it may bee demanded what is truly and properly a Church vpon earth Whereunto I answer by warrant of the word that euery company of men professing the true faith of Christ is both truly a Church and also a true Church So is the whole company of the faithfull vpon earth the true Church and spouse of Christ the piller and ground of truth So is the company of Christians professing the true faith of Christ in any Nation or part of the world to bee termed by the name of a Church For euen as the whole people of Israel professing the true religion were one Church though containing verie many particular Congregations or Synagogues which also were so many Churches euen so the whole people of England professing through Gods mercy the true Catholike and Apostolicke faith is to bee called the Church of England For whereas some alleage that the Church of the Iewes was one because it was vnder one high Priest who was a figure and therefore ceased it is euident that it was one Church because it was one people or commonwealth ruled by the same lawes professing the same religion both before there was one high Priest and after there were through corruption more then one Neither was the high Priest in respect of his preeminence and gouernment ouer the priests and people a type of Christ for then had he as well as Melchisedeck been a type of Christs gouernment and kingly office as well as of his priesthood and consequently Christ might haue bin a priest of the order of Aaron as well as of Melchisedeck but in respect of his sacrifice for the whole people and intercession for them and his entrance alone within the sanctuary bearing the names of the twelue Tribes for Christs gouernment appertaineth to his kingdome and not to his priesthood Likewise the Christian people of any Citie and Country adioyning whether that which wee call a prouince or diocesse though consisting of many particular congregations is rightly termed a Church as the Church of Ierusalem Antioch Ephesus Smyrna Sardes Philadelphia c. Jn like manner the Christian people of one Towne or Village containing but one congregation which we call a parish is truly called a church as perhaps that of Cenchreae And to conclude the company of faithfull in one familie doe deserue the name of a Church as hath bin shewed Indeed that any particular Chruch of a whole Nation Citie and Country Towne Parish or family family I say being alone and not a part of a congregation but as an entire Church or parish by itselfe may bee accounted a true visible Church there is required besides the profession of the true faith wherein the life and being of a Church consisteth the ministery of the word and sacraments and eutaxy or some good order of gouernment Not that all gouernours are to be placed in euery society or Church but that the effect and benefit of the gouernment is to redound to euery particular For as well might an high Councell of State or Parliament such as was the synedrion of the Iewes which was but one for the whole Nation be required in euery Citie and a Maior and Aldermen such as be in London and other chiefe Cities in euery village as a Bishop and Presbytery in euery parish All which J haue the rather noted because some hauing first strongly conceited that there is no true visible Church but a parish nor lawfull church-officers but parishionall haue haled the places of Scripture where Ecclesia is mentioned to the confirmation of their conceit and thereupon as their chiefe foundation haue built their newfound parish discipline Whereas in very truth scarce any one testimony of such a congregation of Christians as we call a parish can be alleaged out of the Scriptures Indeed at the very first conuersion of Cities the whole number of the people conuerted being sometimes not much greater then the number of the Presbyters placed among them were able to make but a small congregation But those Churches were in constituting they were not fully constituted vntill their number being increased they had their Bishoppe or Pastor their Presbytery and Deacons without which Ignatius saith there was no Church meaning no accomplished or fully constituted Church Neither was the Bishop and the Presbytery which at the first was placed in any Citie prouided onely for that set number which was already conuerted but they were there placed for the conuersion of the whole Citie and country thereto belonging their ministery being like to the leuen put into three pecks of meale which by degrees seasoneth the whole lumpe Neither was it meant that the whole number of Christians of each Citie and territory being much increased should continue but one particular ordinary congregation assembling in one place but that vpon the multiplication of Christians diuision should be made of the whole Church into diuers particular congregations which after happened in all Churches accordingly But vpon this diuision there was not to euery seuerall congregation allotted a Bishop and a Presbytery but only seuerall Presbyters assigned singuli singulis some of the Presbyters continuing with the Bishop The Bishop himselfe remaining as it was first intended and