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
question consequence of his Enthimeme for graunted yet he may rest securely in this that the conclusion of his argument will never be impugned But if his Refuter had thus disorderly turned the frame of his sermon vpside downe or given the least intimation that he indeavoured to prove a Diocesan Bishoprick to be lawful in the angels of these 7. Churches because it is lawfull in the Lord Bishops of England there had beene some cause for him whereas nowe there is no colour of a cause to complaine as he doth pag. 56 57 that by a forced Analysis not answerable to his Genesis the frame of his sermon to let his racking and taintering speeches alone is put quite out of frame Wherefore since the Doctor chargeth his Refuter with the fault whereof The D. is guilty of the fault which he chargeth his refuter with himself is guilty it shall be no great wroÌ„g done to return him some other of his own words p. 56. nimia est miseria doctuÌ„ esse hominum nimis behold to how great trouble too much learning wil put a man For if his skil had not bene extraordinary I say not in analysing his owne treatise but in changing his two first assertions and bringing in other two in their stead all this stirr had bin needlesse But the stirre or strife is not yet at an end the Doctors greatest Sect. 3. ad sect 19 p. 56. quarrel against his refuter is yet behinde namely the censure which he passeth upon those 5. points which he prosecuted in the body of his sermon where he saith answ pag. 9. that the first the last are to litle purpose and that the other three doe not directly prove the point in question I will not here trouble the reader with the Doctors termes wherein he sheweth in what rage he was hereat let us rather examine how just or vnjust this the Refuters censure is the which that it may appeare let it be remembred that the Doctor acknowledgeth in the former section pag. 54 that the first 4. points must be referred to the proof of his first assertion the last of the fyve to the second Now this being so whosoever taketh his second assertion in the words wherein he delivered it serm pag. 2. shall easily discerne that it is labour bestowed in vaine to spend time in the proving of that which is cleare enough of it self For who ever doubted but that the office and function of those Bishops which are in his text meant by angels is there approved as lawful and commended as excellent Wherefore if his 5. point serve for none other vse then for the proofe of this The D. 5. point is idle assertion the D. hath no cause to blame his Ref for affirming he might well have spared that labour But albeit he could not indure so milde a reproofe his patience must now be tryed with a sharper Be it therefore knowne to him that he reasoneth absurdly if he The D. reasoneth absurdly referr his 5. point to the fortifying of his 2. assertion pag. 2. for thus then his enthymeme standeth The calling of Bishops such as ours are or at least such as the Bishops of the auncient Churches are affirmed to be serm pag. 7. is of apostolical and divine institution Ergo the function of Bishops meant by angels Apoc. 1 20. is in the same text approved as lawful and commended as excellent As for that difference which is betweene the later terme or praedicatum of the antecedent and of the consequent in this argument I will take no exception against it for though every apostolicall or divine institution findeth not approbation in this text Apocal. 1. 20 yet the honour of such an institution cannot be denied vnto any function which in this text receiveth approbation Wherefore he shall with good leave if he will exchange the later terme of his conclusion thus Ergo the function of Bishops meant by Angels Apoc. 1. 20. is of apostolicall and divine institution But how will the D. cover the shame of his disorderly reasoning when in stead of justifying our Bishops by the calling of those Angels he doth contrariwise inferre their calling to be of divine institution because our bishops have deryved their function from divine or apostolicall ordination Is not this to set the Cart before the Horse to laye that for the foundation which The D. laieth that for the groundsell that should serve for the ridgepole should serve for the roofe or highest parte of his buylding It will not serve his turne to tell us that we mistake his 2. Assertion for it is already shewed that himself putteth a changling in place thereof when he delivereth vnder that name this conclusion that callinge of diocesan Bishops is lawfull and good Notwithstanding since he will needes have this which the falsely calleth his 2. Assertion to be the doctrine whlch he intended to prove not onely by the explication of his text comprized in his first assertion but also by that 5. point wherein he bestowed his greatest labour if he have sufficiently fortified the former 4. pointes which serve to vpholde that explication which concludeth his doctrine what offence was it for his Refuter then or now againe for his reader to say that his labour in the last point was needlesse and might well have bin spared May he not well think that one argument soundly concluded from the canonicall text will more prevaile with the wise then many conjectural reasons drawne froÌ„ mere humane testimonies But may a man prove his patience yet a little further that with an harder sentence viz. That he contradicteth himself in urging The D. coÌ„tradicteth himself that 5. point as a distinct proofe to conclude the doctrine I speak herein nothing but the truth and that I received from his owne mouth For this 5. point to wit that the function of Bishops is of epostâ—licall and divine institution which he now pag 54. 58. maketh a proofe of the doctrine arising out of the text is expressely affirmed serm pag 93. to be the doctrine it self which ariseth out of the text and by way of explication of the text is proved And who so well observeth what lawfulnes and goodnes or excellencie he ascribeth eyther to the function of those Bishops which are meant by angels in his text assert 2. pag. 2. or to the calling of all other Bishops answerable to his description pag. 51. with 54. 54. he may plainly perceive that it is no other then such as hath institution from God and approbation from the text it self under the names of starrs angels wherefore if he himself had beene as carefull to observe the transitions which he vseth in his sermon as he is ready without cause to blame his refuter for not observing theÌ„ he might have discerned his doctrine handled in his sermon to be the very laste of his 5. pointes and not so diverse from it as
have neerer affinity with an Aristocracy such as other reformed Churches have restored then with a Monarchy which our diocesans holde The D. argumeÌ„t therefore may be thus retorted against him The Presidents of the auncient Apostolâ—k Presbyteries were no diocesan Byshops such as ours The Angels of the 7. Churches were the presidents of such Presbyteries Therefore they were no diocesan Byshops such as ours Or thus Diocesan Byshops such as ours are not presidents of such presbyteries as â—he ancient apostolick Churches enjoyed But the Angels of the 7. Churches were the presiaeÌ„ts of such Presbyteries Therfore they were no diocesan Byshops The assumption of both is the same that the D. maketh use of for a contrary conclusion The proposition of the former if it be denied wil be thus confirmed Diocesan Byshops such as ours doe governe monarchically by their sole authoritie and without the advice and assistance of such a Presbyterie as the ancient aposâ—olike Churches enjoyed But the presidents of those ancient Presbyteries did not governe monarchically or by their sole authoritie and without the advice and assistance of theire Presbytery Those presidents therefore were no diocesan Bps such as ours Both parts of this argument are acknowledged by the D. for the assumption appeareth by that which he affirmeth in particular of Iames his presidencie lib. 4. pag. 116. and generally of all Byshops in former ages sâ—rm pag. 15. and dâ—f lib. 1. pag. 191. where he saith that in Churches causes nothing almost was done without the advice of the Presbyters and that their was great necessitie that the Byshop should use their advice and counsell because otherwise his will would have seemed to stand up for a lawe c. And touching the proposition as he intimateth serm pag. 97. and def lib. 4. pag. 102. the government of our Byshops to be monarchicall so he confesseth that Byshops now have not that assistance of Presbyters which the ancient Byshops had lib. 1. pag. 190. And this confirmeth also the truth of that other proposition of the later argument For if diocesan Byshops such as ours have not any such Presbyterie associated to them for advice and assistance in government then they are not presidents of such Presbyteries as the ancient apostolick Churches enjoyed But the former is an apparant truth and confâ—ssed by him serm pag. 16. 17. def lib. 1. pag. 190. where he saith that the assistance of those Seniours that directed the ancient Byshops is long since growne out of use Moreover if our Prebendaries of Cathedrall Churches be a resemblaÌ„ce of the Presbyteries that were in Ambrose his time as he affirmeth lib. 1. pag. 189. since they have another president then called Archi-presbyter now Deane how can the Byshops of our daâ—es be their presidents vnlesse he will make them a monstrous body that hath two heads But let us see the D. owne defence of his proposition before contradicted If sayth he the Refuter wil be pleased to take notice of that Sect. 3. which he hath elsewhere proved that there was but one Presbytery for an whole diocese the proposition wil be manifest vz. that the presidents of the Presbyters provided for whole dioceses whoÌ„ the Fathers call Byshops were diocesan Byshops The argument is thus digested by himselfe in a connexive sylogisme pag. 122. If the Presbyteries were aloâ—ted to whole diocesâ—s and not to severall parishes theÌ„ the Bps. who were presideÌ„ts of those Presbyteries were not parâ—â—â—onal but D. But the first is true Therefore also the second The assumption whose proofe is laide downe viz. chap. 4. I reserve to be handled hereafter now I refuse his conclusions for the weaknes that I find in the proposition if he speak as he ought of diocesan Byshops such as ours for a Presbytery so allotted to a diocesaÌ„ as he supposeth the Apostolick Presbyteries were viz. to worke out their conversion cannot make the whole diocese to be a Church therefore cannot argue their president to be properly a diocesan Byshop Nay rather if it may appeare that the flock already converted was but one onely congregation of christians howsoever the Presbytery might be set to indeavour the conversioÌ„ of the rest of the diocese yet to speak properly there was a parishonall Byshop and not a diocesaÌ„ because the flock or congregatioÌ„ already converted was more like to a parish then to a diocese Yea say he coulde prove that the Presbyteries were appointed for dioceses that is for many particular congregations in each diocesâ— why might not their president be a parishionall Byshop in regard of his particular Church which he fedde with the word and Sacraments although his presidency reached over all the Pastors of the rest of the parishes For it is cleare that Mr. Beza of whose consent with him in the question of dioceses and diocesan Byshops he boasteth lib. 1. pag. 51. and lib. 2. pag. 127. doth hold it as necessary that the president of the pastors of a diocese should have as the rest his particular parish to attende vpon as it is esteemed fit that a provinciall Byshop should be more specially interessed in the oversight of one diocese De Minist grad cap. 20. pag. 123. and cap. 4. pag 168. And such were in deed the first diocesan Byshops after parishes were multiplyed and Presbyters assigned to them the pastorall charge of the mother-Church the cheife Presbyter or Bishop reteyned to himselfe when his compresbyters had other titles or daughter Churches allotted to theÌ„ Neyther might he remove his seate from it to any other Church though within his own Diocese Concil Carthag 5. can 5. 3. If the D. shall here tell us as he doth lib. 2. p. 117. that the cathedrall Churches which were the Bishops seas Mother churches to the whole Diocese were never Parishes nor the meetings there parishionall but panigyricall it wil be but a frivolous exception in this place for there will still remayne a difference of that moment betwixt the ancient Bishops or Presidents of the Presbyteries our diocesans that will inable us to hold fast our former assertion that those presidents were not diocesan Byshops of that kind that ours are For besides the forenoted disagrement that ours are not in deed presidents of any such Presbyterie to advise and assiste them in the Church government it is wel knowen that ours are not tied by vertue of their calling as they were by the D. owne confession the truth therevnto inforcing him lib. 1. pag. 157. and 158. to preach the word to administer the â—acraments in the Cathedral Church of their Byshoprick By this time therefore I hope the reader may see that although we should graunt the Apostolick Presbyteries to be allotted vnto whole dioceses yet that will not warrant him to conclude their presidents to be diocesan Byshops such as ours and consequently though we should yeeld the angels of the 7. Churches to be the presidents of such Presbyteries he cannot necessarily inferre that they were diocesan Byshops like
plebs ipsa maximè habet potestatem vel eligendi dignos sacerdotes vel indignos recusandi quod et ipsum videmus de divina authoritate descendere And how oft doth Austin say that Peter signified the Church and bare the person of the Church when Christ sayd unto him Tibi dabo claves c. Mat. 16. August tract 50. 124. in Iohan. Item in Psal 108 de agonia Christi cap. 30. And Gerson Trilog 8. quest Claves inquit datae sunt ecclesiae ut in actu primo Petro ut in actu secundo On which words the Bishop of Chichester in his answer to Tortus pag. 65. giveth this note Cum vnum hunc nomino cum illo intellige omnes qui Constantiae fuerunt in Concilio omnes enim idem sentiunt But to passe by many others the wordes of Ferus in Act. 11 are worthy of the Doctors observation Peter the Apostle chief of the Apostles is constreyned to give an account to the Church neyther doth he disdeyne it because he knew himselfe to be not a Lord but a Minister of the Church The Church is the spouse of Christ and Lady of the house Peter a servant and Minister Wherfore the Church may not onely exact an account of her Ministers but also reject and depose them if they be not fit And in giving this preheminence to the Church above Peter doth he speak against the scripture or against reason Doth not S. Paul acknowledge the same touching himselfe and his fellow Apostles 1. Cor. 3. 21. 22. 2. Cor. 4. 5. Is it not then an absurd fancie if not frenzie to urge as the Doctor doth lib. 3. passim the superioritie of one Bishop in an whole Diocese or Province above all the Presbyters and people thereof Notwithstanding as the Refuter doth no where say so neither can it be gathered frō his words that the form of Church-governmēt was at the first or now ought to be wholly democraticall or popular the Doctor is not ignorāt as appeareth l. 3. p. 2. 3. that his Ref pleadeth for the Aristocraticall forme of government as that which in his opiniō ought to be established in the severall Churches Neyther doth he therein crosse himselfe or any of his fellowes that favour the parish discipline for they all as I am perswaded doe hold the ecclesiasticall government to be a mixt forme compounded of all three states as many worthy divines doe confidently mainteyne P. Martyr in 1. Cor. 5. see his Com. plac clas 4. sect 9. Baros de polit civ ecclesiastica lib. 2. pag. 42. 43. D. Whitak de Roman pontif pag. 13. 14. For as in respect of Christ who is the head not onely of the whole Church in generall but also of every particular visible Church Ephes 4. 15. 1. Cor. 12. 27 the Church may be truely reputed a Kingdome or Monarchy so it hath some resemblance unto a Monarchy in regard of that preheminence which the Pastor hath above other Church-officers But because no one Pastor or Bishop hath power to governe or determine causes ecclesiastical pro suo arbitratu after his pleasure but ex consilio compresbyterorum by the Counsell of his fellow-Elders the regiment of the Church more properly resembleth an Aristocracy And in asmuch as the peoples consent is not to be neglected in causes of greatest moment it agreeth in part with a Democracie notwithstāding a meere Democracie wherein all matters are handled of all aequato jure by an equall right we doe no lesse detest then that usurped Monarchie of Lordly Prelates which other reformed Churches have abolished Wherefore the Doctor dreameth of a dry sommer in a dripping Section 8. yeare when he supposeth in his third fancie that we hold the lawes of Church-government prescribed in the epistles to Tim. Titus to have bin provided for such a popular state wherein the people doe rule their leaders They were provided for a mixt state wherein many presbyters vnder the guidance of one Pastor or president doe administer execute all matters with the peoples consent approbation And in the affirmation as we have the assent of the most and the best divines of later times Calvin on Titus 1. 5. Beza on Tim. Cap. 5. 19. 22. and Tit. 3. 10. and sundry others so we have the Apostles owne warrāt in the close of his epistles with these words grace be with you or with you all 2. Tim. 22. Tit. 3. 15. for by this it appeareth that what was written specially by name to Timothy and Titus was intended to be of cōmon use not onely for other Ministers but also in some sort to all the Saints that then conversed in those places Moreover since the Apostle chargeth Titus to observe in the ordination of Elders that order which he had before enjoyned him Tit. 1. 5. whence can we better derive that order then from his owne practise and his fellow-Apostles who used aswell in ordination as in other Church-affaires both the advice and help of other Ministers and the approbation of the people as appeareth by these scriptures Acts. 1. 15. 23. 26. and 6. 2. 3. and 14. 23. and 15. 6. 22. 23. 1. Cor. 5. 3. 4. 2. Cor. 2. 10. The Doctor therefore is misledd by his owne conceit when he imagineth that the Apostles wordes unto Timothy and Titus Lay not handes rashly c. And doe thou avoid an Haeretick did so close up all power of ordination and jurisdiction in their handes that neyther people nor presbyters had or might have any stroak at all in those matters As for his gibing objection Belike the whole Island of Creete was a parish too it deserveth no other answer then this when he justifyeth his collection from any words in his refuters answer I will acknowledge him for an honest man mean while let the reader take notice of this that the Doctor in a fewe leaves after pag. 88 noteth this speach of his refuter that Creet had many Churches which argueth necessarily that the whole Iland could not be one onely parish The last fancy falsly fained by the Doctor is this that the popular Sect. 9. state of the severall Churches did first degenerate into an Aristocracie and after into a Monarchie he should haue sayd that the well tempered Democracie did degenerate first into a simple Aristocracie after into an absolute Monarchy But he endeavoreth to shewe that the severall Churches were at the first governed Monarchically to wit by the Apostles or Apostolicall men severally For Apostles he nameth Iames that ruled perpetually and Peter and Paul c. for a time And of Apostolicall men that were perpetuall governors he hath good store as Mark Timothy Titus Evodius Simō the sonne of Cleophas c. But where are his proofes that all these or any of them governed Monarchically and by their sole authority Concerning Iames it is already shewed that his government was farre short of that sole authoritie which our Bishops carry
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
