lives and practises of our Bishops that I speake not of any others how they now openly fight against God his Word his Ministers Ordinances worship people grace holines yea morall vertue honesty civility and that with both hands both swords at once wee may rather wonder that the Lord himselfe doth not visiblie descend from heaven and raine downe fire and brimstone on us as hee once did on Sodome and Gomorrah and then tumble vs all headlong into hell yea our Archbishops Bishops and Prelates specially may justly feare hee will strike them all quite dead with Plague as hee did Pope Lucius the second who died of the pestilence Pope Caelestine the second swept away with the same disease both within the compasse of two yeares Wichardus Arch-bishop of Canterbury elect who going with great presents from King Oswy unto the Pope to Rome to fetch thence his pall and conse 〈…〉 ion hee and most of his company there perished with the Pest Thomas Bradwardin Archbishop of Canterbury An. 1348. The Bishop of Marselles and all his Chapter An. 1348. Daniel the 13 Bishop of Prague Anno 1116. The Bishope of Par 〈…〉 Rhegium and Millain Anno 1085. with many other Archbishops and Bishops forecited heretofore that they might no longer be an insufferable Plague and burthen to the earth or provocation and greivance even to heaven it selfe or else deale with them in that exemplary way of Iustice as hee did with Thomas Arundle Archbishop successively both of Yorke and Canterbury one of their predecessors a greivous persecutor of Gods people and great silencer and suspender of his Ministers who occupying both his tongue his braines and Episcopâ—ll power as too many of his successors have done since to stop the mouthes and tye vp the tongues of Gods Ministers and hinder the preaching course of Gods word was by Gods just judgmeÌ„t so stricken in his tongue with which hee had oft staundered the poore Ministers Saints of God as seditious factions people rebels Conventiclers to K. Henry the fourth as some of his Rochet doe now to his Maiesty that it swelled so bigge he could neither swallow nor speake for some dayes before his death much like after the example of the rich glutton and so hee was starved choked and killed by this strange tumor of his tongue This say all the marginall writers was thought of many to come upon him by the iust hand of God for that hee so bound and much stopped the word of the Lord that it might not be peached in his dayes Our Prelates now have farre greater cause then hee had then to feare Gods Iudgements in this or a more grievous nature and that in these regards First Because they have his Example with many other like Presidents of divine revenge upon persecuting truth-suppressing Prelates to wante and terrifie them which this Prelate never heard of and so are more inexcusable then hee Secondly Because his silencing of the Preachers and hindring the preaching of the Gospell proceeded rather from error ignorance of the truth and misguided zeale then malice or hatred against the Gospell Ministers and professors of it But our Bishops proceedings in this kinde proceeds from direct and willfull malice and emnity against the truth Gospell Ministers and Saints of God against inward conviction and the testimony of their owne consciences staring them in the face the very sinne against the holy Ghost himselfe or next degree thereto into which they are dangerously fallen Thirdly Because hee persecuted silenced or suspended none that professed the same truth faith and doctrine which hee and the Church of England then embraced but onely those whom hee and the Church of England then deemed both heretickes and Schismatickes But our Prelates now silence suspend excommunicate deprive imprison persecute those who professe and maintaine the established doctrine and discipline of the Church of England which themselves pretend to defend and strive for those who are members yea pillars of our owne Orthodoxe Church and neither seperate from it in point of doctrine nor discipline being likewise altogether spotles innocent undefiled in their lives even because they preach and defend Gods truth and the Doctrines the Articles of the Church of England against Papists Arminians and superstitious Romanizing Novellers A thing so strange that the like was never heard or read off in any age Church State but ours onely yea a thing so detestable as not found among the Savage b 〈…〉 ite beasts as Tygers Lyons Wolves Beares who ever hold together and prey not one upon the other Parâ—it cognatis maculis similis fera being as old as true and therefore most monstrous most detestable in our Christian Church and Prelates who must needs expect the extremity of Gods Judgements to light upon them for it Fourthly Because hee put downe preaching and silenced Gods Ministers in times of health and prosperity onely but our Prelates even now in this time of sicknesse and mortality when God in speciall maner cals upon them To crie aloude and spare not to lift up their voyces like a trumpet and shew the people their transgression and the howse of Jacob their sinnes yea which is the hight and upshot of all impiety they take advantage of this present pestilence and mortality to put downe all Lectures and preaching when as all former ages have set them up together with prayer and fasting to as a speciall anti 〈…〉 and preservative * against the Plague which they now pretend to be a meanes to spread it An impiety that heaven and earth may well stand amâ—azed at and future ages will hardly credit yea the very capitall sinne of which the Iewes were guilty f who both killed the Lord Jesus and their owne Prophets and persecuted and chased out as the margin renders it the Lords Ministers forbidding them to preach to the Gentiles that they might be saved to fill up their sinnes alway for the wrath is come upon them to the uttermost A text which should smite through the loynes and hearts of all persecuting Prelates and silencers of Gods Ministers who prohibit and put downe preaching the cheife and most principall office whereunto Preists or Bishops be called by the auehority of the Gospel as all the Bishops and whole Clergy of England have resolved in the Institution of a Christian man dedicated by them to King Henry the 8. and subscribed with all their names as the very Councell of Trent it selfe hath deemed in these words Praedicationis munus Episcoporum praecipuum est as the Church of England herselfe in the Homily of the right use of the Church p. 3. 4. 5. and before them all our Saviour Christ himselfe his Prophets and Apostles have past all dispute concluded I shall therefore desire these dumbe silencing and silent Prelates who would have all other Ministers as lasie mute and silent as themselves favouring all dumbe dogs that
