Episcopall to be of Apostolicall and diuine Institution yet not as generally perpetually and immutably necessarie But the pretended discipline is held by the fauourers of it so to be enioyned by diuine right that it ought generally in all places and perpetually in all ages and also immutably to be obserued as being not chaÌ„geable by man And so farre doe they differ from the Kings iudgement that whereas the King thinketh the Church may be framed to the CoÌ„mon-wealth they say the gouernement of the Common-wealth must be fashioned to the Church But to fashion the Church to the Common-wealth is as much to say as if a man should fashion his house according to his hangings And thus much hath he gained by his third vntruth The fourth remaineth Lastly it is a doctrine contrarying the doctrine of the Church of England professed euen by the BB. themselues till of late daâ—es c. therefore vtterly false To this Antecedent I giue no credit though for proofe therof hee citeth B. Iewell and Archbishop Whitgift at randon For the doctrine of our Church appeareth best by the Articles and confession of our Church First therefore the booke of consecrating BB. Priests and Deacons which is approued Article 36. saith It is euident vnto all men diligently reading holy Scripture and Ancient Authors that from the Apostles time there haue beene these orders of Ministers in Christs Church Bishops Priests and Deacons Of which orders it is afterwards said that God by his holy spirit hath appointed them in his Church And againe the Bishop is required to correct and punish according to such authoritie as he hath by Gods word such as be vnquiet disobedient and criminous within his Diocesse Likewise the confession of the English Church collected out of the Apology thereof written by Bishop Iewel We belieue that there be diuerse degrees of Ministers in the Church whereof some be Deacons some Priests some Bishops c. And it is to be noted that our Church acknowledgeth nothing as a matter of faith which is not coÌ„tained in Gods word or grounded thereon Againe if it were true that the Bishops hauing better informed themselues concerning their functions had reformed their iugdemeÌ„ts according to the holy Scriptures and other writings of Antiquitie would it follow that their latter thoughts which commonly are the wiser according to the old saying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were false and worthie to be confuted And lastly if this be a true proposition which in the refuters Enthymeme is vnderstood that what is repugnant to the doctrines formerly taught in the Church of England is euidently false though it agree with the present doctrine thereof how worthy then is the pretended discipline to be reiected which is contrarie to the perpetuall doctrine of this Church both former and latter especially the discipline of the newest stampe I meane the new-found parish discipline published by the challengers of disputation Anno 1606 maintained by this refuter which neither agreeth with our Church nor as I suppose with any other reformed Church in the world His second reason whereby hee would proue that the doctrine contained in my Sermon was needfull to be confuted is because he saw it to be daÌ„gerous And that he proueth by 2. reasons The former because howsoeuer he had said in the former reason that it is euidently false and so not dangerous now he saith the doctrine is by mee so handsomely and likely handled that it is so farre from being euidently false that euery word I speake hath such an appearance and promise of truth that in imitation of Bishop Iewel against Harding hee thinkes he may fitly vse Socrates his words against his accusers or as I thinke more fitly the words of Agrippa to Paul who had vttered no vntruth that I had almost perswaded him to be of my minde But more fitly may I alledge the very next words of Socrates 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Among many things which my aduersarie hath obiected against me falsely I maruell much at this one that hee willeth the Readers take heed they be not deceiued by me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is as my aduersaries words may expound it one that can tell his tale so handsomely and carrie the matter so smoothly likely and confidently that although he vtter neuer a word of truth yet euery word hee speaketh hath an appearance and promise of truth For both my Sermons and writings shewe that I affect not the perswasorie words of humane wisedome and eloquence but the plaine stile of simple truth And therefore am no more then Socrates himselfe in that regard to be suspected 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as hee saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vnlesse my aduersaries call him an eloquent man and powerfull in speech who speaketh the truth Secondly he proueth my doctrine to be dangerous by an induction or particular enumeration of the hurts which as he imagineth were like to come to the Church of God thereby if it were not confuted The Papists saith hee would be much aduantaged seeing that Antichristian doctrine euen after the renewing and reuiuing of their ceremonies among vs so freely preached and published tending to the vpholding of their Hierarchy from the Pope to the Apparitor as well as ours his reasons being indeed the very same with theirs as in the answere to them it shall appeare The aduantage which ariseth to the Papists by this doctrine preached and the ceremonies still retained among vs may through Gods blessing be this That when they see vs not so new-fangled as our Opposites nor so carried with hatred to their persons as to depart further from them then they haue departed from the primitiue Church but are content to obserue the ancient gouernement and lawfull Ceremonies vsed in the primitiue Church though retained by them they may be induced to ioyne with vs in reforming the Church according to the doctrine and example of the ancient and primitiue Church And whereas he calleth our doctrine defending the calling of BB Antichristian and the ceremonies vsed among vs Popish it is meerely spoken out of faction after the vsuall fashion of our Opposites who call their owne doctrine and pretended discipline though lately deuised Gods owne cause the Discipline of Christ their pleading for it a giuing testimonie to this part of the word of his grace but ours though truely Catholicke and Apostolicall they tearme Antichristian and in their late writings they call the Hierarchy of our church Dagon the tower of Babell the triple headed Cerberus the restoring of BB the building vp again the walles of Iericho my self other Ministers of the Gospel pleading for the gouernement established they compare to Achabs 400. prophets and such as plead for Baal Yea but our doctrine tendeth to the vpholding of the Popish Hierarchy from the Pope to the Apparitor as well as of ours God forbid In the Popish Clergy aboue BB. and Archbishops
not onely said but proued also both in the preface conclusion of the sermon that it is both profitable and necessarie The third It is necessarie indeed to be confuted As if he had said it is necessarie indeed to be confuted therefore it is most needfull to be answered Of these reasons the two first he proueth in the words following the third being as you see nothing else but an absurd begging of the question The first he proueth by diuerse arguments such as they be First then the doctrine of the SermoÌ„ is proued to be vtterly false because it is repugnant to the truth to the word of truth to the scripture of truth But how after al these ridiculous amplifications is the doctrine of the sermon proued to be repugnant to the word of truth he had rather take it for granted then that you should put him to proue it But I shall make it cleare in this defence of my sermon that as there is not a sillable in the scripture to proue the pretended discipline so the Episcopall function hath good warrant in the word of God But when in the second place he proueth the doctrine of the sermoÌ„ to be vtterly false because it is coÌ„trary to the iudgement practise of the prime Churches next after Christ his Apostles I caÌ„not tel whether to woÌ„der at more the blindnesse or the impudencie of the man Seeing I haue made it manifest that the gouernement of the Church by BB. hath the full consent of antiquitie there being not one testimonie of the ancient writers for their Iudgement nor one example of the primitiue churches for their practise to be alleadged to the contrarie How durst he mention the iudgement and practise of the primitiue Church for the triall of the truth in this question when there is not one testimonie for the preteÌ„ded discipline nor one example of it in all antiquitie let them bring any one pregnant either testimonie or example and I will yeeld in the whole cause And where he addeth that it is contrarie to the iudgement and practise of all reformed Churches since the reestablishing of the Gospell by the worthies in these latter times is it not strange that a maÌ„ professing sinceritie should so ouerreach seeing a farre greater part of the reformed Churches is gouerned by BB. and Superintendents then by the presbyterian discipline as I haue shewed in the latter ende of this booke But he addeth foure notorious vntruthes concerning our owne land saying that it is against the doctrine of our Martyrs contrarie to the professed iudgement of all our worthie writers contrariant to the lawes of our land and contrarying the doctrine of the Church of England The first he expresseth thus Against the doctrine of our immediate forefathers some of whom were worthy Martyrs he quoteth in the Margent Latimer Cranmer c who in their submission to king Henry the 8. at the abolishing of the Popes authoritie out of England acknowledge with subscription that the disparitie of Ministers Lordly primacy of B B. was but a politicke deuise of the Fathers not any ordinance of Christ Iesus and that the gouernement of the Church by the Minister certaine Seniors or Elders in euery parish was the ancient discipline Which allegations would make a faire shew if they might passe vnexamined The witnesses which he quoteth for both were Archbishop Cranmer other BB. who allowing the Episcopall function both in iudgement and practise it is almost vncredible that any testimonies can from them be soundly alleadged against the same And I doe greatly wonder at the large conscience of our reâ—uter in this behalfe who throughout the booke taketh wonderfull libertie in citing Authors alleadging as their testimonies his owne conceits which he brought not from their writings but to them For the former he alleageth the booke of Martyrs whereunto that part of the BB. booke which he mentioneth is inserted which hauing pervsed I finde nothing at all concerning the superioritie of BB. ouer other Ministers that which is said concerneth the superioritie of BB. among themselues all whom with the ancient Fathers I do confesse in respect of the power of Order to be equall as were also the Apostles whose successours they are But we may not inferre because the Apostles were equall among themselues that therefore they were not superiour to the 72. disciples or because BB. are equall among themselues that therefore they are not superiour to other ministers For the latter he quoteth the book called Reformatio legum EcclesiasticaruÌ„ Which was a proiect of Ecclesiasticall lawes which if King Edward the 6. had liued should haue been set forth by his authoritie drawne by Archbishop Cranmer B. May other Commissioners and penned as is supposed by D. Haddon In alleadging whereof whiles the refuter goeth about to make the reader belieue that they stood for Lay-Elders and the pretended parish-discipline he plaieth the part of an egregious falsifier And forasmuch as sometimes in his booke he citeth the 10. and 11. chapters I will transcribe the same the bare recitall beeing a sufficieÌ„t coÌ„futation of his forged allegatioÌ„s For amoÌ„g other orders to be obserued in parochijs vrbanis in parishes which be in cities which begin at the 6. chapter of that title de diuin off in the tenth this order is prescribed CoÌ„fectis precibus vespertinis c. euening prayers being ended whereunto after the Sermon there shal be a concourse of all in their owne Churches the principall Minister whoÌ„ they call Parochum the Parson or Pastor the Deacon if perhaps they be present or in their abseÌ„ce the Ministers Vicar Seniors are to coÌ„sult with the people how the money prouided for godly vses may best be bestowed and to the same time let the discipline be reserued For they who haue committed publike wickedness to the common offence of the Church are to be called to the knowledge of their sinne and publikely to be punished that the Church by their holesome correction may be kept in order Moreouer the Minister going a side with some of the Seniors or Ancients of the parish shall take counsell how others whose maners are said to be naught and whose life is found out to be wicked first may be talked withall in brotherly charity according to Christs precept in the Gospell by sober and honest men by whose admonitions if they shall reforme themselues thankes is duely to be giuen to God But if they shall goe on in their wickednes they are to receiue such sharpe punishment as we see in the Gospell prouided against their contumacie Then followeth the 11. chapter how excommunication is to be exercised But when the sentence of excommunication is to be pronounced first the Bishop is to be gone vnto and his sentence to be knowne Who if he shall consent and put too his authoritie the sentence of excommunication is to be denounced before the whole congregation that therein so
would haue Lay-Elders maintained at the Churches charge But this is one of his colours whereby he would perswade that the Eldership should rather now be admitted then in the Apostles times Because if the Apostle would charge the Churches being in persecution and therefore poore with maintaining Elders which being poore were not sometimes able to liue without some reliefe from the Church c how much more ought there now to be Seniors when the Churches be in peace and therefore not so poore and when there may be chosen such for the most part throughout the realme as are able to liue without charging the Church any whit as the practise of these daies doth manifestly declare For if it had beene his iudgement that Lay-Elders are to be maintained otherwise then for need he would haue argued thus If by the Apostles rule the Elders were to be maintained for their workes sake by the Churches being poore and in pâ—rsecution then much more are they to be maintained when the Churches be in peace and profpâ—ritie and so would haue assumed the antecedent to conclude the consequent But seeing he doth tollere consequens contradict the consequent saying that when the Churches are in peace and prosperitie such a course may and ought to be taken for that may seeme to be his meaning according to the example of all the reformed Churches that the Church shall not be charged at all with the maintenance of the Seniors that is to say by choosing men of abilitie who need no reliefe it is easie to conclude tollendo antecedens that his iudgement was that this rule of the Apostle notwithstanding Lay-Elders were not to haue maintenance for their workes sake but reliefe onely if they did need Of the same iudgement is the demonstratour of discipline for it being obiected that the parishes would be ouerburdened in prouiding for so many he answereth it is not necessarie that they should prouide for any more of them sauing those that are exercised in the ministerie of the word vnlesse any of the rest may need the liberalitie of the Church But suppose that this were T. C. iudgement or the opinion of any other among vs who hath conceiued a platonicall Idea of discipline which he neuer saw practised were this sufficient to disproue my assertion who haue the confession of the learned reformers in respect of their doctrine and of the reformed Churches in respect of their practise Or if this were a sufficient exception against the consent of those which stand for discipline that some one doth hold a singular opinion by himselfe then can their consent be scarcely alledged for any one affirmatiue point of discipline euery man almost pleasing himselfe in the noueltie of his inuention and in the singularitie of his opinion For plentifull proofe whereof I referre you to the suruey of the pretended discipline § 5. His second obiection is that although in practise reformed Churches doe not giue their Lay-Elders any maintenance yet this doth not hinder but that in their iudgement they may according to the Apostles rule esteeme them worthy of it Can we doubt saith he but our Clergie maisters thinke M. D. worthy of a Bishoppricke for his paines in pleading their cause yet we see they bestowe not so much as a suffraganeship on him Shall we therefore say they doe not thinke him to deserue it What a profane mockerie is this to expound the Apostles words as though hee would haue the people thinke they had discharged their dutie in esteeming onely their Ministers worthy of double honour when in fact they doe not yeeld them sufficient maintenance If he were in the ministerie as I know not whether he be or not and the people should answere him thus Syr though we allow you no maintenance as you desire yet let this content you that according to the Apostles rule we count you worthy of double honour would he not thinke S. Paul abused himselfe deluded yea and Christ his Lord and maister in him to be mocked Be not deceiued saith the Apostle speaking in this cause God is not mocked That which I say of Ministers is in like manner to be vnderstood of Lay-Elders if they be included in this text The words of the Apostle are generall the Presbyters that rule well let them be counted worthy of double honour Wherefore let them either acknowledge that the Lay-Elders are not meant in this place or else teach the people before they admit Lay-Elders to thinke themselues bound by the Apostles rule to yeeld them double honour that is saith T. C. a plentifull reward such as may be fully sufficieÌ„t for them and their housholds and to yeeld it willingly gratefully For that is the Apostles meaning when he requireth the Presbyters to be accounted worthy of double honour not onely that this honour of maintenance should be giuen them as appeareth by the reasons which he hath annexed but that the people should giue it not grudgingly and as it were by constraint of law as thinking the Ministers not worthy of maintenance but willingly and gratefully as esteeming them most worthy of double honour and thinking it a small matter to giue temporall things to them of whom they receive spirituall Neither is it to any purpose which he obiecteth concerning either Pauls refusing of maintenance from the Corinthians and Thessalonains or of wealthy Ministers refusing to burden the Churches by taking maintenance from them vnlesse he can proue that order being taken in those Churches for the maintenance of their Elders which they may readily receiue if they will themselues doe voluntarily and freely refuse it For if those Elders be comprised vnder Presbyters in this text there must the like order be taken for maintenance of all by the Apostles rule though the painefull Preachers are chiefely to be respected But the contrarie course is taken Neither is there not hauing of maintenance to be ascribed to their owne refusing as in the example of Paul and the wealthy Ministers but to the Churches not allowing them maintenance To the like purpose is that which he saith that I need not insult ouer those reformed Churches which with consent of the Elders themselues thinke it best to ease the people of that charge seeing the paines to be taken in the office of the Eldership is not such but that they may attend their ciuill callings and meanes of liuing as well as our Churchwardens and ciuill officers In which words first he wrongfully chargeth me with insulting ouer those Churches Secondly he confuteth himselfe who hauing before denied them to be Lay-Elders here confesseth they haue ciuill callings which they may attend vpon as well as our Churchwardens Thirdly where hee speaketh of the Elders consent in not taking maintenance it is the consent of obedience to the lawes and orders of the Church such as is in our Churchwardens who by the like consent haue no maintenance But to leaue his words
