true or false And I hope in God that which now I haue written in defence of that which they heard will not onely satisfie those which are not wilfully addicted to your nouelties but also conuict the conscience of the gainesayers whom I desire in the feare of God to take heede how they resist a truth whereof their conscience is conuicted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is hard to kicke against the pricks To that which hee obiecteth concerning the mentioning of prouinciall Bishops whome I did not name before I answere that although I did not expressely and by name argue for prouinciall Bishops yet diuers of my proofes were directly of them and by a consequence from the greater to the lesse applied to Bishops as also by this reason because eeuery prouinciall Bishop is a diocesan Bishop though not contrariwise To his other cauill of not direct concluding I haue answered already 4. or 5. times But before I ended this 4. point I thought it needfull to preuent an obiection which is vsually made that whatsoeuer the office of the ancient Bishops was yet they were not called Lords as ours bee Whereunto I answered that men were not to be offended at that title for these two causes 1. Because it is a title in the holy scriptures giuen both to naturall and spirituall Fathers as I proued out of Genesis 3◠35.1 Kings 18.7.13 2. Because the title of Angels which the Holy Ghost in this place giueth to them is a title of greater honour then the other by how much the heauenly gouernours of men vnder God are more excellent then the earthly To the former besides some insulting speeches which hee will bee ashamed of when hee shall finde himselfe put to silence hee answereth that the word Lord was a terme common too all superiours as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Greeke and Dominus in Latine which I confesse to be true in the vocatiue case the words being vsed as our English Sir But otherwise where the word is to be translated Lord it is both in Hebrew and Greeke a word of like honour with our English Lord. And therefore it was a great ouersight in those which translating 1. Pet. 3. where Peter saith that Sara called Abraham 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lord read that she called him Sir For her words whereunto Peter had relation were these Vadoni zaken and my Lord is olde It were something foolish to say and my Sir Yea but saith he the word Lord with vs is appropriated to men of Nobility and speciall place in ciuill gouernment To omitte that it is not so appropriated to them but that euen meane gentlemen are so called in respect of the manours which they hold it appeareth by that which hath bene said that Bishops not onely now haue but in the Primitiue Church had as speciall and as honourable a place in the gouernment of the Church as the ciuill magistrates he speaketh of haue in the common wealth Their calling also beeing more honourable I see no reason why they should be enuyed an equall title of honour To the latter reason he answereth 2. things First that the titles of honour now giuen to Bishops were also inferiour to the title of Angels which the holy Ghost giueth them and yet then they had them not nor till Poperie he meaneth the Papacie was grown to his full height His simple Reader would thinke that hee speaketh vpon certaine knowledge and cannot but beleeue him and so be deceiued by his confident speeches but he speaketh at all aduentures as his affection not as his knowledge lead him The Papacie came not to the ful height vntil the time of Hildebrād which was aboue a thousand yeares after Christ when the Pope had gotten the temporall supremacie and so both the swords The beginning of that which our writers call the Papacie was when the Pope first obtained the spirituall supremacie which was about the yeare sixe hundred and seauen If therefore I shall prooue that Bishops had as honourable titles in the first sixe hundred yeares as they haue now with vs I shall euince that not onely before the height but before the arising of the Papacie they were called Lords and by other titles no lesse honourable then Lord. But I will not desire so large a scope the most of my proofes shall be contained within three or foure hundred yeares after the death of Christ. Alexander therefore the Bishop of Alexandria writing to Alexander Bishop of Constantinople giueth him this stile 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To my most honourable brother Not long after Arius writeth thus to Eusebius of Nicomedia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to my most desired Lord. The same Eusebius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to my Lord Paulinus Bishop of Treuers vsing also the same title more then once in the same Epistle of Eusebius of Caesaria calling him my Lord Eusebius For though these two whom I last cited were not sound in the faith yet their writing sheweth what was the custome of the Church before the Councill of Nice Not long after the same Councill Athanasius succeeded the foresaid Alexander in his behalfe the Bishops which came out of Aegypt write to the Bishops assembled in Councill at Tyrus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to our most honourable Lords The Synode held at Ierusalem writing also in his behalfe to the Presbyters Deacons people in Aegypt Lybia Alexandria moue thē to be thankful vnto God who hath now say they restored vnto you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 your pastor and Lord. About the same time certain BB. direct their letters to Iulius B. of Rome the great Patron of Athanasius vnder this stile 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the most blessed Lord c. Gregory Nazianzene writing to Gregory Nyssen concerning a false report which had beene spread that the BB. had put him by the bishopricke saith let no man speake vntruths of mee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nor of my Lords the BB. The councell held at Illyricum writing to the Churches and Bishops of Asia and Phrygia c. hath these words we haue sent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 our Lord and fellow minister Elpidius to take notice of your doctrine whether it bee as we haue heard 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of our Lord and fellow Minister Eustathius George the Bishop of Laodicea writeth to certain BB. thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the most honourable Lords The fathers of the second generall Councell direct their letter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the most honourable Lords Damasus Ambrose c. And in the same epistle speaking of BB. call them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 most reuerend and most honorable brethren The said Ambrose holding with other BB. a Synode and writing a synodicall epistle to Syricius then B. of Rome among other BB. Aper a Presbyter subscribed thereunto for his B. vsing these words Exiussudomini Episcopi Geminiani at the commandement of my L.
conclusion labouring as we say clauum clauo pellere and vndertaking to make me see if I will not shut mine eyes the contradictory of that conclusion to be true which notwithstanding cannot be false the premisses being true And first he denyeth that Ambrose spake by guesse as I say but certaienly and vpon knowledge when Ambrose his expresse words bee these Quod qua negligentia obsoleuerit nescio nisi forte c which by what negligence it is growne out of vse I know not vnlesse perhaps by the slouthfulnes c. 2. He saith it might be a matter of slothfulnes in the BB to suffer the seniors to neglect their duties But not to their own so great trouble will M D. say we might belieue him if wee saw not pride driue men to vndertake more then they either need to be charged with or are able to weeld Then is it not their slothfulnes belike that caused them to take the whole burden vpon themselues but their pride which made them winke at the seniors slothfulnes as giuing way to their owne ambition Thirdly he saith the Bishops might prouide for their owne ease by putting off the burthen to their Chancellors Commissaries Officialls c therefore it might be imputed to them as a matter of sloth or idlenesse pride to and so the word Doctorum rightly expounded for Pastors of Parishes alone and not to Diocesan Bishops As thogh their Parish-Bishops were more likely to haue had Chauncellours c then Diocesan BB But I answere 1. the question is not what they might haue done but what they did Now it is euident that in Ambrose his time and a good while after till the Presbyteries were in a manner whollie neglected the Bishops had not ordinary vicars or chancellors or ordinary Commissaries which were not of the Clergie But what they did without the aduise of their Seniors they performed ordinarily in their owne persons or else extraordinarily delegated the same to some of speciall trust In some cases it is euident that both then and long after they vsed the assistance of their Presbyterie as in the iudgement of Heresie or for deposing of a clergie man c. Siricius the B. of Rome in an Epistle to Ambrose denouncing Iouinian Auxentius c. for heretickes sheweth that for their triall his whole presbyterie had beene assembled and saith that by the common consent of his whole clergie they were condemned for heretickes The 4. councell of Carthage as you heard ordained that the Bishop should heare mens causes in the presence of his clergie The 2. councel of Towers decreed that a Bishop might not depose an Archpresbyter without the counsell of all his compresbyters But whom negligence casteth out let him with the counsell of the presbyters be remoued The councell of Carthage appointed that in the cause of a Presbyter sixe and of a Deacon three Bishops should be joyned with their own Bishop because as the coūcell of Ciuill determined one Bishop may to Priests and ministers that is Presbyters Deacons giue their honour but one alone may not take it from them but in the cause of inferiour Clergie men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Bishop alone of the place shall heare and determine it viz. in the presence of his Clergie according to the aforesaid Canon of the fourth Councell of Carthage But as in some cases they vsed the counsell of the Presbyteri so in others they did for the most part vndergoe the whole burthen themselues For the proofe whereof the examples of Ambrose and Augustine may suffice For Ambrose was so occupied in hearing and determining mens causes that he had so little time left him for his corporall repast or spirituall studies that Augustine could neuer finde him at leisure to breake his minde vnto him And Augustine was so encombred with hearing of causes that scarcely he could haue the forenoone for his studies the afternoone being wholly taken vp with other mens busines neither could he when the Councels of Numidia and Carthage had imposed a taske vpon him and when his people had promised to forbeare him for fiue dayes obtaine so much breathing time from their affaires But when hee was olde and was desirous to spend the rest of his time in writing and in the studie of the scriptures he nominated Eradius to be his successor in most earnest manner requiring and charging the people that they would suffer him to put off the burden of those imployments to him Possidonius giueth him this testimonie that he heard mens causes diligently sometimes to the hower of repast sometimes fasting the whole day but alwaies himselfe had the cognisance of them and determined them The Emperour Iustinian prouided by law that in Ecclesiasticall causes ciuill iudges should haue nothing to doe sed sanctissimus Episcopus secundum sacras regulas causae finem imponat but let the holy Bishop according to the Sacred Canons determine the cause As for ordinarie Vicars Chancellors or Commissaries which were Lay-men in those times the Bishops had none for not so much as the steward of the Church might be a Lay-man whereupon Gregorie writing to Ianuarius a Bishop chargeth him to take heed that Ecclesiasticall matters be not committed to secular men but to some approued of the Clergie And the second Councell of Ciuil penned as it seemeth by Isidor who was president thereof pronounceth it an vnseemely thing Laicum esse vicarium Episcopi seculares in ecclesia iudicare that a Lay-mā should be the Bishops Vicar that secular men should iudge in the Church for in one and the same officer there must not be different profession Which hauing confirmed out of Deuteronomie it inferreth wherefore it behoueth vs to obey Gods booke and the preceps of the holy Fathers ordaining that they who shal be associated to Bishops in Church-gouernement may not differ neither in profession nor habit Notwithstanding that they extraordinarily committed to others or delegated causes to be heard appeareth by the aforesaid example of Augustine But more clearely by the practise of Siluanus a godly Bishop of Troas not long after Ambrose his time who perceiuing that they of the Clergie made gaine of the contentions of them who came to be iudged he would not at any time appoint a iudge of the Clergie but himselfe receiuing the petitions of Suiters would make choise of some faithful man or other of the laitie whom he knew to be a louer of iustice and to him he would commit the hearing of the cause and for this cause Socrates saith he was greatly renowmed Out of which examples we may note that causes were wont to be brought to the Bishop that he heard them himselfe if he had leisure otherwise that he committed the hearing of the cause to some of his Clergie but yet so as if he saw cause he might make choise of some other whom he durst better trust Secondly I
able to doe I will take it for graunted and in my conscience am fully resolued that the Apostles meaning in this place is all one as if he had said Let the Ministers or Priests which rule well c which argument if no more could bee added is sufficient to shew that Lay-Elders cannot be prooued out of this Text. His second reason is this That interpretation which hath the consent of the new writers though contrary to the exposition of the Fathers is to be preferred before that which hath the consent of the Fathers The Interpretation of the word Presbyters as implying Lay-Elders hath the consent of new writers Therefore that is to bee preferred The proposition is propounded pag. 20. lin 22. c the assumption is set downe pag. 16. lin 17. c. To the parts of which syllogisme before I answere I must knowe of the disputer whether he meane the consent of all the new writers or not for if the word all bee not added the proposition is absolutely to be denied For it is against sense that the opinions of some new writers should be preferred not onely to other and perhaps as many and as learned new writers but also to the generall and perpetuall consent of all writers before our time If it be added then is the assumption manifestly false For that exposition hath not the consent of all nor as I am perswaded of the most protestant diuines Notwithstanding hee endeuoureth to prooue both That the proposition is true hee appealeth to my conscience Whence he shall receiue this resolution Where the contrary expositions of the old and new writers concerne a point of doctrine I would not encline to the authoritie of the new vnlesse they haue better reason then the olde For where the question is simplie of authoritie which is the greater I say with the Philosopher that whereas witnesses be of two sorts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some olde some new 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the ancient are of greatest credit If it concerne a matter of story or fact as whether there were any Lay-Elders in the primitiue Church or not I would without comparison giue credit to the ancient writers who liued in or neere those times then to them who liued 13. or 14. hundred yeares after them Yea but the points being in question in these dayes and not in the Fathers the newe writers haue beene the more occasioned to search into them Tell me then why was not this point called into question in the Fathers times Was it not because there was none to contradict their iudgement And doth not this proue that the Assertion which in this cause is opposite to antiquitie is to be condemned of noueltie Againe you say the iudgement of the new writers is to be preferred because they haue more searched into the matter as being now in question Wherevnto I answere that in this very respect the authoritie of the ancient is to bee preferred for the reason which the Philosopher giueth in the place before alleadged 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The olde be of most credit for they are vncorrupt or vnpartiall Whereas contrary wise the new writers which oppose themselues to vs who follow the auncient are parties in the cause and therefore to be preiudged as partiall And whereas he challengeth mee to shew if I can what mouâ—th 〈◊〉 to thinke that the spirit of God who enlightned them as touching the substance in which they were so sound did faile them in this particular I aske him whether hee doth thinke they were free from all errour or mistaking in the expounding of Scriptures and if hee thinketh that they did faile in any particular I would desire him to shew what moueth him to thinke that the spirit of God who enlightned them as touching the substance in which they were so sound did faile them in that particular This therfore was a meere colour or if there were any weight in it might not I more iustly make the like demaund of him concerning the Fathers what reason he hath to think that the auncient Fathers who had such profound knowledge in the greatest mysteries of diuinitie whereby they confounded the most subtill heretikes should be ignorant of those things which appertaine to the outward gouernement of the Church or what reason he hath to imagine that the writers of our age do know what was done or not done in the primitiue Church better then the Fathers that liued in those times As touching his assumption if hee speaketh of all the new writers it is manifestly false if not of all it is to no purpose neither doth it need to be proued because it is not denied Yea but the naming of 25. writers and boasting of more in a case not denied though to the learned and iudicious it seeme a verie idle and vaine flourish and in this writer who is copious onely in this kinde a manifest signe of a desperate cause which cannot be fortified by better proofes which hee forbeareth to alledge vnder a poore pretence that hee is the answerer and yet spendeth aboue 20. whole pages in his booke in proouing what wee denie not that manie writers are partly of his minde Notwithstanding it is a matter of great content to the vnlearned Reader to be ledde along for so hee speaketh more then once by such a worthie leader from one to another till he hath seene the whole Troupe and hath heard the commendation of euery one For that also is to be noted how hee playeth the egregious Mountae â—banke in commending and setting forth his authorities in most glorious manner Luther that rose vp as a bright morning starre euen another Elias of these times Bullinger that learned and faithfull Pastor of the Church of Zuricke Peter Martyr that burning and shining lampe of Oxeforde Zanchius a man admirable for iudgement and paines the very Oedipus saith the abortiue booke of the Schoole-mens riddles Chemnitius the worthy examiner of the Tridentine Councell and ouerthrower of their heresies Olde Father Nowell in his booke published by authoritie and commaunded to be taught D. Whttaker who like another Dauid fought valiantly against the popish Goliah D. Fulke one of the wonders of our daies c. Iust commendations I confesse of worthy men whose memories are blessed Notwithstanding when he hath all done one good reason alledged though it were by the meanest of his 25 had bene of more worth then the allegation of all their authorities though they had bene as many more But this was done as I said to please the vnlearned for otherwise where the new writers gainsay him and his fellowes as they do in the points of their new-found parish discipline they set not a button by them all But if bragging of all or almost all the new writers he name but 25 and stoope very low for some of them especially if you consider that they are to be weighed with the auncient Fathers and if of the 25.