Feastes pastimes sports and ordinary labor even in Gods owne day as the Doctrine of the Church of England when as acute Master Iohn Sprint in his proposition for the Christian Sabbath day printed by license London 1607. p. 4. newly reprinted and learned Doctor John White in his way to the true Church 5. times printed by Authority yea sett forth and defended by Doctor Francis White now Bishop of Ely expresly brand it not onely as a Popish and Heathenish practise but likewise as a point of Popish religion which directly tends to the maintenance of open sinne and liberty of life and expresly allowes most palpable wickednesse directly tending to the desolation of publike government and private honesty being that which hath made the Papists the most notorious Sabbath-breakers that live Zanchius and Musculus also branding this very Doctrine of liberty they now teach and the practise of 〈◊〉 as Popish and all the Bishops Cleargy King Lords Commons and Parliament of England in King Henry the S. his raigne condemning it in two severall bookes as meerly Iewish to checke the dotage of those Novell Doctors who defi 〈…〉 the strict sanctification of the Lords day by abstinence from dauncing sports and pastimes Iudaizing when as that they plead for is truly such This grosse prophanation therefore of the Lords day both in Doctrine and practise aggravated with the late suspending silencing excōmunicating pursevaning vexing persecuting depriving croushing of many learned painfull godly conscionable Ministers both against all the Rules of Canon Law Common Law Statute Law conscience reason piety charity justice and the Presidents of all former ages meerly for refusing out of conscience upon their Episcopall Mandates to have any hand or finger in acting in proclaiming any thing which might animate their people to this pestiferous sinne punished within these three yeares with many memorable particular judgements of God immediately executed from heaven hath no doubt so farre provoked our most gracious God that now he can hold off his hands no longer from smiting us with his dreadfull Iudgements which some of us have allready felt and most of us now feare who questionlesse will never take off his Pests and Iudgements from us till your Lordships shall take off your most unjust Suspensions and censures from those who have thus suffered in his quarrell and all of us repented of this our crying sinne of prophaning Gods owne sacred day both in point of Doctrine and practise An abhomination never more rife in any then this our present age by reason of your Lordships patronizing propagating and defending of it in such a publike shameles violent maner as no former age can ever paralell to Gods dishonor your owne eternall infamie and the fitting of your selves and this whole Kingdome for those publike judgements not onely of a late extraordinary cold winter and two successive drie summers which threaten a famine of bread to recompence that Famine of Gods word that you have lately caused to omitt all other miseries which we suffer but likewise of that plague which is now dispersed In the pulling downe whereof as your Lordships have had nodoubt a deeper hand then others so you have great cause to feare you shall feele the irresistable mortiferous stroke thereof as much or more then others The Plague you well know is Gods owne Arrow Psal 91. 5. who ordaineth his arrowes against the Persecutors Psal 7. 13. And are not some at least of your Lordships such It is Gods owne hand 2. Sam. 24. 14. 15. Ier. 21. 6. Now Gods hand shall finde out all his Enemies his right hand shall finde out those that hate him Psal 21. 8. And are not many of your Lordships in that number It is Gods owne brandished sword Psal 8. 6. And whom doth God wound and slay therewith but the †head of his Enemies and the hayry scalpe of those who goe on still in their trespasses And are not to many of your Lordships such who even now in the very midst of Gods Iudgements proceed on still in your malicious violent implacable hatred enemities and persecutions against Gods faithfull Ministers Saints and the very power of holinesse in your Lordly Pompe ambition avarice pride envy arrogance cruelty oppression injustice luxury secularity suppression of preaching prayer fasting Communion of Saints and what ever savours of piety and in profaning of Gods owne sacred day both in your doctrine practise which is seldome worse solemnized or more prophaned as Master Bucer long since observed Quam in ipsis Episcoporum aulis then in Bishops owne Pallaces where neither Lord nor Chaplaine nor servant make any great conscience of prophaning it sundrie wayes to give the better example of piety and holinesse unto others How then being heavy laden with these many sinnes and having the prayers the cries the clamours the teares the sighes and groanes of all Gods people against you if not of the whole Kingdome to the dayly imprecations of many distressed Ministers people whom you have most injuriously and inhumanely handled without any lawfull cause can you but feare Gods vengeance and expect his plagues to sweepe such Clods of sinne and mischiefe such Pests and Prodigies as you are cleane away Be wise now therefore O yee Kings for such are you now become by giving absolute Lawes and prescribing what Ceremonies Articles Rites Oathes and Novelties you please even in your owne names and rights alone unto his Majesties people and executing all Lordly Kingly Soveraignity and Dominion over mens bodies and estates as well as soules contrary to your Saviours expresse Inhibition Math. 20. 25. 26. be learned O yee Iudges of the earth for such are you now in many temporall Courts and would be gladly such in more in steed of being preaching Bishops in our Pulpits and Pastors of mens soules Serve the Lord in feare for that is in truth your duty not to be Lords your selves or reverenced and served with feare as Lords are wont to be and rejoyce unto him not with Organes Choristers Pipes and Daunces but with trembling kisse the sonne whom you have hitherto buffeted persecuted in his faithfull Ministers and Servants least he be angry and ye perish in the way even now when his wrath is kinded but a litle and his plagues but newly kinded least if ye refuse to turne from all your former sinnes and wickednesses hee begin at last to bruise you with this his rod of Iron and dash you in peeces like a Potters vessell and there be none to deliver you from this his raging fury Remember I beseech you that of the Prophet Nahum God is jealous and the Lord revengeth the Lord revengeth and is furious the Lord will take vengeance on his adversaries and he reserveth wrath for his enemies And though he hath a long time suffred you with much patience as he doth other vessels of wrath fitted to destruction to spoyle oppresse and
deale treacherously with his people yet consider now that the times are drawing neare wherein you may be recompenced with the like usage as the Prophet Isai threatens †Wo to thee that spoylest and thou that wast not spoyled and dealest treacherouslly and they dealt not treacherously with thee when thou shalt cease to spoyle thou shalt be spoyled and when thou shalt make an end to deale treacherously they shall deale treacherously with thee Wherefore my Lords breake of your sinnes and sinnfull proceedings by sincere and timely repentance and of Lyons Beares Wolves Thieves and Robbers which many Bishops have degenerated into become Lambes and Shepheards to Gods people and now at last as the Elect of God holy and beloved put on bowels of mercies kindnesse humblenesse of minde meeknesse long suffering forbearing and forgiving all those against whom you have any quarrell even as Christ forgave you so also doe ye And above all things put on Charity which is the bond of perfectnesse and lett the peace of God rule in your hearts to which you are also called in one body and let the word of God dwell richly in you in all wisedome c. And if you will divert this Pest either from your selves or others then presently †beginne to turne to the Lord with all your hearts with fasting weeping and with mourning sanctify a fast call a solemne assembly gather the Elders c. and not by proxy but in proper person if ever you will either be reputed the Preists or Ministers of the Lord weepe betweene Porch and the Altar and say Spare thy people O Lord c. give not thine heritage to reproach Alas for the day of the Lord is