A DEFENCE OF THE SERMON Preached at the Consecration of the L. Bishop of Bath and VVelles against a confutation thereof by a namelesse Author Diuided into 4 Bookes The first prouing chiefly that the lay or onely-gouerning Elders haue no warrant either in the Scriptures or other monuments of Antiquity The second shewing that the primitiue Churches indued with power of Ecclesiasticall gouernment were not Parishes properly but Dioceses and consequently that the Angels of the Churches or ancient Bishops were not parishionall but Diocesan Bishops The third defending the superioritie of Bishops aboue other Ministers and prouing that Bishops alwayes had a prioritie not onely in order but also in degree and a maioritie of power both for ordination and iurisdiction The fourth maintayning that the Episcopall function is of Apostolicall and diuine institution By GEORGE DOWNAME Doctor of Diuinitie LONDON Printed by Thomas Creed William Hall and Thomas Snodham 1611. TO THE MOST High and mighty Monarch Iames by the grace of God King of great Britayne France and Ireland defender of the faith c. All true happinesse and prosperitie in this life and eternall felicitie in the life to come THE prudent speech of the politicke Historiographer most gracious and dread Soueraigne is in some sort verified of vs in this Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those which be in the middest are slaine or at the least wise assayled on both sides The Romanists on the one side blaming vs for departing too farre from the Church of Rome our innouatours accusing vs on the other side for comming too neare the same Which contrarie accusations of men being in contrarie extreames are a good euidence for vs that wee hold the meane For neither are wee departed further from the now-Roman church then it hath swarued by Apostasie from the auncient Church of Christ to which in departing from them wee are returned neither haue wee retayned eyther for the substance of Doctrine or for the forme of Discipline any thing almost agreeing with them which with them wee haue not receiued eyther from the doctrine or institution of the Apostles or from the approued practise of the Primitiue Church The which as it is to be acknowledged to the high praise of God and to the singular commendation of your Maiestie so also to the contentation and ioy of all your louing subiects God hauing vouchsafed vnto vs this especiall fauour for which his name is euer to be praised and magnified among vs that there is not a Church vnder the Sunne which both for the substance of Doctrine and forme of Discipline doth come so neare the patterne of the Prime and Apostolicall Churches as these vnder your gracious gouernment Your Maiestie also hauing beene a blessed instrument of God not onely for the retayning of the truely Catholike and Apostolicke doctrine and religion in all your Dominions but also for the establishing of the auncient and Apostolicall gouernment where it was in vse before and likewise for renewing and restoring the same though to your great cost and charges where it was formerly abolished These vnestimable benefits if wee in this land doe not acknowledge and professe our selues to haue receiued from God by your Maiestie wee must confesse our selues to be not onely vnthankefull both to God who is the gracious Authour and to your Highnesse who are the happie meanes of these benefits but also vnworthy to enioy them If we doe according to our bounden duetie acknowledge so much it remayneth that wee should testifie our thankefulnes to GOD Almightie as in respect of his true Doctrine and sound religion continued among vs by walking worthy our calling and by adorning the doctrine of God our Sauiour in all things so also in regard of the Apostolicall forme of gouernment established among vs by a due and respectiue countenancing of it on all hands For howsoeuer a great number in these dayes haue thought so much the better of themselues by how much they haue thought the worse of Bishops yet is it most certaine that the contempt of Bishops is the cause if not of all euill which notwithstanding Chrysostome seemeth to affirme yet of very much euill among vs. This contempt therefore is diligently to be preuented and auoided as by the godly and religious care both of your Highnes in preferring worthy men to this high and sacred function and of the reuerend Bishops in shewing themselues worthy of that honour whereof they would and indeed should be accounted worthy so also by instructing the people to conceiue a right of this holy and honourable calling And for as much as the pernicious schisme and diuision which is among vs proceedeth from an erroneous conceipt eyther that the Presbyterian Discipline is the holy ordinance of Christ or that the gouernment by Bishops is vnlawfull and Antichristian I was perswaded for my part that I could not performe a seruice eyther more acceptable vnto God or more profitable to his Church then to publish those arguments for the satisfaction of others which had perswaded mine owne soule not onely that the Presbyterian Discipline is a meere humane inuention and new deuise hauing no ground eyther in the Scriptures or other monuments of Antiquitie but also that the Episcopall function is of Apostolicall and Diuine institution And whereas my Sermon published in defence of the holy and honourable calling of Bishops hath been eagerly oppugned by a namelesse refuter I thought my selfe bound in conscience to deliuer the truth which I had defended from his sophisticall cauillations The which through Gods good blessing vpon my labours I haue so performed that there is scarce any one sentence of the Sermon if any at all oppugned by the aduersarie which I haue not defended by plaine euidence of truth These my labours I haue presumed to dedicate to your Maiestie as the principall Patrone vnder Christ of that truth which I defend not onely intreating your Highnes to accept in good part my poore endeauours but also commending my selfe and them to your most gracious Patronage and Royall protection The King of Kings blesse prosper and preserue your excellent Maiestie to his glorie the good of his Church and your owne euerlasting comfort Amen Your Maiesties most dutifull and loyall subiect GEORGE DOVVNAME The Contents of this Booke The first booke treateth chiefly of Lay-elders CHap. 1. Answering the Refuters Preamble concerning the Authour and matter of the Sermon and the Text. Chap. 2. Deuiding the Sermon and defending the first part thereof which he calleth the Preface Chap. 3. Defending the two first sections concerning Elders and prouing that there were no Presbyters in the primitiue Church but Ministers Chap. 4. Contayning the first reason why Lay-elders are not proued out of the 1 Tim. 5.17 Chap. 5. Maintayning the second reason Chap. 6. Mayntaining the third reason Chap. 7. That Ambrose on 1 Tim. 5.1 doth not giue testimonie to Lay-elders and that their exposition of Ambrose is vntrue Chap. 8.
the Pope and his consistorie of Cardinals are set as gouernours of the vniuersall Church in whom the Popish Hierarchy so farre forth as it is properly Antichristian consisteth For seeing it is proper to Christ alone to be the head and gouernour of the vniuersall Church he is said properly to be Antichrist who taketh vpon him to be head and gouernour of the whole Church And their gouernement is iustly called Antichristian who are his assistants in this vniuersall gouernement As for the gouernours of Prouinciall and Diocesan Churches that is to say Archbishops and Bishops in the Church of Rome they are not Antichristian in respect of the large extent of their iurisdiction but in regard of their subordination to the Pope and dependance from him as being members of that body whereof they acknowledge him to be the head And therefore are no more Antichristian then their parish Priests And as well might the refuter call the Persons or Pastors of parishes among vs Antichristian because the Popish parish-Priests are Antichristian as our BB. Antichristian because the Popish BB. are such Neither is the function of Bishops more or yet so much to be ascribed to the institutiō of the B. of Rome as that of parish Ministers For Bishops as we shall shew were ordained by the Apostles and set ouer Dioceses but the parishes were first distinguished in the westerne Churches and Presbyters peculiarly assigned to them by the ancient Bishops of Rome whose example other Churches did imitate as diuerse Authors report Againe vnder the Deacons the Papists reckon fiue other orders which they esteeme so many Sacraments whereas we with the primitiue Church and in the same sense with it doe reckon onely 3. orders or degrees of Ministers or Clergy men Bishops Presbyters and Deacons It is strange therefore that the doctrine of my Sermon concerning Bishops alone should vphold the Popish Hierarchy from the highest to the lowest or as they vse to speake frō the Pope to the Apparitor as well as our owne This therefore was a shamelesse vntruth Besides howsoeuer the same three orders or degrees in name are still retained in the Church of Rome as well as in ours yet with great difference For their Priests be Sacerdotes sacrificing Priests ordained to offer a proper externall reall sacrifice Ours are not Sacerdotes that is Sacrificing Priests but as the Scriptures and ancient writers call them Presbyters that is Priests or Ministers ordained to preach the word and administer the Sacraments Their Bishops are subordinate to the Pope and haue their iurisdiction as they teach from him as the Vicar of Christ succeeding Peter not as he was an Apostle as all other Bishops suceed other Apostles but as the head and chiefe gouernour of the whole Church from whom as the head and fountaine of all Ecclesiastical iurisdiction the iurisdiction of other Bishops is deriued and doth depend Our Bishops are not subordinate to the Pope neither haue any depēdāce or deriuatiō of their iurisdiction from him but from God partly as it is spirituall by the ordinance of the Apostles who ordained the first Bishops leauing them as their substitutes or successors in the gouernement of the seuerall Churches and partly as it is corporall or coactiue by the Kings Ecclesiasticall lawes furnishing them with plenary power to enquire after disorders in the estate Ecclesiasticall all manner errours Heresies schismes abuses offences and enormities and to punish them Which differences being cōsidered betweene vs and the Papists it were more then a wonder if the very same reasons which are brought to proue the Apostolicall gouernement of our Church should also serue to proue their Antichristian Hierarchy But as the young man that Crassus speakes of in Tully hauing found in the strand a smal piece of a Galley would straightway build a ship thereof so out of one small agreement with the Romane Church concerning the superioritie of Bishops ouer Prebyters wherein they retaine the doctrine of the primitiue Church he would build a total consent and conformitie to their Antichristian gouernement Thus we haue heard what aduantage the Papists haue by my Sermon Now let vs see what harme was like to redound to others thereby Others saith he would be much scandalized those that were in loue with their owne ease would easily crouch downe like Isachars asse c as for others it would remoras obijcere ardentiorib Cast blocks in their waies that ran well or retardare zelum make them slacke their pace at least Sāctorum spiritus inquietare disquiet the minds of all the Saints to see a Sermō of that consequence preached published by a man of that name note in the Church That is to say if I vnderstād him aright the Sermō if it might be let alone were not vnlike to haue these effects in those that are accounted the forwarder sort First they that were more moderate then others desired the peace of the Church hauing yet some scruples in their mindes and somewhat doubting of the lawfulnes of our Church gouernement were like enough to haue their doubts satisfied and their consciences setled Others that were more ardent whose zeale ouerranne their knowledge censuring and condemning they knewe not what would be brought to suspend their iudgement or at least to moderate their zeale others who are factious and of the diuided brotherhood whom he calleth all the Saints would be grieued at the heart to see such likelihood of peace and vnion which is so contrarie to their humour to be established in the Church But as hee had a strong opinion that my Sermon was needfull to be refuted so had he as strong a desire it might be answered after some fashion that the Schisme or rent which is in our Church being so beneficiall as it is to some might not be healed but that people might be retained in the former tearmes of a factious and Schismaticall alienation from the state of our Church and the gouernours thereof Which his desire was much inflamed when he vnderstood that this worke hauing beene vndertaken and committed to the presse the answere and presse were taken the Printer and concealer of the Author imprisoned For then good man his soule was cast downe within him to see a truth so profitable and necessarie as is the doctrine of their pretended discipline hauing no ground neither in the Scripture nor antiquitie obtruded as the ordinance of Christ the onely lawful forme of Church gouernement suppressed Being therefore thus possessed with so strong an opinion and transported with so earnest and vnquiet desires he grewe vnto his most valiant resolution Which in effect though he guild it ouer with glorious words was nothing else but this to publish and disperse a malicious diffamatorie libell and hauing so done after the manner of other malefactors to hide his head You haue heard the weightie causes mouing him to vndertake this busines and his valiant resolution to vndertake it now
at the second hand but to examine the allegations and to cite them out of the Authors themselues So that although the liquor many times is the same yet I drewe it at the fountaine and not at the streame remembring who saith Tardi est ingenij riuulos consectari fontes non videre Which course better Schollers then my aduersarie would allowe especially to one that had no more time then I had both to prouide what to speake and to speake what I had prouided And forasmuch as in many places of his booke he maketh references to D. Bilsons booke to shew that what I deliuer was taken thence I intreat the Reader once for all to compare the places For thereby he shall see this cauiller to haue played the Ratte both in discouering his owne falshood and in betraying his cause For as touching the former I doe vnfainedly professe that I am not conscious to my selfe either in that Sermon or any other writing that I haue published to haue taken any one line from any without citing the Author His cause also shal be notably disadvaÌ„taged because those things which I did perhaps briefly and as it were in hast set downe the Reader shall sometimes in the booke whereunto hee is referred reade the same points fully accurately handled to his great satisfaction and good contentment And whereas he obiecteth that my house is built of old stuffe c. Let him knowe that in these kindes of buildings the oldnes of the stuffe is a great commendation For that which is the oldest is the truest And that which hath beene of greatest antiquitie for the time past will also be of the longest continuance for the time to come As for those buildings which our new Church wrights haue lately set vp specke and spanne new building Churchframes as it were of wood couered ouer with strawe which will not abide the fire I verily thinke they will not continue vntill they be old His third quarrell is against the choyse of the text as it were the plot of ground whereon to set my building The which because it is allegoricall is compared to a marish ground where though I digge deepe and doe what I can I shall hardly find fast ground whereon to lay my foundation The which quarrell doth please him so well that he repeateth it againe pag. 3. But without cause For seeing the exposition of the allegory is not doubtfull but is confessed on both sides that as by the 7. starres are meant the 7. Angels so by the Angels the Bishops of the Churches who seeth not that this assertion that the calling of Bishops is lawfull good is built on the foundation of the Apostle Iohn as it were vpon a Rocke For although some obiect that by the Angels are meant either all Ministers in generall as the newe sect of disciplinarians doth or the presidents of the Presbyteries as the Elder and more learned disciplinarians doe who doe not stand for the new-found parish-discipline yet I doe proue both by the text it selfe and by other euidence that the calling of Diocesan BB. is in this text commended vnto vs vnder this title of the Angels of the Churches But hereof more in my answere to the third pag. CHAP. II. Diuiding the Sermon and defending the first part thereof which he calleth the Preface HAuing thus quarrelled with the Author the matter and subiect of he Sermon he setteth vpon the Sermon it selfe Which in the abortiue booke was dismembred into sixe parts and yet one maine part left out In this after-birth into 3 viz the Preface the body of the Sermon and the conclusion The Preface he saith is concerning the text and the fiue points I vndertake to handle and that againe he mangleth into 4. sections But if my aduersaries were as good in diuiding as they are in making diuision or so skilfull in analysing logically as they are captious in comptrolling that which hath bene logically composed they would either haue followed the ordinarie diuision of orations saying that the Sermon consisted of 4 parts which are 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the proaeme to pag. 2. lin 3. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the proposition or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wherein the points to be handled are first diduced out of the text to pag. 6. l. 16. and secondly enumerated and distinctly marshalled pag. 6 7. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the confirmation prouing and defending those fiue points from pag. 8. to 94. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the conclusion containing the application pag. 94. to the end Or if this diuision had not liked them they might out of the transition pag. 94. haue obserued a distribution of my Sermon into 2. parts viz. the explication continuing to that place and the application from thence to the end The explication containeth 2. assertions the first that the pastors or gouernours of the primitiue Churches here meant by the Angels were Diocesan Bishops such for the substance of their calling as ours be The second that the function of Diocesan BB. is lawfull and good Of these two assertions the former is an explication of the text the latter a doctrine collected out of the text so explained These assertions are for the handling of the text first propounded to be discussed in that which he calleth the Preface and afterwards proued in that which he calleth the body of my booke The former as I said may be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the proposition the latter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the confirmation Now for the tryall of the first viz. whethâ—er by the Angels of the Churches we are to vnderstand Diocesan BB. or not these two points are propounded to be examined first what manner of Churches they were whereof they were Bishops whether parishes onely as our new disciplinarians say or dioceses as we and the elder disciplinarians hold and consequently whether themselues were parishionall or diocesan BB. 2. what manner of preheminence they had in their Churches in respect whereof they be called the Angels of the Churches whether onely a prioritie in order aboue other Ministers and that but for a short time and by course or a superioritie in degree and maioritie of rule for terme of life And this is the summe of that which he calleth the Preface Now I come to his sections and his quarrells against the same Serm. Sect. 1. pag. 1. Our Lord and Sauiuor Christ hauing appeared to S. Iohn in a glorious forme c. to heauen at the mids of pag. 3. In these words two questions which be determined in the 2. assertions euen now mentioned are propounded The former what manner of persons are meant by the Angels of the Churches And why this question was to be discussed I alleadged as he saith 2. reasons The first because when the holy Ghost expoundeth the starres by Angels this interpretation it selfe is allegoricall and therefore
