161 162. that in the primitive Ch they had in every Church certeyne Seniors to whom the govermeÌ„t of the coÌ„gregatioÌ„ was coÌ„mitted but that was before there was any Chr. Pr. or Magistrate Both the names and offices of Seniors were extinguished before Ambrose his time as himself testifyeth wryting upon 1. Tim. 5. And knoweth not the Doct that the Archbishop in his defence of that his answere page 161. vpon his second thoughts three times confesseth asmuch almost in the same words I confesse sayth he that there was Seniors and I alleadged Ambrose partly for that purpose and partly to shewe that both their names and offices were exstinguished before his time And knoweth not the Doctor also that he spendeth two pages at the least 656. 658 to shewe the inconveniences that would as he conceiveth folowe vpon the reteyning of that government vnder ChristiaÌ„ Princes especially in the Church of England Secondly concerning the whole discipline or government of the Church doth he not in his answere to the AdmonitioÌ„ page 162 affirme that the diversity of time and state of the Church requireth diversity of government in the same that it cannot be governed in tyme of prosperity as it is in the time of persecution c. Doth he not in his defence page 658. 660. spend a whole Chapter tending as the title sheweth to prove that there is no one certeyne kind of government in the Church which must of necessity be perpetually observed After which discourse knitteth he not vp the matter with these 3. knotts 1. that it is well knowne how the manner and forme of government used in the Apostles times and expressed in the scriptures neyther is now nor can nor ought to be observed eyther touching the persons or the functions 2. that it is playne that any one certayne forme or kind of government perpetually to be observed is no where in scripture prescribed to the Church but the charge thereof left to the Christian Magistrate c. 3. that wee must admitt another forme nowe of governing the Church then was in the Apostles times or els we must seclude the Christian Magistrate from all authority in ecclesiasticall matters Lastly concerning the tenure of their episcopal authoritie doth he not acknowledge page 680. all jurisdiction that any Court in England hath or doth exercise be it civil or ecclesiasticall to be then executed in the Queens Maiesties name and right and to come from her as supreme Governour And speaking page 747 of the Colledge of Presbyters which Ierom calleth Senatum ecclesiae togither with the Bishop had the deciding of all controversies in doctrine or ceremonies saith he not that that kinde of government which those Churches Cathedral he meaneth had it transferred to the civil Magistrate to whom it is due and to such as by him are appointedâ— If the Doct. hath read him he knoweth all this to be true Thus much breifly for the testimony and judgment of that Archbishop the which how farre it differeth from the Doctors sermon whatsoever he sayth now by exchange in his defence and whether it casteth not the governmeÌ„t by Archbishops and Bishops out of the Apostles times let the reader comparatis comparandis judge Come we now to Bishop Iewels judgement set downe at large in his defence of the Apologie out of which the Doctor saith that Confession of the English Church was collected whose testimony I might well coÌ„mend in regard the booke out of which it is taken is commanded to be in all our Churches but that the Doctor wil againe as before cry a mountaine banck but I will barely lay it downe and let it commend it self First concerning the power of the keies he hath in his apolog chap. 7. divis 5. these words Seing one manner of word is given to all and one onely keâ—e belongeth to all we say speaking in the name of the Church of England there is but one onely power of all Ministers as concerninge openninge and shutting And in his defence of that Apology speaking of the authority of the Preist or Minister of the congregation for so he meaneth he saith parte 2. page 140. that as a Iudge togither with the Elders of the congregation he hath authority both to condemne and to absolve And page 152. that in the primitive Church eyther the whole people or the Elders of the Congregation had authoritie herein and that the direction and judgment rested evermore in the Preest And affirming that though those orders for the greatest part were now outof use yet he shewing out of Beatus Rhenanus howe they were vsed in old time saith That the excoÌ„municated person when he began first to repent came first to the Bishop and Preists as vnto the mouthes of the Church and opened to them the whole burthen of his hart by whom he was brought into the congregation to make open confession and satisfaction which done duely and humbly he was restored againe openly into the Church by laying on of the handes of the priests and Elders Againe concerning the authoritie of Bishops over other Ministers cap. 3. divis 5. page 109. he mainteyneth the testimony which in his Apologie he had alleadged out of Ierom ad Evagriu making all Bishops to be of like preheminence and preisthood against the cavills of Harding as the refuter will I doubt not against the shifts of the D. And thus he saith What S. Ierom meant hereby Erasmus a man of great learninge and judgement expoundeth thâ—â— Ierom seemeth to match all Bishops together as if they were all equally the Apostles successors And he thmketh not any Bishop to be lesse then other for that he is poorer or greater then other for that he is richer For he maketh the Bishop of Eugubium a poore towne equall with the Bishop of Rome And further he thinketh that a Bishop is no better then any Preist save that he hath authority to order Ministers Againe pag. 111. that whereas Primates had authority over other Inferior Bishops they had it by agreement and custome but neyther by Christ nor by Peter nor Paul nor by any right of Gods word And to shewe that it was not his judgment alone he produceth Ierom and Austin Ierom upon Titus 1. sayinge Lett Bishops vnderstand that they are above the Preists rather of custome then of any truth or right of Christes institution And that they ought to rule the Church altogither And that a Preist and a Bishop are all one c. Austin epist 19. saying The office of a Bishop is above the office of a Preist not by the authority of the scriptures saith Bishop Iewel in a perenthesis but after the names of honour which by the custome of the Church have now obteyned Againe chap. 9. divis 1. pag. 198. What ment Mr. Harding saith he here to come in with the difference betwixt Preists and Bishops thinketh he that Preists and Bishops holde onely by tradition or is it so horrible an heresy as he
Ierome and to make him the more gracious with the Disciplinarians he saith it is that Ierome on whose onely authoritie almost they rely in this cause the like words he hath p. 61 following and lib. 3. pag. 45. and 58 but this is I say not almost but altogither a malicious slander For he is not ignorant that his refuter every where calleth for proofes from the scripture as others have done before him that his testimonie is then onely regarded of them when he hath the scripture to justify that he affirmeth But it well appeareth by his citing Ierome so oft in his sermon 40. times at least well nigh twice as oft as he alleadgeth any other that he relyeth very much on his authoritie To him here he addeth Eusebius Epiphanius some others whose testimonie in his conceit should suffice to perswade for such a matter as this now in question But his Refuters exception is just such a ioynt act of the Apostles in the beginning of the Church as the ordeyning of Iames to the episcopall charge of Ierusalem how should it be proved but by the scripture and who could better testify it then the Evangelist Luke who wrote the historie of their actes If then he hath not recorded it it is a strong presumption he was never Bishop there The Doct. replyeth saying as though the Apostles did nothing but what is recorded in the Actes and as though we should deny credit to the ancientest writers such as he of best credit reporting with one consent a matter of fact not registred in the actes As for the antiquity and credit of his witnesses I overpass that consideration to sect 15. c. I am here to advertise the Reader the poverty of the Doctors supply here brought to releeve the weaknes of his argument For unlesse he can make sure and certein Proof of this among other partes of his induction that S. Iames was ordeyned by the Apostles Bishop of Ierusalem how shall he justify his conclusion before set down to wit that the episcopal function is without quaestion of apostolicall institution And howe shall certeine and sure proofe of Iames his ordination to the Bishoprick of Ierusalem be made from such witnesses as the Doctor hath produced Are not the canonicall writings of the newe testament penned partly by the Apostles and partly by Evangelists which were their companions best able to testify what function Iames and other faithfull servants of Christ did beare and exercise in the Churches that injoyed their presence We find many things recorded by Luke concerning the Ministerie of Paul and Barnabas Philip and others by whose labours the kingdome of Christ was inlarged Acts 9. 15. 27. 13. 2. 3. 14. 14. 15. 22. 31. 8. 5. 40. 21. 8. Neyther are the scriptures silent touching Iames and his imployment at Ierusalem Act. 1. 13. 15. 13. 21. 18. Gal. 1. 9. 2. 9 why then should this ordinatiō of Iames to the function and charge of a Bishop in that Church be wholly buried in silence if it had bene the joynt-act of the Apostles before their dispersion and an act of that moment wherein they gave the first president of a new function of greatest use highest place for all churches in succeeding ages Was it not as worthy more necessarie to be recorded then the first institution of the Deacons office Act. 6. 2. 6 Have we not cause then to hold it for a strong presumption that Iames never had any such ordination seing there are no footsteps of it in the Apostolical writings and seing the Doctors defense is so slight as it is mark it I pray first he asketh whether the Apostles did nothing but what is recorded in the Acts a frivolous question No man denyeth that as Christ did many things which are not written Ioh. 20. 30. 21. 25 so also did his Apostles but will he argue thus They did something not recorded in the scriptures Ergo they did this now in question How doth the Doct. forget himselfe thus to open so wide a dore unto the Papists to bring in all their superstitions under the name of vnwritten traditions Can he give us any one instance of an Apostolicall ordināce or of any Apostolike actiō of like momēt and necessarie use for all Churches that is not mentioned in their writings neyther can be proved otherwise then by the stories and writings of the Fathers And this may serve for answere also unto his second question whether we should deny credit to the ancientest Fathers c. reporting with one consent a matter of fact not registred in the acts In some matters of fact credit is not to be denied to their report as that Iames the Iust was martyred at Ierusalem and that Mark the Evangelist preached the gospel at Aleandria but there are many matters of fact testified by many ancients and those of the best credit as the D. speaketh which notwithstāding many worthy mē nothing inferior to the Doctor esteem worthy of no credit I wil instance only in Peters Bishoprick first at Antioch then at Rome which is contended for not onely by Papists but also by some zealous defenders of our Prelacie let the testimonies be wel weighed which are brought for the maintenance of Peters episcopall chaire in both Churches Rome especially even by Bishop Bilson perpet govern pag. 227. 262. and 264 and they wil be found to be neyther in number nor in credit inferiour to those that the D. alleadgeth for Iames his Bishoprick at Ierusalē yet as many other men of singular learning pietie doe deny credit to their report so the Doctor also as one nothing moved eyther with the authoritie of those fathers or with the judgement of his great Mr that gave him so good satisfaction in the studying of this controversy utterly secludeth the Apostle Peter from the office of a Bishop in any of those Churches as we may see serm pag. 81. 82. and in the 7. section of cap. 3. def If the Doctor shall say he hath reason to beleeve the testimony Sect. 5. of the Fathers for the one and to denie credit vnto them in the other know he that we haue reason also to withdrawe approbation from this which he alloweth But first listen we to the reasons that sway him in this question Although saith he the acte of making Iames Bishop be not set downe in the Actes yet the stori◠so speaketh of his continuance at Ierusalem Acts. 15. 21. of his assistance of presbyters of his presidencie in that Councill where Peter and Paul were present that it may appear their testimony is true agreable to the scriptures who have reported him to be Bishop there To the same purpose afterwards sect 9. pag. 61 he saith That the same scriptures togither with Gal. 1. 2. doe shew Iames his continuance as Ierusalē as the Superintendent of that Church not for a short time but for
not the writing of the Apostles Acts make a second and the writing of the Evangelicall or Canonicall epistles a third and the receiving and penning of the revelation a 4. And as for the. 72. or rather 70. For Luke mencioneth 70. not 72. chosen by Christ cap. 10. 1. how confident soever the Doct. be in assigning to them an Evangelisticall function yet we cannot hastilie subscribe to him therein much lesse can wee graunt that which he affirmeth of Philip that he layd aside the evangelisticall function to take a temporary Deaconship Act. 6. and so returned to it againe but these are parerga by-controversies about which we will not contend Let us therefore attend to the reason urged by the D. to prove Sect. 〈◊〉 ad pag. 95. 96. that Timothy and Titus were advanced and not debased when they were made Bishops For saith he whereas before they were but Presbyters though called Evangelists in a large sense they were now made the Apostles of those Churches and by imposition of handes ordeyned Bishops Behold here quot axiomata totidem paradoxa as many paradoxes as axiomes For how will he prove 1. that they were before but presbyters The D. beg geth 3. times together and contradicteth himself in one sentence c. 2. called Evangelists in a larger sense 3. now made Apostles of those Churches 4. and by imposition of hands made Bishops The two last are nakedly sent forth without any one ragge to cover their shame the second is a manifest contradiction to the truth before acknowledged by himselfe pag. 94. where he comprizeth Timothy and Titus no lesse then Philip and some others under the name of Evangelists specially taken for the extraordinarie functioÌ„ of those that went up and downe preaching the gospell being not affixed to any certain place And this truth thus acknowledged convinceth his first assertioÌ„ of a palpable falshood For how could they be but presbyters seing they stood in the extraordinary function of Evangelists Forsooth he saith thâ—â— what the fathers say of the 72 disciples that they had but the degree of the Presbytery the same may of Timothy and Titus much more be verifyed But doth he noâ— abuse the fathers in making them the authors of his owne paradoxe For doe they match the 72 disciples or any other Evangelists with the degree of Presbyters any otherwise then they doe the Apostles with the degree or place of Bishops Neyther is this done to set the Evangelists below Bishops or to lift up Bishops above Prophets but to countenaÌ„ce that superioritie which in their times Bishops held above Presbyters by a comparison of the like difference which they apprehended betweene the Apostles the 70. disciples Wee haue therefore better arguments to prove the contrary assertion viz. That Timothy and Titus were in degree superiour to all ordinarie presbyters for besides that already gathered from Ephes 4. 11. it is apparant by that honour which the Apostle and by that obedience which the Churches to which they were sent gave unto them whiles they were his fellow-helpers and companions in his traveiles 1. Cor. 4. 17. 16. 10. 16. 2. Cor. 1. 1. 7. 13. 15. 8. 23. Philip. 1. 1. and 2. 20. 22. Wherefore I conclude once againe that to make them Pastors or Bishops when they were Evangelists is not to advance them but rather to throw them downe from a higher degree of Ministerie to a lower In the second place whereas the Doctor had sayd that Timothy and Titus were furnished with episcopall power at the time of Sect. 6. 〈◊〉 pag. 9â— their stay in Ephesus and Creet by S. Pauls appointment and the Refuter denied that they received any new authoritie which before they had not c. the D. now argueth against his Refuter in this manner If they received no new authoritie why did Timothy receive a new ordination by imposition of handes whereof the Apostle speaketh 1. Tim. 4. 14. 2. Tim. 1. 6. and which the Fathers understand of his ordination to be Bishop I graunt that Paul mentioneth hands-imposition on Timothy that some of the fathers doe thereby understaÌ„d his ordination to be Bishop Notwithstanding I say he cannot prove eyther from those words or any of the fathers writings that the imposition of hands mencioned by Paul was a second ordination to a new office or a furnishing of him with any new Ministeriall authoritie which before he wanted What the Fathers speak of his ordination to be Bishop may be construed as is before noted coÌ„cerning Iames their speaches are which say that Iames was ordeyned Bishop of Ierusalem of a new or differing imployment in the work of the Ministerie for the temporarie charge he received which argueth no new authoritie or office imposed on him 2. And whereas he asketh whether men were admitted to the extraordinary function of Evangelists by the ordinary meanes of imposing hands his owne pen hath given him a direct answer pag. 94. lin 32. where he saith that Timothy and Titus who were of the later sort of Evangelists and therefore in an extraordinary function lin 15. of the same page were ordeyned Ministers of the gospell by imposition of handes which I would fayne know how he can prove by any testimony divine or humane vnlesse he carry those wordes of Paul 1. Tim. 4. 14. and 2. Tim. 1. 6. to his first ministeriall function 3. Againe he asketh may we think that any but the Apostles being not assigned as Bishops to severall Churches had that authoritie wheresoever they became which Timothy had at Ephesus Titus in Creet And he addeth verily Philip the Evangelist had not authoritie to impose handes for the furnishing of men with graces for the Ministerie but the Apostles Peter and Iohn were sent to Samaria for that purpose Act. 8. 5 -17 If it be his drift thus to argue Philip the Evangelist had no authoritie to give graces fit for the Ministery by imposition of handes Therefore besides the Apostles none but Bishops had that authoritie wheresoever they came which Timothy and Titus had at Ephesus and in Creet I answer his reasoning is many wayes faulty For he cannot prove eyther that Bishops have or that Timothy and Titus had that authoritie by imposition of hands to give such graces Neyther is it true which his words import that the gifts of the holy Ghost given by the hands of Peter and Iohn Act 8. 17. were graces fitting the persons that received them to the work of the Ministerie Wherefore although it should be graunted that the Evangelist Philip had no authoritie to give those peculiar graces yet he might haue as great authority wheresoever he came as Timothy and Titus had in the Churches of Ephesus and Creet so that his assertion implyed in his quaestion viz. that besides the Apostles onely Bishops had the like authoritie to that which Timothy and Titus had hath no colour of any sound reason to uphold it Yea it is strongly confuted by
such as are nominated elected and presented to any Church 3. to make and ordeyn rules and canons for order and quietnes for diversities of degrees among Ministers c. And that those orders are to be made by the ministers of the Church with the consent of the people before Christian Prince and after Christian Princes with the authority and consent both of Prince and people Againe we think it convenient that all Bishops and Preachers shall instrust the people comitted to their spirituall charge that wheras certeyn men doe imagine and affirme that Christ should give unto the Bishop of Rome power and authority over all Bishops and Preists in Christs Church c. that it is utterly false and untrue Againe it is out of all doubt that there is no mencion made neyther in the scripture nor in the wrytings of any authentical Doctor or author in the Church being within the times of the Apostles that Christ did ever make or institute any distinction or difference to be in the preheminence of power order or jurisdiction between the Apostles themselves or betwene the Bishops themselves but they were equall in power order authority and iurisdiction And that there is now since the time of the Apostles any such diversity or difference among the Bishops it was divised among the auncient Fathers of the primitive Church for the conservation of good order and vnity of the Catholike church and that eyther by the consent and authority or els 〈◊〉 least by the permissiâ—â— sufferance of the Princes and civill powers for the time rulinge For the sayd Fathers considering the great and infinite multitude of Christian men so largely increased through the world and taking examples of the old testament thought it expedient to make an order of degrees amonge Bishops and spirituall governors This it seemed the D. marked not of the Church so ordeyned some to be Patriarches some to be Primates some to be Metropolitanes some to be Archbishops some Bishops And to them limited not onely several Dioceses or Provinces where they should exercise their power and not exceed the same but also certayne bounds and limitts of their iurisdiction and power In so much that whereas in the time of the Apostles it was lawfull for all Bishops certeyne of them assembling togither to constitute and consecrate other Bishops the sayd Fathers restreyned the sayd power reserved the same in such wise that without the consent and authority of the Metropolitane or Archbishop no Bishop could be consecrate in any Province likewise in other cases their powers were also restreyned for such causes as were then thought vnto them conventent Which differences the sayd holy Fathers thought necessary to enact establish by their decrees and constitutions not for that any such differences were prescribed or established in the Gospel or mencioned in any canonicall writings of the Apostles or testified by any ecclesiastical wryter within the dayes of the Apostles but to the intent that thereby coÌ„tention variance schismes divisions should be avoyded and the Church preserved in good order and concord Loe here their words now obâ—erve we among other things 1. that they joyne togither Bishops and 1. That they make Preists or Bishops all one Preists not onely in the duty of instructing but also in the power of the keyes of bearing the spirituall charge of the people coÌ„mitted to them 2. And in setting downe that headship of the Pope which they disclaime they joyne the Priests with the Bps. of Christs Church affirme his power of claime authoritie froÌ„ Christ over both to be alike false and vntrue 3. they saye that the Fathers devised an order of degrees among the Bishops spiritual governours of the Church which last words spiritual governors must needs include all Preachers that have spiritual charge as is before noted 4. And as among those degrees ordeyned by them they reckoÌ„ Bishops aswel as Archbishops c. so they ascribe vnto the devise of the Fathers the limitatioÌ„ of several Dioceses aswel as of Provinces yea the limitatioÌ„ of the power of Bishops aswel as of Archbishops which cannot be thought they would ever have done if they had held theÌ„ jure divino 5. And ail this was after that Christians were increased to an infinite multitude throughout the world and in an imitation of the example of like degrees in the old testament not for that any such were established in the newe c. wherfore if the D. had well perused their words with an indifferent eye looked to the scope and drift of their pleading he mought have found that whatsoever they speak of the equalitie or superiority of Bps. amonge themselves affirming the one and denying the other to be instituted by Christ the same is to be understood not of such Bishops as had that name proper to them after the Fathers had established sundry differences of degrees but of all apostolike Bishops or spiritual governours preists or preachers which had the spiritual charge of any people coÌ„mitted to them by the Apostles Which appeareth yet more clearely as by that other booke called Reformatio leguÌ„ ecclesiasticaruÌ„ compiled by them wherein it shall appeare anone they make the Bishops in quaestion to be of no other institution then the rest of that ranck of Archbishops ArchdeacoÌ„s Deanes c. so also by that which Bishop Tonstall Stokesley two others of them and therefore fittest to interprete their own meaning writt in their letters to Cardinal Poole S. Ierom say they aswell in his CoÌ„mentary on the Epistle to Titus as in his Epistle to Euagrius sheweth that those primacyes long after Christs ascension were made by the device of men where as before by the coÌ„mon agreement consent of the Clergie every of the Churches were governed yea the Patriarchall Churches The words of S. Ierom are these sciant ergo episcopi se magis ex consuetudine quam dispensationis Dominicae veritate Praesbyteris esse majores And in the margin this note is sett Difference betwixt Bishops Preists how it came in What caÌ„ be more plaine then this to shewe that those Bishops did acknowledge as the ref saith the disparity of Ministers the primacie of Bishops aswel as of Archbishops c. was but a politik divise of the Fathers and not any ordinance of Christ Iesus This shall suffice for that testimony before we come to the next it shall not be amisse to speak a word or two coÌ„cerning the D. confession touching the parity of Bishops among themselves but yet restreyning it to the power of order for feare of offending cutting off his Archbishops head But so it falleth out that when men are affraid to what is truth for offending one side they often speak to the offeÌ„ce of the other that so farre as we see the D. here cutteth off the whole argument of the Bishops against the papall authoritie whiles he denieth what they affirme
esteemeth them to be the proper pastors of the Church lib. 4. pag. 141. lin 18. and giveth vnto other presbyters seâ—m pag. 45. no other pastorall authority then what is delegated vnto them by their Bishops Wherefore like as he reasoneth to shewe the lawfullnes and excellencie of the episcopall function pag. 54 so may we to prove by necessary consequence froÌ„ his owne wordes that it is generally or immutably necessary or perpetually imposed by Christ and his Apostles on all Churches For if the office of presbyters which in his opinion are but assitantes vnto the Bishops admitted in partem sollicitudinis to seed that parte of the Church which he should commit vnto them be not onely lawfull but necessary also to be reteyned and that jure divino then the same may be said much more of the function of Bishops that are as he supposeth the cheef and principall pastors even by Gods ordinance But if their function be not divini juris nor generally and perpetually necessary for all Churches then let the Doctor also professe plainely that he mainteineth not the office of Presbyters or any other Ministers to be The Doct. saith as much for the perpetuity of Di ocesan Bishops as of any ministers of the word yea more divini juris and generally or perpetually necessarie for the feeding or governing of the visible Churches of Christ Yea let him without staggering affirme that it is a thing indifferent not de jure divino necessarie but left to every Churches libertie to accept or refuse as they shall see expedieÌ„â— those that are authorized of God as Starres Angels Pastors and guides to convey vnto them the light of his truth and the word or bread of life and to convert them in the way of salvation But 2. doth not his reasoning import the contrary when he saith pag. 55. that if every Minister be to be honoured in regard of his calling with double honour viz. of reverence and maintenance which he saith serm of the dignitie and dutie of the ministers p. 65. 73. is due to them by the word of God yea jure divino theÌ„ much more is the office of Bishops who are the cheife and principall Ministers to be had in honour Yea doth he not from the doctrine of his sermon in question inferre these vses impose them on the consciences of his hearers pag. 94 96 viz. 1. to acknowledge their function to be a divine ordinance 2. to have theÌ„ in honour as spirituall Fathers as the Apostle exhorteth the Philippians cap. 2. 29. and to receyve them as the Angels of God as they are called in his text 3. to obey their authoritie as being the holy ordinance of God according to the Apostles exhortation Heb. 13. 17. For can the consideration of Gods ordinance appointing their function commanding honor and obedience to be given vnto them in the dayes of the Apostles binde the coÌ„science at this day if their function were not of necessity to be coÌ„tinued Or can the exhortation of the Apostle Phil. 2. 29. Heb. 13. 17. touch the consciences of the people of England so strictly as he pretendeth and not reach at all to the conscience of those professors and teachers of the faith of Christ that live in other reformed Churches It is true I confesse that such Leaders and Labourers in the Lords worke must first be had before they can be honoured and obeyed but doe not these exhortations and many other apostolike canons which prescribe what is required eyther of Ministers for the good of their flocks or of people for incouragement of their Teachers as Act. 20. 28. 1. Tim. 3. 2. 4. 5. 17. 1. Pet. 5. 2. 3. 1. Cor. 9 14. Gal. 6 6. 1. Thess 5. 12. 13. Heb. 13 17. by an equall bond binde all Churches aswell to labour for the establishing of such Elders Bishops and Leaders as to see that when they are setled they may both give all diligence to performe their duties and receive all reverence and honour due vnto them And 3 how often doth he tell us in this defense lib. 3. pag. 24. 26. 44. 48 55. 59. 63. et alibi passim that many of his allegations doe testify for the superioritâ—e of Bishops not onely de fâ—cto but also de iure as giving test mony to the right and shewing what form of government ought to be as being in the judgement of the Fathers which he approveth perpetuall And though he returne the lie upon his Refuter lib. 3 pag 57. for saying that he plainly avoucheth a necessity of reteyning the government of Diocesan Bishops when he affirmeth that as it was ordeyned for the presâ—rvation of the Church in vnitie and for the avoiding of schiâ—me so it is for the same cause to be reteâ—ned yet he confessed pag. 64. that Ieroms judgement in the place alleadged was that Bishops are necessarily to be reteyned for the same cause to wit the avoyding of schisme for which they were first instituted And from the same words of Ierom he collecteth pag. 111. that of necessity a pâ—erelesse power is to be attributed unto Bishops Wherefore if the Which way soever the Doct. turneth him he offendeth D. be not guilty of a plaine-lie and notorious falsification of Ieroms meaning in carrying his words to a necessity in reteyning Bishops surely he hath much wronged his refuter to charge him with the like guiltynes for the like collection And if he consent not in judgment with Ierom he doth too much abuse his reader in fortifying his assertion with his testimony vnlesse he had given some intimation wherein he swarveth in opinion from him But 4. he discovereth his owne judgement touching the necessity of diocesan and provinciall Bishops something more clearely when he saith lib. 3. pag. 3. that of provinciâ—ll or nationall Churches the metropolitans Bishops of dioceses aâ—e and ougâ—t to be the governors For if he had intended onely a lawfullnes and not a necessity of reteyninge The Doct. wrongfully chargeth his Refuter their functions he would have sayd they are and may be rather then as he doth they are and ought to be the governors yea in his sermon pag. 32. doth he not imply a necessity I say not an absolute necessity as he wrongfully chargeth his Refuter lib. 3. p. 57. but a generall and perpetuall necessity for succeding ages aswell as for the Apostles times when he saith that vpon this threefolde superiority of Bishops scz singularity of preheminence during life power of ordination and power of jurisdiction there dependeth a three-fold benefit to every church to wit the vnity perpetuit e and eutaxie or good order thereof For who can deny that those things are generally and perpetually necessarie to be reteyned in every Church whereon the vnitie perpetuitie eutaxie of every Church dependeth If the Doctor shall thinke to escape by saying that the perpetuity Sect. 5. ad lib. 4 pag. 102 147. and