deeds consider his repelling of Theodosius the Emperour from entring into the Church vntill he had testified his repentance his not permitting him to remaine within the Chācell alledging that it was a place peculiar to the Clergie which fauour when Nectarius the Bishop of Cōstantinople would haue grāted to him Theodosius professed that he had with much a doe learned the differēce between an Emperour and a Bishop adding that he had scarce found a Teacher of the truth Ambrose is the onely man whom I know worthy the name of a Bishop his refusing to be tried in a cause of faith in the Emperours Consistorie when Valentinian the younger had sent for him contrarie to a law made by his Father Valentinian protesting that he would rather loose his life then by his yeelding the honour of Bishops should be diminished Non tanti est Ambrosius vt propter se deijciat sacerdotium non tanti est vnius vita quanti est dignit as omnium sacerdotum his refusall to deliuer vp the Churches to be possessed of Arians at the Emperour Valētinians commandement professing that the palaces pertained to the Emperour but the Churches to the Bishop His other doubt is whether I compare Ambrose with them of his owne time or with them that liued before or after c here was a knot sought in a bullrush seeing my meaning is euident that Ambrose laboured as much as any of the ancient approued Fathers And that he did so it is alreadie sufficiently manifested If that be so saith he then either all men thought it needfull for the Bishop to be aduised and directed as D. Bilson saith by the counsell and consent of Elders or else that Ambrose who thoght it needful as appeareth by this testimonie labored not to magnifie such a calling of Bishops as M.D. maintaineth Ambrose others thought it needful that a presbyterie of graue ancient ministers should with their coūsell aduise assist the Bishops in cases of doubt as D. Bilson saith of daunger and importance when as yet nether Synodes could assemble nor Christian Magistrates could be found to help and assist the Church But this as it doth nothing further the cause of Lay-Elders so doth it no more detract from the dignitie of Bishops to vse the counsell of wise and learned men then it doth derogate from the Maiestie of Kings to vse the aduise of their wise faithfull Counsellors There remaineth the third branch Wherevnto besides his rayling against our Bishops for subiecting Ministers to their Chancellours Commissaries and Officialls which are but lay-men hee answereth onely That if adioyning Presbyters to the Byshop bee a subiecting him to them I doubt not but this testimony will prooue that Ambrose was not willing that Ministers should bee subiected to the Consistories of Lay-men There are two differences between that which Ambrose holdeth and our new Disciplinarians Ambrose speaketh of an assistance of ancient ministers they of Lay-Elders Ambrose of an assistance to aduise and direct such as is the aduise of Counsellers to a Prince they of an assistance to ouerrule as in the Romane Senate by plurality of voices giuing their Bishop not so much as one negatiue voice Ambrose therfore requireth an assistance of ministers subjected to the Bishop they an assistance of Lay-Elders subjecting the Bishops to them Neither should they of all men raile against the BB. for submitting ministers to Chancellors c. seeing it is not so vntollerable that ministers should be subjected to the censure of men wise and learned in the lawes and that so farre onely as the B. shall thinke fit as that they should not onely be ouerruled by such as the Lay-Elders must needs be in most countrey-parishes but also stand to the curtesie of them and their neighbours to be deposed and depriued at their pleasure Now how farre Ambrose was from subiecting BB or Ministers in causes Ecclesiasticall to the Consistories of Lay-men may appeare first by his sentence giuen against Palladius the Arfian Bishop in the Councell of Aquileia For when Palladius refused to answere but before some honourable persons of the Laytie who were at hand Ambrose answered Priests or BB. ought to iudge of Lay-men and not Lay-men of Priests And againe though hee bee found guiltie of manie impieties notwithstanding we are abashed that hee which challengeth Priesthood to himselfe should seeme to be condemned of Lay-men And therefore forasmuch as heerein hee is to be condemned who expecteth the sentence of Lay-men seeing rather priests ought to iudge of Laymen according to those things which to day wee haue heard Palladius professing and according to those things which he refused to condemne I pronounce him saith Ambrose vnworthie of Priest-hood But chiefly by his Epistle to Valentinian the young Emperour wherein hee refuseth to be tryed as his aduersary Auxentius desired in the Emperors Consistorie alleadging that his Father Valentinian had by Law prouided that in the cause of faith or of any Ecclesiasticall order hee ought to iudge qui nec munere impar sit nec iure dissimilis who is neiher in function vnequall nor in right vnlike that is Sacerdotes de Sacerdotibus voluit iudicare Hee would haue BB for them ordinarily hee meaneth by Sacerdotes to iudge of BB or Priests Yea moreouer saith hee if a Bishop were otherwise called into question and the cause of manners were to be examined euen this also would hee that is Valentinian the Father haue to belong to Episcopall iudgement When did you euer heare most gracious Emperor that Lay-men in a cause of faith iudged of BB Are wee therefore so bowed with flatterie that wee forget the right of BB And that I should thinke what God hath giuen mee is to bee committed to others If a Bishop must be taught of a Lay-man what to follow let the Lay-man dispute and let the Bishop heare let the B learne of the Lay-man But surely if wee call to minde either the tenor of holie Scriptures or ancient times who can denie but that in a cause of Faith In causa inquam fidei Episcopos solere de Imperatoribus Christianis non Imperatores de Episcopis judicare You shall one day if it please God come to ripe yeares and then you will be able to iudge Qualis ille Episcopus sit qui Laicis Sacerdotale substernut What a Bishop he is that subiecteth the right of Bishops to Lay-men Your Father beeing through Gods goodnes of ripe yeares said Meum non est I am not able For so Ambrose expoundeth him in the next Sentence Inhabilem se ponderi tanti putabat esse Iudicij to iudge among BB. doth your Grace now say I ought to iudge would Ambrose condemne such a Bishop as should subiect the right of BB. to Lay-men and would hee allow of such prerbyteries of Lay-men as intrude vpon the right of BB yea which are vrged to extrude BB could hee not indure that a B. or
doth not wilfully peruert my meaning vnderstand me to speake of any but the Seniors of the priests saying of such Ambrose speaketh when he saith in the Church or Church-causes nothing was don without their consent But it may be that your former consequence may be confirmed if the testimonie of Ambrose be better pressed vpon vs to which purpose I say in the Sermon If it be saide that Ambrose speaketh c. If it be said saith the refuter he knoweth it well enough that it is said and shal be maintained that Ambrose speaketh of such Seniors whose aduise was neglected through the default of the teachers not learned or teachers as M. D. setteth it downe and therefore of such Seniors as were not teachers Cunningly therefore and to weaken the force of our argument doth hee here so produce and alledge it as if it were rather conceiued for our helpe by himselfe then propounded and expressed by vs. Let him therefore for his honestie and credits sake shew the Reader where this testimonie of Ambrose is thus vrged In the mean time the Reader shal vnderstand these 2. things First that the disciplinarians knowing that their proofes out of Scriptures and Fathers will not necessarily conclude for them if they should seeme to inforce them by discourse Therefore they vse this poore pollicie to holde them out as it were Mineruaes shield as if they were so pregnant that they need not to be vrged but the very naming of them were sufficient to put vs to silence They thinke it therfore their best course in all their writings almost to take it for graunted that their discipline is the very discipline and kingdome of Christ their presbyterie the very ordinance of Christ and when they should proue it as they would seeme most sufficiently to doe they holde out a few places of the Scriptures and Fathers barely quoted being so farre from vrging them as that for the most part they doe not so much as cite the words thus in the booke of H. I. dedicated to the King 1604. vrging a reformation after the newe-cut Thus in the protestation that came out of the North made in the yeare 1606. and printed Anno 1608. Thus in this worthy worke of the refuter as after you shall heare when he commeth to deale his blowes thinking belike that the very naming of such witnesses will sufficiently if not daunt vs yet satisfie their simple followers who are too easily ledde with shewes The other thing is that I haue vrged this testimony for them and to speake the trueth haue inforced it better and made it stronger for them then euer they made it or haue yet the witte to conceiue But to answere their argument for now it is theirs neither must my wordes be retained learned or teachers c The Reader therfore is to remember what before was saide that the word Doctorum being ambiguous signifying either learned or teachers this place of Ambrose doth accordingly admit two interpretations The one as it signifieth Learned and is a common title to the Bishops and Presbyters the other as it signifieth Doctors or Teachers and was a title in those times peculiar to the BB. as shal be proued The former of these which seemeth more to fauor the Lay-Elders my aduersary doth reiect insisteth in the latter But he doth not shew as me thinkes he should how this testimony then will conclude for Lay-Elders It was sufficient for him to contradict mee though hee left his cause in wâ—rse case then he found it For my part I am so farre from this spirit of contradiction that I doe agree with him in preferring the latter exposition which by Doctorum vnderstandeth Doctors before the other Let vs see then how that sense being retained this place doth conclude for Lay-Elders All Seniors that were not called Doctors in those times were Lay-Elders The Seniors whose counsell was neglected by the Doctors were such Seniors as in those times were not called Doctors Therefore the Seniors whose counsell was neglected by the Doctors were Lay-Elders I denie the proposition because in those times the title of Doctor or Teacher was peculiar to BB we therefore may with more truth affirme that all Seniors or Presbyters that were not called Doctors in that time were Ministers and thereupon conclude that therefore the Seniors whose Counsell was neglected by the Doctors were Ministers For the clearing of this matter I will briefly shew these foure things 1. That not Presbyters but Bishops were in those times called Doctors 2. That the Presbyters though they were not called Teachers were notwithstanding Ministers 3. That certaine ancient or principall Ministers called Seniores in the primitiue Church did so assist the Bishop that nothing almost of importance was done without their counsell and aduise 4. That their counsell and assistance was much neglected and themselues much debased in Ambrose his time For the first After that Arrius being a Presbyter had poysoned the Church with his heresie the Presbyters or Ministers were in many Churches restrained from preaching So that the Bishops who before were the principall in Ambrose his time they were almost the onely Teachers and for this cause the name of Doctors was appropriated vnto them And this is so cleare a case that the Bishops in those times were in a manner the onely Doctors that therefore thought the Presbyters which are mentioned in the Fathers to haue beene no Ministers because he perceiued they were no Teachers and for this cause commendeth the decree of the Church of Alexandria that the Presbyters should no more teach and preferreth the Affrican Churches before others for that the same order was obserued therein As touching Alexandria Socrates reporteth that Presbyters doe not preach there Sozomen that the Bishop alone of the citie doth preach 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Both of them assigning the heresie of Arrius to haue beene the originall occasion of that custome Concerning the vse of the Affrican Churches saith T. C. vntill Augustines time that one testimonie is more then sufficient whereby is affirmed that Valerius B. of Hippo did contrarie to the custome of the Affrican Church in that he committed the office of teaching vnto Augustine who was an Elder of that Church and that he was checked therefore of the Bishops checked I say notwithstanding that Valerius is there declared to haue done it for support of his infirmitie because himselfe was not so apt to preach To conclude his conceit is that not the Presbyters mentioned in the Fathers and by him translated Elders but the Bishop onely had right to preach the other but by indulgence or by commandement In those times therefore the Bishops alone were called Doctores 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at the least for further proofe whereof if you expect some other testimonie either of Ambrose or of others in that time you may haue recourse to his booke of
