strongly argue the forme of Church-government then to
are of a different nature For Angels and starres are glorious creatures of heaven and have some fit resemblance of the Ministers office but Lord Lordship and Grace are termes of civill honour not so well be sitting the Ministers of Iesus Christ Hereto the D. replyeth I confesse they doe not so well befit them because they come short of the honour and excellencie which in the name of angels the Holy Ghost ascribeth to them as if the honour of the episcopall function were much abased not increased as the world judgeth by those titles of civill honour given vnto Byshops for what else can he meane in sayinge they doe not so well befitt them because they come short c. And why then are ye so vnwise ô ye Princes and Nobles as to give vnto Byshops for the honouring of their those titles that doe debase them Be wise and instructed from henceforth to deny them these base termes of Lordship and Grace to give them those titles of honour which are peculiar to Christ and not common with them to any other creature viz. Pastors of soules the light of the world and saviour of their brethren see the D. serm of the dignitie of the Ministers pag 62. 64. But why maketh the D. a shew of removing his Refuters answere The D maketh shew of removing his Ref. answ but doth not once touch it and yet leaveth it altogether vntouched For he cannot give his argument a discharge from the inconsequence objected against it till he shew eyther that the titles which he coÌ„pareth are not of an other nature or that the termes of civil honor coÌ„troverted doe wel beseeme those whose calling is adorned with titles of greater honour in another kind to witt in regard of a spirituall and celestiall dignitie To attempt the former were to quench the light of coÌ„mon reason and to indeavour the latter is to conveye the controverted titles of civill honour by an equall right vnto every Minister seing the titles of greatest spirituall dignitie doe equally belong to all the Ministers of the word as is before observed The D. therefore as one that wittingly will not see the weaknes of his consequence spendeth all his strength in fortifying the AntecdeÌ„t viz. that the names of Lords c. given to Byshops by earthly Princes is a title of lesse honour then that which the Holy Ghost giveth them in calling them the Angels of the Churches I wil not now urge him a fresh to give us some better reason then any he hath yet proposed for the proofe of that which he taketh here for graunted sz that the Holy Ghost appropriateth vnto Byshops such as ours the name of the Angels of the Churches I will onely examin how well he hath proved that this is a more honourable title then the name of Lords They are called saith he not onely Angels that is messengers and Ambassadors of God as all Ministers are in respect of their Ministerie but each Sect. 3. of them also is called the Angel of the Church whereof he is Byshop in respect of his government and guardianship of the Church as the holy angels are said to be their angels over whom they are appointed governours guardians therfore the name Lord giveÌ„ to them in respect of their governmeÌ„t authority is a title of lesse honor theÌ„ that which in the same respect is giveÌ„ theÌ„ by Christ Here also I must passe by a double error in his words before discovered namely that Byshops onely and not any other Ministers have right vnto this title the Angels of the Churches and that more 〈◊〉 As if it were more honour to be the knight of a shire in ParliameÌ„t then to be the Kings â—eutenant honour is implyed in this latter then in the name of the Lords Angels or Embassadors which he acknowledgeth to be coÌ„mon to all Ministers see for that these points the answ to his 7. sect lib. 1. cap. 2. The weight and worth of his reasoning is now to be examined which standeth in this Enthymem Everie Byshop is called the Angels of the Church whereof he is Byshop in respect of his government and guardianship of the Church like as the holy angels are sayd to be their angels over whom they are appointed Therefore the name Lord given to them in respect of their government is a title of lesse honour then the other that is given in the same respect Why if both titles be given to Byshops in one and the same respect doth it not rather follow by good probabilitie that equall honour is implyed in both should not then the D. have done better to have fortified the consequence of his argument then to leave it naked as he doth And why neyther in this nor in the former Enthymem supplieth he not the consequence or proposition which according to his owne rules lib. 2. pag. 44. might make a perfect syllogism at least why doth he not fill up his comparison and tell us from whose governmeÌ„t the name of Lord given vnto Byshops is borrowed Perhaps because he saith in the next clause of his defence that Bishops have that title of Lords common to them with the Lords temporall he would have us to conceive that it is for that cause a title of lesse honour then that other which Bishops have common to them with the holy Angels of God If this be his meaning as â—â—gesse it is for I know not what better colour he can preteÌ„d for the justifying of the coÌ„sequeÌ„ce of his reasoning we are then to inquire whether he be not deceived eyther in laying downe the reason of the name Lord given vnto Bishops or in making that the cause of a lesse honour included in the name His own words are the occasion of drawing the former into question when he saith They are not therefore civil Lords because they have the title of Lords coÌ„mon to them with the Lords temporall for who knoweth not the distinction betwene the Lords spirituall and temporal We are not ignorant of the distinction so often mentioned in the actes of parliament but the D. seemeth not to know the right meaning and use thereof For if the Bishops be not civill Lords nor their Lordship a civill honour because they are distinguished from the nobles of the laytie by the name of Lords spirituall then it followeth that theire Lordship and honour annexed thereunto is meerely spirituall But it is so well knowne to all the world that Bishops doe partake with temporall Lords in all the appurtenances of civil Lordship and civill honour that to deny it were delirare cum insanis to plaie the madd man The reason therefore of the distinction retained in our lawes is rather to shew the different condition of the persons then the diversity of their Lordship because the one are spirituall persons or clergie-men and the other temporall men or lay-persons Or â—f the D. will needs have theire verie Lorpships to be distinguished by those
us to acknowledge that all the people which in an whole citie countrie belonged to God as being ordeyned to life and in time to be converted were to be reckoned one parish For it is flatly denyed that they did before their conversion belong vnto any parish or visible Church at all And it is a blind fancie in the Doctor to think that because they belonged to God in his election therefore they belonged to the Citie-church for how should they be members of any visible Church or congregation which yet were drowned in atheisme and insidelitie yet as if he had sufficiently fortified the proposition or consequence of his owne argument he leaveth it indeavoreth to take from his Refuter the ground where on he standeth in contradicting his conclusion for he seemeth to grant that at the first all the Christians in the Citie and Countrie being assembled togither could make but a small congregation but he demandeth how they could be of one parish before there was any parish at all doe you not see the Doctor is wise enough to make his bargaine well for his own advantage when he hath a foole in hand that will give him all that he asketh for in effect he saith grant me The Doct. beggeth but thus much that there was not any parish at all in the Apostles times and then I can justify my deniall of your consequence when you thus reason that all the Christians in one citie the countrie adjoyning at the first were but as one parish because they were but a small congregation when they were all gathered togither His last refuge is to tell us he hath before proved that the circuite of the Church and of the Bishop or Presbyteries charge was the same in purpose and intention at the first when they were but a few which it was afterwards in execution when all were converted but this discovereth the nakednes of his cause that inforceth him to lay hold on so bare a covering as I have shewed this to be in the answer to his third Chapter and 6. section We have seen how weak his staies are whereon his proposition Sect. 3. leaneth but for his assuption he provideth much more weakely It is that saith he which the Refuter himselfe boldeth But this defense say I is such as the Doctor himselfe contradicteth pag 74. The Doct. coÌ„tradicteth himself and proveth to be a soule vntruth delivered not of ignorance but against the light of his owne conscience For there he acknowledgeth that in his assumptioÌ„ the Refuter findeth one error repeated which was before noted concerning the end of the Presbyters ordination chargeth also the maine points in it to be altogither void of truth But let us heare what it is which he saith his Refuter holdeth Forsooth that there were not in any Church many parishes in the Apostlestimes Wel but can he froÌ„ hence conclude that his Refuter joyneth with him in his whole assumption Nay rather we may see a threefold trick A 3. folde tricke of cunning in the D. of cunning in the Doctor namely in changing the first braunch of his assumption in justifying it by his Refuters allowance and in concealing the other parts of his assumption 1. he changeth the first braunch because he could neyther challenge any allowance of it from his Refuter nor yet yeild any sufficient reasoÌ„ to justify it against him in that sense that he taketh parishes in this controversy For he knoweth that his Opposites define a parish to be a particular ordinarie or set congregation of Christians assembling in one place to the solemne service of God see pag. 4. of his sermoÌ„ And that his Refuter holdeth the ancient Churches to be parishes because although their multitude were great in some places yet each of them was one distinct assemblie guided in ecclesiasticall matters by their owne Presbyters see answer pag. 58. and this Defense lib. 2. p. 74. Wherefore to say that there were no such parishes distinguished in the Apostles times is all one as to deny that in their times there were any distinct congregations or assemblies which ordinarilie if they were not by sufficient causes hindred for this exception himself taketh notice of Def. pag. 83. assembled togither in one place to the solemne service of God c. he thought it wisdome therefore to let goe this point and to tender another in stead thereof which might passe without controlment viz. that in the Apostles times the Churches were not divided into severall parishes But this argueth against rather then for the D forseing Churches which are not divided into severall parishes or titles and cures for these are one and the same in the Doctors phrase of speaking doe make but one ordinary congregation of Christians they must needs be parishes to the Refuters vnderstanding yea to the Doct. also as he delivereth the state of the questioÌ„ serm pag. 4. 2. But why doth he relie for the proofe of his owne assertion upon his Refuters approbation Is it not because in his owne judgment there is no generall truth in it which may appeare by his own exception for in excepting the church of AlexaÌ„dria he much weakeneth not onely his assuptioÌ„ but his whole argument For if his study for this defense hath brought him to know what he knew not when he made the sermon as he acknowledgeth pa. 93. to wit that parishes were distinguished in Alexandria long before Euaristus his dayes whom he supposed to have been the first author of that ordinance why may not his traveile for the next bring him to find out some better evidence then he hath yet atteined to for the like distribution made in some other Churches yea he hath already told us pag 50. that it is more then probable that the 7. Churches of Asia at the time of writing the Revelation conteyned diverse congregations see for this point also sect 14. And among other reasons to make good that probability he observeth that besides the Churches and Presbyters that Paul Petâ—r had setled in Asia S. Iohn also preached the gospell in those parts for many yeares ordeyned Bishops and Presbyters where need was But if there be any truth in that which his argument presupposeth to wit that in the Apostles times the Presbyteries were not appoiÌ„red to parishes because there was not in any church many parishesin their daies why then should there not be some probability sufficient atleast to weaken the consequence of his argument in the contrary assertion viz. that some Presbyteries might be appointed unto Parishes seing some Churches as that of Alexandria for certaintie and those 7 in Asia in very great probabilitie were even in the Apostles times distinguished into several parishes 3. As for the rest of the branches of his Assumption when he should make proofe of them he wholly silenceth them not of ignorance or forgetfulnes but of purpose because he found it easier to wrangle with his Refuter