at hand and as a destruction from the Allmighty shall it come and who shall escape it And that your fast may be acceptable beware that it be not a fast for strife and debate to smite with the fist of wickednesse or to make your voyce to be heard on high bewareleast it be only a hanging downe of your heads like a bulrish and aff licting of your soules onely for a day But let it be that true fast which God hath chosen to loose the bands of wickednesse to let the oppressed goe free to undoe the heavy burthens which you have lately layd on Ministers and people and to breake of every yoake wherewith you like Lordly †Barons have clogged the Consciences yea and bodies of Gods servants and brought them into a miserable bondage and captivity under you as if they were your vassals not Brethren to breake your bread to the hungry to bring the poore that are cast out yea the poore Ministers and Christians you have most unchristianly cast out of their livings houses and Gods house it selfe throwne into your nasty prisons where they must still be detained when others are set free to your houses yea to their owne houses livings and Gods house againe to cloath the naked to draw out your soule to the hungry to satisfie the afflicted soule to turne away your feet from the Sabbath from doing your pleasure on Gods holy day to call the Sabbath a delight the holy of the Lord honourable to honor God alone therein not doing your owne wayes not finding your owne pleasure nor speaking your owne words If thus you now fast and doe peradventure you may be spared in this day of the Lords great wrath and God will make our health to spring forth speedily But if you forbeare to doe it and proceed on as you have done be sure that God will visit you for these things and that his soule shall be avenged on such a Nation as you are He will no doubt bring evill upon you and you shall not be able to escape in this yeare both of yours and his visitation in which as you have most strangly visited others thrusting many of Gods best and painefullest Ministers from their Ministery in sundry places upon meere new fancies and Articles of your owne against Law and justice so God the supreame Visitor will in his justice visit you in one kinde or other with his most righteous judgments cut you off with his plagues as he hath done your forecited predecessors This you have cause to feare and seriously to expect unlesse you forthwith become New-Creatures Loe I have in few words admonished you If you amend there may be hope of mercy if you continue what ye are contemne alla dmonitions striving still as you have done against God his truth and people you shall be ashamed confounded and perish you shall become as nothing and as a thing of nought For God hath spoken it and he will make it good The transgressors shall be destroyed together the end of the wicked shall be cut off For yet a little while and the wicked shall not be thou shalt diligently consider their place and it shall not be found Consider what I have written and the Lord give you understanding in all things Farewell Whether Timothy were ever a Diocaesan Bishop or first or sole Bishop of Ephesus QVESTION I. IF the multitude or common received opinion might take place or our Prelates be the Iudges of this Controversy they would presently conclude affirmatively without dispute that Timothy was a Diocaesan Bishop yea the first and sole Bishop of the Ephesians But if the Scripture or verity may be umpire it will evidently appeare first that Timothy was no Bishop I meane no such Bishop as Iure divino or humano is different from an ordinary Presbyter in dignity and degree much lesse Bishop or first or sole Bishop of Ephesus as is generally conceived which I shall clearly evidence by these ensuing Scriptures and reasons That Timothy was no Bishop in this sence is apparant 1. First because S. Paul and Luke who were best acquainted with him and make frequent mention of him never stile him a Bishop neither is hee termed a Bishop in any text of Scripture S. Paul in his Epistles to him cals him his owne Sonne in the faith 1. Tim. 1. 2. A good MINISTER not a Bishop of Jesus Christ 1. Tim. 4. 6. His dearly beloved Sonne 2. Tim. 1. 2. A good Soldier of Jesus Christ. 2. Tim. 2 3. A 〈…〉 in that needed not to be ashamed rightly dividing the word of God 2. Tim. 2. 11 In his other Epistles hee tearmes him 1. Thes 3. 2. Rom. 16. 21. His Brother and beloved Sonne 1. Cor. 4. 17. 2. Cor. 1. 19. Col. 1. 1. A workeman of the Lord 1. Cor. 16 10. A servant of Jesus Christ Phil. 1 1. but never a Bishop S. Luke termes him Paules Companion Minister attendant and fellow-worker onely Acts 16 1 2 3 c. 17 14 15 c. 18 5 c. 19 22 c. 20 4. never so much as intimating him to be a Bishop The Scripture therefore never phrasing him a Bishop nor giving him that Title among all his other Epithites is an infallible
sinne upon him Levit. 19. 17. Prov. 9 8. Eccles 9 5. and so is every Magistrate to doe Nehem. 13. 11. to 31. Psal 141. 5. This therefore is no argument of any Episcopall Jurisdiction the rather because this rebuke was to be publikely in the Church before all not in a private Chamber or Consistory Court as all Expositors accord in which our Bishops pronounce their Censures Obj. 5. The fift argument to proove Timothy a Bishop is the 1 Tim. 5 19. Against an Elder receive not an accusation but before two or three witnesses Hee had power to receive an accusation against Ministers that so hee might correct them therefore hee was a Bishop Answ 1. I answer first that this is a meere Non sequitur For 1. Hee might have this power to receive such accusations as an Euangelist and Paules Coadjutor Secondly As Paules Delegate or Officiall as our Bishops Officialls Vicars and Chauncellors now exercise Episcopall Iurisdiction under them as their substitutes onely not by any inherent Episcopall dignity or authority in themselves Thirdly Hee might doe it by the appointement and mutuall consent of the people who had power in all cases of difference to constitute any man a Iudge though no Bishop 1. Cor. 6 1 to 7. Fourthly Hee might doe it onely as an Elder Elders having power to rule well 1. Tim. 5. 17. and so by consequence to receive accusations and to correct delinquents by reproofes or Ecclesiasticall Censures with the consequent of the Congregation 1 Cor. 5 4 5. 11 12 c. 6 1 to 7. Gal. 6 1. 2. Thessal 3. 14 15. Fifthly I had almost added that hee might have done it as an Ecclesiasticall Commissioner but that I considered that hee was not so much as to receive an accusation against an Elder but under two or three witnesses at least first examined and our Ecclesiasticall Commissioners and Bishops are so farre from this divine Apostolicall precept by which they would proove Timothy and themselves to be Bishops Iure divino that they will pursevante silence suspend imprison Ministers and Elders and put them to selfe accusing one ex officio oathes and upon every jealosie suspition and private accusation of any drunkard rascall or without two or three witnesses or accusers first examined against them and brought face to face A direct proofe that neither they nor their proceedings are Iure divino Answ 2. Secondly I answer that by Elder in this text as many conceive is not meant a Presbyter or Minister but an ancient man as it is taken in the first verse of the chapter so as it prooves not that Timothy had any Ecclesiasticall Jurisdiction over the Elders that were Ministers of Ephesus who ruled that Church v. 17. and â—w 〈…〉 Bishops of it Acts. 20 28. Where Paul enjoynes them to take heed to themselves as having no Superintendent paramount them not giving Timothy any charge to take heed to them Thirdly Admit these Elders were Ministers yet Timothy had no judiciary pâ—wer over them to suspend or correct them since v. 