of Ierusalem that is almost 150. yeares before the period of that time whereof we speake And yet in Act. 21. there is mention of I know not how many ten thousands of belieuing Iewes ver 20. You see say they to Paul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 how many ten thousands there are of belieuing Iewes c. My second argument to proue that in some Cities the multitude of Christians did not ordinarily assemble in one place as one set particular congregation is a particular instance of the City of Rome in these words Serm. Sect 6. Pag. 20. At Rome about the yeare 100. the Company of Christians being much increased c. Euaristus diuided them into diuers Parishes c. to Apolog. c. 37. pag. 21. To this instance his answere is twofold First that it is but a tale of no credite nor truth Of no credite because both the author deserueth no credite and the matter reported by him is vnlikely and vntrue The Author either because wrongfully hee beareth the name of Damasus or if it be Damasus himselfe hee is not to be credited in reporting a matter done 300. yeares before his time So that wee are resolued to deny it let the author bee who hee will Yea but the Venetian Edition of the Councels chargeth that Author but hee saith not where with disagreement from other approued histories but he saith not wherein Doth hee in this particular disagree from approued histories Or is there any reason why he should be suspected of forgery in this particular In all writings of the Romanists which are suspected of forgery there is something contained which seemeth to bee coined or foisted in for an aduantage Now I would gladly know to what end they should faine this particular serueth it to magnifie the Papall supremacy or to maintaine any of their corruptions or to contradict their opposites in any thing which they held in former times Nothing lesse For to begin with the last It could not bee counterfeited with purpose to contradict any body for that one and the same Church was and ought to be diuided into Parishes and that Presbyters were and ought to be seuerally appointed to them neuer any man that J haue read or heard of denied before T. C. Not Caluin nor Beza nor any other fauourer of the pretended Discipline before him Likewise that which is reported was a godly and necessary act which had been practised long before this in Alexandria though I knew not so much when I made the Sermon but you shall heare of it in due place which also was practised vpon the like occasion in all the Churches of the world that is to say when the number of Christians was so increased that they could not all conueniently meet in one place they were by their B. diuided into diuers assemblies Was not this done in all Churches whatsoeuer yea ought it not to haue bene done In Rome it was done long before the time of Damasus for before his time there were aboue 40. parish Churches built in Rome and no doubt but it had a beginning and a beginner which if it were not Euaristus let it be shewed who it was It was done as J will straight waies note before Tertullians time who flourished about the year 180. And therfore if not by Euaristus thē by one of the other anciēt BB. within the compas of the limited time who were godly BB. famous Martyrs That it was Euaristus his act to let passe Damasus and the volumes of the councils which report it out of him Platina Onuphrius before cited and Sabelliciu testifying the same others as opposite to Popery as our refuter haue beleeued accordingly reported Iohn Bale reporteth of Euaristus that hee shining with the grace of God euen in the time of persecution increased the number of the sacred assemblies of Christians Likewise Robert Barnes that famous Martyr saith Presbyteris Rome titulos distribuit Hee distributed the titles or parishes to the Presbyters To these I might adde the testimony of a Protestant writer who for 30. yeares together studiously laboured in penning a Chronologie though it be not printed wherein among other things he reporteth of Euaristus who as he noteth was made Bishop of Rome in the yeare 99. that hee brought the places of the assemblies of the Christian brethren in Rome vnto 7 congregations appointed to each of them seuerall pastors teachers that they might by such means remaine more secret liue in better securitie and heare the word with more ease and profit then otherwise they could considering the iniquity of the time if they did meete in greater nūbers As touching the matter he saith 1. it is vnlikely that the Presbyters attended the flocke promiscuously and the people met in diuers places vncertainely and yet that which he excepteth against as the matter is not so much as material The question is whether Euaristus diuided the Church of Rome into diuers seuerall congregations and assigned seuerall Presbyters to them as Damasus reporteth But whether the Presbyters before attended them promiscuously or the people mette vncertainly that is not the question But seing hee is pleased to except against those words which are not in Damasus but Onuphrius my selfe added as a reason of Euaristus his act let him also be pleased to answer me whether the whole Christian people of Rome in the city suburbs country adioyning did vsually ordinarily meete together in one assembly throghout the whole term of 200. years or in diuers assemblies as they could most conueniently If they alwaies or most vsually met together then whether alwaies in one certain place or in diuers vncertainly occasionally The former himselfe denieth If the latter then the Presbyters had not charge of them seuerally but of them al promiscuously then also the people met vncertainly If they did not ordinarily meet all together but in diuers assemblies which is the truth then whether were the seuerall meetings set and certain and seueral Presbyters appointed to them or were the meetings and Presbyters for the instructing of those assemblies appointed vncertainely as occasion and opportunity serued If the latter which seemeth to haue beene the vse before Euaristus his time then that is true which hee excepteth against If the former which was brought to passe by Euaristus then the maine assertion which he oppugneth is true Secondly he would proue it to be false and that by 2. testimonies the former of Iustin Martyr an 142. Who directly affirmeth of the Church of Rome in speciall as in generall of all other Churches that they vsed vpon the sabbath day all to assemble together in one place His words are these On the sunday as it is called all the Christians dwelling in the cities or abroad in the countries do come together in the same place He speaketh not of the Church of Rome in speciall but of the practise of all Christians in general Is therefore the
conclude therefore according to the true Etymologie wee confesse the name to be good and doe vse it in our seruice booke and otherwise knowing that it implieth no sacrificing as you most fondly and ridiculously would enforce out of it But in Translation because by common speech a priest was taken for a Sacrificer and the Translators had no other name whereby to call the Sacrificers of the Lawe but priests to make and obserue that difference which the holie Ghost alwayes obserueth in the Newe Testament they call the one Priests the other Elders But if they had called the one Sacrificers and the other priests that priests might haue bene knowne to differ from Sacrificers it had bene a small matter and perhaps hindered you of this vaine quarrell It is not a popish abuse therefore to call Ministers priests but to giue the name priest to Sacrificers And likewise it is an abuse of Innouators to giue the Name presbyter or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it is a name of an office and not of age which is proper to Ministers to them who are no priests Who though they may be called Saecerdotes that is Sacrificers as all Christians may yet presbyters they cannot truely be called But how doth hee proue that I delight to haue the Ministers of the Gospell called priests Forsooth because there was no necessitie laid vpon me to call them so but might haue contended my selfe with the name of Ministers Whereto I answere that I mention the Name Priest the proper English of presbyter as a necessarie argument to proue that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or presbyter doth signifie a Minister as I shewed before affirming that they might as well make question whether there were any Lay-priests as Lay presbyters For this was the first argument