upon this ground we may safely affirme that the function of DiocesaÌ„ Bps. is truely ascribed to the institutioÌ„ of that monkish Pope Dionisius 266 yeares after Christ or therabouts For however Bishops were ordeyned of the Apostles and sett over particular Churches as parish Ministers are at this day yet there could be no Diocesan Bishops till Dâ—oceses were distributed and parishes multiplyed in each Diocese Wherefore it is neyther error nor blasphemy to affirme that the function of Diocesan Bishops is Antichristian if that may be rightly termed Antichristian which had the first institution from the Bishops of Rome in the third centurie of yeares after Christ If the Doct. shall contradict this position it will easily be made good from the grounds of his owne manner of disputing For in The Ref justified by the D. own grounds affirming pag. 12. of his praeface that the function and discipline of our Bishops though truely Catholike and Apostolicall is of his opposites termed Antichristian he offreth us this disiunction The functions and government of Diocesan Bishops and Provinciall Arch Bishops are eyther truely Catholik and Apostolical or else rightly termed antichristian He cannot weaken this disiunctive proposition vnlesse he will overthrowe his owne reasoning lib. 1. pag. 60. 61. and confesse himself to be as ignorant in logick as he would make his refuter to be If therefore it may appeare that the functions and government of Diocesan Bishops and Provincial Archbishops are not truely Catholike and Aposticall it wil then inevitably followe that their functions govermeÌ„t are justly termed AntichrstiaÌ„ But the function and government of Diocesan Bishops being first instituted by the Pope Dynosius cannot be truely Catholike or Apostolicall much lesse can the function and government of Provinciall Archbishops be truely catholik or apostolicall if that be true which himself holdeth for a truth not to be denied viz. that there were Diocesan Bishops such as ours be before there were any Metropolitans or Provinciall Primates because they followed upon the combination of Dioceses subordination of divers Churches togither with their Bishops in the same province vnto the metropolitane as their Primate lib. 3. p. 20 21. lib. 4. p. 7. Wherefore the Doct. hath no just cause to blame his ref if he shall hereafter hold the calling of DiocesaÌ„ provincial Bishops to be AntichristiaÌ„ 4. Especially seing he hath not at all touched the main grouÌ„ds which prevayle with those who have affirmed the degrees functions of Diocesan Bishops Archb to be Antichristian viz. 1. that the bringing in of these degrees by litle and litle made way for the man of sinne to climbe up to the top of his greatnes to seat himself in that chaire of Luciferian pride wherein he sitteth at this day as shal be seene in the answ to his lib. 4. cap. 5. sect 10. 2. And as he stil leaneth on their shoulders so his kingdome cannot stand without them for they are his assistants without them they can have no preists so no Church as the D. acknowledgeth pa 7. 12. of of his preface wheras on the contrary the true Churches of Christ may as the Doct. also holdeth as he sayd before page 2. and 7. of his preface very well want them as they did in the purest times viz the first 200 yeares as shall appeare in answere to his lib. 4. cap. 1. sect 4. and 5. and doe in some places at this day florish in more peace and sinceritie witnes the broiles of the Church after the first 200. yeares and the peace of the reformed Churches at this day then those Churches which formerly did and now doe imbrace them 3. But specially this is to be noted that sole ruling Bishops such as are ours diocesan and provinciall Lords for which see the state of the question lib. 2. chap. 3. 4. could never gaine any generall applause or place in the Church till Antichriste having first gotten possession of his vsurped vniversal headshipp to proportionate their estate in some degree like to his owne did procure for some of them principallities and for all of them Baronnies and allowed every one of them to domineire as petty Monarches in the exercise of their spirituall jurisdiction as shal be proved in the proper place hereafter To goe on therefore vnto that which remayneth The D. thinketh Sect. 7. D. pag. 13. 14. it strange that the doctrine of his sermon concerninge Bishops alone should vpholde the Popishe Hierarchie from the highest to the lowest aswell as our owne and calleth it a shameless vntruth because the Papists reckon 5. orders vnder Deacons But we with the primitive Church reckon but. 3. onely Bishops Presbyters and Deacons But intreating him The Doctmust take his shameless vntruth to himself to take the shameless vntruth to himself as his owne proper in this point aswell as in the rest I wish him witt that it is not strange to them who see and knowe that many arguments now vrged in our Church for the popish ceremonies reteyned by us as crosse c doe by a like coÌ„sequeÌ„ce plead for oile salt c. which we have abolished And therefore we have more cause to thinke it a strange thing that the Doctor should be ignorant that many of his arguments intended for the defence of his Bps alone with the change of an AssumptioÌ„ may serve as fitly to justify those inferior degrees which are vnder the Deacons in the Romish Synagogues And yet it is more strange that he should challenge conformitie with the primitive Church in reckoning 3. degrees of Ministers and neyther more nor lesse seing the same authors that he alleadgeth for that purpose serm pag. 29. c. doe reckon other degrees which wee have refused and the Papists reteyne though in a more corrupt course as all other Church functions are and some more ancient doe reckoÌ„ two onely as his refuter in answere therevnto shewed Lastly it is more then a wonder in the Dect eyes that the very same reasons which are brought to justify the Apostolical goverment of our Church should also serve to prove their Antichristian Hierarchy because their Bishops are subordinate to the Pope and receive jurisdiction from him but ours not so But if his reasoning be of any worthe it may well be more then a wonder to his readers if the example of the auncient Apostolical Presbyters should justify our parish Ministers at this day For the former were all one with the Bishops in the Apostles times received their jurisdiction aswell as their function from Christ or the holy Ghost Act. 20. 28 but ours now are subordinate to Bishops and receive their jurisdiction from them Nowithstanding if the Doctor had advisedly considered that the question is of functions onely and not of accidentall circumstances he would have The D. exciption both idle and frivelous spared this exception of his as judging it both idle and frivolous As for his
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
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
his reasoning Sect. 2. ad sect 18. 19. p. 54. 57. whether it were so farr disordered by his Refuter as he would perswade his reader or rather be not perverted and put out of frame by himself It is a truth by himself confessed in the last section of this chapter pag. 57. lin 33. 35. that the body or frame of his sermon concludeth one and the same question but he is very angrie with his Refuter for reducing both the assertions which he proposed to be distinctly handled into one syllogisme For though he granteth that some such syllogisme as his Refuter framed â—aie be gathered out of diverse places of his sermon yet he denieth that it answereth to his intent The syllogisme is this The function of the Bishops of the 7. Churches is lawfull and good The function of the Bishops of the Church of England is the function of the Bishops of the 7. Churches Therefore the function of the Bishops of the Church of England is lawfull and good Both the premisses are clearely gathered from the 2. page of his sermon for the proposition is implied in the 2. assertion which saith That the office function of Bishops here ment by Angels is in this text approved as lawfull and commended as excellent And the assumption is thus propounded in the first assertion ibid. The Angels of the 7. Churches or the Pastors or Bishops of those Churches vnderstood by the angels were Bishops for the substance of their calling such as the reverend fathers of our Church are But let vs heare the Doctors censure of the refuters syllogisme Against the assumption he excepteth nothing wherefore I must take it for graunted that it is as his refuter affirmeth all one with his first assertion In like manner he graunteth the conclusion to be the same with that which he calleth the doctrine collected out of the text viz. that the colliâ—ge of diocesan Bishops is lawfull and good which he setteth also for the conclusion of both the syllogismes which himself frameth pag. 58. neither denieth he the proposition to be in effect all one with that which himself taketh for the proposition of his first syllogism viz. that the calling of such as are here meant by Angels is lawfull and good Let us view his syllogism and compare it with the Refuter and this it is The calling of such as are here ment by Angels is lawfull and good Diocesan Bishops are such as are here ment by Angels Therefore the calling of diocesan Bishops is lawfull and good What difference in the proposition betwene function and calling Bishops of the 7. Churches and such as are here ment by Angels What difference in the assumption betwene the Bishops of the Church of England and diocesan Bishops Are they not in the Dâ—â—ense all one if so what difference in the conclusions And wherein then hath the Refuter offended if his syllogism be for the sense and meaninge of each parte though the wordes and phrases doe a little vary one and the same with the first of the D. owne framing Forsooth the Doct. will tell you because he would against sense make the Reader beleeve that the proposition of his syllogism is that last assertion which was propâ—unded pag. 2. concerning the quality of their function But goeth not the Doctor rather against all sense yea against his owne conscience in labouring to make the reader beleeve that the conclusion of the Refuters syllogisine is that assertion or doctrine as he calleth it which pag. 2. sheweth the quality of their function For doth the Doctor speak of the Bishops of the Church of England and not rather of the Bishops of the 7. Churches in Asia when he promiseth out of the words of the text to shewe that the office and function of Bishops there meant by angels is in the same text approved as lawfull and commended as excellent And are the Bishops there meant by angels the Bishops of the Church of England and not the Bishops of those 7. Churches Behold how a greedy desire to quarrell with his Refuter without cause carieth The D. coÌ„ mitteth 3. foul faults to colour a falshood him at vnawares into these fowl faultes not onely of coÌ„tradicting coÌ„mon sense his owne knowledge but also of giving the lie to the holy ghost the author of the text And all this is done to colour that falshood which before he had forged sciz that his 2. assertion propounded pag. 2. was this viz. the calling of Diccesan Bishops is lâ—wfull and good A falshood sufficiently before discovered and by himself inconsiderately no doubt yet plainly acknowledged when he saith of the conclusion of the first Syllogisme p. 58. which is verbatim the same that before he called his doctrine that he did not expresse it being implyed in the collection of the doctrine out of his text So this one sentence the calling of the diocesan Bishops is lawfull and good is propounded as a doctrine collected out of the text pag. 2. and yet is not expressed neither is it the doctrine but implyed onely in the collection of the doctrine How slippery is his memorie that The Doct. in one pag grossly coÌ„tradicteth himselfe in lesse then one page contradicteth himself so grossely But pardoÌ„ we him this slip for it is his coÌ„mon though a false Tenent that the later of his two assertions propounded pag. 2. of his sermoÌ„ is the doctrine which he collecteth from the text the former serving to prove the later which he saith lib. 4. pag. 2. doth much coÌ„mend the methode of his sermon But the reader by that saying may see how ready he is notwithstanding his disclayming of it with indignation lib. 1. cap. 1. to apprehend a slight occasion to blase his owne commendations and how needful it was he should discarde that second assertion which was first layde downe serm pag. 2. and in stead thereof tender vs that which every where in his defence he termeth his doctrine For if his 2. assertions taken in the very words which first expressed them be so knit together that the former shall prove the later the Enthemem which they will frame is this and no other The Pastors or Bishops meant by the angels Apocal. 1. 20. were Bishops for the substance of their calling such as the reverend fathers of our Church are Therefore the office and function of Bishops here meant by angels is in this text both approved as lawfull and commended as excellent Now to make good the consequence of this collectioÌ„ this must be added for the proposition The function of such Bishops for the substance of their calling as are the reverend fathers of our Church is in this text approved as lawfull and coÌ„mended as excellent Doth not this kind of reasoning think you very highly commend the Doctors methode in disposing his two assertions to his best advantage For however he begg the maine question in the proposition or The D. beggeth the main
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
such an office as the Apostle vnderstandeth by the word Byshop in his writings And though the assumption be true rightly vnderstood yet is it false in the D. vnderstanding both words appropriated to one that is principally interressed above other Ministers of the word that are his helps and assistants in the feeding and oversight of any particular congregation Wherefore however the Doct. indeavoureth to wring out of his Refuters answere 2. conclusions directly as he saith contradictorie to some other his assertions yet as he hath not effected his purpose so hath he discovered falshood and deceit in his owne reasoning Sect. 6. And thus at length are we come to his first question wherein he would knowe of his Refuter 1. what reason he hath to forsake the grammaticall sense in vnderstanding by the Angel in each inscription more thâ—n one And secondly where the Holy Ghost speaketh but as of one how he dare without good reason expound him as speaking of more then one There were of the Iewes who having seen many great signes wrought by Christ yet as if he had never yeelded any signe at all saide vnto him we would see a signe of thee Math. 12. 38. and 16. 1. and what signe shewest thou Iohn 6. 30 And the D. is not vnlike them herein Could he be ignorant that his Refuter answ pag. 3. yeelded reasons why he interpreteth the word Angel in the inscription of each epistle not literally for one person but by a syneâ—doche for the whole companie of Angels in each Church Yea though he twise taketh notice of his reasoning this way pag. 31. 33. he hath not once put one finger towards the removing of that which is objected in this behalfe Wherefore there is reason to demaund of him 1. with what face he dareth suggest so false a conceit into the mynde of his readers viz. that the Refuter hath either no reason at all or at least no good reason to vnderstand by the Angel in the inscription of each epistle more Angels then one And 2. why he should so stiffly urge the literall sense when he hath not answered that which is urged to infringe it Notwithstanding to move him once againe to enter into the consideratioÌ„ of this point I here tender him one of the Refuters reasons in forme of argument thus If there were more then 7. Angels in the 7. Churches then the word Angel in the inscription of each epistle must not be taken literally for one onely person but synecdochically for more then one But the first is true as that place of the Act. 20. 17. 28. concerning the Church of Ephesus sheweth for there it appeareth how there were more Angels or Bishops then one in the Church at Ephesus and therefore more the 7. in then 7. Churches Therfore the word Angel in the inscription of each epistle must not be taken literally for one onely person but synecdochically for more then one And seing the D. here reasoneth with his Refuter for the superiority of Bishops froÌ„ the name Angel as Hart doth w th D Reinolds for the sovereigntie of the Pope or of one Preist from the name Priest it shall not be amisse to fit him with the same answer that D. Reinolds gave Hart. Not so saith D. R. p. 252. The name of Preist in Deut. 18. 3. this law signifieth the Preists c. The law giving sentence against him that disobeieth the Pieist meaneth the Preists according to a kind of speach wherin the whole iâ— noted by the part And giving the reason why he so interpreted the singular by the plural he saith It is cleare by reason that the punishment of the transgressor hath relation to the lawe and the lawe willeth Deut. 17. 9. men to goe to the Preists If D. R. for that cause had reason to forsake the grammaticall sense why not the Ref. here seing the scripture sendeth us to diverse Byshops in one Church Act. 20. 17. 28. But to proceede in the refutation of his assertion or aunswere before expressed since it is graunted there were more Angels or Byshops then one in each of those 7. Churches the reader is to be advertized that now the controversie is come to this issue whether the singularity of the word Angel be a reason of more weight to carrie it to one onely person then the plurality of Angels in each Church is to interprete it by a synecdoche for the whole company The D. affirmeth the former and to countenance his cause putteth this difference betwene the name of an Angel or Byshop in generall and the Angel of this or that Church that where there are many Ministers in one Ch. though every one be an Angel yet one onely that hath prehemeneÌ„ce above the rest is to be honored with the name of the Angel of that Church On the coÌ„trary I affirme the later therfore wil vndertake to prove that where there are many Ministers or Angels such as he acknowledgeth to be in everie of the 7. Churches they have everie of them in regard of their function equall right to be called the Angel of that Church and thus 〈◊〉 reason If all the Angels or Ministers in each Church had equall right to be called the Angel of that Church wherein they administred then this title the Angel of the Church ought to be vnderstood synecdochically for the whole company and not literally for one onely But the first is true Therefore also the second The assumption is thus proved All Gods messengers sent to oversee and â—â—ed his flock have equall right to be called the Angels of that Church wherein they minister All the Angels or Byshops in each of the 7. Churches were Gods messengers sent to oversee and feed his flocke Therefore all the Angels or Byshops in each of the 7. Churches had equall right to be called the Angel of that Church wherein they minister The proposition is the D. owne assertion serm of the digni of the Ministers pag. 61. The assumption is his owne also in the next section pag. 34. The conclusion therefore I hope will passe for currant Moreover it is no lesse absurd to say that this or that Minister is an Angel or Byshop but not the Angel of the Church which he overseeth then to saye he is an Elder or Minister but not an Elder or Minister of the Church c. 2. yea to yeeld the name of an Angel simplie or the Angel of the Lord to agree fittlie to everie Minister of the word yet to restraine this title the Angel of the Church to one that hath a preheminence above other Ministers is to deceive himselfe and others by a mistaking of the cause why the Ministers represented by the Starres are called the Angels of their Churches rather then the L. Angels for the onely true cause is to distinguish them from the heavenly Angels who are more usually called the Angels of the Lord. 3. And if these 2. titles be coÌ„pared
rather angels of the Churches therfore to be received as angels For as herein they are like to angels p. 56. that they are sent forth unto the Ministerie for their sakes that are heires of salvation Heb. 1. 14. so they seeme to have some preheminence in respect of their Embassage and spirituall authoritie seing the preaching of the gospell is coÌ„mitted to men and not to angels as appeareth by the story of Cornelius Act. 10. 6. c. Neyther hath God sayd to any of the angels at any time that which he speaketh to his Ministers Iohn 20. 23. whose sinnes you â—orgive they shal be forgiven c. Wherefore as the D. cannot without check of conscience so neyther can any other without apparant gainsaying the truth eyther deny the names titles mentioned in his text to be coÌ„mon to all true Pastors of particular congregations or restreyn any one of them to Diocesan Bishops Having thus layd open the strength of the Ref objectioÌ„ I come Sect. 9. now to examine the force of the Doct answere I answere saith he p. 34. that all Ministers who have charge of souls are in a generall sense called Angels Pastors Bishops because they are messengers sent from God to fâ—â—de and oâ—â—rsee his flocke But yet where there are many Ministers so called if there be one but one who kâ—t hexochen is called the Angel the Pastor the Byshop of that Church he is plainely noted to have a singular preheminence above the rest whereof see more in my answer sect 12. to page 6. Here let it be 〈…〉 against the 〈◊〉 of 〈◊〉 or 〈…〉 to insinuate yet 〈…〉 â—â—pressy 〈…〉 that it is an honour proper onely to diocesan Byshops and 〈◊〉 coÌ„mon to other Ministers to be called the Angels of their Churches But it is already shewed that the honour of this name or title cannot be denyed vnto any Minister that hath charge of soules since it is a truth and so acknowledged that all such Ministers are messengers sent from God to oversee and â—eed that part of his flock whereof they have the charge 2. And whereas he câ—nningly slideth from the text which he proposeth to haÌ„dle The D. slideth froÌ„ his text to the inscriptions to the inscriptions of the 7. epistles Rev. 2. and 3. he is againe to be advertised that though he could justify the preheminence of one Minister above others from those inscriptions yet it will not follow that diocesan Byshops are onely meant by the Angels of the Churches in the text he made choyse of But 3. not to stand upon this advantage where he saith that where there is one and but one who kat hexochen is called the Angel Pastor or Bishop of that Church he is plainely noted to have a singular preheminence above the rest it nothing justifieth his cause but discovereth rather the weaknes thereof seing he no otherwise proceedeth then he began I meane in assuming The D. still beggeth for graunted what he should have proved and in pressing us with weake consequences to stand in stead of invincible arguments Before he affirmed there was but one in every Church called the Angel of the Church now being inforced to acknowledge that there were many other Angels or Byshops he will needs have that one to be called kat hexochen the Angel or Bishop of that Church so froÌ„ thence inferre that the same one Angel is plainely noted to have preheminence above the rest The strength of which reasoning may appeare by these goodly consequences following 1. There were others with Paul whome he might rightly call his fellowes and helpers wherefore he entitleth Titus kat hexochen his fellow and helper on the behalf of the Corinthians 2. Cor. 8. 23. and so plainely noteth in him a preheminence above the rest 2. In like manner seing there were others who in a generall sense might be called Apostles or messengers they whome he calleth in the same place the Apostles or messengers of the Churches were so called kat hexochen to note in them a preheminence above the rest 3 The same may be sayd of Paule when he entitleth himselfe a prisoner of Christ Phil. 1. and Epaphroditus his fellow-ptisoner Vers 23. Timotheus a brother Col. 1. 1. a Minister of God 1. Thes 3. 2. likewise of Peter intitlinge himselfe a fellow-Elder and a witnes of Christs sufferings 1 Pet. 5. 1. 4. And why then may not Bellarminargue froÌ„ Math. 16. 19. Iohn 2. 15. 16. that though others in a generall sense may be authorized to feed the sheep of Christ to guide the keies yet these things are spoken kat hexochen to Peter and doe there plainely note in him a preheminence above the rest 5 Without all contradiction the diocesan Byshopprick of Epaphroditus wil be dashed in peeces with this argument following if the D. former reasoninge have any validitie in it There were some others at Philippi who were in a generall sence yoak felowes to the Apostles wherefore when he speaketh precisely to one singular person I beseech the faithfull yâ—ke felow c. Phil. 4. 3. this one is called kat hexochen his faithfull yoake fellow and consequently this title noteth in that one an episcopall preheminence above the rest But what if we should graunt asmuch as his words doe ascribe vnto that Angel of each Church viz. that this title is given to one onely and plainely noteth in him a preheminence above the rest will he from hence inferre that because one angel in each Church had some preheminence above others therefore that one was a diocesan Byshop If so as he must to cleare the maine controversy now in hand surely he fayleth grosly in that fault whereof The. D. faileth in the fault imputed by him to his Refuter he accuseth his Refuter chap. 9. pag. 200. how justly let the reader judge in reasoning from the genus to a fained and Platonicall Idea or Poeticall species and that affirmativè for seing there are diverse sorts of preheminence viz. of order or oâ— dignity and in gifts or in degree of Ministerie or in charge and power of jurisdiction it is a sillie and simple argument to saie In each of the 7. Churches one Minister had some preheminence above the rest Therefore he had preheminence above them in degree of office or Ministerie But when he inferreth Therefore he had the prehemineÌ„ce of a dioâ— Bishop it is no lesse ridiculous then if he should say it is a byrd therefore it is a black swan But since he referreth vs to his answere to pag. 6. which Sect. 10. lieth sect 12. pag. 46. following there to see more of this matter I will search and see what he there hath for his purpose after that I have given the reader to understand upon what occasion he fell into the debating of this point The Refuter perceiving that the Doctor addressed himselfe to shewe what was the preheminence of these Bishops in respect whereof they are called the
