with his owne interpretation p. 106. of this book where he taketh it for that vniversall congregation of Gods elect which is spoken of Ephes 1. 22. and 5. 25. 6. As for those places which he saith doe definitely signify a Church congregated into a Synode or Congregation though by the line which is drawne in his table they seeme to belong to the Church of a nation yet I guesse they should have bene referred rather to the Church of a citie or country adjoyning And if so then although he leave it doubtfull whether it were a set or vncerteyne congregation yet he plainely acknowledgeth that by these places Act. 14. 27. 1. Cor. 11. 18. 14. 23. is meant the Church of a citie and country adjoyning gathered into one congregation and then he forgetteth himselfe in construing those words otherwise pag. 104. 105. following Yea though a contradiction in the Doct. he should now carrie those places as the line draweth them to the Churches of an whole nation yet can he not escape the blame of an apparant contradiction in his understanding of Act. 14. 27 both places of his book compared besides a grosse oversight in making the Church spoken of Act. 11. 26. 1. Cor. 11. 18. c. to be farre more large then the church mentioned 1. Cor. 1. 2. Act. 13. 1. And 7. touching the places which he taketh to signifie indefinitely any company of Christians c. it is strange he should not see as definite a limitation of the place and nation or province in Act. 9. 31. 15. 41. 1. Thes 2. 14. as there is in the places forealleaged for the Churches of a nation Rom. 16. 4. 2. Cor. 8. 1. Gal. 1. 2. 22. And no lesse strange that he which could discerne a church definitely deciphered Act. 14. 27. 1. Cor. 14. 19. 34. 2. Cor. 8. 23. 1. Tim. 5. 16. 3. Ioh. 6. should not discerne asmuch in Act. 15. 3. 4. 18. 22. 1. Cor. 4. 17. 2. Cor. 8. 19. 1. Tim. 3. 5. 3. Ioh. 9. 10. And 8. lastly since he referreth the word Churches Apoc. 2. 7. to the same signification that he given unto it ca. 1 4 11 20. viz. definitely to the church of a citie and countrie adjoyning how is it that so soon after he understandeth the same the like Apoc. 2. 7. 17. 23 29. c. indefinitely of any company a contradiction in the Doct. of Christians not defining the place or societie whether of nation or citie c And yet as if he had a dispensation to define what the Holy Ghost hath not defined hereafter he will tell us pag. 57. that by Churches in the conclusion of each epistle Apoc. 2. 7. 17. c. we may very well understand the particular Churches which were under the charge of every angell to whom the epistles are directed Thus much to his significations of the word Church froÌ„ which Sect. 2. to the Doct. 3. sect pag 6. 6. being so manifold as he saith he proceedeth to shew what is truely properly a Church upon earth And first he saith that by warrant of the word every company of men professing the faith of Christ is both truely a church also a true church But it is more then he can prove as shall appeare in the examination of some particulars following He addeth that as the whole company of the faithfull upon earth is the true Church and spouse of Christ so also the company of Christians professing the true faith of Christ in any nation or part of the world is to be termed by the name of a Church The former I may grant him but touching the later I must ask what he meaneth by this phrase is to be termed doth it imply a necessity or onely a liberty and conveniency If the first what reason hath he to debarre us from reteyning the phrase of speach which himselfe confesseth in the former page to be usuall in the new Testament namely to call the Christians of an whole nation Churches in the plurall number If the later whence hath he his warrant since he hath not in all his table any one place which giveth the name of a Church in the singular number to the faithfull of an whole nation save onely that of Act. 7. 38. which is spoken of the Iewish people whiles they were one congregation not yet divided into severall Synagogues or Church-assemblies vnder the guidance of Moses and Aaron in the wildernes But he argueth a pâ—ri in this manner The whole people of the Iewes profissing the true religioÌ„ were one Church though conteyning very many particular coÌ„gregations or Synagogues which were also so many Churches Even so the whole people of The D. reasoneth inconsequeÌ„tly from the Church of the Lewes to the Churches of the gentiles England professing through Gods mercie the true Catholike and Apostolike faith is to be called the Church of England The consequence hereof might be denied for why should the forme and constitution of the Iewish Church vnder the law be a more fit patterne for us to follow then that form of Church-constitution which was established vnder the Gospell for the Christians of all nations both Iewes Grecians Is there not more strength in this coÌ„sequence The Christians of an whole nation are every where in the new Testament called Churches no where by the name of a Church in the singular number as Churches of Asia Macedonia Galatia Iudea Galile and Samaria 1. Cor. 16. 1. 19. 2. Cor. 8. 1. Gal. 1. 2. 22. 1. Thes 2. 14. Act. 9. 