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George
Downame
1. Thes. 5. 21.
Trye all things , and keep that which is good
Prov. 12. 15.
The way of a foole is right in his owne eyes : but he that heareth counsell , is wise .
each
party
should
have
time
to
trie
his
action
,
&
be
heard
more
then
once
because
the
oftener
the
truth
commeth
to
hand
,
the
more
the
light
thereof
appeareth
.
suppose
of
him
that
overcome
of
the
truth
,
●e
fell
to
evill
speaking
:
it
nothing
booteth
a
man
,
if
he
lett
his
cause
fall
to
the
ground
,
though
he
overcome
in
such
dealing
.
to
have
lost
the
pleasure
he
tooke
in
speaking
evill
,
by
hearing
evill
againe
:
plunge
himselfe
heale
one
evil
with
another
much
better
to
heare
evil
then
to
speak
evill
.
ashamed
of
that
,
whereat
perhapps
,
the
D.
blushed
not
that
having
any
blood
in
his
body
he
blushed
not
at
them
may
feele
them
with
his
fingers
,
and
cannot
but
be
blinded
that
●eeth
them
not
privie
to
his
owne
innocencie
,
will
not
be
moved
with
those
falshoods
;
but
esteeme
the
testimonie
of
his
owne
conscience
more
worth
then
so
reproach
of
the
slaunderer
can
no
more
wound
the
good
conscience
,
then
the
praise
of
the
flatterer
can
heale
the
evill
let
him
beat
me
being
absent
:
rest
rather
then
wearines
vnder
the
burden
of
them
them
:
vpon
his
shoulder
and
bownd
crowne
vnto
him
detracting
so
willingly
from
his
fame
,
hath
added
against
his
will
to
his
reward
.
of
his
owne
conscience
being
enough
to
him
,
his
good
name
is
necessarie
for
others
blot
out
his
slanders
,
or
to
confesse
his
iniquity
.
miserable
starting
holes
To
conceale
or
suppresse
the
words
of
the
question
,
argueth
either
want
of
skill
,
or
a
wrangling
spirit
more
studious
to
cavill
,
then
desirous
to
teach
or
learne
.
divine
ordinance
If
any
thing
be
spoken
without
scripture
the
minde
of
the
hearers
halteth
,
now
stooping
to
it
,
now
sticking
at
it
,
sometimes
turning
from
it
as
frivolous
,
sometimes
turning
to
it
,
as
probable
:
but
when
the
testimony
of
the
speaker
commeth
from
divine
scripture
;
it
confirmeth
both
the
speach
of
the
speaker
,
and
mind
of
the
hearer
.
one
poore
lay-man
alleadging
a
text
of
the
old
or
new
testament
,
ought
to
be
preferred
before
the
generall
councels
.
no
Arcadians
,
to
fetch
their
pedegre
from
beyonde
the
moone
:
againe
and
againe
a
1000.
times
after
the
them
,
what
hath
he
else
done
but
turned
the
stone
of
Sisiphus
,
being
indeed
throughout
his
whole
discourse
at
such
odds
with
himselfe
that
he
hath
not
onely
vttered
things
not
hanging
togither
;
but
so
different
and
contrarie
,
that
he
is
at
greater
variance
with
himself
,
than
with
his
adversarie
.
forgetful
of
himself
,
and
not
likely
to
be
agreed
with
,
evident
demonstrations
exception
,
admitting
no
contradiction
be
resisted
or
doubted
of
(
huper
ek
perissou
sharply
to
censure
all
gainsayers
(
heterodidaskalein
his
blowne
sentences
with
so
many
vaine
●racks
,
are
broken
upon
his
owne
head
deinon
est●
mega
p●ronein
,
mikr●
pratto●t●
.
THe
way
of
some
is
perverted
and
strange
;
but
of
the
pureman
his
work
is
right
,
like
an
Orator
in
his
proeme
to
drawe
and
withdraw
his
reader
he
would
be
ledd
by
shews
?
prologue
and
an
epilogue
prologue
&
an
epilogue
he
deemed
the
D.
sermon
as
needful
to
be
answered
as
any
book
written
of
that
subject
:
there
weee
two
motives
that
moved
him
to
vndertake
it
:
Strong
opinion
,
and
vnquiet
desire
:
that
he
deemed
it
as
needful
to
be
answered
as
any
book
&c.
though
the
refuter
confirmeth
with
divers
reasons
,
yet
they
are
such
,
as
he
that
shal
compare
them
,
either
with
the
truth
or
his
opinion
,
or
one
of
them
with
another
,
he
shall
see
a
pleasant
representation
of
the
Matachin●
,
every
one
fighting
with
another
That
when
he
saw
how
his
sermon
tended
directly
to
prove
,
that
the
calling
of
our
Lord
Bishops
(
as
they
now
exercise
it
in
the
Church
of
England
)
is
not
onely
lawful
and
good
,
but
to
be
holden
jure
divino
;
not
as
an
humane
ordinance
,
their
ancient
and
wonted
tenure
,
but
by
divine
right
,
as
the
very
immediate
ordinance
of
Christ
:
he
demed
it
as
needful
to
be
answered
as
any
book
of
that
subject
&c.
For
that
(
notwithstanding
the
D.
commendation
of
it
)
it
is
evident
,
the
doctrine
thereof
is
utterly
false
,
very
huriful
and
obnoxious
,
and
therfore
necessary
to
be
confuted
.
The
Refuters
first
reason
is
because
he
sawe
the
sermon
tended
directly
to
prove
that
the
calling
of
our
Lord
Bishops
,
as
they
now
exercise
it
&c.
In
which
there
were
divers
untruthes
with
what
eye
did
he
see
that
directly
proclaymed
in
the
sermon
,
which
directly
and
expresslly
I
did
disclaime
pag.