the whole or proper charge unto which the Presbyterie with their President seated in any citie was assigned by the Apostles Ergo the whole or proper charge unto which the Presbyterie with their President seated in the citie assigned by the Apostles made but one particular ordinarie congregation assembled in one place The conclusion is the same in effect with the consequent of the Enthymem before delivered and the proposition here is the former Antecedent rightly vnderstood according to the explanation where of the D. taketh notice pag 83. Onely that clause of Apostles times is inserted to prevent his wandring beyond the principall question vnto the ages that followed the first assignment of Presbyters to the charge of those Churches which the Apostles planted And because it hath very neere agreement with that Assumption which the D. afterwards impugneth cap. 6. pag. 102. c. the defense of that wil be sufficient confirmation of this For if it may appeare as I doubt not but it shall that the Churches of Corinth Ephesus and Antioch in the Apostles times were each of them no more then one particular ordinary congregation then will it follow that the rest of the Churches planted in cities by the Apostles made also but one congregation the Doct. himselfe being Iudge who granteth this consequence pag. 101. At this time therefore passing by the proposition I will take in hand the Assumption which comprizeth the consequence of the former Enthymem and unto all already sayd for removall of the D. exceptions I add this one argument following The whole or proper charge unto which the Presbyterie with their presidēt seated in any city was assigned by the Apostles is cōprized in those instructions which in the Apostolicall writings concerne the office of Bishops and Presbyters But this onely charge is there comprized to wit the charge of all the Christians which in those times dwelling in or about the towne or city that enjoyed such a Presbyterie were called the Church of that place Ergo this onely charge to wit the charge of all the Christians which in those times dwelling in or about the Town or City that enjoyed such a Presbyterie was the whole charge to which the Presbytery with their president seated in any city was assigned by the Apostles The proposition cannot be doubted of seing the Apostle testifieth the scripture to be sufficient for the direction of every Minister of God and perfecting of him in the work of his calling 2 Tim. 3. 16. 17. And th'assumption is evident by these and the like places Act. 20. 28. 1. Tim. 3. 1. 5. 1. Thess 5. 12. Heb. 13. 7. 17 which shew that the persons committed to the charge of Bishops or Presbyters were none other then those Christians which were members of the particular churches wherein their labours were imployed For none other but such christiās can properly be vnderstood by the shock or Church of God which they in the 3. former places are charged to feed to care for by the persons which are in the two later comanded to know love and obey such as laboured amōg thē c. And if the Doctor can yeild us any text of holy writ that stretcheth the charge of Bishops and Presbyters over an whole diocese or countrie to labour the conversiō of all that within such a circuite belonged to Gods election I will most gladly listen to it In the interim to end this point I argue with him a concessis in this manner A visible Church indued with power of ecclesiasticall government was the proper and whole charge of each Presbyterie ordeyned by the Apostles in any citie that imbraced the Gospell But the company of Christians which in the Apostles times dwelt in and about any citie and were called the Church of that citie was a visible church indued with power of ecclesiasticall government Ergo such a company of Christians was the proper and whole charge of each Presbyterie ordeyned by the Apostles in any city that imbraced the Gospell The proposition is in effect all one with that which the supplieth to his Enthymem Cap. 4. sect 1. pag. 64 where he affirmeth that the Presbyters ordeyned by the Apostles were appointed to visible Churches indued with power of ecclesiasticall government And the Assumption receiveth approbation from that description of a church in generall and of a visible Church in speciall cap. 1. pag. 3. 5. 6. I could make these points more clears if I thought it needfull but I hope he will rather subscribe to the conclusion then strive in vaine against the streame Wherefore I proceed to the Refuters argument urged to prove that the visible Churches indued by the Apostles with the power of ecclesiasticall government were parishes Chap. 5. Proving that the visible Churches planted by the Apostles as the Church of Corinth Ephesus Antioch c. were each of them in the dayes of the Apostles one onely particular Congregation ordinarily assembled in one place Which is handled in the answer pa. 66. and in the defense lib. 2. cap. 6. pag. 100. c. True it is that the Refuter cleaving close to the wordes of the Sect. 1. ad cap. 6. sect 1. p. 100. 101. Doctors assertion serm pag. 17. setteth downe the question these wordes Whether in the Apostles times and in the age following the visible Churches indued with power of eccelesiasticall government were parishes or no Hence Mr Doctor taketh occasion to advertise the Reader that he is to conclude that the Churches were each of them for the whole terme at the least but a parish c. yet looking towardes his proofes he consesseth as the truth is that his argumentation conteyneth two ranckes of Instances the former taken out of the scriptures the Later out of the fathers Wherefore I hope the indifferent will conceive that his scripture instances are not to be carried beyond the Apostles times and that the fathers are to speak for the age following and consequently will judge it but an absurd evasion in the Doct. to hold as he doth the former instances and the argument which induceth them unto the whole terme of 200. yeares specially seing he acknowledgeth pag. 102 that his cheife proofes are bounded within the Apostle Pauls time The Refuters Argument therefore shall come forth once againe in that plaine forme that was first given unto it Onely I adde the Church of Ierusalem to the other three that he mentioneth because that which the Refuter urgeth touching it is bounded also within the Apostles times as appeareth pag. 64. of his answere for which cause I referre the handling of his 4 6 7 8 sect cap. 5. concerning Ierusalem to this place And so it lieth thus If the Churches of Corinth Ephesus Antioch and Ierusalim being visible churches indued with power of ecclesiasticall government were each of them but one parish then the other visible Churches indued with the like power were also each of them but one parish But the first is true
erroniously and weakly mainteyned to be of Apostolicall institution To impugne the proposition were to labour to quench the light of reason and if the Doctor contradict the Assumption he must not onely eate up his owne words before set downe but also oppose himself against the judgment of the best approved Fathers who as himself testifieth have taught the contrary and then the stroke of his owne tongue which he whett as a sharp rasor against his Refuter will recoile into his owne sides in this manner Doe the Fathers restify with one consent that these two degrees of Ministers Bishops and Presbyters were instituted of Christ and hath the Doctor the forhead to denie it In a matter of fact as this is whether Bishops were first instituted by Christ himself or by his Apostles for any man to denie creditt to all antiquity it is a plaine evidence that he is addicted to noveltie and singularitie the Doct. himself being judge for they are his owne wordes lib. 3. pag. 23. Againe in a matter of fact the authoritie and testimonie of some one Father ought to overweigh the whole nation of disciplinariaÌ„s as the Doctor saith but let it here be Episcopalians or Byshoplings contradicting the same I could here give him a large handful of these kinde of flowers gathered out of his own garden but I will spare both him and them seing I am to attend upon those arguments which he hath produced to prove his episcopall function and government to be of Apostolicall institution The first argueth that function to be Apostolicall because it was generally and perpetually used in the first 300 yeares after Christ his Apostles was not ordeyned by generall councells which argument since it altogither balketh the whole book of God and is fitted onely to make some use of his extravagant learning and great reading in the Councells Fathers of his long digression in his former treatises to another question I shall doe him no wrong to passe by it for the present and referr the examination both of it and the testimonies therein vnto a fitter tyme for the question is not how long Bishops have had the possession of that superiority and government which now they reteine but by what authority and warrant of God or man they were first seased of it and there is good cause to suspect their title to be naught when their defendants not being able to bring forth any authenticall evidence signed sealed by the hands of the Apostles from whom they pretend to derive theire tenure doe laye the weight of their cause eyther upon prescription of long continuance or upon the testimony of Fathers that lived for the moste parte 2. or 3. hundred yeares after the thing was or should be done which they stand forth to restify Especially seing the true records of all ordinances delivered by the Apostles unto the Churches of Christ are neyther perished nor locked up in any private Cloysters or closets but communicated to the publick viewe of all men who lift to search what forme of government they prescribed Chapt. 