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
and Onesimus the Byshop of Ephesus and what is sayd of two is to be vnderstood of the rest Indeed the Refuter saw not this last clause for how should he see it before it came into the D. head to deliver it and now he might well have spared it vnlesse he had better explaned his meaning For would he have us to think that as two of the angels were Policarpus and Onesimus so also the other five were Policarpus and Onesimus If this be not his meaning why doth he tell us that what is sayd of two the same must be vnderstood of the rest If his meaning be that as he nominated two so we must beleeve he can nominate the rest if he list he must pardon us in case we intertayne not the thought seing he he is not likely to have concealed theire names if he had ever mett with any evidence that revealed them But why doth this great disputer who maketh so many and great protestations of his vpright dealing so falsely and yet wittingly charge his Refuter whom in scorne he termeth the great Analyser not to see or not to mention this his first The D. falsly yet willingly slandereth his Refuter argument Doth he not expresly pointe vnto it when he saith pag. 128. that the summe of all that the D. hath is comprized in 3. points 1. that Policarpus was the Byshop of Smyrna and Onesimus as it may well be supposed the Byshop of the Church of Ephesus 2. that from the 7. angels c. Had the Refuter put the word Angel in steade of the word Byshop which he used the D. had had no colour of cause as he had no cause to quarrel with him but the old proverbe is verifyed wranglâ—rs will play at small game rather then sit out and men sett to pick quarrells will take holde of small occasions rather then want some colour of just cause to complaine But to leave his evill and idle wandrings and to examine his Sect. 2. argument the first standeth thus in forme Two of these angels were Policarpus and Onesimus But Policarpitâ— and Onesimus were Bishops he should say By-shops like to ours Therefore two of these angels were Byshops like vnto â—urs And the second thus From the 7. angels a succession of Byshops was continued in those 7. Churches vntill thae councill of Nice and afterwards Therefore those 7 angels were Byshops like to ours To both these joyntly the Refuter answereth thus that the Byshops so called in the Apostles times were not diocesan as they were which followed in succeeding ages The D. Replyeth pag. 43. that if ever there had bene within the compasse of a diocese more Byshops then one at once since the Apostles times or if it could be truely alledged that the circuite of the Byshops charge was inlarged from a parish to a diocese then there were some colour for this exception but these conceits sayth he I have disproved before and therefore doubt not most confidently to conclude that if the successors of these 7. Byshops were in the ende of 300. yeares diocesan Byshops then were theire first prâ—decessors such For answer wherevnto in a word I say 1. That it is besides the present question now to enquire whether there ever were within one diocese any more Byshops then one at once c. 2. since the D. upon his bare word denieth those things to be so he hath little reason to think that we will blindly subscribe to his confident conclusion inferred vpon his naked presumptions to make no worse of them For first it is no hard matter to make them false presumptions What saith he to Epiphanius cont Haeres lib. 2. haeres 68. contra Milet doth not he affirme that there were diverse Byshops in one Church or citie though not in Alexandria nunquam Alexandria duos habuit episcopos velut aliae urbes Secondly as touching his owne testimonies which he produceth to shew that Policarpus was Byshop of Smyrna Onesimus Byshop of Ephes in S. Iohns time I desire him to take notice how he still contradicteth himselfe as he may easily discerne if he compare his words lib. 2. pag. The D. contradicteth himselfe 62. with serm pag. 62. and lib. 4. pag. 40. togither In theÌ„BCH 4168-0138 the thing promised bâ—t not performed Wherfore he may very wâ—l againe be once tolde that fayling in his proofes froÌ„ scripture which onely is sufficient to make good his assertion how much soeverhe say besides he must be beholding to his reader if he be perswaded by him Notwithstanding let vs not refuse to heare what those his arguments be wherein he resteth so confidently The former sayth he though this great Analyser eyther did not or would not see it is this That two of these Angels were Policarpus and Onesimus Policarpus the Byshop of Smyrna and Onesimus the Byshop of Ephesus and what is sayd of two is to be vnderstood of the rest Indeed the Refuter saw not this last clause for how should he see it before it came into the D. head to deliver it and now he might well have spared it vnlesse he had better explaned his meaning For would he have us to think that as two of the angels were Policarpus and Onesimus so also the other five were Policarpus and Onesimus If this be not his meaning why doth he tell us that what is sayd of two the same must be vnderstood of the rest If his meaning be that as he nominated two so we must beleeve he can nominate the rest if he list he must pardon us in case we intertayne not the thought seing he he is not likely to have concealed theire names if he had ever mett with any evidence that revealed them But why doth this great disputer who maketh so many and great protestations of his vpright dealing so falsely and yet wittingly charge his Refuter whom in scorne he termeth the great Analyser not to see or not to mention this his first The D. falâ—ly yet willingly slandereth his Refuter argument Doth he not expresly pointe vnto it when he saith pag. 128. that the summe of all that the D. hath is comprized in 3. points 1. that Policarpus was the Byshop of Smyrna and Onesimus as it may wâ—ll be supposed the Byshop of the Church of Ephesus 2. that from the 7. angels c. Had the Refuter put the word Angel in steade of the word Byshop which he used the D. had had no colour of cause as he had no cause to quarrel with him but the old proverbe is verifyed wranglars will play at small game rather then sit out and men sett to pick quarrells will take holde of small occasions rather then want some colour of just cause to complaine But to leave his evill and idle wandrings and to examine his Sect. 2. argument the first standeth thus in forme Two of these angels were Policarpus and Onesimus But Policarpus and Onesimus were
Church-governmeÌ„t which is for civill policie betweene cities and other villages Notwithstanding I deny not but it were as absurd to desire a Bishop and Presbytery in every parish that is to say such a Lord Bishop as ours are and such a Presbytery as are the Deane and Prebends of our cathedrall Churches as to require for every village a Major and Aldermen of that state that they beare at this day in the citie of London For wee may well say with Musculus in Mat. 9. 35 Deus bone quis ferret sumptus tot equitum reliquorum de comitatu episcoporum si nostri episcopi quales eos habemus episeopatus suos circuire cogerentur c. Who goeth on and sheweth how base and unfitting a thing it is for the great pomp and state of Bishops at this day to visite poore villages and how unable such places are to beare the charge of their expences in their visitations No merveile therefore if it be too great a but then for every parish to mainteyn an whole colledg of cathedrall Clercks togither with the retinew of the Lo. Bishop 3. But herein the Doct. deceiveth his reader in conveying into his The D. deceiveth his reader by a false conceit hart this false conceit that the state of the ancient Bishops their presbyterie was no lesse unfitting in regard of their pomp and charge for a countrie towne then their condition is that pretend to be their successors at this day Thus have we heard to what particulars he stretcheth the name Sect. 6. ad â—ect 4. pag. 6. 7. of a Church as it is used in the scriptures attend we now to his coÌ„clusion All this saith he I have the rather noted because some having first strongly coÌ„ceited that there is no true visible Church but a parish have haled the places of scripture where ECCLESIA is mentioned to the confirmation of their conceit c whereas in very truth scarce any one testimony of such a congregation of Christians as we call a parish can be alleadged out of the scriptures I hope the indifferent reader will discerne by the answere alreadie made that the Doctor deserveth to be censured in The D. deserveth to be censured in his own terms his owne termes viz. that having first strongly conceited all the differing formes of visible Churches which are now in use scz nationall provinciall diocesan and parishionall to be lawfull hath haled the places of scripture where ecclesia is mentioned to the confirmation of his conceit whereas in very truth he cannot alleadge any one testimony out of the scripture which giveth the name of a Church in the singular number to such a multitude of Christians distributed into many particular assemblies as we esteeme a nationall or provinciall or diocesan Church And as for parish assemblies which conteyne one congregation though he caÌ„ scarcely affoard us any one testimony yet it is already shewed that besides the Church of Cenchreae which he acknowledgeth to be a parish he graunteth that the most of the Churches in the greatest cities during Pauls time did not exceed a populous congregation And in his own table page 4. for a Church congregated into one congregation he giveth us all these scriptures Act. 11 26. The D. coÌ„tradicteth himself 14 27. 1. Cor. 11. 18. 22. 14. 5. 12. 19. 23. 28. 34. 35. 3. Ioh. 6. which are so many testimonies to justify the congregations which we call parishes But we need not to goe further then to his words â—mediately following for in graunting that at the first conversion of cities the whole number of the people converted being sometimes not much greater then the number of presbyters placed amongst them were able to make but a small congregation he doth acknowledge every of the ancient Churches to have been at the first such as wee call parishes That which he addeth viz. that those Churches were in constituting and not fully constituted till their number being increased they had their Bishop or Pastor their Presbytery and Deacons is but a renewing of his old suite or begging of The D. renueth his old suite oâ— begging the question if he understand by the Pastor or Bishop such a diocesan Prelate as he pleadeth for And yet if by constitution he meane that forme of a Church which maketh it properly a Diocese and not a Parish he overturneth the foundation whereon he first builded his diocesan Churches in his serm pag. 18. where he affirmeth the apostolike Churches to be Dioceses properly because the Presbyters first ordeyned when as yet they had no Bishop were trusted not onely with the feeding of those few already converted but also with the care of indeavoring the conversion of the rest both in citie and country therefore he applyeth to their Ministerie that comparision of a little leaven which by degrees seasoneth the whole lumpe now used in the wordes following to shewe what was the office of the Bishop and Presbytery Which point how true or false it is and how fit or unfit for his purpose shall have fitter occasion to shew in the answere to his 4. chapter and to the 6. section of his third where also I shall meet with that which followeth touching the intent of the Apostles in planting Churches in cities to wit that when parishes were multiplied as was fit and necessarie upon the increase of Christians in the cities and countries adjoyning they should all remaine under the governmeÌ„t of one Bishop or superintendent seated in each citie Meane while the reader may see that the Doctor hath little cause to boast of his conquest before he hath put on his harnesse for the conflict Wherefore he but bloweth the trumpet of insolent vanitie when he faith avain blast of the D. that all the disciplinarians to the world shall never be able to shew that there were or ought to have bene after the division of parishes any more then one Bishop and one Presbytery for an whole Diocese He should remember that he being the opponent in this controversie the burthen of proving lieth on his shoulders and therefore it had bene his part to have demonstrated from the scripture that which he affirmeth touching the intent of the Apostles in the first constituting of churches for one testimony from holy writ to shewe that they intended and ordeyned that the citie Church should spred her wings over the whole diocese and cover vnder the shadow thereof all the people after their conversion and distribution into many parishes writings to justify this assertion will easily draw us to acknowledg that diocesan Churches were instituted by the Apostles But til this be done though he write ten volumes more and each of them ten times greater then this yet he shall never be albe to convince the coÌ„science of his indifferent reader in the point which he vndertaketh to prove to wit that the Apostolicall Churches were properly and if not actually yet at least intentionally dioceses
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
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
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
doth acknowledge it The word apostolos therefore signifying properly any Messenger as he must also confesse it is more then probable even necesssarie to construe those words humoon apostolon your Messenger or at least to take them in this sense that he is called their Apostle because he was their Imbassadour sent by them to the Apostle unless some necessarie reason can be produced to demonstrate the contrary Now what saith the Doctor in this case Hath he any sentence or syllable from the text it self or any other scripture to justify any one of his Assertions viz. that Epaphroditus was their Bishop that he is therefore called their Apostle no such matter What then Forsooth it appeareth by diverse of Ignatius his epistles that when the Churches sent one vpoÌ„ a ChristiaÌ„ Imbassage the Bishop was coÌ„monly intreated to take that Embassage upon him In like manner the Philippians being to send as it were upon Embassage to Paul Epaphroditus their Bishop vndertook that voyage He being therefore both their Bishop and their Imbassadour it is more likely that he was called their Apostle because he was their Bishop then for that he was their Imbassadour I answere 1. may I not say that the Churches then sent forth their Bishops as the Apostles sent forth Peter Act. 8. 14. the Church Barnabas Act. 11. 22 2. Touching Ignatius Epistles will the D. stil presume upon the credulitie of his reader to take his bare word for proofe that the Churches in his time sent their Bishops in Embassage only upon intreatie There is small cause he should trust upon it when his reader shall vnderstand that he learned this evasion of BellaÌ„rmin The Doct. learnetn a shift of Bellarmine de Pont. Rom. lib. 1. cap. 16. who with this shift putteth off that argument which our Divines urge against Peters primacie from Act. 8. 14. where he is sayd to be sent with Iohn by the rest of the Apostles unto SamariÌ„a 3. And touching Epaphroditus seing he presumeth also that his word wil be taken in stead of better proofe that he was in like manner intreated to take the journey he deserveth to heare from me that which Bellarmin doth froÌ„ Doct. Whitakers de pont Rom. quest 2. pag. 260. Num adeum Philippenses supplices venerunt cnm eo precibus egerunt ut mitteree aliquem Romam si minus placeret ipsi proficisci nil eiusmodi habetur even this in effect there is no such matter Mr D. But be it that he went by their intreatie as Timothy at S. Pauls intreaty remayned at Ephesus 1. Tim. 1. 3. May the Church of Welles or rather of Canterburie for Philippi was Metropolis Macedonia as aferwards he telleth us pag. 71. send their Bishop abroad by the like intreatie upon the like busynes to wit to convey their benevolence unto some Bishop or person of great note that is a prisoner as Paul was at that time Who seeth not that even this Embassage argueth he was not a Bishop of that degree dignity that one of our Bishops bear at this day Moreover to pass by for the present his begging the questioÌ„ in asfirming him to be their Bp. if he were both their The Doct. beggeth againe Bishop and Embassadour is it not more likely that he was called their Apostle because he was their Imbassadour seing the word importeth so much then for that he was their Bp but he hath better probabilities in store to prove the coÌ„trarie let us givehim hearing It is unlikely saith he that the name of that sacred function of the Apostles of Christ who also himself is the Apostle of our profession should be used in Sect. 8. ad pag. 66. 67. the Scriptures to signify the Messengers of men Is it vnlikely why doth he not knowe that the offices of pastors and deacons are also sacred functions and that Christ himself is intitled our Shepheard and Pastor of our Soules Iohn 10. 16. 1. Pet. 5. 25. and the diaconos minister of the circumcision Rom. 15. 8. â— notwithstanding it is certeine that both these names poimen diaconos are given in the Apostolicall writings to Feildshepheards and servants of men Luc. 8. 8. 15. 18. 20. Iohn 2. 5. 9. In like manner though the word aggelos be the name of that sacred functioÌ„ of the celestiall spirits and communicated even vnto Christ himselfe Act. 7. 35. 38. Revel 10. 1. 5. yet it is given also in the Holy Scriptures vnto the messengers of men Iam. 2. 25. where Rahab is sayd to have received tous aggelous the messengers and sent them out another way It is apparant therefore that neyther the holynes of the Apostolike functioÌ„ nor the worthines of Christs person or office can yeild any probable argument to justify the Doctors affirming it to be unlikely that the word apostolos should be used in the scriptures to signify the messengers of men But heare we him again he addeth that in both places Phil. 2. 25. and 2. Cor. 8. 23. the Apostle intendeth by this title highly to commend Epaphroditus and the others but this had bene but a small commendation that they were messengers of the Churches But a small How small soever the commendation seemeth in the Doct. eyes who esteemeth basely of the church in comparison of their Bishop yet is it otherwise in their eyes see Heming Hyper in 2. Cor. 8. who concurre with us in the translation of both texts among whom are many the translators of our Church-bibles former later whom he dareth not accuse Iam sure to be parties with us in this controversie But what speak I of their judgment seing we have the Apostles own testimony that having given to one this high coÌ„mendation his praise is in the gospel throughout all the Churches doth yet enlarge his praise in saying not that onely but he was also chosen of the Churches to traveile with us with this grace which is administred by us c. 2. Cor. 8. 18. 19. and therefore also he signifieth 1. Cor. 16. 3. that he would not send those that were to carry the benevolence of the Corinths unto Ierusalem without their letters of commendations And by these testimonies of the Apostle we see the falsehood of that which he assumeth in his last reason specially fitted to prove that they in 2. Cor. 8. 23. were not called the Apostles of the Churches because they were their Messengers viz. that they were not sent by the Churches But let us look upon the colour he setteth vpon this vntruth it is evident saith he that Paul himself sent them for as it was required of him Gal. 2. 10. so had he undertaken to procure a supply for relâ—ife of the brethren in Iudea And â—o that end having deâ—lt before with the Corinthians sendeth Titus and two othersÌ„ to receive their contribution All which I graunt but hold it a very lame consequence and such as the Doctor with all his learning will never be able
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