eutaxie of every Church dependeth in deed vpon the power of ordination and jurisdiction but not vpon the investing of the power in Bishops because his second thoughtes have drawne him to distinguish betwene potestas and modus potestatis lib. 4. pag. 102. 1 17. we have reason to thinke as shall appeare anone that he The Doct. streyneth his witts in vaine to avoid conâ— dreamed not of this distinction till he had set his witts awork to remove the contradiction which his Refuter objected against him Notwithstanding he cannot with all his cunning avoyde that necessitie which floweth from the first braunch of episcopall superiority For if the vnity of every Church dependeth on the singularity of preheminence in one duringe life and that in such sort as afterwardes he explayneth his meaning to wit that whereas there were many presbyters in one City yet there neither were noâ— might be in succeedinge ages downeward froÌ„ the Apostles times any more then one Angell in a church or one Bishop in an whole diocese how can it be denied that there is a generall and perpetuall necessity of episcopall superiority for the preservation of the Church in vnitie 2. Neyther will the learning of that distinction which he now putteth betwene pâ—tâ—stas modus potestatis free him from placing the like necessitie in the function of Bishops for the exercise of that lawful power of ordination jurisdiction whereon the Churches perpetuitie eutaxie or good order dependeth For to let passe that which he saith serm pag. 32. how the superioritie of Bishops not onely did but also doth consist in that two fold power no lesse then in a singularitie of preheminence during life he avoucheth in plaine termes that the power which Timothie and Titus had for ordination and jurisdiction was not to die with them but to be transmitted to them that should succeed them in the government of the Church That the authoritie yea the function and authority which they had consisting specially in the power of ordination and jurisdiction was not to dye with their persons but to be continued in their sucessors sermon pag. 75. 79. Defence lib. 3. pag. 72. lib. 4. pag. 84. 98. and 100 That the commandements and injunctions given them to be kept inviolable vntil the appearing of Christ were directed to them alone and their successors serm pag. 49. 74. And that the duties prescribed for the execution of their office authoritie were to be performed by them and their successors till the coÌ„ming of Christ lib. 4. pag. 77. And which is yet more he addeth that their successors were Bishops onely yea Diocesan Bishops serm pag. 75. lib. 4. pag. 85. and that not de facto onely but also de iure Ibid. And that Presbyters neither were nor could be their successors lib. 3. pag. 73. and that neither are those instructions given in generall to presbyters neyther doth the charge of those affaires belong unto them lib. 4. pag. 79. Wherefore also he affirmeth or rather from the premises concludeth that the epistles written to Timothy and Titus were the very patterns and presidents of the episcopall function and purposely written to informe not Timothy and Titus alone but them and their successors viz. all Bishops to the worlds end how to exercise their function serm pag. 72. 73. Defence lib. 4. pag. 75. 83. Yea and further saith that those precepts 1. Tim. 5. 19. 22. are perpetuall directions which are not common eyther to other Christians or to other Ministers therfore peculiar to Bishops lib. 4. pag. 77. Thus It is sufficiently proved that the D. holdeth a perpetuall necessity of the episcopall function have we seene at large the Doctors judgement now to â—ay all these things togither If the power and authoritie and not so onely but also the function which Timothy and Titus had was not to die with their persons but to be transmitted vnto and continued in Bishops because Bishops and not Presbyters were their successors even de iure and not de facto onely And if for the same cause as also because the charge of those affaires viz. of ordination and jurisdictioÌ„ belongeth not to the Presbyters nor is coÌ„mon to other Christians or Ministers the Commandements and injunctions given to Timothy and Titus to be inviolably kept till Christs coÌ„ming were directed vnto Bishops onely I would gladly heare with what new distinction the Doctor who directly and expresly affirmeth the premisses caÌ„ discharge himself froÌ„ implying or teaching The Doct. himself cutteth the throat of his own distinction and hath not one hole to hide himin by necessarie consequence that the episcopall function was appointed for the perpetuall use of the Church and is necessary to be reteyned in all Churches till the coÌ„ming of Christ His conjoyning togither Timothies function and authoritie to be continued in their successors cutteth the throat of his distinction betwixt potestas mâ—dus potestatis neither can he flie to that starting hole wherein he hideth his head his heeles at least hanging out lib. 3. pag. 57. lin ult when he expoundeth his words is to be reteyned by meet or fitt expedâ—ent or convenâ—ent profitable or needfull to be reteyned For he acknowledgeth the powre or authority it In seeking succour the Doct. doth nothing but contradict in one plaâ— what he â—aith in a nother self to be perpetually necessary as an essentiall or immutable ordinance of God lib. 4. pag. 102. 147. Neither will it releeve him to say as he doth pag. 146. that Pauls directions in his epistles to Tim. and Tit. were given though primarily and directly to Bishops yet secondarily and by consequence to those who though they were no Bishops should have the like authoritie For he flatly secludeth both the Presbyters and all other Christians or Ministers from all right and title eyther to the powre it selfe or the execution thereof lib. 3. pag. 71. 72. lib. 4. pag. 79. And sayth serm pag. 79. that it is much more necessary for the Churches of all ages succeeding the Apostles then for the first Churches in their life time to have such governors as Timothy Titus that is men furnished with episcopall authority in a preheminent degree above other Ministers 2. If he shall retire at laste to his first and safest evasion specially fitted to the question of ordination without a Bishop serm pa. 43. viz. that though such ordination be not regular or lawfull ordinarily as he sayth pag. 37. according to the rules of ordinatie church government yet in case of necessity that is in the want of a Bishop it is to be allowed as effectuall and as justifiable What is this but in effect to grant that there is the like perpetuity and necessity of the function of Bishops as there is of sundry other ordinances of God which all esteme to be divini juris For the coÌ„parison which himself maketh pag. 44. betwene baptisme administred by one that is no Minister and
Holy-Ghost who guided the Apostles in the execution of their function doth as strongly conclude every jus apostolicum to be jus divinum Sect. 7. as it doth everie ordinance apostolicall to be a divine ordinance and the perpetuitie of divine ordinances or precepts dependeth not on the authoritie of the person from whom they proceed immediately whether from God or holy men authorized from God but vpon the perpetuity of the causes or grounds that give strength therevnto seinge the Doctor acknowledgeth the superiority and function of Bishops to be not onely a divine ordinance in regard of the first institution but also such an ordinance as is necessary to be reteyned for the same cause viz. the avoydinge of schismes for which it was first instituted yea such an ordinance as on which the vnity perpetuity and eutaxy of every Church dependeth seing also he affirmeth that the perpetuall directions and commandementes given to Timothy and Titus for ordination and jurisdiction are not common to other Ministers or Presbyters but peculiar to Bishops as being their successors not onely de facto but also de jure and that the Churches of succeeding ages have much more need of men furnished with episcopall authority to governe them then those Churches that were first planted by the Apostles And seing he doth so farre grace our owne Bishops that he sayth they are authorized to the exercise of their jurisdictioÌ„ jure Apostolico urgeth the conscience of his hearers both to acknowledge their function and to obey their authority as an holy ordinance of God Lastly seing he did in his serm avouch though now he disclaimeth it in the dâ—fâ—se thereof the episcopall function to be perpetually necessary even for the very beinge and not for the well-ordering onely of the visible Ch he stil mainteineth their functioÌ„ to be no lesse necessary for the ordeyning of Ministers theÌ„ the office of Ministers is for the baptizing of other ChristiaÌ„ disciples seing I say these things are so evident apparant truth that none of them can be denied it is no lesse apparant that the D. stryveth in vaine to quench the light that shineth to his coÌ„science when he indeavoureth to perswade that he mainteineth not the episcopall function to be such a divine ordinance as is juris divini or of generall perpetuall use for the churches of Christ For the reader may easely perceyve that it were easy for us by sundry syllogismes that would carry good consequence and cleare evidence of truth with them to confirme even froÌ„ his owne words that which I now affirme to be the state of the question but I will content my self to use one or two at this time onely and thus I reason The episcopall function such as ours is at this day in their opinion which hold it to be of divine institution must needs be reputed â—yther such an extraordinary and temporarie office as that of the Apostles Prophets and Evangelistes specially appointed for the first planting and establishing of the Churches or such an ordinary and perpetuall function as that of Teaching Elders or Ministers of the Word and Sacraments fitted for the generall use of all Churches to the wordes end or at least such an office as was â—f necessary use onely for the times of persecution and in want of a Christian Mâ—gistraâ—e as some have estemed the governinge Elders to be But in the Doctors opinioÌ„ who holdeth the episcopall function such as ours 〈◊〉 at this â—â—y to be of divine institution it was neyther so extraordinarie or temporarie aâ— that of the Apostles Prophets and Evangelists specially appointed for the first planting establishing of the Churches neyther of necessary vse onely for the time of persecution and in want of a Christian Magistrate 〈◊〉 some have esteemed the governing Elders to be Therefore the episcopall function such as ours is at this day in the D. opinion who holdeth it to be of divine institution is such an ordinarie perpetuall function as is the functioÌ„ of teaching Elders or Ministers of the word sacrameÌ„ts fiâ—ted for the generall use of all Churches to the worlds end Or thus Whatsoever function was once of divine institution and still remeineth lawfull and good the same is eyther arbytrary and at the pleasure of Church Magistrate to receive or refuse or else is generally perpetually and immutably necessary But the episcopall function in the D. opinion was once of divine institution and still remayneth lawfull and good and noâ— arbitrary and at the pleasure of Church and Magistrate to receive or refuse Therefore in the Doctors opinion it is generally perpetually and immutably necessarie And consequently the maine doctrine of the Doct. sermon which he raiseth from his text and set downe in these words The episcopall function is of apostolicall and divine institution or thus The function of Bps. is lawful and good as having divine both institutioÌ„ approbatioÌ„ must thus be understood q. d. the functioÌ„ of Bishops such as ours are at this day viz. DiocesaÌ„ sole ruling Bb. is such an apostolical or divine ordinance as may be called divinum jus Gods lawe as being of generall and perpetuall use for the Churches of Christ Notwithstanding because we differ in judgement from the D. Sect. not onely touching the perpetuitie of this office but also touching the first originall thereof esteeming it to be of humane and not of divine institution yea seing we deny the function not onely of sole-ruling Bishops but also of Dâ—ocesan Provincial Bishops lifted up in degree of office and ministery above other Ministers to be of divine or Apostolicall institution I will therefore joyne issue with the Doctor in his owne termes and as respondent in this question stande to mainteine the contrary assertions scz that the function of Bishops such as ours are viz. as himself explaineth his owne meaninge serm pag. 52. Diocesan and provinciall Bishops superiour in degree to other Ministers having a singularity of preheminence for terme of life and a pâ—â—relesse power both of ordination and jurisdiction is neyther of apostolicall nor of divine institution And first because he boasteth that he hath proved his assertion from the text which he handled I will take liberty to follow him in his rovings at random and to drawe togither into one continued tract whatsoever he hath in any parte of his sermon or defense thereof that carrieth any colour of argumeÌ„t to justify the doctrine which he pretendeth to have drawne from the true and naturall explication of his text that his Refuters censure may appeare to be true when he saith answ pag. 4. that his text yeildeth nothing to prove his kinde of Bishops nor to shewe any such quality of their function as he imagineth The which being done I wil in the second parte 1. Examine all other testimonies or arguments which he draweth from the Scriptures to justify his assertion that all men may see it cannot be a divine ordinance since
Bishop of the City adjoyninge how could they and their people be reputed parts of the Citie-Church or inclosed within her circuite Wherefore since it is confessed serm pag. 24. that Country townes remeined heathenish for a time after the conversion of the Citie it must be confessed also that the Churches circuite at the first did not inclose the Countrie villagies as it did afterwardes Notwithstanding to justify his former assertion he alleadgeth that there were no more Bishops set over the City and Country when all were Christians then when there were but a fewe the same Bishop of the City having jurisdiction over all the Christians both in the City and the Country aswell when all were Christians as when but a fewe He would have said that the Bishops which succeeded some ages after in the same City had the same jurisdiction over all the people of City and Country when they were all converted to the faith which the first apostolike Bishops had over those fewe in the City Country adjoyning that first yeelded obedience to the Gospell For he acknowledgeth Def. pag. 54. that it could scarce be verified in any place till Constantines time which was above 200. yeares after the Apostle Iohns daies that all the people of City Country were Christians But with what bands can the D. tie togither these parts of his reasoning with what hands can the Doct. tie togither the parts of his reasoning The Bishops in Constantines time and after had the like jurisdiction over all the people of City and Country that the first Apostolike Bishops had over those fewe that first imbraced Christianity Therefore the circuite of the Church was at the first when they were but fewe the same that it was after when all became Christians Is there not much more probability in this coÌ„sequence The Bishops in Constantines daies and after had the like jurisdiction over all the people of City and Country that the first apostolike Bishops had over those fewe which at first imbraced Christianity Ergo the circuite of the Church and Bishops charge was farr lesse whiles there were but a fewe then it was when all the people of City and Country were converted vnto the Christian faith Which of these two hath more probability I leave to the indifferent reader to judge Wherefore till the D. can make good the consequence of his reasoninge all the proofes which he braggeth of for the demonstration of his antecedent the ancientest of them being after the first 300. yeares as appeareth Def. pag. 36. c. doe give just occasion of returning into his owne boosome that definitive sentence which he delivereth against his opposites viz. that the generall consent and perpetuall practise of all Christendome since the Apostles times ought without coÌ„parison to prevayle with all men in perswading theÌ„ to acknowledge that every Churches circuite was much inlarged by the generall conversion of all in Cities and Countrey townes above the authority of a fewe self-conceited persons such as the D. and his associates not so singular for learninge as they are singular in opinion when they would make the world beleeve if they could that every Churches circuite was the same at first when but a fewe imbraced the faith that it was after wheÌ„ all the people of City Country were made members of one diocesan Church If the D. shall flie as to a Sanctuary â—o his former evasion viz. that the Châ—câ—â—â—uite contâ—ined at the first both City câ—uÌ„tâ—y in the inteÌ„tioÌ„ of the Apost or first founders I haue enough already said to drive him out of this starting hole unless he caÌ„ provide some better forfication to releeve himselfe in this behalfe But he supposeth that he hath sufficiently fortified his assumptioÌ„ by repairing the breaches which his Refuter had made in the reason which his sermon tendred in defence thereof His words are these whereas our Saviour Christ writing to the Churches of Asia numbreth but 7. and naming the principall and some of them mother-cities of Asia saith the 7. starres were the Angles of the 7. Sect. 18. ad sect 9. pag â—5 56. Churches it cannot be denied that the Churches whereof they were Byshops were great and ample cities and not the cities alone but the couâ—tries adjoyning From hence his Refuter drewe this connexive syllogisme answere p. 55. if our Saivour writing to the Churches of Asia numbreth â—ut 9. and some of them mother cities then they were great and ample cities and not the cities alone but the countries adjoyning But our Saiviour c. Ergo Now the D. misliking the frame of this argument referreth him to his former manner of arguing sect 2. pag. 42. 43. where he shewâ—th how this lyllogisme is to be framed and there we find a double proof layd downe in defence of his assumption as he hath now shaped it vz. that the 7. Churches contained within their circuite the cities and countries adjoyning the which he affirmeth to be proved first joyntly thus if the 7. Churches within their circuite comprized all the Churches in Asia then all both in cities and countries But the first is true for our Saviour Christ writing to the Churches â—n Asia comprizeth all vnder these 7. as being the principall and contayning within their circuite all the rest Concerning the Doct. joyntly let us severally observe first that he concealeth his conclusion secondly that he departeth from the words laid downe in his sermon and thirdly that he followeth not his owne directions giuen for the reducing of an Enthymeme or connexive argument into a simple syllogisme 3. Faults at once in the Doctor worth the noting 1. we need not mervile why he concealeth his conclusion the reason is apparant he concludeth not his assumption which is in questioÌ„ For his propositioÌ„ being such as it is vz. that if the 7. Churches comprized within theire circuite all the Churches in Asia then all both in cities and countries his conclusion must be this none other that the 7. Churches did comprize within their circuite all the Churches that were both in the cities and countries of Asia a point farr differing from that which himselfe proposed to prove to wit that the 7. Churches within their circuite conteyned both the cities and countries adjoyning that is as himselfe explaineth his owne meaning pag. 52. the circuite of every one of those 7. Churches conteyned both the citie and country adjoyning for the consequence of his proposition as he hath proposed it runneth more currant then it would if he had sayd as he should thus If the 7. Churches comprised within their circuite all the Churches in Asia then every of those 7. Churches conteyned in her circuite the whole citie with the country adjoyning For here a man might very wel deny the coÌ„sequent although he sawe better proof then the D. hath brought for the justifying of the Antecedent 2. But when departeth he froÌ„ the words of his sermon both in the antecedent
Ministers and thus he layeth it downe Those who eyther are commended for examining and not suffering such in their Church as called themselves Apostles and were not or were reproved for sufferinge false Teachers had a corrective power over other Ministers The Angel of the Church of Ephesus is commended for the former Apoc. 2. 2. The angel of the Church of Thyatira is reproved for the lâ—tter Apo. 2. 20. Therefore these Angels which before I proved to be Byshops had a corrective power over other Miniâ—ters The conclusion which the D. first aymed at serm pag. 49. when he laid downe the parts of this assumption as appeareth by pag. 46. and 48. was this that Byshops had authoritie to censure and correct even those Presbyters which assisted them as parts of theire Presbyterie in the government of the Diocese Wherfore the Refuters answer pag. 101. knitt the parts of his reasoning togither in this connexive proposition If our Sav. Christ commended the Angel of the Church of Ephesâ—s for examining and not suffering them that sayd they were Apostles were not And reproved the Angel of the Church of Thyatyra for suffering the Teachers of the Nicholaitan hâ—riâ—y then Byshops â—ad majoritie of rule for correction over diocesan Presbyters And to shew how loosely the consequent is tied to the Antecedent he saith that neyther were these Angels diocesan Byshops nor those persons with whom they dealt Diocesan Presbyters To this the D. replyeth The D. reply is â—rivolous false and slandâ—â—â—us that the answer is frivolous because he hath before proved the former his Refuter devised the word diocesan Presbyters for a shiâ—â— Wherevnto my rejoynder is that the first part of his reply is frivolous or rather false and the second a maâ—â—â—cious slaunder 1. For to say he hath proved and not to shewe where is meere trifling And if he have not eyther in his sermon or any part of his defence before-going any one â—yllogisme or Enthymem to conclude the point which he faith he hath before proved what truth can there be in his saying 2. Touching the word Diocesan Presbyters since the Doctor confesseth pag. 124. the word to be used in some Councels graunting the word may be used in a sense and urged by the Refuter in the arguments which he frameth before and after as may be seene page 99. 100. 102. 104. of his answere is it not a malliâ—ious slaunder to say he devised it aâ—d that for a shift espetially seing in the rest of his answere to this argument he maketh no advantage of the word Diocesan But the Doct. saith pag. 124. that he neyther vsed the worde at all neyther if he had would he have used it in The D. understaÌ„deth not his owne testimony that sense scz for those Presbyters that assisted the Bishop in his Diocesan government for in his vnderstanding the country Ministers are called Diocaesani Concâ—l Agath cap. 22. Tolet. 3. cap. 20. and the Presbyters which in the citie assisted the Bishop were called Civitatenses But to our understanding it seemeth that the Praesbyters called Diocesani Concil Tolet. 3. cap. 20. being opposed to another sort there termed Locales were not country Ministers affixed to particular places but rather members of that Colledge or Presbyterâ—e which assisted the Bishop in the government of the Diocese The words of the Councell are these Hâ— verò clerici tam locales quam Diocefani qui se ab episcopo gravati cognoverint querelas suas ad Metropolitanum deferre non differant Neyther doth the Councill of Agatha cap. 22. distinguish them from the citie Presbyters as the Doctor would perswade but rather giveth both names to the same persons Id statuinus quod omnes jubent ut CivitateÌ„ses sive Diocesani Presbyteri vel Clerici salvo jure ecclesie rem ecclesiae sicut permiserunt episcopi teneant â—t vendere aut donare penitus non presumant But to leave this quarrell about words and to come to the matter seing it is cleare that the Do first intended by this argument to prove that Bishops had corrective power over those Presbyters which assisted them in they re Diocesan charge is not the Refuters answere very direct and pertinent to shewe the loosenes of the D. reasoning when he telleth him That the Teachers against whom those angels eyther did or shoulde have sâ—t themselves were not such Presbyters Wherefore if the Doct. hath neyther yeelded any such reason of his owne to prove that they were such Presbyters nor removed the presumptions which the Refut alleadged for his denyall doth not the blame of a weak consequenceâ—ly still heavy upon his shoulders Let the indifferent reader weigh the answere of the one and the defense of the other and then give upright sentence First touching those whom the Angel of Ephesus examined the Refuter asketh pag. 102. Is it not against sense that the Praesbyters Sect. 2. which were subiect to the Bishop should call themselves Apostles And addeth any mans reason will give him that these false Apostles were men who coÌ„ming froÌ„ some other place would have thrist theÌ„selves into the Church there to have taught with authoritie and by right of Apostleship And touching those that taught the Nicholaitan haeresy in the Church at Thyatira he saith that they also might be such intruders or it may be they were some that tooke upon them to teach having no calling thereto but however it no way appeareth that they were Ministers and members of the presbytâ—â—â—e assisting the Angel of that Church Now what saith the Doct Doth he make the contrarie appeare viz. that they were Ministers and members of the Presbyterie No for he will not determine whether they were Presbyters or in a higher degree whether of the Bishops Presbyterie or not and whether of the Diocese originally or come from other places Onely he saith it is playne they were Teachers that being in their Diocese the Bishop had authoritie eyther to suffer them to preach or to inhibit them c. Wherein observe we 1. that he acknowledgeth a truth in the maine point of the Refuters answere scz that it no way appeareth that they were members of the Presbyterie of that Church wherein they conversed 2. And whereas he saith It is playne they were Teachers if his meaning be that they were lawfully called to the function of teachers it is more then he can prove his bare avouching that it is plaine doth not plainely coÌ„vince it yet will it nothing advantage him nor disadvantage his Refut to grant it 3. Moreover in saying that the Bishops or Angels had authority eyther to suffer them to preach or to inhibit them c. eyther it is frivolous if he speake of no other permission or prohibition then is common to every Pastor or Minister in his owne charge since the Refuter in that sense graunteth they had good cause and sufficient right to forbidd such companions or else it is a begging of The D.