c to pag. 5. own case That these 2. things are offered to our consideration saith the refuter wee denie not but if he had walked with a right foote in the path hee entred into hee should by his Text haue taught vs the meaning of these 2. points and not quite contrarie as hee goes about by these two points to teach vs the meaning of his Text. To whom I will not giue that answere which Festus did to Paul that too much learning hath made him madde for hee seemeth not to be greatly sicke of that disease but I may truely say that too much anger and wrath which is furor breuis which he vnmeasurably sheweth in this Section hath made him so to forget himselfe that hee wrangleth without witte and against sense Vnlesse any man that is in his wittes will say that it is not lawfull for a Preacher to explane his Text. For what was it that in this Section I had in hand was it not to indeuour the explication of my Text and to shew what manner of BB are here meant by the Angels of the Churches for the explicatioÌ„ wherof what could more fitly be propounded then the consideration of these 2. things viz what manner of Churches they were whereof they were the Angels or BB and what manner of preheminence they had in those Churches in regard wherof they are termed the Angels of the Churches that from my Text rightly expounded of Diocesan BB. I might deduce the doctrine of the lawfulnes of their calling and from it inferre the vse Indeed if I had bene now propounding the doctrine gathered out of the Text or vrging the vse therevpon inferred there had bene reason I should prooue them as afterwards I doe by the Text already explicated But when I am about to explicate the Text propound the points that are therein questionable to be discussed for the clearing of the Text who seeth not that the handling of these points is the very explication of the Text and the Text that which is explicated And if the Text be that which is explicated who could bee so senselesse as either to require that the points should be explaned by the Text or to finde fault that by the handling of them the Text is explaned But now hee is pleased of his grace to consider them And wheras I yeeld as a reason of my propounding the former point to bee discussed diuers new-fangled Assertions of the new-found parish discipline whereof I spake but too mildely as you may see hee chargeth mee with bitter inueighing scornefull vpbraiding ouerflowing of the gall with spitting out vnsauoury reproaches making a calumnious out-crie in the ende of the Section and much adoe he had not to apply to mee that saying of Salomon with whome it better fitteth let the Reader iudge Proud haughtie and scornefull is his name that worketh in his arrogancie wrath and in the ende out of the super-aboundance of his charitie hee is afraide for mee that I care not to loose much of my peace within that all I here speake is Night worke proceeding from great distemper of the braine c. Was my aduersaries backe or conscience rather galled was hee guiltie to himselfe of being one of the coyners of those newe opinions that hee thus flingeth and kicketh when they are so gentlie touched Who knowing that those Assertions were some of those 16. positions for the tryall whereof the vnchristian and vnmodest offer of disputation was made which are there magnified as beeing such chiefe points in controuersie betweene vs and the Papists that if in them the BB. ioyning as they pretend with the Papists haue the truth then extreme wrong is offered to the Church of Rome by our separating therefrom and all Protestant Churches are for that cause Schismaticall that if the Priests and Iesuites can satisfie them in these points they would bee reconciled to the Church of Rome Who I say knowing this could with more mildnesse haue spoken of such Schismaticall nouelties For where hee saith that almost all of them haue bene alwayes generallie maintained and practised by all soundly reformed Churches hee seemeth either not to care what hee speaketh or by soundly reformed Churches to meane none but Brownists or such like Betweene whom and these vnchristian and immodest challengers there went as wee say but a paire of sheeres These remaining after a sort in the peece the other beeing by open Schisme cut off Which againe they haue manifested in their late petition to the Kings Maiestie This being the summe of their suite that they may be tollerated Schismatickes But to let passe their new-coyned positions excepting those that concerne this cause with the Libellers bitter wranglings and vaine ianglings There are two things in answere to this Section which I may not let passe the one is his defence of the challengers the other a great aduantage taken against a word which as hee saith I dropt by the way His defence is against that calumnious outcrie as hee calleth it in the ende of the Section where I brieflie note that by what reason they denie the Bishops to bee members of the true Church because forsooth they bee not of some certaine parish by the same they may as well denie the King who hauing a more generall reference to all the Churches within his dominions as being the Gouernour of them all in Great Brittaine and Irelâ—nd is further from being a member of one onely parish then anie Bishop in this Kingdome Hee answereth that the challengers hold the King and his Houshold to bee an entire Church of it selfe But tell mee doe they hold it to bee a true Church that so the King may be thought to be a member of a true Church Or if they doe Why may they not with the like reason acknowledge a Bishop and his familie to bee an entire familie by themselues But it is no matter what they holde vnlesse they were more learned and iudicious The aduantage which is taken at my words had need to bee verie great or else the refuter and his copartners doe shewe themselues to be very weake men seeing it is fiue times repeated in print once in their late petition with great amplifications once in the Abortiue booke with this note in the margent sic tu beas amicos Thrice in this Booke with great triumphes and insultations not onely in the treatise it selfe but also euery where in the margent demanding with scorne in this place Is this your kindnesse to your friends in the second sic tu beas amicos in the third quid facias odio sic vbi amore noces The Reader must needes expect some great matter seeing these hilles thus to swell The words whereat they take aduantage were these Least they might seeme to set vp an absolute Popeling in euerie parish who should haue not onely supreame but also sole authoritie in causes Ecclesiasticall they adioyne to him that
points which I purposed to handle for the proofe of either And first for the former which is the explication of my Text viz that the Angells or Pastors of the primitiue Church were Diocesan Bishops and such for the substance of their function as ours bee I endeuoured to prooue it both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by disproouing the presbyterian discipline wherein I intended a disiunctiue argumentation that the question beeing whether the Churches were gouerned by presbyteries as they say consisting for the greater part of Lay-men or by BB as wee holde the disproofe of their presbyteries might bee a proofe for our Bishops and also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by shewing what the authoritie of the Angels or ancient Bishops was as well extensiuè against our newe disciplinarians viz that the Churches whereof they were Byshops were Dioceses and themselues Diocesan Bishops as intensiuè against the Elder and more learned disciplinarians that BB. were superiour to other Ministers not onely in order but in degree also c. And for the proofe of the 2 Assertion which is a doctrine arising out of the Text before explaned concerning the lawfulnesse of the Bishops calling this is proposed to bee proued that the fanction of Byshops is of Apostolicall and diuine institution and this as in the ende of the Section is signified was the thing chiefely intended by mee These points I did not thus propound in Dichotomies which the greatest part doth not so well conceiue and remember but for more easinesse was content to make a bare enumeration of them And this is the frame of that which hee calleth the bodie of my Sermon the which our refuter endeuoreth heere to put out of frame For hauing first of the fiue points which I propound referred the first foure to the former part of my maine distribution as he calleth it where I enquire what manner of Bishops the Angels were and the last to the latter which respecteth the qualitie of their function in the next words as if presently he had forgotten himselfe after hee hath shewed his scornefull and disdainefull spirit hee setteth vp a frame of his owne to worke vpon The mansion saith hee that hee buildeth is a Princely and pleasant Palace for our Bishops Lordships vnder the roofe whereof their Honours may dwell safely as in a Sanctuary without danger of the aduersarie and much delight Looke we vpon the bare frame as it standeth without glasing painting c it is of this forme The function of the Bishops of the 7. Churches is lawfull and good The function of the Bishops of the Church of England is the function of the Bishops of the seuen Churches Therefore the function of the Byshops of the Church of England is lawfull and good The proposition of this syllogisme is laid downe pag 2. and 55. where hee saith that the office and function of Bishops heere meant by Angels is in this Text approoued as lawfull and commended as excellent That is is lawfull and good hauing diuine both Institution being Angels and approbation being starres The assumption is in the same second page propounded thus The Bishops of the 7. Churches for the substance of their calling were such as the reuerend fathers of our Church are The which hee saith by the grace of God hee will plainely prooue and that in the foure first points of the fiue for to them he there referreth vs for that purpose pag. 61. Wee are therefore in the next place to see out of which of those foure points it is concluded and how Which to my vnderstanding must be out of the second third and 4. points after this manner The function of those Bishops whose Churches are Dioceses and themselues Diocesan Bishops superiour to other Ministers in degree hauing sole power of Ordination and Iurisdiction is the function of the Bishops of the 7. Churches The function of the Bishops of the Church of England is the function of those Bishops whose Churches are Dioceses and themselues Diocesan Bishops superiour to other Ministers in degree hauing sole power of Ordination and Iurisdiction Therefore the function of the Bishops of the Church of England is the function of the Bishops of the seuen Churches In lieue of the proposition of this Syllogisme wee haue the prosyllogisme or proofe of it in the 2.3 and 4. points before named c. Beholde to how great trouble too much Learning will put a man Nimia est miseria doctum esse hominem nimis If his skill in the Analysis of a Treatise had not bene extraordinarie all this stirre had bene needlesse But if you marke the ende of his ouerbusying himselfe in resoluing my Sermon and then putting the endes together to make vp his owne frame perphaps he will not seeme so skilfull in resoluing as wilfull in dissoluing the same The end of his double dealing appeareth in the sequele to haue bene double For first whereas there are of the fiue points which I propounded two of principall vse seruing directly the one to disproue their Presbyterian discipline the other to approue the gouernement by Bishops both which hee could wish that I had spared hee would faine make his Reader belieue that of these two the former is impertinent and the latter superfluous or as else-where hee speaketh the former bootlesse the other needlesse 2. When hee could not tell how to wrangle with the other 3. points hee bringeth them to his frame as it were to the racke first finding fault that they doe not directly prooue that which hee would haue them and then by torture making them to say what hee pleaseth that he may the more easily contradict them To countenance these sophisticall shifts he hath brought my Sermon to the Smiths forge and hauing hammered it well hee hath reduced the whole body of it into one syllogisme with the proofs thereof Vsing this syllogisme for the parts of my Sermō as the tyrant vsed his bed for his ghests cutting off those parts which seeme to reach ouer and retching out those which seeme to come short But let vs examine his Syllogisme which with the prosyllogisme of the assumption hee propoundeth as the Analysis of the whole body of my Sermon The function of the Bishops of the seauen Churches is lawfull and good c. I doe not deny but that out of diuerse places of my Sermon patched together some such Syllogisme as this may be framed But in Analysing we must respect not what we can deuise or collect but what the writer did intend and our Analysis must be answerable to his Genesis It is apparant that I propounded two things to be distinctly proued the one as the explication of the text shewing what manner of Bishops the Angels were the other as a doctrine collected out of the text concerning the qualitie of their function viz. that the calling of Diocesan Bishops is lawfull and good This which I propounded as a doctrine to be collected out of the text pag. 2. and
one testimonie no not one Wherefore looke how manie such probable expositions may be giuen vnderstanding this place of Ministers onely they are so manie proofes that there is no necessitie of admitting your interpretation But let vs now examine your reasons whereby you would prooue my exposition to be but a bare shift and such as will not serue my turne The first If others opposing to Lay-Elders haue brought 8. or 9. expositions which are but shifts to auoid them all of them being diuerse among themselues and from that which M. D. bringeth then this 10. of his is but a shift also but the former is true therefore the latter If the reader desire to haue examples of such lame legs as the refuter talketh of here hee may haue a couple For as touching the proposition seeing among different expositions one onely is the true and proper meaning of the place may not this exception be taken against any exposition be it neuer so true being but one amongst manie For suppose the other 9. were but shifts how will it follow that therefore the tenth is so Must all expositions bee false or vnfit because the most are such If those 9. expositions be shifts as you say and if yours be false as I haue proued this is so farre from preiudging the truth of mine which is the eleuenth as that it is a strong presumption to confirme it For seeing it is to be presumed that some one true exposition of this Text is knowne and seeing all other knowne expositions of this place are either supposed by you or proued by mee to be false it remaineth therefore that this eleuenth is true The consequence therefore of the proposition is starke lame The assumption also is false For those diuers expositions are not shifts as this shifting Sophister cauilleth but being all I meane so many as by Presbyters vnderstand Ministers more probable then that which stādeth for Lay-Elders for that doth not so much as touch the subiect wherof the Apostle speaketh they are so many proofes to auoid the necessitie of their Lay-Elders which by thē are as necessary vrged and obtruded vpō vs. And this was his first reason which he brought to make it appeare that my exposition is but a bare shift His second brought to the same purpose either proueth it thus or not at all If M. D. vtterly reiect 8. of the aforesaid expositions and resteth vpon one of those 4. which D. Bilson propounded then his exposition is a bare shift But M. D. reiecteth 8. of the former expositions and resteth vpon one of those 4 which D. B. propoundeth Therefore his exposition is a bare shift In the proposition there is not so much as a shewe of a good consequence vnlesse it be presupposed which I haue disproued that D. B. expositions are but bare shifts His assumption which in plaine termes he setteth downe containeth two vntruthes For first if you vnderstand my words as they may be vnderstood of them that conceiue mee to be the answerer in this place and as my selfe euen now propounded them then doth it not follow that I vtterly reiect all other expositions because in adding this to the former I seeme to preferre it before the rest Againe that I rest in one of those 4. expositions which he recited out of D. B. is not onely false but if you respect his intent sclanderous also as all other his references are as to any that will compare them may easily appeare For not any of D. B. 4. expositions vnderstādeth the former branch as containing the generall dutie of a Minister Howbeit some of the examples which hee produceth together with his explication of some of them doe well agree with my exposition as you shall heare in my answere to his third reason which being his shoot-ancor if it faile him his Lay-Elders are like to suffer shipwracke Heare his words Thirdly that it may appeare that M. D. is besides the true meaning of the Apostle in the sense hee resteth on let vs weigh the Apostles words well and wee shall finde them clearely and euidently to speake of persons and at the most but indirectly of duties The Elders that rule well especially they can any man be so blind as not to see that these Elders and they must needes signifie persons who must be counted worthie of double honour No saith M.D. but this account riseth from the consideration of their duties Euen so we denie it not but may it not be so and yet 2. sorts of Elders heere noted Yes verily The elders that faithfully discharge their dutie in gouerning the Church are worthie of double honour especially those who labour in the Word and Doctrine Is there any thing in this Scripture thus vnderstood to shutte out 2. kindes of Elders Are not the duties in the former clause generall in the latter speciall Yes saith he but for all that they bee indeed two duties of the Minister onely Of which discourse the best that I can make is this If the comparison betwixt the persons euidently noted in this Text doth seeme to fauour the distinction of Elders into 2. sorts and the comparison betweene the duties indirectly noted doth not hinder the said distinction that then is there nothing in this Text to exclude two sorts of Elders But the antecedent is true in both the parts thereof Therefore the consequent The former part of the antecedent is proued thus The persons here mentioned are in the comparison noted to be of two sorts Elders are the persons here mentioned Therefore Elders are in this comparison noted to bee of 2. sorts The latter thus The distinction of duties into generall and speciall doth not exclude two sorts of Elders For the generall agreeth to both sorts The distinction of duties heere mentioned is into generall and speciall Therefore the distinction heree mentiond doth not exclude two sorts of Elders By the refuters maine conclusion it is euident that hee hath gotten the wrong end of the staffe For whereas this place to Timothie is the chiefe and as I iudge the onely place to speake of in the Scriptures which all of them without exception obiect and most confidently vrge as necessarily including and concluding their Lay-Elders in answering whereof this part of my Sermon is spent my aduersary by his Sophysticall shifts in making mee the opponent and himselfe the respondent would make the Reader belieue that he hath acquitted himselfe well if this place bee not against Lay-Elders But the Reader must remember that it lieth vpon my aduersarie and those of his side out of this place invincibly and ineuitably to inforce Lay-Elders or to confesse that they cannot be proued out of the Scriptures Neither will it suffice him to say they may be here meant vnlesse he can necessarily proue and demonstrate that they are and must necessarily be meant in this place Otherwise I may graunt his maine conclusion without anie preiudice to our cause when the
