it may bee demanded what is truly and properly a Church vpon earth Whereunto I answer by warrant of the word that euery company of men professing the true faith of Christ is both truly a Church and also a true Church So is the whole company of the faithfull vpon earth the true Church and spouse of Christ the piller and ground of truth So is the company of Christians professing the true faith of Christ in any Nation or part of the world to bee termed by the name of a Church For euen as the whole people of Israel professing the true religion were one Church though containing verie many particular Congregations or Synagogues which also were so many Churches euen so the whole people of England professing through Gods mercy the true Catholike and Apostolicke faith is to bee called the Church of England For whereas some alleage that the Church of the Iewes was one because it was vnder one high Priest who was a figure and therefore ceased it is euident that it was one Church because it was one people or commonwealth ruled by the same lawes professing the same religion both before there was one high Priest and after there were through corruption more then one Neither was the high Priest in respect of his preeminence and gouernment ouer the priests and people a type of Christ for then had he as well as Melchisedeck been a type of Christs gouernment and kingly office as well as of his priesthood and consequently Christ might haue bin a priest of the order of Aaron as well as of Melchisedeck but in respect of his sacrifice for the whole people and intercession for them and his entrance alone within the sanctuary bearing the names of the twelue Tribes for Christs gouernment appertaineth to his kingdome and not to his priesthood Likewise the Christian people of any Citie and Country adioyning whether that which wee call a prouince or diocesse though consisting of many particular congregations is rightly termed a Church as the Church of Ierusalem Antioch Ephesus Smyrna Sardes Philadelphia c. Jn like manner the Christian people of one Towne or Village containing but one congregation which we call a parish is truly called a church as perhaps that of Cenchreae And to conclude the company of faithfull in one familie doe deserue the name of a Church as hath bin shewed Indeed that any particular Chruch of a whole Nation Citie and Country Towne Parish or family family I say being alone and not a part of a congregation but as an entire Church or parish by itselfe may bee accounted a true visible Church there is required besides the profession of the true faith wherein the life and being of a Church consisteth the ministery of the word and sacraments and eutaxy or some good order of gouernment Not that all gouernours are to be placed in euery society or Church but that the effect and benefit of the gouernment is to redound to euery particular For as well might an high Councell of State or Parliament such as was the synedrion of the Iewes which was but one for the whole Nation be required in euery Citie and a Maior and Aldermen such as be in London and other chiefe Cities in euery village as a Bishop and Presbytery in euery parish All which J haue the rather noted because some hauing first strongly conceited that there is no true visible Church but a parish nor lawfull church-officers but parishionall haue haled the places of Scripture where Ecclesia is mentioned to the confirmation of their conceit and thereupon as their chiefe foundation haue built their newfound parish discipline Whereas in very truth scarce any one testimony of such a congregation of Christians as we call a parish can be alleaged out of the Scriptures Indeed at the very first conuersion of Cities the whole number of the people conuerted being sometimes not much greater then the number of the Presbyters placed among them were able to make but a small congregation But those Churches were in constituting they were not fully constituted vntill their number being increased they had their Bishoppe or Pastor their Presbytery and Deacons without which Ignatius saith there was no Church meaning no accomplished or fully constituted Church Neither was the Bishop and the Presbytery which at the first was placed in any Citie prouided onely for that set number which was already conuerted but they were there placed for the conuersion of the whole Citie and country thereto belonging their ministery being like to the leuen put into three pecks of meale which by degrees seasoneth the whole lumpe Neither was it meant that the whole number of Christians of each Citie and territory being much increased should continue but one particular ordinary congregation assembling in one place but that vpon the multiplication of Christians diuision should be made of the whole Church into diuers particular congregations which after happened in all Churches accordingly But vpon this diuision there was not to euery seuerall congregation allotted a Bishop and a Presbytery but only seuerall Presbyters assigned singuli singulis some of the Presbyters continuing with the Bishop The Bishop himselfe remaining as it was first intended and as the Church of God euery where throughout the world expounded that intent by their practise the Pastor or Superintendent of the whole Citie and country adioyning Neither are all the Disciplinarians in the world able to shew that there were or ought to haue been after the diuision of parishes and assignement of seuerall Presbyters vnto them any more then one Bishop and one Presbytery for a whole diocesse But of this more hereafter In the meane time hauing shewed that the vse of the word Ecclesia in the Scriptures doth not sauour their conceit who imagine there is no true Church but a parish the word signifying according to the vsuall phrase of the holy Ghost any company of Christians whether great or small I am now to declare the vse of the word Ecclesia paroecia dioecesis which are commonly translated Church parish diocesse in antient Writers Where I am to note that setting aside the general significatiō of the word Ecclesia signifying either the whole Church in general or the two maine parts of it in heauen and earth in which sense paroecia and dioecesis are not vsed as also the largest signification of dioecesis containing the whole circuit of a patriarchall and archiepiscopall iurisdiction as the diocesse of the Patriarch of Alexandria contained all Egypt Libya and Pentapolis the diocesse of Antioch the East Countries c. In which sense the word paroecia is not vsed setting aside I say these large significations of ecclesia and dioecesis otherwise these three words ecclesia paroecia and dioecesis are for the most part vsed as words of the same signification For as in the singular number commonly each of them doth signifie a diocesse excepting wherein the distribution of the diocesse paroecia is opposed
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
are all to one purpose that at the first in the Apostles times BB. and Elders were all one that is the same men who were called Presbiters were also called BB. but by the way where were the Lay-presbiters then were they also called BB. and that till factions did arise the Churches were gouerned by the common counsell of Presbiters To these allegations I haue already made answere which I doe breifely repeate that in the Apostles times before BB. were ordayned the Churches were gouerned by the common counsell of the Presbiters as vnder the Apostles and vntill the BB. were elected from among the Presbiters in the seueral Churches the names of Presbiters Episcopus were confounded but when BB. were chosen out of the Presbiters as they were not at the first for the first BB. were Apostles as Iames and Apostolicall men as Marke Timothie and Titus Linus Evodiu◠c. and were not called Episcopi but Apostoli then for distinction sake he which was chosen from among the Presbiters and placed in a higher degree began to be called Episcopus euen in the Apostles times the name of Apostle being left to them who principally were so called But what will the refuter conclude from hence There was a time whiles the Apostles liued when thesame men were called Presbiters and BB. that is the names were confounded Therefore in the three hundred yeeres after the Apostles the Churches were not gouerned by Diocesan BB. But as the allegations were impertinent so the other aduers Lucifer is not onely impertinent but also misalledged The Bishops preferment saith Ierome according to the refuters allegation was not by necessitie of law but granted to him to honour him withall In that Dialogue there is a controuersie betweene the true Christian and the Luciferian the true Christian would haue those which were baptised by Arians to be baptised againe before they should be receiued againe vnto the communion because by their baptisme who belieued the Father alone to be God the Sonne a creature and the holy Ghost the seruant of both the holy Ghost was not communicated the Luciferian held they might be receiued without baptisme by imposition of hands whereby the holy Ghost should be giuen them which before they had not receiued and to that purpose alledgeth the practise of the Apostles who by imposition of hands gaue the holy Ghost to those whom Philippe the Deacon had baptised and the custome generally receiued of the Church that BB. by imposition of hands doe communicate the holy Ghost to them that are baptised The true Christian replyeth that BB. vse to impose hands onely on those who were baptised into the true faith and that by the baptisme giuen by a Presbiter of Deacon the holy Ghost also is conferred But saith he if here you demaund why hee that is baptized in the Church receiueth not the holy Ghost but by the hands of the B. whom we hold to be giuen in true baptisme vnderstand that this obseruation is deriued from that authority that the holy Ghost after the ascension of the Lord descended vpon the Apostles and the same thing we finde done in many places ad honorem potius Sacerdotij quà m ad legis necessitatem more for the honour of the Episcopall function then for the necessitie of a law For otherwise if onely at the prayer of the B. the holy Ghost doth descend then lamentable is their case who in Villages and Townes and in other remote places being baptized of Presbiters and Deacons doe depart out of this life before the B. visite them the safety of the Church dependeth on the dignitie of the B. c. as hath beene oft alledged That which Ierome speaketh of this one prerogatiue of BB. the refuter extendeth to his whole preferment or preheminence and saith he hath it not by any necessitie of law but is granted to him to honour him The preheminence of the B. in generall Ierome supposed to be of such necessity as that the safety of the Church dependeth vpon it but for this particular of giuing the holy Ghost he saith there was no such necessitie because in the Baptisme by a Presbiter or Deacon before the B. imposeth his hands the holy Ghost is bestowed But as I said this testimonie is also impertinent not concluding that for which it is brought For it is a strange inference their preheminence was giuen not of necessitie but to honor them therfore the Church was not gouerned by them in the three hundred years after Christ his Apostles Neither is it impertinent only to his purpose but also it concludeth for me for if BB. had their preheminence in the primitiue Church as here it is presupposed then their gouernment is proued to haue beene in vse but whether it were by an honour voluntarily giuen them or by necessitie of law that in this present point is not materiall After Ierome he citeth Augustine in an Epistle to Ierome granting that the office of a B. was greater then another Minister through a custome of the Church that had gotten the vpper hand and not otherwise If by the custome of the Church the office of a B. was become greater before Ierome and Augustines time then BB. had this preheminence in the three hundred yeares after the Apostles so farre is this testimonie from disprouing the gouernment of BB. in those times But neither is it truely alledged for he speaketh not so much of the office as the names and that not otherwise is added by the Refuter and the granting he talketh of was not a yeelding vpon necessitie but a modest cession from his right Augustine towards the end of the Epistle earnestly desireth Ierome that hee would boldly correct him wherein hee should thinke it needfull Quanquam enim secundum honorum vocabula quae iam Ecclesiae vsus obtinuit Episcopatus Presbyterio maior sit tamen in multis rebus Augustinus Hieronymo minor est licèt etiam â minore quolibet non sit fugienda vel dedignanda correctio For though according to the names of honour Bishopship is greater then Priesthood that is is a name of greater honour or is honoured with greater titles notwithstanding in many things Augustine is inferiour to Ierome howbeit correction is not to be shunned or disdayned from euery one that is inferiour In that Episcopatus is a name of greater honour then Priesthood it is to be ascribed to the vse and custome of the Church for at the first they were confounded Againe might not some one of our BB. in King Edwards time haue vsed the same words writing to Caluin as well as Augustine vsed them towards Ierome would therefore the Refuter inferre that in the times fore-going there had not beene Diocesan BB. or that they ought not to be superiour to other Ministers Surely howsoeuer Augustine in modesty or any other being a B. was loath to preferre himselfe before Ierome or any other man of renowne being but a Presbiter
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