31. Ergo the Christians which at this day professe the faith of Christ in England are rather to be termed the Churches then the Church of England especially seing the number of Churches or congregations is farre greater in all likelihood then the number of families was in any one nation in the Apostles times Notwithstanding if the Doctor can as he assaieth paralell the people of England with the Iewish nation in that which properly made theÌ„ as some think one church he might take more libertie to include them al vnder the name of the church of England To effect this vnto that which some alleadge viz. that the Church of the Iewes was one because it was vnder one high-Preist who was a figure and therefore ceased the Doctor frameth a double answer 1. It is evident saith he that it was one Church because it was one people or coÌ„mon wealth ruled by the same lawes professing the same religion both before there was one high-Preist and after there were through corruption more then one 2. Neyther was the high-Preist a type of Christ in respect of his preheminence and government over the Preists people but in respect of his sacrifice intercession for the whole people c. To the first I reply as followeth 1. It is evident that the Christian Iewes in Iudea were one people or coÌ„moÌ„ wealth ruled by the same lawes
about some parts of his answer then to propose any sound argument for the justifying of the points impugned which is in deed the perpetuall course of this great disputer for the most part But let us see whether he hath so just cause as he suppofeth to Sect. 4. insult over his Refuter when he saith to let passe his scoffs more fit for a vice in a play then a Doctor of divinitie in re tam seria as this is that his Refuter wrangleth as a man confounded yet resolved to coÌ„ntradict though against the light of his conscience denieth the conclusion coÌ„tradicteth himselfe The contradiction objected will come to be examined in his defense of the Assumption All that is sayd to weaken the consequence or proposition he taketh to be but a bare deniall of the conclusion And first he so conceiveth of his quaestion what if every one of the Churches then were but one parish c. because he cannot see how it impugneth the consequence in any respect But had he had so much charitie towards his Refuter as he would have yeelded to himselfe he might have supplied that which the state of the question and the scope of his answer requireth to be necessarily understood q. d. what if though that were granted which he supposeth every one of the Churches then were but one parish which by reasoÌ„ of the multitude of people had many Teachers so he might have seen that he impugneth his consequence so farre as it inferreth that the Presbyteries were not appointed unto parishes and that therfore he both wrongeth him to say that in that respect he giveth it no answer at all and sporteth himselfe in vaine with the hope of a victorie that turneth to his ruine For his quaestion rightly conceived as before is shewed doth in plaine phrase of speaking import thus much q. d. Be it granted that parishes in the Apostles times were not distinguished in any citie and the country nere adjoyning nor presbyters assigned to their severall cures this nothing hindreth but that every one of the Churches which by their ordination injoyed a presbyterie or companie of teachers might be one parish that is one ordinarie congregation of Christians assembling togither in one place And that which is added touching the French Dutch Churches serveth not to prove the maine conclusion as the Doctor supposeth therein mistaking his Refuters Analysis but to justify the deniall of the consequence by a paralel comparing those outlandish churches here in England with the ancient Apostolike Churches in this manner It is well knowne that the French and Dutch Churches here in England have first a presbyterie or company of Teachers allotted to them 2. no parishes distinguished in any citie for them 3. nor presbyters so assigned to their several cures as our parish Ministers are Be it also graunted that the Apostolike Churches in cities had the like yet the French and Dutch Churches are neyther doth the want of distinct parishes and presbyters assigned to their severall cures hinder their being each of them one parishionall not a diocesan assembly that is one ordinarie congregation of Christians assembling togither in one place Why then might not those Apostolike Churches be yea how should the want of distinct parishes c. hinder their like being If the Doctor will needs have the comparison brought into a syllogism it may be thus framed What hindreth not the French Dutch Churches which here in England have a presbyterie or company of Teachers allotted to them from being each of them one parishonall assembly that cannot binder the Apostolicke Churches which in Cities injoyed their presbyterie or company of Teachers from being each of them one parishonall assembly The want of distinct parishes and presbyters so assigned to their severall Cures as our parish-Ministers are doth not hinder the French or Dutch Churches which here in England have a presbyterie or company of Teachers allotted to them from being each of them one parishonall assembly Therefore the like want cannot hinder the Apostolike Churches which in cities injoyed their presbyterie or company of Teachers from being each of them one parishonall assembly As for his cavils agianst his owne Argument framed I will