allow neither doe thinke themselues bound to allow any maintenance at all to their Lay-Elders and also to perswade all those reformed Churches which haue them not and which in manie parishes are either not able or not willing to yeeld sufficient maintenāce to one learned minister to erect in euery parish besides the Pastor and the Doctor a Senate of Lay-Elders with purpose to vndergoe an vnsupportable charge and to think themselues bound by the word of God to allow them all and euery of them sufficient maintenance But what one reason doth he or can he alledge to perswade this or where doth he go about to perswade it If he say according to the iudgement and practise of all Churches whatsoeuer which either haue them or haue them not that this honour of maintenance is not due vnto them why doth he not ingenuously confesse that which is ineuitably proued out of the words that Lay-Elders are neither mentioned nor meant in this place If hee say as indeed that is all he doth say that my proofes are not sufficient what better proofe would hee require in such breuitie then the confession of the parties yea but they doe not confesse it First therefore I will proue their confession And secondly I will demonstrate that the double honour of maintenance though they did not confesse so much is not by the word of God due to their imagined Lay-Elders for their workes sake Their confession I proue thus What the learned reformers prescribed to be done according to Gods word as they pretended that was their Doctrine That there should be onely gouerning Elders elected out of the people or Laitie without maintenance to be yeelded to them was prescribed by the learned reformers according to the word of God as they pretended Therefore that there sho'uld be Elders elected out of the Laitie without maintenance to be yeelded to them was the Doctrine of the learned reformers The proposition needs no proofe The assumption I confirme thus That which is practised according to the lawes of Discipline in all those reformed churches where the Presbyteries be erected was prescribed by the learned reformers according to the word of God as they pretended The election of only-gouerning Elders out of the Laity without maintenance to be yelded to them is practised in all those reformed churches according to the laws of discipline Therefore the election of only gouerning-Elders out of the Laitie without maintenance to be yeelded to them was prescribed by the learned reformers according to the word of God as they pretended And consequently that Lay-Elders are not to haue maintenance is both the Doctrine of the learned reformers and the practise of all those Churches reformed by them The proposition is manifest because the lawes of Discipline in those Churches were either prescribed by the learned reformers or framed according to their prescript The assumption may also be euidētly proued by induction For the Lay-Elders neither in the Churches of Geneua France Low-countreys haue nor of Scotland had any maintenāce allowed thē that according to the lawes of their discipline neither can the refuter giue any one instance to the contrary It shal suffice me to make instāce in Geneua which was a patterne in this behalfe to the rest In Geneua is this order takē by their lawes whereof Caluin was the chiefe author that of the 12. only gouerning Elders ioyned to the 6. ministers 6. shuld be chosen out of the Councell of 200.4 out of the Coūcel of 60.2 out of the Councel of 25. all statesmen to this end both that they should be of great countenance and also that the Church should not be charged with allowing them any maintenāce Beza professeth that euery where in other Churches the like choyce according to the state of the place is made viz Not of the meaner or poorer sort but men of great both abilitie authoritie are chosen to be of the Presbyterie And else-where he saith that consideration must be had that Princes Noblemen and such as be of authority be chosen into the Seignorie And T.C. himselfe cōfesseth it to be the practise of the Churches in these dayes to make choice of such Elders as are able to liue without charging the church any whit Their cōfessiō I haue shewed Now let vs see what the refuter obiecteth 1. That I might haue read the contrary in Calui◠Bullinger Beza Cartwright D. Bilson and D. Sutcliffe but that it seemes I did not read on that side of the leafe And it seemes to mee that you would not haue me read on that side as yet or rather that there is no such thing to be read Else you would haue pointed if not to the leafe yet at least to the booke For my part I professe that I doe not remember that I haue read any such thing either in Caluin Beza or Bullinger but the contrary as I haue shewed in Caluin and Beza As for Bullinger you had lesse reason to alledge him seeing that you found him cited together with the other two expounding this word honour as signifying the maintenance due to ministers As touching D. Bils it is strange that you should both accuse mee for taking this reason from him and also charge him with teaching the contrary In his preface hee saith thus By no precept nor example will it euer be proued that Lay-presbyters had in the Apostles times or should haue by the word of God at any time double honour and maintenance from the Church of Christ. Wherefore they must either giue all Lay-Elders double maintenance as S. Paul willeth which they doe not or shutte them cleane from these words which yeeld double maintenance by Gods Law to Presbyters that rule well And to the like purpose hee speaketh in the place by you quoted The speech of that worthy learned man who is highly to be commended for his great learning good paines and zealous affection for the maintenance of the truth whom you vilely and vngraciously abuse as you doe all others that come in your way be they neuer so worthy champions of our Church against the Papists his reproofe I say of T. C. for requiring maintenance as due to the Lay-Elders I haue not seene to my remembrance But this I remember well that I haue read in his treatise of Ecclesiasticall discipline that the Elders whereof the Apostles speake receiued wages of the Church But saith he the new Aldermen in all Churches where they raigne liue vpon interest of their owne money or goods and receiue no salarie of the Churches Neither had he indeed any great reason in my iudgement to blame T. C. that I may also come to him as opposing his iudgement to the practise of the reformed Churches For although he seeme to say that by the Apostles rule such Elders as be poore ought to be relieued at the Churches charge yet it doth not seeme to be his iudgement that he
must be giuen him as deseruing it whether he need or not For although it be a crying sinne and doe offend more against charitie to hold it from him if he need yet it offendeth as much against iustice to withhold the stipend from the workeman that is not in need The stipend which Paul appointeth to Presbyters in respect of their paines in edifying the Church which is the house of God is as due in iustice to them for their worke sake as the stipend is due to a Carpenter that buildeth an house And as it were iniustice ioyned with folly for a man not to thinke himselfe bound to giue the Carpenter his stipend vnlesse he be poore the like is to be conceiued of the stipend denied to Presbyters for their wealth which is due for their worke The rest of his speech is vttered in rancour and gall but the points be these First that it doth not become me c to call it a beggerly maintenance Secondly that it is more then is giuen to our Church-wardens that are crept into their roomes The third which is more plainely vttered in the abortiue booke that the like perhaps will not make D. D. rich In what sense I called it beggarly almes giuen onely in charitie opposing it to honourable stipend due in iustice I haue already explaned To the second I answere our Church-wardens hauing lesse trouble haue notwithstanding no lesse allowance then your Elders for they haue none at all And where you say our Church-wardens are crept into their roomes you must first proue that euer they had a roome in the Church For we will neuer grant that our Church-wardens be your Elders successours till you haue proued your Elders to haue beene their predecessors And whereas you make your selues merrie with my want of riches as you did before with my want of preferment I tell you plainely I had rather be poorer then M.D. is with a good conscience then to be as rich as some of you by maintaining a faction to be maintained by it Thus haue I maintained my assumption and the prosyllogisme thereof concerning their confession Now I will proue by another argument that the honour of maintenance is not by the word of God due to Lay-Elders and that the Lay-Eldership is not the ordinance of God nor hath any warrant in the scriptures We haue often heard great words that your Presbyterian discipline is an essential note of a true Church if not an article of your faith that it is to little purpose to receiue the doctrine vnlesse we also embrace the discipline of Christ meaning the pretended discipline that your discipline is the kingdome of Christ wherein your Presbyters hold as it were Christs scepter that to denie this discipline yet to professe Christ to be our King is with the souldiers that crucified him to put a Reede in his hand and a crowne of thornes on his head that in the second petition of the Lords prayer Let thy Kingdome come wee are to pray that your Discipline may be aduanced that the question betweene the BB. and you is about no lesse matter then this whether Iesus Christ shall bee King or no that in denying your discipline wee are the men that say Luke 19. Wee wll not haue this man to raigne ouer vs and to vs is applyed that terrible doome Those mine enemies that would not haue mee to raigne ouer them bring hither and slay them before mee and many such like speeches concerning the kingdome of Christ which being applied to your owne deuices are not farre from blasphemie These confident speeches considered a man would think that you haue most euident certaine and vndeniable grounds for your Presbyteries But when I come to examine your proofes to search the Scriptures and records of antiquitie I professe vnfainedly in the feare of God that I cannot sufficiently wonder that men of reading should approue men of sinceritie should vrge so confidently and maintaine so resolutely euen vnto silencing and depriuation such not onely humane deuices but meere nouelties as the sacred ordinances of Christ our Sauiour for which after all the search which hath beene made there cannot be produced any sound testimonie But to come to the point you say if you deny my aforesaid assumption that to Lay-Elders gouerning well double honour is due by the word of God for their worke sake I say the holie Ghost is so farre from assigning this double honour to them that neither their worke or office it selfe for which that honour should be due to them nor their qualities whereby they should bee qualified for that office nor themselues or their names wherby they should be knowne are once mentioned or intimated in the holy scriptures For first as touching their office it is by them assigned either to their Elders seuerally or to the Elder-ship iointly Their duty seuerally is to be watchmeÌ„ in the Church hauing their seuerall Wards or precincts appointed to them wherein they are to obserue the manners of men for auoiding offences and other occurrents for peruerting disorders The manners of men they are to enquire into and to prie into their faults that if they be secret or small they may admonish the offenders priuâ—ly if opeÌ„ or great they may informe the Consistory therof And for other occurreÌ„ts they are to looke that good orders be kept especially respecting the sacraments As they are to informe their pastor if there be any childe in their Warde to be baptized if there be any in their precinct lately come into the parish to acquaint the Minister before the Communion and at the Communion to keepe backe those whose religion and honestie is not knowne and whom the Ministers haue not dealt withall before Wherfore as in respect of manners they are by them coÌ„pared to the Censors of the Romanes so in respect of good orders they are as the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Athenians The ioynt-office of the Elders is the office of the whole Presbyterie or Eldership Consistorie or sacred Senate which in the Assemblie of the Elders of the Church who by common counsell and authoritie do rule and gouerne the same For as Lacedemon had her Seignorie Athens her high court of the Areopagiâ—â—s Rome her Senate and euery kingdome their counsell so euery Church that is euery parish according to the new disciplinarians must haue her Presbyterie or sacred Senate vnto which Christ hath giuen the keyes of the kingdome of heauen whereby is meant all Ecclesiasticall power and authoritie This authoritie respecteth either the Officers of the Church or the offenders Officers as Pastors Doctors Elders Deacons Concerning whome the Eldership hath authoritie to elect ordaine depriue or depose them As touching offenders the Eldership hath authoritie to censure them either by reproofe suspension or excommunication Belieue mee if the word of God hath committed these things to the hands of the Elders then haue they an office of
Ministers and Lay-Elders then it doth necessarily follow that as the Ministers haue the care and ouersight of doctrine and religion so the Lay-Elders haue the ouersight of manners and care of auoiding offences But the Antecedent is true 1. Tim. 5.17 Therefore the consequent To the assumption of the former Syllogisme I answere that Lay-Elders are no where 's said in the Scriptures to be Presbyters or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to gouerne or ouersee but all those places which be alleadged to this purpose are to bee vnderstood of Ministers onely Besides the same Author hath confessed that Lay Elders are not Byshops neither will he say that they be Pastors But the places which he quoteth are to be vnderstood of Bishops Pastors Of Act. 20.28 1. Pet. 5. I haue already spoken as also of 1. Thess. 5.12 Why Heb. 13.17 should be applpyed to Lay-Elders there is no reason vnlesse whatsoeuer is spoken of Spirituall gouernors is to be vnderstood of them The Writers both olde and new expound it of Bishops and Pastors The assumption also of the second syllogisme is vntrue neither hath it any thing to support it but their owne exposition of 1. Tim. 5.17 which I haue proued to be false Neither is that true which is presupposed in both syllogismes that there must be two sorts of Elders answerable to the two parts of ouersight For both the parts of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or ouersight belong to those which be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ouerseers that is Bishops and Pastors whose dutie is both to teach and to gouerne Their third Argument is taken from the practise of the primitiue Church next succeeding the Apostles Which of all their Arguments is most friuolous there being not anie testimonie of any writer or example of any Church to bee alledged that euer there was such an office in the Church But howsoeuer these duties to be performed by the Elders seuerally might be borne with so they were not obtruded as the ordinances of Christ yet the ioynt office of their Lay presbyteryes is intollerable For what reason can they alledge for their intruding into the sacred office of Bishops and Pastors vsurping the keyes of the kingdome of heauen which our Sauiour Christ committed to none but to the Apostles and their successors That Lay-men should haue authoritie and that by the ordinance of Christ to ordaine Ministers by imposition of hands to remit or retaine sinnes to excommunicate the obstinate or to reconcile the penitent is an opinion too absurde to be confuted Thus therefore I reason according to their owne principles No office in the Church is lawfull as themselues say which hath not expresse warrant in the scriptures which is all one as if they had said All lawfull offices in the church haue expresse warrant in Gods word The office of the Lay-Elders seuerally and of their Elderships yearely hath not expresse warrant in Gods word Therfore it is vnlawfull To their office wee will ioyne the consideration of their qualities for surely if the holy Ghost had prescribed in the scriptures an office of such importance it is to bee thought that he would also haue described what manner of men were to be chosen to it and how qualified for the performance of an office of so high a nature And although he omitted their qualities in other places yet mee thinks if it be a function that is in dignitie vnder the Minister but aboue the Deacon the Apostle could not haue forgotten them in 1. Tim. 3 where he describeth the qualities not only of Bishops and Ministers which be aboue them but of the Deacons also which are beneath them directing Timo 〈◊〉 and in him all Bishops what manner of persons to orâ—aâ—â— Ministers or Deacons Forgotten say they why are they not plainly expressed in that place Yes no doubt for that is agreed vpon among vs For some will needs comprise them vnder the Bishop or Minister and feare not to â—ay that they also must be suâ— modo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is able 〈◊〉 preach after their fashion Others acknowledge that they are neuer comprehended vnder the name Bishop and that it is necessarily required of Ministers alone to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 able to preach especially in that sense that the Apostle meaneth as appeareth by comparing that place with Tit 1.9 yet resolued to finde a roome for them in that place and not to suffer them to be excluded are faine to sâ—rowâ—e them vnder the name of Deacons though the name of Deacon neither in scriptures nor Fathers was euer attributed to them How they will compound these contrarieties I know not For if they be comprised vnder the name Bishop then are they not to be shrowded vnder Deacons and if they be contained vnder Deacons then are they not comprised vnder Bishops It shall 〈◊〉 me to alledge that forsomuch as the Eldership is in their conceit a different office both from the Minister and Deacon that it is comprehended in neither For who cannot conceiue this reason None but Bishops Ministers and Deacons are described in that place Bishops and Ministers in the former description and Deacons in the latter But Lay-elders are neither Bishops or Ministers nor Deacons but an imagined office distinct from both Therefore they are not described in that place The refuâ—â—â— hath solemnely proclaimed before and required all men to take notice of it that their Elders ought to be men religious of great grauitie and pietie and of good yeares also if it may be as the name importeth called with due examination chosen with consent of the congregation ouer which they are set with prayer and imposition of hands put a part to that Ecclesiasticall office All which I will not denie to haue beene politickely deuised so it may be acknowledged an humane deuise and not a diuine ordinance But why are not the margents filled with scriptures for the proofe of these things The truth is there is not one testimonie of scripture to be alledged prescribing the office or describing the qualities of Lay-Elders But perhaps there may be mention sufficient of them in the scriptures to warrant their calling though neither their office nor their qualities be described in the word of God Nor that neither as shall appeare when I come to answere the refuters allegations for them In the meane time I will not doubt to renew my former challenge if they can produce any one pregnant testimonie out of the scriptures whereby it may necessarily be concluded that either there were at any time or ought to be at all times in the Church of Christ such Elders and Elderships as they speake of that then I will yeeld to them in the whole controuersie betwixt vs. But vntill such proofe be produced for them which will neuer be they shall giue me leaue to esteeme their doctrine of Lay-Elders to be as it is a meere fiction how vehemently soeuer it be vrged and obtruded