thinkes he answereth it in the third part by his own practise when he sayth he shall make all cleare in his book c. the which how well he hath performed wil appeare in the examination of the particulars in the meane time it seemeth his sermon made not all cleare So much for the first argument A second the Doct frameth of the Ref words thus The doctrine is vtterly false because it is contrary to the judgement practise of the primitive Churches next after Christ and his Apostles To let passe the wrong he offreth herein to his Refut The D. againe wrogeth his Ref. in making more arg of his Ref. words then he ment in making it by it self an argument contrary to his meaning let us heare his answere to it I cannot tel saith he whether to wonder at more the blindnes or the impudencie of the man And why so because saith he I have made it manifest that the government of the Church by Bishops hath the ful consent of antiquity and not one testimonie of the auncient writers for their iudgement or one example of the primitive Churches for their practise to be alleadged to the contrarie c. I am sory I shall trouble the D. with so many questions where I pray hath he made this so manifest in his sermon or in the defence of it hath not the refuters as much if not more reason to wonder at the D. blindnes and impudencie seing if he made it cleare in his sermon is he not blind in not seing that he hath made this his own defence needlesse is it not his owne argument that things manifest need not be disputed nothing needeth to be argued or disputed but that which is not evident But his excessive The D. practyce coÌ„tradicteth his speach travell in mainteyning that sermon and the strange fitts he falleth into in his defence thereof doe shew that in his sermon he made not the matter so cleare as he talketh of Where then in his defence so it seemeth he meaneth And be it so yet was it not so before no not in his owne eyes for then this defence by his owne reason had been needlesse What reason then hath he to argue his refuter eyther of wonderfull blindnes for not seing that which was not then to be seene or of impudencie for affirming the contrary which if he hath not clearely proved is yet in quaestion May we not rather wonder and wonder in deed at the Doct. that counteth it woderful ignorace or impudencie for any to deny or disprove whatsoever he sayth seemeth to himself manifestly to prove though in saying as he sayth here he doth but crave the questioÌ„ And yet out of the same passioÌ„ he proceedeth asketh his ref The D. againe beggeth the questioÌ„ forgetteth him self and the part in question how he durst mention the judgement and practise of the primitive Church for the triall of the truth in question seing there is not one testimonye nor example in all antiquity for the pretended discipline c and offreth that if his Ref. shall bring any one pregnant testimony or example he will yeeld in the whole cause Not to tell him agayn that he is still in begging the questioÌ„ I praye him to tell his Ref. what should feare him from mentioning that which he vndertook to justify and proove and whereto his large defense serveth if his Ref. hath not at least in shewe proved as much as he mencioneth or not brought so much as one testimony or example to the purpose the D. in his passion forgatt himself and the point in question surely he could not els but knowe that diverse testimonies of the Fathers are brought to prove the function of the Bishops in question to be jure humano not divino As for his offer to yeild in the whole cause yf but any one pregnant testimony or example be produced by pregnant he meaneth certeinly such as are subject to no wresting or cavillation but pregnant in his owne judgment not in the judgment of all or the most sound orthodoxall divines in the world otherwise testimonies pregnant enough have bin already produced But what so pregnant that Cavillers such especially as have the sword by their side cannot with some colours or others elude and thereby delude the eyes of the simple which is all they care for In the next place where the Ref sayth that his doctrine is contrary Sect. 3. pag. 4. of the ref 4 of the Doct. to the iudgement of all the reformed churches since the reestablishment of the gospel by the worthies in these latter times the D. chargeth with an vntruth saying It is not a strange thing that a man professing sincerity should so overreache seing a farre greater part of the reformed Churches is governed by Bishops and Superintendents then by the Presbyterian discipline as I have showed in the later ende of this book How the Doct. hath proved his assertion here shal be sene when we come to that later ende of his booke but if he there proveth it no better then he here proveth his Refut to have overreached I will turne the Doctors owne words one or two exchanged vpon him saye Is it not a strange thinge that a man of the Doctors title should so overreach Nay may I not apply it to him before I proceed any further For how proveth he that his refuter hath so overreached in this place Forsooth becaâ—se a farr greater part of the reformed Churches is governed by Bishops and Superintendents c. The which for the time present let vs suppose to be true though by reformed Churches the Ref meaninge as he elswhere sheweth soundly reformed Churches it is not true But graunt it yet that which the D. saith is false viz. that The D. untruely char refuter to overreach is himself too ready to over-reach therefore his refuter overreacheth here For may not reformed Churches be governed by Byshops or Supreintendents and yet the same Churches denie that the calling of our L. Bishops is jure divino which is at least as the Ref. vnderstandeth it the maine doctrine of the sermon and that whereto all other particulars doe homage and service When the D. hath proved that the Bishops and Superintendents of all reformed Churches are such for the substance of their calling as ours and doe hold or exercise their functions jure divino not positivo lett him charge his Refut with overreaching In the meane time he sheweth himself too ready to overreach for if he looke over his Bishops and Superintendents mentioned in the later ende of his book he maye see if he shutt not his eies that they held not their Bishoprickes or SupreinteÌ„dencie by the D. new-found claime and tenure to whom at this tyme onely I will add one or two more not mencioned by him Iodocus Naum vpon Rom. 12. distributeth the Church-officers ordeyned by GOD into Prophets and Deacons the Prophets into
such as are nominated elected and presented to any Church 3. to make and ordeyn rules and canons for order and quietnes for diversities of degrees among Ministers c. And that those orders are to be made by the ministers of the Church with the consent of the people before Christian Prince and after Christian Princes with the authority and consent both of Prince and people Againe we think it convenient that all Bishops and Preachers shall instrust the people comitted to their spirituall charge that wheras certeyn men doe imagine and affirme that Christ should give unto the Bishop of Rome power and authority over all Bishops and Preists in Christs Church c. that it is utterly false and untrue Againe it is out of all doubt that there is no mencion made neyther in the scripture nor in the wrytings of any authentical Doctor or author in the Church being within the times of the Apostles that Christ did ever make or institute any distinction or difference to be in the preheminence of power order or jurisdiction between the Apostles themselves or betwene the Bishops themselves but they were equall in power order authority and iurisdiction And that there is now since the time of the Apostles any such diversity or difference among the Bishops it was divised among the auncient Fathers of the primitive Church for the conservation of good order and vnity of the Catholike church and that eyther by the consent and authority or els 〈◊〉 least by the permissiâ—â— sufferance of the Princes and civill powers for the time rulinge For the sayd Fathers considering the great and infinite multitude of Christian men so largely increased through the world and taking examples of the old testament thought it expedient to make an order of degrees amonge Bishops and spirituall governors This it seemed the D. marked not of the Church so ordeyned some to be Patriarches some to be Primates some to be Metropolitanes some to be Archbishops some Bishops And to them limited not onely several Dioceses or Provinces where they should exercise their power and not exceed the same but also certayne bounds and limitts of their iurisdiction and power In so much that whereas in the time of the Apostles it was lawfull for all Bishops certeyne of them assembling togither to constitute and consecrate other Bishops the sayd Fathers restreyned the sayd power reserved the same in such wise that without the consent and authority of the Metropolitane or Archbishop no Bishop could be consecrate in any Province likewise in other cases their powers were also restreyned for such causes as were then thought vnto them conventent Which differences the sayd holy Fathers thought necessary to enact establish by their decrees and constitutions not for that any such differences were prescribed or established in the Gospel or mencioned in any canonicall writings of the Apostles or testified by any ecclesiastical wryter within the dayes of the Apostles but to the intent that thereby coÌ„tention variance schismes divisions should be avoyded and the Church preserved in good order and concord Loe here their words now obâ—erve we among other things 1. that they joyne togither Bishops and 1. That they make Preists or Bishops all one Preists not onely in the duty of instructing but also in the power of the keyes of bearing the spirituall charge of the people coÌ„mitted to them 2. And in setting downe that headship of the Pope which they disclaime they joyne the Priests with the Bps. of Christs Church affirme his power of claime authoritie froÌ„ Christ over both to be alike false and vntrue 3. they saye that the Fathers devised an order of degrees among the Bishops spiritual governours of the Church which last words spiritual governors must needs include all Preachers that have spiritual charge as is before noted 4. And as among those degrees ordeyned by them they reckoÌ„ Bishops aswel as Archbishops c. so they ascribe vnto the devise of the Fathers the limitatioÌ„ of several Dioceses aswel as of Provinces yea the limitatioÌ„ of the power of Bishops aswel as of Archbishops which cannot be thought they would ever have done if they had held theÌ„ jure divino 5. And ail this was after that Christians were increased to an infinite multitude throughout the world and in an imitation of the example of like degrees in the old testament not for that any such were established in the newe c. wherfore if the D. had well perused their words with an indifferent eye looked to the scope and drift of their pleading he mought have found that whatsoever they speak of the equalitie or superiority of Bps. amonge themselves affirming the one and denying the other to be instituted by Christ the same is to be understood not of such Bishops as had that name proper to them after the Fathers had established sundry differences of degrees but of all apostolike Bishops or spiritual governours preists or preachers which had the spiritual charge of any people coÌ„mitted to them by the Apostles Which appeareth yet more clearely as by that other booke called Reformatio leguÌ„ ecclesiasticaruÌ„ compiled by them wherein it shall appeare anone they make the Bishops in quaestion to be of no other institution then the rest of that ranck of Archbishops ArchdeacoÌ„s Deanes c. so also by that which Bishop Tonstall Stokesley two others of them and therefore fittest to interprete their own meaning writt in their letters to Cardinal Poole S. Ierom say they aswell in his CoÌ„mentary on the Epistle to Titus as in his Epistle to Euagrius sheweth that those primacyes long after Christs ascension were made by the device of men where as before by the coÌ„mon agreement consent of the Clergie every of the Churches were governed yea the Patriarchall Churches The words of S. Ierom are these sciant ergo episcopi se magis ex consuetudine quam dispensationis Dominicae veritate Praesbyteris esse majores And in the margin this note is sett Difference betwixt Bishops Preists how it came in What caÌ„ be more plaine then this to shewe that those Bishops did acknowledge as the ref saith the disparity of Ministers the primacie of Bishops aswel as of Archbishops c. was but a politik divise of the Fathers and not any ordinance of Christ Iesus This shall suffice for that testimony before we come to the next it shall not be amisse to speak a word or two coÌ„cerning the D. confession touching the parity of Bishops among themselves but yet restreyning it to the power of order for feare of offending cutting off his Archbishops head But so it falleth out that when men are affraid to what is truth for offending one side they often speak to the offeÌ„ce of the other that so farre as we see the D. here cutteth off the whole argument of the Bishops against the papall authoritie whiles he denieth what they affirme
reviving of their cerâ—monies amoÌ„gst us is so freely preached published tending to vphold their hierarchy aswell as ours the Doctors reasons being in deed the very same with theirs The Doctor answereth with many vile and opprobrious speaches and 1. telleth vs that the advantage which ariseth to the Papists both by his doctrine preached and the ceremoniees mainteyned still amongst us may through Gods blessing be this That when they see us not so new fangled as our opposites nor so carried with hatred to their persons as to depart further from them then they have departed from the primitive Church but are content to observe the auncient government lawful ceremonies used in the primitive Church they may be induced to joyne The D. abuseth the name of God with us c. Then which what can be sayd more against reasoÌ„ their owne profession to the abusing of the name of God and his blessing Knoweth he not that to this day they have bene incouraged in their madnes by our coÌ„ming so neere them and departing no further from them Doe they not both say and write that our book of leiturgie is an Apish imitation of their Masse-book that our religion cannot stand without their ceremonies that the contention that is amongst vs for them and eating their broath putteth them in good hope of our eating their rostemeat Doe not the Rhemists in their annotation upon Ioh. 21. 17. affirme that the Protestants otherwise denying the preheminence of Peter yet to uphold their Archbishops doe avouch it against the Puritans Yea even of late take they not occasion to fill theire bookes with our canons and constititutions arguments and resolutions to let passe others what will the Doct. say to that worthy Proctor of theirs Iacobus Gretzerus hath he not panegyr missae cap. 11. 12. demonst dogm cap. 7 alleadged against the reformed Churches our service booke for their popish holy dayes D. Tooker and our late booke of Canons both for the signe of the Crosse for kneeling in the act of receiving the sacrament for the whole hierarchy from the Archbishop downewards and for divers other their superstitions Hath not Cornelius Scultingius in his hierarchica Anacrisis alleadged D. Whitgift and transcribed whole leaves out of him for defence of their hierarchy Doth not Stapleton relect against Whitak Cont. 2. q. 3. art 3. take the Bishops arguments for the upholding of their hierarchy to uphold the Popes affirming they are built both on one foundation c I suppose the Doct. will not deny this yea they that are acquainted with their writings knowe more then this of the advantage they take by such sermons as that the Doctor printed What likelihood is there then of winning the Pipists by comming neerer them no no experieÌ„ce hath taught us that this policie in seeking to win the adversaries by dallying and playing with them and comming so neere them hath bredd more papists in England in few yeres then were wont to be bredd in many in so much as we have cause to feare that under colour of licking he Papists whole by this meanes the wound is become so great that all the balme in Gilead will sâ—atce salve it the case is so desperate Sect. 3. But 2. what shall we say to those opprobrious speaches which the D. casteth forth against all that mislike the ceremonies and episcopall government in saying they are new fangled and so farr caried with hatred to their persons papists he meaneth as to depart further from them then they have departed from the primitive Church And what to his vnjust The Doct. calumniateth both his Ref the reformed Churches censure of his Refut and of all that accorde in judgment with him when because he called his doctrine Antichristian he faith it is meerely spoken out of faction after the vsuall fashion of our opposites His tongue is his owne and he thinketh that none of his Lords will controwle him wherefore he spareth not to stuff a great parte of his great volume with such vnsavoury reproaches Perhaps he ment to justify at least it well appeareth he hath justifyed his ref in charging him to have given the papists much advantage for is it not a great advantage vnto them when they may if they liste assume the Doctors testimonie to disgrace those worthy divines which in other reformed Churches have abandoned the ceremonies and government controverted in our Churches with departing and that in a newe fangled and factious humor and of meere hatred to their persons from that ancient government and those lawfull ceremonies which they received from the doctrine and example of the primitive Church But it seemeth he forgatt that of Tully verecundius loquor propter Pompeium For however he vilifieth his refuter without blushing taking him to be no better then a dishclout yet considering he had so many Pompeies to deale with as his refuter mentioneth he could not but harden his face as an Adamant that he blusheth not notwithstanding their names with their testimonies and arguments and their just praises given them by other learned more then by the refuter to count all newe fanglisme and faction But 3. his freindes wil say he had good cause to be offended with Sect. 4. him that charged his doctrine to be Antichristian for who can with patience beare so heavie an imputation But the Doctor must beare it and it will stick close to his ribbs till he can remove the reason that inforceth it vpon him To witt that his doctrine tendeth to the upholding of the popish hierarchy aswell as ours and therefore is Antichristian The consequence he impugneth not all his labour is to weaken the Antecedent And first in the detestation thereof he cryeth out God forbid which brought to my minde the saying of Hazael 2. Reg. 8. 13. who when Elisha tolde him of the evill he should doe protesting against it with indignation sayd what is thy servant a dogge that I should doe this great thing and yet for all that he did it And I have heard some in my time crye fie on the Divil when they have done him great service Let vs therefore see whether the D. prayer and doings agree In the popish clergie saith he above Bishops and Archbishops the Pope and his consistorie of Cardinals are set as governours of the vniversal Church in in whom the popish â—yerarchy so farre forth as it is properly Antichristian consisteth And againe Their government is justly called Antichristian who are his assistantes in this vniversal government The Doctors drift is as it seemeth to free him selfe from defending the popish hierarchy because he mainteyneth not eyther that headship and goverment of the vniversall Church which maketh the Pope to be properly Antichrist or that subordination and assistance vnto him in his headship which maketh the Romish Hierarchy to be properly Antichristian A poore shifte The Doct. hath a poore shift and a silly defence and a silly defence
trembled to think of preaching such a sermon as that was that confuted the sermons and writings not of one but of many Ministers of the Gospell shall I say as sound and faithfull as himself If I were as disdeynfull as he I mought disdeyn the comparison I trust I may say as sound and orthodoxall as his betters for his owne coÌ„mendation of them elswhere proveth it Is this the reverend estimation he would work in the peoples mindes of the word preached by thâ—â— and of their worthy labours spredd abroad through out the world Or must they think that none make conscience of preaching â—he truth but the D. and the men of his side What sayd I the men of his side nay he careth not to controwle some of theÌ„ also Bâ—shop Hooper a faithfull Minister sound and orthodoxall preached to as honorable an Auditory as that at Lambith even to and before King Edward the sixt against the Surplice and kneeling to receive the communion c. and yet the Doctor censureth him for it in his preface as deeply as the Refuter doth the Doctors sermon ¶ But passe wee over his slaunderous speaches in the Sect. 3. Ref pag. 8. ad D. pag. 18. next words to page â—8 where he affirmeth That the newe divines cited by the refuter are incompetent witnesses in a question of story concerning things done or not done 1400. or 1500. yeares before their time themselves also for the most part being parties in the cause Wherein howe neere he draweth to that Pithagoricall autos epha who with one dash of his pen crosseth out so many worthyes upon pretence that they are parties and but men of yesterday and therefore must not be heard speake but himself onely let the reader judge But how ever he sheweth himselfe to be one of them whom Ierom wryteth of qui tantam sibi sumit authoritatem ut sive dextra doceat sive sinistra discipulos noluit ratione discutere sed se precessorem sequi yet we must followe the same mans counsel in Ephes lib. 3. cap. 5. to read and meditate vt probati Trapezitae The D. mistaketh the matter and without reason maketh the newe divines incompetent witnesses sciamus quis nummus probus quis adulterinus For even here where the Doctor maketh the newe divines cited by the Refuters incompetent witnesses for matter of fact he much mistaketh the matter seing the whole dispute is de jure and not de facto for who ever denied the superioritie of Bishops over other Ministers de facto to be ancient But if it were the question they are every way as competent witnesses as many of them produced by the Doctor who give testimonie to matters of fact done or not done 3. 4. 500. yeares before they were borne being as able to judge as they and more too having read the stories conferred them and observed how new inventions crept in how matters from time to time were carried and by what stepps and staires the man of sin that Antichrist of Rome asceÌ„ded to the top of his LuciferiaÌ„ pride as having I say better done these things then those he alleadgeth 2. Where he maketh them incompetent for that for the most part The D. by his owne reason maketh all his witnesses incompetent they are as he saith parties to the cause lett him consider that if this proposition of his be good viz. All they are incompetent witnesses who are for the most part parties to the cause whether this assumption following viz. But all the Doctors witnesses for his superioritie of Bishops over Ministers are for the most part parties in the cause being Bishops for the most part as himselfe witnesseth Therefore they are incompetent c. Let the Doct. affirme the proposition against the newe divines I will make good the assumption against the old by his owne pen. Let therefore the conclusion be if he will That we will heare neyther speake but the word of God onely â—bâ— discutiamus causam nostraÌ„ But yet his rejecting of the newe writers after this sorte as incompetent The Doct. vnderhand taxeth all our newe divines for misinterpreting the script Fathers witnesses and his reasons for it may not be passed froÌ„ with silence For 1. whereas the quaestions are to be decided by the scriptures which I hope he will not refuse as Iudges concerning the substance of discipline to be observed and continued in the Church till Christs comming and those newe writers mentioned by the Refuter called sound orthodoxall by himselfe have alleadged and interpreted the scriptures against the doctrine of the Doctors sermon what doth he in rejecting them as parties but censure them to have alleadged interpreted and applied the scriptures corruptly even to mainteyne a faction and not dealt therein syncerely as in the sight of God Yea wheras divers of them also have cited Tertullian Ciprian Ambrose Augustin Ierom and other Fathers and so expounded them as the men of our side doe as diverse of the learned Papists have ingenniously acknowledged what doth the D. by this censure but charge theÌ„ to have perverted their meaning also and so to have dealt both weakly and corruptly What could Stapleton Hâ—â—ding Bellarmine Gretzer Bosius Staphilus or any of the most spitefull calumnious Papists have said more to the disgrace of those sound and orthodoxal Divines Was the D. wel advised think ye to present so pleasant a spectacle to the como adversary whose delight is to see mire and durt cast upon our worthy writers to the disgrace of them and in them of the common faith And seing he thus dealeth with so many so learned so judicious and orthodoxal so faithful and conscionable divines as his conscience telleth him and his pen hath tolde vs they are no marveile though he dealeth as he doth with his refuter yea what other can we looke for at his hands who carrieth even of the best so base and vile estimation though he maketh as if he were loth to do it pag. 20 Touching the Refuters directions as the D. is pleased to terme Sect. 4. Refut pag. 9. 10. D. pag. 18. 19. them to the reader I passe by the first of them onely wishing it to be observed how captious he is 1. in assuming that of Pythagoras to himselfe which the Refuter spake no more to him then to his self while he giveth it as a reason why he wisheth the reader to beleeve no further then evidence truely produced leadeth him 2. in excepting against the testimonies of Ierom and Tertullian as vnfittly cited by the refuter because they disswade from giving creditt to fame and vncerteine rumors as if they did not fitt those persons of whom we have too many that are transported with the name fame of the Doctor to beleeve all he saith without any examination of his proofes In the next place where the refuter wisheth the reader to think with himselfe that if he find no sufficiencie in 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