as the Church of God euery where throughout the world expounded that intent by their practise the Pastor or Superintendent of the whole Citie and country adioyning Neither are all the Disciplinarians in the world able to shew that there were or ought to haue been after the diuision of parishes and assignement of seuerall Presbyters vnto them any more then one Bishop and one Presbytery for a whole diocesse But of this more hereafter In the meane time hauing shewed that the vse of the word Ecclesia in the Scriptures doth not sauour their conceit who imagine there is no true Church but a parish the word signifying according to the vsuall phrase of the holy Ghost any company of Christians whether great or small I am now to declare the vse of the word Ecclesia paroecia dioecesis which are commonly translated Church parish diocesse in antient Writers Where I am to note that setting aside the general significatiō of the word Ecclesia signifying either the whole Church in general or the two maine parts of it in heauen and earth in which sense paroecia and dioecesis are not vsed as also the largest signification of dioecesis containing the whole circuit of a patriarchall and archiepiscopall iurisdiction as the diocesse of the Patriarch of Alexandria contained all Egypt Libya and Pentapolis the diocesse of Antioch the East Countries c. In which sense the word paroecia is not vsed setting aside I say these large significations of ecclesia and dioecesis otherwise these three words ecclesia paroecia and dioecesis are for the most part vsed as words of the same signification For as in the singular number commonly each of them doth signifie a diocesse excepting wherein the distribution of the diocesse paroecia is opposed
A DEFENCE OF THE SERMON Preached at the Consecration of the L. Bishop of Bath and VVelles against a confutation thereof by a namelesse Author Diuided into 4 Bookes The first prouing chiefly that the lay or onely-gouerning Elders haue no warrant either in the Scriptures or other monuments of Antiquity The second shewing that the primitiue Churches indued with power of Ecclesiasticall gouernment were not Parishes properly but Dioceses and consequently that the Angels of the Churches or ancient Bishops were not parishionall but Diocesan Bishops The third defending the superioritie of Bishops aboue other Ministers and prouing that Bishops alwayes had a prioritie not onely in order but also in degree and a maioritie of power both for ordination and iurisdiction The fourth maintayning that the Episcopall function is of Apostolicall and diuine institution By GEORGE DOWNAME Doctor of Diuinitie LONDON Printed by Thomas Creed William Hall and Thomas Snodham 1611. TO THE MOST High and mighty Monarch Iames by the grace of God King of great Britayne France and Ireland defender of the faith c. All true happinesse and prosperitie in this life and eternall felicitie in the life to come THE prudent speech of the politicke Historiographer most gracious and dread Soueraigne is in some sort verified of vs in this Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those which be in the middest are slaine or at the least wise assayled on both sides The Romanists on the one side blaming vs for departing too farre from the Church of Rome our innouatours accusing vs on the other side for comming too neare the same Which contrarie accusations of men being in contrarie extreames are a good euidence for vs that wee hold the meane For neither are wee departed further from the now-Roman church then it hath swarued by Apostasie from the auncient Church of Christ to which in departing from them wee are returned neither haue wee retayned eyther for the substance of Doctrine or for the forme of Discipline any thing almost agreeing with them which with them wee haue not receiued eyther from the doctrine or institution of the Apostles or from the approued practise of the Primitiue Church The which as it is to be acknowledged to the high praise of God and to the singular commendation of your Maiestie so also to the contentation and ioy of all your louing subiects God hauing vouchsafed vnto vs this especiall fauour for which his name is euer to be praised and magnified among vs that there is not a Church vnder the Sunne which both for the substance of Doctrine and forme of Discipline doth come so neare the patterne of the Prime and Apostolicall Churches as these vnder your gracious gouernment Your Maiestie also hauing beene a blessed instrument of God not onely for the retayning of the truely Catholike and Apostolicke doctrine and religion in all your Dominions but also for the establishing of the auncient and Apostolicall gouernment where it was in vse before and likewise for renewing and restoring the same though to your great cost and charges where it was formerly abolished These vnestimable benefits if wee in this land doe not acknowledge and professe our selues to haue receiued from God by your Maiestie wee must confesse our selues to be not onely vnthankefull both to God who is the gracious Authour and to your Highnesse who are the happie meanes of these benefits but also