to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for then onely it signifieth the citie and suburbs and excepting where some addition restraineth the word paroecia or ecclesia to the signification of a parish as ecclesia or paroecia cui presbyter praest so in the plurall if they be referred to one diocesse they signifie parishes or some parts of the diocesse though with this difference that dioceses doe note Parishes onely in the Country but ecclesia and paroecia commonly as well those in the Citie as in the country but referred to whole Nations or larger parts of the world they signifie dioceses But I will speake of them seuerally beginning with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 paroecia the rather because our Refuter and others of his feather finding in Eusebius the Churches of Ierusalem Alexandria Antioch c. to bee termed paroeciae straightwaies conclude that they were such Churches as we call parishes Which if they write as they thinke is a very vnlearned collection For whereas the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is diuersly vsed sometimes with reference to a Bishoppe sometimes with relation to a Presbyter in the signification of a parish it is neuer vsed as the whole Church subiect to the Bishoppe but in that sense is either referred to one Presbyter as his proper charge or if it be referred to the Bishoppe it doth signifie but one parish among many belonging to his Bishopricke But most vsually and almost alwaies in antient Writers yea and many times both in those of the middle and also of the latter age it is taken either for the whole diocesse or for the citie and suburbs whereto as the Bishops see the rest of the diocesse doth appertaine And because my aduersary shall not say I speake without booke I will bring pregnant testimonies to make good my assertion First therefore whereas one of the ancient Canons called the Apostles forbiddeth a Bishop to leaue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his owne charge and to leape into another and whâ—reas Eusebius the author of the ecclesiasticall history being the Metropolitan Bishop of Caesarea and much importuned to remoue to Antioch which at that time was the seat of the third patriarch refused that offer Constantine the great doth greatly commend him for keeping 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Apostolikâ— canon Which canon the Council of Nice hath reference vnto when it saith that Bishops remouing from one City to another or as wee speake from one See to another did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 contrary to the Canon The meaning therefore of the Canon forbidding a Bishop to remoue from one paroecia to another was to forbidde him to remoue from one Diocesse to another The councill of Antioch speaking to the same purpose retayneth the same words forbidding a Bishop 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to bee translated from one paroecia to another Where it were absurd to vnderstand the councell as speaking of a parish because this councell being latter then the councell of Nice it is euident that at that time there were not onely Bishops of Dioceses and Metropolitanes ouer Prouinces but also patriarches diuiding among them the Christian world And to the same purpose the councill of Sardica noting the breach of these canons among other vnlawfull practises of the Arians expresseth it in these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 translations from lesse Cities to greater paroecias that is dioceses or Bishoprickes In the same Councell it is decreed that if any Bishoppe will ordaine in any degree of the clergy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 out of another paroecia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Minister belonging to another Bishop without the consent of his owne Bishop the ordination shall be voide The councels of Ancyra and Antioch speaking of Bishops the one not receiued 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the paroecia or diocesse the other not accepting 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the paroecia or bishopricke vnto which he was ordained most plainely by paroecia vnderstand the charge of a Diocesan Bishop Epiphanius excusing himself to Iohn the Bishop of Ierusalem who was offended with him for that he had as was supposed ordained a Presbyter in his diocesse answereth among other things that diuers Bishops had ordained in his diocesse without his offence Yea he had exhorted Philo Theoprobus two Bishops that in the Churches of Cyprus which were neer to them ad mea autem paroeciae videbaÌ„tur ecclesiaÌ„ pertinere eo quod grandis esset et lat a prouincia ordinareÌ„t presbyteros et Christs ecclesiae prouiderent but seemed faith he to belong to the Church of my paroecia that is Bishopricke they would because it was a great and large prouince ordaine Presbyters and prouide for the Church of Christ. Where it is testified that the Churches throughout a large Prouince were but part of his paroecia that is diocesse But I will descend to latter times wherein it was prouided that a Bishop of another City should not contrary to the canons inuade parochiam cuiuslibet episcopi the paroeciae mening diocesse of any other Bishop The third Councell of Toledo hath these words Si quid episcopi ecclesiis ad suaÌ„ parochiam pertinentibus dederint c. If Bishops shall giue any thing to Churches belonging to their paroecia that is Bishopricke Gregory the Great when he would signifie that the antient canons commanded that prouinciall synods should be held twice a yeere saith they had taken order de habendis per parochias concilijs The synod held in England An. 673. decreed that no Bishop should inuade the paroecia of another and that Bishops and other clergy men being strangers may not exercise any priestly function without the leaue of the Bishop in cuius paroecia in whose diocesse they are knowne to remaine In the Councell of Arles it was ordained that once a yeere euery Bishop should goe about parochiam suam that is his diocesse The Councell of Mentz appoint that euery Bishoppe in sua parochia that is in his owne diocesse should make diligent inquirie whether there were any Presbyters or Deacons therein that belonged to another Bishop that they might be returned to him In the Councell of Rhoan the Bishop is forbidden principalem cathedram sâ—ae parochia negligere to neglect the Cathedrall Church or chiefe seat of his paroecia that is Bishoprick To conclude the Councel held at Wormes forbiddeth Bishops quâ— parochias non habent which haue no charge of their owne to exercise their function or to ordaine in alterius parochia in the paroecia of another Bishop without the appointment of the Bishop in â—uius parochia in whose diocesse they be Whereby it doth euidently appeare that the word paroecia being attributed to a Bishop as his whole charge or circuit of his episcopall iurisdiction doth signifie a diocesse consisting of many parishes And that in Eusebius it is so to bee vnderstood it is most manifest
the word of the Lord Iesus both Iewes and Gentiles Well Paul hauing placed many Presbyters among them and hauing continued among them for the space of three yeeres afterwards sendeth Timothy to be their Bishoppe who ordinarily continued among them vntill his death And that you should not thinke there was but that Church at Ephesus in Pauls time hee maketh mention of the Churches of Asia Saint Peter likewise had preached and by his preaching conuerted many in Asia to whom among others hee directeth his first Epistle After the death of Peter and Paul because those Churches were as Paul had foretold much annoled with heretikes Saint Iohn by the direction of the holy Ghost went into those parts preached the Gospell for many yeeres ordained Bishoppes and Presbyters where need was To the ministery of the Apostles adde the preaching of the Bishoppes and Presbyters ordained by them and disciples which they had instructed by whose ministerie not onely many particular Christians but some Churches were brought to the faith As that of Colossae which was in the confines of Phrygia bordering on this Asia in Pauls time planted by the ministerie of Epaphraâ— as their founder watered by the ministerie of Archippus as their Bishoppe Now I appeale to the conscience of euery indifferent Reader whether it bee not vnlikely that not in any one of these famous Churches no not in that of Ephesus there were in the whole citie and country belonging to it any more then one ordinary congregation after the preaching of such and so many for the space of forty fiue yeeres And so much for the first of his assertions the other two I will ioyne together For if there were but one Bishoppe for the Church both of the citie and country as there were but seuen in all these seuen Churches and but one Presbytery if the Churches both of the citie and country were subiect to the Bishoppe of the citie if the parishes both of citie and country had neither Bishoppe nor Presbytery but Presbyters seuerally assigned to them if the Presbyters of the country were ordained by the Bishoppe of the citie and not onely they but the rurall Bishoppes also were subiect to his authoritie all which I haue by most euident arguments and testimonies proued already then did the seuerall congregations and parishes which J haue also prooued were all but members of one body depend vpon the chiefe Church in the citie as the head which afterwards was called Matrix ecclesia cathedra episcopi or the cathedrall Church neither had the power of ecclesiasticall iurisdiction whereof they speake as I haue also proued before I come to the assumption wherewith hee cauilleth egregiously because I said that the Churches whereof the seuen Angels were Bishoppes were not onely the cities but the countries adioyning that is as I expressed my meaning in the syllogisme before that the circuit of euery one of these Churches contained both the citie and country which assumption I haue made good by necessary proofe But saith hee Who euer said that the Church of Ephesus was a great Citie Who knoweth not that the Citie is one thing and the Church another But this might serue M.D. turne to dazell the eies of the simple c. As touching this foule imputation that I may beginne with it J thanke God I am free both from desire and intent of dazâ—ling the eyes of the simple But as in my conscience I am cleerely resolued of the truth of these fiue points contained in the Sermon so I haue endeuoured with plaine euidence to vphold and maintaine the truth against the nouelty of your inuentions and the subtilties of your sophistications wherewith you haue too long both dazeled and seduced the simple So much of that by the way If hee discerned the speech which I vsed to bee improper had hee not so much neither Art I meane either Rhetoricke or Logicke nor grace I meane charity as either to conceiue me to haue spoken by a trope or to explane my speech by such an enunciation as the nature of the arguments doth require When it is said in my text the seuen starres are the Angels will he say who euer heard that starres were Angels Or when Christ saith This cup is my bloud that is shâ—d or the new Testament in my bloud will he say who euer heard that the cup is bloud or the Testament When I said the Churches are the cities and the country could he neither vnderstand me as speaking after that most vsuall metonymy of the Christian people in the citie and country nor yet explane my words as the nature of the argumeÌ„ts contained in the speech doth lead him If I should say a man is not onely body but soule also or the body is not one member alone but many you would vnderstand me thus Man consisteth of body and soule the body consisteth not of one member alone but of many Or thus Whole man containeth these two parts the bodie containeth not one member alone but many Euen so the Church or diocesse of Ephesus is that is containeth not only the City but the Country But is that so strange a thing with our learned Refuter that the name of the Citie should be giuen to the Church Let him looke backe to Apoc. 1.11 and hee shall finde that the seuen Churches were Ephesus Smyrna c. And so vsuall is it with good Authors speaking of BB. to say they were Bishops of such or such a Citie as I might fill a Volume with quotations to this purpose These few testimonies may suffice Eusebius saith that Euodius was the first Bishop of Antioch and that Ignatius was the second Bishop of Antioch c. The Councell of Nice writing to the Church of Alexandria maketh mention 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Bishop of Alexandria Athanasius calleth Damasus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Bishop of the great Citie Rome and Dionysius the B. of Alexandria The first Councell of Constantinople mentioneth the Bishop of Alexandria the Bishop of Constantinople and the Bishop of Rome And more plainely in the Councell held in Trullo Nectarius is said to haue beene the Bishop of the Citie of Constantinople Dionysius the Archbishop 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the great Citie of Alexandria Looke into the subscriptions of Bishops vnto Councels as to that of Nice subscribed Osius the Bishop of the Citie of Corduba Alexander Bishop of Alexandria c. to the Councell of Sardica Athanasius Bishop of the great Citie of Alexandria Alexander Bishop of the Citie of Mesenia and in like maner all the rest stiling themselues Bishops of the Cities Looke into the inscriptions of epistles written either by Bishops or vnto Bishops Ignatius stileth himselfe thus Ignatius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Bishop of Antioch Leo in his Epistles stileth himselfe sometimes Bishop of Rome sometimes Vrbis Romae of the Citie of Rome Basil writeth to Eusebius