of the three to none whereof the refuter could see any necessitie laide vpon him to answere It is necessarie with him belike to wrangle with words but not to answere arguments Now to conclude my answere to his first accusation I appeale to the refuter himselfe and to all which either know mee or haue read my other Bookes whether this imputation was laid to my charge out of an vpright conscience or not rather out of an vncharitable desire to bring mee though vniustlie into the dislike of the people to whom the Name priest is odious as D. Fulke truely noteth because they knowe not the Etymologie of it For if they knew that the English word Priest as also the like wordes in French and Italian were deriued from Presbyter and that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Presbyter is the name which the holie Ghost and all antiquitie ordinarilie giueth to the Ministers of the Newe-Testament They would rather condemne them that abuse either the name Priest to Sacrificers as the Papists do or the name Presbyter wherof Priest is the true English to signifie Lay-Elders as our Disciplinarians doe then hee would mislike our Church which vseth the word aright Namely as the proper and true English of Presbyter from whence it is deriued without anie relation to Sacrifices at all Wherevnto this is to be added that howsoeuer our first Translators in King Henrie his time auoyding the worde priest translated Presbyteri by Elders Yet by Elders they vnderstood no other but Ministers As appeareth by this speech of M. Tindall All that were called Elders or Priests if they so will were called BB. also Secondly hee chargeth mee with vntruth for saying that question might as well bee made whether there were annuall Ministers or Lay-Priests as annuall or Lay-Presbyters But this I prooued when I demonstrated by three arguments that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or presbyter doth signifie none but a Minister For if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or presbyter as it is the name of an Ecclesiasticall office doth signifie nothing but a minister or priest as I prooued then that question might as well bee made of Ministers or Priests as of presbyters But how I pray you doth hee conuince mee of falshood with an if begging the question if Presbyter doth not signifie onely a Minister then question may be made of Lay-Presbyters though not of annuall Ministers or Lay-Priests As if hee should haue said if you will graunt mee the question and denie that which you haue already prooued and I could not answere then I shal be able to charge you with vntruth Yea but the vntruth of my speech was before manifest in the former part of the answere to the proposition His words there be these that the consequence is weake because there might be other Presbyters in the primitiue Church though the word Presbyter did euermore signifie a Minister So that this was but a poore shift for want of proofe to referre the Reader as oft he doth to another place where he should find little to the purpose In both places as you see all that he can say is that seeing it might be there were Presbyters that were not Ministers and if there were such which I haue disproued then that would appeare to be false which I haue proued to be most true I come to his third accusation It would be noted saith he with what contempt and scorne he calleth the Elders in question Lay-annuall-onely-gouerning Elders And it would be noted say I with how bad a conscience he wilfully depraueth the manner of vttering my words to giue some small colour both to his vnconscionable denyall of the proposition which himselfe contradicted in answere to the assumption and also to this forged calumniation For whereas I propounded the words distinctly with a Comma or note of distinction lay annuall onely-gouerning Presbyters vsing these diuers titles more fully and certainely to expresse whom I meant he hath ioyned them with notes of vnion Lay-annuall-onely-gouerning Elders as if I had in contempt scorne of them framed a nickname for them compounded of all these words And whereas he saith that I call them lay in disgrace of the Elders and reproach of those who stand for them as though they committed the gouernement of the Church to such as are base and priuate persons the truth is that he disgraceth the laitie intollerably as if there were no lay persons but base and priuate men Indeed if I had said that such men as be not of the Clergie are to be called idiotae as some of your side would haue them called rather then lay men you might haue had some colourable pretence for this accusation But when with Caluin we diuide the whole Church into the clergie and laitie vnder the laitie we comprehend the noble as well as the base and publike persons as well as priuate and men of excellent gifts as well as Idiots And it is but a seely exception which you doe vsually make that you would not haue them called lay but Ecclesiasticall For first that word doth not distinguish them from the Ministers And secondly because Ecclesia the Church being diuided into
not that we are able to ouersway them without comparison no writer till our age giuing testimonie no Church since the Apostles times vntill this present age giuing approbation to Lay-Elders but all writers and Churches before our time giuing testimonie and approbation to the gouernement of Bishops To omit that as in the number of learned men we are not inferiour so in the multitude of Churches at this day which doe not admit the Lay-Elders we are farre superiour as hereafter shal be shewed And thus much I hope will suffice for the first point FINIS LONDON Imprinted by Thomas Creed 1611. THE SECOND BOOKE PROVING That the Primitiue Churches indued with Power of Ecclesiasticall Gouernment were not Parishes properly but Dioceses And that the Angels of the Churches or ancient Bishops were not Parishionall but Diocesan Bishops The First Chapter entreating of the diuers acceptations of the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Church Diocesse and that which is translated Parish IN this second conflict I find the Refuter very confident like the men of Ai though not vpon the like occasion as though my forces were not able to stand before him But forasmuch as in the former assault I haue taken the Acropolis chiefe hold of the Presbyterian Discipline I doubt not but that when he shall with the men of Ai looke backe and see the chiefe Tower of his defence I meane the Presbytery vanishing as it were a smoake his courage will bee abated For the Presbytery being downe what hath he wherewith to hold out Bishoppes For seeing the Primitiue Churches were gouerned eyther by Diocesan Bishoppes as we hold or by Pastors of Parishes assisted with Lay-Elders as they imagine who seeth not that vpon the ouerthrow of the Presbyteries the gouernment by Bishops is necessarily inferred Hauing therefore proued the first point of the fiue with such euidence of truth as I am wel assured all the gainesayers thereof will neuer bee able soundly and substantially to confute I need not doubt of preuailing in the rest As for the 2. next points which I handle concerning Dioceses and Diocesans the refuter thinketh they be the weakest of all the fiue and the worst appointed and thereupon would take occasion to cauill at my order as if I were to learne Methode of him whereas indeed his imputation of weakenesse to these 2. parts if it were true would commend my disposition of them as Homericall seeing I haue marshalled them Nestorio more after the manner of Nestor in medio infirma placing the weakest in the middest The chiefest points in my estimation being the first and the two last The truth is I did more lightly passe ouer these two then the rest but not out of an opinion of weakenes in the points themselues but partly in a conceit of their euidence and partly in consideration that they were not either so worthie or so needfull to be insisted vpon as the rest For first I supposed them to be so euident that howsoeuer T. C. in whose steppes our new Disciplinarians tread vpon weaker grounds then a man of learning iudgement should haue stood vpon doth deny them yet scarsly any other man of learning iudgement besides him would gain-say them Secondly that the three weightiest points which are most contradicted and in which these 2. are presupposed were most worthy in that breuity whereto I was confined to be stood vpon And thirdly that J needed not to bee so carefull in prouing of them seeing the chiefest patrones of the