vnworthy to enioy them If we doe according to our bounden duetie acknowledge so much it remayneth that wee should testifie our thankefulnes to GOD Almightie as in respect of his true Doctrine and sound religion continued among vs by walking worthy our calling and by adorning the doctrine of God our Sauiour in all things so also in regard of the Apostolicall forme of gouernment established among vs by a due and respectiue countenancing of it on all hands For howsoeuer a great number in these dayes haue thought so much the better of themselues by how much they haue thought the worse of Bishops yet is it most certaine that the contempt of Bishops is the cause if not of all euill which notwithstanding Chrysostome seemeth to affirme yet of very much euill among vs. This contempt therefore is diligently to be preuented and auoided as by the godly and religious care both of your Highnes in preferring worthy men to this high and sacred function and of the reuerend Bishops in shewing themselues worthy of that honour whereof they would and indeed should be accounted worthy so also by instructing the people to conceiue a right of this holy and honourable calling And for as much as the pernicious schisme and diuision which is among vs proceedeth from an erroneous conceipt eyther that the Presbyterian Discipline is the holy ordinance of Christ or that the gouernment by Bishops is vnlawfull and Antichristian I was perswaded for my part that I could not performe a seruice eyther more acceptable vnto God or more profitable to his Church then to publish those arguments for the satisfaction of others which had perswaded mine owne soule not onely that the Presbyterian Discipline is a meere humane inuention and new deuise hauing no ground eyther in the Scriptures or other monuments of Antiquitie but also that the Episcopall function is of Apostolicall and Diuine institution And whereas my Sermon published in defence of the holy and honourable calling of Bishops hath been eagerly oppugned by a namelesse refuter I thought my selfe bound in conscience to deliuer the truth which I had defended from his sophisticall cauillations The which through Gods good blessing vpon my labours I haue so performed that there is scarce any one sentence of the Sermon if any at all oppugned by the aduersarie which I haue not defended by plaine euidence of truth These my labours I haue presumed to dedicate to your Maiestie as the principall Patrone vnder Christ of that truth which I defend not onely intreating your Highnes to accept in good part my poore endeauours but also commending my selfe and them to your most gracious Patronage and Royall protection The King of Kings blesse prosper and preserue your excellent Maiestie to his glorie the good of his Church and your owne euerlasting comfort Amen Your Maiesties most dutifull and loyall subiect GEORGE DOVVNAME The Contents of this Booke The first booke treateth chiefly of Lay-elders CHap. 1. Answering the Refuters Preamble concerning the Authour and matter of the Sermon and the Text. Chap. 2. Deuiding the Sermon and defending the first part thereof which he calleth the Preface Chap. 3. Defending the two first sections concerning Elders and prouing that there were no Presbyters in the primitiue Church but Ministers Chap. 4. Contayning the first reason why Lay-elders are not proued out of the 1 Tim. 5.17 Chap. 5. Maintayning the second reason Chap. 6. Mayntaining the third reason Chap. 7. That Ambrose on 1 Tim. 5.1 doth not giue testimonie to Lay-elders and that their exposition of Ambrose is vntrue Chap. 8.
Such as are the French and Duch Churches here in England such were the Churches in the Apostles times But the French and Duch Churches here in England are not diocesan but distinct parishionall assemblies Therefore the Churches in the Apostles times were not diocesan but distinct parishionall assemblies First I denie the proposition not onely because the circuit of the Churches in the Apostles intention was not included within a Citie as of the French and Duch Churches with vs but chiefly because the French Church for example in London is but one Church among many professing the same religion being a certaine and set number hauing a Presbytery consisting for the most part of lay men placed among vs not with purpose to conuert either the City or Country to them but to attend them of their owne Church whereas contrariwise the Churches in the Apostles times before the diuision of parishes were not each of them one among many but were planted among heathen people hauing a Bishop and a Presbyterie of learned men placed among them as leauen is put into the lumpe with purpose to conuert the rest both in Citie and Country The Church which had the Bishop and Presbytery first placed in it was Matrix Ecclesia as after it was called begetting other Churches and spirituall Fathers for them which being begotten in Citie and Countrey were all euen when the whole Citie and Country were filled with her off-spring to bee subordinate and subiect to her as their mother But no such thing can be imagined of the Duch and French Churches among vs. As