not Sect. 5. say for the nonce to cavill withall but vpon a mistake of his Refuters meaning though I might passe by them as not directly touching any part of the argument before contrived yet because they contradict some pointers implied in the comparison I will remove them out of the way least any one should stomble at them First therefore whereas he hunteth after some differences between the Apostolike Churches and the French or Dutch Churches here in England thereby to shew that they are not of like condition as the Refuters comparison importeth I answer 1. the Doctor cannot be ignorant that comparisons are not to be racked beyond the purpose of the Author that produceth them neyther is he so simple but that he may see his Refuter principally intended herein to compare the Apostolike Churches with the FreÌ„ch and Dutch Churches that as the later have so also the former had by reason of the multitude of people many teachers to attend theÌ„ and yet remayned one Church assembly not distributed into severall congregations vnder severall Ministers Herein therefore if the comparison holde as himselfe confefseth and argueth for his advantage pag. 74. 75. all the differences that he alledgeth were they as many moe as they are cannot contradict or infringe the truth of the Refuters speach when he saith doe you not see the like in the French and Dutch churches here in England 2. But what are the dissagreements which he hath found out For the most part such as are now questioned concerning the Apostolike Churches for he saith Their Presbyterie consisteth for the most part of Lay-men placed among us not with purpose to convert either the Ciâ—â—â— or countâ—â—â— to them but to attend them of their owne Church whereas contrary wise the Churches in the Apostles times had a Bishop and a Presbyterie of learned men placed among them as leaven is put into the lump with purpose to convert the reâ—â— both in Ciâ—â—â— and Countrie As if he would argue that they agree not in the points assumed by the Refuter for his purpose because they answere not his expectation in the particulars which his imagination ascribeth though his arguments cannot conveigh them to the Apostolike Churches As for that other difference viz. that the French Church in London is but one among many prosessing the same religion whereas the Apostolike Churches were not so before the division oâ— parishâ—â— but planted among heathen peo-ple though he make it a chiefe one yet is it srivolous and of no value The Doct. pulleth downe with the one hand what he fetteth up with the other especially seing himselfe pag. 72. compareth the French Churches here with those ancient Christians who dwelt in Cities replenished with men of another saith
who is your Teacher he doth affirm that Epaphroditus is therefore called the Apostle of the Philippians vers 25. because he was their Byshop or Pastor In like manner touching Ambrose how loosely dooth he reason Ambrose saith that the Apostles mencioned 1. Cor. 12. 28. Ephe. 4. 11. were Bishops Ergo in saying that Epaphroditus was by the Apostle made their Apostle Phil. 2. 25. he meaneth that he was affixed and limited to the Episcopall charge of that Church in like sort as the later Bishops were and for that cause called their Apostle Nay rather it followeth from Ambrose his wordes that the function of Epaphroditus had some affinitie with the Apostleship I meane in this that he had onely a temporarie overfight of that Church as the Apostle himself had before during the time of his aboade there And this hath confirmation from the wordes that follow which the Doctor was wise enough to conceale his whole speach is this Erat enim corum Apostolus ab Apostclo factus dum illum in exhortationerie eorum mittebat ad eos quia vir bonus erat desiderabatur a plebe Where note he was desyred of the people not because he was their Pastor but because he was a good man and was now sent vnto them by the Apostle and so made their Apostle for their present instruction or exhortation not to take perpetuall charge of them for as afterwardes he saith in vers 27. necessarius erat ecclesiss he was necessary for many other Churches as one that yeilded solisium er auxilium both comfort help to the Apostle By all which it appeareth that in Ambrose his judgment Epaphroditus by his ministeriall function was an Evangelist and not affixed to the Church of Philippi as their Bishop There remaineth Theodoret whose wordes make the fairest shewe for him yet are they not so full as he pretēdeth for that which he saith in Phil. 2. 