3. Answering the 2. Chapt. of his 4. book and the reason there tendred to prove the episcopal function to be of Apostolicall institution bâ—cause it was as he falsly suppoâ—eth used in the Apostles times and not contradicted by them In the 2. Chapter of his 4. book he stayeth himselfe within the Sect. 1. ad lib. 4. cap. 2. sect 1. pag. 17. of the Doct. compasse of the Apostles times and indeavoureth to shewe that the Episcopall function now in question was then in use his argument for proofe thereof cartieth this forme serm pag. That government which even in the Apostles times was used in the Apostolicall Churches and not contradicted by them was undoubtedly of Apostolicall institution The government by Bishops was used even in the Apostles times and not contradicted by them It was therefore undoubtedly of Apostolicall institution Concerning the propositioÌ„ how ever it be true in their opinioÌ„ which holde that there was but one forme of government in the Church and the same instituted by the Apostles yet the Doct. was told by the Refâ—ter answ pag. 127. that it cannot serve his turn who by his distinction of gold and silver sermon pag. 95. mainteyneth that there may be an other government in the Church that good besides that which he affirmeth to be of Apostolical institutioÌ„ For the propositioÌ„ cannot be true but vpon this ground that the Apostles were not to suffer any governmeÌ„t save that which was of their owne institution and therefore in taking it for granted he did but reckon without his host This answere the Doctor laboureth to remove and then fortifieth his propositioÌ„ against all future assaultes But first he seemeth to repent the delivering of that his distinction of divers Church governments which he compareth for their goodnes as it is more or lesse to golde silver saying he did it in favour of the Dâ—sciplinarians therein clawing a churle according to the homely proverbe The disciplinariaÌ„s which were that churle in whose favour he spake were are the reformed Churches abroad where the Presbyterian discipline is established as himselfe acknowledgeth lib. 3. pag. 108. lib. 4. cap. vlt. pag. 145. But his own tongue discovereth the affection of his hart therein to witt how The D. bechurleth the reformed Churches he spake it as a clawback in hope to have got thanks at least at the hands of all that favour the discipline Which not obteyning of his refuter in revenge to him he throweth the name of a Churle on them And to him he returneth this answere that he said not simply that other governments may be admitted besides that which the Apostles ordeyned but onely there where that cannot be had But whiles the Apostles lived that which they ordeyned might be had To these premisses I will adde the conclusion which the Doct. aymeth at though he doth not expresse it viz. That therefore The D. removed not the coÌ„tradiction charged upon him by his Refut whiles the Apostles lived none other government might be admitted save that which they ordeyned But for our better satisfaction because he hath not in our understanding clearly removed the contradiction charged upon him by his Refuter answ pag. 1â—7 158. he and I both humbly pray in his next defâ—nce a direct answer to the premisses of these arguments following Whatsoever forme of Church-government is lawfull and good the same might lawfully be tollerated of the Apostles in some Churches But some other forme of Church-government besides that which they ordeyned is lawfull and good Ergo some other form of Church-government besides that which the Apostles ordeyned might lawfully be tollerated by them insome Churches Againe Whatsoever forme of Church-government is lawfull and good the same might lawfully be tolerated by the Apostles But none other forme of Church-governmeÌ„nt save that which the Apostles ordeyned might lawfully be tolerated or admitted
by them Ergo none other forme of Church-government save that which the Apostles ordeyned is lawfull and good The proposition in both these Arguments is one and the same and it is justified by these Apostolicall precepts 1. Thes 5. 21. Phil. 4. 8. 3. Ioh. 11. which allowe the Churches of Christ to reteyn any good thing and deny them the use of nothing but what is evill The former assumption is grounded upon the Doctors allowance of the Presbyterian discipline when he affirmeth it serm pag. 95. 97. to be good as silver and next to the best though he deny it to be of Apostolicall institution And the later assumption is the conclusion of his answere before set downe wherefore he cannot with any equity withdraw his assent from any of the coÌ„clusions of these arguments how soever the former conclusion is contradictory to the assumption of the later and the later conclusion directly contradicteth the assumption of the former argument Thus the reader may see that whiles the Doctor laboureth to A dubble contradiction in the Doctor winde out of one contradiction he sticketh fast insnared in two for fayling Neither let him think here to evade as before by saying that he affirmed not simple the presbyterian discipline to be good but only then when the episcopall government cannot be had for Mr. Doctor were simple if he could perswade himself that so slight an answere might free the reformed Churches that want Byshops from the obloquies of caviling papistes which he professeth to be his charitable intent in pleading so as he did for them and their discipline And since silver is simply good and at all times good though inferior in goodnes to golde he dealt deceitfully not simply or syncerely with his reader in comparing these 2 kindes of governments for their goodnes vnto silver and golde if he meant not to allowe the presbyterian government any other or larger goodnes then for those times or places where the episcopall regiment cannot be had But to look back once againe to the Doctors answere before set downe what if I should contradict his assumption and make use of his proposition to cut in sunder the windepipe of his conclusion in this manner ' Where that government which the Apostles ordeyned cannot be had there some other government might be admitted But whiles the Apostles lived in some Churches that government which they ordeyned could not be had Ergo whiles they lived in some Churches an other forme of government might be admitted The proposition I am sure he will acknowledge for his owne Th'assumption is fitted indeed to contradict his in the sense that he imbraceth vnderstanding by the government ordeyned by the Apostles the government by Byshops so that whereas he saith it might be had whiles the Apostles lived I on the contratie affirme that in some Churches at that time it could not be had And this I suppose will be made good by his owne words elswhere serm p. 69. The D. contradicteth himself Def. lib. 4. pag. 62. when he alledgeth the want of sit choise for one reason why all other Churches besides that of Ierusalem wanted Bishops for many yeares in the life tyme of the Apostles For how could Bishops be had to governe every Church when there was not sit choise of persons fit for that function The same reason is more plainly delivered by others that plead the same cause Bishop Barloe serm on Acts. 20. 28. fol. 6. saith that after the conversion of many people even in setled Churches the Apostles hasted not to place a Bishop because a presbyter fu to be made a Bishop is hardly found which the Doctor also acknowledgeth serm pag. 54. where he saith If a worthy Minister be amonge men as one of a 1000 as Elihu spukith Iob. 33. 23 vndoubtedly a worthy Byshop is as one of a millioÌ„ verie hardly therefore will he escape the bryars of another palpable contradiction And it will be no lesse hard to avoyde the stroak of the coÌ„clusioÌ„ which if he cannot turne aside then his propositioÌ„ now in question will lie in the dust overthrowne not by anie of our weapons but by the turninge of those upon him which he put into our hands As for the Arguments which he addeth to put new life and strength into his proposition though just exception may be taken against them for there is oddes betwixt the use of government not instituted by the Apostles in some Churches and the reteyning of it in all Churches or the altering of that government which they had once established yet will I not prosecure such advantages seing we are no lesse perswaded then he that there is a manifest truth in it The assumption followeth which hath two parts the one that Sect. 3. ad sect 2. c. p 38-44 the government by Bishops such as ours are was used even in the Apostles times the other that it was not contradicted by them both paâ—ts he indeavoreth to prove first by scripture then by other evidence His scripture proof for the former is nothing else then a naked repetition of the explication of his text scz that the 7. angels were the Bishops of the. 7. churches and for the substance of their calling like to ours which as he saith he hath proved for I may as confidently avouch we have disproved But for the proofe of the later besides the. 7. angels approved by Saint Iohn or rather by our Saviour Christ he alleageth section 6. Epaphroditus the Apostle or Bishop of the Philippians commended by Saint Paul as his funergos kai sustratiotes copartner both in his function affliction the Philippians commanded to have in honor such Phil. 2. 25. 29. Also Iames the just Bishop of Ierusalem approved of all Acts. 15. 21. Gal. 1. 19. Archippus the Bishop of Colossa in respect of his function approved of Paul Colos 4. 17. And Antipas who had been Bishop of Pergamus commended by the holy Ghost Apoc. 2. 13. His argument standeth thus In the Apostles times Epaphroditus was the Apostle or Bishop of the Philippians Iames the just the Bishop of jerusalem Archippus the Bishop of Colossa and Antipas the Bishop of Pergamus But Epaphroditus was commended of Saine Paulas his Copartner infunction and affliction Iames the juste generally approved Archippus in respect of his function approved by Saint Paul and Antipas commended by the Holy Ghost Ergo the function and government of Bishops was approved and not contradicted by the Apostles Here the Proposition if vnderstood of Diocesan Bishops such as ours is altogither false and the D. doth but begg the question in taking for granted what he should have The Doct. beggeth proved if he could But if it be vnderstood of such Bishops as the scriptures testify to have bin in the Apostles times seing they were no Lordly governors but Pastors or Bishops in another function eyther higher as was Iames the Apostle or inferior as Pastors of one
to cure when he thus reasoneth Those two that accōpanied Titus were sent by Paul who had vndertaken to procure some releif for the poore brethrē in Iudea Ergo they were not sent by the Churches whose contribution they carried He falsly conceiveth that Paul was as high-minded as some Bishops now are who scorn to associate any others with them in the choise of such as they send abroad For we learn from Pauls owne mouth that he was of an other mind he saith expressly that one of those two whom he sent was chosen by the Churches to be his fellow-traveiler to convey their benevolence 2. Cor. 8. 19. and his foredealing with the Corinthes sheweth 1. Cor. 16. 3. that he meant not to send any other with theire contribution then such as they should choose and approve by letters The Refuters first reason being thus recovered out of the Doct. handes and mainteyned against all his exceptions his interpretation Sect. 9 ad sect 14. pa. 69. will stand firme enough as having both the circumstances of the text it self and the use of the like phrase also here to justifie it although his 2. reason should be found too weake Notwithstanding I doubt not but to make it good if the Refuter may have that favour which reason alloweth to every one I meane to interprete his owne meaning so as the wordes may well beare without wresting or contradiction to any parte of his writing The reason is this Is standeth not so well with the propertie of the word apostolos which signifieth a Messenger to entitle any man in regard of his ministeriall function their Apostle to Whome as his from whom he is sent Against this the Doctor directly opposeth not for though he say that in the Scripture the word is used with reference aswell to the parties to whome as to the partie from whom the Apostle is sent yet the truth thereof argueth not the Refuters assertion to be false For he shall bewray his own ignorance or want of judgment if he presse this for a good cōsequence The word is used with reference aswell to the one as to the other Therefore both phrases of speach doe equally and alike agree with the proper signification of the word For if both phrases have a like agremēt with the proper signisicatiō of the word then in both the word may be with a like fitnes translated Messenger but that were absurd for though wee may fitly lay of Paul or any other called the Apostle of Christ 1. Cor. 1. 1. 1. Pet. 1. 