answer is frivolous or a begging of the question of the question if he speake of such a judiciall licencing or silencing as Byshops in these daies exercise over other Ministers in their diocese But he will both prove that these false Teachers were subject to the censure of the Angels or Byshops remove that which his Refuter objecteth to the contrary The later he attempteth in this manner If they were not Presbyters he should say parts of the Presbyterie of that Church because they called themselues Apostles belike they were better men Is it not then against sense to deny that Presbyters were subject to the censure of the Byshop bycause he imagineth these who were subject to their censure were better men Is this the Refuters imagination or is not rather the D. conclusioÌ„ grounded vpon his own The D. cannot uphold his cause but by vntruthes imagination Why then may I not returne him his own wordes p. 124 Is the D. coÌ„science no better then stil to father vpoÌ„ the Ref vntruthes for his own advantage bewrayeth he not thereby what a cause he mainteineth that cannot be vpheld but by forgeries The Refuter to make good his deniall of that which the D. presupposed in the consequence of his reasoning vz. that the false Apostles were Presbyters and parts of the Angels Presbyterie affirmed that it was against sense to imagine that any such would assume to themselves the name and preheminence of Apostles and that any mans reason would rather give him that they were persons that came froÌ„ some other place Add hervnto that if they had been of the Ephesian clergie and so knowne to the whole Church to have imbraced an ordinarie calling and settled charge amongst them how should they with any colour perswade the same people to receive them for the Apostles of Christ Doubtlesse the very consideration of the knowne difference betwixt the extraordinary Ministery of the Apostles and the ordinary function of Presbyters might have been sufficient without any further search to discover their lying forgerie which being knowne to have place among the latter should usurpe the name authoritie of the former But the text sayth Apoc. 2. 2. they were found to be lyars by the wise and diligent care of the angel who examined or tried them it is therefore more probable that they were rather of the nomber of those wandring Prophets which as greivous wolves from without entred in to devoure then of those perverse teachers which springing up among them did drawe disciples after them See Aretius Beza and Marlorat in Apoc. 2. 2. And touching the false Prophetesse â—e zabell seing she is expresly said to be a woman though good Interpreters doe gather from hence that woemen were suffred to teach publikly in that Church see Marlorat and Mr Perkins upon Apoc. 2. 20. yet were it too grosse to imagine that any women were admitted to the office of Teachers or to the charge of Presbyters And though it should be graunted that they were men not woemen which are deciphered by the name of that woman Iezabell yet the very name argueth theire greatnes theire prevayling by their subtile perswasions no lesse then Iezabel did by her coÌ„manding power to drawe many vn to their wicked wayes And the title of a Prophetesse importeth yâ— they boasted of an iÌ„mediate calling of extraordinary revelatioÌ„s Neyther doth the Doctor contradict this onely he saith If they The D. trifleth were not presbyters belike they were better men A frivolous speach and an unlikely consequence For what likelihood is there that they were better men seing some of them were found to be lyars in saying they were Apostles Or how doth the deniall of this that they were parts of the standing Presbyterie argue that they were no Presbyters at all But say they were of an higher calling to wit Evangelists or fellowe-helpers sometimes to the Apostles yet now Apostates from the faith as was Demas and some other what will this advantage the D. cause For sooth because himselfe imagineth that these who were better men were subject to the Bishops censure therefore he deemeth it against sense to deny that Presbyters were subject to his censure To come then at lengthe to that which he first proposed the reason I meane which he urgeth to prove that the false Apostles Iezabel the false Prophetesse were subject to the Angels of the Churches wherein they usurped authoritie to teach he sayth If they were not subiect to them why is the one commended for exercising authoritie over them and the other reproved for suffring them For answere it shall suffice to ask why he assumeth for an apparant truth Yet the â—â—beggeth that which is rather apparantly false viz. that the Angell of Ephesus is commended for exercising authoritie over the false Apostles And why he pre supposeth in the coÌ„sequence of his reasoning that which he cannot justifie to wit that the false prophetesse of Thyatira was subject to the Angels censure because he is reproved for suffring her And thus wear lead as it were by the haÌ„d to see the falshood of the proposition of the arg before by himself coÌ„trived For a corrective power over Ministers cannot be firmely concluded eyther from the coÌ„mendation of the one that examined them which falsly called themselves Apostles or from the reproofe of the other that suffered false Teachers to seduce the people For put the case the D. were an Archdeaâ—on or which would please him better a Diocesan Lord that in the some parishes vnder his government corrupt teachers should â—ind free accesse to the pulpit but in other places by the carefull enquirie of the Ministers and Church-wardens finding what they are they should be restreyned me thinks in this case he should highely coÌ„mend the honest care of the one and sharply reprove the carlesse negligence of the other yet if a man should froÌ„ his coÌ„mendation or reproofe inferre that the persons so commended or reproved had the power of correcting and silencing Ministers I suppose the D. would rather deride the simplicitie of such a disputer then vouchsafe him a direct answer See the loosenes of the D. reasoning But to leave suppositions and to let him see the loosenes of his reasoning by a more direct answer it is cleare that the Spirit of God doth no lesse commend the men of Berea for their diligent sifting the Apostle Pauls doctrine Act. 17. 11. then he doth the Angel of Ephesus for examining them that falsely assumed the name of Apostles Wil the D. therefore acknowledge that they had a corrective power over that holy Apostle And who knoweth not that it is required of every private Christian to have their senses exercised in the word to discerne betweene good evill Heb. 5. 14. to trie the spirits of their teachers whether they be of God or not 1. Ioh. 4. 1. to bewarre of false Prophets and seducers Math. 7. 15. and 24. 4. to trie all
the ancient â—â—nons of the Apostles Can. 39. or rather 40. in the 2. epistle of Ignatius ad Trallian the text is appropriated vnto Bishops like as also is the name Prepositi in the Latin Fathers First to answer him in his own terms in stead of appropriated he would or at least should have sayd communicated unto Bishops for I know no maÌ„ so foolish as to appropriate eyther that text Heb. 13. 17 or the name Prepositis to such Bishops as ours Ierome was so farre from appropriating this text to Bishops that he doth rather appropriate it to Presbyters which at the first governed the Church as he saith on Tit. cap. 1. communi consilio Aequaliter inter plures ecclesie curam dividit Heb. 13. 17. Parete inquiens principibus egoumenois vestris c. Augustin a principall latin Father often vnderstandeth vnder the name Praepositi all the Ministers of the word Tract 46. in Iohan Habet ovile domini praepositos et filios mercenarios Praepositi qui fili sunt pastores sunt Et sunt quidem ecclesiae praepositi de quibus Paulus dicit Sua quaerentes c. And de civitate deilib 1. cap. 9. Ad hoc Speculatores hoâ—est populorum praepositi c. And epistola 166. ad finem Quod usqâ—adeo celestis Magister cavendum premonuit ut etiam de praepositis malis plebem securaÌ„ faceret ne propter illos doctrinae salutaris cathedra desereretur c. neque enim sua sunt quae dicunt sed Dei c. 2. But if the canons fasly called the Apostles haue rightly appropriated the text unto Bishops it will follow that both by the scripture and by their judgment that first framed afterwards approved them the Pastors care of soules and consequently the dispensation of the Word and Sacramentes is proper to the function of Bishops And if it be so it will then also followe and that inevitablie that those presbyters whose office is divers from the function of Bishops in their judgment aswel as of the author of that Epistle to the Hebrewes were no teaching Elders or Ministers of the word Which to affirme directly contradicteth the Doctors assertion peremptorily mainteyned by him lib. 1. cap. 3. viz. that there were no other Presbyters in the prim Church but Ministers and that the word Presbyter noting an ecclesiasticall person doth evermore in the scriptures councels and faibers signify a Minister 3. If to avoyde this disadvantage the D. shall choose rather to Sect. 4. ad sect 12. of the Doct. pag. 65. graunt that the text is to be vndetstood of Ministers in generall as he once understood it serm of the dignity of the Ministers theÌ„ can his diocelaÌ„ Bishops find no sure footing in this text as is already shewed All his hope and help therefore must lye in the last title which he supposeth is given to Bishops to wit th' Apostles of the Churches And to make this good he telleth us that he rendred a reason why they are so called viz. because they succeaded the Apostles in the government of the particular Churches and that there of he gave an instance Philip. 2. 25 where Epapbroditus who was the Bishop or Pastor of Philippi is therefore called their Apastle He should rather have produced some reason to demonstrate to ei esti that Bishops such as ours are so called then to shewe to diati why they are so entitled espetially seing he taketh notice of his Refuters quelition viz. by what authoritie that title is appropriated vnto Bishops Not with standing if his meaning be as it seemeth it is by the instance which he mentioneth to fortify the reason which he rendreth I wil desire no other demonstration then a cleare proofe of those premisses which must inferr this conclusion viz. that Bishops such as ours are in the Apostles writings called the Apostles of the Churches because they succeeded the Apostles in the government of the particular Churches The which to conclude from the former instance given by him he must thus argue Epaphroditus is called the Philippians Apostle Phil. 2. 25. because be succeeded the Apostles in the government of that particular Church But Epaphraditus was the Bishop or Pastor of Philippi in function like to one of our Bishops Ergo Bishops such as ours were called in the Apostles writings the Apostles of the Churches because they succeeded the Apostles in the government of the particular Churches Both the parts of this argument are contradicted by the Refut and yet the Doct. harh nothing that can give sufficient confirmation to the one or other Some testimonies he hath that may serve to uphold as farr as their strength wil stretch the one half of each proposition viz. that Epaphroditus is called the Apostle of Philippians and that he was their Bishop or pastor but he hath no shadowe of any testimony or reason to cover the nakednes eyther of the first which saith he was so called because he succeeded the Apostles in the government of that Church or of the secoÌ„d which affirmeth him to be a Bishop in function like to one of ours All his labour teÌ„deth to make good against his Refut answer an other point something differing from the former viz. that he was therfore called the Apostle of the Philippians because he was their Bishop or Pastor Which might be granted and his purpose there-by at all nothing furthered For it is a weak consequence and sophirticall thus to argue The office of a Bishop or Pastor is noted in Epaphroditus when he is called the Philippians Apostle Ergo Diocesan Bishops such as ours are in the scriptures called the Apostles of the Churches But let us see by what authoritie he is swayed to imbrace that coÌ„structioÌ„ which he giveth to the words of the Apostle Phil. 2. 25. humoon apostolon first in translating theÌ„ their Apostle and then in saying he was therefore called their Apostle because he was their Bishop or Pastor First touching the translation however the word Apostolos be Sect. 5. usually in the newe testament appropriated unto such as we call Apostles men immediately called of Christ to an universall vnlimitted Ministerie yet is it well knowne both that Epaphroditus was none of them and that the word in his most naturall signification is of as large use as our English word Messenger And in this large fense it is used by Christ Iohn 13 16. oude Apostolos c. Neyther is the messenger greater then he that sent him Wherefore as the name of a Deacon though derived from the Greek word diaconos cannot sitly be given to all those that are in the scripture called diakonoi for I suppose the Doctor would not allowe the word to be so translated in these and such like places Mat. 20. 26. and 23 11. He that wil be or is greatest among you let him be humoon diakonos your Deacon Rom. 13. 4. for he is theou diaconos Gods DeacoÌ„ for thy good Col. 1. 25. The
power of the truth seing the answer which he hath framed to oppugne it is not onely evill and absurd but though perhaps against his will and meaning giveth way unto it for from his owne graunt I thus argue to infringe that assertion which he laboureth to confirme 1. Whosoever is ordeyned the Bishop of any Church he receiveth the power of Episcopall order from the handes that ordeyne him But Iames received not the power of episcopall order from the handes of the Apostles Ergo neither was he ordeyned by them the Bishop of any Church 2. Againe Whosoever by his designement to the charge of any Church receiveth onely the power of jurisdiction to execute there that power of order which was before invested in his person he receiveth no new function by that designment But Iames the Apostle by his designement to the charge of the Church at Ierusalem received in the Doctors opinion onely the power of jurisdiction to execute that power of order which before was invested in his person Therefore he received no new function by that designement And consequently he was not ordeyned to the function of a Bishop in that Church To these arguments grounded on his owne answere I add this that followeth which the Doctor was willing not to see in the Refuters answere 3. Whosoever by Christs ordination received all Ministerial power with ample authority to execute the same inall places wheresoever he became he neyther did nor could receive any new power eyther of order or jurisdictioÌ„ by a designement to the oversight or care of any particular Church But Iames the Apostle by Christs ordination received all Ministeriall power with ample authoritie to execute the same in all places whereever he became Ergo he neyther did nor could receive any new power eyther of order or jurisdiction by his designment to the oversight care of a particular Church such as the Church of Ierusalem Thus leaving the Doctor to his best thoughts for his rejoynder in this behalf let us proceed to the next exception Chapt. 6. Answering the Fathers alleadged by the Doctor for Iames his Bishopprick Def. lib. 4. Chapt. sect 4. pag. 52. THe next exception concerneth the age or antiquitie of those Sect. 1. ad sect 4. pa. 52. sect 2. pag. 55. Fathers upon whose testimoney the Doctor buildeth his faith for Iames his ordination to the office of a Bishop in the Church of Ierusalem The Refuter finding the ancientest of his witnesses to be Eusebius about the yeare 320. c. demaundeth answer p. whither he had none of the Apostles Disciples which lived then to testifye his ordination the Doctor stoppeth his mouth with an other question what one of them whose writings are extant he could have alleadged whom he would not reject as counterfeit which is a plaine confession that in deed he hath none that is worth the mentioning For though he tell us that Clement the Disciple of the Apostles doth call Iames the Bishop of Bishops governing the Holy Church of the Hebrewes in Ierusalem yet as if his conscience tould him that his epistle was but a counterfeit he addeth But suppose that none of the Disciples of the Apostles in those fewe writings of theirs which be extant had given testimoney to this matter were not the testimony of Egesippus and Clement who both lived in the very next age to the Apostles sufficient No verily their credit is too weake as shal be seen sect 17. to overweigh the presumptions before alleadged to shewe that Iames received no such ordination from the Apostles as the Doct. standeth for It is therefore but his vaine bragge easier to be rejected then justifyed to say as he doth It is not to be doubted but that Iames his being Bishop of Ierusalem was a thing as notorious and as certeynly known among Christians in those times as there is no doubt made among us now that D. Cranmer was Archbishop of Canterburie in K. H. the 8. his time For is it not rather much to be doubted of seing that among all the writings that are extant of Ignatius Irenaeus Tertullian and sundry others in the first 300. yeares the Doctor cannot find any one testimonie fit for his purpose Rem adeo illustrem nullum habere autorem sui seculi aut secundi c. portento simile est Sic Chamierus de Simone De Oecum pont lib. 3. pag. 456. sic ego de Iacobo As for that counterfeyt Clement before named he rather confuteth then confirmeth the Doctors assertion For I may say of the Doctor as he doth of the Pope how he can digest that lofty title Bishop of Bishops which Clement giveth unto Iames I knowe not For doth not this title usually ascribed to him as the Doctor acknowledgeth as strongly argue him to be an universall Pope as the mention of his governing the Church of the Hebrewes in Ierusalem can conclude him to be their Diocesan Bishop And since he is sayd to govern not onely sanctum Hebraeorum ecclesiam Hierosolymis sed et omnes ecclesias quae vbique Dei providentia fundaâ—â— sunt if prejudice had not forestalled the Doctors heart he would never haue forbidden his Refuter as he doth pag. 55. to collect from thence that he was no otherwise Bishop of Ierusalem that is not in any other function then over all other Churches For doth not the D. measure the meaning of this phrase by the line and levell of that large jurisdiction which had no being in any Bishop for many hundred yeres after the Apostles when he saith that the Bishop of CoÌ„stantinople though called vniversal Patriarch yet was the Diocesan Bishop of CoÌ„stantinople alone and that the Pope himselfe though he clume to be vniversall Bishop yet is specially Bishop of Rome Yet as if he were hired to wrest this testimony out of their handes that bend it against the Popes supremacie he telleth us that in an edition of that epistle of Clement published by Sichardus at Basil anno 1526 he readeth thus Sed et omnibus ceclesijs which signifyeth that Clemens directed his epistle not to Iames onely but also to all Churches But this is to corrupt the text by a false finger for the former reading doth best agree with the title before given to Iames Bishop of Bishops And if Clement had meant to joyne any others with Iames in the inscription of his epistle he would in all likelihood haue said sed et omnibus episcopis per omnes ecclesias c. so joyning to him the Bishops of other Churches rather then the Churches themselves In the next place because the Doctors witnesses are all of them Sect. 2. ad sect 4. pag 13. such as lived in the 4. or 5. age after Christ his Refuter put him in minde of Bishop Andrewes wordes who in the like case saith serm pag 34. preached at Hampton court 1606. They wrote things they sawe not and so framed matters according to their owne conceits and many times
too weak to upholde it so it will soone appeare that he hath made a very slight answer to the Refuters objection who saith that if Iames his whole authority were confined to Ierusalē it had bin in a sort to clipp his wings so an abasement and not a preferment to him For what is it It is not saith he a clipping of his wings more then of the rest of the Apostles when by mutuall consent every mans province as it were or Circuite and charge was assigned to him As if the Doct. fault were not increased rather then lessned to clipp the wings of all the rest for company to testify one vntruthby another For as he cannot prove so I have disproved cap. 5. sect 11. his fancie of dividing to every Apostle his severall Province or circuite by mutuall consent And if there had bin any such partition of Provinces among them why should he deny them to be properly Bishops every one of them in his circuit or howe can he deny it to be a great abatement of their authority and so a clipping of their wings to be confined within one province or to one nation when as by their Apostolicall function they had authority to preach and to execute all ministeriall duties in every place and countrie wheresoever they should come ye◠of all the rest Iames his share must needs be by farr the least if he were confined to the charge of one onely Church Yea this is in deed to make him no Apostle or at least a Titular Apostle onely for as he saith of titular Bishops lib. 3. pag. 130. that they were such as had the bare name but not the authority of a Bishop so he must also affirme of Iames that he was but a titular Apostle seing th' authority of an Apostle which standeth in preaching to all nations as occasion shal be offred and in planting Churches where none were c. is denied unto Iames if his whole authoritie be confined to the episcopall oversight of that Church of Ierusalem which was already founded to his hand And if it were a punishment to Meletius and others which returned from schisme or haeresy to the Church to debarre them from their episcopall authoritie though they were allowed the name or title of Bishops how should it be an inlargement of Iames his honour to haue his whole authority confined to one Church as other Bishops although he reteyned the name and title of an Apostle As for the next point viz. Iames his continuance at Ierusalem Sect. 9. ad sect 9. pag 62. Doct. Refuter pag. 134. for o yeares even till his dying day to omit what is already sayd cap. 5. sect 10. 25. for the contrary we are now to examine whether the cause of his stay there was as the Doctor supposeth onely to governe that Church in the function of a Bishop The reason of his continuance there saith the refuter was not so much the ruling of the Christians that were converted which might have bene otherwise performed as the converting of multitudes both of Iewes and of other nations that vsually flocked thither which was a work of the Apostolicall function Wherevnto the Doctor replyeth that it is nothing to the purpose to say the Church might have bene otherwise governed vnlesse he could shewe that it was otherwise governed But he is to be advertised that if he graunt it might have been otherwise governed without an Apostles residence there then he shall shew himself verie voide of reason to make the government of that Church eyther the onely or the principall cause of his so long remayning in that place And vnless he can assigne some other cause of more weight then that the Refuter mencioneth it is but a wrangling part in him to make a shew of refuting his Refuters assertion in this case Neyther is it any thing to the purpose to urge him to shew that the church of Ierusalem was otherwise governed vnlesse he had denied that the chiefe stroke of the government rested in his handes for the time of his aboad there after the dispersion of the rest of the Apostles into other parts And where he sayth There is no doubt but that Church had a Pastor assigned to them by the Apostles c. eyther he doth but trifle or which is worse dissembleth his owne knowledge for if by a Pastor he meane a Diocesan Bishop he knoweth very well that it is not onely doubted of but flatly denyed that any such Pastor was assigned to them by the Apostles But if he take the word at large for every or any one that feedeth whether as Peter Iohn 21. 15. in the function of an Apostle or as the Bishops of Ephesus in the ordinarie calling of Presbyters Act. 20. 28. then he sheweth himselfe a meer trifler since it nothing advantageth his cause to grant that Iames was in this large constructiō of the word their Pastor by a temporary assignment and that besides him they had other Pastors even so many as there were presbyters in that Church But when he saith there is no doubt to be made but the cause and end The Doct. beggeth of his staying there 30. yeares was the same with the cause of the stay of Simon and the rest of his successors till their death he doth too apparantly begg the question For the cause which the Refuter propounded and the Doctor contradicted not ceased before Simons election to the Bishoprick of Ierusalem for his election was not till Ierusalem was destroyed by Titus as Eusebius affirmeth lib. 3. ca. 10. Wherefore there was no such recourse eyther of Iewes or of other nations unto the Temple there in Simons time or his successors as was all the dayes of Iames. And since the time of the Iewes rejection for the generality of them took place after that desolation made by Titus his army there was not the like need now as before for one of the Apostles there to reside to labour the cōversion of the Iewes and others that vsually frequented that place There remaineth one speach of the Doctor which in the Refuters Sect. 10. ad sect 8. pag 61. apprehension bloweth downe this which he so carefully laboured to set up as was shewed by this argumēt That charge saith the Doctor sermon pag. 68 which the Apostles had in cōmon whiles they iountly ruled the Church at Ierusalem was afterwardes cōmitted to Iames 〈◊〉 particular But that saith the Refuter p. 134. was not the charge of Bishops but of Apostles Ergo neyther was the charge which Iames had the charge of a Bishop but of an Apostle Now what answer maketh the Doct. in his defense The proposition is his owne he loveth his credit and he will not recall it what then Doth he contradict the assumption and say that the Apostles whiles they governed joyntly the Church of Ierusalem had the charge not of Apostles but of Bishops in the very function of Diocesan Bishops such as