were not appointed to parishes but to dioceses From whence the principall question of this part is thus to be inferred The Presbyteries ordained by the Apostles were appointed not to parishes but Dioceses therefore the churches indued with power of ecclesiasticall gouernement were not parishes but dioceses This consequeÌ„ce the refuter graÌ„teth in graÌ„ting the connexiue propositioÌ„ of the syllogisme which he frameth p. 58. l. 1. If he did not it might easily be confirmed by adding the assumption viz. to visible Churches indued with power of ecclesiasticall gouernement the Presbyters ordained by the Apostles were appointed The antecedeÌ„t which is also the propositioÌ„ of the syllogism if the assumption bee added I proue by 2. arguments The first concluding thus They who were appointed to whole cities and countreys to labor so far as they were able the conuersion of al that belonged to God were appointed to dioceses and not to parishes This propositioÌ„ I omitted also as taking it for granted As for his cauils against his owne proposition which he framed for the nonce to cauill withall they are not worth the refuting For besides that he absurdly cauilleth with me as thogh I had said that al in the city country were in S. Iâ—bus time conuerted he alleadgeth that there is no necessity that they which were conuerted should be of the same church with theÌ„ who did conuert them As for example they of Ceuchrea receiued the gospel from Corinth and yet were a distinct Church For it is called the church of Câ—nchrea RoÌ„ 16. 1. But I spake of them which did accidentally conuert others but of such as by whose meanes the conuersion of the city and country was originally intended And I say that they whose ministery was intended for the conuersion of the city and countrey to their care or charge both for the first conuerting of theÌ„ gouernment of theÌ„ being conuerted the city country beloÌ„ged As for Cenchreae though it be called a church as euery company of christians may so be termed yet it was not such a church as they speak of indued with power of ecclesiastical gouernement but subiect to the iurisdiction of the Church of Corinth Now followeth the assumption But the Presbyteries ordained by the Apostles were appointed for whole cities countries therto belonging to labour so farre as they were able the conuersion of al that belonged to God This assumption confirmed with 2. arguments is set down p. 18. the one the end inteÌ„ded by the Apostles in appointing presbyters in cities which was the conuersion of the nation for which themselues first preached in the chiefe cities the other is the 〈◊〉 or as they call it causa 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their hope by the ministery of the Presbyters placed in the city to conuert them which belonged to God both in city country grounded on the force of the gospell restified by our Sauior The words are these for it is euident that the Apostles when they inteÌ„ded to conuert any 〈◊〉 they first preached to the chiefe cities therof Wherin when through Gods blessing they had conuerted some their manner was to ordaine Presbyters hoping by their ministery to conuert not only the rest of the city but also in the countries adioyning so many as did belong to God The Kingdom of heaven being like a little leauen which being put into any part of the 〈◊〉 seasoneth all These words thus set downe at large be the assumption of the syllogisme which he hath framed for what cannot he bring within the compasse of his syllogisms and therof he maketh 3. parts About the first he saith hee will not striue viz. the Apostles beginning to pâ—each in the chiefe cities of euery nation which though he think I caÌ„not proue is most easie to bee proued because it was the most wise and likely course to be taken for the conuersion of nations as also because it is manifest both by the scriptures other ancieÌ„t records that they took that course As Paul inteÌ„ding the conuersion of Asia where hee staied three yeares continued in Ephesâ—s all the time intending the conuersion of Macedonia went to Thessalonica Philippi of Achaia to Corinth c. The second also he franckly yeeldeth that the Apostles ordained Presbyters in cities where they had conuerted some to the truth But the 3 which is indeed the assumption it selfe and which is inferred on the former as I set them downe that if the Apostles intending the conuersion of the nation as they began themselues to preach in the cheefe cities so they placed Presbyters to the same intent hoping by them to conuert both city and countrey then were they appointed and it was their duty to labour the conuersion of all belonging to God both in city and country the assumption I say it selfe he doth deny saying it was the office of those Presbyters to attend vpon the flock that is the company already conuerted but that it can neuer be shewed nor may reasonably be thought that it was any part of their proper duty to labour the conuersion of the residue either in citie or country By which few words the deepe wisedom of the parish-disciplinarians may easily be sounded 1. They conceiue that churches in the first constitution of theÌ„ when there were but a few conuerted and before parishes were distinguished were in the same estate that now they are being fully constituted al being conuerted to the profession of the faith parishes distinguished pastors being seuerally assigned to certain particular ordinary set coÌ„gregatioÌ„s 2. That the flocke ouer which they were set was onely that number of christians already conuerted and not the whole number which in those parts pertained to God But our Sauiour calleth the elect not conuerted his sheepe And the Lord in Corinth had much people when but a few were as yet conuerted 3. That their proper office was to attend them onely which were already conuerted not to labor the conuersioÌ„ of the rest As thogh the Apostles intended by their ministry the conuersion and saluation of no more then of those few which at the first were conuerted But for the better manifestation of their wisedome they shall giue mee leaue to appose them with a few questions The Presbyters which the Apostles ordained were they not ministers of the word Caluin confesseth it and if you should deny it I haue manifestly proued that they were not lay nay that there were not any lay presbyters Were not the presbyters many in some places more in some fewer according to the proportion of the cities or countreys where they were placed were these many Presbyters who at the first were sometimes as many as those who were besides conuerted the Apostles conueying by imposition of hands the gifts of the spirit on them whom they had first conuerted who thereby were inabled for the ministry as Acts 19.6 Were they I say being many intended onely to attend that smal number which
Such as are the French and Duch Churches here in England such were the Churches in the Apostles times But the French and Duch Churches here in England are not diocesan but distinct parishionall assemblies Therefore the Churches in the Apostles times were not diocesan but distinct parishionall assemblies First I denie the proposition not onely because the circuit of the Churches in the Apostles intention was not included within a Citie as of the French and Duch Churches with vs but chiefly because the French Church for example in London is but one Church among many professing the same religion being a certaine and set number hauing a Presbytery consisting for the most part of lay men placed among vs not with purpose to conuert either the City or Country to them but to attend them of their owne Church whereas contrariwise the Churches in the Apostles times before the diuision of parishes were not each of them one among many but were planted among heathen people hauing a Bishop and a Presbyterie of learned men placed among them as leauen is put into the lumpe with purpose to conuert the rest both in Citie and Country The Church which had the Bishop and Presbytery first placed in it was Matrix Ecclesia as after it was called begetting other Churches and spirituall Fathers for them which being begotten in Citie and Countrey were all euen when the whole Citie and Country were filled with her off-spring to bee subordinate and subiect to her as their mother But no such thing can be imagined of the Duch and French Churches among vs. As touching the assumption I say that the French and Duch Churches with vs are not properly parishes nor such as the ancient parishes were after the first diuision of them seeing the members thereof dwell in many distinct parishes either of them being endued with power of ecclesiasticall gouernement and not subordinate to another Church as members thereof but being entire bodies by themselues are models as it were of diocesan Churches hauing a Presbytery as the Church of Geneua hath to supply the want of a Bishop which once they had and still might haue in imitation of the ancient Christians who when the Citie where they dwelt was replenished and the Mother Church occupied with men of another faith as with Arians sometimes in Antioch and Alexandria as ours be with men of another Language had a Bishop of their owne in all respects like other Bishops sauing that they held not the Mother Church and therefore had neither the like Clergie nor the like reuenewes to maintaine them The second thing which hee opposeth is as I said a shew of regestion which he propoundeth with great confidence as if hee had mee at no small aduantage saying that I pull downe with one hand that I set vp with another If there were at that time no parishes how could there bee dioceses seeing euery diocesse consisteth of diuers distinct parishes Thus saith he the light will breake out though men shut their eies against it You see how bragge hee would seeme to bee But good sir what is this to my consequence If there were no parishes in the Apostles times then the Presbyteries were not appointed to parishes You answer If there were no parishes then there were no dioceses To what end is this spoken To denie my consequence or the maine conclusion Assume But you say there were no parishes therefore there were no dioceses which is the contradictorie to the maine conclusion But where doe I say there were no parishes Not in the proposition where it is only supposed but in the assumption for that which is supposed in the antecedent of the proposition is positiuely set downe in the assumption Therefore when he would seeme to deny the consequence of the proposition he doth not so much as touch it But by taking a supposed aduantage against the Assumption hee denieth the principall conclusion But let vs examine his argument If there were no parishes in the Apostles times there were no Dioceses This consequence I deny For the Diocesse was the same before the Parishes were diuided and after And the circuit of the spirituall iurisdiction intended the same before parishes were diuided with that it was after they were diuided that is answerable to the ciuill The same circuit belonging to the Church both in the intention before all were conuerted and in execution after all were conuerted which belonged to the ciuill state Yea but saith he euery Diocesse consisteth of distinct Parishes It is true after the distinction of Parishes but not before as a bach of bread consisteth of many distinct loaues after the distinction which before it contained vndistinguished in the lumpe A man consisteth of many distinct members after they are distinguished which at his first conception were not distinct The Proposition being thus recouered out of his hands J am now to rescue the Assumption Which saith that the Churches in the Apostles times were not diuided into parishes c. Which is to be vnderstood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as true of the most Churches Here I expect a direct answere were they diuided into parishes or were they not If they were as at Alexandria it seemeth to haue beene euen in the Apostles times then was not euery Church but one parish if they were not then the Presbyters were not assigned to seuerall parishes and so the assumption is true Nay rather then the assumption shall goe for currant we will deny each Church to haue beene but a parish Is it credible that any man should bee so transported with the spirit of contradiction as that hee should not care so hee may gainesay his aduersaries present assertion how shamefully hee contradicteth himselfe yet thus it fareth with our refuter In oppugning the proposition hee said and laboured to proue it that each church was but one parish the same he saith and saith againe in defending their obiections propounding his own only argumēt And yet here this assumptiō must be censured as hauing no truth in it for that it denieth Parishes to haue beene distinguished in the Apostles times and the Presbyters to haue beene assigned to their seuerall titles or cures They be his wordes in the conclusion of his answere to the assumptiō And the same he repeateth pag. 71. But let vs see what he obiecteth against the assumption First he findeth an errour in it before noted concerning the end of the Presbyters ordination which he saith is here repeated and therefore not of ignorance by him omitted in the proposition the which though hee call an errour yet I proued to be an euident truth and discouered the shallownes of their iudgement which do denie it Besides that errour he chargeth the maine points in the assumption as altogether void of truth The points are these 1. that parishes were not distinguished in the apostles times 2. that Presbyters were not then assigned to their seuerall titles or cures 3. that they were in
late been most vrged or of outfacing the truth with vaunts of diuers testimonies and reasons which are scarce worth the answering blaming also me for bringing but one reason for them when himselfe after all his brags bringeth but one and that not so strong though you adde thereto the testimonies which he vaunteth of In the obiection which J bring for them he putteth such confidence that if he can make it good against me whereof he doubteth not such is his tried valor all my labour about my Sermon will proue nothing worth No doubt he would appeare to be some tall man if he durst shew his head But let vs heare his dispute for he hath taken the obiection out of my hands because I did not vrge it strongly for them obiecting no more then J knew my selfe able to answere and yet all that he addeth is but losse of time in multiplying of words First he premiseth a syllogisme concluding the maine question that the Churches in the Apostles times hee should haue added as I did and the age following for themselues in their question include two hundred yeeres were not dioceses properly but parishes If the Presbyteries and presidents therof in the great Cities â—ere assigned but to one particular ordinary congregation assembled together in one place then the Churches in the Apostles times and in the age following were not dioceses properly but parishes But the Presbyteries and presidents thereof in the great Cities were assigned but to one particular ordinary congregation assembled together in one place Therefore the Churches in the Apostles times and in the age following were not dioceses properly but parishes The consequence of the proposition is cleare by that I answered a little before where I said that adâ—cesse must needs consist of distinct congregations But if this proposition haue no better hypothesis to support it I may deny it seeing I haue proued before that there were dioceses in the first conception of the Churches before distinction of parishes So that the addition of this syllogisme hath made his cause somewhat worse then it was before The assumption is thâ—â—â—râ—â—â—d If all the Christians in any one great Citie did make but one such congregation then both the Presbyteries and presidents