92.
where
I
prosissed
,
that
although
I
held
the
calling
of
the
Bishops
&c.
to
be
an
apostolicat
and
so
a
divine
ordinance
:
yet
that
I
doe
not
mainteyn
it
to
be
divine
jur●●
,
as
intehding
therby
,
that
it
is
generally
,
perpetually
&
immutably
necessary
,
as
though
there
could
not
be
a
true
Church
without
it
,
which
himself
also
acknowledgeth
pag.
92.
of
his
book
.
divine
right
humane
right
divinum
jus
that
the
reverent
fathers
of
our
Church
,
divine
right
that
the
episcopall
function
,
is
of
apostolical
&
divine
institution
?
the
ordinance
of
Christ
by
his
Apostles
an
holy
calling
,
an
high
and
sacred
function
he
did
directly
and
expresly
disclay●●
it
pag.
92
of
his
sermon
.
that
Bishops
are
greater
then
Presbyters
,
rather
by
the
custome
of
the
Church
,
then
by
the
truth
of
divine
disposition
.
If
,
Ierom
meant
that
Bishops
were
not
set
over
Presbyters
by
Apostolicall
ordinance
,
he
should
be
contrary
to
all
antiquity
and
to
himself
.
But
if
his
meaning
shal
be
that
their
superiority
,
(
though
it
be
an
Apostolicall
tradition
,
yet
)
is
not
direrectly
of
divine
institution
;
there
is
smal
difference
betwixt
these
two
;
because
what
was
ordeyned
of
the
Apostles
,
proceeded
from
God
,
what
they
did
in
the
execution
of
their
Apostolicall
function
,
they
did
by
direction
of
the
holy
Ghost
.
more
evidence
he
wil
directly
and
breiffly
prove
,
that
the
episcopall
function
is
of
divine
institution
,
or
that
Bishops
were
ordeyned
of
God
.
Timothy
and
Archippus
it
may
evidently
be
proved
.
1.
for
that
they
are
called
angels
,
which
not
onely
sheweth
their
excellencie
,
but
also
proveth
that
they
were
authorized
&
sent
of
God
.
2.
for
that
they
are
commended
vnder
the
name
of
starres
,
to
signify
both
their
preeminence
of
dignity
in
this
life
,
that
they
are
the
crowne
of
the
Church
.
Revel.
12.
1.
and
their
prerogative
of
glorie
,
which
they
shall
have
in
the
world
to
come
,
Dan.
12.
3.
3ly
.
for
that
they
be
the
7.
starres
which
Christ
holdeth
in
his
right
hand
,
both
for
approbation
of
function
&
protection
of
person
.
thus
proved
the
doctrine
arising
out
of
his
text
,
that
the
episcopal
function
is
of
Apostolicall
and
divine
institution
.
I
did
profess
pag.
92.
that
although
I
hold
the
calling
of
Bishops
in
respect
of
their
first
institution
,
to
be
an
apostolicall
,
&
so
a
diviue
ordinance
:
yet
that
I
do
not
mainteyn
it
to
be
divini
iuris
,
as
intending
therby
,
that
it
is
generally
perpetually
&
immutably
necessarie
.
that
the
calling
of
our
Bishops
is
to
be
holden
by
divine
right
and
not
as
an
humane
ordinance
did
profess
pag
92
,
that
he
doth
not
mainteyn
the
calling
of
Bishops
to
be
divini
iuris
,
as
intending
therby
that
it
is
generally
&
immutably
necessary
.
that
in
respect
of
perpetuitie
those
things
that
be
divini
,
and
those
which
be
apostolici
iuris
,
the
former
in
their
understanding
,
being
generally
perpetually
and
immutably
necessary
,
the
later
not
so
.
by
some
in
their
understanding
ther
is
small
difference
as
he
vnderstandeth
divine
institution
;
because
what
the
Apostles
did
in
the
execution
of
their
apostolicall
function
,
they
did
it
by
the
direction
of
the
holy
Ghost
;
so
that
they
might
truely
saye
of
their
ordinances
,
It
seemed
good
to
the
holy
Ghost
and
to
us
Act.
15.
28.
&c.
that
he
professeth
pag
92
not
to
〈◊〉
the
calling
of
Bishops
to
be
divini
juris
,
as
intending
therby
a
generall
and
perpetual
necessitie
thereof
.
that
his
refut
:
acknowledgeth
as
much
that
the
D.
maketh
the
calling
of
Bishops
no
further
of
divine
institution
,
than
as
being
ordeyned
of
the
Apostles
it
proceeded
from
God
,
without
implying
thereby
any
necessary
perpetu●●y
therof
.
that
he
saw
his
sermon
tended
directly
to
prove
that
the
calling
of
Bishops
is
to
be
holden
iure
divino
,
by
divine
right
and
not
as
an
humane
ordinance
.
that
his
Ref.
chargeth
him
with
saying
,
that
the
episcopall
function
it
divini
juris
or
to
be
holden
jure
divin●
,
as
being
generally
necessary
and
perpetually
imposed
on
all
Churches
,
so
as
none
other
for
me
of
goverment
may
l●●y
case
be
admitted
.
where
I
spake
(
saith
he
)
of
the
substance
of
their
calling
,
with
〈◊〉
eye
did
he
see
me
defend
their
exercise
of
it
?
as
if
he
would
make
the
reader
beleeve
,
I
went
about
to
justify
all
the
exercise
of
their
function
,
which
in
all
,
even
the
best
governments
whatsoever
,
is
subject
to
personall
abuses
.
making
the
reader
bel●ev-that
he
went
about
to
justify
them
.
in
abstracto
neyther
is
it
true
that
the
auncient
tenure
of
Bishops
is
onely
iure
humano
.