pretended Discipline as Caluin and Beza c. doe herein ioin with vs against our new sect of Disciplinarians as hath already beene proued Now whereas I brought forth these forces intending only a light skirmish velitationem quandam tanquam leuis armaturae my aduersary bringeth his maine battel into the field as if the euent of this whole warfare depended vpon this encounter I will therefore not onely bring a new supply like those of the Israelites which came vpon the men of Ai as they were pursuing the other companies of Israel but also cause these Arguments which now like the troupes of Israel seem in his conceit to flie before him to returne vpon him a fresh And forasmuch as here we are to entreat of Churches Parishes and Dioceses it shall not bee amisse to beginne with the names which are diuersly taken And first with the word Ecclesia which signifying generally any assembly company or congregation of men whatsoeuer ciuill or ecclesiasticall holy or prophane is in all the places of the new Testament excepting Act. 19. appropriated to the Companies of the faithfull For whereas all mankind is to be diuided into two Companies the one is the world which is the kingdome of darkenesse containing manie particular companies which are all the Synagogues of Sathan the other the Kingdome of God this latter is called Ecclesia signifying a Company of men as redeemed so also called out of the world as the Greeke word importeth Ecclesia therefore is a company of men called out of the world vnto saluation by Christ that is to say more brieflie the Church doth signifie a companie of Christians And thus it is vsed in the Scriptures either more Generally to signifie eyther the Vniuersal company of them that are elected in Christ or called to be Saints as Ephes. 1.22 3.21 5.23 24.25.27.29 32. Act 2.47 Colos. 1.18.24 The two main parts of the vniuersall Church Triumphant in heauen as Heb. 12 23. Militant on earth as Mat. 16.18 1. Cor. 12.28 Eph. 3.10 1. Tim. 3.15 and that eyther dispersed in diuers nations and Countries throughout the world 1. Cor. 10.32 15 9. Act. 8.3 Gal 1.13 Phil. 3.6 Congregated in an vniuersall or Oâ—cumenicall Synode Particularly that either Definitely to signifie the Church of a Nation in the nuÌ„ber Singular Act. 7 38. Plural Rom. 16.4 1. Cor. 16.1.19 2. Co. 8.1 Ga. 1.2.22 And these either dispersed or coÌ„gregated into a Synode or consistory Mat. 18.17 Act. 15.22 Congregation whether set or vncertain as Act. 11.26 14.27 1. Cor. 11 18 22. 14.5.12.19 23.28.34.35.3 Ioh. 6. City and Country adioyning Act. 5.11 8.1 11.12 12.1.5 13.1 14.23 20. 17.28 1. Cor. 1.2 2 Co. 1.1 8.23 Col 4.16 2. Thes. 1.1 1. Tim. 5.16 Iam. 5.14 Apoc. 1.4 11.20 2.1.7.8.12.18 3.1.7.14 Village or towne Rom. 16 1. Family Rom. 16.5 1. Cor. 16 9. Col. 4.5 Philem. 2. Indefinitely signifying any company of Christians not defining either the Place Society whether of a Nation City c. quantity whether an entire church or but a part as Act. 9. â—1 15 3.4.41 18.22 Rom. 16.16 23.1 Co. 4.17 6.4 11.16 14. 33. 2. Cor. 8.18.19.24 â—1 8.28 12.13 Phil. 4.15 1. Thes. 2.14 2. Thes. 1.4 â— Tim. 3.5.3 Iohn 9. 10. Apoc. 2.7.17.23.29 3.6.13.22 22.16 The significations of the word Church being so manifold in the Scriptures
the Bishop in euery diocesse had for terme of life A few testimonies therfore shal suffice in this place In the Church of Rome there were many not onely Presbyters besides the one onely lawfull Bishop but also diuers parishes and titles soone after the Apostles times whereunto Presbyters were assigned seuerally the Bishop being the Superintendent ouer them all About the yeere 250. Cornelius being chosen Bishop of Rome Nonatianus a Presbyter of Rome discontented with the election by the instigation of Nonatus a fugitiue Bishop lately come out of Africke not only broached the heresie of the Nouatians or Catharists but procureâ—â— three simple B shops fetched from the vttermost parts of Italie to ordaine him Bâ—shop of Rome hauing also inueigled by his subtilties certaine famous men that had beene Confessours to bee of his partie and to ioine with him in the schisme against Cornelius Of this fact what was the iudgement of Cyprian of Cornelius and other Bâ—shops and finally of the Confessours themselues you shall in few words heare For when Nouatianus had sent his Messengers as to other chiefe Bâ—shops so to Carthage to procure the approbation of Cyprian hee disswadeth them from the schisme telling them that a Bâ—shop being ordained and approoued by the testimonie and iudgement of his fellow Bâ—shops and of the people another may not by any meanes be ordained And writing to some of those Confessours hee signifieth his great griefe because he vnderstood that they contrary to the order of the Church contrary to the law of the Gospell contrarie to the vnity of Catholike discipline had thought it meet that another B. should be made that is to say which is neither right nor lawfull to bee done that another Church should be erected the members of Christ dismembred c. Cornelius hauing called together diuers Bishops besides his owne Clergie deposed the Bishops who ordained Nouatianus and writing of these matters to Fabius the B. of Antioch he saith this Patron of the Gospell forsooth meaning Nouatian did not know that in a Catholike Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there ought to bee but one B. in which notwithstanding he could not be ignorant but that there are 46. Presbyters and 108. more of the Clergie The Confessors afterwards acknowledging their fault among other things in their submission confesse that as there is but one God and one Lord so in a Catholike Church there ought to be but one Bishop Now whereas Cornelius testifieth that there were besides the Bishop who ought to be but one 46. Presbyters in the Citie of Rome and 108. others of the Clergie if any man notwithstanding it bee also testified by diuers that there were diuers Churches in Rome whereunto seuerall Presbyters were assigned will needes hold that the whole Church of Rome was but one parish and that all these Presbyters and Clerkes attended but one particular ordinary congregation I cannot let him from being so absurd Howbeit this is certaine that in the next age in Optatus his time when there were in Rome aboue fortie parish Churches whereunto seuerall Presbyters were deputed there remained still but one only Bishop The like is to be said of Alexandria wherein as Epiphanius testifieth were before the time of Constantine many parish Churches all which at least so many as were Catholike were vnder one Archbishop 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and ouer them seuerally are Presbyters placed for the ecclesiasticall necessities of the inhabitants who might each of them bee neere vnto their owne Church c. Now saith Epiphanius besides the Church called Caesaria which was burnt in Iulians time and reedified by Athanasius there are many others as the Church of Dionysius of Theonas of Pierius of Serapion of Persaea of Dizya of Mendidius of Amianus of Baucalis and others In one of these was Colluthus Presbyter in another Carpones in another Sarmatas and Arius in another namely that which is called Baucalis The same is testified by Nicetas Choniates affirming that in Alexandria there were of old many Churches subiect to the B. of Alexandria committed seuerally to Presbyters as that which is called Baucalis and those which haue their names from S. Dionysius Theonas c. and that Arius being the gouernor of the schoole in Alexandria was by Achilles the B. the predecessour of Alexander set ouer the Church called Baucalis And although there be not the like euidence for multitude of parishes in other Cities immediately after the Apostles times yet is it not to be doubted but that in euery City when the number of Christians was much increased the like diuision of parishes was made vnto which not BB. but seuerall Presbyters were appointed there remaining in each Citie but one Bishop as the practise of all Churches in the Christian world from the Apostles times to our age doth inuincibly prooue But now suppose that the Church of each Citie had beene but one parish which is most false yet forsomuch as to euery Citie there was as Caluin truly saith a certaine region allotted which belonged to the Bishops charge and was from the Presbyterie of the Citie to receiue their Ministers who seeth nor that the charge of a Bishop was not a parish but a diocesse And that is the second thing which J promised to prooue For Churches containing within