〈◊〉 hee is expresly enjoyned not to rebuke an Elder but intreat him as a Father which is farre from giving him any such Episcopall Iurisdiction over them as our Bishops now exercise and usurpe using godly Ministers and raâ—ing them rather like dogs and scullions then Elders Fourthly The words are not that hee should not excommunicate suspend convent or censure an Elder but that hee should not receive an accusation against him but before two or three witnesses Now to condemne or censure is one thing to receive an accusation another The first not but a Iudge or cheife officer can doe the second every register clerke informer or under officer Yea every private Christian is capable to receive an accusation and every ordinary Minister too against another superior to him in age estate or place either privately to admonish him that is accused of his fault or to reproove him for it or to counsell him how to repent and redresse it or to comfort him if hee be dejected with it or to informe against him to the Magistrate or whole Congregation or to pray to God for his amendement Math. 18. 15. 16. 17. Levit. 19. 7. Gal. 6. 1. 2. Thess 3. 14. 15. 1. Tim. 5. 20. 24. Tit. 1. 10. to 14. 2. Iohan. 10. 11. Iud. 22. 23. which well expound this text Fifthly The true meaninge of this text is this that Timothy and other Christians of what quality soever especially Ministers should not lightly receive or beleeve any ill report cheifly of an Elder or Minister without sufficient testimony of the truth thereof by two of three able witnesses as will plainely appeare by paralelling it with Psal 15. 3. Numb 35. 30. Deut. 17. 6. c. 19. 15. Hebr. 10. 28. and with Math. 18. 15. 16. 17. where our Saviour saith thus Moreover if thy brother shall trespas against thee goe and tell him his fault betweene him and thee alone if hee shall heare thee thou hast gained thy brother But if hee will not heare thee then take with thee two or three more that in the mouth of two or three witnesses every word may be established and if hee shall neglect to heare them tell it to the Church and if hee neglect to heare the Church let him be unto thee as an beathen man and publican A perfect Commentary on this text of Paul and a direct censure of our Bishops ex officio oathes and proceedings by the parties owne selfe-accusing oath and answere without or before witnesses produced 6. This text admitt it gives power to Timothy to take accusations against an Elder before two or three witnesses yet it excludes not the other Elders of Ephesus from having like power with him it gives him not any sole power to heare and determine complaints without the other Elders assistance or consent but together with them Math. 18 19. 1 Tim. 5 17. Acts. 20 28. Hence the fourth Councell of Carthage Can. 23. and after it Gratian. Caus 15. Quaest 7. Cap. Nullus Decree That a Bishop should heare no mans cause without the presence of his Clerkes and that the sentence of the Bishop should be void unlesse it were confirmed with the presence of the Clergy yea Gratian in that place prooves out of the Councels of Hispalis Agatha the first Carthage the second and fourth Gregory whose words and Canons hee recites at large that a Minister Presbyter or Deacon cannot be punished or deprived by the Bishop alone but by a Synode or Councell and that the Bishop cannot heare or determine the causes of Cleargymen alone without associating the Elders of the Church or other adjoyning Bishops with him for which cause many ancient Councels denied that there should be two Councels kept in each Province every yeare to heare and determine all Ecclesiasticall causes and controversies This text therefore prooves nothing for Timothies Ecclesiasticall or Episcopall Jurisdiction being written rather for the Churches and Ministers future
writes thus For this cause the Apostle saith Hee that desires a Bishopricke desires a good worke Hee would expound what a Bishopricke is it is a name of labour not of honor For it is a Greeke word and derived from hence that hee who is made an Overseer overseeth those over whom hee is set namely by taking care of them For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is over but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is intention overseeing or care therefore if we will render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Latine we may say it is to play the Superintendent that hee may understand that hee is not a Bishop who delights to be over others but not to profit them On which words Ludovicus Vives thus Comments The name of a Bishop is derived either from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth to consider or from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth the same and to visit Whence Sâ—idas saith there were some sent from the Athenians to the Cities under them who should looke into their affaires and these were called Bishops that is as it were Overseers or Visitors and Observers In Holy Scriptures a Bishop is commonly called a Watchman as in Ezekiel 3. 17. c. 33. 2. 6. 7. and in Hosea 5. 1. The Lord complaineth that the Bishops were made a snare on Mizpah or in the watch tower and a net spread upon Tabor as if hee had spoken of the Bishops of this age who lay snares in their Bishoprickes and large nets to catch many but not with thinne holes or threades least the gift should swim thorough yea now it is so provided by the diligence and wits of certaine men that without evasion of this Law a Bishopricke may not onely be lawfully desired but likewise bought and sold S. Chrysostome in his 10. Hom. upon the 1. Tim. S. Hierom in his Epistle to Evagrius Beda on the 1. Pet. 2. 25. Anselme on Phil. 1. 1. Aquinas secunda secundae Qu. 184. Art 6. Petrus de Palude de Potest Coll. Apostol Art 1. all cited by Bishop Iewell in the Defense of the Apologie of the Church of England part 6. c. 2. Divis 1. p. 523. and S. Bernard also de Consideratione ad Eugenium l. 2. 3. joyntly resolve that a Bishop is nothing else but a Superintendent Watchman or Overseer and that hee is called a Bishop from hence that hee overseeth survaieth or watcheth over others with which all other ancient and moderne writers whether forraigne or domestique Papists or Protestants accord Heare onely Doctor Iohn Ponet Bishop of Winchester in his Apology against Doctor Martin in defence of Preists mariage c. 4. 5. p. 44. 52. 53. 