and of great consequence the standing or falling of the the whole building depending vpon the strength be it more or lesse which it receiveth frō the foundation layd to vphold it But however he hath slightly passed it over that it may appeare howe vnjustly he hath censured his Refuter therein he shal be called back to a more serious debating thereof after a word or two spoken to some things concerning the other two Concerning the Author which is the D. himselfe he affirmeth Section 2. that the Refuter gave him greater prayse then eyther he desired or deserved c. and yet he scoffeth at it in his answere to his preface page 19. Againe he would prove his Refuter to be a worthlesse and a witlesse fellow because he passed by the learned treatises of the worthies of their side and made choise to contend with him in the vanquishing of whom there can come neyther creditt to himselfe or his cause nor disadvantage to the adverse part But the reader can easily conceive the contrary for in dealing All former writers of the D. side are answered in the answer to the doctor with the Doctor who hath read those accurate Treatises and in his sermon as wee have reason to beleeve layd downe the extract or quintessence of that which all those worthies could say therein he dealeth after a sort with them all and answereth them all in answering him Creditt enough therefore wil be gayned to the Refuter and his cause with disadvantage to the adverse part in case the D. being the man that he maketh himselfe to be prefat pag. 16. 17. who had read vvhat all could say and had the best helps of all that had vvritten before him of that argument and vvas vvise enough to make the best of that he read for his advantage shall yet in this question shevve himselfe as his Refuter sayth but poore in deed And vvhere to prove himselfe to be neyther weake nor worthlesse he affirmeth that in his sermon provided in 9. or 10. dayes at the most he hath so fortified his cause that the greatest worthies of opposites assayling it with their forces have not bene able in twice so many monthes to make the least breach therin I vvish it may be considered vvhether it be not a boast of much riches or no 2. If we may beleeve reports the greater part of that sermon vvas preached before at a visitation or assembly of Ministers with great applause But 3. it mattereth not whether it were provided in that time or no seing he was above 9. or 10 dayes after the preaching of it in reveiwing and enlarging of it for enlarged it was as he sayth preface 4. for the presse as the time of the cōming of it forth sheweth 4. He speaketh without booke and more then is true both in saying that the greatest worthies assayled it with all their force and that the answerer was in answering it twice so many monthes as he was in providing it Well may he knowe his owne time and helpers but the Refuter knoweth that the best able or greatest worthies were so far from assayling it with all their force that they touched it not with one of their fingers and that he one of the least among many was not so many weeks as the Doctor nameth monthes about it Doth the Doctor with reason imagine or looke that they who have neyther bookes nor libertie for studie nor presse nor purse for eyther at cōmand as himselfe hath can make so quick dispatch as he Lett him procure indifferencie herein then blame vs for want of expedition And with as litle reason argueth he when he telleth us that the greatest worthies assayling it with all their forces have not been able to make any breach therein in twice so many monthes as he was dayes in providing his sermō as if because they have not done it in that time they therefore were not able to doe it Well may he argue them of sloth and negligence but not of vnsufficiency vnablenes Concerning the matter whether the Refuter finding little in the D. sermon which is not in the Bishops booke from whence Section 3. he professeth to have received so good satisfaction and much almost verbatim word for word with it might not suppose say it was but borrowed I leave it to the indifferent reader not to the D. who is a partie to judge 2. The often references made thereunto were not so much as the D. sayth to shewe that what he delivered was taken thence as to let the reader see that both are ansvvered in one hovvever he sayth the Bishops proofes are such as never were nor never wil be answered 3. To make good his charge of falshood slaunderous libelling vpō the Ref for saying his sermō vvas borrovved of the Bishop he professeth he is not conscious to himself of taking any one line from any without citing the author c. And yet confesseth a litle before that diverse of his allegations were not of his owne first reading but examined at the founteine being as it were sent thither for thē by them whom he read the which as the Refuter denied not so the contrary to which he affirmed not neyther had reason seing it vvas fitt in deed he should examine them by the first Authors where ever he mett with them at the second hand whether they were true or no. Lastly as for his praise sett upon the oldnesse of the stuffe because that which is the oldest is the truest it is but an idle begging of that question which will not be graunted him it being The Doct. beggeth the question out of question that it was as the refuter saith built out of the Bishops old stuffe not of the oldest stuffe or of his stuffe which is the Ancient of dayes And therefore as Salomon Prov. 16. 31. saith of old age so say I of it It is then honourable and worthy of cōmendation when it is found in the way of righteousnes without which figure it is but as a cypher whose value in divinity is nothing worth But to let all passe come we nowe to the 3. point and examine Sect. 4. ad Sect. 3. Def. lib. 1. Cap. 1. pa. 27. we whether the Refuter deserveth to be censured as a man that spent his splene vpon the text captiously carping at the choise of it yea or no The Refuters words whereon the Doctor taketh occasion so to censure him are not as the Doctor layeth them downe out of an abortive booke as he calleth it thereby shewing how greedy he himselfe is of carping but as the Refuter himself in his answere pag. 2. line 5. 6. hath them namely these The text being allegoricall as himself confesseth digge he deep and doe what he can he shall hardly finde fast ground whereon to lay his foundation Can any man that judgeth his text vnfitt for his purpose deliver his opiniō in milder termes Is there any
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
down in these words That the Pastors or governours of the primitive Churches here meant by the Angels were Diocesan Bishops and such for the substance of their calling as ours be the second in these wordes that the function of Diocesan Bishops is lawful good And he affirmeth that these assertions are for the handling of the text first propounded to be discussed But if the Doctor had pervsed the 2. page of his sermon for it seemeth he cast not his eye vpon it when he wrote his defence he should haue seene that these are not the same assertions but changlings whosoever rocked the cradle The Doct. changeth his assertions putt in their stead For there having the words of his text before his eyes The 7. starrs are the Angels of the 7. Churches considering to what end he had choseÌ„ his text viz. to justify the honourable functioÌ„ of our English Prelates he vndertaketh in the first place plainly to prove that the Angels of those Churches were Bishops for the substance of their calling such as our Bishops are And secondly out of the words to shewe that the office and function of Bishops here meant by angels is in this text both approved as lawfull and coÌ„mended as excellent Will the D. say that in sense and meaning for in words they are not these are all one with the two first Nay his conscience will tel him that in each proposition both termes I meane the subiectum and the predicatum have received such a change that the two former cannot be truely sayd to be the same with the two later For in that first which he saith is an explication of the text lett him shame the Divill and speake the truth and tell us what moved him to add the word primitive to the subiect and the word Diocesan to the Predicate of that assertion Shall I help to informe the reader till his owne answere may be heard He was resolved the event declareth it to make the best defense he could for the calling of this Diocesan Bishops yet not so much by the text which he chose or by any other testimony of scripture for then fewer lines might have served his turne then are nowe the leaves of his sermon as by the authoritie of fathers councels wherof he had greater store and such as in his owne apprehension made a fayrer shewe for his purpose Hence is it that in the winding up of all that he had spoken for the proofe of his first assertion to make the conclusioÌ„ more sutable to the premises he brought his whole discourse to this yssue serm pag. 52. Thus you have heard that the Angels or Bishops of the primitive Church were for the substance of their calling such as our Bishops are Where note he saith not the angels of the 7. churches in S. Iohns time were such Bps. yet that was the point he promised to prove but the angels or Bishops of the primitive church were such Vnderstanding by the primitive Church the ages succeding for 300 yeares after the Apostles dayes as appeareth by serm pag. 56. 57. and by Def. lib. 3. page 12 and 14. which when he hath made the best of it that he can is but an idle digression from his text not a right explication thereof Yet in this veine The D. digresseth from his text doth not rightly explicate it he persisteth throughout his defence giving vs for the true and naturall explication of his text the same general assertion whereof see lib. 1. pag. 54. lib. 2. pag. 41. lib. 3. pag. 22. Onely in these places like as before he addeth the word Diocesan in the predicate or later terme of the sentence to conforme this first assertion with the second of the last edition viz. the calling of Diocesan Bishops is lawfull and good that he might with the better colour commend the later vnto us as the Doctrine which floweth from the former For which cause also he seemeth here to limitt his first assertion within the compasse of his text vnto those Pastors or Bishops which are here meant by angels he seemeth I say here to doe it and he doth it in deed in the last section of this chapter and page 3. lib. 4. where he seriously mindeth the collecting of his doctrine from the text yet in inclosing those words here meant by angels within a parenthesis he seemeth withall to intimate to his reader that those words may wel be spared the sentence neverthelesse stand perfect without them as it doth in the places before noted even as oft as he aimeth at the reducing of his 4. first points serm pag. 6. 7. vnto one coÌ„mon conclusion Thus he windeth out and in at his The Doct. windeth in and out at pleasure pleasure and vnder termes that carry a double construction hath fitted his first assertion to a double purpose What shall I say to him Would he thus have done if he had hated double dealing sophisticall shifting in himselfe as much as he seemeth to loath it in his Refuter who gave him farr lesse cause what say I yea to speake truth no cause at all so to accuse him of any such offence Let the reader Iudge But let us goe on and compare togither the 2. assertion to use his owne phrase of the newe edition with the 2. point proposed Sect. 3. serm pag. 2. In the one he roaveth at randome and affirmeth of Diocesan Bishops at large at least of all such as ours be for so he expoundeth himself lib. 4. pag. 3. that their calling is lawfull good In the other reteyning a speciall reference to his text and the angels there mentioned he saith that the function of Bishops there meant by the angels is in the text it selfe approved as lawful and commended as excellent Howsoever the Doctor be strongly perswaded that the Angels of whom his text speaketh were Diocesan Bishops for the substance of their calling like to ours yet is he not surely so farr bereaved of his senses but he can discerne a difference not onely betweene those ancient Bishops in particular and those to whom he resembleth them or Diocesan Bishops in generall but also betweene the lawfulnes of their callings distinctly considered For as he is not ignorant that his Refuter acknowledgeth the function of those Bishops which are in his text called Angels to be lawfull and good because they were Pastors of those 7. severall Churches and yet holdeth the calling of all such Diocesan Bps. as ours are to be vnlawfull so be he here remembred that we finde his owne â—llogiâ—mes lib. 1. p. 58. lib. 4. 3 to put this difference betweene the calling of the one and of the other that the calling of such as is here meant by Angels is made the M dâ—â—s termiâ—us to coÌ„clude the lawfulnes of the calling of Diocesan Bishops Moreover there is so much differece betweene the lawfulnes of the calling of Diocesan Bishops considered at large
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
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
Presbyters the Presbyters to the Bishops and the Bishops to Christ And asketh he not pag. 46. what a Bishop else is but such a one as holdeth and menageth the whole power and authoritie above all yea and doth he not pag. 30. 31. out of the council of Sardis and out of Optatus and Hâ—erâ—m make those 3. degrees answerable to the high Preists and Levites placing the Deacons and Presbyters in the roome of the Preists Levites and the Bishops in the roome of Aaron the High-Preist the very cheife and Prince of all With what face then can he deny vnto the Bishop in his diocese a sole superiority or solepower of rule or say that the word sole is foisted in besides his meaninge Let him weigh the force of this argument and give us a direct answer to it the next time he writeth Whosoever ascribeth to every Bishop in his Diocese a singular preheminence not of order onely but of power and rule eminent above all and admitting no partner to governe in fore externo the Presbyters aswell as the people as their Ruler and Iudge holding and menaging the whole power and authoritie above all all subiect to him and he subiect to Christ he giveth to every B in his Diocese a sole superioritie or sovereignty and sole power of rule But the Dostor prescribeth â—o every Bishop in his Diocese a singular preheminence not of order onely but of power and rule eminent above all c. Therefore he giveth to every Bishop in his Diocese a sole superioritie or sovereigntie and so power of rule The assumption is gathered from his owne wordes as is before shewed If he deny the proposition shall he not bewray in himself that evill conscience which he chargeth his Refuter with which is resolved to oppugne and deface the truth Can he be ignorant that a singular preheminence of power and rule eminent above all and admitting no partner put into the hands of any one to govern all the rest as their ruler and Iudge and he subject to to none but to Christ is not onely a sole superiority but a very sovereignty or sole and supreme power and rule Wherefore how soever every superiority in power or majority of rule be not a sole or sâ—preme power or superiority c Yet the Refuter hath rightly affirmed and the Doctor hath with check of conscience I feare denied the power of rule which he ascribeth to Bishops to be a sole power And touching our owne Bishops though he be loth to acknowledge Sect. 8. in plaine termes that they are sole ruling Bishops yet he affirmeth that which will easily evince it to be a truth For to let passe what he saith serm pag. 40. concerning ordination that the power thereof is ascribed and appropriated to the Bishop alone and that however by the councill of Carthage the Preâ—byters were to impose handes with the Bishop yet it was then as now with vs not for necessity but for greater solemnely c. To let this passe I say he confesseth lib. 1. cap. 8. pag. 192. that the advice and â—ssistance of presbyters which the ancient Bishops used grew longe since out of use because it seemed needlesse both to the presbyters desyring their ease and to the Bishops desyring to rule alone And to take a way all shew of difference betwene those ancients and our Bishops who have not the like assistance of their presbyters that they had in former ages he telleth us lib. 3. cap. 5. pag. 111. That when Bishops used the advice of their presbyters the sway of their authority was nothinge lesse then when they usâ—d it not for the assistance of the presbyters was to help and advâ—se but never to over-rule the Bishop like as the authority of a Prince who useth the advice of his Councell is nothing the lesse for it but the more advised The truth of this later speach is not here to be examined nor yet how well the former doth accord with the later there will come a fitter time for it hereafter for the present purpose it shall suffice to observe 1. That if a desire in Bishops to rule alone was one cause why the AssistaÌ„ce which formerly they had of their Presbyters grewe out of vse it may wel be thought that ours doe nowe rule alone seing they have no such assistance as they had 2. Neither can it be otherwise if that assistance which once they had was not to restreyne them of their willes but onely to yeeld them that help that great Princes free Monarches have of their grave Counsellors by whom they are advised in their affaires of state Here therefore I crave his answere to this argument Whosoever in their government proceeding to give sentence in any cause that is to be iudged by them have no assistance of any to restreyne them from swâ—â—ing the matter as pleaseth them they have a sole power of rule or do rule by their sole authoritie But our English Preâ—â—tes iâ— their Episcopâ—ll government and in proceeding to give sentence in any cause that is to be iudged by them have no assistance of any to restreyne them fâ—om swaying the matter as pleâ—seth them Let not the D. be ashamed to speake plainely what he closely insinuatâ—th Therefore they have a sole power of rule or do rule by theiâ— sole authoritie The proposition I suppose to be so cleare that the Doct. wil not deny it The Assumption is already acknowledged for true by himself I hope therefore in his next defence he will imbrace the conclusion and esteme it no longer an odious and absurd asserti on For why should he be ashamed to speake that plainly which he doth closely insinuate the rather for that one of his fellow Doct. D. Dove I meane in his defense of Church-government pag. 19. coÌ„ming to speak of a Diocesan D. Bishop ruling by his sole power saith that this is the cheefe matter now in question and further pag. 20. that he may speake something for the iustification of the Bishops ruling by their sole authoritie affirmeth that Timothy Titus were such Bishops Now no doubt the Doctor will expect an answer to that which was overpassed in the former chapter as impertinent to the point then in hand viz. That all power is not given to the Bishop alone because that in the government of the Church others are joyned with him some vnder him and some above him c. lib. 1. cap. 2. pag. 42. and he shall here according to promise have it And that he may see the force of his reasoning I wish him to remember that Christ saith of himselfe Math. 28. 18. all power is given to mean heaven and earth and to bethinke himselfe what answere he would give to one that shoulde thus argue In the government of the world there are others ioyned with Christ the Father is above him 1. Cor. 15. 27 28. and vnder him are both his Apostles and thâ—ir successors Mat. 28 19