thereof were assigned but to one congregation hee should say to one particular ordinarie congregation assembled together in one place But al the Christianâ— in any great Citie vnderstand in the first 200 yeeres did make but one such congregation Therefore both the Presbyteries and presidents therof of were assigned but to one congregation The former syllogisme for breuity I omitted desiring in few words to bring their argument to the issue presuming that any man might from my conclusion deduce the maine question after this manner They were prouided but for one particular ordinary congregation assembâ—ing together in one place Therefore not for a diocesse The second which containeth the issue I propounded as forcibly as he hath done But my aduersary is one of those disputers who when the consequence of an Enthymeme is denied make it good by a connexiue syllogisme When as an Enthymeme for disputation is by somuch better then a connexiue syllogisme by how much it is shorter the consequence being thesame with the connexion of the proposition the antecedent all one with the assumption and the consequent the very same with the conclusion of the connexiue syllogisme Such disputers are good to waste paper and spend time But to the point I deny as before both the consequence and the antecedent of the Enthymeme so now both the proposition and the assumption of his syllogisme The proofe of the consequence hee slubbereth ouer for his faculty is better in denying consequences then in prouing of them For saith hee seeing the deniall is vpon this ground that the Prestbyters were appointed not onely to take charge of them that were conuerted but also to labour the conuersion of the rest which we haue shewed to bee false it wil remaine good notwithstanding But I haue proued that it is an vndigested fancy rare conceit of shallow if not giddy heads which see no further then their nose end to imagine that the Apostles intending as they cannot deny the conuersion of the citie and country did place in the citie a Bishop and Presbytery to take charge only of that small number which at the first was conuerted but chiefly from hence to infer that euery particular parish should haue the like Bâ—shop and Presbytery The antient Church of God in all places vnderstood the Apostles intent as I expound the same And therefore when all both in citie and country were conuerted to the profession of the faith they acknowledged the generall care and inspection ouer them all to belong to that one Bâ—shop of the citie and themselues as I said in the Sermon to be part of that Church and neuer did vnlesse it were in time of schisme or heresie set vp another B. and Presbytery within the diocesse but euery congregation contented it selfe with a learned Presbyter if it could bee so well prouided for And this is so manifest a truth that I doubt not to pronounce him void either of a sound iudgement or good conscience that shall deny it This consequence therefore will neuer bee made good And therefore the Refuter might haue saued his labour if it were ought worth which he spendeth vpon the assumption vntill he had proued the proposition Yea but this consequence belike might haue been made stronger For he did wisely saith he to digge the pit no deeper but that he might be able to fill it againe so could hee not haue done had â—e gone as low as we doe who thus frame our reason All the Christians in any one great Citie and the townes about it vnlesse there were distinct Churches in those townes did make but one particular ordinary congregation assembled in one place Therefore both the Presbyters and Presidents thereof were assigned but to one congregation I mislike not his addition of the townes about so he will bee pleased as hee addeth them to strengthen his consequence so not to forget as I doubt he will to take them into the defence of his antecedent But where he speaketh of his digging deeper others as good Pioners as hee to vndermine the state of our Church went no deepeer and I durst not adde more to their antecedent as he hath done lest I should make it too absurd But what meaneth that parenthesis vnlesse there were distinct Churches in those townes I feare to be circumuented with this inclosure Belike there were more congregations then one in the cities and townes as he said before Cenchrea was a distinct Church from Corinth and then how shall all both in citie and country be said to bee but one congregation Tush wee haue a bush for that gap We will except all other congregations but that one and so they being excepted all will bee but one Ridiculum caput As if
other greater Cities but chiefly which was omitted by the Refuter betweene the short time of a few weekes and the continuance of 200. yeeres Jf at Ierusalem within a few weekes the Christians were become many thousands how may wee thinke they were increased before the end of 200. yeeres in Rome Alexandria Ephesus Antioch and such like Cities So that I doubt not but the consequence is strong enough containing an argument from the lesse to the greater though I prooue none of those foure things which hee would haue prooued as first that all which were conuerted in Ierusalem at that time remained members of that Church Which maketh not against the consequence but rather for it seeing those which remained not in Ierusalem were by persecution dispersed to other Cities to helpe forward the plough of Christ there Secondly that all the great Cities had the like meanes to that of Ierusalem which needeth not to be proued seeing the meanes which had beene vsed and the miracles which had beene wrought at Ierusalem were also effectuall in other places and are at this day besides the like meanes of their owne Thirdlie though the meanes were alike that yet the effects were answerable which also needeth not to be prooued seeing wee know by the report of the best Writers how wonderfully and miraculously the Church was multiplied in the greatest Cities within that time Fourthly that there was neuer any apostasie in any of those Churches with which Paul in his conceit doth seeme to charge them of Asia 2. Tim. 1.15 Which exception also is friuolous seeing not only the Churches of the greatest Cities Rome Alexandria and Antioch but euen these seuen of Asia were famous in those times for the profession of the faith Thus you see how he seeketh all the corners of his wit to finde if it were possible some starting hole whereby to escape the force of this consequence But these points are not worth the standing on Only whereas now hee chargeth the second time all them of Asia with apostasie from the faith because S. Paul saith that all who are in Asia had forsaken him hee must be admonished to reforme his iudgement For first Paul speaketh not of all the Christians of Asia but onely of all those Asians of note who had beene in Rome since his imprisonment of which number saith hee are Phygellus and Hermogenes Neither doth hee speake of an apostasie from the faith but of their forsaking him in his affliction as the Disciples had shrunke from our Sauiour Christ for else when hee saith in the fourth chapter of the same epistle In my first Apologie no man stood with me but all â—id forsake me wee might in like manner collect that all were Apostares from the faith But what kinde of desertion Paul meaneth whereinto those of Asia did fall it appeareth by the contrary practise of Onesiphorus whom he commendeth in the same place who often refreshed Paul and was not ashamed of his chaine but when he was at Rome hee was so farre from shrinking from Paul that hee most diligently sought him out and found him The others of Asia of whom hee complaineth when they were in Rome shrunke from him as being ashamed or afraid of his chaine Thus Chrysostome expoundeth it that Paul when hee was apprehended was forsaken of his friends 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is likely there were many then in Rome from the parts of Asia but none saith hee stood to mee no man would know me all were estranged from me Theophylact likewise When Paul was apprehended of Nero hee was forsaken of all the faithfull in Asia who from Asia had gone to Rome with him Oâ—cumenius in like manner When Paul was apprehended of Nero his friends of Asia did forsake him for there were in Rome many of Asia which were followers of Paul or otherwise faithfull men but all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 withdrew themselues and as we say drew their neckes out of the collar after Nero had laid hold on him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith hee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those in Asia that is those of Asia It is likely saith Theodoret that some of those which in Asia had beleeued were at Rome but auoided the companie of Paul for feare of Nero. As for the assumption viz. that the multitude of Christians at Ierusalem within a few weekes was great it maketh nothing saith he for him or against vs. Which is a strange speech seeing it is one of the premisses whereupon the conclusion is inferred and which being granted their assertion cannot be true But heere againe hee telleth vs of the great parishes about London saying that they of Ierusalem did all meet together as well as they Which is spoken against reason and against sense for first it was not intended that they of Ierusalem should meet as those of London which be of one parish after their multitude was increased Secondly neither might they being vnder persecution meet in great multitudes as those of London which through Gods goodnes enioy peace and liberty Thirdly neither had they such places of meeting for great multitudes But where I said it was not intended when their multitude should bee great that they of Ierusalem should assemble together as they who are of one parish about London that needeth some explanation The parishes about London and euery where from the beginning are each of them one among many seuered from the rest with purpose that all within that precinct should make an ordinarie set congregation hauing one Presbyter and not a presbyterie much lesse a Bishop assigned to them whereas contrariwise the Church of Ierusalem whereunto Iames was appointed Bishop assisted with a presbyterie of Ministers was neuer intended to be one parish among many but to bee a mother Church which should by Gods blessing beget others to bee seuered from it in particular assemblies and yet to remaine subordinate and subiect vnto it as children to the mother It was neuer meant neither in Ierusalem nor in any other Citie that the Bishop and his presbyterie should bee set ouer no more but one particular congregation or that as more congregations should bee constituted euerie one should haue a Bishop and a presbyterie But they were prouided for the people of God that either then were in the Citie and Countrey or after should bee which as it increased was to be diuided into seuerall Congregations whereunto Presbyters seuerally were to bee assigned all being members of one bodie subiected to the Bishop and Presbyterie of the mother Church which was as it were the head of that bodie The Refuter not contented thus to haue cauilled with my argument doth also threaten as though he had wrested my weapon out of my hands to turne the poem of it such is his crueltie to the very heart of my cause But his minaces are but words and his words but winde for this is all he can say or doe If the Christians
Presbyter assigned to it this will prooâ—e that the mother Church of Corinth was diocesan as all Cathedrall Churches bee and that parishes distinguished from the Cathedrall as children from the mother were such as that of Cenchreae That which is testified for Ephesus Act. 20.28 is such as vpon like occasion might by all in his visitation be applied to aâ—â— the ministers of a diocesse that they should attend the stocke c. For must the word stocke which may be extended either to the vniuersall or nationall or prouinciall or diocesan Church must it needes signifie onely the congregation of a Parish yet he that breathes nothing but nouelties saith it is a new conceit to suppose a Diocesan flocke But this calumny of nouelty I haue by plentifull testimonies of antiquity before cited wiped cleane away As touching Act. 14.27 cited for Antioch where it is said that Paul and Barnabas gathered together the Church to relate vnto them what God had done by them since they had laid their hands vpon them and had commended them to the grace of God it is apparant that not all the Church consisting of husbands and wiues their children and seruants but some of the chiefe and principall perhappes not many perhappes not any besides those of the Clergy were called to that meeting These were his proofes out of the Scripture His other testimonies are out of Eusebius Ignatius and some of our owne Writers all which testimonies are scarse worth the mentioning Eusebius calleth the Churches of Corinth Ephesus and Antioch 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Of the ancient vse of this word sometimes signifying the whole Diocesse sometimes the whole City and Suburbes I haue spoken sufficiently heretofore as also of that which hee obiecteth concerning the Parish in Ephesus Wherto I adde that Eusebius as he vsed the preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the same purpose Ignatius writing to the Church of Ephesus the multitude whereof hee calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as if he had of purpose noted it to be a Church consisting of many multitudes or congregations exhorteth them as one might in like manner the faithfull in London though diuided into many congregations to come oft together to giue thanks and glory to God for when you come oft together into one place the power of Satan is weakened c. His other testimony out of Ignatius is out of his Epistle to Hero where he calleth the Church of Antioch 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Synagogue that is the church or congregation of the Lord. The word being vsed in the same signification with Ecclesia whereof I spake before But whether Ignatius were Bishop onely of one Congregation or parish let his own words testifie Remember me saith he in his Epistle to the Magnesians in your praiers and the Church which is in Syria whereof I am not worthy to be called the Bishop And in the Epistle to the Romanes towardes the latter end Remember in your praier the Church in Syria the which in stead of me hath the Lord to bee her pastor who saith I am the good shepheard Or if these words bee not plaine inough hee calleth himselfe in the same Epistle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Bishop of Syria Now let my aduersarie tell mee what maner of Parish Syria was And let me heare also what he can obiect against these two Epistles of Ignatius to the Magnesians and Romanes For euen they which suspect his Epistle to Herâ— which the refuter citeth and foure others acknowledge these two to bee no bastards Eusebius mentioneth both And that to the Romans he not onely mentioneth but also citeth a good part thereof Thus leauing that most pregnant and authentique euidence of Ignatius to my aduersary to muse vpon J come to his testimonies of our new writers all which excepting two testimonies of Tindall he most childishly alleadgeth to proue that the Churches of Ephesus and of other the like Cities were each of them but a Parish because they call a Church a Congregation vsing the word Congregation in as ample sense as before I proued the word Ecclesia whereof that is the English to bee vsed The auncient English Bibles neuer almost vse the word church but in stead thereof doe vse the word congregation not onely where is mention of particular Churches but of the vniuersall or catholicke Church As Mat. 16. Vpon this rocke I will build my congregation Eph. 1. Hee hath made him head of the Congregation which is his body Eph. 5. Yee husbands loue your wiues as Christ loued the congregation And so in the Communion Booke both in the Praiers translation there vsed As in the Praier for the King before the Epistle haue mercy on the whole congregation In the solemnization of Matrimony out of Ephes. 