54. who as hee there expresly reckons up Popes Cardinals BISHOPS Preists Monkes Canons Friers c. to be the Orders of Antichrist taxing them likewise severely and comparing them with the Eustathian heretickes for refusing to weare usuall garments and putting upon them garments of strange fashions to vary from the common sort of people in apparell So hee thus determines of the name Bishop and Superintendent And further whereas it pleaseth Martin not onely in this place but also hereafter to est at the name of Superintendent hee sheweth himselfe bent to condemne all things that be good though in so doing â—ee cannot avoyd his open shame Who knoweth not that the name Bishop hath so beene abused that when it was spoken the people understood nothing else but a great Lord that went in a white Rochet with a wide shaven Crowne and that carrieth an oyle boxe with him where hee used once in 7. yeare riding about to confirme children c. Now to bring the people fâ—â—m this abuse what better meanes can be dâ—vâ—sâ—d then to teach the people their error by another word out of the Scriptures of the same signification which thing by the terme superintendent would in time have beene well brought to posse For the ordinary paines of such as were called superintendents should have taught the people to understand the duty of their Bishop which you Papists would faine have hidden from them And the word Superintendent being a very Latine word made English by use should in time have taught the people by the very Etymology and proper signification what things was meant when they heard that name which by this terme Bishop could not so well be done by reason that Bishops in the time of Popery were Overseers in name but not indeed So that their doings could not teach the people their names neither what they should looke for at their Bishops hands For the name Bishop spoken amongst the unlearned signified to them nothing lesse then a preacher of Gods word because there was not nor is any thing more rare in any order of Ecclesiasticall persons then to see a Bishop preach whereof the doings of the Popish Bishops of England can this day witnesse but the name superintendent should make him ashamed of his negligence and afraid of his idlenes knowing that S. Paul doth call upon him to attend to himselfe and to his whole flock of the which sentence our Bishops marke the first pecce right well that is to take heed to themselves but they be so deafe they cannot hearken to the second that is to looke to their flock I deny not but that the name Bishop may be well taken but because the evilnes of the abuse hath marrid the goodnesse of the word it cannot be denied but that it was not amisse to joyne for a time another word with it in his place wherby to restore that abused word to his right signification And the name superintendent is such a name that the Papists themselves saving such as lack both learning and wit cannot finde fault withall For Peresius the Spaniard and an Archpapist out of whom Martin hath stolen a great part of his Booke speaking of a Bishop saith Primum Episcopi munus nomen ipsum prae se fert quod est spperintendere Episcopus enim Superintendens interpreta 〈…〉 visitans aut supervidens c. That is to say The cheife office of a Bishop by interpretation signifieth a Superintendent a Visitor or an Overseer Why did not Martin as well steale this peece out of Peresius as hee did steale all the common places that hee hath for the proofe of the Canons of the Apostles and of Traditions in his second and third Chapters Martin in the 88. leafe is not ashamed in his Booke to divide the significations of the termes Bishop and Superintendent as though the one were not signified by the other But it may be that Martin as the rest of the Popish Sect would not have the name of Superintendent or Minister used least that name which did put the people in remembrance of sacrificing and bludsapping should be forgotten Since therefore this Title Bâ—shop is thus promiscuously used both in prophane and Christian writers and in the Scripture it selfe for any Officer Overseer Survayer Superintendent Watchman Guardian Pastor or Keeper
institute Titus Archbishop or Superintendent generall of all Crete it being so large a circuit having so many Archbishops and Bishops Sees within it and hee so little resident in so often absent from it as I have manifested in the premises From all which I presume I may safely conclude this second question against the common received Errour that Titus was never Bishop or Archbishop of Crete what ever our Prelates and their favourites have written to the contrary And so Timothy being neither a Diocaesan Bishop of Ephesus nor Titus of Creet the pretended Hierarchy of our Prelates Iure divino built onely upon the sandy foundation of these two supposed Bishops Bishoprickes must needs now fall to ruine and they being now lifted up so High aboue their fellow Brethren their fall must certainly proove very great They have long since many of them forsaken God the teaching of his word the chiefe part of their spirituall functions banded themselues against his truth Ministers people and the preaching of his Gospel which they suppresse and put downe in all places yea such is their desperate impiety that whereas in all former times of Plages and Pestilence yea in 1. Iacobi and Caroli there hath beene by publike authority a speciall day of fasting prayer preaching and humiliation appointed every weeke especially in infected places to divert Gods heavy judgements as the chiefe antidote against all Plages and judgements prescribed by God himselfe yet now they are growen such open fighters against God Religion the spirituall the temporall good and safety of the people that to prevent the plague as they pretend but in truth to increase it more and to suppresse preaching piety and religion they begin to put downe all weekeday Lectures and Lords day sermons in the afternoone as if Gods publike ordinances and service the best remedie against were a meanes to increase and spread not stay the plague yea they debarre Ministers from using any prayers at all after their sermons or any other prayer before them then what the 55. Canon prescribes in which there is not a word of prayer against the plague drought famine sword or pestilence By meanes whereof inhibiting Ministers thus to reproove the people for their sinnes which provoke Gods wrath and judgements at this present so to bring them to repentance for them by their preaching or to pray against the plague and other judgements of God which now lie hard upon the Kingdome which these sinnes have occasioned and hindring that publike weekely fasting preaching prayer which God by his judgements now calls for at our hands they have made not onely the Kingdome but themselves especially ripe for ruine And being now for these their atheisticall godles practises their enmity to God his truth his faithfull Ministers and people their Lordlines tyranny pride oppression wordlines prophanes and irreligion fallen under the very execration of God himselfe and the curses of his people who day and night crie for vengeance against them as Gods sworne and most professed open enemies and having no divine foundation prop or pillar now left where with to support their tottering thrones and Miters needs muâ—â— they shortly like that High Preist Ely fall from their high-towring seates backward and so breake their neckes to the ioy of all Gods people whom they now by their persecutions and innovations so much oppresse Even so let all thine enemies perish O Lord but let them that love thee be as the sunne when it goeth forth in his might A POST-SCRIPT OUR famous Martyr Iohn Purvey in King Henry the fourth his raigne delivered this Position touching the preaching of the Gospel That whosoever receiveth or taketh upon him the office of a Preist or of a Bishop and dischargeth not the same by the example of his godly conversation and faithfull preaching of the Gospel is a theife excommunicated of God and of holy Church And further that if the Curates preach not the word of God they shal be damned and if they know not how to preach they ought to resigne their livings as Pope Celestine the fifth Adelbartus the second Bishop of Prague Daniel the 6. and Firthstane the 23. Bishop of Winchester John the 5. and Thurstan the 28. Archbishop of Yorke Thomas Spofford the 56. Bishop of Hareford besides sundry others before-cited resigned their Bishoprickes So that those Prelates which preach not the Gospell of Christ although they could excuse themselves from the doing of any other euill are dead in themselves are Antichrists