that
the
auncient
tenure
of
Bishops
was
onely
iure
humano
:
auncient
&
wanted
tenure
of
our
L
:
Bishops
.
by
apostolic
all
tradition
or
ordinance
)
&
that
without
all
contradiction
&c:
that
as
the
Refut.
first
Reason
,
fighteth
with
the
truth
,
so
the
second
,
both
with
his
opinion
&
with
it self
:
howsoever
the
D.
affirmeth
the
doctrine
of
his
sermon
to
be
true
,
profitable
and
necessary
;
yet
it
is
evident
that
it
is
vtterly
false
,
hurtful
and
abnoxious
,
necessary
to
be
confuted
,
at
no
hand
to
be
beleeved
that
in
these
wordes
of
the
Refuter
there
are
3.
reasons
propounded
that
come
to
be
examined
.
first
reason
fighteth
with
the
truth
,
Ref
:
opinion
and
it self
It
is
evident
that
the
doctrine
in
the
sermon
is
utterly
false
:
therfore
most
needful
to
be
confuted
:
he
.
It
it
be
evidently
false
it
needeth
no
confutation
;
Things
manifestly
false
or
true
,
are
so
judged
without
disputation
or
discourse
some
of
which
were
They
will
fall
of
them selves
&c.
that
Christ
was
not
God
fancie
,
a
novelty
that
bewrayeth
the
falsity
,
a
mere
humane
invention
,
a
newe
device
&c.
Things
manifestly
true
or
false
are
so
judged
in
deed
without
disputation
or
discourse
that
nether
doth
any
thing
need
to
be
argued
or
disputed
,
but
that
which
is
not
evident
:
second
braneh
It
is
very
huriful
and
abnoxi●us
,
therfore
necessary
to
be
co●futed
.
the
truth
,
or
with
the
Ref
:
opinion
,
or
with
it self
,
or
with
the
other
reasons
,
subject
to
be
hurt
with
evil
tongues
&c.
culpable
,
diserving
blame
that
the
Eagle
is
hungry
when
she
catcheth
at
such
flies
doctrine
hurtful
and
worthy
of
blame
,
and
therefore
to
be
confuted
:
For
I
not
onely
sayd
,
saith
he
,
but
proved
also
both
in
the
preface
&
conclusion
of
the
sermon
,
that
it
was
both
profitable
and
necessary
.
an
application
that
nothing
needeth
to
be
argued
or
disputed
,
but
that
which
is
not
evident
.
It
is
necessary
indeed
to
be
confuted
,
as
if
he
had
sayd
,
it
is
necessary
indeed
to
be
confuted
,
therefore
it
is
most
needful
to
be
answered
.
The
doctrine
of
his
sermon
is
vtterly
false
,
because
it
is
repugnant
to
the
truth
,
the
word
of
truth
,
the
scripture
of
truth
.
them
all
ridiculous
amplifications
his
Ref.
had
rather
take
it
for
granted
,
then
be
putt
to
prove
is
to
be
repugnant
to
the
word
;
and
3.
that
he
for
his
parte
shall
make
it
cleare
in
this
defence
,
that
there
is
not
a
sillable
in
the
scriptuere
to
prove
the
pretended
discipline
,
and
that
the
episcopall
function
hath
good
warrant
in
the
word
.
he
shall
make
all
cleare
in
his
book
&c.
The
doctrine
is
vtterly
false
;
because
it
is
contrary
to
the
judgement
&
practise
of
the
primitive
Churches
,
next
after
Christ
and
his
Apostles
.
I
cannot
tel
whether
to
wonder
at
more
,
the
blindnes
or
the
impudencie
of
the
man
.
I
have
made
it
manifest
,
that
the
government
of
the
Church
by
Bishops
hath
the
ful
consent
of
antiquity
,
and
not
one
testimonie
of
the
auncient
writers
,
for
their
iudgement
,
or
one
example
of
the
primitive
Churches
,
for
their
practise
to
be
alleadged
to
the
contrarie
.
that
things
manifest
need
not
be
disputed
,
nothing
needeth
to
be
argued
or
disputed
,
but
that
which
is
not
evident
?
how
he
durst
mention
the
judgement
and
practise
of
the
primitive
Church
for
the
triall
of
the
truth
in
question
,
seing
there
is
not
one
testimonye
nor
example
in
all
antiquity
for
the
pretended
discipline
&c:
that
if
his
Ref.
shall
bring
any
one
pregnant
testimony
or
example
,
he
will
yeeld
in
the
whole
cause
.
to
yeild
in
the
whole
cause
,
yf
but
any
one
pregnant
testimony
or
example
be
produced
:
the
iudgement
of
all
the
reformed
churches
,
since
the
reestablishment
of
the
gospel
by
the
worthies
in
these
latter
times
:
It
is
not
a
strange
thing
,
that
a
man
professing
sincerity
should
so
overreache
,
seing
a
farre
greater
part
of
the
reformed
Churches
,
is
governed
by
Bishops
and
Superintendents
,
then
by
the
Presbyterian
discipline
,
as
I
have
showed
in
the
later
ende
of
this
book
.
beca●se
a
farr
greater
part
of
the
reformed
Churches
is
governed
by
Bishops
and
Superintendents
,
&c.