were but a simple argument but if thus it is a Bird therefore a blacke Swanne it were too ridiculous Such are the arguments of this disputer for if he should say the holy Ghost speaketh in three of these places of gouernours therefore of Presbyters it were a weake argument but when he inferreth therefore Lay-presbyters who were more rare then blacke Swannes it is very ridiculous If the worst argument in my Sermon euen when he made the worst of it had concluded no better then the best of these he would neuer haue done insulting and triumphing But I cannot blame him they be the best proofes his cause can afford they are the testimonies which the principall patrones of the Presbyterie doe vse to alledge But you will say this is a strange kind of arguing to proceed from men who allow no office in the Church but what hath expresse and direct warrant in the scriptures this is the meaning of the scriptures because some new diuines doe thinke so We are wont to hold that scripture is to be expouÌ„ded by scripture as by conference of other paralell scriptures or by inference out of the context it selfe diduced by some artificiall argument or if these faile especially in such places as concerne matters of storie or fact as for example whether there were any Lay-Elders in the primitiue Church we fly to the expositions of the Fathers testimonie of antiquitie But what would you haue a man doe these proofes and testimonies fayling the best glosse they can set vpon their cause and the fairest excuse for themselues is that some other new writers in matters of substance for the most part Orthodoxall haue beene partly of their minde and yet if we consider that two or three principall men hauing vpon necessitie deuised the Presbyterie to supply the roome of the Bishop before eiected and afterwards being growne into liking with their owne deuise because a few places of the scriptures and Fathers especially 1. Tim. 5.17 and Ambrose in 1. Tim. 5.1 seemed to fauour the same commended it to others as warranted by scriptures and Fathers others taking it vpon their word without sufficient tryall haue yeelded their consent and by their writings commended the same to posteritie I say if these things be considered we haue no great reason much to esteeme the testimonies either of the principall Authors or of the pedarie fautors of the Presbyterian discipline being all parties in the cause But now if I should proue vnto you that as this disputer abused the names of so many of the Fathers as he hath named so also hath wronged some of the new writers assuredly if he be not as shamelesse as he is namelesse his face which now he hideth he will neuer dare to shew For first where he produceth D. Whitakers as a witnesse that Christ when he said tell the Church meant Lay-Elders it is euident to any that readeth him that by Ecclesia in that place he vnderstandeth the Church represented in a Councell whether prouinciall which he sheweth to be aboue a Bishop or generall which he proueth to be aboue the Pope For if a Bishop or the Pope should offend the course which our Sauiour prescribeth to Peter himselfe and the rest of his Apostles should be taken First by priuate admonition Secondly before two or three witnesses and thirdly if these faile by telling the Church For the second place he alleageth D. Fulke who doth not once mention Lay-Elders nor meane them in that place But our translation being accused by the Rhemists for that where we should say Priests we say Elders D. Fulke doth not deny but that Priests or Ministers are there meant by Elders whom he could be content should be called Priests as Priests is the English of Presbyters and wisheth that the sacrificers of the law had neuer beene called by that name but that it had beene reserued if I vnderstand him to signifie the Ministers of the Gospell There is no question therefore betweene them whether Lay-Elders be there meant but whether the Ministers who are there meant by the name Presbyteri whom the Papists would haue translated Priests may not also be called Elders Aretius though he holdeth the distinction of Elders and so is a partie in the cause notwithstanding by Presbyters Act. 14 23. he vnderstandeth Ministers onely Ministrâ—s ordinat per singulas Ecclesias expende hic quid sint Presbyteri nimirum ministri certis Ecclesiis deputati vnde duplex fuit primitiuae Ecclesiae genus Presbyterorum vnum quod Ecclesiae praer at docendo quales isti hic sunt c. For the third he abuseth againe the testimonie of D. Fulke who as in the former place by Presbyteros vnderstandeth Priests or Ministers And as the Rhemists blamed after the same manner our translation for saying Elders and not Priests he answereth as before And whereas they obiect that our Elders be not such as the Apostle Iames requireth to be sent for as being not deputed specially to publike praying or administration of the Sacraments he answereth that although in some Churches there be some Elders appointed only to gouerne yet is there no Church in which there be no Elders appointed specially to publicke prayers and administration of Sacraments But admitting that the Ministers of our Church be such as the Apostle speaketh of you demaund why we translate them not Ministers I answere saith he because the word signifieth Elders not Ministers yet we contend not for the terme nor refuse the name Priest when it signifieth the same whom the Apostle calleth Presbyterum but when by abuse of Papists it is taken to signifie a sacrificer In the second and fift he quoteth D. Nâ—well who indeed speaketh of certaine Seniors which with the Pastor that is the Bishop were to exercise the discipline of the Church but whether they were chosen out of the Clergie or laitie he sheweth not by the places which he quoteth for the proofe of them diuerse whereof euen in the iudgement of Caluin are to be vnderstood of Ministers he may seeme to meane Seniors of the Clergie In the fourth and fifth he abuseth the testimonie of Th. Morton not the learned and iudicious Deane of Winchester but another old acquaintance of mine who in Rom. 12.8 1. Cor. 12.28 by gouernours vnderstandeth those who haue the gouernement of the Church These may suffice for a taste of his good dealing with new writers especially our owne countrey men the rest let examine them who either haue the bookes or thinke it worth their paines CHAP. X. Containing an answere to the same testimonies and some other proofes as they are vrged by other disciplinarians THus much might suffice to haue answered his allegations out of the scriptures were it not that some perhaps will imagine that these places might be better vrged For their satisfaction therefore I will take vpon me briefly yet fully to answere these and some other of
of God as well as those which concerned the ceremoniall law Neither do I therefore reiect the exposition of Beza and some others who by the causes of God vnderstand Ecclesiasticall causes and by the causes of the king ciuill causes because it is preiudiciall to my defence but because it is repugnant to the truth for though their interpretation were admitted it would no more proue that there were two distinct Synâ—dria then that which I doe embrace For though Zebadiah the prince of Iuda was the chiefe in the causes of the King as Amariah the high priest was the chiefe in the causes of God yet were they Colleagues and coassessors in the same counsell as Iosephus also doth witnesse For speaking of this act of Iosaphat he saith that he being returned to Ierusalem appointed iudges there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Priests and Leuits and of the chiefe or principall men of the people requiring them to exercise iust iudgement but especially that they should be diligent in determining those difficult causes that should be brought to them from inferiour iudgement seats but the chiefe or presidents of them as colleagues and coassessors be appointed Amasiah the Priest and Zabadiah of the tribe of Iuda and relating the law Deu. 17.8 he saith if the iudges in the cities be not able to determine any cause it is entirely to be sent to the holy citie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and let the high Priest and the Prophet that is the scribe or Doctor of the law saith Sigonius and the senate assembling together pronounce what seemeth right Besides it is manifest that the counsell at Ierusalem after the captiuitie which consisted of priests and Leuits besides the Seniors of the people and whereof the high priest was president as Bertram confesseth hauing authoritie to assemble it c. Act. 5.21 Matt. 26.57.59 was the high councell of state called the Sanedrin or Synedrion or coÌ„sistorium Gazith which dealt in causes not onely Ecclesiasticall but also ciuil and in causes criminall and capitall Neither happened this by the ambition of the priests but by the ordinance of God in respect of the first institution Deut. 17. and instauration by Iosaphat 2. Chron. 19. and by his approbation as Caluin witnesseth in respect of the erection of it after the captiuity For as the Lord promised by Esay to restore their iudges and counsellers after the captiuitie as before so Ezekiell prophecieth that the Priests after the captiuitie should not onely teach the people and iudge betweene holy and prophane betweene cleane and vncleane but also that they should stand vp to iudge controuersies iudging according to Gods iudgement Iosephus also testifieth that the Priests were ordained by Moses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ouerseers of all iudges of controuersies and punishers of such as are by the law condemned And so much for the present shall suffice concerning the counsell at Ierusalem vntill I come to answere Caluins opinion As touching Ecclesiasticall Presbyters in other cities Beza hath nothing but his owne coniectures For the courts of iudgement which both Moses instituted and Iosaphat renewed though they had Leuites among them were to deale not onely in Ecclesiasticall but also in ciuill and criminall causes The reasons which he bringeth for distinct Ecclesiasticall senates are three First because the Archisynagogi had as it is probable Seniors of the people ioyned with them Secondly because the name of Church in this place of Mathew is giuen to them which could not be vnlesse they did consist of the laitie as wel as the clergie Thirdly because as the ciuill consistories assembled in the gates so the Ecclesiasticall in the Synagogues To the first I answere that a probabilitie if this were such as indeed it is not is no proofe to the 2. that the name Ecclesia is not giuen to the Archisynagogi but to the Rulers of Christs Church assembling in his name with whom he promised his presence and to whom he committed the power of the keyes to whom also the name Ecclesia which may be giuen to any company of Christians be it but of two or three meeting in the name of Christ doth fitly agree Thirdly he telleth vs of Ecclesiasticall consistories ordained by Moses and renewed by Iosaphat sitting in Synagogues when there is not once mention in the old testament either of Ecclesiasticall consistories or yet of Synagogues And in the new such iudges are mentioned in Synagogues as punished by stripes Bertram also witnesseth that in the Synagogues of the cities iudgements were exercised by ordinarie iudges the greater and weightier causes as also the appeales of the lesse being referred to the counsell â—t Ierusalem And againe that the people came to the Synagogues to prayer to heare the law and the Prophets and to heare the iudgement of Moses law as well ciuill as Ecclesiasticall And so much of Beza Caluiâ— by Ecclesia vnderstandeth the Synedrion or Sanedrin of the Iewes instituted by them after their returne from Babylon which he conceiueth to haue beene an Ecclesiasticall senate to which belonged the censure of doctrine maners hauing the power oâ— excoÌ„munication c. What this Synedrion was Caluin himselfe shall tell vs It is certaine saith he that the Iewes when they were returned from the Babylonian banishment because they might not make a King did imitate this example of appointing 70. Elders Num. 11 in ordaining the Synedrion Onely so much honour was granted to the memorie of Dauid and the Kings that out of their stocke they would choose 70. gouernours in whom should be the chiefe power And this course continued vntill Herod c. The Sanedrin indeed was the high counsell of state which was to iudge of causes not only Ecclesiasticall but also ciuill and criminal yea capitall hauing the authoritie of the sword and power of life and death Whereby they adiudged malefactors conuicted of capital crimes to one of these foure kinds of death stoning burning killing with the sword and strangling hauing also authoritie to ordaine Sanedrioth that is the consistories of iudges in other cities to whom alone it appertained to iudge the cause of a tribe of a false Prophet of the high Priest c. And howsoeuer their power was much restrained after Iewrie became a prouince subiect to the Romanes notwithstanding the Romanes hauing granted the Iewes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 libertie to liue according to their owne lawes permitted them to exercise authoritie both in iudging not onely Ecclesiasticall but also ciuill and criminall causes and also in punishing by stripes and imprisonment and sometimes by death Moreouer by the law of God he that disobeyed the sentence of this counsell was not as our Sauiour Christ heere saith to be held as an heathen or Publican but he was to die the death Finally there was but one Synedrion for the whole estate of the Iewes by the appointment of God and that in the
the better gifts chiefly to follow after loue and to couet after spiritual gifts but amōg them to desire rather to prophecie that is to preach then to speak with tongues And whereas the holie Ghost doth marshall in order the gifts of God according to their worthines saying First second third if by helpes he should meane Deacons and by gouernments Elders then must we hold Deacons to be preferred before Elders which will not be granted If anie man doubt whether helps and gouernments are to be accounted gifts Chrysostome may resolue him who as of the former he saith that is in especial maner the gift of God so also of the latter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be fitte to gouerne and to administer spirituall things and he addeth that our duties are called Gods gifts to teach vs that our abilitie in performance of our dutie is the gift of God So Oecumenius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which also he calleth a gift though it require our labour also and industrie Nazianzen also reckoneth them among the graces of the spirit For the spirit saith he is one but the graces are not equall nor yet the receptacles of the spirit For to one by the spirite is giuen the word of Wisedome and contemplation to another the word of knowledge or reuelation to another firme vndoubted faith to another the inoperations of powers high wonders to another the gifts of healing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 helpes that is Presidencies or Patronages Gouernements that is Poedagogies of the flesh kindes of tongues interpretations of tongues I am not ignorant that some before our time haue vnderstood diuerse of these members to haue bene Ecclesiasticall functions But yet their exposition wholly agreeth with the gouernment of our Church not with the pretended discipline For by Apostles they vnderstand not only the 12. Apostles but their successors also in the gouernment of the Church that is to say the Byshops and by helps they vnderstand them who help the Bishops in the gouernment of the church as the Deanes and Archdeacons and by gouernements the gouernors or rectors of seuerall parishes These with 1. Tim 5.17 are the testimonies of Scripture which vsually be aleaged by the patrons of the presbyterie not one of them almost either omitting any of them or adding any other So that this Disputer might trulie cōclude that this is the strength and indeed all the strength they haue out of the Scriptures Which how strongly or strangely rather they haue concluded for the Lay-Elders it doth sufficiently appeare to them that haue not either a strong preiudice or a weake iudgement Assuredly if the Fathers be no stronger for them then the Scriptures then is the cause of the Lay-Elders very weake and languishing CHAP. XI Answering the Allegations out of the Fathers for Lay-Elders OF the Fathers he also braggeth as he did before of the Scriptures But in the vpshot all the force of his argumēts either out of Scriptures or Fathers relyeth vpon the authority of certaine new writers who are the most almost all of them parties in the cause Which is a kinde of arguing deuised to retaine the vnlearned in their former opinion that because so many late Diuines vnderstand the Scriptures and Fathers according to their receiued opinions they may be confirmed therein But is not this a strange kind of reasoning Ignatius Tertullian Cyprian Ambrose which are all the Fathers hee nameth but nameth as though with their names hee hoped to ouercome vs giue testimonie to Lay-Elders therefore Lay-Elders were in vse in the primitiue church when we quietly grant this consequence only desire them to proue the antecedent Is it not strange I say that this disputer should not produce the testimonies themselues endeuour by necessary euidence to demonstrate that they are to be vnderstood as