their circuit not onely Cities with their Suburbs but also whole Countries subiect to them were dioceses But the Churches subiect to the ancient Bâ—shops in the Primitiue Church contained within their circuit not onely the Cities with their suburbs but also the whole Countries subiect to them Therefore they were dioceses The assumption is prooued by these reasons first The circuit of a Bishops charge was anciently diuided into these parts the Citie with the suburbs and Country subiect to it For proofe whereof you heard before two most plaine testimonies The former in one of the Canons of the Apostles so called charging the Bishop with his owne Paroecia and the Countries which be vnder it The other in the Councell of Antioch which reciting the same words addeth this reason For euery Bishop hath authoritie ouer his owne Paroecia and doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is performe the dutie of a Diocesan hauing a prouident care or superintendencie of the whole Countrey which is vnder his Citie so that he may ordaine Presbyters and Deacons and order all things with iudgement To the same purpose is the diuision of Churches subiect to each Bishop into the Church of the Citie called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Nâ—trix Ecclesia and all other parish Churches within the diocesse called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And hence ariseth the distinction of Presbyters subiect to the same Bishop that others were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Presbyters of the citie or as in some Latine Councels they are called Ciuitatenses others 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Countrey Ministers or dioecesanâ— Ministers of the diocesse Secondly
the Bishop of Samosata to Athanasius the Bishop of Ancyra to Ambrose the Bishop of Millaine and writing to the Bishops of France and Jtaly calleth himselfe the B. of Caesarâ—a This title giuen to Bishops after the diuision of parishes plainly prooueth also that they were not Bishops of any one parish but of all the Churches in the Citie and of the whole diocesse My assertion therefore that each of the seuen Churches was not only the Citie but the countrey also adioining would according to the true meaning thereof haue beene consuted if hee had beene able and not the words fondlie cauilled with But not contended heere with he stretcheth my words beyond that which his owne conscience would tell him was my meaning as if I had said that all the people in the City and Country had beene at this time Christians Which could scarcely bee verified of any Citie and Country for 200. yeeres after and more I meane vntill Constantines time Neuerthelesse this was an assertion which he found himselfe able to confute And therefore full soberly he goeth about it telling vs that there were not then so many Christians as inhabitants nor it was not then in Ephesus as it is now in London And very learnedly out of hâ—s reading telleth vs that Polycarpus was put to death by the rage of the heathen multitude in the sight of his people when euery body knoweth that in all Cities and Countries for the space of almost 300. yeeres the Christians were persecuted by the Gentiles If any man aske how it may bee said that the Church contained the Citie and Country when but a few Christians in comparison of the heathen were in either of both I answer as before that the circuit of the Church or diocesse was the same when there were few and when there were many yea when all were Christians Neither were there more Bishops set ouer the Citie and Country when all were Christians then when there were but a few the same Bishop of the Citie hauing iurisdiction ouer all the Christians both in the Citie and country as well when all were Christians as when but a few which J prooued before by the generall consent and perpetuall practise of all Christendome euer since the Apostles times which ought without comparison to preuaile with vs aboue the authoritie of a few selfe-conceited persons among vs who are not so singular for learning as they are singular in opinion whose pride and arrogancie in aduancing themselues against the iudgment and practise of the vniuersall church in all places and in all ages since the Apostles times is intolerable Yea but saith hee the Church of Smyrna writing of the said Martyrdome of Polycarpus intituleth her selfe the Church of God which is at Smyrna Was there a whole Diocesse or Countrey of Christians inhabiting Smyrna Which is an obiection scarce worth the answering For whether by the Church of Smyrna you vnderstand the whole Diocesse it was seated chiefely in the Citie as the soule which is in all the bodie is said to bee in the head and God who is in all places to be in heauen or but that part which did inhabit the Citie you are not to maruell if the whole companie of Christians inhabiting a City are called a Church seeing the companie of Christians in a parish or in a familie deserueth that name Neither doth the naming of it selfe the Church which is at Smyrna exclude the Churches in the Countrey from being of the same bodie or diocesse with it And thus much may suffice to haue spoken concerning the first syllogisme which he framed for mee Now are wee to examine the second M.D. saith he perceiuing that this assumption wanted strength sought to fortifie it by two reasons This is my aduersaries vsuall though odious fashion sophistically to argue euery assertion of weaknesse for which I bring proofe when rather the proofe if it bee good as hitherto hee hath not beene able to disprooue any doth argue the weakenesse of their iudgement who denie or doubt of the truth which is prooued and the strength also of the assertion which is armed with such proofe The former reason he propoundeth thus If our Sauiour writing to the Churches of Asia numbreth but seuen and some of them mother Cities then were they great and ample Cities and not the Cities alone but the Countries adioining But our Sauiour writing to the Churches of Asia numbreth but seuen c. To let passe his vnmannerly gibing not worth the mentioning and to referre you to the manner how this Syllogisme is to be framed before mentioned let vs see how hee dealeth with this frame which himselfe hath fashioned He denieth after his vsuall manner both the proposition and the assumption So hard is my happe that scarce any one proposition or assumption which hee frameth for me may be acknowledged to be true and yet so hard is his happe that he is not able to prooue any one either proposition or assumption of mine to be vntrue The proposition hee would confute by an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 though it were granted that our Sauiour wrote these epistles to all the Churches of Asia yet it will not follow that therefore all the rest depended vpon these as children vpon the mother To which he addeth the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in denying the former part of the assumption viz. that our Sauiour did not write to all the Churches of Asia His deniall of the consequence he confirmeth by putting a case If the Emperour finding some abuses commonly raigning in the whole Country of Asia should haue written to these principall and mother Cities for the reforming of those abuses with intent saith he that all other Cities and Townes should be warned by his reproofe of them which put-case with that intent is worthy to be put into a cap-case might a man conclude thereupon that all other Townes and Cities of Asia were subiect to the gouernment of these seuen But say I put the case that the Emperor so should doe with that intent which is and also hath beene vsuall in such cases that is to the intent that what hee writeth to them might by and from them be notified to those Townes and Villages which were within the circuit of their iurisdiction would it not strongly proue that all those other townes and villages were subiect to them Come we to our selues When the King or his Counsell would haue any thing intimated to all his Subiects in certaine Counties are not warrants directed to the Lieutenants of each County from them to the high Constables of euery hundred from them to the Constables of euery towne and doth not this shew that the officers of the towne are subordinate to those of the hundred and much more to the gouernours of the County In like manner when the Archbishop would haue any thing imparted to euery parish hee directeth his letters to the Bishops they to the Archdeacons they to the officers