he supposeth Iames and his successors to be no for then he should throttle his owne answer to Doct. Whitakers first argument pag. 57. where he flatly denieth any of the Apostles Iames excepted to be properly Bishops And by his distinctioÌ„ of the times both here and page 52 he playnly signifyeth that the indefinite commission of the Apostles to goe into all the world received no limitation till by the Holy Ghosts direction they dispersed themselves some into one part of the world and some into an other What then When plaine dealing will not help an aequivocating answer must serve the turne As though saith he the charge of the Apostles is not by the Holy Ghost called episcope Act. 1. 20. that is Bishoprick And as though Iames who before was an Apostle absolutely did not by this designement become the Apostle of the Iewes As though say I the holy Ghost doth not use the word episcope when he so entileth the charge function of the Apostles Act. 1. 20. in a larger sense for an vniversall and unlimited Bishoprick then the word episcope episcopoâ— is taken eyther in other parts of the apostolical writings as 1. Tim. 3. 1. 2. Act. 20. 28. Phil. 1. 1. when it is applyed to such as had the standing charge of one Church or in the Doctors understanding when the name of Bishop or Bishoprick is given to Iames and his successors And as though Iames did not receive a great change in regard of his charge and function when being at the first an Apostle absolutely he was made the Bishop of one particular Church by his assignement to Ierusalem As though also the Doctor did not at unawares justify his refuters assumption in graunting that Iames before his assignmeÌ„t to the particular charge of IerusaleÌ„ was an Apostle absolutely For if he were absolutely an Apostle whiles he ruled the Church of Ierusalem in coÌ„mon with the rest of the Apostles then they also in that time were absolutely Apostles and consequently their charge there was not the charge of Diocesan Bishops but of Apostles as the Refuter affirmeth Wherefore unlesse he will recall that which as yet he standeth forth to mainteyne viz. that the charge which Iames had in particular for the government of the Church at Ierusalem was the same and no other then that the Apostles before had in coÌ„mon he must bear the losse of all his laboâ—r in pleading for Iames his Bishoprick for it will followe necessarily upon the premisses of the argument before set downe that Iames his charge at Ierusalem was the charge not of a diocesan Bishop but of an Apostle And thus much shall suffice concerning Iames let us now heare what the D. can say for the Bishopricks of Tim Titus Chap. 8. Answering the first 8. Sections of the Doctors 4. chap. lib. 4. and shewing that Timothy and Titus were not ordeyned Bishops as the Doctor supposeth FRom Ierusalem the Doctor traveileth to Ephesus and to Creet Sect. 1 ad sect 1. pag. 74. of the Doct. in hope to shewe the places where and the persons whom the Apostles ordeyned Bishops And that first out of the scriptures for so he promiseth pag. 72. of his sermon And to make it good he saith That it is apparant by the epistles of S. Paul to Timothy and Titus that he had ordeyned Timothy Bishop of Ephesus and Titus of Creete the epistles themselves being the very patternes and precedents of the episcopall function For as the Apostles had coÌ„mitted unto them episcopall authoritie both in respect of ordination and iurisdiction which in the epistles is preâ—upposed so doth he by those epistles informe them and in them all Bishops how to exercise their function first in respect of ordination as Tit. 1. 5. 1. Tim. 2. 22 and secondly in regard of iurisdiction as 1. Tim. 1. 3. 〈◊〉 19. 20. 21. 2 Tim. 2. 16. Titus 1. 10. 11. and 3. 9. These are his wordes and the very pith of his arguments Where first let the reader observe that he bindeth himselfe to mainteyne this assertion viz. that it is apparant by the epistles of Paul to Tim. and Tit. that he had ordeyned the one Bishop of Ephesus and the other Bishop of Creete Which if he had as soundly confirmed as he did confidently vndertake actum esset de certamine the controversy had soone bin ended But how should this be made apparant by S. Pauls epistles when he neither doth nor can produce from thence any one word that soundeth that way Yea it repenteth him as it seemeth that he had said It is apparant by his epistles for in his defence to prove that Timothy and Titus were by S. Paul ordeyned Bishops of Ephesus Creet he maketh this his first reason pag. 74. because in his epistles written to them it is presupposed that they were by him ordeyned Bishops of those Churches and the Antecedent he proveth pag. 75. by this argument because it is presupposed in the epistles that the Apostle had committed to them episcopall authority both in respect of ordination and jurisdiction to be exercised in those Churches Whereas if he had stuck close to the wordes of his sermon in dissolving as now he will needes his first sentence into a two fold reason he should have argued thus It is presupposed in the epistles to Timothy and Titus that the Apostle had coÌ„mitted episcopall authoritie to them both in respect of ordination and jurisdiction c. Ergo it is apparant by those epistles that he had ordeyned them Bishops But though he sawe it he was ashamed to be seene to The Doct. reasoneth loosely changeth his termes and argumentes and then taxeth his Refuter for not answering his argument argue thus loosely and as we have often done so againe must wee give him leave to change at his pleasure not onely his termes or phrases but also his very arguments But when he taketh this liberty he wrongeth his Refuter against all equitie to taxe him as he doth both here and hereafter pag. 78. lin 16. for not answering his argument For who can answer an objection before he heare it And who that considereth the tenour of his first sentence before set downe would haue dreamed a twofold reason to be infolded therein Nay who would not have judged as the Refuter did that the later clause had bene a confirmation of the former But to take his arguments as he hath nowe tendred them when he saith It is presupposed in the epistles to Timothy and Titus that Paul had ordeyned theÌ„ Bishops of Ephesus and Creete if his meaning be that their ordination to the episcopall charge of those Churches is presupposed by the Apostle in his epistles written to them I utterly reject his assertion as a false presupposall or rather forgerie of his owne which hath no warrant from any line or letter in those epistles And to his proofe thereof viz. because it is presupposed in those epistles that the Apostle
this chapter haue given us a second reason for his first conclusion scz that Timothy and Titus were ordeyned Bishops by S. Paul he now tendreth us a second prosyllogisme to confirme the antecedent of his first argument But to let him goe free with this fault I will answer this argument as it standeth first to the proposition which although it never sawe the Sun before his defence came abroad he taketh for graunted because T C and his Refuter have assailed it in vaine So he flattereth himself in his owne conceite but all in vaine For a meaner Scholler then T. C. or his Refuter eyther may easily discerne the inconsequence of his proposition although he may seme to have fortified the presupposall which he concludeth with a double bulwark both of describing the authority and of prescribing the duty of Bishops For S. Paul in his speach to the Elders of Ephesus Acts. 20. 18. c. describing his owne office and authority as he was the Superintendent of that church president of the presbyterie there plainely describeth the office and authority of all Superintendents or presidents in particular churches consequently prescribeth the duty which was to be performed by all such as should succeed in the like office till the comming of Christ Notwithstanding it were absurd froÌ„ hence to inferre that the Apostles speach there presupposeth his ordination to the office of a superintendent or President of the Presbytery in that Church of Ephesus wherefore neyther doth it follow that the Apostle in his epistles to Tim Titus presupposeth their ordination to the office of Bishops in the churches of Ephesus and Creete though it should be graunted that in describing their authority as they were governours of those churches and in prescribing their duty such as was to performed by them and their successors till Christs comming he both described the office and prescribed the duty of Bishops But this which he assumeth for a truth I reject as an assertioÌ„ no lesse voyd of truth then the main coÌ„clusion now in question for it is grounded upoÌ„ this false suppositioÌ„ that none other then diocesaÌ„ Bishops had in those times or could have by succession the government of particular Churches Now let us heare what he can say in defence thereof The Assumption I prove saith he by those particulars wherein the episcopall Sect. 4. ad sect 3. pa. 78. authoritie doth chiefly consist both in respect of ordination Tit. 1. 5. 1. Tim. 5. 22. and also of iurisdiction they being the censures of other Ministers doctrine 1. Tim. 1. 3. 2. Tim. 2. 16. Tit. 1. 10. 11. 3. 9. Iudges oâ— their person and conversation 1. Tim. 5. 19. 20. 21. Tit. 3. 10. to which proofes he answereth nothing Answered nothing no merveile if he had no answere to these proofes as they are now fitted to the assumption of his new shapen argument if this be his meaning his best friends I think wil scarce coÌ„mend his honesty or discretion But if his meaning be that these proofes before layd downe in his sermon received no answer at all dooth he not too much forget himself since he taketh notice in the next page following of this reason yeelded for the denyall of his assumption viz. that those instructions comprised in the places alleadged were not given to Timothy and Titus as Bishops but particularly to them as Evangelists and in generall to the Presbyters c. But since this answere is in his eyes no answer at all let us trie whether it may not be sayd with more truth that his proofes whereof he boasteth are no clear proofes eyther of the principall points before denied or of those which he now assumeth He knoweth full well that his refuter flatly denieth that which he acknowledgeth to be in effect his assumption both before and now to wit that S. Paul had any intention to informe Timothy and Titus as Bishops or any other Diocesan Bishops by them how to demeane themselves in those particulars of ordination jurisdiction hath he any argument to prove this or can he deduce it out of the scriptures before mencioned At least if he will needs cleave to his last assumptioÌ„ why are not the proofs thereof if he have any contrived into form of arguments are his syllogismes so soon at an end Me thinks he should not expect any help in this case from his refuter whom he judgeth to be but a very bungler in the art of Syllogising Yet if it must needs be done to his hands I will doe my best to give it the best coate I can and that is this Whosoever describing vnto Timothy and Titus their office and authority as they were governors of the Churches of Ephesus and Creet and prescribing their duty in the execution thereof to be performed by them and their succssors till Christs coÌ„ming doth describe their office prescribe their duties in those particulars wherein episcopall authoritie chiefly consisteth he doth in so describing prescribing plainly describe the office and prescribe the duty of Bishops But S. Paul in his epistles to Timothy and Titus describing their office authoritie as they were governors of the Churches of Ephesus and Creete and prescribing their dutie in the execution thereof to be performed by them and their successors till Christs comming describeth their office and prescribeth their dutie in those particulars wherein piscopall authority consisteth For he describeth their office and prescribeth their dutie in the power of ordination and jurisdiction as the places before quoted doe shewe And in these particulars of ordination and jurisdiction episcopall authoritie chiefly consisteth Therefore S. Paul in so describing the authoritie and prescribing the duty of Timothy and Titus doth plainely describe the office and authority and prescribe the duty of Bishops Behold here good Reader how the Doctor after many windings in and out is retired back to that which he assumed as you may see sect 1. for the proofe of his first argument viz. that episcopall authoritie standeth in the power of ordination and jurisdiction This was then taken for graunted and so inforced to prove that Timothy Titus their ordination to the function of Bishops was presupposed by S. Paul in his epistles to them in as much as they had that authoritie coÌ„mitted to them Here it is againe produced to justify the same coÌ„clusion because if episcopal authority coÌ„sist in those particulars theÌ„ S. Pauls describbing of their authority and prescribbing of their duty in the same particulars argueth the authority duty of Bishops to be describbed in those epistles c. So to make a shew of some variety of arguments one assertioÌ„ must come twice upon the stage for one purpose that with an impudent The Doct. beggeth stoutly face to begge rather then with â—ound reason from Gods word to coÌ„firme what is well known to be one of the main points controverted For his adding the authority of Gregorie Nazianzen Chrysostome
commandements given to Timothy were to be performed by such as succeeded him in the same office Mr Calvin saith he vnderstandeth in the name of the cōmandement those things whereof he had hitherto discoursed concerning the office of Timothy And doe not we also understand the things or works given in charge under the name of the commandement Neyther deny we that those things belonged to the office or ministery of Timothy Yet we refuse that succession in the same ministeriall function which the Doct. would wring if he could tell how out of Pauls charge to performe the things so cōmanded untill Christs second cōming 2. True it is that T. C. and others finding among other precepts in Pauls epistles to Timothy this that the governing Elders are to be honoured as well as the Teachers doe from thence conclude the continuance of both functions and why should they not since the continuance of Bishops and Deacons is of all interpreters rightly gathered frō the rules that are layd down concerning their functions 1. Tim. 3. the former being no less ordinary and perpetually necessary then the later Yet the continuance of Timothy his office cannot be concluded vpon the same ground till it may appeare that his function was also perpetuall and not extraordinary 3. As for the testimony of Ambrose it nothing helpeth the Doctor except it be to shewe how grosly he plaieth the Sophister in thus arguing S. Paul in his words 1. Tim. 6. 14. hath regard unto Timothees successors that they after his example might continue the wel ordering of the Church So saith S. Ambrose Ergo in his understanding saith the Doct. he meant such as succeeded Timothy in the same office As though the Fathers did confound the offices of Apostles Evangelists with those Pastors Bishops which succeeded them in the rule and government of the Churches because they say the later were successors to the former 4. His reason followeth now to be examined Whatsoever authority is perpetually necessary and such as without which the Church neyther can be governed nor yet continued the same is not peculier to extraordinary persons or to die with them but by an ordinary derivation to be continued in their successors But the authority committed to Timothy and Titus was perpetually necessary and such as without which the Church neyther can be governed as without jurisdiction nor continued as without ordination Therefore the authority committed to them was not peculiar to them as extraordinary persons but by an ordinary derivation to be continued in those that succeeded them Wherevnto I answer as before if he speak of successiō at large in authority onely he wandreth from the question If of succession in the same office I disclaime the later braunch of the proposition for all men knowe by the perpetuity of Pastorall authority by which the word and sacraments are still continued in the Church whereas the dispensation of these holy things was first committed by Christ to the Apostles Math. 28. 19. 20. that the perpetuall necessity of an authority to performe this or that ministeriall work doth not necessarily require any to succeed in the same function that first enjoyed that authority And this is so evident a truth that rather then the Doctor will contradict it he will become non-suite in this point and perswade his Reader if he can that succession in authority onely which was never denyed is sufficient for his purpose the contrary whereof is before sufficiently made manifest To follow him therfore in the defence of his propositiō he saith Sect. 12. ad sect 8. pag 85. it is grounded on this hypothesis that diocesan Bishops were the successors of Timothy and Titus and therefore reasoneth thus If the successors of Timothy and Titus were diocesan Bishops then those things which were written to informe their successors were written to informe diocesan Bishops But the successors of Timothy Titus were diocesan Bishops Therefore those things that were written to informe their successors were written to informe diocesan Bishops Here the Doctor is againe to be advertised that the true hypothesis of the former proposition is this that diocesan Bishops not onely de facto were but also de jure ought to have been successors vnto Timothy Titus in the exercise of their authority therefore the consequence of the later proposition which mencioneth their succession de facto onely is too weake for vnless it were certeine that S. Paul intended that diocesan Bishops should succeede them his writing of purpose to direct their successors cannot argue that he meant by them to informe diocesan Bishops It had bin fit therefore the Doctor had shewed from some wordes of the Apostle in these epistles or from some other Scriptures that the Apostle aymed at the successiō of such Bishops but this was too hard a task for him and therefore he perswadeth his reader that their succession de jure cannot be denied if their succession de facto be proved Which he indeavoreth by two arguments First by this disiunction Either diocesan Bishops were their successors or the presbyteries or the whole congregation But neyther the presbyteries nor the whole congregation Ergo diocesan Bishops As for the last member of this disiunction it is absurdly added by the Doctor howsoever he would seem to haue done it to please his Ref for although he say that the right was in the church yet he giveth the execution to the presbytery of each congregatiō neyther yet is he so to be vnderstood as if he denied a preheminence for order sake vnto some one to be the mouth of the rest in executing that which was by the whole presbytery decreed Which preheminence as it did by right belonge to Timothy Titus in regarde of their Evangelisticall function during their stay in those places so it was devolved after their departure to him that was primus presbyter or proestoos president of the presbyters that is to say in each congregation to the Pastor and in a Synode or assembly of the Pastors and presbyters of many Churches to that one which with the consent choyse of his brethren moderated the action If therefore he speak of successors vnto Timothy Titus in that speciall presidencie which they held at Ephesus and in Creete his disiunction is to be disclaimed as insufficient because it wanteth the mētion of such a president as we give to each presbyterie and Synode His second argument followeth in this forme Those who succeeded Timothy and Titus in the government of the Churches of Ephesus and Creet were their successors But the Bishops of Ephesus and Creet did succeed Timothy Titus in the government of those Churches Therefore they viz. Diocesan Bishops were their successors Well may you see the Doct. would faine be thought to be rich The Doct. is poore proveth idem pe◠idem when in deed he is poore For is this argument any better then a beggerly proving of the point denyed by the self
by ordinary meanes for himself interpreteth the Apostles words 1. Tim. 4. 14. neglect not the gift that is in thee was givē the by prophesie c. of his calling to the Ministery not by humane suffrage but by divine revelation by the cōmandement or oracle of the Holy Ghost lib. 4. p. 141. his calling therefore to the Ministery by his own confessiō must be extraordinarie 2. Neyther can it be denied to be extraordinarie in Titus that the Apostle cōmitted to his Church the finishing of his owne work for the first establishing of the Churches in Creta and furnishing them with Bishops or Elders to instruct them For himself confesseth that the Churches which were yet in constituting and vnfurnished with Presbyters to teach them had no need of a Bishop to govern them Lib. 4. pag. 63. 3. In like manner this large commission not confined to any one Church or Diocese but with equall charge extended over all the Churches in the whole Iland was more then ordinarie seing the ordinary Bishops and Elders were restreyned to the oversight of one onely Church or flock as appeareth by Act. 20. 28. 14. 23. Phil. 1. 1. and the Doctor that hath sought all records he could meet with for the next successors of Titus can finde none that had the like extent of jurisdiction till the next age after the Apostles and yet there is an apparant difference betweene him that the Doct. mencioneth and Titus as is before observed cap. 8. sect 13. next before this 4. Moreover it was extraordinarie that Timothy Titus were authorized to cōmaund and to speake with cōmanding authoritie 1. Tim. 1. 3 4. 11. 5. 7. Tit. 2. 15. for the auncient Bishops knewe that this was rather Apostolike then suting with the function of Bishops Ignatius in ep ad Rom. knowing his owne measure would not commaund as an Apostle but exhort c. but because these men by their daily conversation with the Apostle knew perfectly his doctrine and doings the Pastors of the Churches to which they were sent were to receive direction frō them and to yeeld obedience to their instructions 1. Cor. 4. 17. 16 10. 16. 2. Cor. 7 13. 2. Tim. 2. 2. 3. 10. 5. Yea even in gifts and the way of attayning them D. Downames Betters doe acknowledge this extraordinarie preheminence that they were indowed with extrordinarie gifts as the revealing of secrets and discerning of spirits and that they had their knowledge for the most part infused by revelation perpet govern pag. 88. Bishop Barlow serm in Act. 20. 28 fol. 6. And since some of these extraordinarie preheminences then shined most clearly when they were assigned to the Churches of Ephesus and Creet it followeth inevitably that their function was even at that time extraordinarie and therefore not episcopall but evangelisticall Now whereas he saith that their function was the same ordinary function which their successors all other Presbyters did exercise because 1. they were assigned to certeine Churches as the Pastors thereof 2. ordeyned thereto by imposition of hands 3. and by that ordination furnished with the power of ordination and jurisdiction what else doth he then indeavor to justify the point controverted by others no lesse doubtfull if not apparantly false To returne now to that assumption which at the first affirmed joyntly that the very function of Timothy Titus aswell as their authority Sect. 4. was both ordinary and perpetually necessary c. it is most plaine by the reason added in his sermon pag. 79. before he bringeth in his conclusion that he then intended as his wordes signifyed to justify the perpetuity of their function for the wordes of his reason are these If whiles the Apostles themselves lived it was necessary that they should substitute in the Churches already planted such as Timothy Titus furnished with episcopall power then much more after their decease have the Churches need of such governours To this connexive proposition himselfe addeth the assumption and conclusion pag. 104. following But the former is evident by the Apostles practise in Ephesus Creet and all other Apostolicall Churches Therefore the latter may not be denyed With what face now can the Doctor deny that this argument aymeth at the perpetuall necessity for all Churches not onely of that authority or power which he calleth episcopall but also of the very office or function of Bishops such as he affirmeth Timothy Titus to have bin His complaint therefore is very injurious as we have elswhere shewed to the full when he chargeth his Refuter with wronging him in saying that he maketh this episcopal power perpetually necessary for the very being of the visible Churches that he contradicteth himselfe in another place when he acknowledgeth that where the episcopall government may not be had an other may be admitted But albeit the Doctor be loth to confesse himselfe guilty yet is it a signe of remorse that he refuseth to mainteine that necessity of the episcopall function which his argument at first directly concluded Howbeit he proceedeth in false accusation against his Refuter in saying he doth but elude his reasō with a malepert speach because he wished him not to wave crave but to prove the question for doth he not crave rather then prove that which he assumeth for an The D. waveth and craveth daunceth the round evident truth when he giveth us no other argument then his owne naked affirmance that it is evident c. to justify the assumption or Antecedent of his reason viz. that it was necessary whiles the Apostles lived to substitute in the churches already planted men furnished with episcopall power therein like to Timothy Titus And doth he not wave to and fro or rather goe back againe to the first point controverted in this whole Chapter when he avoucheth in the same Assumption that Timothy Titus were furnished with episcopall power when the Apostle Paul substituted them in the churches of Ephesus and Creet Wherefore if his drift were in this division such as he avoucheth in the entrance thereof viz. by a new supply of arguments to prove Timothy Titus to have bene Bishops of Ephesus and Creet the issue of all his reasoning is no better then a plaine dancing the round in this fashion Their function and authoritie was episcopall because it was not Evangelisticall for it died not with their persons and therefore was not Evangelisticall It died not with their persons because it was ordinarie and perpetually necessary c. for if it were necessarie to have men furnished with episcopall power whiles the Apostles lived it was much more necessary after their deathes Now that it was necessarie whiles they lived it is evident by the Apostles practise in furnishing Timothy and Titus with episcopall power at Ephesus and in Creet Who seeth not by all this his discourse that we are now just where we began All this waving therefore from one