touching the assumption I say that the French and Duch Churches with vs are not properly parishes nor such as the ancient parishes were after the first diuision of them seeing the members thereof dwell in many distinct parishes either of them being endued with power of ecclesiasticall gouernement and not subordinate to another Church as members thereof but being entire bodies by themselues are models as it were of diocesan Churches hauing a Presbytery as the Church of Geneua hath to supply the want of a Bishop which once they had and still might haue in imitation of the ancient Christians who when the Citie where they dwelt was replenished and the Mother Church occupied with men of another faith as with Arians sometimes in Antioch and Alexandria as ours be with men of another Language had a Bishop of their owne in all respects like other Bishops sauing that they held not the Mother Church and therefore had neither the like Clergie nor the like reuenewes to maintaine them The second thing which hee opposeth is as I said a shew of regestion which he propoundeth with great confidence as if hee had mee at no small aduantage saying that I pull downe with one hand that I set vp with another If there were at that time no parishes how could there bee dioceses seeing euery diocesse consisteth of diuers distinct parishes Thus saith he the light will breake out though men shut their eies against it You see how bragge hee would seeme to bee But good sir what is this to my consequence If there were no parishes in the Apostles times then the Presbyteries were not appointed to parishes You answer If there were no parishes then there were no dioceses To what end is this spoken To denie my consequence or the maine conclusion Assume But you say there were no parishes therefore there were no dioceses which is the contradictorie to the maine conclusion But where doe I say there were no parishes Not in the proposition where it is only supposed but in the assumption for that which is supposed in the antecedent of the proposition is positiuely set downe in the assumption Therefore when he would seeme to deny the consequence of the proposition he doth not so much as touch it But by taking a supposed aduantage against the Assumption hee denieth the principall conclusion But let vs examine his argument If there were no parishes in the Apostles times there were no Dioceses This consequence I deny For the Diocesse was the same before the Parishes were diuided and after And the circuit of the spirituall iurisdiction intended the same before parishes were diuided with that it was after they were diuided that is answerable to the ciuill The same circuit belonging to the Church both in the intention before all were conuerted and in execution after all were conuerted which belonged to the ciuill state Yea but saith he euery Diocesse consisteth of distinct Parishes It is true after the distinction of Parishes but not before as a bach of bread consisteth of many distinct loaues after the distinction which before it contained vndistinguished in the lumpe A man consisteth of many distinct members after they are distinguished which at his first conception were not distinct The Proposition being thus recouered out of his hands J am now to rescue the Assumption Which saith that the Churches in the Apostles times were not diuided into parishes c. Which is to be vnderstood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as true of the most Churches Here I expect a direct answere were they diuided into parishes or were they not If they were as at Alexandria it seemeth to haue beene euen in the Apostles times then was not euery Church but one parish if they were not then the Presbyters were not assigned to seuerall parishes and so the assumption is true Nay rather then the assumption shall goe for currant we will deny each Church to haue beene but a parish Is it credible that any man should bee so transported with the spirit of contradiction as that hee should not care so hee may gainesay his aduersaries present assertion how shamefully hee contradicteth himselfe yet thus it fareth with our refuter In oppugning the proposition hee said and laboured to proue it that each church was but one parish the same he saith and saith againe in defending their obiections propounding his own only argumēt And yet here this assumptiō must be censured as hauing no truth in it for that it denieth Parishes to haue beene distinguished in the Apostles times and the Presbyters to haue beene assigned to their seuerall titles or cures They be his wordes in the conclusion of his answere to the assumptiō And the same he repeateth pag. 71. But let vs see what he obiecteth against the assumption First he findeth an errour in it before noted concerning the end of the Presbyters ordination which he saith is here repeated and therefore not of ignorance by him omitted in the proposition the which though hee call an errour yet I proued to be an euident truth and discouered the shallownes of their iudgement which do denie it Besides that errour he chargeth the maine points in the assumption as altogether void of truth The points are these 1. that parishes were not distinguished in the apostles times 2. that Presbyters were not then assigned to their seuerall titles or cures 3. that they were in