speaking of Lay-Elders but to bring in a sort of new writers the most wherof are parties to depose that these ancient Fathers say as they would haue them Did they heare them say so or did they read their writings If they read their testimonies are they the same which we haue in print or some speciall manuscripts which yet are not come to light if such why are they not produced If their testimonies be vpon publike record in print why should not we examine the records thēselues trust to our owne eyes and iudgmēts rather thē to the opinions of them who are partiall in the cause Or if these new writers had reasons to perswade vs that these Fathers doe speake for Lay-Elders why are not their reasons produced By your leaue I will produce their testimonies for you And because it pittyeth me the to see well-meaning people abused I had almost said guld with glorious shewes I will let them see that not any one testimonie which you doe vse to produce out of the Fathers doth conclude for Lay-Elders And first as touching Ignatius whom hee first nameth because his testimonies were belike too hot to be handled yet hee putteth him off fairely saying that hereafter he will shew how he is to be vnderstood when he commeth to answere my quotations out of him But I quote him not in the question of Elders but among my proofs for Bishops And if hee haue no stronger proofes out of Ignatius for elders then the selfe-same that I alledge for Bishops may you not think that he is very strōg for them The truth is he perceiued they were too weake to bee vrged by him as an opponent and therefore chose to speake to them as an answerer hoping to perswade the simple reader that Lay-Elders are sufficiently proued by Ignatius his testimonie if they be not disproued thereby as hereafter you shall heare T. C. and after him the author of the counterpoison the demonstrator of discipline almost who not cite this sentence of Ignatius There is no Church which can stand without her Eldership or counsell Vnto which H.I. addeth 2. more out of his epistles to them of Tarsus Smyrna In the 1. of these Epistles Ignatius saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be subiect to the Bishop as to the Lord a little after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the Presbyters as to the Apostles of Iesus Christ our hope Of the Deacons in the next words he sath that they be ministers of the mysteries of Christ Iesus and not of meate and drinke A reason of the former speech he rendreth in these words the Byshop is the type of the Father of all the Presbyters are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Consistory of God and a band or Colledge of the Apostles of Christ. Then followeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without these that is BB. Presbyters Deacons no elect Church is no holy congregation no assemblie of Saints This testimony proueth that as each Church had a Bishop and Deacons so also Presbyters and a presbyterie But what manner of presbyters they were it appeareth 1. by
yeeld there be prouinciall Churches then I must confesse there be no diocesan or if I will needes hold there be diocesan Churches then I ouerthrow the prouinciall So that what may soeuer we looke saith he I see nothing against vs but all for vs. Thus hath he brought himselfe into a fooles paradise where I leaue him to feed vpon his owne fancies and to solace himselfe with the conceit of his imagined conquest CHAP. VII Prouing the third point of the Sermon that the Bishops of the primitiue Church were Diocesan Bishops Serm. sect 1. Now these Presbyteries in the Apostles times as the Presbyterians confesse had c. ad lin a fine 4. THe Refuter hath acquitted himselfe in his owne conceit so valiantly and victoriously in subuerting my former assertion concerning dioceses which he supposeth to be the foundation of my building that as he lookes for no strength in the rest of the building to resist his forces the foundation it selfe being so weake and tottering so he promiseth to himself assured successe in ouerthrowing the rest But if my building be founded as it were on a rocke against which his maine forces could not preuaile at al but like the waues and billowes of the sea though they beate against it with great noise returne backe with froth and fome as I hope it appeareth to euery indifferent and iudicious Reader then may I promise to my selfe the like successe in withstanding his future assaults And the better hope J doe conceiue hereof because he seemeth to confesse that if I can demonstrate that the ancient Churches were dioceses that then the other points will follow of their owne accord But that I haue so demonstrated that I neuer expect any sound answere thereto As for this point which now I haue in hand it is not onely demonstrated already in the proof of the former but is also by necessary consequence deduced therefrom My purpose therefore is to bee as briefe in propugning this truth as hee is in oppugning the same J will therefore omit his friuolous cauill which now the fourth time he repeateth for my not concluding what he according to his forced Analysis would haue concluded because the Reader cannot but discerne that I directly conclude what before was propounded viz. that the Angels or Pastors of the primitiue Church were diocesan Bishoppes which I proue in the Sermon by degrees first seuerally before the diuision of parishes and after the distribution of them both in the city and in the country then iointly both before and after For hauing concluded the former point with these words that the Churches contained many particular congregations vnto all which there was but one Presbytery or Colledge of Presbyters assigned and hauing here signified that by the confession of the most learned Disciplinarians each Presbytery had a President which S. Iohn calleth the Angell of the Church and the Fathers a Bishop I proue from that which hath already been proued that the President of the Presbytery the Angell of the B. of the Church was not a parishionall but a diocesan Bishop But before I come to the proofe contained in this section I am to note how those last words of the former part which are very materiall are by this refuter passed ouer in silence For it would be knowne whether there were in Cities where were many congregations yea in whole dioceses any more Presbyteries or Colledges of Presbyters then that one belonging to the mother Church in the Citie If to shew either his ignorance or want of good conscience he shall say there were as indeed that is their assersion that in euery parish both in citie and country there ought to bee a Presbytery or senate of ruling Elders let him giue but one approued instance to proue his assertion in the first foure hundred yeeres and I will yeeld that where was a parish Presbytery there was a parish Bishop If Calum and the reformers of other Churches according to the pretended discipline had been of that iudgement they would not haue appointed one onely Presbytery for many parishes If he shall confesse that in a whole circuit which wee call a diocesse there was but one colledge or senate of Presbyters consisting of those who were called the Presbyters of the citie which is a most certaine and vndeniable truth then must he confesse his platforme of parish discipline to be a meere nouelty and an vndisgested fancy hauing no warrant of scriptures nor testimony of antiquity and contrary wise that there was but one Presbytery and one Bishop set ouer a whole diocesse Hee that catcheth at euery word yea at the least letter whereat hee hopeth to haue the least aduantage as at the terme pagani in this passage and at the little letters in the word Cretians would not swallow vp in silence such pregnant arguments if silence were not his best answere But though he would not see that argument yet in my propounding of the question here to bee concluded hee hath spied a syllogisme which I did not intend out of that which I propounded in axiomaticall disposition as taking it for granted But the Refuter maketh me reason thus The presidents of the Presbyteries were diocesan BB. The Angels of the seauen Churches were presidents of the Presbyteries Therefore the Angels of the seauen Churches were diocesan BB. Which is the hansomest syllogisme he hath bestowed on me as yet neither wil I refuse to maintaine any one part of it if he will be pleased to take notice of that which euen now was proued that there was but one Presbytery for a whole diocesse So the proposition will be manifest that the presidents of Presbyteries which were prouided for whole dioceses whom the fathers call BB. were diocesan BB. for so much might haue been added to the proposition out of my words The assumption I haue made good before by the confessions of Caluin and Beza But he beginneth with the assumption saying that he hath good cause to doubt of it and that I doe but threapen kindnesse on them when I talke of their Confessions For plentifull proofe whereof I referre you to that which before hath been alledged out of Caluin and Beza But what will not this Refuter quarrell with for if the Churches had been such as he conceipteth that is to say parishes hauing euery one a Bishop and a Presbytery of gouerning Elders would any man doubt either that the Bishop was called the Angell of the Church or that he was president of the Presbytery Now to the proposition saith the Refuter for answere whereto in one word I say it is false let vs examine the proofe of it and then frameth a syllogisme the conclusion whereof is this therefore the Bishop who was set ouer a whole diocesse and who was President of the Presbytery allotted to a whole diocesse was vndoubtedly a diocesan Bishop Was this the proposition which he denied or was he so vnreasonable to deny it What
question seeing it is confessed that Nazianzens father was B. of that diocesse These bee all the instances which T.C. bringeth in this cause excepting one more out of the canon law which our refuter thought not worth the obiecting But his inference hereupon is worth the obseruing Al this M.D. could not choose but know if he had read but somuch as M. Cartw. 2. reply with as good a mind as hee did D. Bilson Whereto I answere that I read with resolution to yeeld to the trueth whersoeuer I find it But God hath giuen me so much iudgment as not to be perswaded by meere colours such as I signified in my preface T. C. arguments in this cause to bee and such as in this treatise I haue prooued many of them to bee and so will the rest if the Refuter shall vrge them or take vpon him to maintaine them Hauing so substantially answered the substance of my argument hee taketh occasion to shewe his learning in giuing a more learned reason why the heathen are of Christians called Pagani then I did I said and I am sure haue read it in some learned author that they are so called because the people who liued in the country villages which are properly called pagani a pag◠and that of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Pomp. Festus saith quia eadem aqua vterentur remained for the most part heathenish after the cities for the most part were conuerted to Christianity Hee thinketh the heathen were called pagani because they are not Christs Souldiers induced so to thinke because Tertullian saith Apud hunc tam miles est paganus fidelis quam paganus est miles infidelis Which hee englisheth thus as well a faithfull Souldier as an vnbeleeuing souldier is a pagan Which if it were Tertullians meaning as well Christians as infidels should be called Paganes But Tertullian is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 darke and writeth as it seemeth aboue some mens capacity With Christ saith Tertullian as well a belieuing pagan is a souldier as an vnbeleeuing souldier is a pagan meaning by Pagan according to the vse of the Romanes him that is not a Souldier Whereas therefore among the Romanes and all warlike nations those who were Souldiers were greately honoured as the vse of the word miles and armiger with vs doth shew and contrariwise those who were not Souldiers were of base esteeme called Pagani perhaps in some such sense as Villani with vs that is to say villaines clownes boores Tertullian disswading Christians from going to warre vnder infidels perswadeth thē not to be moued with this respect of being honoured if they be souldiers and dishonoured if they be not for saith he with Christ a faithfull man though despised in the world as a pagan is highly esteemed and honoured and also an vnfaithfull man though honoured as a souldier or cheuallier in the world is of base account with Christ. But how heathē people should from hence be called Pagani I know not vnlesse christians were also called milites or cheualliers for Pagani here as a base terme signifying villains or clownes or boores is opposed to milites as a name of honour Serm. sect 4. pag. 25. Thus then parishes were distinguished both in the cities countries and seueral presbyters particularly assigned c. to promiscuously pag. 26. In this section I proue that the BB. both before after the diuision of parishes were diocesan and first I answere an obiection for wheras some might imagine that Bishops before the diuision of parishes were parishional after diocesan as being set ouer many churches I shew which before hath bene proued that the circuit of the Bishops charge or diocesse was the same before the diuision of parishes which it was after c. And to this purpose I declare that the circuit of the B. charge from the beginning contained 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 meaning thereby the City whence he hath his denomination and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is the country subiect vnto it And wheras some vnderstand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to signifie a parish according to the vulgar vse of the English word I shewed that in the best authors euen after the diuision of parishes it signifieth the whole city with the suburbs My reason standeth thus To whose iurisdiction both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is the city suburbs though containing manie parishes and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is the whole country belonging to the same citie is subiect he is ouer the Churches both in citie and country and consequently a diocesan But to the iurisdiction of the antient Bishoppes both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the citie and suburbs and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the country thereto belonging were subiect Therefore the antient BB. were ouer the Churches both in the citie and country and consequently were diocesans The proposition is of vndeniable truth the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being so vnderstood as I prooued before The assumption J proue by two most pregnant testimonies the one being one of the ancient canōs called the Apostles the other a canon of the councell of Antioch whereof I haue also spoken before But to them we may adde the next canon called the Apostles which is also recited in the councell of Antioch That a Bishoppe may not presume out of his owne limits to exercise ordinations to Cities and Countries not subiect to him And if he shall be conuinced to haue done this without the consent of them who hold those Cities or Countries let him be deposed and those also whom he hath ordained This syllogisme being too strong to be refuted his best course was not to see it Notwithstanding he cauilleth with some points therein For whereas his chiefe proofe before was that the Church of Antioch of Ephesus of Ierusalem of Alexandria c. were each of them but one particular congregation c. because Eusebius calleth each of them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thereby abusing the Reader as if Eusebius had by that name ment that which we cal a parish here he disauoweth the authority of Eusebius alledged according to his true meaning vnlesse he had said it was of that signification in the end of the Apostles time and the age following Which is a silly shift seeing Eusebius speaking of the Churches of whole Cities in the first two hundred yeeres euen of such as he had expressly mentioned as containing many Churches he calleth them by that name As at Alexandria he acknowledged the Churches to haue beene instituted by Saint Marke and yet he comprehendeth them all afterwards yea after the number of them was increased vnder the name of the paroecia in Alexandria as I haue shewed before And where besides Eusebius I quote Epiphanius and the Councell of Antioch he saith It is to no purpose to cloy the Reader with multitude of allegations concerning the decrees or practises of latter ages Which also is a very friuolous exception seeing it is easie