Pastors
&
Teachers
,
the
Deacons
treasurers
for
the
poore
Presbyters
or
Elders
Orderers
or
moderators
foure
notorious
vntruthes
concerning
our
owne
land
,
the
doctrine
of
our
Martyrs
,
2.
contrarie
to
the
profissed
judgement
of
all
our
worthy
wryters
,
3.
contrariant
to
the
lawes
of
our
land
,
&
4.
contrarying
the
doctrine
of
the
Church
of
England
.
against
the
doctrine
of
our
immediate
forefathers
,
(
some
of
whome
were
worthy
Martyrs
)
who
in
their
submission
to
King
Henry
the
8.
at
the
abolishing
the
Popes
authority
out
of
England
,
acknowledge
with
subscription
,
that
the
disparity
of
Ministers
,
and
Lordly
primacie
of
Bishops
was
but
a
politick
devise
of
the
fathers
,
not
any
ordinance
of
Christ
:
and
that
the
government
by
the
Minister
,
and
Seniors
or
Elders
in
every
parish
,
was
the
ancient
discipline
.
booke
of
Martyrs
Bishops
booke
The
witnesses
which
the
Ref.
queteth
,
were
Archbishop
Cranmer
and
other
Bishops
,
allowing
the
episcopall
function
both
in
iudgement
and
practise
;
it
is
almost
incredible
that
any
testimonies
,
can
from
them
be
soundly
alledged
against
the
same
.
not
see
it
that
he
wondreth
greatly
at
his
large
conscience
in
this
behalf
,
who
throughout
the
book
taketh
wonderful
liberty
in
citing
authours
,
alleadging
as
their
testimonies
his
owne
conceits
,
which
he
brought
not
from
their
writings
,
but
to
them
.
The
institution
of
a
Christian
man
,
that
he
hath
perused
it
and
findeth
nothing
at
all
concerning
the
superiority
of
of
Bishops
over
other
Ministers
:
that
which
is
said
concerneth
the
superiority
of
Bishops
among
themselves
;
all
whom
with
the
ancient
fathers
I
confesse
in
respect
of
the
power
of
order
to
be
equal
,
as
were
the
Apostles
whose
successors
they
are
.
there
should
be
continually
in
the
Church
militant
,
ministers
or
officers
to
have
speciall
power
vnder
Christ
,
to
preach
the
word
,
administer
the
Sacramentes
,
ioose
and
binde
by
excommunication
,
and
order
&
consecrate
others
in
the
same
roome
and
office
whereto
they
be
called
,
that
their
power
was
limited
,
and
office
ordeyned
of
God
Ephes.
4
,
committed
and
given
by
Christ
&
his
Apostles
to
certeyn
persons
onely
,
viz.
Preists
and
Bishops
.
That
albeit
the
holy-Fathers
of
the
Church
succeeding
,
did
institute
inferior
orders
and
degrees
&c.
yet
the
truth
is
that
in
the
new
Testament
there
is
no
mencion
made
,
of
any
degrees
or
distinction
in
orders
;
but
onely
of
Deacons
or
Ministers
.
the
power
and
authority
belonging
to
Preists
and
Bishops
is
of
2.
parts
,
potestas
ordinis
,
and
potestas
iurisdictionis
,
to
the
first
wherof
alwayes
good
consent
hath
bene
,
about
the
second
,
some
disagrement
,
and
therefore
they
think
it
meet
that
the
Bishops
and
preachers
instruct
the
people
,
that
the
iurisdiction
committed
to
Preists
and
Bishops
by
authority
of
Gods
lawe
consisteth
in
three
speciall
points
.
1.
in
admonition
,
excommunication
,
and
absolution
.
2.
in
approving
and
admitting
,
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
.
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
permissi●●
&
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
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
contention
,
variance
,
schismes
&
divisions
should
be
avoyded
,
and
the
Church
preserved
in
good
order
and
concord
.
spiritual
governors
S.
Ierom
aswell
in
his
Commentary
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
common
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
.
Difference
betwixt
Bishops
&
Preists
how
it
came
in
.
parity
of
Bishops
among
themselves
restreyning
it
to
the
power
of
order
,
as
were
also
the
Apostles
,
whose
successors
the
Bishops
are
,
tha●
Bishops
onely
are
the
Apostles
successors
.
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
.
Reform
:
leg
.
eccles
cap.
10.
11.
de
divinis
offic
ijs
,
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
playe
the
part
of
an
egregious
falsifyer
,
and
the
allegation
to
be
forged
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
?
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
abus●
,
exercise
Church
Censures
against
offenders
:
It
is
not
in
the
power
of
any
Pastor
of
a
particular
congregation
,
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
.
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
Past●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
committed
any
publike
wickednes
to
the
common
offence
of
the
Church
are
to
be
called
to
the
knowledge
of
their
sinne
,
&
publikely
to
be
punished
,
that
the
Church
by
their
wholesome
correction
may
be
kept
in
order
.
Moreover
the
Minister
going
aside
with
some
of
the
Seniors
,
shall
take
counsell
how
others
whose
ma●ners
are
sayd
to
be
naught
,
and
whose
life
is
found
out
to
be
wicked
,
first
may
be
talked
withall
in
brotherly
charity
,
according
to
Christs
precept
in
the
Gospell
,
by
sober
and
honest
men
,
by
whose
admonitions
if
they
shall
reforme
themselves
,
thanks
is
duely
to
be
given
to
God
;
but
if
they
shall
goe
on
in
their
wickednes
,
they
are
to
receive
such
sharp
punishment
,
as
we
see
in
the
Gospell
provided
against
their
contumacy
.
the
Bishop
is
to
be
gone
unto
,
and
his
sentence
to
be
known
:
who
if
he
shal
cons●●t
,
and
putt
to
his
authority
,
the
sentence
is
to
be
denounced
before
the
whole
congregation
,
that
therein
so
much
as
may
be
,
we
may
bringe
in
the
auncient
disciplyne
.
that
though
they
mention
Seniors
,
and
auncient
discipli●e
,
yet
they
meant
nothinge
l●sse
,
then
to
bring
in
l●y-Elders
,
or
to
establish
the
pretended
parish
discipline
,
or
to
acknowledge
that
it
was
the
ancient
discipline
of
the
Church
.
he
wil
out
of
the
book
it selfe
make
it
manifest
The
whole
goverment
and
discipline
of
our
Church
,
by
Archbishops
,
Bishops
,
Archdeacons
,
Rurall
Deanes
,
&c.
is
established
in
that
book
:
Archbishops
,
Bishops
,
Archdeacons
,
rurall
Deanes
&c.