5. I speake of Christ and the Congregation But you shall heare his particulars First Tindall translateth the word Ecclesia by congregation thus to the angell of the congregation of Ephesus c. 2. Iohn Bale translateth and expoundeth the word Candlesticke and Church by Congregation The reasons why the first Translaters of the Bible into English in these latter times did auoid the name Church and insteed thereof vsed Congregation doe seeme to haue been these two The first because Church or Kyrk being deriued from the Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth more properly signifie the place of meeting then the congregation it selfe which is meant by ecclesia and therefore the word Congregation thought to be the fitter translation The second because the Papists had abused the word Church whether it were generally vsed to signifie the Romish Church or particularly to import the Romish clergy So saieth Tindal Because the clergy had appropriated to themselues the name Church therefore I translated the word Ecclesia by this word Congregation For when the people vnderstood that by Church was meant the company of men professing the faith of Christ the name Church is euery where vsed as the translation of ecclesia Thirdly Yea but D. Fulke iustifying the translation of Ecclesia Eph. 5.23 by congregation argueth plainely that he held the Church of Ephesus to consist but of one particular congregation onely Which allegation sheweth extreame want either of iudgement or honesty for what church or congregation is there mentioned the Church of Ephesus or the vniuersall Church of Christ when it is said as Christ is the head of the Church Vpon which words when the Rhemists had noted it as a corruption of the first English Bibles which did not vse the word Church but congregation in stead thereof D. Fulke answereth that the Translator rather vsed the word Congregation then Church to auoide ambiguity because this word Church is commonly taken for the house of the assembly of Christians and that the people might know that the Church is a gathering together of al the
meÌ„bers into one body which in the name of church doth not appeare But after the people were taught to distinguish of the word Church and to vnderstand it for the mysticall body of Christ the latter translations vsed that terme not that the other was any corruption or the latter any correction but to declare that both is one Is it not plaine that he by congregation vnderstandeth the vniuersall Church which is a gathering together of all the members into one body but of the Church of Ephesus speaketh neuer a word In the 4. place the notes of M. Perkins sermons on the Apocalypse taken from his mouth are alleadged wherein it is said that the seuen Churches were particular congregations meaning thereby that which I doe not deny particular churches and that euery particular congregation is a Church and hath priuiledges of a Church belonging to it which is also true Fiftly the great Church Bible readeth thus Iohn to the seuen Congregations Lastly D. Bilson saith that the church is neuer taken in the old or new Testament for the Priests alone but for the congregation of the faithfull From which allegations to inferre that each church is but one particular congregation is as I said most childish But those 2. out of Tindall the one that a Bishop was the gouernour but of one congregation the other that hee was the ouerseer but of a Parish to preach the word to a parish was not a childish mistaking but a wilfull misalleadging of the Author who in the former place hath no such thing Or if hee haue any where he vseth the word Congregation in as large a sense as Ecclesia wherof it is the translation In the latter speaking of such a Bishop as is described 1. Tim. 3. that is of such a one as in his conceit was but a Presbyter hee saith by the authority of the gospell they that preach the word of God in euery Parish and performe other necessary ministeries haue right to challenge an honest liuing Neither is the Refuter content once to haue falsified the testimony of this holy Martyr but againe in the end of his booke hee alleadgeth him to the same purpose After hee hath thus doughtily proued his Assumption concerning these 3. Churches he bringeth a new supply of testimonies out of Ignatius Tertullian and Eusebius concerning others Ignatius exhorteth the Magnesians that they would all come together into one place to praier all as with vs that belonged to the same congregation And perswading the Philadelphians to vnity exhorteth them that they would vse one faith one preaching one eucharist because the body of Christ is one and his bloud one one cup and one bread one Altar for the whole Church and one Bishop with the Presbytery and Deacons for there is but one God the Father c. one faith one baptisme and one Church which the Apostles haue founded from one end of the world to another c. In which words none fauoureth the Refuters conceit but that of one altar seruing for the whole Church the word Altar being expounded for the Communion Table which is not likely and too much sauoureth of popery But by one altar is meant Christ who sanctifieth all our sacrifices or oblations and maketh them acceptable to God as Ignatius expoundeth himselfe in his Epistle to the Magnesians all as one runne together into the Temple of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vnto one Iesus Christ as it were vnto one altar But that which he alleageth out of the same Epistle that they were to gather themselues together into one place to chuse their Bishop if it were rightly alleaged would proue not their ordinary and parishionall but extraordinary and panegyricall meeting to such an end but this needed not their Bishop at this time was come to Ignatius in his iourny towards Rome as appeareth by the beginning of the Epistle as it were vpon an honourable ambassage from the Church as were the BB. of other Churches But he saith it becometh you as being a Church of God to doe as other Churches haue done that is as he sheweth in the words following to appoint a Bishop that he may 〈◊〉 Antioch performe the â—mbassage of God that it may be granted to them being gathered together into one place to glorifie the name of God From whence also the Reâ—uter gathereth that a Bishop is Gods Ambassador to a people that are together in one place Which is true so oft as he preacheth But Ignatius meaneth nothing lesse then that they should appoint the Bishop of Antioch but onely willeth them to send a Bishop as it were vpon ambassage thither His meaning is more plainly expressed in his Epistle to the Sâ—yrneans where he writeth to the same purpose that seeing the Church of Antioch after his departure had some peace the persecutors contenting themselues to haue taken him who was their ringleader from among them he exhorteth them to ordaine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a sacred Ambassador who when he should come into Syria should reioice with them because they had peace Tertullâ—â—â— also is made to speake for them as though he said the Christian Churches were all one body and came all together into a company and congregation By which testimony if it were truely alledged all Christian Churches as they are one body of Christ so all should meet together to make one parish His words be these I will now set forth the practises of the Christian party That hauing refuted the euils obiected I may declare the good We are a body consenting in the knowledge of religion in the truth of discipline or doctrine and the couenant of hope We come together into a company and coÌ„gregation Which words may be verified of the Christians of these times which in euery Church are diuided into seuerall congregations Out of Eusebius hee hath nothing to alledge but that which before I came to his arguments I sufficiently answered that he calleth the Church of Ierusalem the parish of Ierusalem the Church of Alexandria the parish of Alexandria c. To which J answere that Eusebius indeed calleth each of the Churches by the name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but he calleth none of them a parish as we vnderstand the word parish In the place which hee quoteth concerning Ierusalem Eusebius saith that after the martyrdome of Iames who no doubt from an Apostle had been preferred to bee a parish Bishop because he was Christs kinsman the Apostles and disciples of Christ which yet remained did from all places come together with those who were of Christs kinred to consult whom they might thinke worthy to bee Iames his successor and that with one consent they made chuce of Simeon the sonne of Cleophas as worthy the throne of that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Church because he also was our Sauiours kinsman All this was done no doubt in a parish meeting to set a parish B.
but one body it cannot be doubted but that he meant the Church in the citie was the head of this body and the rest of the parts subiect vnto it Whereto you may adde that which after he saith of chorepiscopi placed in the diocesse where it was large as the Bishops deputy in the country subiect to him But what Caluins iudgement was in this behalfe let the Church of Geneua framed thereby testâ—fie Which is as much a diocesse now as when it was vnder a Bishop there being but one Presbytery vnto which all the parishes are subiect But let vs heare what this Refuter doth confesse Caluin to haue acknowledged in this behalfe He neither nameth dioceses nortieth power of ecclesiasticall gouernment to the Bishops Church but onely acknowledgeth that for orders sake some one Minister was chosen to be not a diocesan but a titular Bishop Thus it fareth with men that wrangle against the light of their Conscience being conuicted with euidence of truth but desirous to make a shew of opposition when they know not what to say against it Doth not Caluin plainly say that to each cittâ— was attributed a certaine region and that both were one Church as it were one body To what purpose doth he then say that he only acknowledgeth that for orders sake c. Is not his answere in effect this Caluin doth confesse that the Churches indeed were dioceses and that the Bishops had vnder their charge both the citie and country adioyning for that also he confesseth in the next point but they were not Bishops hauing such authority as you speake of that is I confesse he 〈◊〉 with you in the second and third point as you say but yet in the fourth which also you confesse he dissenteth from you Howbeit hee expresseth his mind absurdly when he saith not a diocesan but a titular Bishop For was not the Bishop a diocesan if his Church was a diocesse if he had vnder his charge both the city and country adioyning Yea but he was not a diocesan but a titular Bishop Though Caluin acknowledgeth the Bishop to haue been only President of the Presbytery like to the Consull in the senate of Rome which you call a titular B. wherein being the fourth point he dissenteth from vs yet doth he acknowledge that vnder his Bishopricke was contained both the citie and country and consequently that he was a diocesan Bishop vnlesse he that is Bishop of a diocesse be not a diocesan Bishop His testimony therefore to the third is cleere especially if you adde that which followeth concerning the Châ—repiscopi or country Bishops For Caluin saith If the country which was vnder his Bishopricke were larger then he could sufficiently discharge all the offices of a Bishop in euery place rurall Bishops were substituted here and there to supply his place Which is a most pregnant testimony both against the parish discipline and also for the diocesan For if euery parish had sufficient authority within themselues what needed rurall Bishops to ouerlooke them If the Bishop of the City had been Bishop but of one parish why doth Caluin say the Countrey was vnder his Bishopricke Why doth he say that the Bishopricke was sometimes so large that there was need of Countrey Bishops as his deputies to represent the Bishop in the prouince or countrey But what saith the Refuter to this he confesseth not ingenuously but as it were 〈◊〉 Minerua as if it stuck in his teeth that Caluin saith somewhat to that purpose But that somewhat is as good as nothing for hee doth not say they were diocesan Bishops O impudency neither doth he speake of the Apostles 〈◊〉 of which all the question is for the feeling of a Christian conscience in the 〈◊〉 of gouernment All the question concerning the Apostles times doe not your selues extend your assertion to 200. yeares And if nothing will settle the coÌ„science but what is alledged from the Apostles times what haue you to settle your conscience for your opinion who can alledge no sound proofe neither from the Apostles times nor afterwards