〈◊〉 〈◊〉 〈◊〉 〈◊〉 able to preach as most plainly appeareth by comparing that place with Tit. 1.5 7.9 Socrates reporteth that in Caesarea of Cappadocia and in Cyprus on the Saterdaies and Lords daies in the euening 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Presbyters and B B. expound the scriptures § Sect. 5. As touching the custome of Alexandria in restraining the Presbyters from preaching he saith that it began after Arrius troubled the Church and Sozomen likewise that it was not the custome before Arrius being a Presbyter by his preaching broached his new opinions And this is most plainely testified by Epiphanius who saith that Arrius was a Presbyter in Alexandria 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who was Rector of the Church called Baucalis for all the Catholicke Churches saith he in Alexandria are vnder one Archbishop and to them seuerally are assigned Presbyters whereof when he had named some he saith in one of these was Colluthus in another Carpones in another Sarmatas Arrius in another Now it is manifest that euery one of these at their accustomed meetings 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 teaching the people committed to their charge in their Sermons made diuision in the people whereof some inclined to Arrius othersto Colluthus some to Carpones others to Sarmatas And as they taught diuersly in their seuerall Churches some one thing some another so the people called themselues some Arrians some Colluthians c. Neither was it the custome of the Churches of Affrica as T.C. gathereth that Presbyters should not preach at all but that they might not preach nor administer the communion in the presence of the Bishop And that was it which both Valerius granted to Augustine being a Presbyter potestatem coram se in Ecclesia Euangelium predicandi power to preach the Gospell in the Church himselfe being present contrarie to the vse and custome of the Affrican Churches and also nonnulli Episcopi not all but some Bishops found fault with Whose reprehension Valerius regarded not because he knew it was the custome in the East Churches as appeareth by Chrysostomes homilies at Antioch And some other Bishops euen Aurelius himselfe the Bishop of Carthage were so farre from finding fault with Valerius that they followed his example Insomuch that some other Presbyters hauing receiued the like power began to preach the word to the people Coram Episcopis in the presence of the Bishops But that so learned a man as T. C. should be so transported with preiudice as to thinke that Augustine was a Lay-presbyter I cannot sufficiently wonder especially considering that Valerius when he had ordained him Presbyter reioyced and gaue thankes to God who had heard his prayers in sending such a one as might verbo Dei doctrina salubri Ecclesiam Dei aedeficare edifie the Church of God with the word of God and wholesome doctrine Ierome such another Lay-Presbyter no doubt though hee grant that the Presbyters may not celebrate the Communion in the presence of the Bishop standing at the Altar for so his words are Nec ego dico presentibus Episcopis c though in Gratian it be corruptly written Ecce ego dico yet he saith it was a very bad custome in some Churches that Presbyters might not preach in the presence of Bishops And such was the custome of the Church of Rome as appeareth by Leo who denieth it to be lawfull for Presbyters in the presence of the Bishop vnlesse he command them either to administer the Sacrament of the body and bloud of Christ or to teach the people c. The Councell of Vaux held not long after Ambrose his time decreed for the edification of all Churches and for the profite of the whole people that not onely in cities but also in parishes the Presbyters should haue power giuen them to preach And if by any infirmitie the Presbyter were hindered so that he could not preach by himselfe that then the Deacon should read some homily of the Fathers To conclude it seemeth strange to me that they who out of the Fathers would proue the Presbyters to be equall to the BB. in power of order as indeed they are excepting the power of ordination for as Ierome saith excepting ordination what doth a Bishop that a Presbyter may not doe equall I say in the ministerie of the word and Sacraments should denie they were Ministers or that to preach or to administer the Sacraments did not belong to them by reason of their office Ambrose saith of a Presbyter and Bishop there is one order vterque enim sacerdos est for either of them is a Priest There remaine the lawes and discipline peculiar to Presbyters as being of the sacred ministerie As for example that Presbyters and Deacons should not be chosen ex plebe out of the people or laitie but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 out of the sacred order or Clergie That as in the Counsell of Nice it was attempted so in some others concluded that Presbyters and Deacons should lead a single life that he which had married a widow or was the husband of a second wife might not be a Presbyter That they might not take vpon them worldly busines not so much as Gardianship that they might not remoue from citie to citie or from one Church to another without the leaue of the Bishop that they might not goe into a Tauerne and such like It is therefore most euident that howsoeuer the Bishops were called the Doctors yet the Presbyteri also were Ministers Neither can any one instance be giuen of a Presbyter either in or before or after Ambrose his time who was not a Minister For howsoeuer T. C. affirmeth that this Eldership of theirs continued in the Church diuerse hundred yeares after Ambrose his time which doth not well agree with his exposition or reading of Ambrose yet being chalenged by D. Whitgift to shew any one testimonie and auouching that he could not produce any one he answereth thus The next I leaue to the Readers iudgement For the third there was great necessitie that the Bishops in the primitiue Church when they had neither the assistāce of the Magistrate nor direction of Ecclesiasticall lawes should vse the Councell and assistance of wise and learned men For which cause Cyprian to auoid both ouersights in himselfe and offence in others resolued to doe nothing of moment without the common councell and aduise of his Clergie and for the same cause was Chrysostome accused 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that without the Presbytery and without the consent of his Clergie he made ordinations And that Presbyters were wont to heare causes and to assist the B. it appeareth by the testimonies first of Ignatius who calleth the Presbytery the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or consistorie of God a band of Apostles and the Presbyters the Councellers and Coassessors of the Bishops 2. of Tertullian president probati
the best proofes as they are vrged by T. C. M. Caluin Beza and Dudley Fenner First therefore concerning Mat. 18.17 T. C. argueth thus By Church is meant either all the people or the Pastor alone or the Pastor with the ancients and Elders but neither the people nor Pastor alone therefore the Pastor with the ancients and Elders The disiunction is grounded vpon a supposition of the newfound parish discipline that there were no other Ecclesiasticall gouernours but parishionall which I shall hereafter by Gods helpe proue to be absurd In the meane time for the confutation of this disiunction it shall suffice to note that which all disciplinarians confesse that our Sauiour Christ speaketh according to the manner of those times either bidding them tell the assembly that is the Synedrion of the Iewes or at least that the partie offending is to be delated to the like assembly authorized for hearing of causes in the Church of Christ. Wherefore T. C. and our new disciplinarians must first proue these two things first that there was an Ecclesiasticall Presbyterie in euery Synagogue and secondly that what they had in euery Synagogue we ought to haue in euery parish before they may vrge the like in imitation of them to be erected in euery parish among vs. But they are so farre from prouing the latter of these assertions that they faile in the former T. C. professeth he cannot proue it out of the old testament but that it may be concluded out of the new he hopeth the Reader will iudge considering that the policie of the Church now was in this point taken from the Iewes Church As if he should say forasmuch as the Church which imitated the Iewes had in euery parish a Presbyterie which indeed is most notoriously false it is to be supposed that the Church of the Iewes had in euery Synagogue the like Where by a circular disputation the question which we denie is brought to proue his argument whereby notwithstanding he would seeme to proue the question For aide therefore he bringeth the custome of the moderne Iewes who if they had any such custome were no fit presedents for vs to follow But indeed they though they haue their Rabbi in euery Snagogue yet an Ecclesiasticall Presbyterie they neuer had for ought that I can find And whereas he and after him the author of the Counterpoison alleage Ierome to proue that they had their Elders in Euery Synagogue which should aswell admonish the polluted to abstaine from the assemblies as to reproue the Sabbath-breakers I cannot sufficiently wonder at the allegation for Ierome mentioneth that custome of the Iewes which he speaketh of as one of the worst of the Pharisaicall traditions which he calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which one saith he I will mētion to the shame of the whole nation and which I will not mention for modestie sake therfore we may be sure neither Christ transmitted nor Ierome commended it to the Church Secondly the gouernours of their Synogogues which Ierome speaketh of were such as were to iudge of cleane and vncleane a dutie peculiar to the Priests Neither doth he speake of admonishing the polluted from comming to the assemblie but onely of iudging betweene cleane and vncleane And thirdly that which T. C. addeth concerning the Sabbath is by Ierome mentioned as another tradition of the Pharisies hauing no affinitie with the former Yea but the new testament speaketh of them in diuerse places calling them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the chiefe of the Synagogues The archisynagogi were such as now they call their Rabbies as being the Scribes and Pharisies who were their Teachers sitting in the chaire of Moses as Sigonius witnesseth Bertram likewise saith those who at the first were called Prophets and afterwards Scribes and Doctors of the law at the last in the Synagogues were called Archisynagogi for those who were in the Temple were called scribae templi and of these in the greater Synagogues there were more then one Beza also seemeth to haue beene of the same minde Howbeit both he and Bertram who dedicateth his booke vnto him doe thinke that in the Synagogue of the cities these Rulers had Elders ioyned with them But it may be you expect their proofes Heare therefore the very foundation of the Presbyterie to wit that what was the order of the Church of the Iewes Christ translated and recommended to his Church But in the Church of the Iewes there were Elders ioyned to the Teachers to make vp an Ecclesiasticall Senate How the proposition will be made good I know not The assumption is proued thus There were Leuites in the Synagogues saith Beza in whose hands the spirituall administration was there being ioyned to them vt probabile est as it is probable some Citizens of note Hence is mention of the Archisynagogi who ruled the assemblies Those saith Bertram who had beene called Prophets and after Scribes as the last in the Synagogues were called Archisynagogi vnde verisimile est whence it is likely that those Archisynagogi did moderate the order of Seniors who were to enquire into mēs māners for the Synagogues also had their Ministers Luc. 4.20 So that belike the Minister or attendant to whom Christ gaue the book was one of these Seniors or ex illustrib ciuibus as Beza speaketh Well what was their office Horum proculdubio partes fuerunt their office no doubt was not to admit to the Synagogue them whom the Synedrion of Ierusalem had excluded from the Synagogues And what their office hath bene since in the Church you heard it proued before by Satis opinor constat I thinke it is euident enough So that the very foundation whereon the presbyterie of Lay-Elders which with such vehemencie and violence hath bene vrged as the vndoubted ordinance of Christ is grounded is no better then the probable conjectures of some new writers who are parties in the cause probable I say in their owne conceipts For else there is not so much as probabilitie in their Assertions And so much of M. Cartwrights collection out of Matth 18.17 and what else is said of others in fauour of the presbyters in the Synagogues of the cities Now let vs see what Caluin Beza and others collect out of that place of Mathew When Christ biddeth them tell the Church Forasmuch as there was no Christian church established wherevnto they might repaire it were absurde to vnderstand Christ as propounding the iudgement of the Church which yet was not Therefore dubium non est it is not to be doubted but that Christ spake of such an assembly as was then in vse alluding to the order of the olde Church wherein after their returne from Babylon a select Councell was established which they called Sinhedrim in Greek Synedrion whervnto the censure of Doctrine and manners was committed Which Synedrion besides some Priests and Leuites consisted of the Elders of the people And although the
The third testimonie I find not vrged any where but in the counterpoison Where it is said that Iames willing them when they be weake to send for the Elders of the Church thereby plainely declareth that the Church ought not onely to haue a pastor and a doctor whose chiefe attendance must be on reading exhortation and doctrine but also many who ought alwaies to be readie at an instant calling of diuerse and many at once that none in that necessarie worke be neglected It followeth thereby that besides them there ought to be such other Elders as may admonish the vnruly comfort the weake minded and be patient towards all If all this were granted as it is propounded it would not follow thereupon that therefore there should be any Lay-Elders but many Ministers in euery Church for such were those in the place cited and it is the duetie of those whom Iames would haue sent for to attend vnto reading doctrine and exhortation But his meaning no doubt was this There ought to be many Elders in euery Church therefore some Lay-Elders The consequence he taketh for granted the antecedent he proueth thus There were many Elders in euery Church in S. Iames time therefore there ought to be many now For answere to his antecedent and proofe thereof we are to distinguish of the word Church For if thereby he meane the Church of a whole citie and countrey adioyning there were and are many Presbyters in euery Church but if thereby he meane euery seuerall congregation meeting or assembly of Christians there neither are nor were many Presbyters appointed to euery such Church In S. Iames time though in each Church there were diuerse assemblies of Christians meeting as they could yet were not parishes distinguished nor Presbyters seuerally and certainely allotted to them but to the Church of a whole citie and countrey adioyning there was one Bishop and many Presbyters prouided But when parishes were distinguished to each of them seuerally a Presbyter was assigned out of the Clergy or Presbyterie of the citie the residue of the Presbyters remaining with the Bishop who as before the diuision of parishes retained still the charge of the whole Diocesse as I will God willing shew in the next booke Wherefore though in S. Iames time before the diuision of parishes there were in euery Church that is Diocesse many Presbyters yet it doth not follow that therefore in euery parish there should be diuerse Presbyters But his consequence is especially to be insisted vpon for though there were in each Church many Presbyters as at Ephesus Act. 20. and at Ierusalem where Iames himselfe was Bishop Act. 15. 21. of which number Iames would haue the weake to send for some yet in that number there was not one who was not a Minister Neither can any sound reason be alleaged why we should conceiue these Presbyters of whom Iames speaketh to haue beene any other then Ministers First the title which is giuen them viz Presbyters of the Church as Act. 20.17 is peculiar to Ministers not one instance to be giuen to the contrarie Secondly the function for the performance wherof they were to visit the sicke chiefely if not onely pertaining to Ministers and that was not onely to pray ouer the partie and that as it seemeth by the phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with imposition of hands but also to annoint him with the oile in the name of the Lord that by the oile as an outward though temporarie Sacrament annexed to the temporarie gift of healing granted for a time not onely to the Apostles but also to their successors in the ministerie of the word the sicke might be restored to health and by prayer ioyned with imposition of hands the sinnes of the partie might be remitted and so the cause of the sicknes be remoued Wherefore I make no question but the speach of Saint Iames is to be vnderstoode according to the perpetuall vse of the word the generall interpretation of all writers both old and new excepting not all that be parties in the cause and the generall and continuall practise of the Church expounding him as if he had said let him call for the Ministers c. The fourth testimonie is thus vrged If the Apostle setting downe the ordinary members of Christ his Church which differ in their proper action doe set downe the Elder to be ouer the people with diligence and not to be occupied in the ministerie of the word either by exhortation or doctrine but to admonish them and rule them then the onely-gouerning Elders were ordained by the Apostles but the first say they is manifest Rom. 12.6.7.8 therefore the second But the first say I is so farre from being manifest that it cannot so much as obscurely be gathered out of the text It is true the Apostle speaketh of the members of the body of Christ and of the diuerse gifts bestowed vpon them which the Apostle exhorteth euery one knowing his proportion or measure in all humilitie and modestie to imploy to the common good of the whole body But you must vnderstand First that the members of Christ are not onely officers in the state Ecclesiasticall but all Christians whatsoeuer as well in the body politicke as Ecclesiasticke whether publicke or priuate Secondly that the Apostle doth not speake of distinct offices which are not coincident to the same persons but of the diuerse gifts and graces of Gods spirit for so he saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c hauing diuerse gifts according to the grace which is giuen vnto vs of which all or most may concurre in the same subiect As for example a good and faithfull Minister hath as a Minister First 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the gift of expounding the scriptures and of prayer Secondly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a function to Minister and serue God in the edification of the church Thirdly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the gift of Teaching 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the gift of Exhortation 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the gift of gouernment and as a good Christian. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the grace to distribute and to communicate to to the necessities of his bretheren in simplicitie and cheerefulnes 3. That these gifts are not proper to Ecclesiasticall persons but common to others But if the Apostle had here propounded distinct offices then might 7. be distinguished and those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or in-compatible in the same person But neither are there according to these branches 7. distinct offices And besides they are or may be all or diuers of them coincident to the same person As for Lay-Elders they are neither particular lie expressed nor in the generall implyed The speech is generall hee that gouerneth in diligence appartaining to all that haue authoritie not onely in the church but also in the family or common-wealth Indeed if it were presupposed which will neuer be proued by them