Archbishops
,
Archdeacons
,
Rurall
Deanes
,
&c:
the
Bishop
is
at
f●●
seasons
to
give
holy
orders
,
to
remove
unfit
men
&c.
to
correct
by
ecclesiastical
censures
,
vices
&
corrupt
manners
;
to
prescribe
orders
for
amendement
of
life
;
to
excommunicate
those
which
wilfully
&
obstinately
refist
,
to
receive
into
grace
those
that
be
penitent
by
the
ordinance
of
God
belong
to
them
,
and
which
our
ecclesiasticall
lawes
have
committed
to
their
knowledge
and
judgements
.
the
diligent
and
syncere
preaching
of
the
word
,
that
if
possibly
it
may
be
(
it
being
a
thinge
much
to
be
desired
)
the
consent
of
the
whole
Church
or
Congregation
should
be
had
,
before
excommunication
be
decreed
or
denounced
against
any
.
2.
that
no
one
man
shall
have
the
power
of
excommunication
in
his
handes
.
that
neyther
Archbishop
,
Bishop
,
or
any
ecclesiasticall
Iudge
,
sholl
so
much
as
decree
excommunication
without
the
consent
of
one
Iustice
of
peace
,
of
the
Minister
of
the
Congregation
,
where
the
delinquent
dwelleth
,
or
(
in
his
absence
)
,
of
his
deputy
Curate
,
or
assistant
,
and
of
2.
or
3.
other
Ministers
both
learned
and
of
good
life
;
in
whose
presenc●
,
the
whole
matter
&
busynes
shal
be
heard
,
debated
,
pondered
,
&
decreed
.
that
it
shall
not
be
by
any
Iudge
,
before
his
repentance
be
approved
and
certificate
therof
made
to
the
Bishop
,
by
the
Minister
and
Syndicks
,
or
some
of
the
cheife
of
the
parish
.
2.
when
the
Bishops
or
ecclesiasticall
Syndic●
.
Iudge
,
shall
give
licence
and
authority
,
for
the
receiving
of
him
into
the
congregation
by
the
Pastor
,
be
shal
not
receive
him
into
the
Church
;
but
in
the
presence
of
the
congregation
:
and
3.
not
before
he
hath
witnessed
his
repentance
to
the
Congregation
,
by
confessing
and
bewayling
his
sinne
before
them
,
&
craving
●●●don
both
of
God
and
them
,
togither
with
the●●
favour
for
his
reciving
in
.
The
which
when
the
party
hath
done
,
the
Minister
4
ly
.
shall
ask
the
congregation
whether
they
will
forgive
him
his
fault
,
and
commend
his
cause
by
prayer
unto
God
that
he
would
shewe
mercy
to
him
,
and
confirm
that
in
heaven
which
they
doe
on
earth
.
And
the
people
answeringe
thereto
,
we
will
,
he
shall
againe
ask
them
,
whither
they
will
receive
him
into
their
company
and
count
him
as
a
brother
,
wherevnto
when
they
have
answered
,
we
will
and
receive
I
doe
here
before
this
Church
,
the
guiding
whereof
,
is
committed
vnto
me
,
absolve
thee
from
the
punishment
of
thine
offences
,
and
from
the
bonds
of
excommunication
,
by
the
authoritie
of
God
,
the
power
of
Iesus
Christ
and
the
Holy
Ghost
,
with
the
consent
of
the
members
of
this
Church
present
,
and
also
of
the
ordinary
;
(
Ordinario
suffragante
)
And
I
doe
restore
thee
againe
to
thy
former
place
and
ful
right
in
the
Church
.
that
it
is
apparant
,
that
by
Seniors
they
〈◊〉
not
ecclesiasticall
officers
,
because
where
they
reckon
vp
all
ecclesiasticall
officers
from
the
Clerks
to
the
Church
wardens
,
Deacons
,
Ministers
&c.
they
doe
not
once
mention
Seniors
or
their
office
.
some
of
the
principall
housholders
,
in
some
places
called
vestry-men
,
in
some
Masters
of
the
parishe
;
in
some
●●ncients
of
the
parish
.
that
therein
so
much
as
may
be
,
they
might
bring
in
the
anncient
discipline
:
an
egregious
falsifyer
,
to
have
produced
forged
allegations
:
to
judge
with
what
conscience
that
booke
was
alleadged
,
an
egregious
falsifyer
,
and
to
have
produced
forged
allegations
dactrine
is
contrary
to
the
profifsed
profissed
judgement
of
our
worthy
wryters
(
Whitakers
,
Fulk
&c.
)
who
in
their
answeres
to
the
Papists
(
who
plead
for
their
hierarchy
with
the
same
reasons
,
that
the
D.
doth
for
his
)
doe
determine
that
the
government
our
Bishops
exercise
ever
other
Ministers
,
is
jure
humano
,
by
the
positive
law
of
man
onely
;
the
which
(
if
the
D.
say
true
)
is
false
,
and
so
the
papists
left
vnanswered
.
First
,
sayth
he
,
the
popish
opinion
is
farre
different
from
that
,
which
I
hold
;
for
they
holde
the
order
and
superiority
of
Bishops
to
be
jure
divino
,
implying
thereby
a
perpetuall
necessity
therof
;
in
so
much
that
where
Bishops
are
not
to
ordeyne
,
they
think
there
can
be
no
Ministers
nor
Preists
,
&
consequently
no
Church
:
I
holde
otherwise
as
the
Ref
:
himself
acknowknowledgeth
,
p.