of the sacred Ministery such as Presbyters and Deacons are with vs. And so much of my second argument The third is taken from the testimony of the great Councell of Chalcedon and may thus briefly be framed It is sacriledge to reduce a Bishop to the degree of a Presbyter Therefore BB. were superior to Presbyters in degree not onely de facto but also de iure But what is this saith he to the Apostles times and the age following Indeed if the Councell had testified the superiority of Bishops de facto onely there had been some colour for this exception especially if he could haue proued an alteration in the state of Bishops and the aduancement of them to a higher degree to haue begun after the first two hundred yeeres But seeing no such matter can truly be alleaged and seeing also that famous Councell giueth testimony to the superiority of Bishops not only de facto but also de iure and that in such sort as it deemeth it sacrilege to reduce a Bishop to the degree of a Presbyter it cannot therefore bee denied but that this is a most pregnant testimony if it bee rightly alleged Let vs therefore coÌ„sider the occasion of those words which in the copie whereon Th. Balsamo doth comment and in some manuscript Greeke copies is the twenty nine canon of that Councell When Eustathius Bishop of Berytum for so I find him termed diuers times in the Acts of that Councell in Euagrâ—m in Photius and Balsamo and not of Tyre as in Tilius his Greeke edition it is corruptly printed when Eustathius J say had withdrawne diuers Bishopricks from the Metropolitan Church of Tyrus deposing the Bishops whom Photius the Bishop of Tyrus had ordained and bringing them downe to the degree of Presbyters complaint was made to the great Councell of Chalcedon and the matter therein in propounded by the Princes in these words Concerning the Bishops ordained by Photius and degraded by Eustathius and after they had been Bishops commanded to be Presbyters what is the senteÌ„ce of this holy Synod Whereto Paschasinus and Lucentiuâ— Bishops and Bonifaciuâ— Presbyter vicegerents of the Church of Rome answered To reduce a Bishop to the degree of a Presbyter it is sacrilege if any iust cause depose them from their Bishopricke neither ought they to retaine the place of Presbyters But if without any crime they haue beene remoued from their honour they shall returne againe to their episcopall dignity Anaâ—olius the Archbishop of Constantinople said These Bishops who are said to haue descended from the episcopall dignity vnto the order of Presbyters if for iust cause they are condemned neither are they worthy of the honour of Presbyters But if without any reasonable cause they haue been deiected to a lesse degree they are worthy if they be blamelesse to recouer againe the dignity and priesthood of their Bishopricke If you thinke that these were but the priuate opinions of these men heare the censure of the whole Councell All the reuerend Bishoppes cried Righteous is the iudgement of the Fathers wee all say the same things the Fathers haue decreed iustly let the sentence of the Archbishops hold My fourth argument is drawne from the testimony of Ierome whose authority in this cause ought to be of greatest weight because he is the onely man almost among the fathers whom the Disciplinarians can alledge against the superiority of Bishops Ierome therefore saith that at Alexandria from Marke the Euangelist vnto Heraclas and Dionysius Bishops euermore the presbyters hauing chosen one from among themselues and placed him in exceâ—siori gradu in an higher degree called him Bishop euen as an armie chooseth a Generall This testimony the Refuter eleuateth in two respects The first because Ierome is vnder age Which is a very simple euasion For Ierome doth not onely testify what was in his time but also giueth plaine euidence that in the first two hundred yeeres euen from S. Marke vntill Heraclas Bishops were placed in a superior degree aboue Presbyters Secondly because Bëllarmine alleageth the sâ—me testimony to the same purpose whose allegation is answered by Châ—mier whose answer if I like not he bids me try what I can say in defence of Bellarmine against it To omit how odiously this is set downe I doe professe that I may with better credit agree with Bellarmine wherein he consenteth with all antiquity then the Refuter and his consorts can agree with Aërius wherein he dissenting from all antiquity was by Epiphanius Philaster Augustine and all the Catholike Church in his time condemned for an heretike But let vs heare his answers First that Ierome proueth by the practise of the Church of Alexandria that which before he had demonstrated out of the Scriptures to wit that a Presbyter and a Bishop differ not Neither doth he call Marke a Bishop but an Euangelist This answere might become our refuter better then Chamier For first it is vntrue that Ierome in these words proueth that a Bishop and a Presbyter differ not For doth hee not plainly say that the Bishop was placed in a higher degree and doth hee not compare him in respect of the Presbyters which chose him to the Chieftaine or Generall chosen of the Army Secondly he faileth in setting downe Ieromes purpose which was not to prooue there was no difference betwixt Bishoppes and Presbyters but to prooue that Presbyters were superior to Deacons That he proueth by many arguments First because the name Episcopus Bishop in the Scriptures is giuen to Presbyters Secondly because the Apostles and Bishops are in the Scriptures called Presbyters to which purpose he alleageth 1. Tim. 4.13 1. Pet. 5.1 2. Iohn 1. and 3. Iohn 1. And thirdly whereas it might be obiected the Bishops were set ouer Presbyters he confesseth it was done for auoiding of schisme but yet so as by the Presbyters the Bishop was chosen out of the Presbyters euer since S. Marks time vntill Heraclaâ— and Dâ—â—â—ysius as a Generall by the Army or the Arch-deacon by the Deacons out of their owne company Whereby he would also insinuate that a Presbyter is so much better then a Deacon as a Bishop is superior to an Arch deacon Thirdly where he saith that Ierome doth not call Marke a Bishop but an Euangelist and saith else where that he planted that Church It is plaine that in another place he confesseth Marke to haue been the first Bishop of Alexandria If Marke therefore were superiour in degree to the Presbyters at Alexandra as no man wil deny then must the same be confessed of Anianus and the rest of his successors as Ierome plainely testifieth Secondly he answeareth That the order by which the Presbyters chose a Bishop from among themselues continued to Heraclas and Dionysius time whom he therefore calleth Bishops to the end he might signifie that in their daies after one hundred and forty yeers were expired from Marks comming to
For first is not this a plaine lie and a notorious falsification of my words to say I plainly auouch a necessity of retaining the gouernment of diocesan Bishops c Where doe J mention or mean that necessity he speaketh of Could those words so is it for the same cause to be retained no otherwise be expounded then as implying an absolute necessity That is to be retained which is meet or fit expedient or conuenient profitable or needfull to be reteyned Secondly let the reader remember how oft the refuter hath charged me for saying the Bishops calling to be holden d iure diuino implying a perpetuall necessity thereof and chargeth the doctrine of my sermon to be in that respect contrary to the lawes of our land which make the forme of Church gouernment to be alterable by the King and yet here acknowledgeth for aduantage that I holde no such matter Thirdly let it be obserued how vnder this pretence of amazement he shifteth of the testimony of Cyprian which sitteth so neare to him and his consorts But the reader I hope will beare in mind the words off Cyprian noting the source of all schismes to be this when the Bishop who is but one and gouerneth the Church by the proud presumptioÌ„ of some is contemned c. And in the same epistle you ought to know saith he to Pupianus that the Bishop is in the Church and the Church in the Bishop and that whosoeuer are not with the Bishop are not in the Church and that they doe flatter themselues in vaine who haue not peace with the Priests of God that is the Bishops c. To this purpose Cyprian often writeth Neque enim aliâ—â—de haereses c. Neither haue heresies or schismes any other beginning then this that Gods Priest meaning the Bishop is not obeied Neither is one Bishop for the time nor one Iudge in Christs steed acknowledged c. Againe haec sunt initia haereticorum these bee the beginnings of heretikes these the risings and indeuors of ill minded schismatikes that they please themselues and contemne their B. with swelling pride Sic de ecclesia receditur thus doe men depart from the Church c. And in another place Hence doe men rush into heresies and schismes when they speake euill of Priests and enuy their Bishops c. The Lord open their eies who are faulty in this behalfe that they may see their sinne and touch their hearts that they may repent thereof Out of Ierome who is the onely man among the Fathers on whose authority the Disciplinarians in this cause doe relie I produce three most pregnant testimonies the first affirming that vnlesse this singularitie of preeminence be yeelded to the Bishop there will be as many schismes as Priests The second that euer since Saint Marks time the Presbyters hauing elected one placed him in a higher degree and called him Bishoppe The third that when some beganne to say J am of Paul I of Apollo which was in the Apostles time it was decreed by the whole world that one being chosen from among the Presbyters should be set ouer the rest in euery Church vnto whom the care of the whole Church should appertaine Of these allegations the first giueth testimony to this superiority de iure the other two testifying de facto beare witnesse that it hath been so in and euer since the Apostles times These testimonies are featly auoided with a promise to answere them afterwards when he will say neuer a word to the present not almost to any purpose The second part of this section wherein I prooue against Beza and the better sort of the Disciplinarians that the BB. had this singularitie of preeminence neither for a short time nor by course but were elected for terme of life this Refuter reiecteth as not worth the mentioning hee hath so oft refuted it alreadie Refuted oft I would bee sory that hee should bee able with soundnesse of reason and euidence of truth to refute any one sentence in the Sermon All the refutation of this point which hitherto wee haue had was this that I charged them with vntruths that I threaten kindnesse on them that I had need to be as eloquent as Pericles if I could perswade that any of them haue said this when as I haue brought foorth most plaine and euident allegations to this purpose And although I forbeare to mention Beza tendering his credit yet what I heere confuted is auouched by him in his twenty third chapter of his booke concerning the degrees of Ministers chiefly in the 141.142.143 pages Now because this point is of great moment though the Refuter haue tripped ouer it so lightly like a dog ouer a hot hearth as if I were afraid to touch it I will therefore endeuour to giue the Reader some further satisfaction therein by adding some other proofes What antiquity thought of the singularity of Bishops may appeare first by these two testimonies out of Cyprian and Theodoret. For when Nouatian was ordained a second Bishop in Rome besides Cornelius some of the Clergy hauing ben before Confessors who also had consented to him mooued with repentance and returning from schisme vnto the Church confessed their error saying Nos errorem nostrum confitemur c. Neithâ—r are we ignorant that there ought to be one God one Christ the Lord whom we haue confessed one holy Ghost one Bishop in a Catholike Church Likewise when Constantius being intreated by the godly Matrons in Rome gaue consent that Liberius should returne but withall appointed that hee and Felix should rule the Church in common the faithfull people deriding that sentence of the Arrian Emperor with one voice cried as Theodoret reporteth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one God one Christ one Bishop After these speeches of the true Christian people adorned with pietie and iustice Liberius returned and Felix departed to another Citie and shortly died Which came to passe by Gods good prouidence saith Sozomen that the seat of Peter should not be diffamed as gouerned at once by two rulers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is a note of dissension and repugnant to the law ecclesiasticall 2. And that the adding of a second Bishop was iudged vnlawfull and esteemed as a note of schisme Cyprian in some other places besides those which before I cited doth testifie Writing therfore to the foresaid Confessors who had ioined with Nouatian Granat me saith he it greiueth me c. When I vnderstood that you there against ecclesiasticall order against the Euangelical law against the vnity of Catholicke institution haue thought that another Bishop was to be made that is to say which is vngodly and vnlawfull to be done that another Church should be instituted the members of Christrent asunder the minde and body of the Lords flocke which is but one to be torne with schismaticall emulation And in another place Where a Bishop is once