were not appointed to parishes but to dioceses From whence the principall question of this part is thus to be inferred The Presbyteries ordained by the Apostles were appointed not to parishes but Dioceses therefore the churches indued with power of ecclesiasticall gouernement were not parishes but dioceses This consequeÌ„ce the refuter graÌ„teth in graÌ„ting the connexiue propositioÌ„ of the syllogisme which he frameth p. 58. l. 1. If he did not it might easily be confirmed by adding the assumption viz. to visible Churches indued with power of ecclesiasticall gouernement the Presbyters ordained by the Apostles were appointed The antecedeÌ„t which is also the propositioÌ„ of the syllogism if the assumption bee added I proue by 2. arguments The first concluding thus They who were appointed to whole cities and countreys to labor so far as they were able the conuersion of al that belonged to God were appointed to dioceses and not to parishes This propositioÌ„ I omitted also as taking it for granted As for his cauils against his owne proposition which he framed for the nonce to cauill withall they are not worth the refuting For besides that he absurdly cauilleth with me as thogh I had said that al in the city country were in S. Iâ—bus time conuerted he alleadgeth that there is no necessity that they which were conuerted should be of the same church with theÌ„ who did conuert them As for example they of Ceuchrea receiued the gospel from Corinth and yet were a distinct Church For it is called the church of Câ—nchrea RoÌ„ 16. 1. But I spake of them which did accidentally conuert others but of such as by whose meanes the conuersion of the city and country was originally intended And I say that they whose ministery was intended for the conuersion of the city and countrey to their care or charge both for the first conuerting of theÌ„ gouernment of theÌ„ being conuerted the city country beloÌ„ged As for Cenchreae though it be called a church as euery company of christians may so be termed yet it was not such a church as they speak of indued with power of ecclesiastical gouernement but subiect to the iurisdiction of the Church of Corinth Now followeth the assumption But the Presbyteries ordained by the Apostles were appointed for whole cities countries therto belonging to labour so farre as they were able the conuersion of al that belonged to God This assumption confirmed with 2. arguments is set down p. 18. the one the end inteÌ„ded by the Apostles in appointing presbyters in cities which was the conuersion of the nation for which themselues first preached in the chiefe cities the other is the 〈◊〉 or as they call it causa 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their hope by the ministery of the Presbyters placed in the city to conuert them which belonged to God both in city country grounded on the force of the gospell restified by our Sauior The words are these for it is euident that the Apostles when they inteÌ„ded to conuert any 〈◊〉 they first preached to the chiefe cities therof Wherin when through Gods blessing they had conuerted some their manner was to ordaine Presbyters hoping by their ministery to conuert not only the rest of the city but also in the countries adioyning so many as did belong to God The Kingdom of heaven being like a little leauen which being put into any part of the 〈◊〉 seasoneth all These words thus set downe at large be the assumption of the syllogisme which he hath framed for what cannot he bring within the compasse of his syllogisms and therof he maketh 3. parts About the first he saith hee will not striue viz. the Apostles beginning to pâ—each in the chiefe cities of euery nation which though he think I caÌ„not proue is most easie to bee proued because it was the most wise and likely course to be taken for the conuersion of nations as also because it is manifest both by the scriptures other ancieÌ„t records that they took that course As Paul inteÌ„ding the conuersion of Asia where hee staied three yeares continued in Ephesâ—s all the time intending the conuersion of Macedonia went to Thessalonica Philippi of Achaia to Corinth c. The second also he franckly yeeldeth that the Apostles ordained Presbyters in cities where they had conuerted some to the truth But the 3 which is indeed the assumption it selfe and which is inferred on the former as I set them downe that if the Apostles intending the conuersion of the nation as they began themselues to preach in the cheefe cities so they placed Presbyters to the same intent hoping by them to conuert both city and countrey then were they appointed and it was their duty to labour the conuersion of all belonging to God both in city and country the assumption I say it selfe he doth deny saying it was the office of those Presbyters to attend vpon the flock that is the company already conuerted but that it can neuer be shewed nor may reasonably be thought that it was any part of their proper duty to labour the conuersion of the residue either in citie or country By which few words the deepe wisedom of the parish-disciplinarians may easily be sounded 1. They conceiue that churches in the first constitution of theÌ„ when there were but a few conuerted and before parishes were distinguished were in the same estate that now they are being fully constituted al being conuerted to the profession of the faith parishes distinguished pastors being seuerally assigned to certain particular ordinary set coÌ„gregatioÌ„s 2. That the flocke ouer which they were set was onely that number of christians already conuerted and not the whole number which in those parts pertained to God But our Sauiour calleth the elect not conuerted his sheepe And the Lord in Corinth had much people when but a few were as yet conuerted 3. That their proper office was to attend them onely which were already conuerted not to labor the conuersioÌ„ of the rest As thogh the Apostles intended by their ministry the conuersion and saluation of no more then of those few which at the first were conuerted But for the better manifestation of their wisedome they shall giue mee leaue to appose them with a few questions The Presbyters which the Apostles ordained were they not ministers of the word Caluin confesseth it and if you should deny it I haue manifestly proued that they were not lay nay that there were not any lay presbyters Were not the presbyters many in some places more in some fewer according to the proportion of the cities or countreys where they were placed were these many Presbyters who at the first were sometimes as many as those who were besides conuerted the Apostles conueying by imposition of hands the gifts of the spirit on them whom they had first conuerted who thereby were inabled for the ministry as Acts 19.6 Were they I say being many intended onely to attend that smal number which
in Ierusalem were not so many but that still they continued one parishionall assemblis meeting together in one place then the Christians of other Cities might be and did so in like sort But the antecedents is crue therefore the consequent Of the consequence hee saith no reasonableman can make any doubt and so taketh it for granted wanting reason to prooue it Me thinkes there is great reason why I should not onely doubt of it but plainely denie it for when he saith At Ierusalem they were not so many c. hee should haue said when and that still they continued c. hee should haue said how long that being compared with other Cities at the same time and of the like continuance the reason of his consequence might appeare There bee three reasons to be giuen why the Church at Ierusalem should not bee at the end of one hundred or two hundred yeeres so great as in other Cities First the persecution begunne with the martyrdome of Steuen and continued vntill the destruction of Ierusalem vpon the beginning of which persecution all the faithfull in Ierusalem except the Apostles were dispersed into other parts Secondly â—he reiection of the Iewes for the generality of them when the Gentiles were to be called 3. The destruction of Ierusalem by Titus about the yeare 72. and finall extirpation of the Iewes out of Ierusalem by Aelius Hadrianus about the yeare 137. who called it Aelia after his owne name prohibiting any â—ew to come any more within that City So that if it were true that the number of the Christians in Ierusalem within the first 200. yeares had neuer exceeded the proportion of a parishional assembly yet hereof it would not follow that the number of Christians in other Cities