1. Iude verse 17. that he was the Messenger or Embassadour of Christ yet were it a very improper and unfitting phrase of speach to say of Paul that he vvas the Messenger or Embassadour of Gentiles when he intitleth himselfe ethnoon apostolos the Apostle of the Gentiles Rom. 11. 13. To speak properly he was not their Apostle but Christs vocatus a Christo principaliter vt esset Doctor gentium as Piscator observeth upon those words and himself sheweth 1. Tim. 2. 2. 7 2. Tim. 1. 11. Where it is sayd that unto Paul was cōmitted the gospel of the uncircumcision Gal. 2. 7. May we with as good regard to the proper sense of the word evaggelion gospell call his gospell the uncircumcised Iewes gospel as we may call it Gods gospel from those words Rom. 1. 1. where he saith he was separated to preach the gospel of God It is cleare that in these places Rom. 11. 13. and Gal. 2. 7. as also in the verse following where Peter is sayd to have the Apostleship of the circumcision the genetive case must be interpreted eyther by the dative as in the first I am the Apostle of the Gentiles that is to or for the Gentiles as he sayth 1. Cor 9. 2. if I be not an Apostle allois unto others yet doubtlesse I am humin to you or else by an equivalent phrase as the Apostle interpreteth himself Gal. 2 8. 9. Q. d. to me was cōmitted the gospel of the uncircumcision to Peter the gospel or Apostleship of the circumcision that is to say to me was cōmitted the dispensation of the gospell cis ta ethne vnto or towards the Gentiles and to Peter the like dispensation or Apostleship eis ten peritomen towards the circumcision What cause then hath the Doctor to insult over the Refuter saying that whiles he goeth about to discover his ignorance as if he knew not the signification of the word apostolos as well as he he bewrayeth his owne For wherein bewrayeth he is own ignorance Perhaps in saying that among all the titles that Paul taketh to himselfe to magnify his office he never calleth himselfe their or your Apostle but an Apostle of Christ or Apostle to them Nothing lesse if his meaning be explained as the coherence of his whole speach requireth viz. that he never called himself their or your Apostle but an Apostle of Christ or Apostle to them Nothing lesse if his meaning be explained as the coherence of his whole speach requireth viz. that he never called himself their or your Apostle taking the word in his proper signification of a Messenger or Imbassadour For the Doct. himself confesseth that when the Apostle calleth himselfe the Apostle of the Gentiles Rom. 11. 13. he useth the word with reference unto the parties to whom he was sent which argueth the Apostles meaning to be this not that he was their Messenger but that he was Christs Imbassadour sent to them If he shall yet urge that those words may warrant him to say that Paul was their Apostle I graunt it but withall he must knowe that in so saying the word Apostle doth not now signify a Messenger but a Teacher or Minister of the word holding that peculiar function which the 12 Apostles enjoyed If the Doctor know not this it is grosse ignorance in him if knowing it he shall yet indeavour to justify his cēsure given forth against the Refut it wil be enough in the judgement of the indifferent reader I doubt not to prove himself to be but a wrangler Having sayd enough in defence of the Refuter for both his reasons Sect. 10. ad pag. 70. we are now to take notice how that which the Doct. addeth to vnderpropp his owne Assertion is too feeble to stay it up from falling Even as saith he Angels absolutely spoken is a title of all Ministers sent of God but used with reference to the Churches whereto they are sent as the Angels of the. 7. Churches doe signifie the Bishops or Pastors of the same Churches so Apostoli absolutely used is a title of all Embassadours sent from God with authority Apostolicall Rom. 16. 7. though kat hexochen given to Paul Barnabas Acts. 14. 14. and the 12. Apostles but used with reference to particular Churches doth signifie their Bishops Here the Doctor deserveth to be answered with his owne words viz. that while he goeth about to discover his Refuters ignorance as though
Ierome and to make him the more gracious with the Disciplinarians he saith it is that Ierome on whose onely authoritie almost they rely in this cause the like words he hath p. 61 following and lib. 3. pag. 45. and 58 but this is I say not almost but altogither a malicious slander For he is not ignorant that his refuter every where calleth for proofes from the scripture as others have done before him that his testimonie is then onely regarded of them when he hath the scripture to justify that he affirmeth But it well appeareth by his citing Ierome so oft in his sermon 40. times at least well nigh twice as oft as he alleadgeth any other that he relyeth very much on his authoritie To him here he addeth Eusebius Epiphanius some others whose testimonie in his conceit should suffice to perswade for such a matter as this now in question But his Refuters exception is just such a ioynt act of the Apostles in the beginning of the Church as the ordeyning of Iames to the episcopall charge of Ierusalem how should it be proved but by the scripture and who could better testify it then the Evangelist Luke who wrote the historie of their actes If then he hath not recorded it it is a strong presumption he was never Bishop there The Doct. replyeth saying as though the Apostles did nothing but what is recorded in the Actes and as though we should deny credit to the ancientest writers such as he of best credit reporting with one consent a matter of fact not registred in the actes As for the antiquity and credit of his witnesses I overpass that consideration to sect 15. c. I am here to advertise the Reader the poverty of the Doctors supply here brought to releeve the weaknes of his argument For unlesse he can make sure and certein Proof of this among other partes of his induction that S. Iames was ordeyned by the Apostles Bishop of Ierusalem how shall he justify his conclusion before set down to wit that the episcopal function is without quaestion of apostolicall institution And howe shall certeine and sure proofe of Iames his ordination to the Bishoprick of Ierusalem be made from such witnesses as the Doctor hath produced Are not the canonicall writings of the newe testament penned partly by the Apostles and partly by Evangelists which were their companions best able to testify what function Iames and other faithfull servants of Christ did beare and exercise in the Churches that injoyed their presence We find many things recorded by Luke concerning the Ministerie of Paul and Barnabas Philip and others by whose labours the kingdome of Christ was inlarged Acts 9. 15. 27. 13. 2. 3. 14. 14. 15. 22. 31. 8. 5. 40. 21. 8. Neyther are the scriptures silent touching Iames and his imployment at Ierusalem Act. 1. 13. 15. 13. 21. 18. Gal. 1. 9. 2. 9 why then should this ordinatiō of Iames to the function and charge of a Bishop in that Church be wholly buried in silence if it had bene the joynt-act of the Apostles before their dispersion and an act of that moment wherein they gave the first president of a new function of greatest use highest place for all churches in succeeding ages Was it not as worthy more necessarie to be recorded then the first institution of the Deacons office Act. 6. 2. 6 Have we not cause then to hold it for a strong presumption that Iames never had any such ordination seing there are no footsteps of it in the Apostolical writings and seing the Doctors defense is so slight as it is mark it I pray first he asketh whether the Apostles did nothing but what is recorded in the Acts a frivolous question No man denyeth that as Christ did many things which are not written Ioh. 20. 30. 21. 25 so also did his Apostles but will he argue thus They did something not recorded in the scriptures Ergo they did this now in question How doth the Doct. forget himselfe thus to open so wide a dore unto the Papists to bring in all their superstitions under the name of vnwritten traditions Can he give us any one instance of an Apostolicall ordināce or of any Apostolike actiō of like momēt and necessarie use for all Churches that is not mentioned in their writings neyther can be proved otherwise then by the stories and writings of the Fathers And this may serve for answere also unto his second question whether we should deny credit to the ancientest Fathers c. reporting with one consent a matter of fact not registred in the acts In some matters of fact credit is not to be denied to their report as that Iames the Iust was martyred at Ierusalem and that Mark the Evangelist preached the gospel at Aleandria but there are many matters of fact testified by many ancients and those of the best credit as the D. speaketh which notwithstāding many worthy mē nothing inferior to the Doctor esteem worthy of no credit I wil instance only in Peters Bishoprick first at Antioch then at Rome which is contended for not onely by Papists but also by some zealous defenders of our Prelacie let the testimonies be wel weighed which are brought for the maintenance of Peters episcopall chaire in both Churches Rome especially even by Bishop Bilson perpet govern pag. 227. 262. and 264 and they wil be found to be neyther in number nor in credit inferiour to those that the D. alleadgeth for Iames his Bishoprick at Ierusalē yet as many other men of singular learning pietie doe deny credit to their report so the Doctor also as one nothing moved eyther with the authoritie of those fathers or with the judgement of his great Mr that gave him so good satisfaction in the studying of this controversy utterly secludeth the Apostle Peter from the office of a Bishop in any of those Churches as we may see serm pag. 81. 82. and in the 7. section of cap. 3. def If the Doctor shall say he hath reason to beleeve the testimony Sect. 5. of the Fathers for the one and to denie credit vnto them in the other know he that we haue reason also to withdrawe approbation from this which he alloweth But first listen we to the reasons that sway him in this question Although saith he the acte of making Iames Bishop be not set downe in the Actes yet the stori◠so speaketh of his continuance at Ierusalem Acts. 15. 21. of his assistance of presbyters of his presidencie in that Councill where Peter and Paul were present that it may appear their testimony is true agreable to the scriptures who have reported him to be Bishop there To the same purpose afterwards sect 9. pag. 61 he saith That the same scriptures togither with Gal. 1. 2. doe shew Iames his continuance as Ierusalē as the Superintendent of that Church not for a short time but for