But no wheres he saith that Bishops and Presbyters were equall for before BB. were ordained he could not say that Presbyters and Bishops were equall he saith they were the same After Bishops were ordained which he acknowledgeth to haue been done in the Apostles times and that by the Apostles for which cause he calleth their institution a tradition Apostolicall he plainly confesseth that one who was chosen from among the Presbyters and was called the Bishop of the Church to haue been placed in a higher degree But hereof we shall haue occasion hereafter to intreat more fully His second reason Ierome maketh Heraclas and Dionysius in Alexandria the first authors of aduancing one minister aboue another in power The words are Nam Alexandriae á Marco Euangelista vsque ad Heraclam Dionysium Episcopos Presbyteri semper vnum ex se electum in â—â—ccelsiori gradu collocatum Episcopum nominabant quo modo si exercitus imperatorem faciat For euen at Alexandria euer since Mark the Euangelist vntill the Bishops Heraclas and Dionysius the Presbyters haue alwaies called one being chosen out of themselues and placed him in a higher degree Bishop euen as an armie chooseth their chiefetaine Which words as so far from giuing the least inckling of the Refuters conceit that Heraclas and Dionysius should be the first authors of aduancing Bishops that they plainely declare the Bishops euer from Saint Marks time to Heraclas and Dionysius to haue been placed in a higher degree aboue the Presbyters as the generall aboue the souldiours And truely of the two T. C. conceit who collecteth the cleane contrarie to our refuter hath the better glosse for he imagineth that vntill Heralas and Dionysius they who were chosen from among the Presbyters were called Bishops but then godly men misliking the appropriating of the name to one in a Church ceased to call him so And he might haue added with no lesse colour out of the words that the Bishops till then had been placed in a higher degree aboue other ministers but then good men misliking their aduancement aboue their fellow ministers brought them a peg lower To these conjectures the words would seeme to them that vnderstand not the right meaning thereof which heretofore I haue declared to giue some colour of likelyhood were it not that the practize of the Church did openly proclaime the contrarie Wherefore of all collectors my Refuter shal beare away the bell For he that can collect out of these words Euer vntill Heraclas and Dionysius the Bishop was placed in a higher degree that Heraclas and Dionysius were the first that aduanced the Bishops needs not doubt to collect quidlibet ex quolibet what himselfe will out of any thing whatsoeuer His third reason that Ierome in the same Epistle doth teach the contrarie is most false For Ierome plainly confesseth the Bishop to be superiour in the power of ordination and in the end concludeth that what Aaron and his sonnes and the Leuites were in the temple the same let Bishops Presbyters and Deacons challenge to themselues in the Church The Refuter hauing thus salued this testimonie of Ierome in the end rejects it For if this be true that vnlesse the Bishop haue a peerelesse power there will be as many Schismes in the Church as there be Priests then by the like reason Bellarmine may argue if there be not a peerelesse power giuen to the Pope there will be as many Schismes in the Churches as there ar Bishops but this latter consequence is naught so is the former Thus Ierome on whose only authoritie among the ancient the Disciplinarians in this cause relie when he speaketh any thing for the BB. his credit is no better with them then if he had spoken for the Popes supremacie But this is his desperate malice against the holy calling of Bishops whereby he seeketh euery where to parallele the Christian superioritie of BB. with the Antichristian supremacy of the Pope But all in vaine For though it be true in Ieromes conceit that if there were no Bishops there would be as many Schismes almost as Priests yet it doth not follow thâ—t if there were no Pope there would bee as many Schismes as Bishops For first experience teacheth how to judge of this matter for vntill the yeare 607. the Pope neuer attained to his supremacie and yet the Church was more free from Schismes before that time then since whereas contrariwise when there were no Bishops for a short season in the Apostles times in most of the Churches euery one of the Presbyters as Ierome speaketh sought to draw Disciples after him which he supposeth to haue been the occasion of instituting Bishops Secondly there is great oddes betweene BB. and the greatest number of Presbyters One Bishop say the Fathers of the Africane councill may ordaine many Presbyters but one man fit to be a Bishop is hard to be found Thirdly before there was one supreme or vniuersall Bishop there was vnitie and communion betweene all the Bishops in Christendome whose course to preserue vnitie in the Churches and to auoid Schisme was to communicate the confessions of their faith one with an other by their communicatorie pacificall or formed letters And if any were in error they sought first seuerally by their letters to reclaime them and if they preuailed not they assembled in Councils either to reduce them to vnitie or to depose them Cyprian saith that the Catholike Church is one not rent into Schismes nor diuided but euery where knit togither coharentium sibi inuicem Sacerdotum glutino copulata and coupled with the glew as it were of Bishops agreeing mutually among themselues And in another place which before hath beene alledged Therefore is the bodie of Bishops copious coupled together with the glew of mutuall concord and with the bond of vnitie that if any of our companie shall be authour of an Heresie shall endeuour to rend the flocke of Christ and to make hauocke thereof the rest may helpe c. Whereas contrariwise if there were one supreme and vniuersall Bishop whose authoritie were greater then of generall Councils as the Papists teach when he doth erre who should reclame him when he is exorbitant who should reduce him into the way when he shall draw with him innumerable troopes of soules into Hell who may say vnto him Domine cur ita facis Syr why do you so And as the Church is to be carefull for auoiding Schisme and preseruation of itselfe in the vnitie of truth which may be prouided for as it was wont yea better then it was wont where are Christian and Orthodoxall magistrates by the BB. singularitie of preeminence in euery seuerall Church and mutuall concord of them in the truth so must it be as carefull to auoid conspiring consenting in vntruth But where there is one supreme and vniuersall Bishop when he erreth and goeth astray he becommeth as we see in the Papacie the head of
the Fathers had thought the power of ordination to haue bin peculiar to BB. by any ordinance of God they would not haue allowed any such ordination as I speake of without a B it followes not For though they held the right of Baptizing to beloÌ„g to the Ministers of the Church by Gods ordinance though they held the right of imposing hands to be peculiar to the Apostles and their successors yet in a case of necessity they held baptisme without a Minister and confirmation without a B. to be lawfull In like maner though they held that the right of ordination was peculiar to Bishops by Apostolical institution therefore taught that none but Bishops could regularly and ordinarily ordaine notwithstanding in a case of necessity we may well thinke they would haue allowed of such an ordination as J spake of though as I said not as regular according to the rules of ordinary Church gouernment yet as effectuall and iustifiable in the want of a B. If he still say they wouâ—d not then must he confesse that the practise of the Disciplinarians is such as the Fathers of the Primitiue Church would in no case haue allowed and that is all the inconuenience that can come to our cause if my defence of them be not sufficient As for his cauill at my supposall of the right of ordination to belong to the power of order in BB. I haue answered before To such obiections one answer is enough two is too many And thus much of the Bishops right in ordaining CHAP. V. That Bishops were superior to other Ministers in the power of iurisdiction Serm. sect 9. pag. 45. Now I am to shew that the B. is superiour also in the power of iurisdiction The Presbyters indeede c. to the end of the page HEre the Reader is to obserue what is by me propounded to be proued not that the BB. had or haue the sole power of iurisdiction the defence whereof the Refuter euery where would faine force vpon me but that they are and were superiour in the power of iurisdiction or gouernment I deny not the Presbyters which haue charge of soules to haue iurisdiction both seuerally in their parishes and iointly in prouinciall synods And I haue confessed before that Presbyters haue with and vnder the Bishops exercised some iurisdiction I grant that godly BB. before they had the countenance and assistance of Christian Magistrates and direction of Christian lawes vsed in all matters of moment to consult with their clergy imitating therein as Ierome speaketh the example of Moses Quâ— cùm haberet in potestate solus praesse populo who when it was in his power to gouerne the people alone hee chose seuenty with whom to iudge the people This was practised by Cyprian who resolued from the beginning of his Bishopricke to doe nothing of importance alone because he would preuent dissension and scandals Ambrose also teacheth that there was a time when nothing was done without the aduice of the Presbyters who therefore by Ignatius are called the counsellours and coassessours of the B. Which course if it were vsed still as it would ease the Bishops burden very much so would it nothing detract from their superiority in gouerning the sway of their authority being no lesse when they vsed the aduice of their Presbyters then when they vsed it not For the assistance of the Presbyters was to helpe and aduice but neuer to ouerrule the Bishop Neither will any man say that the authority of a Prince who vseth the aduice of his counsell is the lesse for it but the moâ—e aduised But what the authority of BB. was in the primitiue Church in respect of gouernment I will first shew absolutely and then by way of comparison with Presbyters What the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Councell of Carthage calleth the authority of BB. was may first appeare by this that they were accounted the gouernours and rulers of the Churches meaning thereby dioceses For though there were many ministers who were Angels Pastors Bishops yâ—t there was but one in euery Church who was the Angel the Pastor the Bishop the gouernour of the Church bearing as Ignatius saith the sway of authority aboue and ouer them all But I delight to heare Ierome the onely pretended patron of the Disiplinarians who confesseth as wee haue heard that of necessity a peerelesse power and eminent aboue all is to bee attributed to Bishoppes and that the safety of the Church dependeth thereon Hee therefore in his Commentary vpon Esay chap. 60. verse 17. reading according to the Septuag I will giue thy Princes in peace and thy Bishops in righteousnesse saith Herein the Maiestie of the holy Scriptures is to bee admired which calleth principes futuros ecclesiae episcopos the Princes or Rulers which should bee of the Church Bishoppes whose visitation is all in peace and the name of their dignitie meaning their superintendencie in righteousnesse And on those words of the 45. Psalme In stead of fathers children shall be borne vnto thee O Church saith he the Apostles were thy fathers for they begate thee Now forasmuch as they are gone out of the world thou hast BB. who were borne of thee For these also are thy fathers because thou art gouerned of them And on the words following whom thou shalt make Princes in all the earth for saith he in the name of God the gospell is spread in all ends of the world in which Principes ecclesiae i. episcopi the princes of the Church that is to say the Bishops are placed On which words Augustine also doth comment to the like purpose In stead of the Apostles sonnes are borne to thee BB. are ordained thinke not thy selfe forsaken because thou seest not Peter and Paul who beg at thee of thine owne issue is sprung a fatherhood Agnoscant qui prâ—cisi sunt veniant ad vnitatem c. Let them which are precise or cut off by schisme acknowledge it and come vnto vnity The Church hath borne sonnes and in steed of her fathers hath made them princes ouer all the earth Optatus likewise calleth the BB apices principes omnium The Councell of Carthage decreed that when the Donatists returned to the Church they should be receiued each one in their degrees according to the will and pleasure of the B. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who gouerneth the Church in the same place if he shall thinke it expedient for the peace of the Church Cyprian though he had approued Cornelius his courage in that Felicissimus a wicked schismaticke attended with a troope of desperate fellowes was by him vigore pleno quo episcopum agere oportet pulsus de ecclesia with full vigour of auâ—hority and courage wherewith it behoueth a B to deale driuen out of the Church yet perceiuing him to be somwhat daunted with the threatnings of those lewd companions if this be so saith he that the
which themselues doe bring to proue them and also that by such an answere the superiority of Bishops is sufficiently auoided But to conclude this point whiles the Refuter goeth about to proue that Antioch which was the Metropolis of Syria and the chiefe Citie of all the East was but a parish Church and the Bishop of Antioch who was also as Ignatius testifieth of himselfe the Bishop of Syria and as Theodoret saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the chiefe or prâ—â—ate of all the Bishops in in the East to haue been but a Parson of a parish Church the Reader will hereby learne what conceit to haue of his learning and iudgement and what credit to giue to his new-â—angled opinions Serm. sect 11. pag. 47. Now the Presbyters were subiect to their B. both as their ruler to be guided c. to page 50. med Hauing in generall shewed the Bishops superiority in iurisdiction ouer the Presbyters euen those of the Citie in this section J proue it more particularly by the parts of gouernment which are both to rule and direct as also to censure and correct I shew therefore that the Presbyters of the Citie were subiect to the Bishoppe both as their ruler to be guided and dâ—rected by him and also as their Iudge to be censured and corrected of him Where the Refuter if he would needs be analysing and syllogising should haue framed this argument To whom the Presbyters were subiect both as to their ruler to be guided and directed by him and as to their Iudge to be censured and corrected of him he was superior to them in the power of iurisdiction and maiority of rule To the B. the Presbyters were subiect both as to their ruler to be guided and directed by him and as to their Iudge to be censured and corrected of him Therefore the B. was superiour to the Presbyters in power of iurisdiction and maiority of rule The proposition of this syllogisme is of euident vndeniable truth The assumption consisteth of two parts the former concerning the rule of direction the latter concerning the power of correction which I doe in order proue by euident testimonies whereunto he opposeth nothing but cauilling shifts and euasions By way of analysis he saith thus The former proofe of the assumption touching the Bishops maiority of rule was generall concerning diocesan and parishionall Presbyters Now follow the reasons for each of them in particular and first for the Bishoppes iurisdiction ouer the diocesan in regard of direction Where I desire him to tell vs what he meaneth by diocesan Presbyters whether such as assisted the Bishop in the diocesan gouernment If yea hee dreameth of that hee cannot proue To omit the commendation of his skill in analysing which is not great his resutation heere is as you plainely see not onely a dreame but the dreame of a dreame He saith I dreame of diocesan Presbyters when himselfe belike did dreame so Where speake I one word of diocesan Presbyters where doe