90
in
fine
.
If
therefore
the
Papists
doe
bringe
the
like
arguments
to
prove
their
opinion
which
is
so
unlike
to
mine
;
nothing
hindreth
but
my
arguments
may
be
good
,
though
theirs
be
naught
.
For
those
arguments
which
demonstratively
prove
the
episcopall
function
to
be
of
Apostolical
institution
,
doe
not
straitewayes
prove
it
to
be
divini
juris
.
Wherefore
my
opinion
being
so
farr
different
from
the
popish
conceite
;
who
seeth
not
that
the
judgement
of
our
divines
,
which
is
opposed
to
the
doctrine
of
the
Papists
,
is
not
opposue
to
mine
?
for
though
they
hold
not
the
episcopal
function
to
be
injoyned
jure
divino
,
as
being
perpetually
necessary
;
yet
what
man
of
sound
learning
doth
or
dare
deny
that
the
first
Bishops
were
ordeyned
by
the
Apostles
?
The
function
&
authority
which
Tim.
and
T
it
.
had
at
Ephesus
and
in
Crete
(
consisting
specially
in
the
power
of
ordination
&
jurisdiction
)
was
not
to
end
with
their
persons
,
but
to
be
continued
in
their
successors
,
as
being
ordinary
&
perpetually
necessary
,
not
onely
for
the
wel-being
,
but
also
for
the
very
being
of
the
Churches
.
For
if
whiles
the
Apostles
themselves
lived
,
it
was
necessary
that
they
should
substitute
in
the
Churches
already
planted
,
such
as
Timothy
and
Titus
furnished
with
episcopal
power
:
then
much
more
after
their
decease
,
have
the
Churches
need
of
such
governours
.
all
Ministers
created
and
made
by
the
newe
Presbyterie
,
are
mere
laye-persons
,
and
cannot
lawfully
,
eyther
preach
Gods
word
,
or
administer
the
sacraments
this
is
already
proved
ecclesia
non
est
quae
non
habet
sacerdotem
;
where
there
it
no
Preist
or
Minister
there
can
be
no
Church
.
his
opinion
being
so
different
(
as
he
fayth
)
from
the
popish
conceit
,
it
is
that
seeth
not
that
the
judgement
of
our
divines
opposed
to
the
doctrine
of
the
Papists
is
not
opposite
to
his
:
apostolical
instuution
&
divine
right
what
man
of
sound
learning
;
doth
or
can
deny
,
but
that
the
first
Bishops
were
ordeyned
by
the
Apostles
?
doctrine
was
contrariant
to
the
lawes
of
our
Land
,
the
Kings
jurisdiction
,
to
grant
to
our
Bishops
that
ecclesiasticall
power
,
they
now
exercise
over
us
,
and
to
take
it
from
them
as
his
pleasure
:
the
which
his
highness
taketh
to
himselfe
,
and
giveth
to
all
Kings
,
where
he
professeth
that
God
h●h
left
it
to
the
liberty
and
free
will
of
Princes
,
to
alter
the
Church-government
at
their
pleasure
.
episcopal
power
exercise
thereof
their
power
spirituall
respecting
the
soul
,
as
to
binde
and
loose
the
souls
of
men
:
corporall
respecting
the
outward
man
,
as
to
binde
and
loose
the
bodies
;
the
former
of
which
is
derived
to
them
from
the
Apostles
;
the
later
committed
to
them
by
the
King
;
to
whose
crowne
all
commanding
and
compulsive
power
is
annexed
.
opening
&
shutting
,
binding
potentiall
right
that
though
their
power
be
derived
to
them
from
the
Apostles
as
a
divine
ordinance
:
yet
where
a
Christian
Prince
is
assisting
and
directinge
them
by
his
lawes
,
they
may
not
actually
exercise
their
power
,
but
according
to
his
l●●es
ecclesiasticall
the
authority
,
which
the
reverend
Iudge
speaketh
of
in
the
place
quoted
,
is
the
authority
of
the
high
Commission
,
which
the
Bishops
exercise
not
as
they
are
Bishops
(
for
that
others
who
are
no
Bishops
have
the
same
)
but
as
they
are
the
Kings
commissioners
ecclesiasticall
that
the
authority
which
the
Bishops
exercise
in
the
high
Comission
,
is
not
exercised
by
them
as
they
are
Bishops
;
but
as
they
are
high
commissioners
,
for
that
others
that
are
no
Bishops
have
the
same
.
Assertion
for
Church
polocie
It
seemeth
that
whiles
the
Refut:
talketh
of
liberty
to
alter
at
their
pleasure
,
he
thinketh
it
left
to
his
liberty
,
to
alter
the
K.
words
at
his
pleasure
.
De
Imperatorio
nomine
invidiam
conflare
The
King
in
deed
doth
say
,
tha●
it
is
granted
to
every
Christian
King
Prince
and
common
wealth
to
prescribe
to
their
subiects
,
that
outward
forme
of
ecclesiasticall
regiment
,
which
may
seem
best
to
agree
with
the
forme
of
their
civill
government
;
so
as
they
swarve
not
at
all
from
the
groundes
of
faith
and
true
religion
.
The
Kings
words
are
these
,
That
Bishops
ought
to
be
in
the
Church
,
I
ever
mainteyned
as
an
apostolik
institution
,
and
so
the
ordinance
of
God
&c:
that
he
ever
mainteyned
the
state
of
Bishops
,
and
the
ecelesiasticall
hierarchie
,
for
order
sake
.