meÌ„bers into one body which in the name of church doth not appeare But after the people were taught to distinguish of the word Church and to vnderstand it for the mysticall body of Christ the latter translations vsed that terme not that the other was any corruption or the latter any correction but to declare that both is one Is it not plaine that he by congregation vnderstandeth the vniuersall Church which is a gathering together of all the members into one body but of the Church of Ephesus speaketh neuer a word In the 4. place the notes of M. Perkins sermons on the Apocalypse taken from his mouth are alleadged wherein it is said that the seuen Churches were particular congregations meaning thereby that which I doe not deny particular churches and that euery particular congregation is a Church and hath priuiledges of a Church belonging to it which is also true Fiftly the great Church Bible readeth thus Iohn to the seuen Congregations Lastly D. Bilson saith that the church is neuer taken in the old or new Testament for the Priests alone but for the congregation of the faithfull From which allegations to inferre that each church is but one particular congregation is as I said most childish But those 2. out of Tindall the one that a Bishop was the gouernour but of one congregation the other that hee was the ouerseer but of a Parish to preach the word to a parish was not a childish mistaking but a wilfull misalleadging of the Author who in the former place hath no such thing Or if hee haue any where he vseth the word Congregation in as large a sense as Ecclesia wherof it is the translation In the latter speaking of such a Bishop as is described 1. Tim. 3. that is of such a one as in his conceit was but a Presbyter hee saith by the authority of the gospell they that preach the word of God in euery Parish and performe other necessary ministeries haue right to challenge an honest liuing Neither is the Refuter content once to haue falsified the testimony of this holy Martyr but againe in the end of his booke hee alleadgeth him to the same purpose After hee hath thus doughtily proued his Assumption concerning these 3. Churches he bringeth a new supply of testimonies out of Ignatius Tertullian and Eusebius concerning others Ignatius exhorteth the Magnesians that they would all come together into one place to praier all as with vs that belonged to the same congregation And perswading the Philadelphians to vnity exhorteth them that they would vse one faith one preaching one eucharist because the body of Christ is one and his bloud one one cup and one bread one Altar for the whole Church and one Bishop with the Presbytery and Deacons for there is but one God the Father c. one faith one baptisme and one Church which the Apostles haue founded from one end of the world to another c. In which words none fauoureth the Refuters conceit but that of one altar seruing for the whole Church the word Altar being expounded for the Communion Table which is not likely and too much sauoureth of popery But by one altar is meant Christ who sanctifieth all our sacrifices or oblations and maketh them acceptable to God as Ignatius expoundeth himselfe in his Epistle to the Magnesians all as one runne together into the Temple of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vnto one Iesus Christ as it were vnto one altar But that which he alleageth out of the same Epistle that they were to gather themselues together into one place to chuse their Bishop if it were rightly alleaged would proue not their ordinary and parishionall but extraordinary and panegyricall meeting to such an end but this needed not their Bishop at this time was come to Ignatius in his iourny towards Rome as appeareth by the beginning of the Epistle as it were vpon an honourable ambassage from the Church as were the BB. of other Churches But he saith it becometh you as being a Church of God to doe as other Churches haue done that is as he sheweth in the words following to appoint a Bishop that he may 〈◊〉 Antioch performe the â—mbassage of God that it may be granted to them being gathered together into one place to glorifie the name of God From whence also the Reâ—uter gathereth that a Bishop is Gods Ambassador to a people that are together in one place Which is true so oft as he preacheth But Ignatius meaneth nothing lesse then that they should appoint the Bishop of Antioch but onely willeth them to send a Bishop as it were vpon ambassage thither His meaning is more plainly expressed in his Epistle to the Sâ—yrneans where he writeth to the same purpose that seeing the Church of Antioch after his departure had some peace the persecutors contenting themselues to haue taken him who was their ringleader from among them he exhorteth them to ordaine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a sacred Ambassador who when he should come into Syria should reioice with them because they had peace Tertullâ—â—â— also is made to