and Satans transfigured into Angels of light night theives manquellers by daylight and betrayers of Christ his people What then shall wee thinke or judge of many of our present Lordly swaying English Prelates some of which never preached since they were made Bishops others not once in a dozen yeares others but once in a yeare or two that not in their Diocesse to their people where many of them never yet preached but at Court few of them above once a quarter or once a moneth at most Where as S. Ambrose S. Augustine S. Chrysostome Cyrill of Ierusalem with other Bishops heretofore and Bishop Hooper and Bishop Ridley in King Edward the 6. dayes preached once or twice every day of the weeke without faile or intermission Yea what shall wee say of those Bishops who now everywhere put downe Lectures and preaching both on weekedayes and Lordsdayes to suspending silencing excommunicating imprisoning depriving the most powerfull painfull faithfull Godly Ministers in all their Diocesse for no offence either in life or doctrine for no violation of any Ceremonies by Law established but meerely for not subscribing to their late Popish innovations illegall injunctions and commaunds warranted by no Law of God or man the sole pretended cause yet in truth out of their desperate hatred to the sincere frequent powerfull preaching and Preachers of Gods word which seemes to condemne their idle secular Lordly vitious lives and practises to the progresse power and growth of our Religion and salvation of the peoples soules Nay what shall we iudge of that proud insolent Regulus and imperious Prelate Mathew Wren Bishop of Norwich who hath not onely put down many famous worthy preachers and all Lectures throughout his Diocesse both on the weekedayes Lordsday Evenings yea and in the morning too in many places and silenced divers Ministers of cheifest note for not conforming to his strangâ—novell Magisteriall innovations and late visitation Articles printed and published like an absolute Monarch King and Pope in his owne name by his owne authority alone in affront of his Majesties Lawes and ‡ Declarations for which hee hath incurred a Praemunire but likewise very freshly since his late coming to Ipswitch where he hath silenced 7 Preachers and hath no Sermon at all oft times on the Lordsday in his owne Parish Church commaunded the Sexton of one Mr. Scots Church in
Lords flocke for whom hee shed his blood AND NEVER THEIR LABOVR CARE AND DILIGENCE HEREIN untill they had done all that lyeth in them according to their bounden duety to bring all such as were or should be committed to their charge unto that agreement of faith and knowledge of God and to that ripenes and perfectnes of age in Christ which none of them hath yet done that there should be no place left among them neither of errour in Religion or for viciousnes of life and that for the same cause they should and would forsake and sett aside as much as in them lyeth all worldly cares and studies and give themselves WHOLLY to this thing and draw all their cares and studies this way and to this end and that they should and would preach and be faithfull dispensers of Gods Word in their Congregations which charge being layd upon them by the Bishop at their ordination in the name of Christ by the whole Church and State of England and the Booke of Ordination confirmed by three severall Acts of Parliament the 8 Canon and their owne subscriptions to it and they particularly promising in a most solemne maner to performe it to the â—ttermost of their power How any Bishop can by Law suspend them from preaching as long as they continue Ministers and are not actually degraded or deprived of their livings for some just or lawfull cause warranted by an expresse Act of Parliament or how any godly Minister in point of Law or Conscience can give over his preaching or Ministry upon any unjust suspenâ—ion inhibition excommunication or commaund of any Bishop Visitor or Ordinary who cannot countermaund this charge or Booke of Ordination ratified by 3 Acts of Parliaments I cannot conjecture Finally That if Ministers will thus suffer every Bishop at his pleasure without any speciall Commission from his Maiesty vnder the great Seale of England or any just cause in point of Law upon every humor fancy or new minted Article of his owne which by the Statute of 25. H. 8. c. 19. and the 13. Canons resolution yea and his Maiesties too in his Declaration before the 39. Articles hee hath no power to make to suspend excommunicate and put them downe from preaching then it will be in the Bishops power to suppresse and alter Religion at their pleasure without his Maiesties or a Parliaments assent and so all shall hang vpon their wills who have no power at all either by the Lawes of God or the Realme to institute any new rites Ceremonies Articles Canons or Injunctions or to alter or innovate any thing in Religion much lesse to suspend or silence Ministers Wherefore in case our Prelates presently revoke not these their anti-christian illegall suspenâ—ions inhibitions injunctions or other Censures to hinder Ministers from preaching I hope every Godly Minister who hath any care either of his owne soule liberty people any love at all to God or Religion any zeale or courage for the truth or desire of the good either of Church or State taking these considerations into his thoughts and finding the Bishops Jurisdiction and proceedings to have no lawfull warrant either from the Lawes of God or man will readily protest both against their usurped authority and proceedings as meere nullities and vanities and proceed to preach pray and doe his duetie as the Apostles and Martyrs did of old without any feare or discouragement that so Gods judgements Plagues and punishments which the Prelates late practises with the Ministers silence and cowardize and all our sinnes have drawen downe upon us may be asswaged and remooved and wee may ever retaine the Ordinances and Word of God among vs in purity power sincerity and plenty both to our present and future happines I shall close all with this Syllogisme That calling authoritie and jurisdiction which obliterates persecutes suppresseth oppugneth the very Law Gospell and word of God with the frequent powerfull preaching preachers and professors thereof is doubtles not of divine right or institution but Anti-christian and Diabolicall 1. Thess 2. 14. 15. 16. Rom. 2. 13. 10. Iohn 8. 39. to 48. 1. Tim. 3. 1. to 7. Tit. 1. 5. to 10. But this doth the calling authority and jurisdiction of Lord Archbishops and Bishops as the premises and all stories witnes especially our Booke of Martyrs Therefore it is doubtles not of divine right or institution but Anti-christian and Diabolicall If the Minor be not sufficiently evidenced by the Premises by the silencing of many Ministers suppressing of so many Lectures throughout the Realme give me leave to instance but in two fresh examples more The first in Doctor Peirce Bishop of Bath and Wels who in his Visitation in the midst of August last expresly prohibited all Ministers in his Diocesse to preach on the Lords day afternoone threatning some Ministers to suspend them both from their office Benefice if they durst presume to preach any more on the Lords day afternoone without alleadging any Law or Canon which there is none or any danger of bringing or spreading the plague which there is not feared but onely out of his malice to preaching and to deprive poore people of the sprituall food of their soules to affront the Staâ—utes of 5. and 6. E. 6. c. 1. 