viz. that Bishops jure divino are equall among theÌ„selves in respect of power and jurisdiction aswell as order But though he deale honestly that himselfe and not the Bishops of King Henries dayes restreyneth the equalitie of Bishops among themselves to the power of order yet he casteth a great blemishe disgrace upon those our forefathers in signifying that the auncient Fathers consented not with them but with him and against them in this point As for that clause he addeth as were also the Apostles whose successors the Bishops are I know not to what purpose it serveth save to discover his contradictinge eyther himselfe or the The D. coÌ„tradicteth himself or the truth truth himself if he mean that the equality of Bishops amonge theÌ„selves is as large as that equality which was among the Apostles for theÌ„ he erreth in restreyning the equality of Bishops unto power of order onely the truth if he meane that the Apostles had no other equality among themselves then he giveth to Bishops for they were equall also in authority and jurisdiction aswell as in power of order as is rightly acknowledged by our Bishops in their bookes and by the auncienter Bishops in their writings Neyther is it true as the Doct. would insinuate thaâ— Bishops onely are the Apostles successors The D. untruly insinuateth that Bishops onely are the Apostles successors For to speak properly they have no successors and in a generall sense all Pastors and Teachers that hold and teach their doctrine are their successors And herein we have against him amongst many others the consent of those reverend Bishops who having sayd that Christ gave none of his Apostles nor any of their successors any such authority as the Pope claymeth over Princes or in civill matters doe make application thereof aswell to Preists as to Bishops But the D. notwithstanding upon this that the Bishops are the Apostles successors goeth on and telleth us That we may not inferre because the Apostles were equall among themselves that therfore they were not superior to the 72 disciples or because Bishops are equall among themselves therefore they are not superior to other Ministers Whereunto I could say it is true if it were apparant first that Bishops other Ministers doe differ by any special difference as the 72. disciples did from the Apostles but no such thing appeareth eyther in the scriptures or in the Bishops booke from whence the Doct. reasoneth but rather as hath bene shewed by the refuter and is before mainteyned the cleane contrary Secondly that the Apostles had any superiority over these disciples the which the Doctor wil not so easily prove as take for granted seing 1. Christ living the Apostles had no authority over any 2. their Apostolical authority was not as then wheÌ„ the 72. were sent forth coÌ„mitted vnto them and 3. it appeareth not that the Ministery of the 72. was to be coÌ„tinued in the Church after Christ but onely to remaine for that present journey and afterwards to be disposed of as Christ pleased Thirdly it is also true that as the equality of the Apostles amonge themselves and the supposed superioritie they had over the 72 tooke not away their subjection and inferiority to Christ so neyther doth the equallity of Bishops among themselves nor their superioty over other Ministers take away their inferiority to the Pope by any necessity of consequence Wherefore I must for this The Refus rightly alleadged the testimony testimony conclude 1. that the refuter hath rightly alleadged it and 2. that the D. hath wronged not onely his refuter but us them in labouring and that with slaunder to wrest their testimony out of our hands The next testimony is taken from the booke called Reform leg eccles Sect 2. Ref. pag. 4. D. pag. 5. cap. 10. 11. de divinis offic ijs to prove that those which made the booke deemed that as the episcopall function is not jure divino so the government of the Church by the Minister and certeyn Seniors or Elders in every parish was the auncient discipline so consequently his doctrine in his sermon contrary to their judgement In answer whereunto 1. he chargeth his Refuter to playe the part of an egregious falsifyer and The D. columniateth the allegation to be forged but by that time the matter be examined I perswade my self the reader will thinke it meet the Doctor take home those speaches to himselfe as his owne proper the rather seing the Ref setteth not downe the words of the book but onely his own collection out of them 2. he fathereth that upon him which he neyther sayd nor meant With what eye trow we looked he vpoÌ„ the Refuters words that he would make his reader believe that the Refuter affirmeth as he afterwards intimateth that the The Doct. slauÌ„dereth compilers of the booke meant to bring in lay-Elders or to establish the pretended parish discipline or to acknowledg that it was the ancient discipline of the Church Let us now debate the matter as it deserveth at large And first it being remembred that the booke is cited to prove that the doctrine in his sermon is against the judgement of our immediate forefathers we are to see what his doctrine is viz that as the episcopal function in quçstion is jure divino so all ecclesiasticall power of jurisdiction is in the Bishops hands onely that the Pastors of particular flocks as they have their authority from the Bishop so all the authority they have is in fore conscientia not in foro externo eyther for direction or correction that belongeth wholly to the Bishop he is to reforme abusâ— exercise Church Censures against offenders It is not in the power of any Pastor of a particular congregation with any assistantes of lay-Elders or other associates to execute any censure c whereof we maye see more at large in the 4. point of his sermon pag. 45-52 And however in his defence he doth in part deny this to be his doctrine yet is it sufficiently averred lib. 2. Cap. 4. hereafter following to be his doctrine Now to prove that this his doctrine is against the judgement of those fathers is that booke alleadged the Doct. is now to make good his charge if he can he sayth he will doe it by transcribing the 10. 11. chap. cited the bare recitall whereof being as he saith a sufficient consutation of his forged allegations The words transcribed by him are Evening prayers being ended in citie parish Churches wherevnto after the sermon there shal be a concourse of all in their owne churches the principall Minister whom they call parochum the Parson or Pastâ—r and the Deacon if they be present c. and Seniors are to consult with the people how the mony provided for godly vses may be best bestowed to the same time let the discipline be reserved For they who have coÌ„mitted any publike wickednes to the coÌ„mon offence of the Church are to
which our Bishops exercise is wholly by Gods word But 2. though those words detracted by the Doctor had not bene added by them if he thinketh it wil prove that the function now exercised by Bishops is warranted to them by Gods word he forgetteth his owne distinction betweene potest as modus potestatis togither with the difference which he putteth betweene function and authoritie lib. 4. pag. 100 102. 147. Neyther 3. is that authority which the booke requireth Bishops to exercise such a sole power of correction as the Doctor giveth unto them for the same booke requireth also of every Minister aswell as of the Bishop at his ordination that he preach the word and administer the sacraments The D. owne testimony against him discipline so giving every Minister a stroke in the outward policie government of the Church aswel as the Bishop which the Doct. taketh quite from him But to conclude this point the booke of articles doth in deed shewe the judgement of our Church in some matters of policie and church government devised by men aswell as in more weighty points of faith set down in Gods word Wherefore the doctrine of our Church concerning the later is not to be sought for in the booke of consecration or the 36. article that establisheth it much lesse in the preface of that booke but rather in those articles which concerne faith and sacraments For the whole body of our Church being assembled in Parliament evidently perceiving that there were some clauses sentences and articles in that booke and the preface thereof not warrantable by the word did therefore approve of it no further then it concerned the doctrine of faith and sacraments and provided also that no Minister of the word should be tied by his subscription further to approve it as well appeareth by the statute 13. Elizab cap. 12. And here I wish the reader 1. to take notice that in all that booke there is no word of Archbishops Archdeacons Deanes rurall Deanes with the rest of that rowe so that they will not be found be like in the word nor hath God by his spirit appointed them in his Church 2. To observe how the Doct. that so boldly and confidently that I say no more rejecteth so many Synods Churches and learned men alleadged by the Refut and acknowledged by himself to be orthodoxal divines is not so wel seene in his allegation here as he would seeme to be surely he mought very well conceive that we might take exception not onely to his booke of ordering Bishops Preists and Deacons but to the article that establisheth it both being made by the Bishops themselves Iudges in their owne cause and seeking their owne preheminence espetially when they were both so farre excepted against by that whole assembly of Parliament as not to binde any by subscription to approve them so much as consonant to the word Thus much concerning the booke of articles and the D. dealing with vs therein Come we now to the Confession of the English Sect. â—â— church collected as the D saith out of the Apologie The wordes as he layeth them downe are these We beleeve that there be divers degrees of Ministers in the Church whereof some be Deacons some Preists some Bishops c. But he should have read out to the end of the sentence and not breake off with an c. so keeping many of his readers from the sight of them if he durst for overthrowinge his owne cause For the very next words insinuate that these diverse degrees If the D. had read his owne testimony to the end it would have bene against him are of order not of power and jurisdiction whiles they make the office of those divers degrees to be one and the same saying to whoÌ„ is coÌ„mitted the office to instruct the people and the whole charge and setting forth of religion It seemeth the D. was somewhat shortwinded when he read that sentence and I challenge him to bring one word out of all that confession that giveth more authoritie to Bishops then to other Ministers that are called Preists Doth not the 7. article of that confession professe that Christ hath given to his Ministers one aswell as another power to binde to loose to open to shutt Doth it not make the authoritie of binding and loosing to be in thaâ— censure of excoÌ„munication and absolving from it aswel as in preaching mercie or judgement Doth it not make the worde of God the keye whereby the Ministers must open or shut the kingdome of heâ—veâ— And doth it not affirme that the disciples of Christ aswell as the Apostles received the authortie of opening and shutting by it And that the Preist is a Iudge in this case though he hath no manner of right to challenge an authoritie or power that is as the observation vpon it vnderstandeth it civil or to make lawes to mens consciences To be short doth it not affirme that seing one manner of worde is given to all and one onely keye belongeth to all that therefore there is but one onely power of all Ministers as concerning opening and shutting If I belie not the Confession but that these be the very wordes thereof let him that readeth confider whether the Confession produced by the Doctor as an Advocate in his behalfe to prove the Refuters fourth vntruth hath not as a Iudge given sentence against his owne Client Worthily therefore hath he here cited this confession and of no lesse worth is his owne observation vpon it It is to be noted saith he that our Church acknowledgeth nothinge as a matter of fayth which is not conâ—â—yned in Gods worde or grounded thereon And I will note it with him and doe tell him that he noteth well for vs and againste The Doct. note is for vs and against him selfe himselfe For if the government of the Church by such Bishops as he speaketh of be a matter of faith why putteth he a difference betweene matters of discipline and the articles of fayth and referreth the question of the function and superioritie of Bishops to the former lib. 3. page 38 and howe is their government mutable and not perpetually necessary as in his defence he often affirmeth In deed he once sayd that the â—piscopall function and authoritie which Timothy and Titus had the same with ours as being assigned to certaine Churches consisting in the power of ordination and jurisdiction was not to end with their persons but to be continued in their successors as being ordinarie and perpetually necessary not onely for the well beinge but also for the very being of the visible Churches This was the Doctors faith when he preached and printed his sermon page 79. but it seemeth his Refuter hath occasioned his departure from it But let we that passe and keep we him to his note here Thus I reason It is to be noted that our Church acknowledgeth nothing for a matter of fayth which is not conteyned in
precepta vocat hoc est divinitus inspirata et ob id authentica Aret in 1. Cor. 14. 37. 3. It is well knowne that the doctrine of the Apostles and their practise recorded in their writings yeeld us the most direct and expresse warrant which Christian people and their Teachers have I say not for the sanctifying of the Lords day which is our Sabboth because some great Favourites of the Prelacy holde it though vnjustly to be a varyable ordinance and alterable at mens pelasure but for the estableshing of a settled Ministery in every Church to feed the â—lock which dependeth on them 1. Pet. 5. 3. 4. Act. 14. 23. 20. Tit. 1. 5. Which I suppose all will graunt to be generally and perpetually necessarye Byshop Bilson not excepted Perpet Govern pag. 106. 107. and 208. And it is no lesle evident that there is no generall necessity or perpetuity in some precepts which Christ himselfe gave to his Disciples as Mat. 10. 5. 14. and 12. 16. and 15. 20. and 19. 21. Iohn 13 14. 15 wherefore the perpetuity or immutability of precepts given in the scriptures dependeth not vpon the authority of the person froÌ„ whom D. distinction falleth to the groâ—d they proceed immediately but vpon the generallity or perpetnity of the grounds or causes which give strength there vnto So that the things which are Apostolici juris and none otherwise divine ordinances then as they proceedd froÌ„ the spirit of God that directed the Apostles are generally perpetually immutable necessary in the presence and concurrence of those causes and grounds whichmade them at the first necessary And there is no other or greater perpetuity or necessitie in any of those things which are immediately divini juris Wherefore as the D. acknowledgeth the things which were ordeyned of the Apostle to be for the authority of their iustitution not onely apostolicall but also divine ordinances so he must confesse that whatsoever they established not for a short tyme but for succeeding ages the same deserveth to be estemed as a thing authorized divnio jure not apostGlico onely And herein we have the consent of sundry Orthodoxal writers Certâ— saith D. Whitakers de Pont. Rom. pag. 107. quod apostoli ut necessarium sanxerunt atque introduxerunt juris divini vim The D. distinction is against the iudgment or his own freindes aswell as others obtinet And in this very question of the superioritle of Bishops above Presbyters as it is their coÌ„mon Tenent that they are equall or rather all one jure divins by Gods lawe so they hold the doctrine and practise of the Apostles to be susficient warrant to conclude their assertion as we may see in Sadeel ad repet Turrian sophism loc 12. pag. 403. 412. partis secundae And in Chemnitius exam Conc. Trident. De sacram ordâ—n parte 22. sol 249. yea Sadeel pag. 117. putteth no difference betwene jus divâ—num and an Apostolicall ordinance for vpon these premisses Presbyteri certè apostolicis institutis habent jus ordinandi Illi vero qui haâ— aeâ—ate ecclesiam primi reformarunt erant presbyteri he coÌ„cludeth quare primi illi doctores potuerunt in ecclesia reformata ministros ac pastores ordinare idque jure divino In like manner Bishop Barlowe in his sermon on Acts. 20. 28. as one not acquainted with any difference in perpetuitie betwene â—us apostolicuÌ„ divinum giveth both indifferently to the episcopall function gathering out of one word posuit in his text that it was both praxis apostolike an ordinance apostolicall and thesis pneumalike a canon or constitution of the whole Trinitie enacted for succeeding prosterity Mr. Bell in his regiment of the Church pag. 117. saith a thing may be called de jure divino two waies 1. because it is of God immediately 2. because it is of them who are so directed by Gods holy Spirit that they cannot erre And in this sense the superiority of Bishops over other inferior Ministers maye be called de jure divino or an ordinance divine Doctor Sutcliff de presb cap. 15. presseth among other argumentes apostolorum usum et morem to prove that the superiority of Bishops above other Ministers doth niti jure divino The same may be sayd of sundry others which at this daye hold the functioÌ„ of our diocesan Bishops to be an apostolicall and so a divine ordinance or give them a superiority of jurisdiction jure apostolico as the D. himself doth lib. 3. pag. 116. and are not so scrupulous as the D. is to allowe that the superiority of their function is warranted to them jure divino Neither feare they to conclude the episâ—opall govermeÌ„t to be perpetuall because it is an ordinance apostolicall Wherefore I would be glad to learne of the Doctor in his next defense seing he was not in his sermon or the margin of it pleased A request to the D. to tel us where he so lately learned that distinction to tell us who those Some are which in respect of perpetuitie doe put such a difference as he noteth betwene the thinges that are Divini and those that are apostolici juris For as he receyved it not froÌ„ any of the forenamed Favorites of the prelacy so neyther did he suck it from Doct. Bilsons breast the man that gave him in this question so good satisfaction For as the title of his booke sheweth that he holdeâ—h the government of Bishops to be the perpetuall government of Christes Church so the body of the booke it self doth plainely demonstrate that he concludeth the perpetuity thereof from no other argumentes then such as the D. urgeth to prove it to be an apostolicall divine ordinance Yea it seemeth that when the D. preached his former sermon of the dignity and duty of the Ministers either he had not yet learned or at least he little regarded this distinction For pag. 73. he taketh an ordinance delivered by the Apostle 1. Cor. 9. 14. for a sufficient arguement to conclude that a sufficient maintenance is due vnto the Ministers of the Gospell jure divino by the lawe of God But let us come as neere as we can to his author of this distinction Bellarmin in deed distinguisheth betwene jus divinum and Apostolicum atfirming lib. de clericis cap. 18. that the mariage of preists is prohibired onely jure apostolico not divino Quod enim saith he Apostolus praecipit non divinum sed apostolicum praeceptum est But with him jus apostolicum is no other then jus humanum or positivum Ibid. cap. seq Moreover he urgeth the same distinction as the D. acknowledgeth lib. 3. pag. 101. to shewe what he tooke to be Hieroms meaning when he saith that a Bishop differeth from a Presbyter in nothing save in the power of ordination that is saith he lib. de Clericis cap. 15. in this onely he is superiour to other Ministers jure divino but in the power or jurisdiction jure
things and to hold fast that onely which is good 1 Thes 5. 21. yea to judge of the doctrine delivered to them 1. Cor. 10. 15. and 11. 13. to marke such as teach contrarie to the doctrine that they have received and to avoide them Rom. 16. 17. Moreover doth not the generall bande of love binde everie one freely to rebuke his neyghbour not to suffer sinne upon him Leviâ— 19. 17. and doth not the Apostles sharpely taxe the Corinthians for suffering the false Apostles to domineare over them 2. Cor. 11. 20. Wherefore if it be a cursed confusion subversion of ecclesiastical power to subject every teacher to the jurisdiction or corrective power of everie private hearer and to coÌ„mit the managing of the keies or Church Censures to everie meane Artisan then the D. may see how grosse an error it is to think that the dutie of examining or trying and not suffering false teachers doth necessarily argue a power of inflicting the ecclesiasticall censurâ—â— vpon them And the indifferent reader may perceive that while the D. laboureth to vphold the preheminent suprioritie of Byshops he hath put a weapon into the hands of the Anabaptists to overthrow all Ministeriall authoritie and to bring in a mere Anarchy Perhaps the D. wil reply that besides this trial or judgement of Sect. 4. discerning which is coÌ„mon to all Christians needfull for their preservation from seducers there is another and an higher kind proper to the guides of the Church and necessarie for the preserving of the whole â—lock from haereticall infection This wee acknowledge to be true but withall we say it is none other then a judgement of direction as Doctor Feild calleth it in his treatise of the Church lib. 4. cap. 13. pag. 222. which endeavoureth to make others discerne what themselves haue found out to be the truth And this is coÌ„mon to all the Ministers of the word Elders of the Church as appeareth by that charge which Paul giveth coÌ„mon to all the Elders of Ephesus viz. to attend on the feeding of the flocke and to watch against the danger both of wolves entring in and of false teachers springing up amonge them Act. 20. 28 -31 For how should such danger be prevented by theire watchfulnes if it were not theire dutie to trye out the leawde behaviour and false doctrine of seducing spirits and not to suffer them to spreade the contagion and poyson thereof in the Church committed to their oversight This is yet more manifest by sundry canons prescribed elswhere by the same Apostle as when he requireth of every Presbyter an abilitie to convince the gainsayers of wholesome doctrine Tâ—t 1. 5. 9. and subjecteth the spirits of the prophets to the judgement of the Prophets 1. Cor. 14. 29. 32. Add herevnto the practise of the Aposties admitting the Presbyters of the Church of Ierusalem to consultation for the trying determining of that question touching circumcision c. which had troubled the mindes of many beleevers at Antioche Act. 15. 6. 22. 23. It is apparant therefore that in the triall and examination both of teachers and their doctrine the scripture knoweth no difference betweene Bishops and Presbyters so that if Bishops will challendge to themselves a jurisdiction and power of correction over Presbyters because it belongeth vnto them to trie or examine not to suffer false teaching Presbyters then for the same reason it being the dutie of every Pres byter to trie the doctrine of Bishops not to suffer them to spread any errour without resistance Bishops also must subject theÌ„selves to the corrective power of every Presbyter But he will alleadge as some others have done that there is a third kind of triall and judgement proper to them that have cheif authoritie in the Church to wit a judiciall examination of persons suspected in open coÌ„sistory with power to censure such as are found faulty which as it is now exercised of our Bishops so it was then practised by the Angel of the Church at Ephesus Indeed if this were true he might with some colour inferre that the angels function was in that respect like to the function of our Diocesan Bishops but who seeth not that this plea is none other then a mere begging of the question For they that deny these angels to Still the D. beggeth be Bps. such as ours doe not acknowledge any such prehemineÌ„ce in one Minister above another for the trying and censuring of offenders Moreover by this reply the cause is as litle relieved as if a shipmaster to stop one leake in the one side of his shipp should make two or three on the other side more dangerous then the former For to cover the falshood of the proposition a double errour or untruth is discovered in the AssumptioÌ„ viz. 1. that by the triall which the Angel of the Ephesian Church tooke of the false The D. to stopp one leake maketh two Apostles is meant a judicial coÌ„venting of theÌ„ in open Consistorie and proceeding vnto censure against them being found lyars 2. that this power was the peculiar prerogative of that one which is here intituled the angel of that Church The falshood of the former doth appeare in part by some things already spoken it being before shewed that the triall and examination Sect. 5. both of teachers and of theire doctrine appropriated vnto Ministers in the apostolicall writings is none other then that judgement of direction whereby themselves and their people are informed guided in this cariage towards those teachers I add 1. that the Doctor cannot paralell the words or phrases here used ou dune bastasai kâ—kâ—us ' kai epeiraso c. Apo. 2. 2. hoti eas ten c. ver 20. with any other text of holy scripture where the same words do imply such a judiciall triall as he supposeth to be infolded under them 2. And since the persons which are sayd to be tryed not indured professed to be Apostles and therefore such as challendged an authoritie and calling superiour to that Angel what likelihoode is there that they would yeelde themselves subject to his judiciall examination and censure 3. Againe the text saith onely that they were tried and found lyars now if they were in open Consistorie judicially tried why were they not upon the discovery of their false dealing enjoyned to give open testimonie of their repentance And if they refused so to doe why did they not beare the sentence of suspension and excommunication or degradation Or if any such proceeding was held against them why is it not recorded in the text seeing it woulde have made much more for the angels commendation then that which is expresly mentioned 4. Nay that is recorded which soundeth rather to the confirmation of the contrary for that bearing which is commended in the same angel vers 3. is by good Interpreters and amongst other by Mr Perkins construed of his groaning under the burthen of those false Teachers