speake for them as though he said the Christian Churches were all one body and came all together into a company and congregation By which testimony if it were truely alledged all Christian Churches as they are one body of Christ so all should meet together to make one parish His words be these I will now set forth the practises of the Christian party That hauing refuted the euils obiected I may declare the good We are a body consenting in the knowledge of religion in the truth of discipline or doctrine and the couenant of hope We come together into a company and coÌ„gregation Which words may be verified of the Christians of these times which in euery Church are diuided into seuerall congregations Out of Eusebius hee hath nothing to alledge but that which before I came to his arguments I sufficiently answered that he calleth the Church of Ierusalem the parish of Ierusalem the Church of Alexandria the parish of Alexandria c. To which J answere that Eusebius indeed calleth each of the Churches by the name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but he calleth none of them a parish as we vnderstand the word parish In the place which hee quoteth concerning Ierusalem Eusebius saith that after the martyrdome of Iames who no doubt from an Apostle had been preferred to bee a parish Bishop because he was Christs kinsman the Apostles and disciples of Christ which yet remained did from all places come together with those who were of Christs kinred to consult whom they might thinke worthy to bee Iames his successor and that with one consent they made chuce of Simeon the sonne of Cleophas as worthy the throne of that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Church because he also was our Sauiours kinsman All this was done no doubt in a parish meeting to set a parish B.
no such matter contayned The third he proueth by Husses fact because in the kingdome of Boheme many by him and his fauourers and abetters haue beene thrust into Parish Churches which they a good while ruled without the institution of the See Apostolicke and also of the ordinary of the City of Prage Whether Hus did this or no it is questionable but if there had beene Orthodoxall Bishops by whose authority faithfull Ministers might haue beene instituted without question he would neuer haue attempted any such enterprise But hee held the Popish Clergy to be Antichristian and therefore did as he did Otherwise for the function it selfe of Bishops he saith plainely more then once that the rest of the Apostles had equall honour and power with Peter and that when they deceased the Bishops did succeede in their place And that all Bishops of Christs Church following Christ in manners are the true Vicars of the Apostles And out of Ierome that all Bishops are the Apostles successours And approueth that saying of Bede as no man doubteth but the twelue Apostles did premonstrate the forme of Bishops So the seauenty two did beare the figure of the Presbyters and second order of Priests And thus much of Iohn Hus to whom the refuter ioyneth Ierome of Prage who iustifieth the doctrine of Wickliffe and Hus against the pompe and state of the Clergie Which if he had done he had spoken neuer a word in disallowance of the Episcopall function But that word state is foisted in by the refuter who alledgeth almost nothing truely His words were these whatsoeuer things M. Iohn Hus and Wickliffe had holden or written specially against the abuse and pompe of the Clergy he would affirme euen vnto the death And againe that all such articles as Iohn Wickliffe and Iohn Hus had written and put forth against the enormities pomp and disorder of the Prelates he would firmely hold and defend And persisting still in the praise of Iohn Hus hee added moreouer that hee neuer maintayned any doctrine against the state of the Church but onely spake against the abuses of the Clergy against the pride pompe and excesse of the Prelates For it was a greife to that good man saith he to see the Patrimonies of Churches mispent and cast away vpon harlots great feastings and keeping of horses and dogges vpon gorgeous apparrell and such other things vnbeseeming Christian religion And againe I take God to my witnesse that I doe beleiue and hold all the articles of the faith as the holy Catholicke Church doth hold and beleiue the same but for this cause shall I now be condemned for that I will not consent with you vnto the condemnation of those most holy and blessed men aforesaid vvhom you haue most wickedly condemned for certaine articles detesting and abhorring your wicked and abhominable life Whereby it is apparant that both hee and they did not speake against the function or calling of Bishops but against the personall abuses and enormities of the Popish Bishops which none but a viperous broode would apply to the persons of our Bishops and much lesse against their sacred function After them ariseth Martin Luther saith the refuter whose sayings hee quoteth in his booke against Popish Bishops of priuate Masse and against the Papacie c. But for the first of these Luther himselfe hath giuen vs this caueat Let no man thinke that what