3. and 1. Eli. c. 2. which require OFTEN PREACHING AND HEARING of the Gospell upon every Sunday and Holy day and prescribe preaching twice a day as well as much as Common-prayer coupling them together in the same words to oppugne the Homily of the right use of the Church p. 3. 4. 5. which prescribes and enforceth the dayly and continuall preaching of Gods word and specially on the Sabbath-dayes from our Saviours and his Apostles owne Precepts and Examples to make all Ministers perjured who at the time of their Ordination make a solemne promise and covenant before God diligently and painefully to instruct their people never to give over preaching c. as the Booke of Ordination and the Church and State of England both in and by it injoyne them and to spite S. Paulâ— himselse who as by the space of three yeares together hee ceased not to warne every one Night and Day therefore hee preached Evenings as well as mornings publikely from howse to howse Acts. 20. 20. 31. So hee chargeth Timothy and in him all Ministers To preach the word instantly in season out of season that is on Lords dayes and weekedayes Morning and Evening yea and at Midnight to if need be in times of prosperity and adversity of health and pestilence when preaching is most seasonable to raise men from their sinnes 2. Tim. 4. 2. which Apostle were hee in this Bishops and some other of his Brethrens Diocesse they would schoole him roundly for such good doctrine and stop his mouth to prevent the great mischeife of often preaching yea 〈◊〉 our Saviour Christ himselfe and his Apostles were now among our Prelates and should preach DAYLY in our temples as they
did in the Temple of Ierusalem and Jewish Synagogues I feare me they should be all silenced suspended and laid by the heeles for their paines by our Rare-preaching Lordly Prelates since they thus use our painefullest Ministers even for frequent preaching If I should demaund of them by what Law of God or the Realme by what Canon of the Church or by what speciall commission from his Majesty under his greate Seale without which their Lordships cannot by Law suspend or silence any Minister nor keepe any Visitation without the danger of a Praemunire which they have all incurred I feare me they would be as muâ—â— as any Minister they have put to silence And till they can shew such Law Canon and speciall Commission which not one of them can doe hee is not worthy the name of a faithfull Minister that will sit downe silent altogether as too many doe to their eternall infamy or slack downe their former frequency and diligence in preaching upon the proudest Prelates bare Mandate especially in these dayes of Pestilence and Mortality The second instance is the suppressing of Master John Rogers Lecture of Dedham in Essex about the same time continued so many yeares together with so good successe that he hath converted more soules to God and brought more to heaven then all the Lord Archbishops and Bishops Sermons from Queene Maries dayes till now many of which though they have lived long cannot I presume name so much as one Soule they have truly converted either by their life or doctrine though they have murthered and starved thousands The Pretence of suspending this our Lecturer is the great good will the Bishops beare to the Townesmen and Puritans so they tearme them of Dedham over whom they are jealous with a godly jealosie to wit least the continuance of this Lecture should draw the Plague to the Towne But is this thinke you the true cause If so why then let me propound but 6. or 7. questions to our Prelates who are so carefull of mens bodies that they are altogether carelesse of their Soules First Hath not the Lecture beene the greatest blessing that ever this Towne enjoyed the cheife meanes that hath enriched it and ever since its erection waâ—ded of the Pestilence from it yea in the last great Visitation when there was more danger If so as all the Towne and Country will averre why should it be pestiferous or infectious now Secondly Where did ever their Lordships read that powerfull preaching was a meanes to attract or draw the pestilence to any Towne or Parish or the suppressing of preaching and Lectures an Antidote or Preservative against it What Divine Physitian Philosopher or Historian yea what Epicure or Atheist ever taught such Doctrine till our present new Doctors and Lord Prelates Thirdly Whether the reading of Common prayer and Homilies be not as apt to bring and increase the Plague as preaching and Lectures and the one as pestiferous as the other If not then why doe they put downe and prohibit publike fasting and prayer as infectious in this pestilence used as a preservative medicine and cheife cure in all others as well as preaching yea how can they proove that one of these is more apt to attract and diffuse the Plague then the other If so then why doe they not put downe Common prayer and Homilies in all places infected or in danger of infection as well as preaching the one being as pestiferous as pestilentiall as the other and so make us all true Atheists or Infidels giving God no publike worship at all Fourthly Whether the putting downe of Lectures and preaching hath beene a meanes to stay keep off or spread the Plague or rather to increase and attract it Religion teacheth us that were there is * most sinne and wickednesse abounding least knowledge and service of God there is most danger of the plague and 〈◊〉 experience prooves it true for the most part it ever raging more in the disorderly suburbs of London where they have usually least and worst preaching more then in the City where is better governement life and preaching Powerfull preaching therefore being the cheife meanes to turne men from their sinnes and evill lives and winne them unto God and the suppression of it a meanes to continue and harden men in their evill wayes it must necessary follow that frequent powerfull preaching is an antidote and cure against it and the suppression of it the high way and meanes to bring it If reason be not sufficient let late experience instruct us thus much The Lectures of Christ Church S. Martins and others in London were put downe by the Bishops this Pestilence to prevent the bringing of it into these Parishes the very selfesame weeke God sends it unto them and now it spreads among them much But in S. Antholines Parish and some others where the Lectures yet continue in the first every morning no Pestilence blessed be God hath hitherto beene heard off The Lecture of Black friers on Wednesdayes at S. Cathrines in the same day with some other have beene suppressed to prevent the Plagues increase after its invasion of these Parishes to the intollerable greife both of Minister and people yet the plague in those parishes hath since every weeke increased and spread further At Westminster upon the first comming of the Plague they gave over all preaching even forenoone and after-noone on the Lords day thinking by this remedie to cease it a president hardly paralleld in any age but what followed thereupon the Bils since have beene doubled and trebled and more have there died every day since then did in a whole weeke before This therefore is but a Preposterous remedy and a vaine pretence to beguile little children and fooles with all Fifthly What place is there neere to Dedham from which that lecture should draw the infection were it in all or some of the neighbouring Parishes there might be some colour for such a pretext and yet not sufficient to put downe the Lecture since men of those Parishes might be prohibited onely from it and all else have accesse unto it But since it is not so neare that Town God be blessed for it as that there is any such feare of infection this pretext can be but a meere cloake of wickednes to countenance a worse designe Sixtly Whether they hold not great Banquetting Maskes Dauncing Playes and Enterludes as pestiferous and infectious as Preaching and Lectures and the famous Vniversity of Oxfords health and immunity from the Pestilence as much to be respected as the poore Towne of Dedhams If any scruple be made of the former part of this Question his Majesties and their owne Booke of Common prayer for the Fast the last great pestilence 1. Caroli which prohibits all Playes Maskes revellings Dauncing Pastimes and Banqueting as causes of the plagues both beginning spredding and continuance and the proper sinnes of our Nation which have made us a Proverbe and By-word to all other