should for 200. yeares continue so smal No reasonable man therefore would looke to haue that consequence granted him The Assumption also is false The Church of Ierusalem whereof Iames was Bishop neuer was a Parish so far was it froÌ„ continuing so still But as the people both in the City and Country were vnder one high Priest so was it intended that all the Christians both in the City and countâ—y should be vnder the Bishop of Jerusalem and so continued vntill the destruction thereof Afterwardes because that City being destroied Caesarea was made by the Romans the Metropolis of Iewry it came to passe the church following the common-wealth that the Bishop of Caesarea was the Metropolitan The Bishop of Ierusalem hauing the Bishopricke of the City the places adioining Howbeit in processe of time the Christians honouring the place granted the prerogatiue of the 4. Patriarchship to the Bishop of Ierusalem or Aelia reseruing to Caesarea the Metropolis her owne dignity Nether is it probable that the Church at Ierusalem after they once came to the number of 5000 as quickly it did continued with great increase vntil the death of SteueÌ„ did ordinarily meete all in one place We reade of some Panegyricall meetings as it were in Salomons porch and in the temple such as be the meetings at Paules Crosse or at the Spittle but their ordinarie as it were parishionall meetings were by coÌ„panies in more priuate places Nay I say further that the meetings either of the 12. Apostles who neuer were intended to be members either all or any of them of one parish with the Disciples Act. 6.1 or of some of them with the Presbyters and whole assembly Act. 15.22.26 which places are by the refuter alleadged were not parishionall but rather Synodicall As for those other places in the Acts some of them are ignorantly some absurdly alleadged In the 2. of the Acts he quoteth three places viz. the two first verses 6. 44. In the first it is said that when the day of Pentecost was come they were all with one accord in the same place All that is all the Apostles whose mutuall society and conuersing together is noted So doe some old Manuscrpts reade saith Beza 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all the Apostles For to them alone had Christ promised that they should bee baptized after a few dayes with the holy Ghost and to that purpose hee commaunded them to stay at Ierusalem expecting the performance of this promise Luke also sheweth who they were verse 14. saying that Peter stood with the eleuen and the people who wondred at them seem to inâ—inuate saying are not all these men of Galilee Is it not strange then that the conuersing of the Apostles together in one house should be alleadged as an example yea patterne of a parishionall assembly Or if by all were ment the 120. Disciples assembled before the descending of the holy Ghost how doth it proue either that they were a parishionall assembly wherein the 12. Patriarches of Christendome were met or that they continued for an 100. or 200. yeares so small a company as a parishionall assembly seeing within a few dayes yea the very same day they grew to bee many thousands In the 6. verse it is said that when this voice or rumor was spread in the streetes concerning the Apostles speaking with variety of tongues great multitudes of people flocked together not of Christians to make a parishionall assembly but of all sorts to behold this wonder whereat when some had wondred and some had scoffed by Peters sermon 3000. of them were conuerted In the 44. verse Luke saith that all they which belieued were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and had all things common and sold their possessions c. Where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth either signifie they conuersed together in one place and kept company one with another and so speaketh not of their assemblies for vers 46. hee speaketh of their meeting in the temple where they could not meet alone wherein nationall rather then parishionall meetings vsed to bee assembled or else it signifieth they were in one that is they were ioined together in heart and affection as it is said Act. 4.32 which sense Caluin preferreth There remaineth Act. 21.22 where the Presbyters of Ierusalem who were with Iames their Bishop when Paul came to him tell Paul that it cannot be auoided but the multitude would come together hearing that he was come Vnderstanding by the multitude either the multitude of the people of Ierusalem as well those which belieued not as those which did for they direct him to goe into the temple there to shew himselfe to be an obseruer of the law or the company of beleeuers onely who when they would flocke together to see him should find him in the temple conforming himselfe to the law of Moses But to the absurditie of alleadging these places this is added that none of them reach any thing neare the time which we speake of For the 2. of the Acts speaketh of that which was done within a fortnight after Christs Ascension The 6. before the martyrdome of Steuen the 15. aboue 20. yeares the 21. about 15. years before the destruction
word all to bee taken collectiuè or distributiuè if in the former sense then his meaning should be that all Christians in the world whether they dwelt in cities or countreys did on the Lords day meet in one place which is absurd If the latter then he meaneth all them distributiuely who whether they liued in the cities or countries belonged to one congregation As if one of vs speaking of the custome of our times should say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on Sunday so called there is a comming together of all into one place who doe dwell in the cities or the countries that is all in euery place that belong to the same congregations And that it is so to be vnderstood it appeareth by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cities propounded in the plurall nuÌ„ber For his meaning neuer was that the people of diuers cities did meet ordinarily together the note of disiuÌ„ction â— or added to the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cuntry doth signifie that those of the country did not al meet with theÌ„ of the City for then he would haue said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but that al did meet in their seuerall congregations whether they liued in the cities or couÌ„tries His other testimony is of Platina affirming that Dionysius about 160. yeares after Euaristus did first diuide and set out parishes and therefore hee referreth him Damasus to Onuphrius to be reconciled But well may this refuter with shame enough hide his head who shameth not so oft to falsifie the authors which hee quoteth This is that which Platina reporteth of Dionysius that he being made B. straightwaies diuided the Churches and coemiteries which were the places of christian meetings in the city of Rome to the presbyters but he saith not that he first did it neither was it his mening for he had said the same before of Euaristus Abroad also saith he in the country he distributed parishes dioceses so couÌ„try parishes are called to the end that euery one should be content with his bounds limits Agreeable hereunto is the report of Dionysius himself if it be himself in his epistle to Seueruâ— the B. of Corduba For wheras Seuerus had asked his directioÌ„ what course was to be takeÌ„ coÌ„cerning parish churches throghout the prouince of Corduba he wisheth him to follow that which he had lately done in the church of Rome ecclesias vero singulas singulis presbyteris dedimus seueral Churches we assigned to seueral presbyters diuided to theÌ„ the churches coemiteries ordained that euery one shold haue his proper right in such sort as that none may inuade the lands bounds or right of another parish but that euery one should be content with his owne boundes and so keepe his church and people committed to him that before the tribunall of the eternall Iudge he may giue an account of all committed to him and may receiue glorie and not iudgement for his deeds Now these reports are easily reconciled with the afore cited testimony of Damasus For as Onuphrius also hath obserued Euaristus first diuided the parishes to the presbyters the nuÌ„ber wherof by Hyginus not loÌ„g after was augmeÌ„ted an 138 After whoÌ„ nothing was altered vntill the time of Dionysius an 260. who increased the nuÌ„ber of the parishes which afterwards were multiplied by Marcellus about the yeare 305 c. Besides thogh Euaristus first diuided the parishes in Rome yet