contrary which order Beza misliketh not but sometimes wisheth it were restored then should they come neerer the practise of the Apostolicall Churches then now they doe In the meane time as their Church is a diocesse and their Presbytery seruing for the whole diocesse so the President for the time being is diocesan But whether that be so or not once Caluins iudgement agreeth with mine in these three points It may be saith he for the latter end of the first two hundred yeeres But the conscience must ground it selfe vpon the commandement and example of the Apostles in the word of God As though we were destitute thereof and they contrariwise for their discipline had the precept and practise of the Apostles Which well may they take for granted but neuer will bee able to prooue and as though the vniuersall and perpetuall practise of all the Churches in Christendome and consent of all the Fathers in the first three hundred yeeres were not a sufficient demonstration to perswade a man that hath a sound iudgement ioined with a good conscience what was the doctrine and practise of the Apostles For if any man shall say that all the Apostolicall Churches and all the godly Fathers and glorious Martyrs did euer from the Apostles times obserue a discipline and gouernement of the Church repugnant to that which the Apostles had prescribed I doubt not to say of such a man that as hee is void of modesty so hath he no great store either of iudgement or honesty But how farre forth Caluin agreeth with vs will appeare by that chapter which I alleaged the title whereof is this Concerning the state of the ancient Church and the maner of gouerning which was in vse before the papacy The which as he saith in the beginning will represent vnto our eies a certaine image of the diuine institution For although the Bishops of those times made many canons whereby they might seeme to expresse more then was expressed in the holy scriptures notwithstanding with so good caution they framed their whole administration according to that only rule of Gods word that you may easily perceiue that they had almost nothing in this behalfe dissâ—nant froÌ„ the word of God This is a good testimony you will say giuen to the discipline of the primitiue Church but doth hee testifie that the three points you speake of are agreeable thereunto that shall you now heare And first concerning the Presbyteries hee saith as before I alleaged euerie Citie had their Colledge of Presbyters who were Pastors and Teachers c. The Refuter repeateth the words which I cited out of Caluin thus that the Presbyteries consisted of Ministers Thereof giuing this censure Crafâ—ily or carelesly is this spoken The former if wittingly hee left out onely the latter if he did not heed it Who denieth that the Presbyteries consisted of ministers Wil it follow thence that therefore there were no other gouerning-Elders No man can be so ignorant or so shamelesse as to say that Caluin was of opinion that the Presbyteries consisted of Ministers onely either in the Apostles times or in the age following What shall become of mâ—â— now no man being so ignorant and shamelesse I hope to salue both presentlie I confesse good sir that Caluin collecteth two sorts of Elders out of 1. Tim. 5.17 I confesse also that speaking in generall of the practise of the Church he saith coldly and in few words the rest of the Presbyters were set ouer the censure of maners and corrections But when he commeth more particularly to relate the practise of the antient Church he giueth full testimony to the truth For can any man vnderstand Caluin as saying they had any other Presbyery besides the colledge of Presbyters in euery Church Doth not Caluin plainly say euery citie had their colledge of Presbyters who were Pastors and Teachers Yes that he doth but the word only was either craftily or carelesly omitted Heare then the words of Caluin Habebant ergo singulae ciuitates Presbyterorum collegium qui pastores erant ac Doctores Nam apud populuÌ„ munus docendi exhortandi corrigendi quod Paulus episcopis iniungit omnes obibant quo semen post se relinquerent iunioribus qui sacra militae nomen dederant crudiendis nanabant operam Euery citie therefore had a colledge of Presbyters who were Pastors and Teachers For both they exercised all of them the function of teaching exhorting and correcting which Paul enioyneth to Bishoppes and also that they might leaue a seed behind them they imploied their labour in teaching the younger sort who had giuen their names to serue in the sacred warfare that is the younger sort of the Clergy Thus therefore J reason The Colledge of Presbyters according to Caluins iudgement consisted onelie of Ministers The Presbytery of each Citie was the colledge of the Presbyters Therefore the Presbyterie of each City according to Caluins iudgement consisted onely of Ministers The assumption is euident The proposition himselfe proueth when hee saith omnes all of them exercised the officâ— of teaching c. which Paul prescribeth to BB. c. What can be more plaine For where there are none but Ministers there are Ministers only where all exercise the function of teaching and preaching to the people which Paul inioyned Bishops and instructing the younger sort of the clergy there are none but Ministers Therefore where all exercise the function of teaching and preaching c. there are Ministers only As touching the second Caluin most plainly giueth testimony to it in the next words following Vnicuique ciuitaâ—i erat attributa certa regio qua Presbyteros iude sumeret velut corpori ecclesiae illius accenseretur To euery Citie was attributed a certaine region or country which from thence should receiue their Presbyters and be reckoned as being of the body of that Church What can be more plaine that each Church contained the citie and country adioyning that both citie and country made but one Church as it were one body whereof the head was the citie the other members the parishes in the country that the Presbyteries were only in cities and that the country parishes receiued each of them their Presbyter when they wanted from thence Who therefore to vse his owne words could be either so ignorant as not to see or so shamelesse as not to acknowledge that the Churches in Caluins iudgement were dioceses How doth he auoid this Forsooth Caluin doth not name dioceses But doth he not meane dioceses when he speaketh of Churches containing each of them a citie and country adioyning Yea but he doth not tie the power of ecclesiasticall gouernment to the Bishops Church No doth he acknowledgeth no Presbytery but in the cities of which the Bishops were Presidents As for country parishes they had not Presbyteries but seuerall Presbyters and those they had as Caluin saith from the Presbytery of the citie Besides when he maketh the citie and country to be
whether of vs spake without vnderstanding let the iudicious Reader heereby iudge For he conceiueth me as no man would that is not of a very shallow conceipt as if I confounded the power of order with the power of ordination and as though the power of order contained nothing else but the power of ordaining whenas I plainely made it according to those Fathers iudgement but one part of the power of Order they supposing other parts of the power of order to bee common vnto Presbyters but that of ordaining to bee peculiar to the Bishop and in that sense say the Bishop in respect of the power of order is superiour onely in ordination Yea but Bellarmine for euen his authority when he saith any thing that may seeme to make for the Refuter must serue the turne saith that Potestas ordinis refertur ad sacramenta conficienda the power of order is referred to the ministery of the Sacraments Me thinks the Refuter should adde that it is also referred to the ministery of the Worde But what doth Bellarmine and all other Papists vnderstand by Sacraments Doe they not meane fiue others besides Baptisme and the Lords Supper the ministery of two whereof viz. of confirmation and of orders they make peculiar to BB. and of the other fiue common to them with all Priests and doth not Bellarmine therefore prooue that the order of Bishops is superiour to that of Presbyters and that Bishops are superiour in the power of order because the Bishop may conferre two Sacraments which the Presbyters may not viz. the Sacrament of confirmation and of orders Howbeit of the former Ierome saith that it was reserued as peculiar to BB. potiùs ad honorem sacer dotij quà m ad legis necessitatem It is true that some Popish writers make BB. and Presbyters to be but one order but you must withall take the reason of that Popish conceipt They hold that the Sacrament of the altar as they call it is the Sacrament of Sacraments whereunto the Sacrament of orders is subordinate all their orders of Clerks being ordained to the ministerie of the altar and that euery one of their 7. orders all which they call Sacraments is onely to be counted a Sacrament as it hath reference to the Eucharist to which purpose Thomas Aquinas doth somewhat ridiculously distinguish their 7. orders according to their diuers offices referred to that Sacrament And forasmuch as in the whole power of order this is the supreme act by pronouncing the words of consecration to make the very body of Christ which is as well performed by a Priest as a Bishop therefore they teach that Bishops and Priests are both of one order and that the order of Bishops as it is a Sacrament is not superior to that of Presbyters but only as it is an office in respect of certaine sacred actions in this sense saith Thomas that the Bishop hath power in sacred and Hierarchicall actions in respect of Christs mysticall body aboue the priest the office of a Bishop is an order For you must vnderstand that they make al Ecclesiasticall power to haue referrence to the body of Christ either verum his true bodie in the Sacrament of the altar which they call the power of order or mysticum mysticall that is the the Church and members thereof which they cal the power of iurisdiction This new Popish conceipt therefore of confounding Bishops and Presbyters into one order ariseth from their idol of the Masse their doctrine of transubstantiation wherby euery Priest is as able to make his maker as the Pope himselfe I call it newe because all the ancient writers doe confesse as before hath been shewed Bishops Presbyters and Deacons to be three distinct degrees and consequētly orders of the Ministery for what is an order but that degree which among things or persons which are subordinate one to another some being higher some lower any one hath obtained Wherefore laying aside these popish conceipts let vs consider what is to bee determined concerning this matter according to the truth 1. And first that ecclesiasticall power is to bee distinguished into the power of order and iurisdiction 2. That the power of order is a spirituall power whereby ecclesiasticall persons are qualified and enabled to doe sacred actions appertayning to the seruice of God and saluation of men which they who are not of the same order at the least may either not at all or not ordinarily performe 3. That this power is that which is granted to ecclesiastical persons in their ordination and appertaineth to them as they simply are of that order though they haue no iurisdiction or charge and therfore cannot be taken from them whiles they continue in that order 4. That of Ecclesiasticall order there are three degrees in Bishops Presbyters and Deacons and because neither of the two superiour orders may be granted to any per saltum therfore each superiour order includeth the inferiour so that a presbyter may doe that which belongeth to a Deacon and a Bishop that which belongeth to to a presbyter but not contrariwise 5. That the power of the order of Presbyters is besides the performance of the diuine liturgy and power to administer the sacrament of Baptisme and to preach common to them with Deacons who shall be thereunto authorized by the B. a power also to minister the holy communion and authority to remit and retaine the sinnes of men which last I doe not doubt to referre to the power of order First because it is giuen to the minister in his ordination and belongeth to him as he is simply a Presbyter without iurisdiction or relation to a charge And secondly because it continueth with him whiles he is of the order though his charge and iurisdiction should be taken from him Besides this power of remitting and retaining sinnes is called the key of order and according to the Popish doctrine belongeth to the conferring of the sacrament of penance 6. The power of order in B. B besides all this power which is in the Presbyters is power by imposition of hands to conuey grace as the ordinary instrument of the holy ghost either to parties baptized for their confirmation or to penitents for their reconciliation or to parties designed to the ministery for their ordination As touching the former the ancient writers gather it to bee peculiar to BB. because howsoeuer many in the primitiue Church were conuerted and baptized by men of inferiour order yet the Apostles alone and after them the BB. had authority to put their hands vpon them that they might receiue the holy Ghost Acts. 8. 19. And for the latter we read that both the Apostles themselues and such as they ordained Bishops did ordaine ministers by imposition of hands insomuch that whereas at Ephesus and in Creet where were diuers Presbyters before Timothy and Titus were appointed to ordaine ministers I hold this authority
true or false And I hope in God that which now I haue written in defence of that which they heard will not onely satisfie those which are not wilfully addicted to your nouelties but also conuict the conscience of the gainesayers whom I desire in the feare of God to take heede how they resist a truth whereof their conscience is conuicted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is hard to kicke against the pricks To that which hee obiecteth concerning the mentioning of prouinciall Bishops whome I did not name before I answere that although I did not expressely and by name argue for prouinciall Bishops yet diuers of my proofes were directly of them and by a consequence from the greater to the lesse applied to Bishops as also by this reason because eeuery prouinciall Bishop is a diocesan Bishop though not contrariwise To his other cauill of not direct concluding I haue answered already 4. or 5. times But before I ended this 4. point I thought it needfull to preuent an obiection which is vsually made that whatsoeuer the office of the ancient Bishops was yet they were not called Lords as ours bee Whereunto I answered that men were not to be offended at that title for these two causes 1. Because it is a title in the holy scriptures giuen both to naturall and spirituall Fathers as I proued out of Genesis 3◠35.1 Kings 18.7.13 2. Because the title of Angels which the Holy Ghost in this place giueth to them is a title of greater honour then the other by how much the heauenly gouernours of men vnder God are more excellent then the earthly To the former besides some insulting speeches which hee will bee ashamed of when hee shall finde himselfe put to silence hee answereth that the word Lord was a terme common too all superiours as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Greeke and Dominus in Latine which I confesse to be true in the vocatiue case the words being vsed as our English Sir But otherwise where the word is to be translated Lord it is both in Hebrew and Greeke a word of like honour with our English Lord. And therefore it was a great ouersight in those which translating 1. Pet. 3. where Peter saith that Sara called Abraham 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lord read that she called him Sir For her words whereunto Peter had relation were these Vadoni zaken and my Lord is olde It were something foolish to say and my Sir Yea but saith he the word Lord with vs is appropriated to men of Nobility and speciall place in ciuill gouernment To omitte that it is not so appropriated to them but that euen meane gentlemen are so called in respect of the manours which they hold it appeareth by that which hath bene said that Bishops not onely now haue but in the Primitiue Church had as speciall and as honourable a place in the gouernment of the Church as the ciuill magistrates he speaketh of haue in the common wealth Their calling also beeing more honourable I see no reason why they should be enuyed an equall title of honour To the latter reason he answereth 2. things First that the titles of honour now giuen to Bishops were also inferiour to the title of Angels which the holy Ghost giueth them and yet then they had them not nor till Poperie he meaneth the Papacie was grown to his full height His simple Reader would thinke that hee speaketh vpon certaine knowledge and cannot but beleeue him and so be deceiued by his confident speeches but he speaketh at all aduentures as his affection not as his knowledge lead him The Papacie came not to the ful height vntil the time of Hildebrād which was aboue a thousand yeares after Christ when the Pope had gotten the temporall supremacie and so both the swords The beginning of that which our writers call the Papacie was when the Pope first obtained the spirituall supremacie which was about the yeare sixe hundred and seauen If therefore I shall prooue that Bishops had as honourable titles in the first sixe hundred yeares as they haue now with vs I shall euince that not onely before the height but before the arising of the Papacie they were called Lords and by other titles no lesse honourable then Lord. But I will not desire so large a scope the most of my proofes shall be contained within three or foure hundred yeares after the death of Christ. Alexander therefore the Bishop of Alexandria writing to Alexander Bishop of Constantinople giueth him this stile 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To my most honourable brother Not long after Arius writeth thus to Eusebius of Nicomedia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to my most desired Lord. The same Eusebius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to my Lord Paulinus Bishop of Treuers vsing also the same title more then once in the same Epistle of Eusebius of Caesaria calling him my Lord Eusebius For though these two whom I last cited were not sound in the faith yet their writing sheweth what was the custome of the Church before the Councill of Nice Not long after the same Councill Athanasius succeeded the foresaid Alexander in his behalfe the Bishops which came out of Aegypt write to the Bishops assembled in Councill at Tyrus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to our most honourable Lords The Synode held at Ierusalem writing also in his behalfe to the Presbyters Deacons people in Aegypt Lybia Alexandria moue thē to be thankful vnto God who hath now say they restored vnto you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 your pastor and Lord. About the same time certain BB. direct their letters to Iulius B. of Rome the great Patron of Athanasius vnder this stile 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the most blessed Lord c. Gregory Nazianzene writing to Gregory Nyssen concerning a false report which had beene spread that the BB. had put him by the bishopricke saith let no man speake vntruths of mee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nor of my Lords the BB. The councell held at Illyricum writing to the Churches and Bishops of Asia and Phrygia c. hath these words we haue sent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 our Lord and fellow minister Elpidius to take notice of your doctrine whether it bee as we haue heard 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of our Lord and fellow Minister Eustathius George the Bishop of Laodicea writeth to certain BB. thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the most honourable Lords The fathers of the second generall Councell direct their letter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the most honourable Lords Damasus Ambrose c. And in the same epistle speaking of BB. call them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 most reuerend and most honorable brethren The said Ambrose holding with other BB. a Synode and writing a synodicall epistle to Syricius then B. of Rome among other BB. Aper a Presbyter subscribed thereunto for his B. vsing these words Exiussudomini Episcopi Geminiani at the commandement of my L.