But to what purpose should I spend more words in this matter seeing I haue heretofore proued that the circuit of euery Bishops charge was from the beginning as great if not greater then afterwards And if nothing may be in the Church but as it was in the Apostles times then ought not the whole people of any country be conuerted to the profession of Christianity because none was then and as well might they alleage that no whole country ought to bee conuerted to the profession of the faith because none was in the Apostles times as to deny the people of a whole country to be a Church because it was not so in the Apostles times Thus haue I manifestly proued that Caluâ—â— giueth testimony to the first point and in the two latter that he wholly agreeth with vs. So doth â—eza as I haue shewed before testifying the Churches were dioceseâ— and that in the chiefe towne of euery diocesse the first Presbyter who afterwards began to be called a Bishop hee speaketh therefore of the Apostles times was set ouer his fellow Presbyters both of the Citie and countrey that is the whole diocesse And because sometimes the countrey was of larger extent then that all vpon euery occasion could conueniently meete in the Citie and forasmuch as all other small Cities and townes did need common inspection or ouer sight they had also their Chorepiscopi that is countrey or vice-Bishops Yea but saith he being guilty to himselfe of vntruth in denying Caluins consent with vs it had been nothing to the purpose if Caluin had agreed with him in all seeing he affiâ—meth withall that they were but humane ordinances and aberrations from the word of God That which Caluin speaketh of the superiority of Bishops in degree which is the fourth point wherein I confesse he dissenteth from vs and from the truth supposing it to be of custome and humane constitution that the â—â—futer extendeth to all his reports concerning the ancient Church gouernment when as he plainely testifies that with so great 〈◊〉 they had composed the gouernment that there 〈…〉 it almost dissâ—nant from the word of God Doâ—◠〈◊〉 where say or insinuate that it is an aberration from the word of God either that their colledge of Presbyters did consist wholy of Pastors and Teachers Or that to each Citie was attributed a certaine region being portion of the same Church Or that the Bishop had the superintendency ouer the Citie and countrey It will neuer be shewed And now are we come to his conclusion containing a most vaine braâ—ge proceeding either from pitifull ignorance or extreme vnconscionablenes That hauing answeared my arguments in such sort as you haue heard and wanting indeed proofs worth the producing he shal not need the vntruth of this third point is so euident to bring any proofe for the maintenance of the contrary assertion And so I leaue him
shall bee lawfull to take another The vntruths therefore which the Refuter hath bestowed vpon me here he must be intreated to take to himselfe To proue their dissent from vs in this fourth point I alleaged Beza his distinction of Bishops into three sorts and because it is an odious distinction I conceaâ—â—d his name and to salue his credit J shewed that although hee came farre short of Caluins moderation yet he is more moderately affected towards our Bishops then the Disciplinarians among vs vsually bee who as they speake despitefully of them calling them Antichristian pettite Popes c. so doe they wish and labour for the extirpation of them whereas Beza speaking reuerently of them praieth for their continuance But both his distinction and his wish by the Refuter are peruerted expounding him as though he had accounted for humane those which had onely a priority of order whereas indeed he acknowledgeth such a presidentship as you haue heard to be a diuine ordinance and vnderstandeth his praier where he wisheth the continuance of the Bishops as if he had wished that so long as England hath Bishops they may bee such as may giue their liues for the truth as they did Where whiles hee vnderstandeth Beza as wishing our Bishoppes to be Martyrs he indiscreetly maketh him to wish that our Princes may bee persecutors which God forbid That which he addeth concerning my saying Amâ—â— to the like wish for the Churches of France and Scotland and yet be no maintainer of their presbyteries is meerely idle for I did not bring in Beza as a maintainer of Bishops bvt rather did note him as one of their chiefe opposites citing his differences from vs and mentioning that distinction of Bishops howbeit I acknowledge his proposition to be with more moderation then is commonly to be found in the Disciplinarians among vs. Now I am to descend with him into the particulars which I propounded to be handled first to shew that the Bishops or Angels of the primitiâ—e Church were as well as ours superior to other Ministers in degree and secondly to declare more particularly wherein their superiority did consist But before he entreth the combate distrusting himselfe and his cause he seeketh as such champions vse to doe which way if need be he may make an escape and hauing to this purpose looked well about him he hath found out two starting holes whereby he hopeth to finde some euasion The former hath these windings and turnings in it 1. That the primitiâ—e church is to be confined to the Apostles times and not extended to the whole 200 yeares 2. That the question is â—â— be â—nderstood of the Angels of the 7. Churches 3. That I must pâ—â—â—â—e these Angels to haue had sole power of ordination and iurisdiction The first of these argueth extreame diffidence for Caluin and others in this question within the limits of the primitiue Church include the times of Constantiâ—e at the least yea Caluin includeth all the time aâ—tepapaâ—â—m before the Papacy in which time he acknowledgeth the forme of Church gouernment to haue had nothing in it almost dissoâ—ant from the word of God And whereas saith he euery prouince had among their Bishops an Archbishop and whereas also in the Councill of Nice there were established Patriarchs who in order and dignity were superior to the Archbishops that appertained to the preseruation of discipline And although he misliketh that the gouernment so established was called Hiera â—hy notwithstanding if omitting the name saith he we looke into the thing we shall finde that the ancient Bishops would not frame a forme of Church gouernment differing from that which God prescribed in his word And Beza confesseth that those things which were ordained of the antient Fathers concerning the seats of Bishops Metropolitanes and Patriarches assigning their limits and attributing vnto them certaine authority were appointed optimo zelo out of a very good zeale And therefore no doubt out of such zeale as was according to knowledge otherwise it would haue been far from being optimus the best Zanchius intreating of the diuers orders of Ministers in the primitiue Church as Presbyters Bishops Archbishops c. faith they may be defended Against which some learned man I will not say Beza hauing taken exception Zanchius maketh this apology When I wrote this confessioÌ„ of the faith I did write all things out of a good conscience and as I beleeued so I freely spake Now my faith is grounded chiefly and simply on the word of God Something also in the next place on the common consent of the whole antient Catholike Church if that bee not repugnant to the Scriptures I doe also beleeue that what things were defined and receiued by the godly Fathers being gathered together in the name of the Lord by the common consent of all without any gainsaying of the holy scriptures that those things also though they be not of the same authority with the holy Scriptures proceeded from the holy Ghost Hence it is that those things that be of this kind I neither will nor dare with good conscience mislike But what is more certaine out of histories Councels and writings of all the Fathers then that those orders of Ministers whereof I spake were established and receiued by the common consent of all Christendome Quis aâ—tem ego sim qui quod tota Ecclesia approbauiâ— improbem And who am I that I should disallow that which the whole Church allowed c. Neither doe I see any reason why the Church in Constantines time should not rather bee propounded as a pateâ—â—e for imitation to Churches that liue vnder Christian princes and flourish through Gods blessing in peace and prosperitie then the Churches of former times which were not in all things established and setled according to their desires but were hindred by persecutioÌ„ For in time of persecution their gouernment was not alwaies such as they would but such as they could attaine vnto And vnlesse we would haue the Churches to liue alwaies vnder persecution it is madnesse to require them to be imitated in all things But what was by generall consent receiued and practised in the time of peace and prosperity was that which in their iudgements ought to be done and is of vs being in the like case to be imitated Now that in Constantines time the Bishops had superiority ouer other Ministers in degree and a singular preheminence of power and authority it is most euident Neither was their superiority and authority increased by the accession of the Christian Magistrate as their wealth was but rather diminished seeing while there was not a Christian Magistrate they were faine to supply that defect and by their owne authority did many things which afterward were done or assisted by the Magistrate But though there can no colour of a good reason be giuen why the superiority and authority of Bishoppes as they were diocesan should haue been greater
But no wheres he saith that Bishops and Presbyters were equall for before BB. were ordained he could not say that Presbyters and Bishops were equall he saith they were the same After Bishops were ordained which he acknowledgeth to haue been done in the Apostles times and that by the Apostles for which cause he calleth their institution a tradition Apostolicall he plainly confesseth that one who was chosen from among the Presbyters and was called the Bishop of the Church to haue been placed in a higher degree But hereof we shall haue occasion hereafter to intreat more fully His second reason Ierome maketh Heraclas and Dionysius in Alexandria the first authors of aduancing one minister aboue another in power The words are Nam Alexandriae á Marco Euangelista vsque ad Heraclam Dionysium Episcopos Presbyteri semper vnum ex se electum in â—â—ccelsiori gradu collocatum Episcopum nominabant quo modo si exercitus imperatorem faciat For euen at Alexandria euer since Mark the Euangelist vntill the Bishops Heraclas and Dionysius the Presbyters haue alwaies called one being chosen out of themselues and placed him in a higher degree Bishop euen as an armie chooseth their chiefetaine Which words as so far from giuing the least inckling of the Refuters conceit that Heraclas and Dionysius should be the first authors of aduancing Bishops that they plainely declare the Bishops euer from Saint Marks time to Heraclas and Dionysius to haue been placed in a higher degree aboue the Presbyters as the generall aboue the souldiours And truely of the two T. C. conceit who collecteth the cleane contrarie to our refuter hath the better glosse for he imagineth that vntill Heralas and Dionysius they who were chosen from among the Presbyters were called Bishops but then godly men misliking the appropriating of the name to one in a Church ceased to call him so And he might haue added with no lesse colour out of the words that the Bishops till then had been placed in a higher degree aboue other ministers but then good men misliking their aduancement aboue their fellow ministers brought them a peg lower To these conjectures the words would seeme to them that vnderstand not the right meaning thereof which heretofore I haue declared to giue some colour of likelyhood were it not that the practize of the Church did openly proclaime the contrarie Wherefore of all collectors my Refuter shal beare away the bell For he that can collect out of these words Euer vntill Heraclas and Dionysius the Bishop was placed in a higher degree that Heraclas and Dionysius were the first that aduanced the Bishops needs not doubt to collect quidlibet ex quolibet what himselfe will out of any thing whatsoeuer His third reason that Ierome in the same Epistle doth teach the contrarie is most false For Ierome plainly confesseth the Bishop to be superiour in the power of ordination and in the end concludeth that what Aaron and his sonnes and the Leuites were in the temple the same let Bishops Presbyters and Deacons challenge to themselues in the Church The Refuter hauing thus salued this testimonie of Ierome in the end rejects it For if this be true that vnlesse the Bishop haue a peerelesse power there will be as many Schismes in the Church as there be Priests then by the like reason Bellarmine may argue if there be not a peerelesse power giuen to the Pope there will be as many Schismes in the Churches as there ar Bishops but this latter consequence is naught so is the former Thus Ierome on whose only authoritie among the ancient the Disciplinarians in this cause relie when he speaketh any thing for the BB. his credit is no better with them then if he had spoken for the Popes supremacie But this is his desperate malice against the holy calling of Bishops whereby he seeketh euery where to parallele the Christian superioritie of BB. with the Antichristian supremacy of the Pope But all in vaine For though it be true in Ieromes conceit that if there were no Bishops there would be as many Schismes almost as Priests yet it doth not follow thâ—t if there were no Pope there would bee as many Schismes as Bishops For first experience teacheth how to judge of this matter for vntill the yeare 607. the Pope neuer attained to his supremacie and yet the Church was more free from Schismes before that time then since whereas contrariwise when there were no Bishops for a short season in the Apostles times in most of the Churches euery one of the Presbyters as Ierome speaketh sought to draw Disciples after him which he supposeth to haue been the occasion of instituting Bishops Secondly there is great oddes betweene BB. and the greatest number of Presbyters One Bishop say the Fathers of the Africane councill may ordaine many Presbyters but one man fit to be a Bishop is hard to be found Thirdly before there was one supreme or vniuersall Bishop there was vnitie and communion betweene all the Bishops in Christendome whose course to preserue vnitie in the Churches and to auoid Schisme was to communicate the confessions of their faith one with an other by their communicatorie pacificall or formed letters And if any were in error they sought first seuerally by their letters to reclaime them and if they preuailed not they assembled in Councils either to reduce them to vnitie or to depose them Cyprian saith that the Catholike Church is one not rent into Schismes nor diuided but euery where knit togither coharentium sibi inuicem Sacerdotum glutino copulata and coupled with the glew as it were of Bishops agreeing mutually among themselues And in another place which before hath beene alledged Therefore is the bodie of Bishops copious coupled together with the glew of mutuall concord and with the bond of vnitie that if any of our companie shall be authour of an Heresie shall endeuour to rend the flocke of Christ and to make hauocke thereof the rest may helpe c. Whereas contrariwise if there were one supreme and vniuersall Bishop whose authoritie were greater then of generall Councils as the Papists teach when he doth erre who should reclame him when he is exorbitant who should reduce him into the way when he shall draw with him innumerable troopes of soules into Hell who may say vnto him Domine cur ita facis Syr why do you so And as the Church is to be carefull for auoiding Schisme and preseruation of itselfe in the vnitie of truth which may be prouided for as it was wont yea better then it was wont where are Christian and Orthodoxall magistrates by the BB. singularitie of preeminence in euery seuerall Church and mutuall concord of them in the truth so must it be as carefull to auoid conspiring consenting in vntruth But where there is one supreme and vniuersall Bishop when he erreth and goeth astray he becommeth as we see in the Papacie the head of