erroniously and weakly mainteyned to be of Apostolicall institution To impugne the proposition were to labour to quench the light of reason and if the Doctor contradict the Assumption he must not onely eate up his owne words before set downe but also oppose himself against the judgment of the best approved Fathers who as himself testifieth have taught the contrary and then the stroke of his owne tongue which he whett as a sharp rasor against his Refuter will recoile into his owne sides in this manner Doe the Fathers restify with one consent that these two degrees of Ministers Bishops and Presbyters were instituted of Christ and hath the Doctor the forhead to denie it In a matter of fact as this is whether Bishops were first instituted by Christ himself or by his Apostles for any man to denie creditt to all antiquity it is a plaine evidence that he is addicted to noveltie and singularitie the Doct. himself being judge for they are his owne wordes lib. 3. pag. 23. Againe in a matter of fact the authoritie and testimonie of some one Father ought to overweigh the whole nation of disciplinariaÌ„s as the Doctor saith but let it here be Episcopalians or Byshoplings contradicting the same I could here give him a large handful of these kinde of flowers gathered out of his own garden but I will spare both him and them seing I am to attend upon those arguments which he hath produced to prove his episcopall function and government to be of Apostolicall institution The first argueth that function to be Apostolicall because it was generally and perpetually used in the first 300 yeares after Christ his Apostles was not ordeyned by generall councells which argument since it altogither balketh the whole book of God and is fitted onely to make some use of his extravagant learning and great reading in the Councells Fathers of his long digression in his former treatises to another question I shall doe him no wrong to passe by it for the present and referr the examination both of it and the testimonies therein vnto a fitter tyme for the question is not how long Bishops have had the possession of that superiority and government which now they reteine but by what authority and warrant of God or man they were first seased of it and there is good cause to suspect their title to be naught when their defendants not being able to bring forth any authenticall evidence signed sealed by the hands of the Apostles from whom they pretend to derive theire tenure doe laye the weight of their cause eyther upon prescription of long continuance or upon the testimony of Fathers that lived for the moste parte 2. or 3. hundred yeares after the thing was or should be done which they stand forth to restify Especially seing the true records of all ordinances delivered by the Apostles unto the Churches of Christ are neyther perished nor locked up in any private Cloysters or closets but communicated to the publick viewe of all men who lift to search what forme of government they prescribed Chapt. 3. Answering the 2. Chapt. of his 4. book and the reason there tendred to prove the episcopal function to be of Apostolicall institution bâ—cause it was as he falsly suppoâ—eth used in the Apostles times and not contradicted by them In the 2. Chapter of his 4. book he stayeth himselfe within the Sect. 1. ad lib. 4. cap. 2. sect 1. pag. 17. of the Doct. compasse of the Apostles times and indeavoureth to shewe that the Episcopall function now in question was then in use his argument for proofe thereof cartieth this forme serm pag. That government which even in the Apostles times was used in the Apostolicall Churches and not contradicted by them was undoubtedly of Apostolicall institution The government by Bishops was used even in the Apostles times and not contradicted by them It was therefore undoubtedly of Apostolicall institution Concerning the propositioÌ„ how ever it be true in their opinioÌ„ which holde that there was but one forme of government in the Church and the same instituted by the Apostles yet the Doct. was told by the Refâ—ter answ pag. 127. that it cannot serve his turn who by his distinction of gold and silver sermon pag. 95. mainteyneth that there may be an other government in the Church that good besides that which he affirmeth to be of Apostolical institutioÌ„ For the propositioÌ„ cannot be true but vpon this ground that the Apostles were not to suffer any governmeÌ„t save that which was of their owne institution and therefore in taking it for granted he did but reckon without his host This answere the Doctor laboureth to remove and then fortifieth his propositioÌ„ against all future assaultes But first he seemeth to repent the delivering of that his distinction of divers Church governments which he compareth for their goodnes as it is more or lesse to golde silver saying he did it in favour of the Dâ—sciplinarians therein clawing a churle according to the homely proverbe The disciplinariaÌ„s which were that churle in whose favour he spake were are the reformed Churches abroad where the Presbyterian discipline is established as himselfe acknowledgeth lib. 3. pag. 108. lib. 4. cap. vlt. pag. 145. But his own tongue discovereth the affection of his hart therein to witt how The D. bechurleth the reformed Churches he spake it as a clawback in hope to have got thanks at least at the hands of all that favour the discipline Which not obteyning of his refuter in revenge to him he throweth the name of a Churle on them And to him he returneth this answere that he said not simply that other governments may be admitted besides that which the Apostles ordeyned but onely there where that cannot be had But whiles the Apostles lived that which they ordeyned might be had To these premisses I will adde the conclusion which the Doct. aymeth at though he doth not expresse it viz. That therefore The D. removed not the coÌ„tradiction charged upon him by his Refut whiles the Apostles lived none other government might be admitted save that which they ordeyned But for our better satisfaction because he hath not in our understanding clearly removed the contradiction charged upon him by his Refuter answ pag. 1â—7 158. he and I both humbly pray in his next defâ—nce a direct answer to the premisses of these arguments following Whatsoever forme of Church-government is lawfull and good the same might lawfully be tollerated of the Apostles in some Churches But some other forme of Church-government besides that which they ordeyned is lawfull and good Ergo some other form of Church-government besides that which the Apostles ordeyned might lawfully be tollerated by them insome Churches Againe Whatsoever forme of Church-government is lawfull and good the same might lawfully be tolerated by the Apostles But none other forme of Church-governmeÌ„nt save that which the Apostles ordeyned might lawfully be tolerated or admitted
he knew not the signification and use of the words aggâ—los and Apostolos he bewrayeth his owne and that in diverse The Doct. discovereth his owne errors while he offereth to shew his ref ignorance particulars For to let passe now the repetition of any thing formerly spoken for the use of this phrase the angels of the Churches he had need to have a very favourable interpreter that shal excuse him of errour in saying the word Angels absolutely spoken as a title given to all Ministers sent of God for not to heap up places where it is put for the celestiall Angels I have before shewed that it is referred to messengers sent of men laÌ„ 2. 25. 2. And surely that text of RoÌ„ 16. 7. which saith that Andronicus and Funia were men of note among the Apostles cannot prove what he affirmeth viz. that besides Paul and Barnabas and the 12. Apostles there were sundry other Embassadours sent from God with authoritie Apostolicall 3. Neyther can he make good generally his last assertiÌ„on that the word Apostle used with reference to particular churches signifieth their Bishops For besides the places before questioned phil 2. 25. 2. Cor. 8. 23. it is apparently used with such reference 1. Cor. 9. 2. when S. Paul who was no Bishop over any particular church or Churches saith If I be not Apostle unto others yet doublesse I am unto you 4. As for the conclusion which he inferreth viz. that in the Scriptures the word Apostolos is not used to signifie Messengers sent from men nether is it to be translated otherwyse then Apostle I have already shewed sect 5. how much he wrongeth our owne Church governours besides many other worthy and sound divines who have taken the word for any messenger from men and so translated it Phil. 2. 25. 2. Cor. 8 23. Iohn 13. 16. And 2ly I have sufficieeÌ„tly discovered the falshood of his conclusion having mainteyned against all his exceptions the Refuters construction of the 2. former places and the reasons which he propounded in that behalfe Neyther is it hard to remove that which he objecteth touching the later all that he saith is this though our Saviour do seeme to speak indefinitely Iohn 13. 16. of the Apostle he should say any Messenger and him and that sendeth him yet it is evident that he meaneth himself who sent and the Apostles who were sent Doth he seeme onely to speak indefinitely And is it evident that he meaneth himselfe onely c What seeming reason or evident demonstration hath the Doctor to justifye this since he hath none it might be a sufficient answere to tell him eadem facilitate rejicuur quâ—asseritur the Refuter maie as easily deny it as he affirme it But for the Readers satisfaction this I adde The coherence of the text both here and elswhere where the like speach is used as Cap. 15. 20. Math. 10 24. clearly sheweth that Christ intendeth to teach his Apostles that they ought to imitate him in subjecting themselves both to beare the like afflictions which is the scope of the other 2. places and to performe the like services which he aymeth at in this place vnto another To effect this his purpose he argueth a genere in this manner no servant disciple or messenger is greater then his L. and Mr. or him that sent him But ye are my servantes disciples messengers and I am that Lord Mr. and he that sendeth you in Embassage Ergo you are not greater then I and consequently you ought to subject your selves both to doe and suffer what ye have seene in me I could alledge Interpreters old and new that thus understand the words of Christ in the generall and largest sense but it shal not be needful to them that consider how absurd it is to restreine so generall a sentence vnto one onely particular For if I may use the Doct. words Lib. 1. pag. 226. who shal dare to doe this without very good warrant The Doct. conclusion being thus removed out of the way I here again inferre as the Ref. did once before that he is deceived seeketh to deceive by the equivocation of the word apostolos which sometimes in a coÌ„mon and generall sense is given to any one that is sent as a messenger though usually ascribed to those that were imployed as were the 12. Apostles in an high extraordinary Embassage from Christ In the next place Mr. D. labour is to remove this objection that though it should be admitted that he was a Bishop yet it followeth not Sect. 11. ad sect 15. pa. 70. 71. that he was a diâ—cesan Bishop like to ours in the substance of his office therefore be dâ—ceyveth his reader with the like equivocation in the word Bishop which in the Apostles times by his owne confession was coÌ„mon to all Pastors though afterwards appropriated to some speciall persons ans p. 136. This is saith the Doct. as if he should have said I grant that which here you prove but yet that followeth not hereon which you intended not That the Churches were dioceses the Bishops diocesan c I proved before in the former part here I am so farre from inferring or proving it that I presupposed it as sufficiently proved before Wherevnto I cannot make him a better answer then to returne him his own a litle before spoken to the Ref. with a litle change This is written as the most of his 4 volumes to bleare the eies of the simple For I cannot think that the D. which vndertooke this course was so void of judgment as here he would shewe himself to be if he wrote syncerely What is the point I pray you which here he had in hand was it not to prove that the Apostles themselves ordeyned Bishops doth not the title upoÌ„ the head of every page of this chapter shew it what Bishops did they ordeyne in his vnderstanding were they parish Bishops or temporary overseers as were the Evangelists can he justify the caling of our Bishops to be of divine or Apostolicall institution vnlesse he prove that the Bishops or Pastors to whom the Apostles committed the care of particular Churches were like to ours for the substance of their office And to discend more particularly to the question which himselfe affirmeth to be debated in all this discourse pag. 65. viz. whether Bishops be mentioned in the scriptures vnder this name the Apostles of the Churches is it not to be vnderstood of such Bishops as ours are If he doe neyther prove this nor intend it but presuppose it or rather take it for granted without proofe and if he prove no more in this discourse touching Epaphroditus The Doct. trifleth deceiveth shifteth poorely then that which this objection admitteth to wit that he was a Bishop in the generall construction of the word doth he not shew himselfe to be a trifling deceiver and what else doth he but bleare the eyes of the simple when he saith it is
rest of the Apostles when and whiles they were at Ierusalem May I aske with what eyes he discerned in that text the appearance of this which he affirmeth In the Embassage which was sent from Antioch to Ierusalem was there any special respect had vnto Iames above the rest of the Apostles Or in their interteynment is there any intimation of any singular act performed by him that might any way argue any such preheminence in him Doth not the text rather in the whole tenour thereof import the contrary For to whom were Paul and Barnabas sent to the Apostles and Elders saith the text Act. 15. 2. to whom did they deliver their Embassage to the Apostles and Elders and whole Church which received them saith the text verse 4. who summoned the Assembly or appointed the time or place of their meeting did Iames the text saith not so all the record is that the Apostles and Elders came togither to consider of the matter vers 6. There is no likelihood therfore that Iames had any standing preheminence among the Apostles before his presidencie in this Synode And what presumption can he produce frō this text or any part of the whole storie to shewe that he remayned superiour unto his fellowe Apostles after that meeting was ended not a syllable out of any text Wherefore in urging this place to prove a continued superioritie in order over the rest of the Apostles seing he is as one who seeketh to fetch water not fyer out of a punish stone he discovereth The Doct. expumice aquam postulat his extreame povertie in this case And which is worse injuriously maketh the Holy Ghost the authour of his owne fond conceits 3. For is it not a foolish conceit to speak no worse of it to īmagin that the function or charge of a Bishop cast upon Iames being an Apostle could give him more honour then he received of Christ by his Apostolicall office Doth not this overturne that difference of dignitie and degree which God hath set in his Church among the Ministers of his word and sacraments giving the first and highest place 1. Cor. 12. 28. Ephes 4. 11. unto his Apostles and subjecting unto them all other functions aswell of Bishops and Pastors of Teachers as Prophets and Evangelists And doth it not strongly favour of their madnes see Doct. Reynolds conference with Hart cap. 2. divis 3. pag. 119. cap. 3. divis 1. pag. 126 who acknowledging the Apostles to be all equall in the power honour of the Apostleship doe yet ascribe unto Peter a preheminence above the rest in regard of pastorall or episcopall jurisdiction But to proceed on to the last place Act. 21. 18. c. what is there Sect. 9. in it to be found that can give the Doctor any releife when Paul came Ierusalem and went in unto Iames he found the Elders present with him verse 18. he saluted not Iames alone but all that were present and declared what things God had wrought among the Gentiles by his Ministerie vers 19. upon the hearing thereof they all glorified God and sayd Thou seest brother how many thowsands of Iewes there are which beleeve c. ver 20-25 From hence the Doct. rightly collecteth I grant that Iames had the assistance of the presbyters as he saith pag. 52. in that counsell and advice which was given to Paul for the purifying of himself and shaving of his head c. vers 23. 24. But if he shall proceed from this assistance of Presbyters to inferre that therefore Iames was their Diocesan Bishop First I wil make so bold as to deny the consequence for why should not Iames his Apostolicall function inable him to hold a presidencie or cheife place amongst the Presbyters of Ierusalem during the time of his aboad there we heard before that Pauls presidencie in the assembly of the Elders of Ephesus Act. 20. 17. c did not make him their Diocesan Bishop Who doubteth see Iunius his Animadvers in Bellarm. Cōt 3. lib. 1. cap. 8. not 25. but that wheresoever any Apostle or Evangelist made stay for a time there he was acknowledged in regard of his singular gifts and for the prerogative of his calling authoritie worthy to haue the oversight or presidencie before the rest of his fellow labourers The presidencie therfore which Iames had in the assembly of Elders at Ierusalem proveth not that he was their diocesan Bishop in office or preheminence like to one of ours 2. Nay rather we may upon better grounds conclude the contrary for it is cleare by the words of the text aforesayd that Iames neither spake nor did any thing in that assembly of his own head or by his sole authoritie The Elders were joyntly interessed with him both in receiving frō Paul the report of things wrought by his Ministrie and in giving him advice howe to remove the offence which the beleeving lewes had conceived against him But it is otherwise with our Bishops in their Diocesan government They have no such assistance of Elders by whose advice and assent their sentēces are ratified neitther doe they consult with the rectors of their parishes for the ordering of any ecclesiasticall causes but impose their command on them to execute their decrees S. Iames therfore though he were an Apostle yet exercised not that preemi nēt authoritie over the presbyters at Ierusalē which our dioces Prelates doe over their presbyters and consequently he was not a Diocesan Bishop in function preheminent superioritie like to one of ours Thus the Reader may see by speciall viewe taken of the places Sect. 10. ad sect 4. pa. 51. 52. also which the Doctor alleadgeth for the episcopall superintendencie of Iames over the presbyters and Church at Ierusalē that there is no warrant from the scripture to convey to him any such function Now to lay them togither let us try if they will affoard him any better proofe for that 30. yeares continuance which he giveth unto Iames in his Superintendencie of that Church When Paul went to Ierusalem 3. yeares after his conversion to visite Peter there he found Iames the Lords brother Gal. 1. 18. 19. he was present also and President in the Councell held at Ierusalem Act. 15. which was the very time that he mencioneth Gal. 2. 1. as many divines of best note doe judge Againe at Pauls last comming to Ierusalem Act. 21. about the yeare of Christ 56. and 7. yeares before Iames his death he was there found among the Elders of that Church In a word therefore this is all that those scriptures doe testify for the Doctor viz. that in 30. yeares space Paul comming 3. or 4. times to Ierusalem found Iames the L. brother there Is he not then strangely besotted with prejudice that can perswade himselfe that these scriptures doe shewe his continuall residence at Ierusalem as the superintendent of that Church for the space of 30. yeares that is from Christs passion till his owne
occasion was offred wherever he became But the episcopall power in the Doctors understanding form pag. 32. 69. 73. is the power of ordination and jurisdiction Ergo the episcopall power was not given to Iames by the Apostles Now what is the D. answer I answer saith he by distinction The power of order if I may so terme it Iames had before as those who are Bishops sine titulo but the power of iurisdiction was coÌ„mitted to him wheÌ„ he was designed Bishop of IerusaleÌ„ c. The edge of this answere is bent directly against the assumption of the Refuters objection and against the proposition of the prosyllogism added for the confirmation thereof Onely whereas the Refuter affirmeth the power both of ordinatioÌ„ of jurisdictioÌ„ to be invested in the person of Iames by Christ when he made him an Apostle therfore neyther of them given him by his fellow-Apostles the Do telleth us that Iames received froÌ„ Christ onely the power of order but the power of jurisdiction was committed to him when they designed him the Bishop of Ierusalem So in stead of power of ordination power of jurisdiction into which the Refuter distributed all episcopall power and that according to the Doctors own direction as is before shewed he now yeeldeth us a new distribution of episcopall poewr into power of order and power of jurisdiction The D. is driven to make new distributions and yet utterly silenceth both the difference and the reason of the change which a man that loveth plaine dealing should not have done especially when he hath to deale with such as are of a very shallow conceit as he saith lib. 3. pag. 103. for though they may from henceforth rest perswaded that he confoundeth not the power of order in Bishops with their power of ordination because he maketh the later but a part of the former lib. 3. p. 102. 105. yet they may stand in doubt whether the power of jurisdiction which now he opposeth to the power of order be the very same that before he distinguished from the power of ordination If the same then his answer is both false and absurd yea contradicted by himselfe For when he reduceth all episcopall power wherein they excell presbyters unto the power of ordination and the powre of jurisdiction he carrieth the later unto publick The Doct. contradicteth himselfe and dealeth absurdly or deludeth his reader c. government in foro externo with authoritie over presbyters and people both to guide and direct them as their rulers and to censure and correct them as their judge serm gag 45-51 Now it Iames had nothing to doe with this power by vertue of his Apostleship how should the rest of the Apostles which were not made Bishops as the Doctor avoucheth sect 7. pag. 58. have the same authority in this behalfe wheresoever they came that Iames had at Ierusalem or Timothe at Ephesus as the Doctor confesseth cap. 4. pag. 96. Againe how often doth he tell us that this power of jurisdiction aswell as that other of ordination was derived vnto Bishops from the Apostles and that the Bishops are their successors in this power of government serm pag. 45. 70. and in this defence passim yea he saith That the Apostles each of them reteyned this power in their owne hands whiles they continued neere vnto or meant not to be long from the Churches which they had planted and for proofe thereof citeth 2. Thes 3. 14. 1. Cor. 5. serm pag. 65. Def. pag. 63. I aske therefore whence they had this power which they reteyned in their own haÌ„ds for a time coÌ„mitted to others wheÌ„ it seemed good to theÌ„selves he cannot say they received it by any such assignement to some particular church or Churches as Iames is supposed to have to IerusaleÌ„ seing he denieth them to be properly Bishops And if he shall say that the power of governm t or jurisdiction was inclosed in that Apostolicall coÌ„mission which they had from Christ Mat. 18. 18. and 28. 19. Ioh. 20. 23. and 21. 15. 16. is it not both false and absurd to deny that this power was invested in the person of Iames when he was made an Apostle Now if to avoyd these inconveniences he shall acknowledge that he taketh jurisdiction in an other sense his market is utterly marred in asmuch as he doth onely in shewe to delude his reader impugne that which his refuter affirmeth whereas in deed he justifyeth him in his whole argument For if both those powers of ordination and jurisdiction wherein the D. placeth the power and superioritie of the episcopall function were given vnto Iames by Christ and neyther of them by his fâ—llowe Apostles theÌ„ he received not the office of a Bp. by their ordinatioÌ„ Having thus freed the Refuters objection from the force of the Sect. 14. shewing 6. errors in the D. answer Doctors answer the Reader is to be advertised of these errors which Mr Doctor hath broched therein 1. that the Apostles received from Christ the power of order onely and not the power of jurisdiction 2. and therefore by their Apostleship were but as Bishops sine titulo For since the D. giveth vnto Iames in regard of his Apostleship received from Christ none other power then that of order which made him as a Bishop sine titulo he must acknowledge that the rest of the Apostles were also as Bishops sine titulo and not indued by Christ with that power of jurisdiction distinguished by him from the power of order unlesse to avoid these rocks he will fall into the gulf of an other errour no lesse absurd viz. that the Apostles were not all equal in power by their Apostolicall function And if it be so as he saith that Iames had power of jurisdiction given him by his fellowe-Apostles when they designed him Bishop of Ierusalem it will follow from hence 3. that the Apostles gave him a power which themselves had not And 4. that those Apostles which were not made Bishops as Iames was never had that power of jurisdiction which he enjoyed Yea 5. the episcopall charge which Iames had at Ierusalem gave him a preheminence above his fellow-Apostles not onely in superioritie of order while they remayned there as before he affirmed but also in power of jurisdiction 6. And consequently all other Bishops ordeyned by the Apostles were in the like power superior to the very Apostles as many as were not properly Bishops These are the Doctors absurdities and the very naming of them is sufficient to abate the edge and weaken the force of his answer yea under correction be it spoken as it may well make him blush at the reading of his bragge preface pag. 17. where he saith in his conscience he is perswaded that no one of his proofes in all his sermon is disproved nor he convinced of any one uintruth throughout the body thereof so it may be a good motive to him no longer to strike against the
at this day in the managing of Church-causes And by that which hath bene now sayd concerning Timothy Titus the same may be affirmed of their government in the Churches of Ephesus Creet But he asketh whether Paul did not coÌ„mitt the ordination of Ministers unto Titus without mentioning eyther of Presbyterie or people And we may ask him what mention he findeth there of prayers or hands-imposition which ought to concurre with ordination if he can include them as being vnderstood in the word katasteses Tit. 1. 5 wee have as good reason to include the assistance of other presbyters and the peoples approbation in the words following hoos egoo soi dietaxamen as I have appointed thee Quis enim credat Paulum c. who may beleeve Paul otherwise to have ordered Titus then he and the rest of the Apostles themselves had in vse Muscul loc coÌ„ de elect Minist Againe he asketh or rather argueth in this manner Are not all his precepts for ordination and Church-government directed onely to Titus for Creete and to Timothy for Ephesus and doth not this evidently shewe that howsoever they might use eyther the presence or consent of the people or the counsell advise of the presbyters in causes of greatest moment as Princes also doe in coÌ„mon-wealths yet the sway of ecclesiasticall government was in them If there be any evidence or strength of truth in this reason theÌ„ the like must be acknowledged in this that followeth Our Saviour Christ directeth in singular termes vnto Peter onely both his whol speach concerning the keies of his kingdome and the power thereof Math. 16. and that precept of feeding his sheep and lambes and of confirming his brethren Ioh. 21. 15. 17. Luk. 22. 32. Wherefore however Peter might use the help The Doct. reasoneth well for Rome and assistance of his fellow-Apostles in all those workes and the presence or consent of the people in the administratioÌ„ of the keies yet the cheef power and sway of all was in him alone Good newes for Rome if the Doctor will give allowance to his argument but the truth is such singular speaches directed to one onely doe not argue in that one any such preheminent power as the Romanists and Prelatists doe from thence gather So that since the Doct. can not prove that Timothy and Titus had any such singular and sole power in Church-government as the Doctor judgeth to be due unto Bishops it is plaine that he buildeth upon a vayne and false presupposall when he saith it is presupposed in the epistles to Timothy and Titus that they had episcopall authoritie and that the directions given to them were precedents for diocesan Bishops in the exercise of their function But for the proofe of this he hath another argument in store thus framed Those things which were written to informe not Timothy and Titus alone Sect. 10. ad sect 7. pag 83. as extraordinary persons but them and their successors to the worlds end were written to informe diocesan Bishops But those epistles were written to informe not Timothy and Titus alone as extraordinary persons but them and their successors to the worlds end Therefore they were written to informe diocesan Bishops Vnto the Assumption the Refuter answereth by distinctioÌ„ thus that it is true if vnderstood of successors in authority or power of performing the same works but false if meant of succession in the same office The Doct. therefore first indeavoureth to prove what his Refuter denyeth and yet in the winding up of all would perswade his reader that what the Refuter granted is sufficient for the truth of his assumption But he is to be advertized that vnlesse he make good what his Refuter denyeth he cannot conclude what he vndertaketh For whether we look to his former assertion which he saith is here againe proved himselfe doth thus explaine it sect 3. in the beginning that in the epistles to Tim. and Titus S. Paul intended to informe them as Diocesan Bishops and in them all other Diocesans or whether wee look to the nearest scoape of his wordes in his sermon pag. 74. it is evident he there intendeth to prove that which he supposed would be answered to his former objection viz. that the things spoken to Timothy and Titus were spoken to them as extraordinarie persons whose authority he should have sayd office should die with them which cannot be removed vnlesse he prove that they were spoken to them as persons bearing an ordinarie function wherein their successors should enjoy the same authoritie to the worlds end Neyther is this to deny his conclusion as he falsely affirmeth but to contradict his assuÌ„ption in that sense which is necessarie to make it good because otherwise he argueth not ad idem Let us therefore see how well his proofes are fitted to the assumption I prove it saith he first by testimonie both of Paul and of Ambrose and after by reason And first by S. Pauls testimonie that he streitely chargeth Timothy that the coÌ„mandements and directions which he gave him should be kept inviolable vntill the appearing of our Lord Iesus 1. Tim. 6. 14. Ergo they were to be performed by such as should have the like authority and the same office to the end The consequence of this Enthymeme dependeth upon this proposition That the commaundements and directions given in charge unto Timothy could not be kept inviolable unto the end without a succession of such as should have not only the like authoritie but also the same office untill the end of the world The which is â—latly denyed and cannot be fortifyed by that which followeth scz that those commandements could not be performed in the person of Timothy who was not to continue to the end seing the meÌ„bers of his disiunction are insufficient when he taketh it for graunted that those coÌ„maundements must be performed eyther in Timothees own person or in such as succeeded him in the same function for the Doctor cannot be ignorant that the coÌ„mandement which Christ gave to his Apostles Math. 28. 19 20. for preaching and baptizing was to be kept inviolable unto the coÌ„ming of Christ neyther could it be peformed by the Apostles alway in their own persons or by such as succeeded them in the Apostolike function It is performed as all the world knoweth by successors in a different functioÌ„ which haue authoritie to doe the same works though neither in the same office nor yet with that ample coÌ„mission for the extent of their jurisdiction In like manner the Refuter saith that the coÌ„maundements given to Timothy and Titus for ordination and jurisdiction were continued in the Church by presbyters which succeeded them though in a differing office according to that ordinary course which God had appointed for his Church Thus much for S. Paul whom the Doctor now leaveth and craveth help of Mr. Calvin T. C. and others to conclude his purpose Sect. 11. ad sect 7. pag 83. 84. scz that the