is spoken against these tyrants is spoken against the Ecclesiasticall state and true Bishops or good Pastors Let no man thinke that what is said or done against these sluggish beasts and slowe bellies is said or done against the heads of the Christian Church And howsoeuer in the heate of his zeale against these Antichristian Bishops hee vttered some things vvhich seeme preiudiciall to the calling yet you haue heard it testified before by sufficient vvitnesses that in his iudgement hee allowed the gouernment of Bishoppes Whereunto adde the testimony of Camerarius that Melancthon non modò ad stipulatore sed etiam authore ipso Luthero not onely by the consent but aduise of Luther perswaded that if Bishops would grant free vse of the true doctrine the ordinary power and administration ouer their seuerall Dioceses should be restored vnto them The like may be said of Zuinglius For he that professeth as Zuinglius doth in the booke before cited that Iames was B. of Ierusalem Philippe of Caesarea Timothie of Ephesus cannot lightly speake against the Episcopall function it selfe If he speake against the Popish Clergy for arrogating the name Church to themselues what is that to the purpose or if he affirme that euery seuerall congregation according to the phrase of the Scriptures is a Church who denieth it or if hee inueigh against the sole and supreme power of Bishops whom doth this touch but the Pope Oecolampadius might be of opinion that the Church was gouerned by onely gouerning-Elders and perswade the Senate of Basill who had no Bishop that such may be chosen to assist their Pastor and yet notwithstanding not disallowe the gouernment of Bishops Caluin Zanchius and other learned men haue said and done as much who notwithstanding approued the Episcopall function And as Melancthon was of Ieromes iudgement that Bishop and Presbyter at the first was all one so with Ierome he doth allowe the superiority of Bishops and where the Episcopall gouernment was ouerthrowne he sought to restore it as you haue heard before and did restore it as may appeare by these testimonies You will not beleeue saith he writing to Luther how greatly they of Noricum and some others doe hate me propter restitutam Episcopis iurisdictionem for restoring the iurisdiction to Bishops Againe some are wonderfully angry with me because I seeme to restore the dominion of Bishops Camerarius also reporteth how inhumanely some accused Philip for maintaining of Bishops c. Where hee alleadgeth Master Tindall affirming that in the Apostles times an Elder and a Bishop were all one c he doth but play with names which no man denyeth to haue been confounded so he saith all that were called Elders or Priests if they so wel were called BB. also though they haue diuided the names now Yea but in his booke of the obedience of a Christian man he saith that a B. is the ouerseer but of a parish and is to preach the word of God vnto a parish and for the same to chalenge an honest liuing of the parish This allegation the refuter hath notably wrenched For Tindals words be these by the authoritie of the Gospell they that preach the word of God in euery parish and performe other necessary ministeries haue right to chalenge an honest liuing For Tindall speaketh of such a B. as was but a Presbyter and saith that hee which preached the word in euery Parish should haue an honest liuing the refuter citeth him as saying that a B.
who first were called Protestants my assertion had been sufficiently confirmed though the refuter could haue alledged the iudgements of more particular men then he hath done to the contrarie But I added in the Sermon that howsoeuer the first reformers of religion whom they cal Protestants did not disallowe the Episcopall gouernment but simply desired the continuance thereof as I haue now proued by their owne testimonies notwithstanding when together with the Gospell c. ad pag. 97. li. a fine 4. In which words I doe partly excuse the auncient Protestants who first yeelded to the deposing of Bishops and partly accuse the innouatours among our selues The former I excuse because they desiring chiefely and aboue all the instauration of religion propagation of the gospell which could not be obtained while the Popish BB. retayned their authoritie were forced with the losse of the Episcopall gouernment to redeeme the free profession of the gospel The refuter as if he were desirous to leaue them without excuse saith that is a bad excuse because it was easier to choose one fit man among them to be their B. then to finde diuers Pastors and Elders meet for the Presbyteries I deny not but that among them there were some fit to haue been BB. yet the speech of the refuter is vntrue It being an easier matter as the Fathers of the Affricane council professed to find many fit men to be Presbyters especially if the laitie also afford fit men for that purpose then to finde one fit to be a B. But the refuter doth not consider first who should haue ordained them secondly how they should haue been maintained thirdly and chiefely whether the assistance of the ciuil Magistrates could haue been had for deposing the