I once name them Is the Refuters conscience no better then still to father vpon mee vntruths for his owne aduantage doth he not thereby bewray what a cause he maintaineth which cannot be vpheld but by forgeries Neither if J had spoken of diocesan Presbyters would I haue vsed the word in that sense For as parts of the diocesse in the country are sometimes in the Councels called dioceses so are Country Ministers called dioecesani qui per dioeceses ecclesias regunt which in the Councell of Neocaesaria are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Country Ministers and are opposed to the Presbyters of the Citie who are there called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and else where ciuitatenses Presbyteri Of whom it may bee truly said that the Colledge or company of them was the Presbytery which being not assigned to any one parish was prouided to assist the Bishoppe in the feeding and gouernment of the diocesse as I haue prooued before and in that sense might be called dioecesani But let vs see his reason saith the Refuter If the 40. Canon of the Apostles saith he I said the ancient Canon if the Councels of Arles and Ancyra Tertullian Cyprian and Ignatius affirme that BB. had maiority of rule for direction ouer Diocesan Presbyters then they had such maiority But all these affirme so therefore they had so The former part of my aforesaid Assumption that the Presbyters of the City were subiect to the B. as their ruler to be directed by him I proue first in generall because they might doe nothing of importance without his direction or consent then particularly in respect of those things which did belong to the power of their order For as touching the former if the Presbyters might doe nothing without the B. nothing without his appointment or consent then were they subiect to him as their ruler to be guided and directed by him But the former I proue by these testimonies whereto more may be added therefore the latter cannot be denied Of the Syllogisme which he framed hee denieth first the Consequence of the proposition not shaming to affirme that although the ancient Canon called the Apostles though the auncient Councels of Ancyra and Arles though Tertullian Cyprian and Ignatius doe all testifie the maiority of rule in BB yet it would not follow that they had it It will follow then that the ancientest Councels and Fathers deserue no credit which whosoeuer shall affirme doth much more without comparison deserue not onely no credit but no audience nay no sufferance he is not to bee endured But what pretence hath hee to discredite their authorities forsooth none of them excepting Tertullian and Ignatius liued in the first 200. yeares As if all truth were confined within that periode or as if some of the Fathers which succeeded as Cyprian by name deserued not as much credite as they As for Cyprian hee came 40. or 50. yeares after and the Councell of Ancyry some 50. or 60. yeares after him No doubt but great alteration in discipline and Church-gouernement was or could be pretended to haue been in the Church before Constatines time whiles it was vnder the Crosse. But let the Refuter esteeme of these authorities as hee pleaseth there is no modest or moderate Christian but will preferre the affirmation of any of these especially in a matter of fact before the negation of a thousand such as the libelling refuter After he hath thus eleuated their authority hee cauilleth with their testimonies denying also the assumption And first to the ancient Canon forbidding Presbyters Deacons to doe anything 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without the appointment and consent of the Bishoppe hee frameth such an answere as euery word whereof almost doth argue extreame either vnconscionablenesse or ignorance Hee saith It doth not proue they had maiority of rule or sole soueraignty ouer them Sole soueraignity O defiled conscience which ceasest not to ascribe such
whom a paternall and pastorall authoritie is committed may worthily be honoured with the title of Lords To this he replieth that we call not Shepheards nor Fathers Lords and therefore the paternall or pastorall authoritie of Bishops doth not make them capable of such Lordly titles J answer that Magistrates yea Princes both in Scriptures and prophane Writers are called Pastors as well as Bishops and for the same cause are Lords Neither doe I doubt but that the title of Father being giuen by way of honour to him that is not a naturall Father is a word of as great honour at the least as Lord and that is the signification of the name Papa which hauing beene giuen in the Primitiue Church to all Bishops as a title of eminent honour is for that cause by the Pope of Rome appropriated to himselfe The second there is too great oddes betweene the titles of Bishops and other Ministers the one being called Masters the other Lords I answered there is no such great difference betweene Master and Lord that inferiour Minister which assume to themselues the title of Master should denie the title of Lord to Bishops Hee replieth as conceiuing my speech simply that there was no great difference betweene Master and Lord. If you respect their vse in relation as they are referred to their correlatiues there is no difference if the vse without relation among vs there is great difference but yet not so great as that Ministers which assume the one to themselues should denie the other to Bishops there being as great difference betwixt their degrees as their titles Where he saith it is not assumed but giuen by custome to them as Masters of Arts both parts are false for both it is giuen to all Ministers as they are Ministers though not Masters of Arts though not graduates and also I especially meant certaine Ministers who not enduring the title of Lord to be giuen to Bishops will neither tell you their name by speech nor set it downe in writing without the preface of Mastership The third if Bishops bee called Lords then are they Lords of the Church I answered it followeth no more that they are therefore Lords of the Church because they are called Lords then the Ministers are Masters of the Church because they are called Masters for neither of these titles is giuen to them with relation but as simple titles of honour and reuerence No saith he let their stiles speake Lord of Hath and Welles Lord of Rochester c. What Lord of the Cities nothing lesse but Lords of the Diocese They are Lords of neither but Lord BB. both of the City and Diocese And the relation is not in the word Lord but in the word Bishop though it bee not expressed alwaies but many times is vnderstood The Refuter hauing thus weakly friuolously and fondlie shifted off my arguments and testimonies rather then lie shifted off my arguments and testimonies rather then answered them there being not one line in my Sermon hitherto which I haue not defended with euidence of truth against his cauillations notwithstanding concludeth with a most insolent bragge as if he had as his fauourites giue out laid me on my backe And therefore as some wrestlers after they haue giuen one the foile will iet with their hands vnder their side challenging all others euen so he hauing in his weake conceit giuen me a strong ouerthrow because he findeth me too weake to stand in his armes hee challengeth all commers saying Let him that thinketh he can say more supplie his default I do vnfainedly confesse there be a great number in this Land blessed be God who are able to say much more in this cause then I am notwithstanding a stronger propugner thereof shall not neede against this oppugner And because I am assured in my conscience of the truth and goodnesse of the cause I promise the Refuter if this which now I haue written will not conuince him as I hope it will whiles he will deale as a Disputer and not as a Libeller I will neuer giue him ouer God giuing me life and health vntill I haue vtterly put him to silence In the meane time let the Reader looke backe to that which hath beene said on both sides let him call to minde if he can what one proofe this Refuter hath brought for the paritie of Ministers what one sound answer he hath giuen to any one argument or testimonie to my one proposition or assumption which I haue produced and then let him consider whether this glorious insultation proceeded not from an euill conscience to a worse purpose which is to retaine the simple seduced people in their former tearmes of factiousnes THE FOVRTH BOOKE Maintayning the fift point that the Episcopall function is of Apostolicall and diuine Institution The I. CHAPTER Prouing the Episcopall function to be of Apostolicall institution because it was generally receiued in the first 300. yeeres after the Apostles Serm. pag. 54. It remaineth that I should demonstrate not onely the lawfulnesse of the BB. calling c. to page 55. li. 7. THE Refuter finding himselfe vnable to confute this discourse of the lawfulnesse of the BB. calling would faine perswade his Reader that it is needlesse moued and mouing thereto by as friuolous reasons as euer were heard of For though it be true that this point hath already beene proued by one argument is it therefore needlesse to confirme the same by a second Did euer any man meete with such a captious trifler as would not permit a man to proue the same truth by two arguments but the one must straight be reiected as needlesse but indeed his analysis was forced as he could not but discerne both by the distribution of the Sermon page 2. and also by the transition here vsed neither was this point handled before but the former assertion whereby the text was explicated that the Angels or Bishops of the primitiue Church were diocesan Bishops and such for the substance of their calling as ours be superiour to other ministers in degree c. This which now wee are to handle is the second assertion being a doctrine gathered out of the text so explicated I confesse the former doth proue the latter and that doth commend the methode of my Sermon and both being disposed together may make this Enthymeme The Pastors or gouernours of the primitiue Church here meant by the Angels were diocesan Bishops and such for the substance of their calling as ours be Therefore the calling of such diocesan Bishops as ours be is lawfull But I contented not my selfe with collecting the doctrine out of the text but as the manner of all preachers is when they haue collected a doctrine which is controuersall I thought it needfull to proue and to confirme the same with other arguments But other arguments saith he needed not if the three middle points were sufficiently cleared what will he assume but the three former points were sufficiently cleared
to a higher degree aboue the rest of the Apostles because the Apostleship being the highest degree of the Ministerie this was the greatest honour to haue a priority and precedence in that degree Yea but I denie him to haue beene B. when I say that whereas before the Apostles had ioyntly gouerned the Church of Ierusalem that charge which before they had in cōmon they being now to depart cōmitted to him in particular but their charge was of Apostles not of Bishops As though the charge of Apostles is not by the holy Ghost called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Bishopricke and as though Iames who before was an Apostle absolutely did not by this designement become the Apostle of the Iewes Neither was this a clipping of his wings as it pleaseth the Refuter to speake more then of the rest of the Apostles when by mutual consent euery mans Prouince as it were circuit and charge was assigned to him But I spake not without booke deliuering mine owne conceipts as the Refuter euery where doth but what I said I receiued from their owne and almost onely Author Ierome which he receiued also from Hegesippus Hegesippus saith he who was neare the Apostles times in the fift booke of his Commentaries speaking of Iames saith Iames the brother of our Lord sirnamed the iust receiued the Church of Ierusalem post Apostolos after the Apostles As touching the other point though the Refuter would scarsely vouchsafe to touch it as being impertinent notwithstanding it not onely confuteth the conceipt of those who hold Bishops were but for a short time and not for terme of life but also proueth plainly that Iames was B. of Ierusalem I therefore shewed that he continued at Ierusalem as the superintendent of that Church vntil his death ruling the same by the space of thirtie yeares after that manner as his successor after him ruled it eight and thirty yeares Yea but this doth not proue that he was B. Neither was it so much alledged to that end as to shew the preheminence which he had was not as Beza saith of all the ancient Bishops which hee acknowledgeth to be diuine for a short time or by course but for terme of life And yet it proueth the maine point also that he was B. and as the Geneua translators confesse superintendent of that Church For if he were not the Apostle of that Church that is to say the B. why did not he after the example of other Apostles trauaile into other parts but continued there ruling that Church by the space of thirty yeares vntill his death Forsooth hee did not stay so much to rule that Church for that might haue beene otherwise performed as to conuert the multitudes of Iewes which should resort thither Where hee saith the Church might otherwise haue beene gouerned it is nothing to the purpose vnlesse he can shew that it was otherwise gouerned There is no doubt but that Church had a Pastor assigned to them by the Apostles who would not leaue that mother Church as a flocke without a shepheard But what Pastor had it if Iames who continued there and ruled it for thirtie yeares were not the Pastor thereof There is no doubt to be made but the cause and end of his staying there thirtie yeares was the same of his successour Simons staying there thirtie eight yeares and of his successours euery one vntill their death Wherefore was it not great pitie that the Refuter did forget himselfe to spend so much time in things that were so impertinent Serm. Sect. 6. pag. 69. As touching other Churches wee are to obserue that the Apostles did not at the very first planting of them appoint BB. vnto them c. to pag. 72. li. 17. The difference in respect of the time which before I noted betwixt Ierusalem and other Churches I doe in this section explane shewing that the Apostles did not at the first planting of them appoint Bishops to them as presently after the ascension of Christ they appointed a Bishop ouer the Church of Ierusalem yeelding these reasons because as yet there was neither that choise nor yet that vse of them among a people which was to be conuerted before it needed to be gouerned and shewing what course they did take before they appointed Bishops namely that first they ordayned Presbyters to labour the conuersion of the people to feed them being conuerted and to attend them in common gouerning them after a priuate manner and as it were in foro conscientiae And this is that which Ierome saith that the Churches at the first before Bishops were appointed ouer them were gouerned by the common counsell of the Presbyters But the Episcopall power which consisteth specially in the right of ordination and in the sway of Ecclesiasticall iurisdiction committed to one I said the Apostles each of them retayned in their owne hands as was manifest whiles eyther they continued neare them or meant not to be long from them All which while Bishops were not so needfull the Apostles prouiding for the necessitie of those Churches either by their presence or by their letters and messengers And this I noted to be the cause why in the writings of the Apostles Bishops are so seldome though not so seldome as some imagine mentioned and the name with Presbyter confounded But when as they were to leaue the Churches altogether either by departure from them or by death that the Churches should not be left fatherlesse they fulfilled that in Psal. 45. according to Augustines and Ieromes exposition in steed of Fathers that is the Apostles there shall be children borne vnto thee whom thou shall make Princes ouer all the earth that is Bishops succeeding the Apostles in the regiment of the Church At their departure they left substitutes and at their death appointed successours to whom they committed the gouernment of the Churches furnishing them by a singularitie of preheminence both with the right of Ordination and with the power of Iurisdiction as vvell ouer the Presbyters as the people of each Citie with the Countrey adioyning And these I saide at the first vvere called sometimes the Angels of the Churches sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Praepositi Rulers Heb. 13.17 vvhich text in the auncient canons called the Apostles and in the second Epistle of Ignatius as also the name praepositi in Latine Fathers from thence is appropriated to BB. sometimes the Apostles of the Churches c. To all this the Refuter answereth by snatches as he doth to the residue of the Sermon for which cause I thinke it expedient to repeate the points deliuered in the Sermon that his dealing may the better appeare And first hee snatcheth at those wordes where I said that vntill the Apostles were to leaue the Churches altogether Bishops were not so needfull as after their departure and death which is most manifest Belike saith he they were needfull before but