at Rome and renewing of his former traveiles for 9. yeres after And when this is proved how will he demonstrate eyther from Pauls epistles or any other monumeÌ„ts of antiquitie from whence himselfe saith serm p. 78 the Actes of those 9. yeares must be gathered that Paul made a newe voyage into Macedonia and in that traveile passing by Ephesus lefte Timothy there And if he could prove this is he not singular in his conceit that this was the time of placing Timothy in his Bishoprick For did not Paul himfelse tell the Elders of Ephesus wheÌ„ he parted from them at Miletum Act. 20. 25. that he knew that they all among whoÌ„ he had gone preaching the kingdom of God should see his face no more And hath the Doctor forgotten that himselfe teacheth us serm pag. 70. 88. and pag. 63. of this defense that the Apostles did substitute Bishops in their roomes when they were to discontinue from the Churches which they had planted and that for the avoiding of factions in their absence No reason therefore he should thinke that Paul would neglect to give them a Bishop at or before so solemne a departing from theÌ„ specially seing as he knewe he should see their face no more so he foresawe that after his departing there should greivous wolves enter in and perverse Teachers spring up from amongst themselves Act. 20. 29. 30. To conclude therefore this question thus I argue If Timothy had any ordination at all to the Bishopprick of Ephesus the same must be at one of those journeys which he tooke into Macedonia Actes 20. 1. 3. But he had no ordination to his Bishopprick at any of those journeys Therefore he had none at all The consequence of the proposition is apparant by thinges last touched viz. that at Pauls last parting from those coastes he knew he should see them no more and that no monumentes of Antiquity doe ascribe this worke to any latter voiage And in the first whereof mencion is made Actes 16. 10. 12 Timothy was his companion as appeareth vers 1. 3. c. neyther was the Church at Ephesus then planted much less fit to receive and mainteine a Bishop as may be gathered from Actes 18. 19. 25. 26. 19. 1. 7. c. As for the assumption though the Doctor acknowledgeth the truth of it yet we relie not on his conceites but on farre surer groundes For it is also shewed that he was not affixed to the permanent charge of that Church neyther did he long stay there but followed the Apostles call aswell after as before To all which I adde this one reason more peculiarly fitting the time mencioned in the assumption If Timothy had not as yet received the episcopall charge of the Ephesian Church when Paul took his leave of their Elders Act. 20. 25. 28. then was he not ordeyned in any of his iourneyes into Macedonia mencioned Act. 20. 1. 2. 3. But the antecedent is true Ergo also the consequent The assumption or Antecedent I prove as followeth At what time the Church of Ephesus enjoyed many Bishops to whome the charge of feeding and governing the whole flock did apperteine in coÌ„mon by speciall charge given them by St. Paul and that without any intimation of any superiour set over them to whose direction they should yeeld obedience at that time Timothy had not yet received such an episcopall charge as giveth him a singularitie of preheminence above all other ministers in that Church But at the time of Pauls taking his leave of the Elders of Ephesus Act. 20. 28. the Church of Ephesus had many Bishops to whom the charge of feeding and governing the whole flock did apperteine in comon c. Therefore at that time Timothy had not received such an episcopall charge c. The assumption is manifest by the wordes of the Apostle Actes 20. 28. and the proposition is moste apparant by the manifest opposition betwixt the singular regiment of one Bishop and the joint charge of many Moreover it is justifyed by the Doctors secret allowance serm pag. 18. 69. and very plainly by him that gave the Doctor best satisfaction in this whole controversy perpet govern pag. 223. There was saith he a time when the Church was governed by the coÌ„mon-advice of the Presbyters as Ierom affirmeth In this time spake Paul to the Presbyters at Ephesus Act. 20. 28. Neyther let the Doctor think here to stopp our mouthes with the shifting answer which he elsewhere useth viz that these Presbyters governed onely in private as under the Apostle who kept in his own hands the episcopall authoritie for this is to coÌ„tradict the Apostle himselfe who plainely resigneth to them the whole charge of that Church as knowing that he should see them no more vers 28. 32. with 25. 26. It is a cleare truth therefore that Timothy not having then any sole preheminence in the government of that Church was not their Bishop and consequently he was not at all ordeyned their Bishop as is before shewed His allegations follow from diverse authors which report of Sect. 6. ad sect 10. p. 91. Timothy and Titus that they lived and died the one at Ephesus the other in Creet His Refuter told him that he might credit the report of his authors yet deny them to be diocesan Bishops and good reason he had so to tell him because an episcopall function cannot be concluded from their living dying in that place He now telleth us that it sufficeth his purpose to wit to prove that they held their ordinary residence there which the objection denieth therefore againe I tell him that vnlesse he will fit the objection to his owne strength and so contend with his owne shadow he must prove more then an ordinary residence even a band of coÌ„tinuance there as their proper charge For till this be effected his proofes are to as little purpose as those that many papists alleadge for Peters Bishoprick at Rome because towards his later time he there lived for his ordinarie residence and at length there died I adde this to provoke the Doctor to a better examination of his owne witnesses that they doe not prove such an ordinarie residence as he would justify by them For some of them are worthy of no great credit as Vincentius Antonius and Nicephorus authors on whom the leaden Leagend is grounded And Dorotheus one of the most ancient that he alledgeth is much abused For he reporteth thus of Timothy in Synopsi Evangelium Iesu Christi Ephesi exorsus Illyricum usque et in vniversa Hellade praedicavit ubi mortuus et honorifice sâ—pultus est That beginning at Ephesus he preached the gospell of Iesus Christ to Illyricum and through all Greece where he did and was honourably buryed doth not this directly contradict that which the Doctor alleadgeth him for and plainely argue that he was an Evangelist as we affirm Come we now to the second objection Chapt. 10. Concerning the second obiection against
also they lived dyed I answer hath he not by as good proofs shewed Iames his assignement to the Church of Ierusalem and his living and dying there If then all this notwithstanding it be true that Iames was not properly a Bishop doth he not reason loosely when from such assignement of Timothy and Titus he concludeth them to be properly Bishops The refuters second answere is that it is manifest by Zuinglius his writings he neyther thought they were nor any other might be a diocesan Bishop Whereto the Doctor replyeth belike he spake otherwise then he thought and then addeth an other testimony of Zuinglius which saith that Timothy was a Bishop and that the office of an Evangelist and of a Bishop is all one where behold with what conscience the Doctor wresteth the words of his owne witnesse froÌ„ their meaning for there is nothing more evident to them that peruse Zuinglius his writings then this that with him every preacher of the gospell at this day hath as good right to the name of an Evangelist and of a Bishop as to the title of a presbyter or pastor vocat ad se Paulus Act. 20. presbyterâ—s i. episcopos Evangelistas vel ecclesiae ministros lib. de ecclesia fol. 48. And Tom. 1. fol. 115. in his parenesis to the cities of Helvetia affirmeth that the Bishop spokeÌ„ of 1. Tim. 3. was any Pastor or Minister of the Church Quo in loco saith he discimus omnes ecclesiarum ministros episcopos esse et dici eiusdem sententia assertorum habemus Hieromimum and fol. 117. having cited Tit. 1. 5. 7. to the same purpose he addeth Evidenter demonstrat bis locus c. this place evidently sheweth that a Bishop is no other then a Minister of the Church whom wee use to call parochum a parish preist or Minister But that the Reader may see how much Zuinglius misliked the large jurisdiction singular preheminence of Bishops at this day in use and that he was too great a favourite of the parish discipline to be wrested by the Doctor in defense of the monarchicall or rather in his judgment Tyranicall government of diocesan Bishops I praye the reader to have patience till we come to the first of the Doctors 3. arguments handled in the third part of this reply Chap. 11. Conteyning an answer to another of the the D. Arguments concerning the Bishopricks of Timothy and Titus handled sect 13-16 from pag. 98. to 104. FRom these two objections in the pursute whereof the Doctor Sect. 1. ad sect 13. pag. 98. fedd himselfe with a vaine hope to gaine some advantage he now returneth to give a fresh onset on his Adversary in this manner The supposed Evangelisticall function of Timothy Titus was to ende with their persons and admitted no succession as being both extraordinary temporary But the function and authority which they had as being assigned to certeine Churches viz. of Ephesus and of Creet consisting specially in the power of ordination jurisdiction was not to ende with their parsons but to be continued in their successors Therefore the function and authority which Timothy Titus had as being assigned to Ephesus and Creet was not extraordinary and Evangelisticall This argument layd downe serm pag. 79. his Refuter tooke to be opposed against the Antecedent of that objection which affirmeth Timothy and Titus to be Evangelists and who would not have so judged seing the conclusion denyeth their function authority to be Evangelisticall But he saith that the introduction premised before this argument hereof we may conclude thus sheweth that he intended not to deny or disprove that Antecedent but to bring a new supply of argument to prove that Timothy and Titus were Bishops of Ephesus Creet Which difference I referre wholly to the judgment of the indifferent reader not doubting but he will discharge the Refuter from all blame eyther of willfull or of negligent mistaking And whereas he flatly denieth that he doth deny they were Evangelists that he may not hide himselfe under a cloud I desire him plainely to answere us whither they remayned Evangelists after that calling which he supposeth they had to be Bishops If yea why doth he insinuate the contrary pag. 95. lin 24. c. when to justify this that they were not Evangelists but Pastors and Bps he saith that after they were placed the one in Ephesus the other in Creet they traveiled not vp and downe as in former tymes when they accompanied the Apostles but ordinarily remayned with their flocks If no why maketh he his Reader beleeve that in the conclusion of his argumeÌ„t above mencioned he neyther doth nor did intend to deny that they were Evangelists But as often before so here againe we must and will follow him in his owne way when he saith his purpose was from the former conclusion thus to argue The function and authority which Timothy and Titus exercised in Ephesus and Creet was eyther extraordinary and Evangelisticall as the disciplinarians teach or else ordinary and episcopall as the prelatists affirme But it was not extraordinary and evangelisticall Therefore ordinary and episcopall Here the assumption is the conclusion of the former argument and the proposition he taketh for granted as if it fully delivered the points of difference betweene us and him with his Associates in the cause he pleadeth Wherefore we must take leave to lay downe our owne opinion more clearely which is this in few words First we distinguish function from authority both which the Doct. coÌ„foundeth for though we affirme their function there exercised to be Evangelisticall and therefore extraordinary yet we doe not so avouch of their whole authority nor yet of that authority or power of ordination jurisdiction whereof he speaketh in the assumptioÌ„ of his former argument as the Doct. may perceive by the Refuters words whereof he tooke notice pag. 84. Againe we distinguish betwixt authority simply considered and in generall to performe the works of preaching and ordeyning c. And that particular or personall authority which for the exercise of these works was invested in their persons and gave them allowance in all places where they came to exercise the works of their calling And therefore though we grant as before is noted the authority it selfe in abstracto simply considered to be ordinarily and perpetually necessary yet we affirme their personall authority to be Evangelisticall because all the authority they had did flow from their Evangelisticall function For like as the Apostles preached and baptized by the authority of their Apostleship so did Timothy Titus both Preach and impose hands c. by vertue of their Evangelistship So then to make answer first to the D. disjunctive argument 1. as touching the function which Timothy Titus exercised in Ephesus and Creet we affirme it to be extraordinary and Evangelisticall and therefore in that respect utterly reject his Assumption 2. touching their authoritie consisting as
Creta hath as yet received no firme support no not from humane evidence much lesse from the holy scriptures Chap. 13. Concerning Evodius Linus Mark Simeon others whom the D. saith the Apostles ordeyned Bishops THe Doct. now leaving the scriptures searcheth after other ancient Sect. 1. ad sect 20. pa. 112. records to see if he can find any other places where or persons whom the Apostles ordeyned Bishops which if we should wholly overpasse in silence we should neyther wrong him nor the cause seing the records of men subject to error drincking in many errors through oversight or want of judgment cannot substantially conclude the question now in hand as hath bin often observed But because he glorieth though without cause as shall appeare in answer to his next page that the evidence of truth put his Refuter to silence we will enter into a neerer search after the truth make no doubt but we shall lay open to the conscience of the indifferent Reader both the falshood of some of his records and his false or deceitful handling of the rest And first he beginneth with Antioche vvhich as he saith serm pag. 81. had the first Bishop after Ierusalem ordeyned by the Apostles Peter and Paul about the yeare of the Lord. 45. vvitnes Eusebius Chron. anno 45 and Hist lib. 3. ca. 22. and Iguat ad Antioche I ansvver there are many parts of S. Lukes sacred â—â—ory that vvith hold us from acknovvledging any such episcopall superiority in Evodius as the Doctor ascribeth to him for many matters of great moment are recorded concerning the Church at Antioch vvhich fell out after the 45. yeare of Christ and yet there is no mencion of Evodius much lesse of his Bishoprick After the death of Herod vvhich vvas in the end of the. 3. yeare of Claudius Euseb lib. 2. ca. 9. ex Iosepho and. 45. of Christ as Euseb accounteth in Chron. an 45. Paul and Barnabas returned froÌ„ Ierusalem to Antioch Acts. 12. 23. 25 at which time there were certeine Prophets and Teachers there by whose imposition of hands Paul Barnabas were seperated to the work wherevnto the Holy Ghost called them Cap. 13. 1. 2. 3. Now if Evodius had bin the Bishop of that Church at this time would S. Luke have overpassed his name in silence when he rekoneth up the principall Teachers that then were there And if Peter had gone after his imprisonment to Antioch there to constitute Evodius his successor would not S. Luke have given some notice of his being there with Paul Againe when Paul and Barnabas came back to Antioch they gathered the Church togither and rehearsed all that God had done by them there aboade a long time with the disciples cap. 14. 27. 28. In this their stay there grew that dissention about circumcision which occasioned that meeting at Ierusalem to end the question Cap. 15. 1. 2. c. where was Evodius all this while was he a non-resident from his charge had he bin the Bishop of Antioch and there resident how is it that we heare nothing of his enterteyning Paul and Barnabas at their returne and of their relating to him as Paul did afterwards to Iames at Ierusalem Cap. 21. 18. 19. the successe of their traveiles why heare we nothing of his partaking in the controversy eyther with or against Paul and Barnabas why nothing of his going up to the Synode at Ierusalem for who more fit to be imployed in such a busynes then their Bishop for which part soever he tooke it was necessary for the Churches instruction in all succeeding ages that as the Angells of the Asian churches Apoc. 2. 3. so he should have his due praise or dispraise for resisting or supporting those false Teachers that disturbed the peace of the Church To goe forwards as the the storie leadeth after the the Synode was ended Iudas and Silas were sent with Paul and Barnabas vnto Antioche aâ—d letters were written not to the Bishop but to the brethren of the Gentiles and they were accordingly delivered to the multitude assembled who rejoyced for the consolation Cap. 15. 22. 23. 30. 31. Iudas and Silas stayed there for a time so did Paul Barnabas till they were so styrred that they parted companies vers 32. 35. 39. 40 but before Paul and Barnabas were divided Peter coÌ„ming thither was withstood by Paul to his face for that offence which he gave in withdrawing himself from the fellovv-ship of the Gentiles as Paul himselfe relateth Gal. 2. 11. 12. 13. In al these events vvhat did Evodius worthy the name or place of a Bishop indovved vvith such a singularity of povver and honor above all other Teachers though of an higher degree then Presbyters as loÌ„g as they are vvithin his Diocese If vve may beleeve the Doct pag. 136. lib. 3. ought not he to have interposed his episcopall authority in coÌ„manding his people to keep the decrees ordeyned by the Apostles and in appeasing those contentions vvhich arose betvveene Paul and Peter and betvveene Barnabas and Paul vvhiles they conversed vvithin his jurisdiction Surely vvhat ever the D. conceiveth of these matters who can perswade themselves that S. Luke and S. Paul would have buried in silence the name office and indeavours of Evodius if he had bin so long before ordeyned by Peter and Paul to the Bishoprick of Antioch As for Eusebius his Cronicle it doth too much discredit it selfe Sect. 2. to be credited of us in this case for it saith that Peter in the last yeare of Tiberius which was the. 39. of Christ placed his chaiâ—e at Antioch and there sate 25. yeares and that in the 2. yeare of Claudius he removed to Rome and there sat also 25. yeares Because both these computations cannot stand togither the first 25. yeares is generally esteemed an error and reduced to 7. yeares but yet these absurdities remaine 1. that Peters aboad 7. yeares at Antioch and his remove to Rome in the second of Claudius cannot accord with S. Lukes storie for his continuance in Iudea and his imprisonment by Herod not long before the death of Herod see Doctor Reynolds Conf. with Hart. Cap. 6. divis 3. and D. Whit. de pont Rom. quest 3. pag 346. 347. 2. that Peters removing from Antioch to Rome in the 2. yeare of Claudius contradicteth the D. assertion scz that Evodius was ordeyned Bishop of Antioch by Peter and Paul in the yeare of our Lord 45 which was the. 3. yeare of Claudius by Eusebius his owne account Notwithstanding I deny not but there may be a truth in the main point avouched by Eusebius and Ignatius to wit that Evodius was the Pastor or Bishop of Antioch there placed before Ignatius For a parish-Bishoprick that is the function of a Bishop set over one particular coÌ„gregatioÌ„ is granted by the Refuter to be established every where by the Apostles but that function of a Diocesan Bishop which the Doct. contendeth for is denyed and worthyly seing it is
contradicteth also an other report of his witnesses Eusebius Ierom and Dorotheus viz. that Anianus succeeded Mark in the government of the Church at Alexandria in the 8. yeare of Nero as being then and there Martyred For the Doct. himself serm pag. 82. referreth the Martyrdome of Peter Paul to the very later end of Nero his reigne which was 4. or 5. yeares after Againe howsoever some doe give him the name of a Bishop yet nothing is sayd by any one that can conclude the function of a Bishop Sect. 6. as being affixed to the charge of one Church Yea rather they all give him not onely the name but also the right function of an Evangelist not onely in accompanying the Apostles but also in traveiling from place to place to plant and establish Churches And among the rest Nicephorus most fully justifyeth him to be a right Evangelist For lib. 2. cap. 43. he reporteth that Mark published the gospell not onely in Egypt but also in Libia and in all Barbaria also to them of Pentapolis and Cykue and that he there coÌ„stituted Churches and gave them Bishops c. But the Doctors oversight is most to be admired in his bringing of Eusebius to witnes The D. own witnes is against him his Bishoprik at Alexandria For the contrary appeareth by the order which he observeth in setting downe the number and names of such as he accounteth Bishops of that Church For in his account Anianus was the first and Abilinus the second lib. 2. ca. 24. 3. 12. and Cerdo the third which after Anianus the first Bishop governed that Church lib. 3. cap. 16. What can be more ful and plaine to shewe that in Eusebius his judgement Anianus and not Mark was the first Bishop of Alexandria As for those words whereon the Doctor buildeth lib. 2. cap. 24. that Anianus first undertook the publik administration of the Church at Alexandria after Marke the Apostle and Evangelist If prejudice had not stood in his light and others in whose stepps he treadeth they might have seen their grosse mistaking of his meaning who distinguisheth him from his successors by the name of an Apostle and Evangelist For if Mark must needs be the first Bishop because Anianus first obteyned Bishoprick after him then let Peter be acknowledged the first Bishop also at Rome because at Antioche Ignatius was the second Bishop by succession after Peter Euseb lib 3 ca. 30. And at Rome Clemens after Peter governed that church Ieron lib. 1. cont Iovin Yea let not Iames any longer be reckoned the first Bishop of Ierusalem because he undertook the charge thereof after the Apostles or rather iÌ„mediately after Christs passion But if the Doctor can discerne as he doth serm pag. 82. and 83. that Eusebius excludeth Peter Paul from the place or function of a Bishop at Rome when he giveth the first place to Linus after them the second to Anacletus and so forwards doth he not wittingly wrong his witnesses and deceive his reader when he taketh their word for a certeine evidence that Mark was the first Bishop of Alexandria in saying that Anianus did first obteyne the government after Mark. In the fourth place Simeon the sonne of Cleophas is by the Sect. 7. ad p. 112. 113. Doctor produced as ordeyned by the Apostles Bishop of Ierusalem after Iames as Eusebius testifieth lib. 3. cap. 10. But it is little for the credit of the episcopall function that it is inforced to crave aide of such fabulous reportes as flying fame scattereth and he must pardon us this fault that we can hardly credit the tale for if the Apostles had thought it necessarie that each Church should be governed by a diocesan Bishop would they have suffered Ierusalem to have wanted one for 10. yeares togither after Iames his death For Iames lived not above 30. yeares after Christs passion as the Doctor acknowledgeth serm pag. 69. but the destruction of Ierusalem which happened before Simeons choyse as Eusebius saith fell out in the 40. yeare after Christs death Cent. lib. 2. col 664. was there now imediately after the cities destruction more need of a Bishop there then before and was the choyse of their Bishop a matter of that moment that all the Apostles and Disciples of Christ remayning alive must needes meet togither to make the election and must he needes be one of Christs kindred yet let it be granted since the Doctor will have it so that Simeon was the next vnto Iames in the government of the Church of Ierusalem as Eusebius affirmeth and be it granted also that Iohn ordeyned Policarpe Bishop of Smyrna and that he constituted Bishops in diverse other places and that the Apostles in every place committed the Church to Bishops and left them their successours as Irenâ—us and others testify how will the Doctor prove that all these were diocesan Bishops induced with a singular power of ordination and jurisdiction in many Churches or congregations which is as his Refuter saith the very soul of a diocesan Bishop The Doctor in his wisdome passeth by this point as if he had not seene it in his Refuters answer and falsely chargeth him to take exception against the assertion of the Fathers which affirme Bishops to be the successors of the Apostles Whereas it is evident that he denieth onely the Doctors inference that from the Fathers affirmation concludeth diocesan Bishops such as ours to be of Apostolicall institution This ariseth saith he from the mistaking of the word Bishop which in the first tymes signified no more then an ordinarie Pastor Wherefore since the Doctor doth nothing else but in an ydle florish repeat that which he had in effect before delivered viz. that the Apostles derived their authority aswell for government as for doctrine vnto Bishops we should but waste wordes and time in vaine if we should vouchsafe him any other answere then that already given and remaineth yet vntouched Chap. 14. Answering the D. 6. chapter and sheweth that he hath not any one argument or testimony to prove directly as he pretendeth that the episcopall function is of divine institution HAving answered all that the Doctor bringeth to prove by coÌ„sequence the episcopall function to be a divine ordinance because Sect. 1. ad sect 2. cap. 6. pag. 138. 140. it was of apostolicall institution we are now to goâ— on and examine what he can alleadge in the last place directly to prove that it is of divine institution But before he begin to enter into the lists he beggeth the change of the question propounding The D. beggeth the change of the questioÌ„ this for the conclusion which he intendeth to prove viz. that Bishops were ordeyned of God which change we can be content to allowe so that he will acknowledge his error in conceyving these latter proofes to be more direct then the former for he fetcheth a farre more large compasse by consequence to conclude his maine doctrine seing there is much