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
the cause But yet what shall these witnesses testifie forsooth two things First that in the Apostles times BB. and ministers were all one whereunto in the first place I answere that this deposition is not to the purpose In this argument I speake of what was in the first three hundred yeeres after Christ and his Apostles but he will make his witnesses to depose what was in the Apostles times perhaps he will say the conscience must build it selfe vpon the practise of the Apostles times but say I in this reason I proue that the Episcopall gouernment was in vse in the Apostles times because it was generally and perpetually vsed in the next three hundred yeeres after the Apostles times which consequence himselfe hath granted â—gainst the assumption therefore he should bring his witnesses if they had any thing to say and not to be so absurd as by them to deny my conclusion againe the Ancients that say BB. and Presbiters were all one in the Apostles times speake of that part of their time when as in the most places there were no BB. or at least not chosen from among the Presbiters for before there were such BB. the same persons indeed were called Episcopi Presbyteri but when BB. were chosen out of the Presbiters which they also confesse was done in the Apostles time as namely at Alexandria they professe that then those which were so chosen and placed in a higher degree aboue the Presbiters began to be called BB. The other thing which he will haue his witnesses testifie is that in the Apostles times one Minister did not exercise authority aboue another as BB. since haue done to which assertion I am sure no sound writer will depose for I pray you were not the Apostles ministers were not Timothie and Titus ministers were they not also superiour to other ministers did they not exercise authoritie ouer them If Timothie therefore and Titus were superiour to other ministers and exercised authoritie ouer them why may not BB. who succeed not onely them whether they were BB. or not but also the Apostles in the gouernment of the Church be superiour also to other ministers and exercise authoritie ouer them But come we to his witnesses whereof he would seeme to haue great store howbeit he will content himselfe with a few and he will passe by Ignatius Iustin Martyr and Tertullian as hauing done their seruice already â—et the reader vnderstand that this is a most vaine flourish for he is not able to produce any one testimonie out of any one of the Councils Histories or Fathers that speaketh against the gouernment of the BB. in the first three hundred yeeres in respect either facti or iuris that is as either denying that the Church was so gouerned then or that it ought to haue beene so gouerned And as for Ignatius Iustin Martyr Tertullian the greatest advantage he could haue by them was to vse their names for there is not a word in them sounding against the gouernment of BB. but pregnant testimonies for them especially in Ignatius and Tertullian whom I haue often quoted in this cause It is true that the refuter did alledge these Authors as witnesses to proue that fond and vnlearned conceipt that the ancient Churches were no other but Parishes to proue that which is more fond that there is and ought to be no other visible Churches indued with power of Ecclesiasticall gouernment but Parishes But the vanitie of his conceipt and the weakenesse of his allegations haue I hope beene sufficiently layd open before in the defence of the second point Passing therefore by them the refuter will begin with Cyprian who affirmeth that the menaging of the Church busines euen in his dayes belonged to the Counsell of himselfe and the rest of the Presbyters omnium nostrûm concilium spectat and therefore durst not take it to himselfe alone praeiâ—dicare ego soli mihi reâ— omnem vendicare non audeo Here let the reader consider with me first the person of the witnesse which is produced and then the thing which is witnessed was not Cyprian himselfe not onely a Diocesan but also a Metropolitane B. did not he in iudgement allow the function of such BB. directly he saith that BB. are the successors of the Apostles and that they answere to the high Priest in the law that the Lord Iesus when he appointed Apostles ordained BB. The Deacons must remember saith he that the Lord himselfe chose Apostles that is BB. but Deacons were chosen by the Apostles themselues after the Ascension of the Lord as ministers of their Episcopall function and of the Church Doth not he teach that in one Church meaning a whole Diocese there may be but one B. that to set vp a second is to make a schisme and to rend in pieces the body of Christ doth he not often plead for the superioritie of BB. ouer the Presbiters shewing how they ought to reuerence and obey them and that the contrary is the source of all schisme Neither doe heresies saith he arise or schismes from any other beginning then this that the Priest of God meaning the B. is not obeyed neither one Priest for the time in the Church and one Iudge for the time in stead of Christ is acknowledged whom if the whole brotherhood according to Gods commandement would obey c. How oft doth he speake of the vigour of the Episcopall power and of the authoritie of his chaire whereby he acknowledgeth euen those of the Clergie might be either excommunicated or deposed Is it not likely therefore thinke you that Cyprian would testifie against the function or authoritie of BB. But let vs examine the allegation it selfe There were some in the Church of Carthage that had fallen by denying their faith in time of persecution and returning to the Church againe would in all hast be reconciled and receiued to the communion whereof some by their importunity preuailed with some of the Presbiters whom as I noted in the Sermon Cyprian being absent reprooued by letter that they not regarding their Bishop set ouer them nor the honour due to him nor reseruing to him the honour of his Episcopall office and his chaire had without his appointment though absent reconciled them and receiued them to the communion others procured the Martyrs and Confessors to write to Cyprian in their behalfe that when peace should be restored to the Church peace might vpon the examination of their cause be giuen to them Cyprian therefore writeth to the Martyrs commending them that whereas the Presbiters should haue taught them what appertained to the discipline of the Church they were to learne of these Martyrs to referre their petitions and desires to the B. and then willeth them to set downe in writing particularly whom they desired to be receiued he writeth also to the people signifying that he had receiued letters from the Martyrs in
so gouerned still Whereunto I answere according to the euident light of truth that the Presbyters gouerned the Churches as vnder the Apostles and that but for a time vntill the Apostles substituted BB. or left them as their successors committing the gouernment of the seuerall Churches vnto them To the second part of his assumption I answere that the Apostles contradicted that gouernment which hee speaketh of by common counsell of Elders ruling without a B. not so much by words as by deeds when ordayning BB. in seuerall Churches they committed the whole care thereof as Ierome speaketh or at least the chiefe care and authoritie as Ignatius testifieth to them And so leauing the Refuter to rowle the stone he speaketh of I proceed to my third argument The III. CHAPTER Prouing that the Apostles themselues ordayned Bishops Serm. Sect. 5. pag. 65. But yet I proceede to a further degree which is to proue that the Apostles themselues ordayned BB. and committed the Churches to them and therefore that the Episcopall function is without question of Apostolicall institution c. to 38. yeares pag. 69. THE refuter would faine haue me seeme to proue idem per idem but that he could not but discerne that I argue from the ordination of the persons to the institution of the function against which consequence though himselfe say that without question it is good yet I confesse he might haue taken more iust exception then he hath hitherto against any which was not of his owne making so farre is it from concluding the same by the same For he might haue said though they ordayned the persons yet Christ instituted the function and that is the iudgement of many of the Fathers who holde that our Sauiour Christ in ordayning his twelue Apostles and his seauentie two Disciples both which sorts he sent to preach the Gospell he instituted the two degrees of the ministerie BB. answering to the high Priest and Presbyters answerable to the Priests Againe those Fathers who affirme the BB. to be the successors of the Apostles doe by consequence affirme that Christ when he ordayned Apostles ordayned BB. and Cyprian in plainetermes saith so much that our Lord himselfe ordayned Apostles that is to say Bishops For the Popish conceipt that the Apostles were not made Priests till Christs last supper nor BB. till after his resurrection as it is sutable with other their opinions deuised to aduance the Popes supremacy so it is repugnant to the iudgement of the ancients contrary to the truth Seeing the very Disciples who were inferiour to the Apostles were authorized before Christs last supper to preach to baptise Neither had they or needed they any new ordination whereby they might be qualified to administer the Sacrament But of this matter I will not contend for whether the function were first ordayned by Christ or instituted by the Apostles Christ is the authour thereof either immediatly according to the former opinion or mediatly according to the latter And those things are said to be of Apostolicall institution which Christ ordayned by the Apostles The antecedent of my argument viz. that the Apostles ordayned BB. and committed the Churches to them was in the Sermon explaned and proued by shewing the time when the places where the persons whom the Apostles ordayned BB. As concerning the time I said there was some difference betweene the Church of Ierusalem and the rest in respect of their first Bishop For there because shortly after Christs passion a great number were conuerted to the faith for we read of three thousand conuerted in one day and because that was the mother Church vnto which the Christians from all parts were afterwards to haue recourse the Apostles before their dispersion statim post passionem Domini straight wayes after the passion of our Lord ordayned Iames the iust Bishop of Ierusalem as Ierome testifieth Here my refuter maketh me to argue thus culling out one part of my argumentation from the rest Iames was ordayned Bishop by the Apostles therefore the Apostles ordayned Bishops And then denieth the consequence because though Iames being an Apostle had Episcopall power in respect of ordination and iurisdiction yet it would not follow that the Apostles ordayned Diocesan Bishops in other Churches But my argument is an induction standing thus The Apostles ordayned BB. at Ierusalem and in other Churches which afterwards particularly I doe enumerate therefore they ordayned BB. That they ordayned BB. at Ierusalem I proue because they ordayned Iames the Iust and Simon the sonne of Cleophas BB. of Ierusalem That they ordayned Iames B. of Ierusalem I proue in this section That they ordained Simon the sonne of Cleophas B. of Ierusalem and Bishops in other Churches I proue afterwards according to the order of time Beginning here with Ierusalem because that Church had first a Bishop Now that Iames was by the Apostles made B. of Ierusalem I proue by these testimonies first of Ierome whose words are these Iames who is called the brother of our Lord fâ—â—named the iust straight wayes after the passion of our Lord was ordayned by the Apostles the Bishop of Ierusalem This is that Ierome on whose onely authoritie almost the Disciplinarians in this cause relye alledging out of him that Bishops were not ordayned till after the Apostles times Secondly of Eusebius and of the most ancient histories of the Church whose testimonies he citeth to this purpose first therefore he saith in generall that the histories before his time did report that to Iames the brother of our Lord surnamed the iust the throne of the Bishopricke of the Church in Ierusalem was first committed Then particularly he citeth Clemens Alexandrinus testifying that Iames Peter and Iohn after the ascension of our Sauiour did choose Iames the iust Bishop of Ierusalem Afterwards Hegesippus who was nere the Apostles times as Ierome speaketh being as Eusebius saith in the very first succession of the Apostles to the like purpose Eusebius himselfe in his Chronicle translated by Ierome hath these words Iames the brother of our Lord is by the Apostles made the first Bishop of Ierusalem Againe in his history he not onely saith that Iames called the brother of our Lord was the first Bishop of Ierusâ—â—em but also testifieth vpon his knowledge that the Episcopall throne or chaire wherein Iames sate as Bishop of Ierusalem and wherein all the BB. of that See succeeded him was yet in his time to be seene being preserued as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as a worthy and sacred monument And finally both in his historie and Chronicle he setteth down the succession of the Bishops of Ierusalem from Iames vnto Macarius whom he noteth to haue been the thirtie ninth Bishop of Ierusalem reckoning Iames the first and Simon the second and Iustus the third Zacheus the fourth c. Epiphanius also testifieth that Iames the Lords brother was