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
eutaxie of every Church dependeth in deed vpon the power of ordination and jurisdiction but not vpon the investing of the power in Bishops because his second thoughtes have drawne him to distinguish betwene potestas and modus potestatis lib. 4. pag. 102. 1 17. we have reason to thinke as shall appeare anone that he The Doct. streyneth his witts in vaine to avoid conâ— dreamed not of this distinction till he had set his witts awork to remove the contradiction which his Refuter objected against him Notwithstanding he cannot with all his cunning avoyde that necessitie which floweth from the first braunch of episcopall superiority For if the vnity of every Church dependeth on the singularity of preheminence in one duringe life and that in such sort as afterwardes he explayneth his meaning to wit that whereas there were many presbyters in one City yet there neither were noâ— might be in succeedinge ages downeward froÌ„ the Apostles times any more then one Angell in a church or one Bishop in an whole diocese how can it be denied that there is a generall and perpetuall necessity of episcopall superiority for the preservation of the Church in vnitie 2. Neyther will the learning of that distinction which he now putteth betwene pâ—tâ—stas modus potestatis free him from placing the like necessitie in the function of Bishops for the exercise of that lawful power of ordination jurisdiction whereon the Churches perpetuitie eutaxie or good order dependeth For to let passe that which he saith serm pag. 32. how the superioritie of Bishops not onely did but also doth consist in that two fold power no lesse then in a singularitie of preheminence during life he avoucheth in plaine termes that the power which Timothie and Titus had for ordination and jurisdiction was not to die with them but to be transmitted to them that should succeed them in the government of the Church That the authoritie yea the function and authority which they had consisting specially in the power of ordination and jurisdiction was not to dye with their persons but to be continued in their sucessors sermon pag. 75. 79. Defence lib. 3. pag. 72. lib. 4. pag. 84. 98. and 100 That the commandements and injunctions given them to be kept inviolable vntil the appearing of Christ were directed to them alone and their successors serm pag. 49. 74. And that the duties prescribed for the execution of their office authoritie were to be performed by them and their successors till the coÌ„ming of Christ lib. 4. pag. 77. And which is yet more he addeth that their successors were Bishops onely yea Diocesan Bishops serm pag. 75. lib. 4. pag. 85. and that not de facto onely but also de iure Ibid. And that Presbyters neither were nor could be their successors lib. 3. pag. 73. and that neither are those instructions given in generall to presbyters neyther doth the charge of those affaires belong unto them lib. 4. pag. 79. Wherefore also he affirmeth or rather from the premises concludeth that the epistles written to Timothy and Titus were the very patterns and presidents of the episcopall function and purposely written to informe not Timothy and Titus alone but them and their successors viz. all Bishops to the worlds end how to exercise their function serm pag. 72. 73. Defence lib. 4. pag. 75. 83. Yea and further saith that those precepts 1. Tim. 5. 19. 22. are perpetuall directions which are not common eyther to other Christians or to other Ministers therfore peculiar to Bishops lib. 4. pag. 77. Thus It is sufficiently proved that the D. holdeth a perpetuall necessity of the episcopall function have we seene at large the Doctors judgement now to â—ay all these things togither If the power and authoritie and not so onely but also the function which Timothy and Titus had was not to die with their persons but to be transmitted vnto and continued in Bishops because Bishops and not Presbyters were their successors even de iure and not de facto onely And if for the same cause as also because the charge of those affaires viz. of ordination and jurisdictioÌ„ belongeth not to the Presbyters nor is coÌ„mon to other Christians or Ministers the Commandements and injunctions given to Timothy and Titus to be inviolably kept till Christs coÌ„ming were directed vnto Bishops onely I would gladly heare with what new distinction the Doctor who directly and expresly affirmeth the premisses caÌ„ discharge himself froÌ„ implying or teaching The Doct. himself cutteth the throat of his own distinction and hath not one hole to hide himin by necessarie consequence that the episcopall function was appointed for the perpetuall use of the Church and is necessary to be reteyned in all Churches till the coÌ„ming of Christ His conjoyning togither Timothies function and authoritie to be continued in their successors cutteth the throat of his distinction betwixt potestas mâ—dus potestatis neither can he flie to that starting hole wherein he hideth his head his heeles at least hanging out lib. 3. pag. 57. lin ult when he expoundeth his words is to be reteyned by meet or fitt expedâ—ent or convenâ—ent profitable or needfull to be reteyned For he acknowledgeth the powre or authority it In seeking succour the Doct. doth nothing but contradict in one plaâ— what he â—aith in a nother self to be perpetually necessary as an essentiall or immutable ordinance of God lib. 4. pag. 102. 147. Neither will it releeve him to say as he doth pag. 146. that Pauls directions in his epistles to Tim. and Tit. were given though primarily and directly to Bishops yet secondarily and by consequence to those who though they were no Bishops should have the like authoritie For he flatly secludeth both the Presbyters and all other Christians or Ministers from all right and title eyther to the powre it selfe or the execution thereof lib. 3. pag. 71. 72. lib. 4. pag. 79. And sayth serm pag. 79. that it is much more necessary for the Churches of all ages succeeding the Apostles then for the first Churches in their life time to have such governors as Timothy Titus that is men furnished with episcopall authority in a preheminent degree above other Ministers 2. If he shall retire at laste to his first and safest evasion specially fitted to the question of ordination without a Bishop serm pa. 43. viz. that though such ordination be not regular or lawfull ordinarily as he sayth pag. 37. according to the rules of ordinatie church government yet in case of necessity that is in the want of a Bishop it is to be allowed as effectuall and as justifiable What is this but in effect to grant that there is the like perpetuity and necessity of the function of Bishops as there is of sundry other ordinances of God which all esteme to be divini juris For the coÌ„parison which himself maketh pag. 44. betwene baptisme administred by one that is no Minister and
Holy-Ghost who guided the Apostles in the execution of their function doth as strongly conclude every jus apostolicum to be jus divinum Sect. 7. as it doth everie ordinance apostolicall to be a divine ordinance and the perpetuitie of divine ordinances or precepts dependeth not on the authoritie of the person from whom they proceed immediately whether from God or holy men authorized from God but vpon the perpetuity of the causes or grounds that give strength therevnto seinge the Doctor acknowledgeth the superiority and function of Bishops to be not onely a divine ordinance in regard of the first institution but also such an ordinance as is necessary to be reteyned for the same cause viz. the avoydinge of schismes for which it was first instituted yea such an ordinance as on which the vnity perpetuity and eutaxy of every Church dependeth seing also he affirmeth that the perpetuall directions and commandementes given to Timothy and Titus for ordination and jurisdiction are not common to other Ministers or Presbyters but peculiar to Bishops as being their successors not onely de facto but also de jure and that the Churches of succeeding ages have much more need of men furnished with episcopall authority to governe them then those Churches that were first planted by the Apostles And seing he doth so farre grace our owne Bishops that he sayth they are authorized to the exercise of their jurisdictioÌ„ jure Apostolico urgeth the conscience of his hearers both to acknowledge their function and to obey their authority as an holy ordinance of God Lastly seing he did in his serm avouch though now he disclaimeth it in the dâ—fâ—se thereof the episcopall function to be perpetually necessary even for the very beinge and not for the well-ordering onely of the visible Ch he stil mainteineth their functioÌ„ to be no lesse necessary for the ordeyning of Ministers theÌ„ the office of Ministers is for the baptizing of other ChristiaÌ„ disciples seing I say these things are so evident apparant truth that none of them can be denied it is no lesse apparant that the D. stryveth in vaine to quench the light that shineth to his coÌ„science when he indeavoureth to perswade that he mainteineth not the episcopall function to be such a divine ordinance as is juris divini or of generall perpetuall use for the churches of Christ For the reader may easely perceyve that it were easy for us by sundry syllogismes that would carry good consequence and cleare evidence of truth with them to confirme even froÌ„ his owne words that which I now affirme to be the state of the question but I will content my self to use one or two at this time onely and thus I reason The episcopall function such as ours is at this day in their opinion which hold it to be of divine institution must needs be reputed â—yther such an extraordinary and temporarie office as that of the Apostles Prophets and Evangelistes specially appointed for the first planting and establishing of the Churches or such an ordinary and perpetuall function as that of Teaching Elders or Ministers of the Word and Sacraments fitted for the generall use of all Churches to the wordes end or at least such an office as was â—f necessary use onely for the times of persecution and in want of a Christian Mâ—gistraâ—e as some have estemed the governinge Elders to be But in the Doctors opinioÌ„ who holdeth the episcopall function such as ours 〈◊〉 at this â—â—y to be of divine institution it was neyther so extraordinarie or temporarie aâ— that of the Apostles Prophets and Evangelists specially appointed for the first planting establishing of the Churches neyther of necessary vse onely for the time of persecution and in want of a Christian Magistrate 〈◊〉 some have esteemed the governing Elders to be Therefore the episcopall function such as ours is at this day in the D. opinion who holdeth it to be of divine institution is such an ordinarie perpetuall function as is the functioÌ„ of teaching Elders or Ministers of the word sacrameÌ„ts fiâ—ted for the generall use of all Churches to the worlds end Or thus Whatsoever function was once of divine institution and still remeineth lawfull and good the same is eyther arbytrary and at the pleasure of Church Magistrate to receive or refuse or else is generally perpetually and immutably necessary But the episcopall function in the D. opinion was once of divine institution and still remayneth lawfull and good and noâ— arbitrary and at the pleasure of Church and Magistrate to receive or refuse Therefore in the Doctors opinion it is generally perpetually and immutably necessarie And consequently the maine doctrine of the Doct. sermon which he raiseth from his text and set downe in these words The episcopall function is of apostolicall and divine institution or thus The function of Bps. is lawful and good as having divine both institutioÌ„ approbatioÌ„ must thus be understood q. d. the functioÌ„ of Bishops such as ours are at this day viz. DiocesaÌ„ sole ruling Bb. is such an apostolical or divine ordinance as may be called divinum jus Gods lawe as being of generall and perpetuall use for the Churches of Christ Notwithstanding because we differ in judgement from the D. Sect. not onely touching the perpetuitie of this office but also touching the first originall thereof esteeming it to be of humane and not of divine institution yea seing we deny the function not onely of sole-ruling Bishops but also of Dâ—ocesan Provincial Bishops lifted up in degree of office and ministery above other Ministers to be of divine or Apostolicall institution I will therefore joyne issue with the Doctor in his owne termes and as respondent in this question stande to mainteine the contrary assertions scz that the function of Bishops such as ours are viz. as himself explaineth his owne meaninge serm pag. 52. Diocesan and provinciall Bishops superiour in degree to other Ministers having a singularity of preheminence for terme of life and a pâ—â—relesse power both of ordination and jurisdiction is neyther of apostolicall nor of divine institution And first because he boasteth that he hath proved his assertion from the text which he handled I will take liberty to follow him in his rovings at random and to drawe togither into one continued tract whatsoever he hath in any parte of his sermon or defense thereof that carrieth any colour of argumeÌ„t to justify the doctrine which he pretendeth to have drawne from the true and naturall explication of his text that his Refuters censure may appeare to be true when he saith answ pag. 4. that his text yeildeth nothing to prove his kinde of Bishops nor to shewe any such quality of their function as he imagineth The which being done I wil in the second parte 1. Examine all other testimonies or arguments which he draweth from the Scriptures to justify his assertion that all men may see it cannot be a divine ordinance since
which was last examined in the former section And if he doe here also vnderstand it why doth he conceale it Is it because in those places he had not directly to dealâ— with his assumption as now he hath and he would not so plainely discover to his reader how farâ— he goeth in this defence from the wordes of his assumption as he first layd it downe in his sermon For for this cause it seemeth he chose rather to reject that clause of great and ample Cities whiles he was yet in examining the consequeÌ„ce of his argument And it had bene too much to lay before the eies of his reader at once all three changes or alterations that one of The D. hath 3. alteratioÌ„s but cannot defend one of them turning were into conteined when in stead of this they were cities he saith they conteyned the cities c. is more then he can well defend But before I come to trie the strength of his defence I must a litle better â—ifte the chaungling he giveth vs in steed of the former assumption viz. that the circuite of every one of these 7. Churches conteyned both the citie and countrie adjoyning First therefore I demaund what he meaneth by citie and countrie whether those parts of the ancient diocese which he calleth paroikian kai choran serm pag. 25. and def pag. 13. and 36. that is the citie with the suburbs and the whole countrie subject to the citie If so then this whole circuite in his vnderstaÌ„ding was the circuite of every of those 7. Churches But then I demaund againe did those Churches containe in their circuite only the walles dwelling houses and feildes and not also the people inhabiting within that circuite if he should either exclude all the people or include all the state of those times being such that the generall multitude in all cities and countrey were Pagans as he confesseth pag. 54. he should contradict both himselfe the truth which he delivereth p. 3. 5. where he saith that ecclesia in all places of the new Testament excepting Act. 19. is appropriated to the companie of the faithfull and signifieth a companie of men called out of the world vnto salvation by Christ that is to say a companie of Christians Wherefore as I will not doe him that wrong to think he meaneth by citie and countrey the houses and feildes onely so if question be made what people he incloseth within the circuite of those Churches or of the cities and countries which he saith they contayned vnlesse he will depart from the truth and that with contradiction to himself he must acknowledge that he meaneth none other then the Christian people of those cities the countries adjoyning And yet if he limit every Church to so narrow a compasse for the people which it conteined who will beleeve him or how will he perswade and prove that the whole citie meaning Vrbs to use his owne wordes and the whole countrie belonging to the citie was conteyned within the circuite of the Church for since the Church of any citie or place is nothinge else but the company of Christians there If it be absurde to say that a small companie of Christians not an handfull to a great heape in comparison of the heathen that filled citie countrie did containe in their circuite an whole citie with the whole countrie adjoyning then is it no lesse absurd to affirme the same of any Church which is intituled the Church of this or that citie yea take all the people of any citie or countrie who is so simple but he knoweth that the citie and countrie containeth them and not they the citie Wherefore though all the people had bene converted to Christianity yet had it bene a grosse error both in logick and philosiphie to say that the Church did contayne the citie and the countrie To leave then the naturall and proper signification of citie countrie and to carrie the words by an usuall metonymie vnto the people q. d. they coÌ„teined citie countrie that is the people of citie countrie I desire to be informed from his owne mouth whether he meane those people onely that had already receyved the fayth or those also that were in time to be converted The former doth beste agree with that foundation layd by him in this defence chap. 2. sect 2. and 3. where he restreyneth as before is observed both the name and nature of a Church vnto a company of Christian people but so small a companie as at that time imbraced Christianity will fall farr short of his purpose not onely of concluding the Churches to be properly dioceses but also of inclosing within that whol flock or Church over which the Presbyters were made Byshops Act. 20. 28. the whole number of such as belonged to God in citie and countrie even those that should afterwards imbrace the faith as well as those that made present profession therof for so he vnderstandeth that scripture serm pag. 18. def pag. 66. and therefore inferreth serm pag. 19. that the Presbyteries in the Apostles times were appointed to whole cities and countries annexed that they might both convert them feed them being converted as a litle after he saith were provided not onely for the cities themselves but also for the Countries adjoyninge which were converted or to be converted Which words doe clearely shewe that by the Cities Countries which at first he said were the Churches now he saith were conteined in the circuite of the Churches he meaneth all the 11. A contradiction in the Doct. understanding of the worde Church a childish errour people in generall and not those fewe onely that were already converted But in this construction of his words besides an apparant contradiction with himself in a maine principle of Christian doctrine which restraineth the name of a Church to a companie of Christian people he falleth into a childish error farre vnbeseeming a Doctor in divinitie in breaking downe that partition wall which all sound divines have set betwene the visible Churches of Christe and the invisible company of the electe not yet brought home vnto the faith For howsoever such as God appointed vnto life and intendeth in time to call are in his account members of his The D. assumption sensles absurd his defense of it much more invisible Church yet it is against coÌ„mon sense as well as the grouÌ„ds of true divinitie to reckon them for parts of the visible Church which as yet have had no manner of entrance into Christianity In this sense therefore which his sermon and the defence thereof aymeth at I reject his assumption as an absurd and sensles positioÌ„ And the defense which he tendreth is much more absurd when Sect. 17. he saith that the circuite of the Church was the same when there were few when there were many yea when all were Christians For vntill countrie townes were converted and subjected to the over sight of the