more difference betwene the institution of a function and the ordination of the persons therevnto then can be imagined betwene an Apostolicall and divine insitution Wherefore not to spend time about wordes but to come directly to the pith of his reasoning he is content his argument shall passe as his Refuter framed it thus If God ordeyned Timothy Archippus and the Angels of the 7. Churches Bishops then were Bishops ordeyned of God But God ordeyned them Bishops Ergo Bishops were ordeyned of God To this argument he received this answere which the Doctor concealeth from the reader in his defense viz. that the assumption being vnderstood of diocesan Bishops of which his conclusion speaketh is vtterly false We are therefore once againe to see how the particulars of his assumption are proved First touching Timothy his argument must run in this forme He that was ordeyned a diocesan Bishop by prophesy that is by divine revelation he was ordeyned a diocesan Bishop by God But Timothy was ordeyned a diocesan Bishop by prophesy 1. Tim. 4. 14. Ergo Timothy was ordeyned a diocesan Bishop by God Here againe as he was tolde the assumption faileth Timothy was no Bishop at all properly In deede he received his Ministery by prophesy but it was the Ministerie of an Evangelist not of a diocesan Bishop In which answere the discreete reader may see that one branch of his assumption is graunted to wit that Timothy received his Ministrie by prophesy and the other was and is denied scz that his Ministery was not as the Doctor saith the function of a diocesan Bishop Now what is Mr. Doctors defence Forsooth first he repeateth his proofes out of the fathers which shewe that which was before graunted viz. that by prophesy 1. Ti. 4. 14. is meant divine revelation or the holy Ghosts oracle but in stead of proving the point denied scz that the ministery which Timothy received by prophesy was a diocesan Bishoprick he falsifieth The Doct. falsfyeth his Refut answer in stead of proving his refut answer perswading his reader that he onely denyed Tim to be a Bp. And to coÌ„tradict him in this he urgeth nothing but one sentence of Mr Calvin who saith that he was chosen by Oralce into the order of Pastars then argueth full feebly in this fashioÌ„ If he were a Pastor it is not to be doubted but he was a Bishop For wee have before shewed that howsoever Mr Calvin give Timothy the name of a Pastor yet he held him to be an Evangelist and not properly a Pastor and a Bishop in that sense as the words are to be taken in this quaestion To close vp this part that the Doctor may see to how good purpose he hath bestowed his paines in proving Timothy his ordination Sect. 2. to proceed from extraordinary revelation I will retort his owne argument against the conclusion which he should have mainteyned in this manner Whosoever receyved his Ministery originally not firm humane election but by prophesy or divine revelation he held the flâ—ction and degree not of an ordinary Bishop much less of a diocesan Bishop but of an extraordinary Teacher But Timothy receyved his Ministery originally not from humane election but by prophesy or devine revelation Therefore Timothy held the function degree of an extraordinary Teacher and not of an ordinary Bishop much lâ—ss a diocesan prelate The assumption is that whereon the Doctor raiseth his owne argument The truth of the proposition may be cleared by the view of those particulars whose calling we find in the Scriptures to be originally derived from divine assignement as to let pass the Prophets of the olde Testament Iohn Baptist and Christ himself his 12. Apostles and Matthias chosen into the roome of Iudas Paul and Barnabas added to the colledge of the Apostles also Philip amonge the Evangelistes and Agabus amonge the Prophets For among other notes whereby we knowe they had an extraordinary Ministerie this is not the least that their authority to preach the Gospell was given them from Heaven or from God and not from men Math. 21. 25. Luk. 1. 17. 3. 2. 4. Iohn 1. 6. Math. 10. 1 -5 28. 18. 19. Acts. 1. 24. 26. Gal. 1. 1. 15. and that God ratified their Ministery either by his owne voice Math. 17. 5. Acts. 9. 4. 13. 2. or by miracles Ioh. 3. 2. Acts. 2. 22. 4. 16. 31. 8. 5. 6. or by some other cleare evidence Acts. 11. 19. 21. vers 27. 28. 18. 24. 25. 28. sufficient to convince the consciences of all that did not wilfully shut their eyes against the light But in such as exercised the ordinary functions of Deacons and Elders or Bishops we finde that they had the originall of their calling from humane election Acts. 6. 3. 5 14. 23. Tit. 1. 5. 7. and vpon true triall of their fitnes before taken 1. Tim. 3. 2 -10 5. 22. If the Doctor can yeeld us any one Instance from the Scriptures to the contrary we will gladly give him the hearing Meane while it maketh much both against his assertion that holdeth him to have the ordinary function of a diocesan Bishop and for ours which affirme him to be an Evangelist Secondly touching Archippus he alloweth the argument which Sect. 3. ad pag. 141. his Refuter framed with this explanation that by episcopall Ministery he vnderstandeth the function of a diocesan Bishop wherfore his argument so explained ruÌ„neth thus He that receyved the function of a diocesan Bishop in the Lord was orderned a diocesan Bishop by the Lord. Archippus received the function of a diocesan Bishop in the Lord. Ergo he was ordeyned a diocesan Bishop by the Lord. The proposition as it now standeth is taken of the Doctor to be of so absolute a truth that no exception can be taken against it notwithstanding it is questionable whether those wordes of Saint Paul Colos 4. 17 in the Lord must needes be interpreted as the Doctor conceyveth by the Lords ordinance he should have sayd ordination because he thence inferreth that the person so receyving his Ministery is ordeyned of God therevnto For although we can willingly graunt that the Doctor hath received his Ministery in the Lord and according to Gods ordinance yet me thinks he should not easily assume to himself this honor to hve his ordination from God And who would not have conceived by the former argument concerning Timothy that his meaning in saying Bishops were ordeyned of God had bin to prove that the persons in whome he Instanceth received their calling to the Ministerie originally from Gods nomination and so were ordeyned of God by his speciall and more then ordinary direction Notwithstanding if he will needes have his conclusion thus construed that Bishops were ordeyned of God that is that they received their function with divine approbation we will contend no longer against the proposition of his argument it shall suffice for the overthrowe of his conclusion to supplant the
apostolico Which distinction though in this place the Doctor admitteth not yet elsewhere lib. 3. pag. 26. he alloweth it to reconcile those speaches of Ierom ad Euagr and in Tit. cap. 1. where he denieth the superioritie of Bishops to be of divine disposition yet affirmeth it to be an apostolical tradition He may be vnderstood saith the D. as holding their superioutie to be not divini but apostolici juris But how soever he accord with Bellarmin in approving the distinction yet since he holdeth the episcopall superiority to be so farre forth a divine ordinance as it proceeded from God in asmuch as the Apostles were directed by the holy Ghost in ordeyning it he cannot without apparant contradiction to himself imbrace Bellarmins The D. coÌ„tradicteth himselfe which way soever he turneth him construction of Apostolici juris who taketh it for jus humanum or positivum Neither can he easily winde out of the briars of an evident contradiction when he denieth it to be divini iuris and yet graunteth it to be be a divine ordinance yea such an holy ordinance of God as ought at this day not onely so to be acknowledged but also to be obeyed and that of conscience serm pag. 94. 98. For if this be so how should it want what perpetuitie which agreeth vnto other things that are in deed divini juris by the lawe of God For out of what fountayne drew the D. this deep learning which Sect. 3. ad pag. 2. of the D. answere to the ref preface ad lib. 4. pag. 138. 140. nowe he setteth abroach answ to the ref preface pag 2. and lib. 4. pag. 138. 140. viz. that the things which are divini juris by the law of God are so generally iÌ„mutably and perpetually necessâ—rie that no true Church can be without them What will he say to the pure preaching of the word the right administration of the Sacraments and of the Church Censures and the orderly sending forth of Ministers lawfully chosen and ordeyned to theyr severall charges Are not these things divini juris by the lawe of God and divine or at least apostol The D. distinction erronious call ordinances generally perpetually and immutablie necessarie for who can take libertie in any of these to depart from the rule of Gods word and not be guiltie of sinn against God yea in that one Sacrament of the Lords Supper are not all the actions recorded in the first institution viz. in the Minister to take blesse break and deliver the bread and to take blesse and diliver the cup and in the Communicants to take and eate the one and to take and drinke the other are not all and every of these actions I saye generally perpetually and immutably necessary to be observed therfore to be esteemed to be divini juris else have our divines little reson to hold them for essentiall parts of the Lords supper and to urge for proof thereof Christs Commaundement doo this in remembrance of me see D. Bilson ag the Rhem Apologie parte quarta pag. 675. in quarto Bucanus Instiâ— loc 48. pag. 677. 678 NotwithstaÌ„ding I hope the D. will not deny the name of a true Church vnto every assembly of Christians which wanteth in any part the puritie of the doctrine or that syncere form of administratioÌ„ which the word of God pre cribeth for his Sacraments or Church-censures For he is not ignorant that among divine ordinances and things necessarie some yea the greatest somâ— doe concern rather the welbeing then the very being of the Church aâ—e onely needful or behooful for the wel-ordering of the Ch lib. 4. p. 103. 104 but not so gâ—nerally and immutably necessary as though no true Church could be wiâ—hout them Wherefore to draw this controversly to a direct issue though without any violoence offered vnto he phrase we might affirme every commaundement of God whether generall or speciall and temporall or perpetuall to be jus divinum because the word jus is derived of jussum as is before observed yet because the word is restrayned by the * Canonistes and by Ius divinum est quod in lege coÌ„tineÌ„tur et evangelio atque immutabile semper permanet lib. 1. Iuris canon Tit. 2. coÌ„mon use appropriated to such ordinances as are layd downe in the holy scripture for the perpetuall use of the Church I will here acknowledge a generall and perpetuall necessity in those things that are to be holden jure divino yet place I not so absolute a necessity as the D. dreameth of in those things that are divini juris as though no true Church could be without any of them It is sufficient if they be so immutably necessary that the Church hath no liberty as it hath in things indifferent to alter or abolish them but where they may be had they may not without sin be neglected much lâ—sse wittingly be refused or changed If the D. shall herein professe an agreement with vs and say that he therefore denieth the episcopall function to be divini juris because though it be lawfull to be reteyned as being ordeyned of God by his Apostles for the Churches which they planted yet it is not by any commandement or warrant from Gods word perpetually imposed on all Churches for so he seemeth to affirm lib. 4. pag. 145. lin 6. and 26 I praye leave to demaund why in the 2. page of his answ to the Refuters preface he contenteth not himself to disclaime at large that generall and immuâ—able necessity which is ascribed to thinges that are divini juris pag. 94. of his serm but rather addeth this clause so as no true Church can be without it If it be not to explaine that necessity which he spake of in his sermon to what purpose serveth it For he found no such clause nether in the words of the Refuters preface which he taxeth of vntruth nor yet in pag. 90. of his answere where he saith a true acknowledgment is to be founde in what sense he denieth the calling of the Bishops to be Divini juris But let us see whether the Doctor both in his sâ—rmon and in Sect. 4. some places of this defense thereof mainteineth not the epilcopal function to be generally and perpetually necessary and that in as ample manner as some other ordinances are that without all contradictioÌ„ are estemed to be divini juris 1. He appropriateth or at least attributeth kat hexochen vnto Bishops yea even to our diocesaÌ„ Bishops aswell as vnto the Bishops or Ministers of the 7. Churches in Asia and that in respect of their function the name of Angels sent of God starres held in the right hand of Christ serm pag. 55. 95. Yea he saith pag. 55. They are as cheif Stewards over Gods family and principall spirituall governours over Christs body And to them he restreineth pap 70 the name of hegoumenoi rulers or Leaders which the Apostle Heb. 13. 17. chargeth to be obeyed Moreover he
From whence the Refuter gathered this argumēt Iames the just was ordeyned Bishop of Ierusalē straightwayes after Christs passion Ergo the Apostles ordeyned Bishops and cōmitted the Churches to them Hereat the Doctor is displeased because one part of his argumentation is culled out from the rest for his argument as he saith is an induction standing thus The Apostles ordeyned Bishops at Ierusalem and in other Churches which afterwards he doth particularly enumerate Therefore they ordeyned Bishops He addeth that he proveth they ordeyned Bishops at Ierusalem because they ordeyned Iames the iust and Symon the sonne of Cleophas Bishops of Ierusalem the former he proveth here the other afterwards according to the order of the time If the D. meaning when he penned his sermon was to argue as he now saith no merveile if his Refuter fayled in discerning his Analysis his genesis being so disordered and confused For the explayning and proving the former antecedent he proposeth as appeareth in this sect serm p. 65 these three things to be shewed 1. the time when 2. the places where 3. the persons whom the Apostles ordeyned Bishops He beginneth with the time when the first Bishop was ordeyned and withall declareth the place and person Afterwards he sheweth jointly the places where and the persons whom the Apostles ordeyned Bishops Now he telleth us his whole reasoning is one induction which standeth in an enumeration of places or Churches And the enumeration of the persons is made a prosyllogisme to justify that which is affirmed for the places As for the discourse of the time it hath no place at all in his argumentatiō unlesse it be to give the Bishops of Ierusalem their due place For in order of time Evodias at Antioch Linus at Rome and Mark at Alexandria had possession of their Bishopricks before Timothy was placed at Ephesus if the D. be not deceived in his computation that he delivereth serm pag. 78. Thus we see what a Crypticall disputer Mr D. is his argumentations are as Oracles or rather riddles that require an other Oedipus rather then such an one as his refut is to discover the right order of disposing thē For who besides himself would have found out the Medius terminus which he hath assigned distinguished his first probatiō frō the ensuing prosyllogism so as he hath done But let us see how he justifyeth the parts of his later enumeration wherein he coupleth togither the persons with the places Sect. 3. First touching Iames whom he affirmeth to be the first Bishop of Ierusalem ordeyned by the Apostles very shortly after the Lordes passion before he prove the truth of his assertion he yeeldeth two reasons why that Church had a Bishop assigned unto it lōg before any other Church 1. because a great number were within a short time converted to the faith 2. because it was the Mother-Church unto which the Christians from all partes were afterwards to have recourse Touching the former I grant the number was greater then can be shewed in any other Church within so short a time but that this was any reason to move the Apostles to ordeyne them a Bishop the Doctors bare word in affirming it is too bare a proofe to perswade us to enterteyne it especially seing he will not allowe a Bishop to such Churches as in number doe exceed the converts at Ierusalem when Iames in his conceit was ordeyned their Superintendent For there are as he knoweth well enough in some one of our parishes at this day above twice yea thrice 5000. Moreover if this number were any motive to the Apostles to give them a Bishop then the time of Iames his ordination was after their conversion and not as elswhere he saith īmediately after Christs passion Now touching the later I confesse also that Ierusalem was the Mother-church from which in some respect all other Churches sprung For the word of the Lord went out frō Ierusalem Isa 2. 3 that by Christs own appointmt Luc. 24. 47 and from thence the light of the gospell spread over all the world by the Ministery of the Apostles others which before the dispersion of that Church were members thereof Act. 8. 1. 4. 5. 11. 19. 20. cap. 1. 8. Neyther deny we but that many Christians upon speciall occasions had recourse thither Act. 11. 29. and 15. 2. 15. 25. 27. but that the Christians of any other Church as Samaria or Caesarea c were bound to make repaire thither as unto their Mother-church to whose jurisdiction they were subject as childrē to their Mother there is no syllable of scripture to perswade much lesse to beleeve that the Christians of all parts were afterwards to have recourse to Ierusalem as the Mother-church For this assertion hath no evidence eyther of Scripture or ancient Father to countenance it let them therefore beleeve it that list we owe the Doct. no such obedience But say there were a truth in this which he assumeth without proofl how shall it stand for a reason to move the Apostles to commit the care of this Church unto a Diocesan Bishop Why should it not rather be a reason there to erect the Sea of an Oecumenicall or vniversall Pope If by the Christans of all parts he meane of all other Churches in the world as if seemeth he doth since afterwardes he calleth that Church the Mother Church of Christendome pag. 60. of this def for why should any of the daughter churches be exempted from the obedience of their Mother when others yea the eldest if any at all remaynned under her government But if he will limit his speach to the Christians of that one nation the charge whereof he saith was assigned to Iames pag. 52. it must be the Sea if of a Bishop then of a nationall and not a Diocesan Prelate For if the Church of Ierusalem was never a parish because it was intended that as the people of the citie and country were all under one high-priest so all the Christians of citie and country should be under the Bishop of Ierusalem as the Doctor argueth lib. 2. pag. 89 then for the same reason neyther was that Church a Diocese or a province but a nationall Church as was the church over which the High-preist was set under the law Lastly to grant asmuch as in any equitie can be demāded viz. that partly in regard of the multitude of new converted Christians and partly for the great recourse thither of unbeleeving Iewes as well as of beleevers out of all partes it was meet that some one of the Apostles should there abide to feed the converted flock and to labour the conversion of others howe can this argue a necessitie of giving this Apostle a new ordination to the office of a Bishop in that place but of this more hereafter His testimonies are to be examined whereby he proveth that Sect. 4. ad sect 4. pa. 52. Iames was ordeyned Bishop of Ierusalem by the Apostles He beginneth with
had coÌ„mitted to them episcopall authoritie both in respect of ordination jurisdiction to be exercised in those Churches I answer that he mingleth and that deceiptfully truth and falshood togither For thought it be true that the epistles doe presuppose a power of ordination and jurisdiction coÌ„mitted to them yet is it false and he but beggeth the question in assuming it for truth that the authority of ordeyning and censuring is an authoritie episcopall that is proper to Bishops onely and that the power and authority of ordination and jurisdiction was given them eyther then and not before when they were appointed to stay in those places or there and no where else to be exercised by them A bare deniall of these particulars falsly presupposed by the Doctor is sufficient answer till he prove by some part of Pauls epistles that they are by him presupposed in them His second argument in his owne Analysis is the same which Sect. 2. ad pag. 75. sect 2. p. 75 76. 57. his Refuter tooke to be the first and it standeth thus If the epistles written to Tim. and Tit. be the very patternes and precedents of the episcopall function whereby the Apostle informeth them and in them all Bishops how to exercise their function then Tim. and Tit. were Bishops But the Antecedent is true Therefore the Consequent To discover the weaknes of the consequence or proposition the Doct. was told answ pag. 137. that the consequent dependeth not upon the Antecedent but with this supposition which is false that the Apostle by describing in these epistles the rules to be observed in ordination and jurisdiction intended to informe Tim. Tit. as Bishops and in them all other Bishops how to carry themselves in those matters And if the Doct. had bin as willing to apprehend his right meaning as to pick occasioÌ„ of quarreling without any just cause given he might have discerned that the supposition whereof he speaketh is not of the naturall hypothesis of the proposiâ—ion impugned but such a limitation of the Antecedent or Assumption as is necessary to be supplyed if he will have the proposition or consequence to passe vncontrouled Wherefore as he might have spared his Crocadile-like mourning over his Ref Alas good man you know not what the supposition of an hypotheticall proposition 〈◊〉 so had he weighed his owne rules lib. 2. cap. 3. sect 3. for the fynding out of that hypothesis which in a coÌ„nexive argument is wanting to make a perfect syllogisme perhaps he mought have perceived the weaknes of his consequence which he would seeme not to see For the true hypothesis which is implyed in this connexive argument and must be supplyed to make it a perfect simple syllogisme can be none other then this They must needs be Bishops and ordeyned to that function to whom such epistles are directed as are patternes and presidents of the episcopall functioÌ„ c. Or more generally thus Every persoÌ„ to whom an epistle or speach The Doct. discerning the weaknes of his arguments exchangeth it is directed which conteyneth the patterne or precedeÌ„t of any function or directions how to exercise it is vndoubtedly invested in the same function And why now I pray you good Mr. Doct. may not this proposition be denyed or doubted of I will spaâ—e labour in refuting it for I suppose your self perceived the weaknes of it and therefore gave us the exchaunge of an other argument though you pretend another cause of the exchange And since you will not argue with T. C. to whose answerthe Ref directly pointed as with the finger but are willing to let him rest in peace neyther will I argue against Doctor Whitgift but affoard him the like kindeness Onely whereas you aske the Refuter how he could be so ignorant or without judgment as to think that Doct. whitgift in speaking of the office and duty of a Bishop conteyned in those epistles did meane onely that description of a Bishop which is set downe 1. Tim. 3 to requite your kindnes I demaund how you could be so ignorant or void of judgment as to think that when Doctor whitgift said that the whole course of the epistles written to Tim declareth him to be a Bishop seing therein is conteyned the office and duty of a Bishop diverse precepts peculiar to that function he meant by the office and duty of a Bishop that Ministery which is comon to all Ministers for so you seeme to interprete his wordes when you affirme pag. 76. this to be his meaning that directions were given to Timothy throughout the epistles for the discharge of his office eyther in respect of the Ministery coÌ„mon to all Ministers or of his episcopall function cheifly in regard of ordination and jurisdictioÌ„ And herein you tender his credit lesS then you would seeme when you make him to argue in this fashion The epistles written to Timothy doe give him directions for the discharge of his episcopal function Ergo they doe declare that he was a Bishop for this were to make him guilty of your owne fault in begging of the question The Doct. beggeth the question as you doe when you add to your assumption or Antecedent that supposition before examined for if that be as you say it is the playne meaning of the assumption then your second argument beggeth the question in pittifull manner thus The Apostles intent in his epistles written to Tim and Tit was to informe them as Bishops how to exercise their episcopall functioÌ„ Ergo those epistles shew that they were Bishops No merveil therefore if the Doctor were desirous to cover the beggery of his reasoning with the Sect. 3. ad pag. 77. 78. sect 3. shredds of a new shaped syllogisme which disputeth thus Whosoever describing unto Timothy and Titus their office and authority as they were governors of the Churches of Ephesus Creet and prescribing their duty in the execution thereof to be performed by them and their successors till the coÌ„ming of Christ doth plâ—inly describe the office and authoritie and prescribe the dutie of Bishops he presupposeth them to be Bishops the one of Ephesus the other of Creete But Paul in his Epistles to Timothy and Titus describing unto them their office and authorittie as they were governors of the Churches of Ephesus and Creet c. doth plainely describe the office and prescribe the dutie of Bishops Therefore Paul in his epistles to Timothy and Titus presupposeth them to be Bishops the one of Ephesus the other of Creet Into this new frame he casteth his argument as he pretendeth because the Refuter had confounded himself with his owne hypotheticall proposition but the reader is rather to judge that a false supposall of confusion in his Refuter hath transported the Doctor into such a maze that he hath confounded himselfe in his owne The D. coÌ„foundeth himselfe in his owne reasoning reasoning For where he should according to his own project sect 1. of