in this sort If none other Apostle had his seat fixed to any certeyne place then neither had Iames his seat fixed to Ierusalem But none other Apostles had his seat fixed to a certeyne place Ergo neyther had Iames his seat fixed to Ierusalem The Doctors answer is that he hath shewed sufficient reason why he should not graunt the consequence in setting downe the difference between Iames and the rest of the Apostles But are the differences such as he can and will mainteyne that they necessarily argue the one to be properly a Bishop and the rest nor otherwise they neyther are nor can be a sufficient reason of his deniall of the cosequence Let us therfore peruse them First he saith that Iames herein differeth from the rest that to him at the first the Church of Ierusalem was assigned I answer that an assignement to the oversight of one Church maketh not a Bishop unlesse he be also confined unto it alone and that for perpetuitie But the Doctor can never prove that Iames was so coÌ„fined to the charge of the Church of Ierusalem Moreover we have better evidence for Pauls assignement to the Church of Corinth Act. 18. 9. 10. 11. 1. Cor. 9. 2. 2. Cor. 10. 13. then can be alleadged for Iames his assignemeÌ„t to Ierusalem And if we may beleeve the D. he telleth us pag. 52. that at what time Iames was assigned to Ierusalem the rest were assigned also to their circuite one to one part and an other to an other This first difference therefore is eyther none at all or not such as can give the function of a Bishop to the one and deny it to all the rest Secondly the Doctor addeth that Iames did not traveile as the rest from one country to an other being not confined to one province But it is shewed in the former section that Iames was neyther confined to Ierusalem nor debarred from traveil abroad and that the grounds whereon the Doctor buildeth will confine some others to certeine countryes as Thomas to Parthia Andrewe to Scythia and Iohn to Asia no lesse then Iames to Ierusalem And let me aske him what proofe he can make worthy of credit that Matthew Matthias and Iames that was martyred at Ierusalem Act. 12. 2. spent their daies in traveil froÌ„ one country to an other And if Iames be to reckoned a Bishop because he rested at Ierusalem when others traveiled from place to place why he should deny the rest to be also properly Bishops when they took up some speciall place to rest in as he sayth Iohn did at Ephesus c. specially seing the fathers intitle them Bishops of those places where they rested Thirdly an other difference he noteth scz that wheras the other Apostles having planted Churches when they sawe their time coÌ„mitted the same to certeine Bishops yet Iames coÌ„mitted the Church of Ierusalem to no other But can he tell us to what Bishops the Churches of Iconium Lystra Derbe Antioch in Pisidia and sundry others planted by Paul were coÌ„mitted For why should not he be the Bishop of those Churches which being planted by him received no other Bishop to governe them if this reason proveth Iames to be the Bishop of Ierusalem The consequence therefore of the argument abovesayd is nothing weakned by the differences which the Doctor putteth betwene Iames and the rest of the Apostles as he affirmeth Notwithstanding that the reader may see how grossely he erreth in combyning these two functions of an Apostle a Bishop in one person I will here propose some of the reasons which D. Sutlif a zealous mainteyner of the episcopall governmeÌ„t hath pressed against Peters supposed Bishoprick at Rome De pont lib. 2. cap. 10. The Apostles saith he and Pastors or Bishops properly so called are â—o distinguished that an Apostle is one thing and a Pastor or Bishop is another Sect. 6. He hath given us as saith Paul Ephes 4. 11. some Apostles some Prophets some Evangelists some Pastors Teachers What can be spoken more cleerely he hath given some Apostles others Pastors and Teachers quosdam dedit Apostolos alios autem Pastores et Doctores Wherefore as he concludeth concerning Peter so doe I concerning Iames if Iames were an Apostle he could not be a Bishop Pastor to speak properly vnlesse we will confound both the gifts of Christ and membra dividentia the members of the division set down by the Apostle 2. The Apostles had this priviledge that they were called sent by Chrst iÌ„mediately Mark 6. 7. Luc. 6. 13. Gal. 1. 1. Acts. 1. 24. But with Bishops it is farre otherwise they were not called iÌ„mediately of God but by men Paul prescribeth lawes vnto Timothâ— what manner of men were to be chosen Bishops warneth him to lay no hands suddenly upon any man 1. Tim. 3. 2. and 5. 21. Seing therefore Iames was by Christ alone not by men called chosen and ordeyned wheÌ„ce could he have a Bishoprick given him As for those Fathers which say that Iames was by his fellow-Apostles ordeyned Bishop of Ierusalem we have already Cap. sect 22. heard Doctor Sutliffs answer this onely now I add that the Doct. cannot without contradiction to himself take it for ordination to the function of a Bishop seing he saith that Iames receyved the episcopall power of order from Christ as Bishops sine titulo as is also before shewed cap. 5. sect 13. 14. 3. The office of Bishops is farre inferior to the office of Apostles and after a sort included in it for the Apostles ordeyned Bishops heard their causes c. Moreover they had power to deliver the Canonicall scriptures and for that cause were lead by the Holy Ghost into al truth Iohn 14. 26. 16. 13. But Bishops had no such prerogative for there were none more greivous schismes raised in the Church neyther any more foul heresyes sprang from any then froÌ„ Bishops Wherefore seing Iames was an Apostle quid opus erat ut quasi capite diminutus ad inferiorem ordinem et dignitatem velut Patritius ad plebem transiret I might adde his 4. and 9. arguments but because they come nere to things already urged I passe them over onely that it may appeare he putteth no difference betwene Peter and Iames in the limitation of their ministrie as the D. doth I will close up all with that which he hath elswhere cap. 11. pag. 52. Immo nec Iohannem nec Iacobum Apostoluns propriâ— dicimus fuisse Episcopum rationeÌ„que hanc reddidimus quia Apostolici officij â—ines nullâ— eranâ— Episcopi aut em suas habuere certas dioceses et provincias Yea saith he we say not that the Apostle Iohn or Iames was a Bishop properly we have rendred this reason for it that there were no bounds or limitts of the Apostolicall function whereas Bishops had their certeine diocesâ—s and provinces Which reason seing he saith Bellarmin wincked at as being vnable to answer it I hope the
to the readers sentence therein let us proceed to that example or supposall before mencioned the rather for that he most proudly insulteth over his Refuter as if he were a Brownist or Anabaptist or had broached sundry schismaticall novelties as I am not ashamed once againe to lay downe his wordes to the readers viewe so I doubt not but to cleare him from those â—oul imputations Suppose saith he a Democracy where the common wealth is governed by the people it must needs be that in such a place there are lawes for the choosing admitting ordering and consuring of officers and directing them how to behave themselves in their offices What if this government fall into the handes of the nobilitie which continue the same lawes still in the same cases What if some one mightier then the rest at the last make himselfe sole-governour still observing those fundamentall lawes which were at the first established is it to be sayd that those lawes were the very patternes and precedents of the Aristocraticall and Monarchicall government whereby the first maker of those lawes would inform in the one the nobilitie in the other the Monarchie and in them all other how to exercise that function The administration of Church matters touching ordination and iurisdiction was first in the severall Churches or congregatioÌ„s which by their Presbyteries had the managing of all Church-busines in processe of time it came to be restreyned to the Clergie onely the Bishop and his presbyterie of Ministers onely at last as things growe worâ—â— and worse the Bishop like a Monarch gâ—â—t the reignes into his owne hands Now though the lawes of ordiâ—aâ—im and iurisdiction remeine the same and the practise also in some sort yet are they not patternes and precedents eyther of the second or third kinde of government neyther were they given to instruct the Bishop alone or the Bishop and his Clergie togither These are the Refuters words now the Doct. having first solaced himselfe in an idle repetition of the particulars interlaced with scornfull gibes to shewe the unlearneder sorte the trim Idea as he pleaseth to speake of that discipline which the Refuter and his fellow challengers have forged he coÌ„meth at his leasure very gravely to refute his supposed novelties one after an other in this order First it is here presupposed saith he that every Church indued with power of ecclesiâ—sticall government was a parish c. which dotage I have before refuted Shall I say that we have before proved his assertion that the first Churches were properly dioceses to be a meere dotage I will rather say he might well have spared the mencioÌ„ of this controversy seing the Refuter doth not once mencion the word parish or parishonall The second supposed novelty he maketh this that the foruse of Church government at first was democraticall or popular the chief authority being in the people which by the Presbyterie did ordeine and censure all Church-officers His Refuters wordes are these The administration of Church-matters was first in the severall Churches or congregations which by their Presbyters had the managing of all Church-busynes And againe the right was in the Church and the execution in the Presbytery But doth the Doctor speak as he thinketh when he calleth this schismaticall novelty and for this esteemeth his Refuter a Brownist or Anabaptist Knoweth he whome he woundeth in thus censuring him his opinion hath he never observed in his reading the Centuries cent 2. Col. 134. this saying Si quis probatos authores huius sâ—â—uli perspiciat videbit formaÌ„gâ—bernationis propemoduÌ„ democratias similem fuisse Singulae enim ecclesiae parem habebant potestatem verbum dei pure decendi sacramenta administrandi absolvendiet excommunicandi haereticos scelerátos ministros eligendi ordinandi justissimas ob causas iterum deponendi c. The same wordes are recorded also in Catalogo test verit lib. 2. Col. 108. but more directly to purpose speaketh D. Whitgist in his defense pag. 180. In the Apostles times the state of the Church was popular And pag. 182 I therefore call it popular saith he because the Church it self that is the whole multitude had interest almost in everything Shall he be now with the Doctor a Brownist or Anabaptist for so saying And why shall not Thomas Bell a professed enemie to all Brownists and wholly devoted to the Prelates service be taxed of schismaticall novelty for teaching as he doth that excoÌ„munication precisely and cheefly perteyneth to the Church and that she hath authority to commit the execution thereof to some speciall persons fit for that purpose and chosen for that ende this he saith and this he proveth by Christes wordes Math. 18. 17. 18. dic ecclesiae tell the Church c. that is to say in his vnderstanding vnto the whole congregation see his regiment of the Church cap. 12. sect 4. If his credit be little worth which the Doctor yet me thinks he should be ashamed to justify the Rhemists and Bellarmin against Doctor Fulk and Doct. Willet who affirme that the right and power of the keies and so of excommunication belongeth vnto the Church and the Pastors prelates exercise it as in the name of Christ so in the name of the whole Church see Doctor Fulk answ to the Rhem on 1. Cor. 5. sect and D. Willet Synops cont 5. quest 4. part 2. But Mr. Beza if you will beleeve the Doct. making mencioÌ„ of one Morellius who pleaded in like manner for the popular government giveth him this stile Democraticus quidem fanaticus De Minist gradibus cap. 23. pag. 155. But Mr Bezaes wordes in that place doe shewe that he giveth that stile to Morellius for no other cause then this that he presumed by word and writing to reprehend that order which for election of Church-officers is religiously and prudently observed in the citie of Geneva Which is such as well accordeth with the Refuters doctrine for it alloweth the Church to be electionum sacrarum conscia et approbatrix to take notice and give approbation howsoever a prerogative is given to the Pastors Magistrates to goe before the people in the choise 2. Notwithstanding the Doctor asketh if it be not a phrensy to urge the peoples supremacie in Church government and whether there be any shewe in scripture or in reason that the sheep should rule their shepheard or the flock their Pastor Say as much should be graunted as his questions imply must he not first prove that his Refuter giveth supremacie of rule unto the sheep or people over their Pastor before he can conclude him to be ledde by a fanaticall spirit against scripture reason But is there not want of judgement rather in the Doctor that imagineth the Pastor to be ruled by the sheep or people when the Church which is the whole body hath the managing of all Church-affaires by her Presbyters which are the principall members Doth not Cyprian that holy Martyr say lib. 1. epist 4.