BB. vnles they had yeelded both to the dissolution of the Bishoprickes and to the alteration of the forme of gouernment c. Now that the Protestants which subscribed to the Augustane confession did simply desire the continuance of the Episcopal gouernment I proue because so soon as they could they procured the restitution thereof though vnder other names because the names of BB. Archbb. by reason of the corruptions of the Popish prelates were odious And because the refuter shall no longer doubt whether those Superintendents and generall superintendents placed in Protestant churches be for the substance of their calling the same with BB. Archbb. he shall heare the iudgement of Zanchius in this behalfe Who after he had signified his approbation of the auncient forme of gouernment by BB. and Archbb. and had confirmed the same by the testimony of M. Bucer he addeth for further confirmation the practise of reformed churches some wheerof both in deed name haue retained BB. Archbb. and besides saith he in the churches of Protestants there are re ipsa in very deed BB. and Archbb. whom hauing changed the good Greeke names into bad latin words they call Superintendents and generall Superintendents Heare the history of the Augustane confession Ministers may bereduced into 3. orders Deacons Pastors superintendents Deacons we cal yong Ministers who are ioyned to Pastors c. We call them Pastors to whom though alone some church is safely cōmitted not doubting but that they may rule the same without a colleague Superintendents we cal these Pastors who are set ouer other Pastors Deacons With vs saith Heerbrand there are Deacons Pastors speciall superintendents and ouer them generall superintendents But why in other churches the learned men haue not restored BB. I gaue this reason for that they could not eyther because the Popish BB. were still countenanced by the ciuill Magistrate as in France or because the forme of ciuill gouernment being after the expulsion of the B. changed into a popular state could no more endure the gouernment of a B. then Rome after the expulsion of Tarquinius the regiment of a King The refuter saith they could thereby insinuating that they would not But doth he thinke that the Popish BB. in France countenanced by the state would endure Antibishops to be set vp against them in their Diocese And for Geneua is it not a plaine case that that state was so farre from admitting againe the gouernment of BB. that Caluin being out of hope to get a Presbytery established of Ministers alone was faine to accept of a Presbyterie wherin twelue Citizens are ioyned to sixe Ministers neither is that to be omitted which Zanchius in the place before cited doth adde in the next words But euen in those Churches also where neither the good Greeke names nor the bad Latine names are vsed notwithstanding there vse to be some chiefe men in whose hands all the authoritie almost is Where therefore these be vpheld and Bishops repelled it may seeme to be but a controuersie concerning the names but when wee agree of the things why should we striue about the names At Geneua while Caluin liued he was the perpetuall president of their Ecclesiasticall Senate differing rather in name then authoritie from a B. And Beza likewise for the space of ten yeares had the like authoritie till Danaeus comming thither that course was altered Since which time Beza finding some inconueniences which he knew not how to redresse hath sometimes signified his desire to some whom I know wishing with all his heart that with the reformation of religion the Episcopall gouerment in that church had beene retayned And I haue beene very credibly informed that the most learned and iudicious Diuines both in France and Geneua could well be contented that the ancient gouernment by BB. were renewed among them which neede not seeme strange to vs seeing in the Church of Scotland where the Geneua Discipline had for a long time beene practised notwithstanding when the matter was referred to voices of that great number which were assembled to that purpose there were not aboue fiue which stood for the Presbyterian discipline as I haue beene informed by some that were there But there are two things more in the refuters answere to be touched the one that against sense he chargeth me twice in this place as holding the gouernment by BB. to be so necessary as that there cannot be a visible Church without it I say against sense because in the former part of this section I acknowledged that where this gouernment could not be had others might be admitted and in this place I doe not onely excuse those Diuines which wanting the Episcopall gouernment brought in the Presbyteries but also commend their fact as wisely performed The other is that out of a desire of contradicting me hee denyeth the state of Geneua to be popular But let Bodin vvho could discerne betweene the diuers formes of policie be iudge betweene vs. The selfe same yeare saith he that Andreas Doria did establish the Aristocracie at Geneua did they of Geneua hauing expelled their B. change the Monarchy into a popular state And after libertie was restored to