Alexandrinus and Eusebius Finally that the Apostles committed the Church which is in euery place to Bishops whom they ordayned leauing them their successours testified by Irenaeus and Tertullian who saith that as Smyrna had Polycarpe from S. Iohn and Rome Clement by the appointment of Peter so the rest of the Churches can shew quos ab Apostolis in Episcopatum constitutos Apostoliâ—i seminis traduces habent what Bishops they haue ordayned by the Apostles the deriuers of the Apostolicall seed To all this he hath nothing to answere but that which heretofore hath beene fully refuted that these Bishops were but ordinary Pastors of particular congregations c. saâ—ing that he taketh also exception against their assertion who said that Bishops be the successors of the Apostles But not onely Irenaeus and Tertullian haue auouched so much but diuers others of the Fathers as Cyprian Ierome and Augustine Cyprian saith praepositi that is Bishops Apostolis vicaria ordinatione succedunt succeed the Apostles as being ordained in their steed And Ierome saith omnes Episcopi Apostolorum successores sunt all Bishops are the successors of the Apostles And againe he saith Episcopâ—s Apostolis succedere And Theodoret calleth the gouernment of Bishops 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And likewise Basill 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the presidency of Apostles who haue deliuered to Bishops as Irenaeus saith their owne place of gouernment in the seuerall Churches And this is that which both Ierome and Augustine expounding those words of the 45. Psalme pro patribus nati tibi sunt filij haue deliuered that insteed of the Apostles Bishops were ordayned gouernours of the Church in all parts of the world Which point is duely to be considered For hereby it is manifest that the Bishops haue receiued and deriued their authority from the Apostles whose successors they are not onely in respect of doctrine as all other true ministers but also in the gouernment of the seuerall Churches And when the Disciplinarians can shew the like warrant for their Presbyteryes especially of Lay-elders or our refuter and his good friends the Brownists for the cheife authority of the people we will harken to them Once it is euident that Christ committed the authority and gouernment of his Church to his Apostles who were to deriue the same to others Wherefore who haue any ordinary right they haue receiued the same from the Apostles So Timothie and Titus receiued their authority from Paul Linus from Peter and Paul Policarpus from Iohn c. And all other the first Bishops from the Apostles from whom by a perpetuall succession it hath beene deriued to the Bishops which are at this day But where is any euidence of the like deriuation from the Apostles of authority to the people of Lay-elders I know not Thus haue I made good my former proofes that the Episcopall function is of Apostolicall institution The V. CHAPTER Answering the allegations out of Ierome Serm. Sect. 11. pag. 87. Against all this that hath beene said to proue that the Episcopall function is of Apostolicall institution the authoritie of Ierome is obiected c. to page 89. AGainst the testimonies of men saith the refuter what is fitter to be obiected then the authority of such a man as of set purpose disputing the question determineth the contrary to that which was so commonly anouched Which speech if it be duely examined iust exception may be taken against euery branch thereof For first hee would insinuate that nothing hath beene brought to iustifie the calling of Bishops besides the testimonies of men when besides the testimonies of men I haue brought good euidence of sound reason and besides that better proofe out of the scriptures to warrant the Episcopall function then euer was or will be brought for the Presbyterian discipline Againe it were fitter and to better purpose against the testimonies of men if I had produced no other proofe to haue brought either testimonies of scripture or sound reasons or for want of them the testimonie of so many and so approued authors to counterpoise the weight of their authorities who haue beene alledged on the contrary part But scriptures failing reasons wanting testimonies of other Fathers being to seeke Ierome alone must be faine to beare the whole burden of this cause For though some latter writers may be alledged to the like purpose yet all is but Ierome Whose not onely iudgement they follow but reteyne his words Neither doth Ierome so oft dispute this question or determine the contrary as the refuter in his shallow conceipt imagineth Or if any wheres he doth determine the contrary against that which was commonly auouched both by himselfe and others his determination deliuered in heat of disputation ought not to be of so great weight as what he hath deliuered not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in heat of contention but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dogmatically or historically For Ierome was but a Presbyter and there were two things in his time which might prouoke him by way of contention to say more in the behalfe of his degree then doth exactly agree with the truth The one was that the Bishops of those times did too much depresse the Presbyters For they might not onely in their presence not preach nor baptize nor administer the Communion but also in some places they might not preach at all nor any where baptize vnlesse they fetched their Chrisme from the Bishop against which practises of the Bishops Ierome in some places of his works doth inueigh But that which troubled him most was that the Deacons in his time especially at Rome because they had more wealth as the fashion of the world is thought themselues better men then the Presbyters For the confutation of whom he seeketh to aduance the Presbyters aboue the Deacons as much as he can and may seeme to match them more then truth would permit with the Bishops For which the onely ground which he hath is this because the name Bishop and Presbyter were for a while in the Apostles times confounded Which God knoweth is a weak ground and easily out of his owne writings ouerturned But let vs examine the particulars First it is alledged out of Ierome that vntill factions did arise in the Church some saying I am of Paul I am of Apollo c. the Churches were gouerned by the common counsell of the Presbyters but when they began to draw Disciples after them namely such as themselues had baptised it was agreed in the whole world that one being chosen from among the Presbyters should be set ouer the rest to whom the whole care of the Church should belong and that the seede of schismes might be taken away Whereunto I answered first that this speech in respect of the Church of Ierusalem is vntrue which was first gouerned by the Apostles in common and after committed to Iames in particular before we read of any Presbyters
no such matter contayned The third he proueth by Husses fact because in the kingdome of Boheme many by him and his fauourers and abetters haue beene thrust into Parish Churches which they a good while ruled without the institution of the See Apostolicke and also of the ordinary of the City of Prage Whether Hus did this or no it is questionable but if there had beene Orthodoxall Bishops by whose authority faithfull Ministers might haue beene instituted without question he would neuer haue attempted any such enterprise But hee held the Popish Clergy to be Antichristian and therefore did as he did Otherwise for the function it selfe of Bishops he saith plainely more then once that the rest of the Apostles had equall honour and power with Peter and that when they deceased the Bishops did succeede in their place And that all Bishops of Christs Church following Christ in manners are the true Vicars of the Apostles And out of Ierome that all Bishops are the Apostles successours And approueth that saying of Bede as no man doubteth but the twelue Apostles did premonstrate the forme of Bishops So the seauenty two did beare the figure of the Presbyters and second order of Priests And thus much of Iohn Hus to whom the refuter ioyneth Ierome of Prage who iustifieth the doctrine of Wickliffe and Hus against the pompe and state of the Clergie Which if he had done he had spoken neuer a word in disallowance of the Episcopall function But that word state is foisted in by the refuter who alledgeth almost nothing truely His words were these whatsoeuer things M. Iohn Hus and Wickliffe had holden or written specially against the abuse and pompe of the Clergy he would affirme euen vnto the death And againe that all such articles as Iohn Wickliffe and Iohn Hus had written and put forth against the enormities pomp and disorder of the Prelates he would firmely hold and defend And persisting still in the praise of Iohn Hus hee added moreouer that hee neuer maintayned any doctrine against the state of the Church but onely spake against the abuses of the Clergy against the pride pompe and excesse of the Prelates For it was a greife to that good man saith he to see the Patrimonies of Churches mispent and cast away vpon harlots great feastings and keeping of horses and dogges vpon gorgeous apparrell and such other things vnbeseeming Christian religion And againe I take God to my witnesse that I doe beleiue and hold all the articles of the faith as the holy Catholicke Church doth hold and beleiue the same but for this cause shall I now be condemned for that I will not consent with you vnto the condemnation of those most holy and blessed men aforesaid vvhom you haue most wickedly condemned for certaine articles detesting and abhorring your wicked and abhominable life Whereby it is apparant that both hee and they did not speake against the function or calling of Bishops but against the personall abuses and enormities of the Popish Bishops which none but a viperous broode would apply to the persons of our Bishops and much lesse against their sacred function After them ariseth Martin Luther saith the refuter whose sayings hee quoteth in his booke against Popish Bishops of priuate Masse and against the Papacie c. But for the first of these Luther himselfe hath giuen vs this caueat Let no man thinke that what is spoken against these tyrants is spoken against the Ecclesiasticall state and true Bishops or good Pastors Let no man thinke that what is said or done against these sluggish beasts and slowe bellies is said or done against the heads of the Christian Church And howsoeuer in the heate of his zeale against these Antichristian Bishops hee vttered some things vvhich seeme preiudiciall to the calling yet you haue heard it testified before by sufficient vvitnesses that in his iudgement hee allowed the gouernment of Bishoppes Whereunto adde the testimony of Camerarius that Melancthon non modò ad stipulatore sed etiam authore ipso Luthero not onely by the consent but aduise of Luther perswaded that if Bishops would grant free vse of the true doctrine the ordinary power and administration ouer their seuerall Dioceses should be restored vnto them The like may be said of Zuinglius For he that professeth as Zuinglius doth in the booke before cited that Iames was B. of Ierusalem Philippe of Caesarea Timothie of Ephesus cannot lightly speake against the Episcopall function it selfe If he speake against the Popish Clergy for arrogating the name Church to themselues what is that to the purpose or if he affirme that euery seuerall congregation according to the phrase of the Scriptures is a Church who denieth it or if hee inueigh against the sole and supreme power of Bishops whom doth this touch but the Pope Oecolampadius might be of opinion that the Church was gouerned by onely gouerning-Elders and perswade the Senate of Basill who had no Bishop that such may be chosen to assist their Pastor and yet notwithstanding not disallowe the gouernment of Bishops Caluin Zanchius and other learned men haue said and done as much who notwithstanding approued the Episcopall function And as Melancthon was of Ieromes iudgement that Bishop and Presbyter at the first was all one so with Ierome he doth allowe the superiority of Bishops and where the Episcopall gouernment was ouerthrowne he sought to restore it as you haue heard before and did restore it as may appeare by these testimonies You will not beleeue saith he writing to Luther how greatly they of Noricum and some others doe hate me propter restitutam Episcopis iurisdictionem for restoring the iurisdiction to Bishops Againe some are wonderfully angry with me because I seeme to restore the dominion of Bishops Camerarius also reporteth how inhumanely some accused Philip for maintaining of Bishops c. Where hee alleadgeth Master Tindall affirming that in the Apostles times an Elder and a Bishop were all one c he doth but play with names which no man denyeth to haue been confounded so he saith all that were called Elders or Priests if they so wel were called BB. also though they haue diuided the names now Yea but in his booke of the obedience of a Christian man he saith that a B. is the ouerseer but of a parish and is to preach the word of God vnto a parish and for the same to chalenge an honest liuing of the parish This allegation the refuter hath notably wrenched For Tindals words be these by the authoritie of the Gospell they that preach the word of God in euery parish and performe other necessary ministeries haue right to chalenge an honest liuing For Tindall speaketh of such a B. as was but a Presbyter and saith that hee which preached the word in euery Parish should haue an honest liuing the refuter citeth him as saying that a B.