certeine place the other is ordinarie tyed to one certeine place Ergo the functions of Evangelists and Bishops or Pastors cannot be conjoyned at once in one person without confounding the functiōs which in their first institution were distinguished And by this it may be seene that the Doctors comparison halteth when he would perswade that Timothy and Titus might be Bishops although they were Evangelists like as the Apostles Matthew and Iohn were also Evangelists for that Evangelistship given to Matthew Iohn by that name of Evangelists is farre differing from the Evangelisticall function of Timothy and Titus neyther is there such an opposition betweene their Evangelist-ship and the Apostleship as there is betwene that Evangelistical function which he giveth to Timothy Titus their episcopall office For Matthew and Iohn ceased not to be Apostles when they became Evangelists but concerning Timothy and Titus he plainely affirmeth that they laid aside their former office when they vndertook the later For he saith pag. 95. that after they were placed Bishops they traveiled not up and downe as in former times but ordinarily remeyned with their flocks To come then to the latter braunch of the Refuters argument Sect. 3. ad sect 12. p. 95. which affirmeth that they were deprived of an higher calling thrust into a lower if they ceased to be Evangelists when they were made Bishops the truth of it dependeth upon this assertion that the Evangelists were in degree of ministery superior to all ordinary Pastors or Bishops which is so generally acknowledged for a truth that the Reader may well admire at the Doctors boldnes that shameth not to set an Evangelist in equall ranck with presbyters and so in his apprehension in a degree below his Bishops For herein he swarveth not onely from the cōmon Tenent of the best in other reformed churches see Calvin in Ephes 4. 11. Beza de grad minist pag. 133. 134. which give to all the extraordinary functions of Apostles Prophets and Evangelists a preheminent degree above all the ordinary offices of Pastors or Bishops but also from such as have pleaded the same cause before him D. Dove Def. of Church-government pag. 17. lin 18. and perpet gover pag. 50. 51. And therefore as the D. will have Iames to remeine an Apostle though he were Bishop of Ierusalem so will Bishop Bilsō have Timothy and Titus to be both Evangelists and Bishops perpet gover pag. 233. 234. But to leave the mencion of men however famous for learning and esteemed in the Church can we have any better line whereby to measure out the preheminence of each ministeriall function then that priority of place order wherein the Apostles hath set them Ephes 4 11. from hence therefore I thus argue All the ordinary functions of ministery comprised vnder the name of Pastors and Teachers are in degree inferior to the extraordinary functions of Apostles Prophets Evangelists as the order of their standing Ephes 4. 11. sheweth But the function of Bishops which the Doct. ascribeth to Timothy and Titus is an ordinary function of ministery such as himself comprizeth vnder the name of Pastors pag. 95. Ergo it is also inferior in degree to the extraordinary functiō of Evangelists aswell as to Apostles Prophets Now to reduce to this argument the Doctors discourse pag. 94. and 95 the summe is this First he maketh 4. sorts of Evangelists viz such as taught the Gospell by writing as the 4. Evangelists Math. Mark Luke and Iohn 2. any one that doth Evangelize or preach the Gospell 3. the. 72. disciples imediately called of Christ and sent by him to preach the gospel of which number was Philip Act. 21. 8. 4. Some others assumed by the Apostles to be their companions in their traveiles and assistants in the Ministery and of this sort were Timothy and Titus whiles they accompanied Paul in his traveiles and were not assigned to any certeyne place Secondly to apply this distribution unto the Apostles meaning Ephes 4. 11. he acknowledgeth no other there comprized under the name of Evangelists then the 4. Evangelists so called kat hexochen and perhaps the 72 doubtfully he speaketh of them pag. 95. as being loath it seemeth to acknowledge that they had any preheminence above his diocesan Bishops because the Fathers say of them as he observeth pag. 94. that they also had but the degree of the presbyterie And therefore I guesse he will award the stroke of the former argument by this distinctiō thus viz. that the ordinary functions of ministery comprized vnder the name of Pastors and Teachers are not inferior in degree to the later sort of Evangelists which attended on the Apostles but onely to the 4. Evangelists and perhaps to the. 72. because these onely and not the other are meant by the name of Evangelists in that place And to joine issue with the Doctor I affirme the contrary viz. Section 〈◊〉 that by Evangelists in Ephes 4. 11. we are to vnderstand all those and those onely which in an extraordinary function distinct from the Apostles and Prophets traveiled too and fro preaching the Gospell whether they were imediately called of Christ as Philip is supposed to be or were assumed by the Apostles to be their companions and assistants as Timothy Titus Mark and many others And first to prove that which he denyeth viz. that the later sort of Evangelists are comprized vnder that name in Ephes 4. 11. aswell as the former for brevity sake in stead of larger syllogismes I tender to him and to the judicious Reader these several arguments nakedly propounded 1. the D. confesseth that vnder the name of Evangelists specially taken the later sort in which number Timothy and Titus were are no lesse comprized then the former because this was cōmon to them all that they went up and downe preaching the Gospell not being affixed to any certeine place It seemeth therefore he was not well advised when he admitted the one sort and denied the other to be understood by the word Ephes 4. 11. unlesse he could yeeld as he cannot some sufficient reason for the difference he putteth betweene them 2. Againe he confesseth that the later sort were in an extraordinary function Either therefore he must deny all extraordinarie functions of ministerie to be comprized Ephes 4. 11. or he must referre one sort of Evangelists to an other name as of Apostles Prophets or Pastors c. both which are absurd and I doubt not but to make good the censure if the Doctor require it Now whereas he referreth the word Evangelists Ephes 4. 11. principally to those 4. that wrote the gospels this is not easily proved to accord with the meaning of the Apostle seing that work of penning the Evangelicall history maketh them not to stand in a differing function of Ministerie frō all others For the Ministeries there mencioned are all distinct functions of preachers And if the writing of Christs historie made a different function why should
also they lived dyed I answer hath he not by as good proofs shewed Iames his assignement to the Church of Ierusalem and his living and dying there If then all this notwithstanding it be true that Iames was not properly a Bishop doth he not reason loosely when from such assignement of Timothy and Titus he concludeth them to be properly Bishops The refuters second answere is that it is manifest by Zuinglius his writings he neyther thought they were nor any other might be a diocesan Bishop Whereto the Doctor replyeth belike he spake otherwise then he thought and then addeth an other testimony of Zuinglius which saith that Timothy was a Bishop and that the office of an Evangelist and of a Bishop is all one where behold with what conscience the Doctor wresteth the words of his owne witnesse froÌ„ their meaning for there is nothing more evident to them that peruse Zuinglius his writings then this that with him every preacher of the gospell at this day hath as good right to the name of an Evangelist and of a Bishop as to the title of a presbyter or pastor vocat ad se Paulus Act. 20. presbyterâ—s i. episcopos Evangelistas vel ecclesiae ministros lib. de ecclesia fol. 48. And Tom. 1. fol. 115. in his parenesis to the cities of Helvetia affirmeth that the Bishop spokeÌ„ of 1. Tim. 3. was any Pastor or Minister of the Church Quo in loco saith he discimus omnes ecclesiarum ministros episcopos esse et dici eiusdem sententia assertorum habemus Hieromimum and fol. 117. having cited Tit. 1. 5. 7. to the same purpose he addeth Evidenter demonstrat bis locus c. this place evidently sheweth that a Bishop is no other then a Minister of the Church whom wee use to call parochum a parish preist or Minister But that the Reader may see how much Zuinglius misliked the large jurisdiction singular preheminence of Bishops at this day in use and that he was too great a favourite of the parish discipline to be wrested by the Doctor in defense of the monarchicall or rather in his judgment Tyranicall government of diocesan Bishops I praye the reader to have patience till we come to the first of the Doctors 3. arguments handled in the third part of this reply Chap. 11. Conteyning an answer to another of the the D. Arguments concerning the Bishopricks of Timothy and Titus handled sect 13-16 from pag. 98. to 104. FRom these two objections in the pursute whereof the Doctor Sect. 1. ad sect 13. pag. 98. fedd himselfe with a vaine hope to gaine some advantage he now returneth to give a fresh onset on his Adversary in this manner The supposed Evangelisticall function of Timothy Titus was to ende with their persons and admitted no succession as being both extraordinary temporary But the function and authority which they had as being assigned to certeine Churches viz. of Ephesus and of Creet consisting specially in the power of ordination jurisdiction was not to ende with their parsons but to be continued in their successors Therefore the function and authority which Timothy Titus had as being assigned to Ephesus and Creet was not extraordinary and Evangelisticall This argument layd downe serm pag. 79. his Refuter tooke to be opposed against the Antecedent of that objection which affirmeth Timothy and Titus to be Evangelists and who would not have so judged seing the conclusion denyeth their function authority to be Evangelisticall But he saith that the introduction premised before this argument hereof we may conclude thus sheweth that he intended not to deny or disprove that Antecedent but to bring a new supply of argument to prove that Timothy and Titus were Bishops of Ephesus Creet Which difference I referre wholly to the judgment of the indifferent reader not doubting but he will discharge the Refuter from all blame eyther of willfull or of negligent mistaking And whereas he flatly denieth that he doth deny they were Evangelists that he may not hide himselfe under a cloud I desire him plainely to answere us whither they remayned Evangelists after that calling which he supposeth they had to be