then Timothies present instruction as Gersonius Bucerus rightly observes Finally learned Doctor Whitaker hath long since assoyled this objection in these words That Timothy is commaunded not rashly to admit an accusation against an Elder this prooves not that Timothy had power or dominion over Elders For according to the Apostles minde to receive an accusation is to bring a crime to the Church to bring the guilty person into Iudgement openly to reproove which not onely Superiors may doe but also aequals and inferiors In the Roman Republike Knights did judge not onely the people but also the Senators and Patricij And certainly it seemes not that Timothy had such a Consistory or Court as was afterwards appointed to Bishops in the Church What this authority was may be understood by that which followes Those that sinne rebuke before all which aequals also may doe Thus Bishops heretofore if any Elder or Bishop had an ill report referred it to the Ecclesiasticall Senate or Synod and condemned him if hee seemed worthy by a publike judgement that is they did either suspend excommunicate or remoove him The Bishop condemned nocent Elders and Deacons not with his owne authority alone but with the judgement of the Church and Clergy Those who where thus condemned might lawfully appeale to the Metropolitan but hee could not presently alone determine what seemed good to him but permitted the Synod to give sentence and what the Synod decreed was ratified The same answer Martyn Bucer De vi usu S. Ministerij Doctor Andrew Willet Synopsis Papismi Cont. 5. Gen. Quest 3. part 3. in the Appendix and Gersonius Bucerus De Gubernat Ecclesiae pag. 300. to 398. where this objection is most fully cleared by Councels Fathers and other authors testimonies give unto this place so that it makes no proofe at all that Timothy was a Bishop So as from all these premises I may safely conclude that Timothy was neither a Bishop nor Bishop of Ephesus nor first nor sole Bishop of that See as many overconfidently and erroniously affirme Obj. 6. If any in the sixt place object that diverse of the ancient Fathers as Dionysius Areopagita Hierome Ambrose Dorothew Theodoret Chrysostome Epiphanius Eusebius Gregorie the great Policrates Occumenius Primasius Isidor Hispalensis Beda Anselme Rabanus Maurus with many moderne writers affirme Timothy to be Bishop and first Bishop of the Ephesians therefore hee was so Answ 1. I answer first that as some of these Fathers are spurious and not to be credited so many of their testimonies are ambiguous if not contradictory p Eusebius writes that Timothy IS REPORTED to be the first Bishop of Ephesus and Titus of the Churches of Creta which is rather a deniall then an affirmation that hee was Bishop there in truth Theodoret and Beda affirme him to be Bishop of all Asia not of Ephesus onely and so an Archbishop rather then a Bishop Their Testimonies therefore being so discrepant and dubious are of no validity Secondly Many of the Fathers affirme Peter to have beene Bishop of Rome and to have continued Bishop there for divers yeares yet Marsilius Patavinus Carolus Molinaeus with sundry other late Protestant writers both forraigne and domestique affirme and substantially proove by Scripture and reasons that Peter was never at Rome nor yet Bishop thereof As therefore their bare authorities are no sufficient argument to proove Peter Bishop of Rome so neither are they sufficient to evince Timothy Bishop of Ephesus Thirdly These Fathers affirme not Timothy to be sole Bishop of Ephesus or to be Diocaesan Bishop or such a Bishop as is superior to a Presbyter in Jurisdiction or degree the thing which ought to be prooved and if they affirmed any such thing yet seeing the fore-alleadged Scriptures contradict it in a most apparant maner they are not to be credited against the Scriptures testimony Fourthly The Fathers terme him Bishop of Ephesus not because hee was any sole Diocaesan domineering Bishopthere as the objections pretend but because hee was left by Paul to teach and instruct them for a space till hee returned from Macedonia and to order that Church together with the other Bishops and Elders thereof and being one of the eminentest Pastors of that Church next after Paul who planted it the Fathers terme him the Bishop of Ephesus in that sence onely as they stiled Peter Bishop of Rome and Antioch Iames Bishop of Ierusalem Marke Bishop of Alexandria and the like not that they were Bishops properly so called or such as ours are now but onely in a large and generall appellation because they first preached the Gospell to such Churches to no other purpose but to proove a perpetuall succession of Presbyters and doctrine in those particular Churches from the Apostles time till theirs naming the eminentest Minister for parts and gifts in each Church the Bishop of that Church all which appeares by Irenaeus Tertullian and others who call them Bishops onely for this purpose to derive a Succession of Ministers and doctrine from the Apostles Hee that would receive a larger answer to this objection let him read Gersonius Bucerus de Gubernatione Ecclesiae p. 518. to 524. 436. to 441. 498. usque 500. 538. 539. which will give him ample satisfaction Obj. 7. If any finally object that Paul desired Timothy to abide still at Ephesus when hee went into Macedonia 1 Tim. 1. 3. and that the Greeke verbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies a constant residence or abiding in one place Therefore Timothy was Bishop of Ephesus which if it be a solid Argument prooves many of our Court Nonresident Prelates and Ministers to be no Bishops because they reside and abide not muchlesse preach and keepe hospitality on their Bishoprickes rather then Timothy to be Diocaesan Bishop of Ephesus Answ 1. To this I answer first that the argument is a grosse inconsequent For Timothy might abide thus at Ephesus as an Euangelist as an Elder as Paules assistant or substitute onely as an ordinary Minister not as a Bishop his abiding therefore at Ephesus is insufficient to constitute him a Diocaesan Bishop of that Sec. Secondly Paul and Titus ordained Elders in every Church to abide and continue with their flockes Acts. 14 23. Tit. 1 5 7. yet the Opposites deny these Elders to be Diocaesan Bishops Thirdly Every ordinary Minister is to reside and abide upon his Cure Rom. 12 7 8. 1 Cor. 7 20. Ier. 23 1 5. If this argument therefore where solid every Minister should be a Diocaesan Bishop Fourthly Paul left Aquila and Priscilla at Ephesus to abide there Will it therefore follow that they where Diocaesan Bishops of the Ephesians If not then the argument is invalid Answ 2. Secondly I answer That Timothy was to abide at Ephesus onely for a season till Paules returne out of Macedonia and no longer 1 Tim. 3. 14 15 c. 4 13 14. after which hee went with Paul from Macedonia into Asia