Dionysius might be the first that set out the couÌ„try parishes Which distinction if it wil salue their credits who haue said that Dionysius first diuided parishes I wil not be against it His 2. answere is that if Euaristus did any such thing he diuided the titles to only gouerning elders c. A likely matter For the titles were the sacrae aedes the places of metings vnto Gods worship in which the Presbyters or as Dionysius calleth theÌ„ sacerdotes the Priests were ordained to feed the people coÌ„mitted to them with the ministery of the word sacraments and goe before them in the worship of God But of lay elders I haue sufficiently spoken before if any thing wil suffice to perswade men that there neuer were any such in the church of God My 3. proof is the testimony of Cornelius the B. of Rome who as he saith there were 46. Presbyters at that time in the Church of Rome 108 others of the clergy 1500. poor people maintained al of them by the contributioÌ„ of christians so he calleth the Christian people in Rome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a very great innumerable people Did the B. and 154. clergy men attend one parishionall assembly only was there 1500. poor christians besides 154 of the clergy together with the B. maintained of one parishional congregatioÌ„ was an innumerable people the people of one particular ordinary congregation assembling in one place This testimony saith our refuter is quite besides the purpose a fift part meaning 50. yeres beyond the time we speak of The limitatioÌ„ of the time wherto they haue coÌ„fined the primitiue church was deuised for a poor shift because they knew there was not the like euidence for the 2. century as for the 3. Otherwise what reasoÌ„ can be reÌ„dred why there should be diuers parishes vnder one B. in the year 250. if it were not so in the year 200 especially seing they which of purpose haue written of these things do professe that there was no differeÌ„ce in the nuÌ„ber of the parishes in that time 10. years after What reson can be giueÌ„ why the christian people which was innumerable in the yeare 250. should haue been in the yeere 200. the people of one particular parish especially seeing good authors before the year 200 doe acknowledge as much as if they had said that then they were innumerable To which purpose in the 4 place I quoted Tertullian whom J needed not if we wil beleeue the refuter to haue cited seeing saith he he speaketh vnlimitedly of the christiaÌ„s in the Romane Empire saith nothing herein that wâ—e deny nor ought for M.D. profit By his good leaue therefore I will recite the words For after that hee had professed that christians then contrary to the iudgement and practise of the Papists now thought it vnlawfull for them to auenge themselues on their persecutors he saith For if we should shew our selues to be open enemies not secret auengers should we want either number or strength we are aliants froÌ„ you et vestra omnia implenimus and we haue filled al places that are yours cities Islands Castles towns assemblies c. only your temples we leaue vnto you If we should but depart away from you the losse of so many citizens would amaze you Without doubt you would be astonished ad solitudineÌ„ nostraÌ„ at the solitarines which our abseÌ„ce would make you would seek the reliques of a dead city wherein you might rule more enemies then citizens wold remain
vnto you but now you haue the fewer enemies by reason of the multitude of Christians penè 〈◊〉 ciâ—ium being almost all citizens penè omnes ciues Christianos habendo by hauing almost al your Citizens Christians Let the Reader judge what the number of Christians were in those times whether Tertullian doth not speake chiefly of the city of Rome let him consider whether almost all the citizens of Rome of whom ordinarily there were diuers huÌ„dred thousands besides christian strangers seruants and the female sex were like to be the people of one parish The same author speaking to the same purpose in another place saith it may be sufficiently manifest vnto you that we deale according to the doctrine of diuine patience Seing we being so great a multitude of men euen the greatest part almost of euery city do cary our selues in silence modestie And so much concerning the multitude of the people Serm sect 7. p. 21. Ad to the multitude of the people the consideration of the times raging for the most part with persecution c. to the end of the 2. point As touching the times the refuter answereth that how furiously soeuer the times raged with persecution yet the christian people did vsually assemble together Whereof I doubt not But the question is whether in diuers congregations as I say as it is most euideÌ„t or altogether in one place which is altogether vncredible As for the places wherin the christians in the first 200. yeares vsed to assemble especially in time of persecution whereas I say they were priuate houses vaults and secret places not capable of such multitudes as haue bin spoken of for refuge he flieth to the vâ—lts holes as he calleth theÌ„ which he supposeth were capable of great multitudes but omitteth priuate houses and other small roomes turned to this vse And whereas J say they were not capable of such multitudes as were thâ— whole companies of Christians in the greatest cities proued before to haue bin in a manner innumerable hee onely saith great multitudes But what we are to coÌ„ceiue of this point let vs enquire of Hospinian a Protestant writer who hath trauelled in this argument He therefore saith in the time of the Apostles and some while after the places of meetings which Christians had were simple houses neither were they permitted by the cruelty of tyrants and rage of the people to build I say not magnificent but not meane Temples The places therefore of publike meetings in those times were base more like dens and secret corners then magnificall Temples as Eusebiusâ—estifieth â—estifieth And Tertullian plainly affirmeth that in his time the Christians had no other temples but simple houses Polydor Virgil testifieth that the Christians were so far from hauing any temple built in these times that all was secret their places of meeting were chapels and those hidden and for the most part vnder the ground rather then in open and publike places Bullinger likewise saith that the antient Christians vnder Constantine the Great were wont vnder the quire of the temples to build cryptaâ— vaults in memory of the persecutions whereby the Christians vnder the Emperors before Constantine were not suffered sometimes to come abroad and therfore they were forced to hold their assemblies and performe the sacred exercises in secret sometimes in dens and other priuy places But saith the Refuter Let them bee as little as he would make them yet it doth not follow hereof that the Churches in the Cities alone contained many particular congregations or parishes To which purpose againe he alleageth his chapels of ease for a meere euasion seeing himselfe is perswaded there was none such in those times And where he saith that although there were diuers places of meeting in those times yet all appertained to one congregation I confesse it to be true for euen after the distinction of parishes both in citie and country all of them belonged to one Church as meÌ„bers of the same body Yea but saith he if there were many particular congregations in euery city how chanceth it he told vs before that the parishes were not distinguished Distinguish the times and the answere is easie In the first hundred yeeres though Christians met in diuers places as they could yet neither were there in the most cities certaine set places of meeting nor certaine Presbyters assigned to them as to their perpetuall and peculiar charge But at the end of the first hundred yeeres Euaristus diuided to seuerall Presbyters in Rome titles that is the set places of meetings which we call parish Churches whereof they were entituled and called the Presbyters of such and such a title or parish And thus haue J maintained my arguments and answers against his cauils Now am I to defend my assertion against his proofes CHAP. VI. Answering the Refuters arguments ANd first because you shall know what he meaneth to conclude he propoundeth the question which is saith he whether in the Apostles times and the age following that is the first two hundred yeeres the visible Churches indued with power of ecclesiasticall gouernment were parishes or no. In which question seeing he his consorts restraine the times of the