own testimonie of more worth in this case then all the rest in his sermon of the dignitie dutie of the Ministers pag. 46. and 61. he telleth us and that with proofe from scripture that neither the name of Angels nor the whole title Angels of the Churches doe argue any preheminence in degree Wherefore to ende this point since I have made it cleare that the D. hath neither proved the number of Angels in his text to be limited to 7. nor removed that which his Refuter objected to shew that their nomber is not limitted the Refuter or his freind hath done enough to pull that vaile from his eies which was the occasion as it seemeth of his wandring so farre as he doth out of the right way of truth in his sermon and the defence thereof For vnlesse a man would freely yeeld vnto him what he assured to prove but neyther did nor can namely that the Angels in his text are 7. singular persons and no 〈◊〉 he hath no colour though never so light to inferre as he doth that they were Diocesan Byshops But howsoever he cannot by strong arguments overthrowe Sect. 〈◊〉 his Refuter as he wisheth yet by opposing him with a few questions and 2. syllogismes pretended to be drawn from his words he doth his best to weaken his cause In answering the questions I will begin with the last first and because his 2. syllogismes are grounded upon the 3. last questions I will take them in by the way First therefore whereas he asketh whether in Ephesus there were more particular congregations seing his Refuter saith that in Ephâ—sus there were more angels I answere as his Refuter had told him before and he could not but heare that the Church of Ephesus was then one onely congregation And that many angels or Bishops in Ephesus cannot prove that there were in Ephesus many particular congregations For since the holy Ghost calleth the Christians at Ephesus one Church and one flocke Act. 20. 17. 28. neyther dare I nor the Refuter without better reason then the Doctor doth yet bring any forsake the grammaticall sense and expound him as speaking of more then one particular congregation To the next question whether the Refuter answer pag. 2. taught not that the angels mentioned Apoc. 1. 20. were such Bishops or Ministers as were Pastors onely of particular congregations I answere that the last time I talked with him he told me he tooke the word Angels to belong in coÌ„mon to all the Ministers of the word whether they be such as are properly called Pastors or such as are more properly named Doctors or Teachers And therefore when he saith that the Bishops signified by angels are Ministers Pastors onely of particular congregations that last clause is added to exclude not any such as have the office of Teachers in one congregatioÌ„ but the D. Bishops such as exercise a Prelacie over an whole Diocese in that regard have appropriated to themselves the name of Angels or Bishops or Pastors And here to put in an answere to his second syllogisme the Doctor may be pleased to knowe that his skill in reasoning much fayleth him as will soone be seene if his Refuter who is as he saith but a smatterer in logick doe but devide his one argument as it must be into two The first is this Where are many Pastors of particular congregations there are more particular congregations then one But at Ephesus there were many Pastors Therefore at Ephesus there were more particular congregations then one The Doct. syllogisme hath 4. termes Behold here 4. termes in stead of three wherefore the conclusion may be and is false though both the premisses be true If the Doctor wil amend his fault he must change his assumption say thus But at Ephesus there were many Pastors of particular congregations The which as it is evidently false so it is no lesse slaunderous to father such a saying on his Refuter whom he calleth his adversarie If The D. assumption false and slanderous he shall strive to make good the assumption thus changed by that secoÌ„d argument which is closely infolded in his reasoning he must argue in this manner Where were many Angels there were many Pastors of particular congregations At Ephesus were many angels Therefore there were at Ephesus many Pastors of particular congregations And then I must returne him his proposition as having no colour eyther of allowance from the refuters words or of confirmation in his owne defense In deed if he had said that many angels of particular congregations are many Pastors of severall coÌ„gregations his proposition might have passed without controlement the word Pastors being taken in a large construction for all Ministers which breake the bread of life to their people But then he should be as farre to seek for the proofe of that which he must assume viz. that at Ephesus there were many angels of particular congregations for it hath bene already sayd that the Refuter holdeth the Christians of Ephesus to be but one Church or Congregation though it had many angels or Bishops to oversee and feed the same Now by this that hath bene spoken the answere to his 3. question or 2. as he hath set it downe and of his first syllogisme will ask no great study or labour For whereas he demaundeth whether in one particular congregation there were more Pastors then one I answere that the word Pastor being in a large sense put for every one that by his office is bound to oversee and feed the flock over which he is set may be given to many in one congregation aswell as the name of a Bishop is Actes 20. 28. Phil. 1. 1. so teacheth D. Bilson Perpet Govern pag. 284. D. Whit de Pont. Rom. pag. 351. And in this sense the Refuter taketh the word as is before noted when he saith answ pag. 2. and 4. that to be ST ARRES of heaven and ANGELS in this kingdome is not proper to diâ—cesan Byshops but common to all true Pastors of particular congregation and that by Angels in the Doct. text are signified such Pastors For finding that the D. confoundeth these names serm pag. 2. of Angels Byshops and Pastors he was well content to forbeare all strife about words and thought it sufficient to seclude diocesan Byshops by restrayning the Angels mentioned in his text to the feeding and oversight of particular congregations Wherefore the D. reasoneth deceitfully and seeketh advantage by adouble construction of the word Pastor when he thus disputeth The Pastor or Byshop of a particular congregation is but one But each Angell of the Churches saith the Refuter did signifie a pastor The D. reasoneth deceitfully and seeketh advantage by the double construction of the word pastor or Byshop of a particular congregation Ergo each Angel did signifie but one For the proposition is false in the Refuters construction of the word at large viz. for every one that hath
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
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
termes Spirituall and temporall then the difference must be this that Bishops have besides their civill Lordships and temporall Baronies common to them with the Lords temporall an ecclesiasticall Lordship or Lordlike rule in spirituall causes in respect whereof they are denominated Lords spirituall However it be since he denyeth them to be civill Lords and acknowledgeth the name Lord to be given them in regarde of the same government which is implied vnder the name of the angels of the Churches he should in reason derive the Lordship of Byshops rather from Christs Lordship which is spirituall then from the dignitie of Lords temporall which is meerely civil For if that be true which he conceiveth Byshops have no more affinitie with noble personages in the name of Lords then they have with all civill Magistrates in the name of Pastors Both may be called Pastors of the people as he saith serm of the dig of Min. pag. 53. but the Magistrates are Pastors of their bodies the Ministers of their soules In like manner our nobles and our Byshops doe agree in the name of Lordes but the one are civill Lords the other not so but spiritual Wherefore as he affirmeth serm pag. 62. Ministers to partake with Christ in the name of Pastors because as he is the Pastor of our soules so they are Pastors not of mens bodyes but of their souls so he maketh or at least might from the like ground affirme Bishops to have the name of Lordes coÌ„mon to them with Christ seing as he is a spirituall Lord so are they also Lords spirituall and not civill Wherefore if wee may measure the greatnes or smallnes of that honour which any titles convey vnto Ministers by the greater or lesse excellencie of the persons with whom they in those titles are compared then have wee good warrant to conclude the honour included in the name of Lordes attributed unto Bishops to be by so much greater then that which is implied in the other title of the Churches Angels by how much our Lord Christ is greater then all angels But no staied building standeth upon so â—andy a foundation for as men shall please to vary the things with which they may by any title compare the Ministers of Christ so theire honour shall rise or fall at their pleasure and that vnder one and the same title For compare the name of Pastors or shepheards given to Ministers Ephes 4. 11. with Christ the cheife Pastor and great shepheard of the sheepe 1. Pet. 5. 4. Heb. 13. 20. then is it a name of farr greater honor then the name of Angels or Angels of the Churches but it is by many degrees more base if it be referred to the shepheards that watch attend on their flocks in the feilds from whence in truth it was at the first derived Wherefore it must be confessed that there is a manifest falshood infolded in the consequence of the Doctors reasoning And this serveth wel to justify the later pointe before proposed Sect. 4. scz that the Doctor is deceived in judging the name of Lord being coÌ„mon to Bishops with Lords temporall to be a title of lesse honour then the name of the angels of the Churches that hath reference to the caelestiall Angels We may with much more probabilitie affirme that by how much it is a greater honour to have a Lord-like government in any Church then to have a tutorship or Guardianship therein by so much the name of Lorde given to Bishops in respect of their government is a title of greater honour theÌ„ the other which expresseth their Guardianship which in some respect is allowed to the Churchwardens of every parishe For why should we not measure the height of that honour which titles doe imply rather by the nature of that government which 18. The Doct. contradicteth himselfe the names import then by the condition of the persons or things with which the titles doe compare the persons so entituled To end this dispute let the reader observe here a shrewd shewe of a plaine contradiction in the Doctor for whereas nowe he graunteth the name Lord to be given vnto Byshops in respect of theire government and authoritie a little after pag. 153. he denieththe title to be given them with relation but as a simple title with honour revereÌ„ce For how can it be a simple title of honour used without any relation or reference vnto those that are governed by them if it be given them in respect of their government And thus much for answer to the argument drawen from the name of Angels in his text to justifie those honourable titles of Lord and Lordship given to Byshops Chap. 7. Concerning two new arguments produced by the D. lib. 4. pag. 40. c. to prove the angels of the 7. Churches to be Byshops like to ours There remayneth some what alleadged by the D. to shew that â—â—e 7. angels were Byshops for the substance of their calling like to ours as yet vnanswered but it is from humane and not divine evidence He promiseth indeed serm pag. 61. to prove both by scripture and other evidence that the government by Byshops was used even in the Apostles times and not contradicted by them His scripture proofe is nothing but this The 7. Angels were the Byshops of the 7. Churches as all confesse and for the substance of their calling like to ours as I sayth he have proved Which proofes because his Refuter had removed before he came to that part of the sermon he therefore tolde him that he had brought nothing to prove his assertion but what was already answered now the D. telleth us that this is vntrue For saith he I bring two new arguments to prove that the 7. Angels were Byshops That they were Byshops why that is to prove what he knoweth to be of all confessed he should therefore say and make his saying good that he hath two new arguments to shewe that they were Byshops like to ours but so to affirme were to avouch an vntruth wherefore he wrongeth his Refuter to charge him with an vntruth in saying he brought nothing but what was before answered Which wrong is the greater because he could not but see by his Refuters words following answ pag. 128. that in so saying he had an â—ie to the D. proofes from scripture which was the thing promised bâ—t not performed Wherfore he may very wel againe be once tolde that â—ayling in his proofes froÌ„ scripture which onely is sufficient to make good his assertion how much soeverhe say besides he must be beholding to his reader if he be perswaded by him Notwithstanding let vs not refuse to heare what those his arguments be wherein he resteth so confidently The former sayth he though this great Analyser eyther did not or would not see it is this That two of these Angels were Policarpus and Onesimus Policarpus the Byshop of Smyrna and Onesimus the Byshop of Ephesus Policarpus the Byshop of Smyrna
an appearance of learning antiquity truth with it that not onely to himselfe through too much love of his owne but to diverse others also it seemeth not subject vnto any replie or refutation so that this attempt of his adversaries in gainsaying and that so confidently fully and roundly without any fear fainting or staggering will doubtless be censured before it be pondered But if such thoughts can be brought to endure but the calling back a while to the reexamining of the groundes they are built on the hollowness of them will soone bewray it self For be it graunted that sound learning and good conscience is this mans praise and priviledge above the most of his fellow-champions though this defense doth so beare it selfe on the former that it giveth small proof of the later yet that doth not free him from dangerous deceit and errour especially in quaestions of this nature which have on the one side so much to sway with beside the cause and on the other nothing but naked despised truth Neyther can it be thought that impartiall desire and search of truth did so take up his minde in all this enterprize as that blinding praejudice had no place in it Let the wise consider give sentence whether he that was the sonne of a Bishop the servant or Chaplain of a Bishop and that none of the best the favourite also of a third Bishop whose consecration he desired to grace one that sought needily to raise himself in Bishops favour whether such a man I say be likely to preach and write in these causes even to the overflowing of passion with a minde so cleare and free from prejudice It is the most charitable excuse that can probablie be affoarded to diverse of this guise that such beames as those are doe lie in their eyes which hinder their sight where the light is cleare Nay most of our climers doe look so strangely upon these questions as if their eyes stood cleane awry Platerus reporteth of a Germane soldjer that being shott in the face he had his eye so turned and his nose so peirsed that alwayes after his eye could see nothing but thorough the passages of his nose Iust such a shot have these men received frō the world all that they see is thorough their nose and except they can smell some profit or preferment by the way their eyes will not serve them to discerne of any thing I affirme not this of Doct. Downame though he among other alehouse jests which he rudely breakes upon his adversarie doth tell him of seeing to his nose end yet he hath also plainely bewrayed that he looked through a false glasse of his owne imagination when viewing the scriptures he spied such a Church Bishop in them as in his book he tels us of The Phylosophers wright of certain colours which they call intentionall because they are not such in deed as they seeme to be as when thorough a glasse that is red or greene the bodies adjoyning doe appear so also Such a glasse it was without doubt that made this man to think that he saw an intentionall Church and an intentionall Bishop that vvere diocesan and provinciall such as the Popish and English are intentionally as he saith though not really and truely The Popish Doctors make too too much of intention in giving of orders other sacraments yet that is an intention answerable to the words pronounced But now we are told of an intention that the state of all Churches dependeth upon which was not expressed by any words but so farre fecht and hardly gathered that it giveth suspition of such a trick as once was taught Themistocles by a man of Lacedemonia that because he might not take the tables away wherein a law was engraven he would therfore turn them upside-downe which was as good as to take them quite away for when the institution of a Church and Bishop which is found in the scriptures may not be wholly removed the next course is to give it a turne by carying the intention to a contrary point To such strange shiftes they must needs be driven which will stretch the scriptures as shomakers do◠leather with their teeth that they may bring them to agree with humane inventions The vnlikelinesse of this devised intention will easily appeare to any but him which hath been so accustomed to cathedrall churches that every thing sounds in his head to the tune of the organs that he hath heard there The papist he telleth us just as the organs goe at Rome Boz de jur nat div eccl pot l. 1. c. 18. that the extent of a Byshops jurisdiction is not any wayes limited but by the Popes appointment his power of it selfe indifferently reaching over all the world Our prelatists they would perswade us to the tune of Canterbury that neyther Church nor Byshop hath his bounds determined by the Pope nor yet by Christ in the scriptures but left to the pleasure of Princes for to be cast in one mowld with the civill state Now the plaine Christian finding nothing but humane uncerteinties in eyther of these devises he contenteth himselfe with plaine song knowing that Christ hath appointed Christians to gather themselves into such societies as may assemble togither for the worship of God and that unto such he hath given their peculiar Pastors he I say in his simplicity calleth these assemblies the churches of Christ and these pastors his Bishops as for other intentions extentions and circumscriptions which come from men he dares not receive them for fear they should lead him from that certainty he findeth in Christs institution and leave him floating amōg mens presumptions Besides it must needs seeme strange to a serious well-meaning Christian when it shall be told him as these Cathedrall men will have it that his pastor whom he dependeth upon at home hath not the charge of his sowl committed unto him from Christ who appointed no Bishops nor Presbyters but Diocesan that the L. Bishop vvhom he never savv is properly his pastor the parish minister being but the Bishops curate or vice-gerent and therefore standing no further bound then as the Bishop appointeth so that by his permission he may be a non-resident or residing there he may onely read divine service so the crosse surplus be not neglected or howsoever he makes his agreement Will not this seeme uncouth to simple men who have alwaies been told of a straighter bond to tie their ministers unto dutie especially when they shall hear on the other side their ovvn dutie so strictly urged of keeping to their minister though he be but a reader of paying al tithes to him even by Gods appointment though he never appointed him to whom they are payd certainly if Apparitors and Sumners brought not more terrible argumentes from the carnall courts then D. Downame hath from holy scripture to prove perswade these paradoxes with there must a new generatiō arise that knew not the
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
rest of the Apostles when and whiles they were at Ierusalem May I aske with what eyes he discerned in that text the appearance of this which he affirmeth In the Embassage which was sent from Antioch to Ierusalem was there any special respect had vnto Iames above the rest of the Apostles Or in their interteynment is there any intimation of any singular act performed by him that might any way argue any such preheminence in him Doth not the text rather in the whole tenour thereof import the contrary For to whom were Paul and Barnabas sent to the Apostles and Elders saith the text Act. 15. 2. to whom did they deliver their Embassage to the Apostles and Elders and whole Church which received them saith the text verse 4. who summoned the Assembly or appointed the time or place of their meeting did Iames the text saith not so all the record is that the Apostles and Elders came togither to consider of the matter vers 6. There is no likelihood therfore that Iames had any standing preheminence among the Apostles before his presidencie in this Synode And what presumption can he produce frō this text or any part of the whole storie to shewe that he remayned superiour unto his fellowe Apostles after that meeting was ended not a syllable out of any text Wherefore in urging this place to prove a continued superioritie in order over the rest of the Apostles seing he is as one who seeketh to fetch water not fyer out of a punish stone he discovereth The Doct. expumice aquam postulat his extreame povertie in this case And which is worse injuriously maketh the Holy Ghost the authour of his owne fond conceits 3. For is it not a foolish conceit to speak no worse of it to īmagin that the function or charge of a Bishop cast upon Iames being an Apostle could give him more honour then he received of Christ by his Apostolicall office Doth not this overturne that difference of dignitie and degree which God hath set in his Church among the Ministers of his word and sacraments giving the first and highest place 1. Cor. 12. 28. Ephes 4. 11. unto his Apostles and subjecting unto them all other functions aswell of Bishops and Pastors of Teachers as Prophets and Evangelists And doth it not strongly favour of their madnes see Doct. Reynolds conference with Hart cap. 2. divis 3. pag. 119. cap. 3. divis 1. pag. 126 who acknowledging the Apostles to be all equall in the power honour of the Apostleship doe yet ascribe unto Peter a preheminence above the rest in regard of pastorall or episcopall jurisdiction But to proceed on to the last place Act. 21. 18. c. what is there Sect. 9. in it to be found that can give the Doctor any releife when Paul came Ierusalem and went in unto Iames he found the Elders present with him verse 18. he saluted not Iames alone but all that were present and declared what things God had wrought among the Gentiles by his Ministerie vers 19. upon the hearing thereof they all glorified God and sayd Thou seest brother how many thowsands of Iewes there are which beleeve c. ver 20-25 From hence the Doct. rightly collecteth I grant that Iames had the assistance of the presbyters as he saith pag. 52. in that counsell and advice which was given to Paul for the purifying of himself and shaving of his head c. vers 23. 24. But if he shall proceed from this assistance of Presbyters to inferre that therefore Iames was their Diocesan Bishop First I wil make so bold as to deny the consequence for why should not Iames his Apostolicall function inable him to hold a presidencie or cheife place amongst the Presbyters of Ierusalem during the time of his aboad there we heard before that Pauls presidencie in the assembly of the Elders of Ephesus Act. 20. 17. c did not make him their Diocesan Bishop Who doubteth see Iunius his Animadvers in Bellarm. Cōt 3. lib. 1. cap. 8. not 25. but that wheresoever any Apostle or Evangelist made stay for a time there he was acknowledged in regard of his singular gifts and for the prerogative of his calling authoritie worthy to haue the oversight or presidencie before the rest of his fellow labourers The presidencie therfore which Iames had in the assembly of Elders at Ierusalem proveth not that he was their diocesan Bishop in office or preheminence like to one of ours 2. Nay rather we may upon better grounds conclude the contrary for it is cleare by the words of the text aforesayd that Iames neither spake nor did any thing in that assembly of his own head or by his sole authoritie The Elders were joyntly interessed with him both in receiving frō Paul the report of things wrought by his Ministrie and in giving him advice howe to remove the offence which the beleeving lewes had conceived against him But it is otherwise with our Bishops in their Diocesan government They have no such assistance of Elders by whose advice and assent their sentēces are ratified neitther doe they consult with the rectors of their parishes for the ordering of any ecclesiasticall causes but impose their command on them to execute their decrees S. Iames therfore though he were an Apostle yet exercised not that preemi nēt authoritie over the presbyters at Ierusalē which our dioces Prelates doe over their presbyters and consequently he was not a Diocesan Bishop in function preheminent superioritie like to one of ours Thus the Reader may see by speciall viewe taken of the places Sect. 10. ad sect 4. pa. 51. 52. also which the Doctor alleadgeth for the episcopall superintendencie of Iames over the presbyters and Church at Ierusalē that there is no warrant from the scripture to convey to him any such function Now to lay them togither let us try if they will affoard him any better proofe for that 30. yeares continuance which he giveth unto Iames in his Superintendencie of that Church When Paul went to Ierusalem 3. yeares after his conversion to visite Peter there he found Iames the Lords brother Gal. 1. 18. 19. he was present also and President in the Councell held at Ierusalem Act. 15. which was the very time that he mencioneth Gal. 2. 1. as many divines of best note doe judge Againe at Pauls last comming to Ierusalem Act. 21. about the yeare of Christ 56. and 7. yeares before Iames his death he was there found among the Elders of that Church In a word therefore this is all that those scriptures doe testify for the Doctor viz. that in 30. yeares space Paul comming 3. or 4. times to Ierusalem found Iames the L. brother there Is he not then strangely besotted with prejudice that can perswade himselfe that these scriptures doe shewe his continuall residence at Ierusalem as the superintendent of that Church for the space of 30. yeares that is from Christs passion till his owne