Againe
,
that
he
alloweth
of
Bishops
and
Church
hierarchy
,
and
reverenceth
the
institution
of
rankes
and
degrees
among
Bishops
,
Patriarchs
,
(
which
he
knoweth
were
in
the
tyme
of
the
primitive
Church
)
for
order
sake
.
that
if
it
were
now
a
question
as
once
it
was
,
which
of
the
Patriarchs
should
have
the
first
place
,
he
could
with
all
his
hare
yeeld
it
to
the
Bishop
of
Rome
,
that
he
should
be
primus
episcopus
inter
omnes
episcopos
,
&
princeps
episcoporum
,
so
it
be
no
otherwise
,
but
as
Peter
was
princeps
Apostolorum
.
that
the
allowance
he
giveth
to
the
hierarchy
of
the
church
is
for
distinction
of
orders
,
for
so
he
vnderstandeth
it
&c.
The
Church
must
be
ordered
according
to
the
precepts
and
examples
of
holy
writt
.
Bishops
ought
to
be
Lordes
,
and
ecclesiasticall
persons
ought
to
vse
civil
authority
,
quoniam
ab
initio
fuit
sic
.
from
Adam
to
Moses
,
it
was
so
;
from
Moses
to
Christ
and
the
Apostles
it
was
so
;
with
them
it
was
so
:
&
from
them
hath
so
continued
vntil
this
time
,
excepting
onely
the
times
of
persecution
,
&c.
Our
question
is
not
what
was
then
of
fact
;
but
what
ought
to
have
bene
of
right
.
The
perpetuall
goverment
of
Christs
Church
?
contrary
to
the
doctrine
of
the
Church
of
England
professed
even
by
the
Bishops
themselves
till
of
late
dayes
,
when
as
men
weary
to
hold
any
longer
in
capite
of
the
K.
they
began
to
change
their
tenure
into
soccage
,
and
disired
to
be
free
even
from
Knightes
service
.
Therefore
vtterly
false
that
the
doctrine
of
his
sermon
is
contrary
to
the
doctrine
of
the
Church
of
England
professed
by
the
Bishops
.
he
giveth
no
credite
to
it
though
Bishop
Iewell
and
Archbishop
Whit.
be
cited
at
random
.
that
in
the
primitive
Ch:
,
they
had
in
every
Church
certeyne
Seniors
to
whom
the
goverment
of
the
congregation
was
committed
,
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.
I
confesse
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
.
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.
that
there
is
no
one
certeyne
kind
of
government
in
the
Church
,
which
must
of
necessity
be
perpetually
observed
?
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
.
not
acknowledge
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
?
that
that
kinde
of
government
which
those
Churches
had
,
it
transferred
to
the
civil
Magistrate
to
whom
it
is
due
,
and
to
such
as
by
him
are
appointed●
mountaine
banck
Seing
one
manner
of
word
is
given
to
all
,
and
one
onely
ke●e
belongeth
to
all
,
we
say
there
is
but
one
onely
power
of
all
Ministers
,
as
concerninge
openninge
and
shutting
.
that
as
a
Iudge
togither
with
the
Elders
of
the
congregation
,
he
hath
authority
both
to
condemne
and
to
absolve
.
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
.
That
the
excommunicated
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
.
What
S.
Ierom
meant
hereby
,
Erasmus
a
man
of
great
learninge
and
judgement
expoundeth
th●●
.
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
.
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
.
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.
The
office
of
a
Bishop
is
above
the
office
of
a
Preist
,
not
by
the
authority
of
the
scriptures
(
saith
after
the
names
of
honour
,
which
by
the
custome
of
the
Church
have
now
obteyned
.
What
ment
Mr.
Harding
here
to
come
in
with
the
difference
betwixt
Preists
and
Bishops
?
thinketh
he
that
Preists
and
Bishops
holde
onely
by
tradition
?
horrible
an
heresy
as
he
maketh
it
,
to
saye
,
that
by
the
scriptures
of
God
a
Bishop
and
a
Preist
are
all
one
?
or
knoweth
he
,
how
farr
and
vnto
whom
,
he
reacheth
the
name
of
an
heretike
?
verely
Chrisostom
saith
.
Betwene
a
Bishop
and
a
preist
in
a
manner
there
is
no
difference
.
S.
Ierom
saith
somewhat
in
rougher
sort
.
I
here
saie
,
there
is
one
become
so
peevishe
,
that
he
setteth
Deacons
before
Preists
,
that
is
to
saie
,
before
Bishops
;
whereas
the
Apostles
plainely
teacheth
us
,
that
Preists
and
Bishops
be
all
one
.
St.
Austin
saith
,
what
is
a
Bishop
but
the
first
Preist
,
that
is
to
say
,
the
highest
Preist
?
So
saith
Saint
Ambrose
,
there
is
but
one
consecration
of
Preist
and
Bishop
,
for
both
of
them
are
Preists
;
but
the
Bishop
is
the
first
.
All
these
and
other
mo●
holy
Fathers
togither
with
Saint
Paul
the
Apostle
,
for
thus
saying
by
Mr.
Hardinges
advise
,
musts
be
holden
for
Haeretikes
.
which
order
also
,
was
afterwards
vniversally
taken
throughout
the
world
,
that
in
every
congregation
of
Preists
,
one
should
have
a
special
preheminence
above
others
,
and
be
called
(
Episcopus
)
Bishop
.
This
was
thought
a
good
politick
way
,
to
avoid
conteution
in
the
Church
.
the
doctrine
of
our
Church
,
appeareth
best
by
the
articles
and
confession
of
our
Church
.
The
36.
article
thereof
approveth
(
saith
he
)
the
booke
of
consecrating
Bishops
Preists
and
Deacons
.
that
booke
in
the
Preface
thereof
saith
,
that
from
the
Apostles
times
there
have
bene
those
orders
of
Ministers
Bishops
Preists
and
Deacons
in
Christs
Church
,
and
that
God
by
his
spirit
appointed
them
in
his
Church
.