primitiue Church to the first two hundred yeeres the Reader will I hope expect that he should conclude that foâ— this whole terme at the least the churches were each of them but a parish and that in all this time there were no dioceses His argumentation containeth two ranckes of instances the former taken out of the scriptures the latter out of the Fathers The former he concludeth thus If the Churches of Corinth Ephesus and Antioch being visible Churches indued with power of ecclesiasticall government were each of them but one parish vnderstand for the whole terme of 200. yeeres then the other visible Churches 〈◊〉 with the like power were also each of them during the same terme but one parish But the Churches of Corinth Ephesus and Antioch being visible Churches endued with power of ecclesiasticall gouernment were each of them but one parish for the first 200. yeeres Therefore the other visible Churches endued with the like power were also for the like terme each of them but one parish The proposition I will be content to yeeld to my aduersarie so it may be lawfull for me to vse the like for then I would conclude thus If the Churches of Alexandria and Rome were not parishionall Churches in the first 200. yeeres neither were the Churches of other Cities But the antecedent is true therefore the consequent The consequence is the same with his and grounded on the same hypothesis viz. that all Churches endued with power of ecclesiasticall gouernment were at the first of the same nature and constitution The former part of the assumption concerning Alexandria I will manifestly prooue when I come to the third point concerning Diocesans viz. that it was not one parish but contained diuers parishes euen
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
vntill that time when hee comming to Corinth saw Primus the B. with whom he conuersed there a good while reioycing together in the true faith But when I came to Rome saith he I continued with Anicetus whose Deacon Eleutherius was but Soter succeeded Anicetus and after him Eleutherius was B. Now saith he in euery succession and in euery city all things stood as the law preacheth and as the Prophets and as our Lord. And afterwards speaking of the heresies which did spring in his time after that Iames saith he surnamed the Iust had suffered Martyrdome Simon the sonne of Cleophas is made B. whom all men preferred for this cause because he was the Lords cousin wherefore they called the Church a Virgin for as yet she had not been corrupted with vaine doctrines but Thebulis because he was not made B. began to corrupt it being the broacher of one of the seauen heresies which were in the people So much of the first argument The second is taken from the testimonie of Ierome in two places the former in Titus 1. where he saith thus before that by the instinct of the deuill factions began in the Church and it was said among the people I am of Paul I 〈◊〉 of Apollos I am of Cephus the Churches were gouerned by the common counsell of the presbyters but when euery one accounted those for his whom he had baptised it was decreed in the whole world that one being chosen from the presbiters should be set ouer the rest in euery Church vnto whom the care of that whole Church or diocese should appertaine and that the seeds of schismes might be taken away For full answer to this testimony he referreth vs to another place and when he commeth thither I doubt he will not say much to the purpose In the meanetime he answereth first to the testimony itselfe and then to my inference out of it to the testimony he answereth that Ierome maketh the beginning of this constitution of BB. not in the Apostles times nor in the times immediatly succeeding the Apostles Not the former because otherwhere he saith that BB. were superiour to presbiters rather by the custome of the Church then any ordinance of God Whereto I answer that custome himselfe calleth an Apostolicall tradition and else where most plainely and fully testifieth in many places some whereof are noted in the Sermon both that BB. were in the Apostles times and also were ordayned by the Apostles themselues Not the latter because it is as I had told him against the modest charitie of a Christian to imagine that all the Church would conspire at once to thrust out the gouernment established by the Apostles and insteed thereof to bring in another of their owne But say I it is most manifest that BB. were placed in all Churches in the next age to the Apostles and therefore he must either grant that the Apostolicall Churches receiued this gouernment from the Apostles or else confesse according to his vsuall modesty in setting light by the testimony of all antiquitie that all Churches conspired to alter the gouernment which the Apostles had established But of his modestie I would know when he thinketh this gouernment by BB. began and whether he must not be forced of necessity either to lay that foule imputation vpon all the ancient Churches on all the godly Fathers and blessed Martyrs or to yeeld that they had receiued this forme of gouernment from the Apostles My inference also he denyeth When as not withstanding the allegation giueth full testimonie to the generality saying it was decreed in the whole world and of the perpetuity there can be no question if the beginning were not latter then I intended But it is plaine that by Ieroms meaning it began in the Apostles times at the first indeed he saith before BB. were ordained the same men were called Presbiteri Episcopi and vntill factions beganne the Churches were gouerned viz. in the absence of the Apostles by the common counsell of the Presbiters which may be true of the most Churches excepting that of Ierusalem by Ieromes owne confession But when factions began as those did in the Apostles times whereof he speaketh the Apostles ordayned and in the whole Christian world it was obserued that for auoiding of schisme one should be chosen from among the presbiters who should be set ouer the rest and to whom the whole care of the Church that is the diocese should appertaine As for the reasons whereby he proueth the consequence feeble they are exceeding weake First because Ierom speaketh not of the times immediately succeeding the Apostles It is very true for he speaketh of that which was done in the Apostles times as hath bene said secondly saith he because he saith it was decreed in the whole world which could not well be without a generall Councill vnlesse it soaked in by little and little till at the last it ouer-flowed all places The decree which he speaketh of could be no other but of the Apostles for as hath been said what was generally obserued in the Churches in the first three hundred yeares before there was a generall Councill to decree it proceeded vndoubtedly from the Apostles Now it is more then euident that long before the first generall councill there were not onely Diocesan BB. but Metropolitanes also yea Patriarches that which he talketh of soking in by little and little agreeth not with the generall decree whereof Ierome speaketh whereby what is instituted is ordayned at once Neither can hee assigne any time after the Apostles when BB. had either lesse charges or lesse authority then in the end of the first three or foure hundred yeares Their Diocesses oft times as hath beene shewed were lessened in processe of time but seldome or neuer enlarged Neither is it to be doubted but that their authority among Christians was greater before there were Christian Magistrates then afterwards For before they called and held their Councels by their owne authority they heard and iudged all causes among Christians they punished all kindes of faults by Ecclesiasticall censures The other testimony of Ierome is out of his commentarie on Psal. 45. which I haue mentioned before That the Church in steed of her Fathers which were the Apostles had sonnes which were the BB. who should be appointed gouernours in all parts of the world He saith first this testimonie is an allegorie vpon the 45. Psalme and not a historie of the times Which is a friuolous euasion For it is an exposition of the Prophecie by the historie or euent and so not onely he but Augustine also expoundeth the place Secondly he alledgeth that Ierome doth not say that the Church had BB. as soone as the Apostles were gone which also is friuolous For he signifieth that the BB. did succeede the Apostles in the gouernment of the Church which else where he plainly professeth saying that BB. are the successors of the Apostles