25. he called him an Apostle because to him the charge of them was committed c. might very well be affirmed of an Evangelist seing they had a temporary charge of some one or moe Churches committed to them Therefore it doth not necessarily argue his function to be properlie episcopall and such as now is controverted Yea the Doctor himself doth so vnderstand Theodoret when he faith in 1. Tim. 3. that those who now are called Bishops were at the first called Apostles and that thus Epaphroditus was the Apostle of the philippians c. For he gathereth from Theodorets testimony conferred with some wordes of Ierom Def. lib. 4. pag. 72. that the first Bishops so reputed were Apostles and Apostolike men that is Evangelists and that so long as any Evangelists or Apostolicall men remained none were chosen our of the Presbyters to the office of a Bishop whence it followeth that Epaphroditus in Theodorets judgment is called an Apostle not because he was a Bishop but for that he was an Apostolicall man or Evangelist Wherefore it is but a vayn bragge of Mr. D. 1. to conclude as he doth pag 67. that all the Authors which he cited give testimony with his exposition And 2. to ask with what face his Refut could deny it For although he hath face enough to affirme whatever may seem to advantage his cause and to colour the maintenance of what he hath once affirmed yet the truth will discover it selfe to them that with an upright eye search after it to their shame that seek to deface it Now whereas he addeth that his authors before mencioned Sect. 7. ad sect 13. p. 68. doe all goe against the interpretation of the word Apostolos which his Refuter bringeth he saith no more but what his Refuter had before acknowledged His Authors were produced not to confute his Refurer before he sawe his answer but to justify his owne collectiō from the words of the Apostle which since he cannot effect he shal doe best not to trouble his reader any further in examining their depositions especially seing in such a case as this when Interpreters doe varie about the meaning of any word or sentence in any text of Holy Scripture the judgment of the indifferent Reader must be swayed neyther by the number yeares or learning of the parties but by that weight of reason which leadeth them to think as they doe best accordeth with the circumstances of the text it selfe and with the use of the word or phrase in other places Wherefore the Refuter though he mencion the names of some which imbrace his interpretation yet grounded himselfe rather upon the probability of reason then the creditt of their testimony Notwithstanding the Doctor much forgetteth himselfe to reject so lightly as he doth the judgment of Mr. Beza and Piscator in saying they are asmuch parties in this cause as the refuter himselfe For if it be true he hath wronged Beza in affirming that in the question of Diocesan Churches and Bishops he goeth with him and against his Refuter Lib. 1. pag. 48. and Lib. 2. pag. 140. Lib. 3. pag. 11. and that he is so farr from condemning the A contradiction government of Bishops reteyned in other reformed Churches that he wished withall his hart that with the reformation of religion in the Church of Geneva the episcopall government had bin reteyned for so he sayth Lib 4. pag. 161. 166. but it is no strange thing to the observant reader to find the Doctor very often in this contradicting fault amongst others Let us see what he answereth to the reasons that were delivered to prove the Refuters construction the more likely viz. that Epaphroditus is called their Apostle or rather Messenger because he was sent by the Philippians in their stead to minister unto the Apostle Paul The first reason hath two braunches 1. That the words following in the same verse and Chap. 4. 18. doe shewe how he ministred unto him 2. the same phrase is vsed to the like purpose 2. Cor. 8. 23. where the breshren sent with Titus to receive the Corinthes benevolence are called Apostles that is messengers of the Churches In his answer 1. he acknowledgeth that Epaphroditus brought a gratuitie frō the Philippiās to Paul c. and that the brethren likewise which accompanied Titus were to receive the benevolence of the Corinthians 2. but he saith it is vnlikely that eyther he or they were called the Apostles of the Churches in that regard And why unlikely is not that interpretation mostly likely which best agreeth both with the parts of the same scripture and with the vse of the word or phrase in other places And doth not that interpretation much better agree with both them Mr Doct Let them be compared together and sentence given with the truth First touching Epaphroditus that he was their Imbassadour or Messenger to the Apostle Paul the evidence alleadged by the Refuter from the same verse and cap. 1. 18. is so pregnant that the Doct. cannot deny it yea he
cap. 17. sect 2. pag. 316. D. Reynolds Conf. cap. 5. divis 3. p. 224. doe acknowledge to be in part grounded upon an excellencie above the rest in vertue and grace For Augustin de Bapt. cont Donatist lib. 2. cap. 1. saith his primacie was conspicuous and preheminent with excellent grace And Eusebius lib. 2. cap. 13. calleth him reliquorum omnium Apostolorum propter virtutis amplitudinem facile principem Wherfore if the Doctors meaning be to equall Iames every wayes with his fellow-Apostles in all spirituall grace that adorneth the function of a Minister of Christ he must be beholding to his Reader to take it upon his owne word for it will be hard to make good proofe of it But if he limit the equalitie he speaketh of to the power of the Apostolike function which is all the equality that he can with reason maintein he shall shew himselfe too absurd to avouch that onely for kindred sake vnto Christ he was worthy to be preferred before the rest or that the Apostles were bound to be lead by this respect in the distribution of ecclesiasticall honours This is in deed carnall divinity and such as argreeth not with the doctrine of Christ and his Apostles Mat. 12. 48. 50. Iam. 2. 1. Act. 15. 9. 2. Cor. 5. 16. and 12. 