no such matter contayned The third he proueth by Husses fact because in the kingdome of Boheme many by him and his fauourers and abetters haue beene thrust into Parish Churches which they a good while ruled without the institution of the See Apostolicke and also of the ordinary of the City of Prage Whether Hus did this or no it is questionable but if there had beene Orthodoxall Bishops by whose authority faithfull Ministers might haue beene instituted without question he would neuer haue attempted any such enterprise But hee held the Popish Clergy to be Antichristian and therefore did as he did Otherwise for the function it selfe of Bishops he saith plainely more then once that the rest of the Apostles had equall honour and power with Peter and that when they deceased the Bishops did succeede in their place And that all Bishops of Christs Church following Christ in manners are the true Vicars of the Apostles And out of Ierome that all Bishops are the Apostles successours And approueth that saying of Bede as no man doubteth but the twelue Apostles did premonstrate the forme of Bishops So the seauenty two did beare the figure of the Presbyters and second order of Priests And thus much of Iohn Hus to whom the refuter ioyneth Ierome of Prage who iustifieth the doctrine of Wickliffe and Hus against the pompe and state of the Clergie Which if he had done he had spoken neuer a word in disallowance of the Episcopall function But that word state is foisted in by the refuter who alledgeth almost nothing truely His words were these whatsoeuer things M. Iohn Hus and Wickliffe had holden or written specially against the abuse and pompe of the Clergy he would affirme euen vnto the death And againe that all such articles as Iohn Wickliffe and Iohn Hus had written and put forth against the enormities pomp and disorder of the Prelates he would firmely hold and defend And persisting still in the praise of Iohn Hus hee added moreouer that hee neuer maintayned any doctrine against the state of the Church but onely spake against the abuses of the Clergy against the pride pompe and excesse of the Prelates For it was a greife to that good man saith he to see the Patrimonies of Churches mispent and cast away vpon harlots great feastings and keeping of horses and dogges vpon gorgeous apparrell and such other things vnbeseeming Christian religion And againe I take God to my witnesse that I doe beleiue and hold all the articles of the faith as the holy Catholicke Church doth hold and beleiue the same but for this cause shall I now be condemned for that I will not consent with you vnto the condemnation of those most holy and blessed men aforesaid vvhom you haue most wickedly condemned for certaine articles detesting and abhorring your wicked and abhominable life Whereby it is apparant that both hee and they did not speake against the function or calling of Bishops but against the personall abuses and enormities of the Popish Bishops which none but a viperous broode would apply to the persons of our Bishops and much lesse against their sacred function After them ariseth Martin Luther saith the refuter whose sayings hee quoteth in his booke against Popish Bishops of priuate Masse and against the Papacie c. But for the first of these Luther himselfe hath giuen vs this caueat Let no man thinke that what is spoken against these tyrants is spoken against the Ecclesiasticall state and true Bishops or good Pastors Let no man thinke that what is said or done against these sluggish beasts and slowe bellies is said or done against the heads of the Christian Church And howsoeuer in the heate of his zeale against these Antichristian Bishops hee vttered some things vvhich seeme preiudiciall to the calling yet you haue heard it testified before by sufficient vvitnesses that in his iudgement hee allowed the gouernment of Bishoppes Whereunto adde the testimony of Camerarius that Melancthon non modò ad stipulatore sed etiam authore ipso Luthero not onely by the consent but aduise of Luther perswaded that if Bishops would grant free vse of the true doctrine the ordinary power and administration ouer their seuerall Dioceses should be restored vnto them The like may be said of Zuinglius For he that professeth as Zuinglius doth in the booke before cited that Iames was B. of Ierusalem Philippe of Caesarea Timothie of Ephesus cannot lightly speake against the Episcopall function it selfe If he speake against the Popish Clergy for arrogating the name Church to themselues what is that to the purpose or if he affirme that euery seuerall congregation according to the phrase of the Scriptures is a Church who denieth it or if hee inueigh against the sole and supreme power of Bishops whom doth this touch but the Pope Oecolampadius might be of opinion that the Church was gouerned by onely gouerning-Elders and perswade the Senate of Basill who had no Bishop that such may be chosen to assist their Pastor and yet notwithstanding not disallowe the gouernment of Bishops Caluin Zanchius and other learned men haue said and done as much who notwithstanding approued the Episcopall function And as Melancthon was of Ieromes iudgement that Bishop and Presbyter at the first was all one so with Ierome he doth allowe the superiority of Bishops and where the Episcopall gouernment was ouerthrowne he sought to restore it as you haue heard before and did restore it as may appeare by these testimonies You will not beleeue saith he writing to Luther how greatly they of Noricum and some others doe hate me propter restitutam Episcopis iurisdictionem for restoring the iurisdiction to Bishops Againe some are wonderfully angry with me because I seeme to restore the dominion of Bishops Camerarius also reporteth how inhumanely some accused Philip for maintaining of Bishops c. Where hee alleadgeth Master Tindall affirming that in the Apostles times an Elder and a Bishop were all one c he doth but play with names which no man denyeth to haue been confounded so he saith all that were called Elders or Priests if they so wel were called BB. also though they haue diuided the names now Yea but in his booke of the obedience of a Christian man he saith that a B. is the ouerseer but of a parish and is to preach the word of God vnto a parish and for the same to chalenge an honest liuing of the parish This allegation the refuter hath notably wrenched For Tindals words be these by the authoritie of the Gospell they that preach the word of God in euery parish and performe other necessary ministeries haue right to chalenge an honest liuing For Tindall speaketh of such a B. as was but a Presbyter and saith that hee which preached the word in euery Parish should haue an honest liuing the refuter citeth him as saying that a B.
not that we are able to ouersway them without comparison no writer till our age giuing testimonie no Church since the Apostles times vntill this present age giuing approbation to Lay-Elders but all writers and Churches before our time giuing testimonie and approbation to the gouernement of Bishops To omit that as in the number of learned men we are not inferiour so in the multitude of Churches at this day which doe not admit the Lay-Elders we are farre superiour as hereafter shal be shewed And thus much I hope will suffice for the first point FINIS LONDON Imprinted by Thomas Creed 1611. THE SECOND BOOKE PROVING That the Primitiue Churches indued with Power of Ecclesiasticall Gouernment were not Parishes properly but Dioceses And that the Angels of the Churches or ancient Bishops were not Parishionall but Diocesan Bishops The First Chapter entreating of the diuers acceptations of the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Church Diocesse and that which is translated Parish IN this second conflict I find the Refuter very confident like the men of Ai though not vpon the like occasion as though my forces were not able to stand before him But forasmuch as in the former assault I haue taken the Acropolis chiefe hold of the Presbyterian Discipline I doubt not but that when he shall with the men of Ai looke backe and see the chiefe Tower of his defence I meane the Presbytery vanishing as it were a smoake his courage will bee abated For the Presbytery being downe what hath he wherewith to hold out Bishoppes For seeing the Primitiue Churches were gouerned eyther by Diocesan Bishoppes as we hold or by Pastors of Parishes assisted with Lay-Elders as they imagine who seeth not that vpon the ouerthrow of the Presbyteries the gouernment by Bishops is necessarily inferred Hauing therefore proued the first point of the fiue with such euidence of truth as I am wel assured all the gainesayers thereof will neuer bee able soundly and substantially to confute I need not doubt of preuailing in the rest As for the 2. next points which I handle concerning Dioceses and Diocesans the refuter thinketh they be the weakest of all the fiue and the worst appointed and thereupon would take occasion to cauill at my order as if I were to learne Methode of him whereas indeed his imputation of weakenesse to these 2. parts if it were true would commend my disposition of them as Homericall seeing I haue marshalled them Nestorio more after the manner of Nestor in medio infirma placing the weakest in the middest The chiefest points in my estimation being the first and the two last The truth is I did more lightly passe ouer these two then the rest but not out of an opinion of weakenes in the points themselues but partly in a conceit of their euidence and partly in consideration that they were not either so worthie or so needfull to be insisted vpon as the rest For first I supposed them to be so euident that howsoeuer T. C. in whose steppes our new Disciplinarians tread vpon weaker grounds then a man of learning iudgement should haue stood vpon doth deny them yet scarsly any other man of learning iudgement besides him would gain-say them Secondly that the three weightiest points which are most contradicted and in which these 2. are presupposed were most worthy in that breuity whereto I was confined to be stood vpon And thirdly that J needed not to bee so carefull in prouing of them seeing the chiefest patrones of the pretended Discipline as Caluin and Beza c. doe herein ioin with vs against our new sect of Disciplinarians as hath already beene proued Now whereas I brought forth these forces intending only a light skirmish velitationem quandam tanquam leuis armaturae my aduersary bringeth his maine battel into the field as if the euent of this whole warfare depended vpon this encounter I will therefore not onely bring a new supply like those of the Israelites which came vpon the men of Ai as they were pursuing the other companies of Israel but also cause these Arguments which now like the troupes of Israel seem in his conceit to flie before him to returne vpon him a fresh And forasmuch as here we are to entreat of Churches Parishes and Dioceses it shall not bee amisse to beginne with the names which are diuersly taken And first with the word Ecclesia which signifying generally any assembly company or congregation of men whatsoeuer ciuill or ecclesiasticall holy or prophane is in all the places of the new Testament excepting Act. 19. appropriated to the Companies of the faithfull For whereas all mankind is to be diuided into two Companies the one is the world which is the kingdome of darkenesse containing manie particular companies which are all the Synagogues of Sathan the other the Kingdome of God this latter is called Ecclesia signifying a Company of men as redeemed so also called out of the world as the Greeke word importeth Ecclesia therefore is a company of men called out of the world vnto saluation by Christ that is to say more brieflie the Church doth signifie a companie of Christians And thus it is vsed in the Scriptures either more Generally to signifie eyther the Vniuersal company of them that are elected in Christ or called to be Saints as Ephes. 1.22 3.21 5.23 24.25.27.29 32. Act 2.47 Colos. 1.18.24 The two main parts of the vniuersall Church Triumphant in heauen as Heb. 12 23. Militant on earth as Mat. 16.18 1. Cor. 12.28 Eph. 3.10 1. Tim. 3.15 and that eyther dispersed in diuers nations and Countries throughout the world 1. Cor. 10.32 15 9. Act. 8.3 Gal 1.13 Phil. 3.6 Congregated in an vniuersall or Oâ—cumenicall Synode Particularly that either Definitely to signifie the Church of a Nation in the nuÌ„ber Singular Act. 7 38. Plural Rom. 16.4 1. Cor. 16.1.19 2. Co. 8.1 Ga. 1.2.22 And these either dispersed or coÌ„gregated into a Synode or consistory Mat. 18.17 Act. 15.22 Congregation whether set or vncertain as Act. 11.26 14.27 1. Cor. 11 18 22. 14.5.12.19 23.28.34.35.3 Ioh. 6. City and Country adioyning Act. 5.11 8.1 11.12 12.1.5 13.1 14.23 20. 17.28 1. Cor. 1.2 2 Co. 1.1 8.23 Col 4.16 2. Thes. 1.1 1. Tim. 5.16 Iam. 5.14 Apoc. 1.4 11.20 2.1.7.8.12.18 3.1.7.14 Village or towne Rom. 16 1. Family Rom. 16.5 1. Cor. 16 9. Col. 4.5 Philem. 2. Indefinitely signifying any company of Christians not defining either the Place Society whether of a Nation City c. quantity whether an entire church or but a part as Act. 9. â—1 15 3.4.41 18.22 Rom. 16.16 23.1 Co. 4.17 6.4 11.16 14. 33. 2. Cor. 8.18.19.24 â—1 8.28 12.13 Phil. 4.15 1. Thes. 2.14 2. Thes. 1.4 â— Tim. 3.5.3 Iohn 9. 10. Apoc. 2.7.17.23.29 3.6.13.22 22.16 The significations of the word Church being so manifold in the Scriptures