Bishops If yea why doth he insinuate the contrary pag. 95. lin 24. c. when to justify this that they were not Evangelists but Pastors and Bps he saith that after they were placed the one in Ephesus the other in Creet they traveiled not vp and downe as in former tymes when they accompanied the Apostles but ordinarily remayned with their flocks If no why maketh he his Reader beleeve that in the conclusion of his argumeÌ„t above mencioned he neyther doth nor did intend to deny that they were Evangelists But as often before so here againe we must and will follow him in his owne way when he saith his purpose was from the former conclusion thus to argue The function and authority which Timothy and Titus exercised in Ephesus and Creet was eyther extraordinary and Evangelisticall as the disciplinarians teach or else ordinary and episcopall as the prelatists affirme But it was not extraordinary and evangelisticall Therefore ordinary and episcopall Here the assumption is the conclusion of the former argument and the proposition he taketh for granted as if it fully delivered the points of difference betweene us and him with his Associates in the cause he pleadeth Wherefore we must take leave to lay downe our owne opinion more clearely which is this in few words First we distinguish function from authority both which the Doct. coÌ„foundeth for though we affirme their function there exercised to be Evangelisticall and therefore extraordinary yet we doe not so avouch of their whole authority nor yet of that authority or power of ordination jurisdiction whereof he speaketh in the assumptioÌ„ of his former argument as the Doct. may perceive by the Refuters words whereof he tooke notice pag. 84. Againe we distinguish betwixt authority simply considered and in generall to performe the works of preaching and ordeyning c. And that particular or personall authority which for the exercise of these works was invested in their persons and gave them allowance in all places where they came to exercise the works of their calling And therefore though we grant as before is noted the authority it selfe in abstracto simply considered to be ordinarily and perpetually necessary yet we affirme their personall authority to be Evangelisticall because all the authority they had did flow from their Evangelisticall function For like as the Apostles preached and baptized by the authority of their Apostleship so did Timothy Titus both Preach and impose hands c. by vertue of their Evangelistship So then to make answer first to the D. disjunctive argument 1. as touching the function which Timothy Titus exercised in Ephesus and Creet we affirme it to be extraordinary and Evangelisticall and therefore in that respect utterly reject his Assumption 2. touching their authoritie consisting as
Creta hath as yet received no firme support no not from humane evidence much lesse from the holy scriptures Chap. 13. Concerning Evodius Linus Mark Simeon others whom the D. saith the Apostles ordeyned Bishops THe Doct. now leaving the scriptures searcheth after other ancient Sect. 1. ad sect 20. pa. 112. records to see if he can find any other places where or persons whom the Apostles ordeyned Bishops which if we should wholly overpasse in silence we should neyther wrong him nor the cause seing the records of men subject to error drincking in many errors through oversight or want of judgment cannot substantially conclude the question now in hand as hath bin often observed But because he glorieth though without cause as shall appeare in answer to his next page that the evidence of truth put his Refuter to silence we will enter into a neerer search after the truth make no doubt but we shall lay open to the conscience of the indifferent Reader both the falshood of some of his records and his false or deceitful handling of the rest And first he beginneth with Antioche vvhich as he saith serm pag. 81. had the first Bishop after Ierusalem ordeyned by the Apostles Peter and Paul about the yeare of the Lord. 45. vvitnes Eusebius Chron. anno 45 and Hist lib. 3. ca. 22. and Iguat ad Antioche I ansvver there are many parts of S. Lukes sacred â—â—ory that vvith hold us from acknovvledging any such episcopall superiority in Evodius as the Doctor ascribeth to him for many matters of great moment are recorded concerning the Church at Antioch vvhich fell out after the 45. yeare of Christ and yet there is no mencion of Evodius much lesse of his Bishoprick After the death of Herod vvhich vvas in the end of the. 3. yeare of Claudius Euseb lib. 2. ca. 9. ex Iosepho and. 45. of Christ as Euseb accounteth in Chron. an 45. Paul and Barnabas returned froÌ„ Ierusalem to Antioch Acts. 12. 23. 25 at which time there were certeine Prophets and Teachers there by whose imposition of hands Paul Barnabas were seperated to the work wherevnto the Holy Ghost called them Cap. 13. 1. 2. 3. Now if Evodius had bin the Bishop of that Church at this time would S. Luke have overpassed his name in silence when he rekoneth up the principall Teachers that then were there And if Peter had gone after his imprisonment to Antioch there to constitute Evodius his successor would not S. Luke have given some notice of his being there with Paul Againe when Paul and Barnabas came back to Antioch they gathered the Church togither and rehearsed all that God had done by them there aboade a long time with the disciples cap. 14. 27. 28. In this their stay there grew that dissention about circumcision which occasioned that meeting at Ierusalem to end the question Cap. 15. 1. 2. c. where was Evodius all this while was he a non-resident from his charge had he bin the Bishop of Antioch and there resident how is it that we heare nothing of his enterteyning Paul and Barnabas at their returne and of their relating to him as Paul did afterwards to Iames at Ierusalem Cap. 21. 18. 19. the successe of their traveiles why heare we nothing of his partaking in the controversy eyther with or against Paul and Barnabas why nothing of his going up to the Synode at Ierusalem for who more fit to be imployed in such a busynes then their Bishop for which part soever he tooke it was necessary for the Churches instruction in all succeeding ages that as the Angells of the Asian churches Apoc. 2. 3. so he should have his due praise or dispraise for resisting or supporting those false Teachers that disturbed the peace of the Church To goe forwards as the the storie leadeth after the the Synode was ended Iudas and Silas were sent with Paul and Barnabas vnto Antioche aâ—d letters were written not to the Bishop but to the brethren of the Gentiles and they were accordingly delivered to the multitude assembled who rejoyced for the consolation Cap. 15. 22. 23. 30. 31. Iudas and Silas stayed there for a time so did Paul Barnabas till they were so styrred that they parted companies vers 32. 35. 39. 40 but before Paul and Barnabas were divided Peter coÌ„ming thither was withstood by Paul to his face for that offence which he gave in withdrawing himself from the fellovv-ship of the Gentiles as Paul himselfe relateth Gal. 2. 11. 12. 13. In al these events vvhat did Evodius worthy the name or place of a Bishop indovved vvith such a singularity of povver and honor above all other Teachers though of an higher degree then Presbyters as loÌ„g as they are vvithin his Diocese If vve may beleeve the Doct pag. 136. lib. 3. ought not he to have interposed his episcopall authority in coÌ„manding his people to keep the decrees ordeyned by the Apostles and in appeasing those contentions vvhich arose betvveene Paul and Peter and betvveene Barnabas and Paul vvhiles they conversed vvithin his jurisdiction Surely vvhat ever the D. conceiveth of these matters who can perswade themselves that S. Luke and S. Paul would have buried in silence the name office and indeavours of Evodius if he had bin so long before ordeyned by Peter and Paul to the Bishoprick of Antioch As for Eusebius his Cronicle it doth too much discredit it selfe Sect. 2. to be credited of us in this case for it saith that Peter in the last yeare of Tiberius which was the. 39. of Christ placed his chaiâ—e at Antioch and there sate 25. yeares and that in the 2. yeare of Claudius he removed to Rome and there sat also 25. yeares Because both these computations cannot stand togither the first 25. yeares is generally esteemed an error and reduced to 7. yeares but yet these absurdities remaine 1. that Peters aboad 7. yeares at Antioch and his remove to Rome in the second of Claudius cannot accord with S. Lukes storie for his continuance in Iudea and his imprisonment by Herod not long before the death of Herod see Doctor Reynolds Conf. with Hart. Cap. 6. divis 3. and D. Whit. de pont Rom. quest 3. pag 346. 347. 2. that Peters removing from Antioch to Rome in the 2. yeare of Claudius contradicteth the D. assertion scz that Evodius was ordeyned Bishop of Antioch by Peter and Paul in the yeare of our Lord 45 which was the. 3. yeare of Claudius by Eusebius his owne account Notwithstanding I deny not but there may be a truth in the main point avouched by Eusebius and Ignatius to wit that Evodius was the Pastor or Bishop of Antioch there placed before Ignatius For a parish-Bishoprick that is the function of a Bishop set over one particular coÌ„gregatioÌ„ is granted by the Refuter to be established every where by the Apostles but that function of a Diocesan Bishop which the Doct. contendeth for is denyed and worthyly seing it is