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
Doct. will not doe him that favour to oppose himself therein to D. Sutliffe specially seing he hath already yeelded thus farre pag. 58. that if any be not perswaded of this point he will be content to suppose that Iames was not a Bishop of Ierusalem Notwithstanding as if the whole cause in a manner wholly relied Sect. 7. ad sect 8. pag 58. 59. upon this instance of Iames he indeavoreth by it to confute the learâ—eder sort of disciplinarians who holde that Bishops were not superior to other Ministers in degree nor yet for termes of life and therefore if we may believe him deny that Iames was superior in degree to the presbyters of the Church at Ierusalem or President of the presâ—yterie otherwise then in his course not for any contynuance Of these conceites he maketh Mr. Beza the Author and because the Refuter â—ould him that he wronged Beza seing there is not a sillable nor a letter at all of him in the place he quoteth he saith all this adoe ariseth from the misprinting of a letter in the margent c. being put for p. and therefore now citeth a saying of his cap. 3. pag. 23 which if it be not againe miscarried by his printer seemeth to be foysted in I know not how For in the same Chap. and pag. Impress Anno. 1592. by Ioh. le Preux there are no such words as he alleadgeth But say that Beza in some later edition which I have not yet mett with hath such a saying viz. that though Iames the brother of our Lord was in order first in the church of Ierusalem yet it followeth not that he was in degree superiour eyther to the Apostles or else to his fellow Ministers what hindreth but that the Refuters answer might stand to wit that by his Bishopprick or presidencie he was not superiour to any degree but in order onely for when he compareth togither the differing functions of Apostles Evangelists and Bishops or Pastors he doth very often acknowledge in that treatise an imparitie and difference betwene them not in order onely but also in degree and power In istis functionibus ex Apost Eph. 4. 11. â—â—tearepetitis inter se computatis non simplicem tantum ordinem sed etiam gradum agnosco cap. 1. pag. 5. To which purpose also he speaketh cap. 3. pag. 20. cap. 9. pag. 53. But to let the Doctor see how much he wrongeth him these wordes are fittest pag. 9. Apostolatus functionâ— fuisse illos 12. propria non tantum ordinis sed etiam potestatis eminnetia pralatos absit ut inficiemur ut mer am calumniam esse omnes intelligant quum nobis hoc mendacium tribuunt In which he calleth it no better then a calumniation to charge him as the Doctor doth And since he professeth to prove against Mr. Beza that Bishops were in degree superiour to other Ministers why putteth he not his hand to remove the objection there urged by Mr. Beza to shew the contrary Quantâ— majus est et gravius ecclesias plantare quam rigare sive fundamentum illarum ponere quam superstruere et structas regere tanto magis istum gradum vtgere inter ipsos Apostolos oportuit 2. Et si tum esset ut nonnulli contendunt velut ipsa natura precipiente in omni sacro caetâ— gradus iste ad servandum inter collegas consensum necessarius saltem quam diu simul Hierosolymis congregatâ— fuerunt Apostoli nempe saltem ad illam dispersionem quae Stephani mortem est consecuta Act. 8. 1. vâ—um quempiam jam tum supra suos co apostolos extitisse oportuisset Wherevnto I will add the assumption and so inferre the conclusion But among the Apostles there was no superioritie in degree 2. neyther was it necessarie for the preserving of vnitie and consent among them that one should hold such a superiority above his fellow-Apostles whiles they remained at Ierusalem before the scattering that followed the death of Steven Wherefore it is not likely that among the Bishops or Pastors of particular Churches there was any one superior in degree to the rest 2. neither can it be necessarie as some suppose even by the light of nature that in every sacred societie for the preservation of consent among colleagues one should have such a superiority in degree among the rest But to leave Mr. Beza let us see how the Doctor can make good Section 8. his purpose from this instance of Iames vz. that Bishops were superiour in degree to other Ministers and had a singular preheminence over them for term of life Why contriveth he not his argument syllogistically that the force thereof might the better appeare for he is much deceived if he think to gaine his cause by such a sophism as this Iames was superiour to the presbyters of Ierusalem in degree and held a superiority over them during life But Iames was a Bishop Therefore Bishops were in the Apostles tymes superiour vnto presbyters in degree and that for terme of life For though we should graunt the assumption which is before disproved the argument is no better then if a man should argue in this manner Iames Mountague to whom D. D. dedicated his his sermon is superior in degree of Ministerie to al the Ministers in the Diocese of Bath and Wells But Iames Mountague is the Deane of the K. Maiesties Chappel Ergo the Deanes of the K. Maiesties chappell are superior to all other presbyters in degree of Ministery I doubt not but the Doctor can well discerne in this latter a double deceipt because it inferreth a generall conclusion from premisses that are but particular assigneth a false cause of that superioritie above other presbyters And if he winketh not hard he may well see the same defaults are to be found in his reasoning For besides the generality of his coÌ„clusion there is an evident mistaking of the cause both of that superioritie in degree which Iames had above the Presbyters of Ierusalem and of his continuance in and about Ierusalem to his dying day To begin with the former whereas he should shewe that his Bishoprick gave him a superioritie in degree above the Presbyters of that Church it is apparant he hath no other Medius terminus to prove it then this that he was an Apostle and his honour degree by his Bishoprick not impaired so that in effect he reasoneth thus Iames being an Apostle and a Bishop was superiour in degree to the Presbyters of Ierusalem Ergo all other Bishops not being Aposteles as he was have the same superioritie above other Presbyters The Doct. proofe therefore which he presupposeth to be plaine and pregnant for his purpose is a plain inconsequence which with all his skill he can never justify Neyther can he easily mainteyne that which he assumeth for a truth viz. that Iames his honor degree by his Bishoprick was not impayred for as is already shewed cap. 6. sect 1. the authority of Clemens is
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
had coÌ„mitted to them episcopall authoritie both in respect of ordination jurisdiction to be exercised in those Churches I answer that he mingleth and that deceiptfully truth and falshood togither For thought it be true that the epistles doe presuppose a power of ordination and jurisdiction coÌ„mitted to them yet is it false and he but beggeth the question in assuming it for truth that the authority of ordeyning and censuring is an authoritie episcopall that is proper to Bishops onely and that the power and authority of ordination and jurisdiction was given them eyther then and not before when they were appointed to stay in those places or there and no where else to be exercised by them A bare deniall of these particulars falsly presupposed by the Doctor is sufficient answer till he prove by some part of Pauls epistles that they are by him presupposed in them His second argument in his owne Analysis is the same which Sect. 2. ad pag. 75. sect 2. p. 75 76. 57. his Refuter tooke to be the first and it standeth thus If the epistles written to Tim. and Tit. be the very patternes and precedents of the episcopall function whereby the Apostle informeth them and in them all Bishops how to exercise their function then Tim. and Tit. were Bishops But the Antecedent is true Therefore the Consequent To discover the weaknes of the consequence or proposition the Doct. was told answ pag. 137. that the consequent dependeth not upon the Antecedent but with this supposition which is false that the Apostle by describing in these epistles the rules to be observed in ordination and jurisdiction intended to informe Tim. Tit. as Bishops and in them all other Bishops how to carry themselves in those matters And if the Doct. had bin as willing to apprehend his right meaning as to pick occasioÌ„ of quarreling without any just cause given he might have discerned that the supposition whereof he speaketh is not of the naturall hypothesis of the proposiâ—ion impugned but such a limitation of the Antecedent or Assumption as is necessary to be supplyed if he will have the proposition or consequence to passe vncontrouled Wherefore as he might have spared his Crocadile-like mourning over his Ref Alas good man you know not what the supposition of an hypotheticall proposition 〈◊〉 so had he weighed his owne rules lib. 2. cap. 3. sect 3. for the fynding out of that hypothesis which in a coÌ„nexive argument is wanting to make a perfect syllogisme perhaps he mought have perceived the weaknes of his consequence which he would seeme not to see For the true hypothesis which is implyed in this connexive argument and must be supplyed to make it a perfect simple syllogisme can be none other then this They must needs be Bishops and ordeyned to that function to whom such epistles are directed as are patternes and presidents of the episcopall functioÌ„ c. Or more generally thus Every persoÌ„ to whom an epistle or speach The Doct. discerning the weaknes of his arguments exchangeth it is directed which conteyneth the patterne or precedeÌ„t of any function or directions how to exercise it is vndoubtedly invested in the same function And why now I pray you good Mr. Doct. may not this proposition be denyed or doubted of I will spaâ—e labour in refuting it for I suppose your self perceived the weaknes of it and therefore gave us the exchaunge of an other argument though you pretend another cause of the exchange And since you will not argue with T. C. to whose answerthe Ref directly pointed as with the finger but are willing to let him rest in peace neyther will I argue against Doctor Whitgift but affoard him the like kindeness Onely whereas you aske the Refuter how he could be so ignorant or without judgment as to think that Doct. whitgift in speaking of the office and duty of a Bishop conteyned in those epistles did meane onely that description of a Bishop which is set downe 1. Tim. 3 to requite your kindnes I demaund how you could be so ignorant or void of judgment as to think that when Doctor whitgift said that the whole course of the epistles written to Tim declareth him to be a Bishop seing therein is conteyned the office and duty of a Bishop diverse precepts peculiar to that function he meant by the office and duty of a Bishop that Ministery which is comon to all Ministers for so you seeme to interprete his wordes when you affirme pag. 76. this to be his meaning that directions were given to Timothy throughout the epistles for the discharge of his office eyther in respect of the Ministery coÌ„mon to all Ministers or of his episcopall function cheifly in regard of ordination and jurisdictioÌ„ And herein you tender his credit lesS then you would seeme when you make him to argue in this fashion The epistles written to Timothy doe give him directions for the discharge of his episcopal function Ergo they doe declare that he was a Bishop for this were to make him guilty of your owne fault in begging of the question The Doct. beggeth the question as you doe when you add to your assumption or Antecedent that supposition before examined for if that be as you say it is the playne meaning of the assumption then your second argument beggeth the question in pittifull manner thus The Apostles intent in his epistles written to Tim and Tit was to informe them as Bishops how to exercise their episcopall functioÌ„ Ergo those epistles shew that they were Bishops No merveil therefore if the Doctor were desirous to cover the beggery of his reasoning with the Sect. 3. ad pag. 77. 78. sect 3. shredds of a new shaped syllogisme which disputeth thus Whosoever describing unto Timothy and Titus their office and authority as they were governors of the Churches of Ephesus Creet and prescribing their duty in the execution thereof to be performed by them and their successors till the coÌ„ming of Christ doth plâ—inly describe the office and authoritie and prescribe the dutie of Bishops he presupposeth them to be Bishops the one of Ephesus the other of Creete But Paul in his Epistles to Timothy and Titus describing unto them their office and authorittie as they were governors of the Churches of Ephesus and Creet c. doth plainely describe the office and prescribe the dutie of Bishops Therefore Paul in his epistles to Timothy and Titus presupposeth them to be Bishops the one of Ephesus the other of Creet Into this new frame he casteth his argument as he pretendeth because the Refuter had confounded himself with his owne hypotheticall proposition but the reader is rather to judge that a false supposall of confusion in his Refuter hath transported the Doctor into such a maze that he hath confounded himselfe in his owne The D. coÌ„foundeth himselfe in his owne reasoning reasoning For where he should according to his own project sect 1. of
at this day in the managing of church-Church-causes And by that which hath bene now sayd concerning Timothy Titus the same may be affirmed of their government in the Churches of Ephesus Creet But he asketh whether Paul did not coÌ„mitt the ordination of Ministers unto Titus without mentioning eyther of Presbyterie or people And we may ask him what mention he findeth there of prayers or hands-imposition which ought to concurre with ordination if he can include them as being vnderstood in the word katasteses Tit. 1. 5 wee have as good reason to include the assistance of other presbyters and the peoples approbation in the words following hoos egoo soi dietaxamen as I have appointed thee Quis enim credat Paulum c. who may beleeve Paul otherwise to have ordered Titus then he and the rest of the Apostles themselves had in vse Muscul loc coÌ„ de elect Minist Againe he asketh or rather argueth in this manner Are not all his precepts for ordination and Church-government directed onely to Titus for Creete and to Timothy for Ephesus and doth not this evidently shewe that howsoever they might use eyther the presence or consent of the people or the counsell advise of the presbyters in causes of greatest moment as Princes also doe in coÌ„mon-wealths yet the sway of ecclesiasticall government was in them If there be any evidence or strength of truth in this reason theÌ„ the like must be acknowledged in this that followeth Our Saviour Christ directeth in singular termes vnto Peter onely both his whol speach concerning the keies of his kingdome and the power thereof Math. 16. and that precept of feeding his sheep and lambes and of confirming his brethren Ioh. 21. 15. 17. Luk. 22. 32. Wherefore however Peter might use the help The Doct. reasoneth well for Rome and assistance of his fellow-Apostles in all those workes and the presence or consent of the people in the administratioÌ„ of the keies yet the cheef power and sway of all was in him alone Good newes for Rome if the Doctor will give allowance to his argument but the truth is such singular speaches directed to one onely doe not argue in that one any such preheminent power as the Romanists and Prelatists doe from thence gather So that since the Doct. can not prove that Timothy and Titus had any such singular and sole power in Church-government as the Doctor judgeth to be due unto Bishops it is plaine that he buildeth upon a vayne and false presupposall when he saith it is presupposed in the epistles to Timothy and Titus that they had episcopall authoritie and that the directions given to them were precedents for diocesan Bishops in the exercise of their function But for the proofe of this he hath another argument in store thus framed Those things which were written to informe not Timothy and Titus alone Sect. 10. ad sect 7. pag 83. as extraordinary persons but them and their successors to the worlds end were written to informe diocesan Bishops But those epistles were written to informe not Timothy and Titus alone as extraordinary persons but them and their successors to the worlds end Therefore they were written to informe diocesan Bishops Vnto the Assumption the Refuter answereth by distinctioÌ„ thus that it is true if vnderstood of successors in authority or power of performing the same works but false if meant of succession in the same office The Doct. therefore first indeavoureth to prove what his Refuter denyeth and yet in the winding up of all would perswade his reader that what the Refuter granted is sufficient for the truth of his assumption But he is to be advertized that vnlesse he make good what his Refuter denyeth he cannot conclude what he vndertaketh For whether we look to his former assertion which he saith is here againe proved himselfe doth thus explaine it sect 3. in the beginning that in the epistles to Tim. and Titus S. Paul intended to informe them as Diocesan Bishops and in them all other Diocesans or whether wee look to the nearest scoape of his wordes in his sermon pag. 74. it is evident he there intendeth to prove that which he supposed would be answered to his former objection viz. that the things spoken to Timothy and Titus were spoken to them as extraordinarie persons whose authority he should have sayd office should die with them which cannot be removed vnlesse he prove that they were spoken to them as persons bearing an ordinarie function wherein their successors should enjoy the same authoritie to the worlds end Neyther is this to deny his conclusion as he falsely affirmeth but to contradict his assuÌ„ption in that sense which is necessarie to make it good because otherwise he argueth not ad idem Let us therefore see how well his proofes are fitted to the assumption I prove it saith he first by testimonie both of Paul and of Ambrose and after by reason And first by S. Pauls testimonie that he streitely chargeth Timothy that the coÌ„mandements and directions which he gave him should be kept inviolable vntill the appearing of our Lord Iesus 1. Tim. 6. 14. Ergo they were to be performed by such as should have the like authority and the same office to the end The consequence of this Enthymeme dependeth upon this proposition That the commaundements and directions given in charge unto Timothy could not be kept inviolable unto the end without a succession of such as should have not only the like authoritie but also the same office untill the end of the world The which is â—latly denyed and cannot be fortifyed by that which followeth scz that those commandements could not be performed in the person of Timothy who was not to continue to the end seing the meÌ„bers of his disiunction are insufficient when he taketh it for graunted that those coÌ„maundements must be performed eyther in Timothees own person or in such as succeeded him in the same function for the Doctor cannot be ignorant that the coÌ„mandement which Christ gave to his Apostles Math. 28. 19 20. for preaching and baptizing was to be kept inviolable unto the coÌ„ming of Christ neyther could it be peformed by the Apostles alway in their own persons or by such as succeeded them in the Apostolike function It is performed as all the world knoweth by successors in a different functioÌ„ which haue authoritie to doe the same works though neither in the same office nor yet with that ample coÌ„mission for the extent of their jurisdiction In like manner the Refuter saith that the coÌ„maundements given to Timothy and Titus for ordination and jurisdiction were continued in the Church by presbyters which succeeded them though in a differing office according to that ordinary course which God had appointed for his Church Thus much for S. Paul whom the Doctor now leaveth and craveth help of Mr. Calvin T. C. and others to conclude his purpose Sect. 11. ad sect 7. pag 83. 84. scz that the
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
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
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