whom a paternall and pastorall authoritie is committed may worthily be honoured with the title of Lords To this he replieth that we call not Shepheards nor Fathers Lords and therefore the paternall or pastorall authoritie of Bishops doth not make them capable of such Lordly titles J answer that Magistrates yea Princes both in Scriptures and prophane Writers are called Pastors as well as Bishops and for the same cause are Lords Neither doe I doubt but that the title of Father being giuen by way of honour to him that is not a naturall Father is a word of as great honour at the least as Lord and that is the signification of the name Papa which hauing beene giuen in the Primitiue Church to all Bishops as a title of eminent honour is for that cause by the Pope of Rome appropriated to himselfe The second there is too great oddes betweene the titles of Bishops and other Ministers the one being called Masters the other Lords I answered there is no such great difference betweene Master and Lord that inferiour Minister which assume to themselues the title of Master should denie the title of Lord to Bishops Hee replieth as conceiuing my speech simply that there was no great difference betweene Master and Lord. If you respect their vse in relation as they are referred to their correlatiues there is no difference if the vse without relation among vs there is great difference but yet not so great as that Ministers which assume the one to themselues should denie the other to Bishops there being as great difference betwixt their degrees as their titles Where he saith it is not assumed but giuen by custome to them as Masters of Arts both parts are false for both it is giuen to all Ministers as they are Ministers though not Masters of Arts though not graduates and also I especially meant certaine Ministers who not enduring the title of Lord to be giuen to Bishops will neither tell you their name by speech nor set it downe in writing without the preface of Mastership The third if Bishops bee called Lords then are they Lords of the Church I answered it followeth no more that they are therefore Lords of the Church because they are called Lords then the Ministers are Masters of the Church because they are called Masters for neither of these titles is giuen to them with relation but as simple titles of honour and reuerence No saith he let their stiles speake Lord of Hath and Welles Lord of Rochester c. What Lord of the Cities nothing lesse but Lords of the Diocese They are Lords of neither but Lord BB. both of the City and Diocese And the relation is not in the word Lord but in the word Bishop though it bee not expressed alwaies but many times is vnderstood The Refuter hauing thus weakly friuolously and fondlie shifted off my arguments and testimonies rather then lie shifted off my arguments and testimonies rather then answered them there being not one line in my Sermon hitherto which I haue not defended with euidence of truth against his cauillations notwithstanding concludeth with a most insolent bragge as if he had as his fauourites giue out laid me on my backe And therefore as some wrestlers after they haue giuen one the foile will iet with their hands vnder their side challenging all others euen so he hauing in his weake conceit giuen me a strong ouerthrow because he findeth me too weake to stand in his armes hee challengeth all commers saying Let him that thinketh he can say more supplie his default I do vnfainedly confesse there be a great number in this Land blessed be God who are able to say much more in this cause then I am notwithstanding a stronger propugner thereof shall not neede against this oppugner And because I am assured in my conscience of the truth and goodnesse of the cause I promise the Refuter if this which now I haue written will not conuince him as I hope it will whiles he will deale as a Disputer and not as a Libeller I will neuer giue him ouer God giuing me life and health vntill I haue vtterly put him to silence In the meane time let the Reader looke backe to that which hath beene said on both sides let him call to minde if he can what one proofe this Refuter hath brought for the paritie of Ministers what one sound answer he hath giuen to any one argument or testimonie to my one proposition or assumption which I haue produced and then let him consider whether this glorious insultation proceeded not from an euill conscience to a worse purpose which is to retaine the simple seduced people in their former tearmes of factiousnes THE FOVRTH BOOKE Maintayning the fift point that the Episcopall function is of Apostolicall and diuine Institution The I. CHAPTER Prouing the Episcopall function to be of Apostolicall institution because it was generally receiued in the first 300. yeeres after the Apostles Serm. pag. 54. It remaineth that I should demonstrate not onely the lawfulnesse of the BB. calling c. to page 55. li. 7. THE Refuter finding himselfe vnable to confute this discourse of the lawfulnesse of the BB. calling would faine perswade his Reader that it is needlesse moued and mouing thereto by as friuolous reasons as euer were heard of For though it be true that this point hath already beene proued by one argument is it therefore needlesse to confirme the same by a second Did euer any man meete with such a captious trifler as would not permit a man to proue the same truth by two arguments but the one must straight be reiected as needlesse but indeed his analysis was forced as he could not but discerne both by the distribution of the Sermon page 2. and also by the transition here vsed neither was this point handled before but the former assertion whereby the text was explicated that the Angels or Bishops of the primitiue Church were diocesan Bishops and such for the substance of their calling as ours be superiour to other ministers in degree c. This which now wee are to handle is the second assertion being a doctrine gathered out of the text so explicated I confesse the former doth proue the latter and that doth commend the methode of my Sermon and both being disposed together may make this Enthymeme The Pastors or gouernours of the primitiue Church here meant by the Angels were diocesan Bishops and such for the substance of their calling as ours be Therefore the calling of such diocesan Bishops as ours be is lawfull But I contented not my selfe with collecting the doctrine out of the text but as the manner of all preachers is when they haue collected a doctrine which is controuersall I thought it needfull to proue and to confirme the same with other arguments But other arguments saith he needed not if the three middle points were sufficiently cleared what will he assume but the three former points were sufficiently cleared
perpetually vsed in all Christian Churches in the first three hundred yeeres after Christ and his Apostles the latter and was not ordained by generall Councils The former part I proue by foure arguments The first whereof is this If the Angels or gouernors of the primitiue Church in the first 300. yeeres after Christ and his Apostles were diocesan BB. then the gouernment of the Church by such BB. was generally and perpetually vsed in that time But the antecedent is true Therefore the consequent He maketh a doubt of the proposition because he hath not learned that speeches in disputation indefinitly propounded are generally to be vnderstood for auoiding of clenches and therefore when I say the Angels or gouernours I meane all the Angels or gouernours when I say in the three hundred yeers I meane throughout that terme euen from the death of Saint Iohn to the end of the foure hundred yeere after the incarnation of Christ. The assumption hath beene proued at large in the former part of the Sermon and in this defence thereof first by this disiunction either the Churches after the Apostles time were gouerned by diocesan BB. as we say or by presbiteries consisting for the most part of Lay-elders as the disciplinarians hold But neuer by such presbiteries Therefore euer by BB. Secondly I haue proued that euer since the Apostles times the Churches haue been dioceses and the BB. diocesans superiour to other ministers in degree hauing singularity of preeminence during life and majoritie of power in respect both of ordination and iurisdiction his answere is that he hath answered those points of my Sermon where he hath shewed that I proued no such matter whereunto I reply that all his answeres were but shifts and euasions and stand fully confuted But perhaps the refuter will say if I had vnderstood your proposition as vttered in generall termes as now it is expounded by you then I would haue taken the same exception against the proofe of the assumption which I did against your proposition for although in some part of that time some BB. were perhaps such as you described yet it followeth not that generally and perpetually in the first three hundred yeeres after Christ and his Apostles they were such That they were generally such in the last of the three hundred yeeres which is the fourth century after Christ it thing most fully testified and most manifestly proued in the proofe of the former points and hath been confessed by the refuter neither can be denyed of any man who hath any sound learning ioyned with a good conscience Let vs then consider when such BB. had their beginning Perhaps some will say they began with Constantine for then was the greatest alteration in the state of the Church I answere the alteration was in respect of outward peace and prosperitie wherewith God blessed his Church not in the discipline or doctrin of the Church in respect of the wealth and better maintenance of the BB. not in the substance of their calling It is euident that BB. were diocesan before they were actually Metropolitanes and Metropolitanes before they were Patriarches for of the combination of dioceses did follow Metropolitanes and vpon the consociation of prouinces were Patriarches ordayned and yet long before the Councill of Nice the Patriarches were in vse and the customes of subiecting diuerse prouinces to them are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ancient customes In the same canon it was also decreed that the priuiledges or prerogatiues of Churches meaning especially the priuiledges of being mother Churches should be reserued to them which priuiledge as I haue shewed before belonged to them euer since the Apostles times When the B. of Antioch attempted to ordaine the Metropolitane of Cyprus the BB. of Cyprus complaine to the Councill of Ephesus alledging that euer since the Apostles the Metropolitane B. of Constantia was ordained by the Synode of the prouinciall BB. whereupon the Councill not onely censured the attempt of the B. of Antioch as an innouation contrarie to the rules of the Apostles but also determineth first that no B. should haue to doe with any countrey or prouince which had not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 euer from the beginning belonged to his See and secondly that euery prouince within it selfe should retayne inuiolable such rights as they had 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 euer from the beginning according to the custome receiued of old If therefore Metropolitanes and Patriarches were in vse long before Constantines time who can doubt but diocesan BB. were much more Long since saith Cyprian in all prouinces and in all cities BB. are ordained in age ancient sound in faith tryed in affliction c. in Prouinces Metropolitanes such as himselfe was in Cities diocesans Without doubt if diocesan BB. had their beginning after the Apostles times then was it shortly after their decease But that cannot be first because as I shall proue in the next reason they were in the Apostles times secondly because as I said in the Sermon it is incredible that all the Churches would and impossible that they could agree in abolishing a gouernment receiued from the Apostles and setting vp at once in all places of the world one other vniforme gouernment by BB. without the gaine saying of any one of the godly Fathers or worthy Martyrs of Christ. Besides the succession of BB. from the Apostles times as I shall shew doth plainely proue their originall to haue beene in the Apostles times Whereunto may be added the testimony of Eusebius concerning the age succeeding the Apostles times for hauing shewed that about the twelfth yeere of Traian which was about seauen yeeres after the death of Saint Iohn Primus succeeded Cerdo in the Bishopricke of Alexandria and Alexander Euaristus in the Bishopricke of Rome he testifieth that in those times both the doctrine of Christ and his Church did flourish dayly more and more Likewise in the time of Adrian he testifieth both that the Churches shined in all places of the world like most glorious lights and the faith of Christ in all nations flourished And in the same book after he had noted the succession of the BB. of Rome Alexandria Antioch shewing how Soter succeeded Anicetus at Rome Agrippinus Celadion at Alexandria Theophilus Heros who had succeeded Cornelius and he Heron at Antioch and hauing mentioned some other famous BB. as Dionysius of Corinth and Pinytus of Candy Philippe Apollinaris Melita Musanus Modestus and Irenaeus he saith that Hegesippus flourished at the same time whose testimonie of the estate of the Church in his time he hath recorded to this effect that iourneying toward Rome in many places he had conference with the BB. all which he found to be teachers of one and the same doctrine and hauing spoken of the Epistle of Clemens to the Corinthians he giueth this testimony to the Church of Corinth in particular that it had continued in the right faith
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
haue answered his allegation before out of Tertullian for lay-elders wherein is nothing that maketh against Bishops so haue I cited pregnant places in his vvritings giuing testimony not onely to the gouernment of BB. in his time but prouing a continued succession of them from the Apostles to his time It is plaine therefore that the refuter with the help of all his collectors is not able to produce any one example of an orthodoxall and Apostolicall Church in the first three hundred yeeres after the Apostles times wherin the Episcopall gouernment was not receiued so that my argument standeth firme and sure in all the parts of it To my fourth reason concluding the perpetuity of the Episcopall gouernment in the ancient Churches from the succession of BB. deduced from the Apostles times vntill the Councill of Nice remayning as yet vpon authenticall records Eusebius euery where carefully setting downe this succession and Irenaeus and Tertullian prouing the deriuation of the orthodoxall doctrine from the Apostles to their time by the personall succession of BB. in the Churches teaching the same truth He obiecteth and saith the obiection is worth the answering that I deceiue them with the name he confesseth there was a succession of BB. but the first were not like the latter for though the latter were Diocesan Bishops yet the former were not Belike they were first Parish BB. and then titular Diocesan BB. and then ruling Diocesans then Lord Diocesans then Metropolitanes then Patriarches which being obiected vpon ridiculous grounds heretofore confuted I held scarse worth the mentioning in the Sermon It is apparant by this succession that within the compasse of euery Diocese there was onely one B. at a time there hauing bin no more in any Diocese at the end of the first or second hundred then were at the end of of foure hundred yeeres and therefore this succession doth euidently proue a perpetuitie of Diocesan BB. from the Apostles times downewards And thus the former part of my assumption is manifest Wherefore as I said in the Sermon this to a moderate Christian might seeme a sufficient commendation of the Episcopall function though no more could be said for it that in the best times of the primitiue Church it was borne of so many thousand godly and learned Bishops receiued in all true Churches approued of all the orthodoxall and learned Fathers allowed and commended of all the famous Councils The latter part that the Episcopall function was not first ordayned by generall Councils I proue by vndenyable euidence but this proofe the refuter had no mind to deale withall because it also proueâ—h the former part by such an argument as he could not tell how to answere that vvas this that the first generall Councill of Nice was so farre from first ordayning Bishops or Metropolitanes that it acknowledgeth Patriarches to haue beene long before that time in vse and confirmeth the ancient custome of subiecting diuers Prouinces to them For there were Diocesan Bishops before there were Metropolitanes actually and Metropolitanes were long before Patriarches and Patriarches had beene long in vse before the Councill of Nice and yet that Councill was held within two hundred and thirtie yeeres after the Apostle times Wherefore seeing the proposition of my syllogisme was so euidently true as that the refuter could not deny it viz. that gouernment which was generally and perpetually receiued in all Christian Churches in the first three hundred yeeres after Christ and his Apostles and not ordayned by generall Councils was vndoubtedly of Apostolicall institution and seeing the assumption was proued by foure or fiue vnanswerable arguments that the gouernment by such Bishops as were described in the former part of the Sermon was generally and perpetually vsed in all Christian Churches in the first three hundred yeeres after Christ and his Apostles and not ordayned by generall Councils therefore the conclusion is of necessarie and vndenyable truth that the gouernment of the Churches by such Bishops was vndoubtedly of Apostolicall institution After I had thus concluded affirmatiuely to proue my assertion I propounded another syllogisme concluding negatiuely against the pretended discipline therein intending to prouoke and challenge him that should take vpon him the refutation of my Sermon to bring some proofes for their gouernment in the first three hundred yeeres after Christ. The syllogisme was this That gouernment which no where was in vse in the first three hundred yeares is not of Apostolicall institution The gouernment of the Churches by a parity of ministers and assistance of Lay-elders in euery parish was no where in vse in the first three hundred yeeres Therefore it is not of Apostolicall institution The proposition is as certaine as the former the assumption I haue already proued in the former syllogisme For if the gouernment by Diocesan BB. was generally and perpetually receiued in those three hundred yeares after the Apostles then is it manifest that this gouernment which they speake of was no wherein vse But because it is infinite to proue such a negatiue by induction of particulars which might be disproued by any one instance by them which hold the affirmatiue therefore I left the proofe of the affirmatiue to the refuter Let vs see then how he answeareth forsooth by opposing the like syllogisme saying That gouernment which was generally in vse in the first three hundred yeeres is of Apostolicall institution The gouernment of the Churches by a parity of ministers and assistance of onely-gouerning Elders in euery parish was generally in vse in the first three hundred yeeres Therefore it is of Apostolicall institution And then braggeth that his proofe for their discipline is as good as mine against it Wher the refuter doth not so much bewray his ignorance in the lawes of disputation as the badnes of his cause choosing rather to boast that their gouernment was generally and perpetually vsed then to giue any one instance to proue it what needed this generall assertion vnlesse it were to beguile the simple who are lead with shewes when one perticular instance would haue serued But that the reader may vnderstand that this my assumption was vndoubtedly true I will make the refuter this faire offer that if he can bring any one pregnant and approued example of a Christian Church gouerned by a parity of ministers and assistance of onely-gouerning Elders I will promise to suscribe to their discipline wherefore let not the reader be carried away with vaine shewes neither let him belieue that their pretended discipline was instituted by the Apostles vntill they be able to shew as they neuer will be that it was sometime and some where practised within three hundred yeeres say a thousand foure hundred if you will after the Apostles The II. CHAPTER Prouing the function of BB. to be of Apostolicall institution because it was vsed in those times without their dislike Serm. Sect. 4. pag.