Assumption And herevnto the lesse labour will serve seing we have already shewed that Archippus if he were a Bishop of that Church yet could not be a diocesan Bishop such as ours For Epaphras their first Teacher still continued one of them and a faithfull Minister of Christ for them Coloss 1. 7. 4. 12. And Archippus is subjected vnto the Churches admonition and censure in the very words wherevnto the Doctor sendeth us Coloss 4. 17. which is palaion in deed but nimis apostolicum too apostolicall for our times as Musculus upon those wordes saith But let us see what releef the Doctor foreseeing that his assumption would be denied yeelded to support it For proofe hereof saith he it sufficeth me that Archippus was as Ambrose noteth in Colos 4. 17. Bishop of Colosse which was a citie seeing I have manifestly proved before that the Bishops of cities were diocesan Bishops And must this proofe needs suffice others because it sufficieth him knoweth he not that we expect he should yeeld â—s some cleare proofe from the holy scripture why made he shew at the first as though he would prove Archippus his Bishoprick from Colos 4. 17. and now falleth from those words of Paul to the testimony of Ambrose who lived well nigh 400. yeares after Belike upon his second thoughts he discerned that the same exhortation used to Archippus which he gave to Timothy 2. Tim. 4. 5. doth not necessarily argue that he had the same office Or else he thought he should prevaile little in so arguing with those which hold Timothy to have bin an Evangelist and not a Bishop And surely it availeth his cause as little to send us to S. Ambrose seeing he hath not one word that can argue a diocesan Bishoprick in Archippus he calleth him praepositum illorum et rectorem qui post Epaphram accepit regendam eorum ecclesiam Which may argue I grant an episcopall ministery at large but will not serve to conclude the preheminent superiority of a diocesan Bishop Nay this is rather confuted by Ambrose who saith of Epaphras that he was â—vis illoruÌ„ et affectu vnanimitatis charissimus c. for if he remained Civis illorum then also their Teacher and Bishop though absent for a time from them and nothing inferior to Archippus but rather in order at least as in affection before him His assumption therefore having no releife neyther from the Sect. 4. Apostle Paul nor yet from S. Ambrose relieth wholly upon this poore argument borrowed from some other parts of his defence The Bishops of cities were diocesan Bishops Archippus was Bishop of Colosse which was a citie Ergo he was a dioecsan Bishop I answer first to the propositioÌ„ which he saith he hath before manifestly proved Although Bishops were Diocesans whence once the whole body of people inhabiting cities became subject to the oversight of one Bishop yet the first Bishops of Churches planted in cities were not diocesan Bishops for the Churches whereof they were Bishops being but a small handful to a large heap in comparison to the whole citie could not be properly dioceses as we have sufficiently shewed in our answer to all his proofes produced to the contrary Secondly to his assumpion I answer that as it is a knowne vntruth to affirme the citie of Colosse to have bin vnder the government of Archippus so neyther is it true that he had that sole or singular preheminence over the Church of Colosse which apperteyneth to Bishops such as the Do. contendeth for If therefore he will hereafter indeavor to make good the assertion that Archippus was a diocesan Bishop so ordeyned of God he must seek out some more pregnant proofes then his study for his sermon the defense thereof hath as yet affoarded him Lastly as touching the Angells of the 7. Churches whereas he should conclude the same which he had affirmed of Timothy and Archippus viz. that they were ordeyned of God he altereth the conclusion to this that they had divine institution and approbation for their funâ—tion The Doct. changeth to the end But of this change we have spoken before His. 3. arguments distinctly propounded in his sermon pag. 93. 94. he now reduceth to this one syllogisme Those who were called by the Holy Ghost Angells of the Church he should have sayd of the 7. Churches and were signified by the 7. starres that were in Christs right hand had divine both institution approbation But the diocesan Bishops of the 7. Churches were called by the Holy Ghost the Angells of the 7. Churches and were signifyed by theâ— starrs that were in Christs hand Ergo they had divine both institution approbation The assumption which he knew would not without good proofe be admitted he saith he went not about to prove now because it was proved at large in the former part of the sermon And since he hath added nothing else for the proofe thereof but that which is answered to the full already till some better evidence come in place his conclusion must lie in the dust And we may I hope with the Readers good allowance conclude that he hath not any one argument from any part of the Canonicall scripture to shew that that the function of diocesan Bishops such as ours be is of divine institution There remaineth now that leaving the scriptures we examine that first argument of his 3. touching the government of the Churches the first 300. yeares after Christ handled by him serm pag. 56. 60. defense lib. 4. cap. 1. where all his humane testimonies come to be handled but because this second part is already large enough I will here break of and referre the examination thereof togither with that first point of his five which coÌ„cerneth governing Elders to the third part
From whence the Refuter gathered this argumēt Iames the just was ordeyned Bishop of Ierusalē straightwayes after Christs passion Ergo the Apostles ordeyned Bishops and cōmitted the Churches to them Hereat the Doctor is displeased because one part of his argumentation is culled out from the rest for his argument as he saith is an induction standing thus The Apostles ordeyned Bishops at Ierusalem and in other Churches which afterwards he doth particularly enumerate Therefore they ordeyned Bishops He addeth that he proveth they ordeyned Bishops at Ierusalem because they ordeyned Iames the iust and Symon the sonne of Cleophas Bishops of Ierusalem the former he proveth here the other afterwards according to the order of the time If the D. meaning when he penned his sermon was to argue as he now saith no merveile if his Refuter fayled in discerning his Analysis his genesis being so disordered and confused For the explayning and proving the former antecedent he proposeth as appeareth in this sect serm p. 65 these three things to be shewed 1. the time when 2. the places where 3. the persons whom the Apostles ordeyned Bishops He beginneth with the time when the first Bishop was ordeyned and withall declareth the place and person Afterwards he sheweth jointly the places where and the persons whom the Apostles ordeyned Bishops Now he telleth us his whole reasoning is one induction which standeth in an enumeration of places or Churches And the enumeration of the persons is made a prosyllogisme to justify that which is affirmed for the places As for the discourse of the time it hath no place at all in his argumentatiō unlesse it be to give the Bishops of Ierusalem their due place For in order of time Evodias at Antioch Linus at Rome and Mark at Alexandria had possession of their Bishopricks before Timothy was placed at Ephesus if the D. be not deceived in his computation that he delivereth serm pag. 78. Thus we see what a Crypticall disputer Mr D. is his argumentations are as Oracles or rather riddles that require an other Oedipus rather then such an one as his refut is to discover the right order of disposing thē For who besides himself would have found out the Medius terminus which he hath assigned distinguished his first probatiō frō the ensuing prosyllogism so as he hath done But let us see how he justifyeth the parts of his later enumeration wherein he coupleth togither the persons with the places Sect. 3. First touching Iames whom he affirmeth to be the first Bishop of Ierusalem ordeyned by the Apostles very shortly after the Lordes passion before he prove the truth of his assertion he yeeldeth two reasons why that Church had a Bishop assigned unto it lōg before any other Church 1. because a great number were within a short time converted to the faith 2. because it was the Mother-Church unto which the Christians from all partes were afterwards to have recourse Touching the former I grant the number was greater then can be shewed in any other Church within so short a time but that this was any reason to move the Apostles to ordeyne them a Bishop the Doctors bare word in affirming it is too bare a proofe to perswade us to enterteyne it especially seing he will not allowe a Bishop to such Churches as in number doe exceed the converts at Ierusalem when Iames in his conceit was ordeyned their Superintendent For there are as he knoweth well enough in some one of our parishes at this day above twice yea thrice 5000. Moreover if this number were any motive to the Apostles to give them a Bishop then the time of Iames his ordination was after their conversion and not as elswhere he saith īmediately after Christs passion Now touching the later I confesse also that Ierusalem was the Mother-church from which in some respect all other Churches sprung For the word of the Lord went out frō Ierusalem Isa 2. 3 that by Christs own appointmt Luc. 24. 47 and from thence the light of the gospell spread over all the world by the Ministery of the Apostles others which before the dispersion of that Church were members thereof Act. 8. 1. 4. 5. 11. 19. 20. cap. 1. 8. Neyther deny we but that many Christians upon speciall occasions had recourse thither Act. 11. 29. and 15. 2. 15. 25. 27. but that the Christians of any other Church as Samaria or Caesarea c were bound to make repaire thither as unto their Mother-church to whose jurisdiction they were subject as childrē to their Mother there is no syllable of scripture to perswade much lesse to beleeve that the Christians of all parts were afterwards to have recourse to Ierusalem as the Mother-church For this assertion hath no evidence eyther of Scripture or ancient Father to countenance it let them therefore beleeve it that list we owe the Doct. no such obedience But say there were a truth in this which he assumeth without proofl how shall it stand for a reason to move the Apostles to commit the care of this Church unto a Diocesan Bishop Why should it not rather be a reason there to erect the Sea of an Oecumenicall or vniversall Pope If by the Christans of all parts he meane of all other Churches in the world as if seemeth he doth since afterwardes he calleth that Church the Mother Church of Christendome pag. 60. of this def for why should any of the daughter churches be exempted from the obedience of their Mother when others yea the eldest if any at all remaynned under her government But if he will limit his speach to the Christians of that one nation the charge whereof he saith was assigned to Iames pag. 52. it must be the Sea if of a Bishop then of a nationall and not a Diocesan Prelate For if the Church of Ierusalem was never a parish because it was intended that as the people of the citie and country were all under one high-priest so all the Christians of citie and country should be under the Bishop of Ierusalem as the Doctor argueth lib. 2. pag. 89 then for the same reason neyther was that Church a Diocese or a province but a nationall Church as was the church over which the High-preist was set under the law Lastly to grant asmuch as in any equitie can be demāded viz. that partly in regard of the multitude of new converted Christians and partly for the great recourse thither of unbeleeving Iewes as well as of beleevers out of all partes it was meet that some one of the Apostles should there abide to feed the converted flock and to labour the conversion of others howe can this argue a necessitie of giving this Apostle a new ordination to the office of a Bishop in that place but of this more hereafter His testimonies are to be examined whereby he proveth that Sect. 4. ad sect 4. pa. 52. Iames was ordeyned Bishop of Ierusalem by the Apostles He beginneth with