5. It might be asked if in respect of love and reverence to Christ the founder of the Church at Ierusalem it were necessarie to preferre one of his kindred to the Bishoprick thereof before the rest that were otherwise equall whether the like respect ought not to haue place in the choise of such as were to succeed any of the Apostles in the Churches which were founded by them and in such as are at this day to succeed men of special reputation in any Church whatsoever For S. Paul testifieth of Andronicus and Iunia Rō 16. 7. that they were his kinsmen and fellow-prisoners which giveth them a singular note of preheminence above many others they were episemoi en tois apostolois famous or of speciall note among the Apostles and before him in Christ Yet we never reade that they were preferred to a Bishoprick in any of the Churches which were many that Paul had founded Is it not a shrewd presumption that he was ignorant of any such president since he had no care to walk by the same rule Againe may I ask M. Doctor why Iames was not aswell before his election to his Bishoprick as after for the same reason honoured by his fellow-Apostles with that precedēce which they gave him when they made him a Bishop To conclude if any such primacie of honour above the rest of the Apostles accompanied Iames his ordination to that supposed Bishoprick why should it not by cōmon consent be rather cast upon one of those whom Christ preferred before the rest for were not all his disciples bound to give most honour to them whom he most honoured If then Peter Iohn and Iames the brother of Iohn were by Christ preferred in honour before his Iames though for his pietie surnamed the Iust was it not an injurie I say not to them but even to Christ their Mr in controwling that order of preheminēce which he had set among his Apostles to give one of their inferiors a place of dignitie above them Wherfore as the Refuter wronged not Clemens or Egesippus in charging the speach of the one to be vnsavourie and the respect alleadged by the other to be carnall so it is no injurie to Eusebius who buildeth vpon their reportes to say he was too credulous in interteyning for truth upon their words that which upō due examination appeareth unworthy of any credit And the same is the fault of the rest which in later time without any further search gave credit vnto their testimony Which sottish imitation as one Mr. Bell calleth it epist before his tryall of new religion pag. 1. Survey of popery part-3 cap. 7. pag. 342. if it were the cause of many errors even in matters of doctrine as is for instance shewed in the errour of the Chiliasts I see no reasō to the cōtrarie why it might not also be a cause of many errors in matters of fact or historie Yet the Refuter did and so doe I still so farre tender their estimation that wee withdraw not any assent from their report but when there is better warrant eyther of scripture or sound reason leading another way Now whereas the Refuter saith that Iames neyther was properlie Sect. 6. ad sect 5. Bishop of Ierusalem nor might be because he continued in his Apostleship a distinct office from it The D. to make him odious with his Reader replieth that he giveth all his witnesses the lie But though he be a Doctor he useth a false finger to justify his suggestiō thrusting out the word properly which the Refuter inserted pag. 132. of his answ and charging him to say plainly that Iames was not Bishop of Ierusalē not could be It is plaine and the Doctor acknowledgeth it that the Refuter here denieth vnto Iames he doth it not so much of himselfe as from the mouth of some late writers of worthy account D. Whitakers D. Reynoldes Bishop Iewell and others In charging him therefore to give his witnesses the lie what else doth he but through his sides wound their credit seing the fault if any ligteth on their heads But the truth is neyther he nor they doe oppose the former denaill to the testimonie of the fathers but to their assertion which from the name of a Bishop given to Iames or Peter in the writings of the Fathers doe inferre that Iames or Peter were properly Bishops For the Refuter in his wordes imediately before going saith that the Fathers might will call Iames by the name of a Bishop which then was of greatest dignitie seing it is certeyne he had though an higher yet the same place in Ierusalem that afterwards Bishops claimed and possessed in other Churches And elsewhere answere pag. 143. he explaineth his judgment more plainely in the words of Doctor Whitakers de pont pag. 303. who saith that when the Fathers call Iames or Peter a Bishop they take not the name of Bishop properly but call them Bishops of those Churches in which they aboad somewhat long c. I now adde the words of D. Reynolds Conf. with Hart Cap. 4. divis 2. because the Doctor to finding the place quoted thought his name was used onely for a shewe concerning Iames he saith that he which maketh him a Bishop of one citie whom Christ made an Apostle to all the nations of the earth bringeth him out of the hall as they say into the kitchin And in answer to Chrysostome alleadged by Stapleton and Hart as he is by the D. to confirme his supposed Bishoprick he addeth It seemeth he spake it vpon the word of Clemens apud Euseb lib. 2. cap. 1. And when Hart sayth he should not help him with such shifts against the