be doubted but that each of these had Bishops to their successours euen in the Apostles times as before hath beene shewed and therefore the refuter should not make it so strange that Bishops were the successours of Timothie and Titus Serm. Sect. 8. pag. 75. Against this two things are obiected first that Timothie and Titus may seeme not to haue beene appointed BB. of Ephesus and Creet because they did not continue there but were remoued to other places c. to other in Creet pag. 78. The first obiection is thus framed by the Refuter Timothie and Titus did not continue in Ephesus and Creet but were remoued to other places Therefore Timothie and Titus were not ordayned Bishops of Ephesus and Creet I answere by distinction For if by continuing they vnderstand as the words seeme to import a perpetuall residence without remouing or trauelling thence vpon any occasion then I denie the consequence or proposition which is vnderstood For by no law either of God or man are Bishops or other Pastors so affixed to their cures but that vpon speciall and extraordinarie occasion they may either for their owne necessitie or for the greater or more publicke good of the Church trauaile or remoue to other places It is sufficient that they be ordinarily resident vpon their charge If by continuing be meant ordinarie residence then I denie the antecedent and doe contrariwise affirme that although vpon speciall and extraordinary occasions they were by the Apostle called to other places as his or the Churches necessity required yet these were the places of their ordinary residence And that I proue because they both liued and died there That they continued or had their ordinary abode there in their life time I proue by testimony of Scripture and other euidence For if Paul required Timothie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to continue or abide still in Ephesus and appointed Titus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to continue to redresse vvhat vvas vvanting in Creet then vvere they to continue or haue their ordinarie residence there But the antecedent is true in both the parts thereof Therefore the consequent The Refuter denieth the consequence to be of any force vnlesse first it could be proued that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth a perpetuall abiding in a place without departing from it all a mans life vvhich needeth not seeing ordinarie residence which is meant by that terme which is required in BB. ordinarie Pastors may be without such perpetuall abiding Secondly except 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be vnderstood also for the whole terme of life But it sufficeth that it signifieth to continue in redressing as the Geneua translation also readeth For thereby is meant as I said that hee was not left there for a brunt but that he should as things were defectiue or wanting 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 continue to redresse them and still keepe that Church in reparation For though the Church were new as the Refuter obiecteth to signifie that it should not need any reparation yet were the Bishops and Presbyters subiect to death and the places of them which dyed were to be supplied and the Church subiect to personall corruptions both for doctrine discipline manners which would need reformation And whereas their opinion who imagine that Timothie was required to stay at Ephesus but for a short time when Paul went into Macedony Act. 20. is contrary to that former testimony concerning Timothie I shew that in all the iourneyes of Paul into Macedony mentioned in the Acts Timothie did accompany him And therefore that this voyage of Paul was after his first being at Rome with which the Acts of the Apostles end not mentioning any of his trauels and other occurrents which afterwards happened for the space of nine or tenne yeares The Acts of which time cannot otherwise be knowne but by such of his Epistles as were written in that time and other monuments of antiquity The which passage though the Refuter hath passed by in silence I thought good to put the Reader in minde of that he may acknowledge many things to haue beene done by the Apostles which are registred in other records of anitquity though they be not mentioned in the history of the Acts of the Apostles which endeth vvith those things which happened aboue fourty yeares before the death of S. Iohn Now the Acts of the Apostles which were performed after S. Lukes history thereof were in part recorded by Hegesippus and Clemens and other auncient Authors which testifie that Paul ordayned Timothie B. of Ephesus and Titus of Creet and that he and other Apostles appointed other Bishops in other places Whose testimonies whosoeuer doe refuse to beleiue doe themselues deserue no credit To those allegations therefore out of Paul I added the credible testimony of diuers Authors viz. Dorotheus in synopsi Hieron siue Sophron. in Catalogo in Tito Isidorus de vita morte sanctorum Num. 87. 88. Vincent lib. 10. c. 38. Antonius ex Policrate part 1. tit 6. c. 28. Niceph. l. 10. c. 11. Who report that Timothie and Titus as they liued so also dyed the one at Ephesus the other in Creet The Refuter answereth he may well credit the report of these Authors and yet not grant that therefore they were Diocesan Bishops of those places Indeed if I had argued thus as the Refuter would haue the Reader thinke Timothie and Titus dyed the one at Ephesus the other in Creet Therefore they were BB. there it had beene a loose consequence But he wrangleth besides the pupose It was obiected that Timothie and Titus were not Bishops of those places because they did not continue there I proue that they held their ordinary residence there not onely because S. Paul required them both to continue there but other Authors also testified that they both liued and died there The Refuter answereth and would haue the Reader content himselfe with this answere that howsoeuer indeed it is true that they continued there yet hereof it followeth not that they were Diocesan Bishops of those places Yea but saith he it would be obserued that M. D. granteth the consequence to be good namely that they were not Bishops of Ephesus and Creet if they did not continue there but were remoued to other places Now that they were remoued himselfe confesseth c. If I had confessed that they were remoued and also that if they were remoued they were not Bishops Then I should haue granted both the antecedent of the Enthymeme which hee said before that I denyed and also the consequence But indeed I denyed the consequence in that sence which the Refuter conceiueth and yet granted that though they were sometimes remoued yet they kept ordinary residence the one at Ephesus the other in Creet And therefore their trauelling or remouing vpon extraordinary occasions doth not hinder their being BB. Doe you indeed grant that sometimes they were remoued marry that will I proue saith the
Alexandrinus and Eusebius Finally that the Apostles committed the Church which is in euery place to Bishops whom they ordayned leauing them their successours testified by Irenaeus and Tertullian who saith that as Smyrna had Polycarpe from S. Iohn and Rome Clement by the appointment of Peter so the rest of the Churches can shew quos ab Apostolis in Episcopatum constitutos Apostoliâ—i seminis traduces habent what Bishops they haue ordayned by the Apostles the deriuers of the Apostolicall seed To all this he hath nothing to answere but that which heretofore hath beene fully refuted that these Bishops were but ordinary Pastors of particular congregations c. saâ—ing that he taketh also exception against their assertion who said that Bishops be the successors of the Apostles But not onely Irenaeus and Tertullian haue auouched so much but diuers others of the Fathers as Cyprian Ierome and Augustine Cyprian saith praepositi that is Bishops Apostolis vicaria ordinatione succedunt succeed the Apostles as being ordained in their steed And Ierome saith omnes Episcopi Apostolorum successores sunt all Bishops are the successors of the Apostles And againe he saith Episcopâ—s Apostolis succedere And Theodoret calleth the gouernment of Bishops 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And likewise Basill 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the presidency of Apostles who haue deliuered to Bishops as Irenaeus saith their owne place of gouernment in the seuerall Churches And this is that which both Ierome and Augustine expounding those words of the 45. Psalme pro patribus nati tibi sunt filij haue deliuered that insteed of the Apostles Bishops were ordayned gouernours of the Church in all parts of the world Which point is duely to be considered For hereby it is manifest that the Bishops haue receiued and deriued their authority from the Apostles whose successors they are not onely in respect of doctrine as all other true ministers but also in the gouernment of the seuerall Churches And when the Disciplinarians can shew the like warrant for their Presbyteryes especially of Lay-elders or our refuter and his good friends the Brownists for the cheife authority of the people we will harken to them Once it is euident that Christ committed the authority and gouernment of his Church to his Apostles who were to deriue the same to others Wherefore who haue any ordinary right they haue receiued the same from the Apostles So Timothie and Titus receiued their authority from Paul Linus from Peter and Paul Policarpus from Iohn c. And all other the first Bishops from the Apostles from whom by a perpetuall succession it hath beene deriued to the Bishops which are at this day But where is any euidence of the like deriuation from the Apostles of authority to the people of Lay-elders I know not Thus haue I made good my former proofes that the Episcopall function is of Apostolicall institution The V. CHAPTER Answering the allegations out of Ierome Serm. Sect. 11. pag. 87. Against all this that hath beene said to proue that the Episcopall function is of Apostolicall institution the authoritie of Ierome is obiected c. to page 89. AGainst the testimonies of men saith the refuter what is fitter to be obiected then the authority of such a man as of set purpose disputing the question determineth the contrary to that which was so commonly anouched Which speech if it be duely examined iust exception may be taken against euery branch thereof For first hee would insinuate that nothing hath beene brought to iustifie the calling of Bishops besides the testimonies of men when besides the testimonies of men I haue brought good euidence of sound reason and besides that better proofe out of the scriptures to warrant the Episcopall function then euer was or will be brought for the Presbyterian discipline Againe it were fitter and to better purpose against the testimonies of men if I had produced no other proofe to haue brought either testimonies of scripture or sound reasons or for want of them the testimonie of so many and so approued authors to counterpoise the weight of their authorities who haue beene alledged on the contrary part But scriptures failing reasons wanting testimonies of other Fathers being to seeke Ierome alone must be faine to beare the whole burden of this cause For though some latter writers may be alledged to the like purpose yet all is but Ierome Whose not onely iudgement they follow but reteyne his words Neither doth Ierome so oft dispute this question or determine the contrary as the refuter in his shallow conceipt imagineth Or if any wheres he doth determine the contrary against that which was commonly auouched both by himselfe and others his determination deliuered in heat of disputation ought not to be of so great weight as what he hath deliuered not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in heat of contention but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dogmatically or historically For Ierome was but a Presbyter and there were two things in his time which might prouoke him by way of contention to say more in the behalfe of his degree then doth exactly agree with the truth The one was that the Bishops of those times did too much depresse the Presbyters For they might not onely in their presence not preach nor baptize nor administer the Communion but also in some places they might not preach at all nor any where baptize vnlesse they fetched their Chrisme from the Bishop against which practises of the Bishops Ierome in some places of his works doth inueigh But that which troubled him most was that the Deacons in his time especially at Rome because they had more wealth as the fashion of the world is thought themselues better men then the Presbyters For the confutation of whom he seeketh to aduance the Presbyters aboue the Deacons as much as he can and may seeme to match them more then truth would permit with the Bishops For which the onely ground which he hath is this because the name Bishop and Presbyter were for a while in the Apostles times confounded Which God knoweth is a weak ground and easily out of his owne writings ouerturned But let vs examine the particulars First it is alledged out of Ierome that vntill factions did arise in the Church some saying I am of Paul I am of Apollo c. the Churches were gouerned by the common counsell of the Presbyters but when they began to draw Disciples after them namely such as themselues had baptised it was agreed in the whole world that one being chosen from among the Presbyters should be set ouer the rest to whom the whole care of the Church should belong and that the seede of schismes might be taken away Whereunto I answered first that this speech in respect of the Church of Ierusalem is vntrue which was first gouerned by the Apostles in common and after committed to Iames in particular before we read of any Presbyters
against Gods commandement We doe here protest and we would haue it so recorded that we would willingly preserue the Ecclesiasticall and Canonicall policy if the Bishops would cease to tyrannize ouer our Churches This our minde or desire shall excuse vs with all posterity both before God and all Nations that it may not be imputed vnto vs that the authority of Bishops is ouerthrowne by vs. I would to God it lay to me saith Melancthon to restore the gouernment of Bishops c. By what right or law may we dissolue the Ecclesiasticall policy if the Bishops will grant vs that which in reason they ought to grant and though it were lawfull yet surely it were not expedient Luther was euer of this opinion whom many for no other cause I see doe loue but for that they thinke they haue cast off their Bishops by meanes of him and haue obtayned a liberty which will not be profitable for our posterity Would to God saith George Prince Anhall that those which carry the names titles of Bishops would shew themselues to be Bishops indeed I wish they would teach nothing that is disagreeable to the Gospell but rule their Churches thereby Oh how willingly and with what ioy of heart would we receiue them for our Bishops reuerence them obey them and yeeld vnto them their Iurisdiction and Ordination Which we alwaies and M. Luther both in words and in his writings very often professed If they would bring vnto vs such an Hierarchy saith Caluin wherein the Bishops shall so rule as that they refuse not to submit themselues to Christ that they so depend vpon him as their onely head c. Then surely if there be any that shall not submit themselues to that Hierarchy reuerently and with the greatest obedience that may be I confesse there is no Anathema whereof they are not worthy In the articles agreed vpon by Melancthon Bucer Caluin and other learned men it is said for the auoyding of Schismes there was a profitable ordination that a B. should be chosen out of many Priests who should rule the Church by teaching the Gospell and by retayning the discipline and who should gouerne the Priests themselues Afterwards also there were degrees made of Archbishops aboue them of Patriarches c. These Ordinations if those that gouerne doe their duety as preach ouersee the doctrine and manners of their Churches correct errours and vice practise Ecclesiasticall censures c. are profitable to preserue the vnity of the Church And in their additions to the said articles As concerning ordination we especially approue the ancient custome of the Church c. This difficult and necessary charge for the Church it is to be wished reformation being made that the Bishops would take vpon them And we heare that our learned men haue expresly so yeelded ordination to those Bishops if first there may be a reformation In a Treatise made by Bucer with the aduise of the said learned men and offered to the Emperour it is thus written we must endeuour that that forme and distribution of Ecclesiasticall gouernment which the Canons doe prescribe to Bishops and Metropolitanes be restored and kept The same Bucer speaking of Bishops and Metropolitanes and of their authority ouer the Churches and Ministers within their Dioceses and Prouinces he saith this was agreeable to the law of Christ c. And in another place Now by the perpetuall obseruation of all Churches euen from the Apostles times we doe see it seemed good to the holy Ghost that among Priests to whom the procuration of Churches was chiefly committed there should be one that should haue the care charge of diuers Churches and the whole Ministery committed to him and by reason of that charge he was aboue the rest and therefore the name of Bishop was attributed peculiarly vnto these cheife rulers of Churches And againe In the Apostles times one of the Priests or Pastors was chosen and ordayned to be the Captaine and Prelate ouer the rest who went before the rest and had the care of soules and the administration of the Episcopall office especially and in the highest degree And this he proueth by the example of Iames Act. 1. and after concludeth in this sort The like ordination hath beene perpetually obserued in other Churches likewise as we may learne out of the Ecclesiasticall Histories and the most ancient Fathers as Tertullian Cyprian Irenaeus Eusebius and others It were a most profitable order for the welfare of the Church saith Iacob Heerbrandus a very learned man if euery particular Prouince had her Bishops and the Bishops their Archbishops These few testimonies among many doe sufficiently discouer with what minde the Refuter desired me to lay them and all the rest aâ—ide and to giue eare to his allegations as more worthy to be heard Let vs therefore heare them and let the Reader iudge with what conscience hee either reiected the former or alledged these And first though he saith hee will passe by an Epistle of one Oram written vnder the name of Lucifer to the Pope and his Prelates yet because he entreateth the Reader to turne to it in the booke of Martyrs as fitting belike our Bishops hee is worthy not to passe vnpunished when hee comes to light For that letter being a meere inuectiue against the horrible enormities of the Popish Prelates speaking nothing at all of their office but that they were the successours of the Apostles in referring the Reader vnto it what was his intent but that he should apply the things spoken of their greiuous enormities to our Bishops then which hee could not offer a greater villany to them I desire the Reader that hath any moderation in him to read that Epistle and by his intended application thereof to our Bishops to iudge of our refuters spirit though he professeth in the last page how greatly he reuerenceth the Bishops persons In the next place to let you thinke hee hath great store euen whiles hee quoteth either not Protestants or such as were not of our age of whom alone the question is hee saith he will passe by also that which is written by defensor pacis part 2. c. 15. and well might hee passe by him for though he hold that the Priestly Character is the same in Priests and Bishops yea in the Pope himselfe and that they haue the same essentiall authority which is the power of order and likewise in imitation of Ierome holdeth that Episcopus and Presbyter at the first were one c. Notwithstanding he no more disalloweth the superiority of Bishops then either some other Papists who haue contended that for as much as order in that it is a Sacrament hath reference to the Sacrament of the Altar which the Priest doth offer and make his maker as well as the Pope himselfe that therefore Bishops and Presbyters be of one order or then Ierome who though he saith Episcopus