The
articles
approve
the
booke
,
and
the
preface
of
that
booke
saith
,
that
those
three
orders
have
bene
in
the
Church
from
the
Apostles
times
&c.
Therefore
the
booke
of
articles
(
and
consequently
the
doctrine
of
the
church
of
England
)
approveth
the
function
of
Bishops
and
their
superiority
above
Preists
to
be
of
divine
ordinance
.
that
God
by
his
spirit
appointed
them
in
his
Church
.
that
the
Bishop
is
required
to
correct
and
punish
according
to
such
authority
as
he
hath
by
Gods
word
.
according
to
such
authority
,
as
he
hath
by
Gods
word
and
the
ordinance
of
this
realme
:
(
of
the
lawes
of
this
realme
)
that
he
preach
the
word
,
and
administer
the
sacraments
&
We
beleeve
that
there
be
divers
degrees
of
Ministers
in
the
Church
,
whereof
some
be
Deacons
,
some
Preists
,
some
Bishops
&c.
to
whom
is
committed
the
office
to
instruct
the
people
,
and
the
whole
charge
and
setting
forth
of
religion
.
that
Christ
hath
given
to
his
Ministers
power
,
to
binde
,
to
loose
,
to
open
,
to
shutt
?
the
authoritie
of
binding
and
loosing
to
be
in
tha●
censure
of
excommunication
,
and
absolving
from
it
,
aswel
as
in
preaching
mercie
or
judgement
?
the
worde
of
God
the
keye
,
whereby
the
Ministers
must
open
or
shut
the
kingdome
of
he●ve●
?
that
the
disciples
of
Christ
received
the
authortie
of
opening
and
shutting
by
it
?
that
the
Preist
is
a
Iudge
in
this
case
,
though
he
hath
no
manner
of
right
to
challenge
an
authoritie
or
power
?
to
make
lawes
to
mens
consciences
?
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
?
It
is
to
be
noted
that
our
Church
acknowledgeth
nothinge
as
a
matter
of
fayth
,
which
is
not
con●●yned
in
Gods
worde
,
or
grounded
thereon
.
●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
.
It
is
to
be
noted
that
our
Church
acknowledgeth
nothing
for
a
matter
of
fayth
,
which
is
not
conteyned
in
Gods
word
,
or
grounded
thereon
It
is
to
be
noted
,
that
our
CHVRCH
acknowledgeth
that
though
there
be
d●vers
degrees
of
Ministers
,
as
Bishops
,
Preists
&
Deacous
in
the
Church
;
yet
that
one
onely
manner
of
word
is
given
to
all
,
and
one
onely
keye
belongeth
to
all
,
and
that
there
is
but
one
onely
power
of
all
Ministers
as
concerning
opening
and
shutting
.
that
wheras
our
Churches
practise
is
otherwise
in
the
government
that
our
Bishops
now
exercise
,
it
is
net
a
matter
of
f●ith
conteyned
in
Gods
word
or
grounded
there●n
;
but
onely
of
poli●i●
and
humane
tradition
;
for
the
power
of
the
keyes
and
discipline
of
the
Church
,
is
one
onely
,
and
given
to
all
Ministers
aswell
as
to
Bishops
by
the
word
of
God
.
And
consequently
the
doctrine
of
the
Doctors
sermon
is
contrary
to
the
doctrine
of
the
Church
of
England
;
and
consequently
that
the
Doctor
hath
here
slandered
his
refuter
:
his
owne
testimonies
produced
for
Advocates
being
Indges
.
that
if
the
Bishops
being
now
better
informed
concerning
their
functions
,
had
nowe
reformed
their
judgements
according
to
the
holy
scriptures
and
other
writings
of
antiquity
:
whether
it
would
follow
that
their
later
thoughts
,
which
are
comonly
the
wiser
,
were
false
and
worthy
to
be
confuted
?
utterly
failse
handsomly
,
smoothly
,
and
confidently
,
that
it
caried
appearance
of
truth
much
hurt
was
like
to
come
to
the
Church
of
God
by
it
.
that
it
is
evidently
false
&
so
not
dangerous
;
yet
now
he
saith
,
the
doctrine
is
so
by
me
handsomly
and
likely
handled
,
that
it
is
so
farre
from
being
evidently
false
,
that
every
word
hath
an
appearance
&
promise
of
truth
.
that
he
had
almost
perswaded
his
refuter
to
be
of
his
mind
:
The
Papists
(
saith
he
)
would
be
much
advantaged
thereby
,
seing
that
Antichristian
doctrine
(
even
after
the
renewing
&
reviving
of
their
cer●monies
amongst
us
)
is
so
freely
preached
&
published
,
tending
to
vphold
their
hierarchy
aswell
as
ours
,
the
Doctors
reasons
being
in
deed
the
very
same
with
theirs
.
that
the
advantage
which
ariseth
to
the
Papists
both
by
his
doctrine
preached
and
the
ceremoniees
mainteyned
still
amongst
us
,
may
through
Gods
blessing
be
this
.
That
when
they
see
us
not
so
new fangled
as
our
opposites
,
nor
so
carried
with
hatred
to
their
persons
,
as
to
depart
further
from
them
,
then
they
have
departed
from
the
primitive
Church
;
but
are
content
to
observe
the
auncient
government
,
&
lawful
ceremonies
used
in
the
primitive
Church
,
they
may
be
induced
to
joyne
with
us
&c.
Apish
imitation
religion
cannot
stand
without
their
ceremonies
?
contention
that
is
amongst
vs
for
them
,
and
eating
their
broath
,
putteth
them
in
good
hope
of
our
eating
their
rostemeat
?
that
the
Protestants
otherwise
denying
the
preheminence
of
Peter
;
yet
to
uphold
their
Archbishops
,
doe
avouch
it
against
the
Puritans
?
service
booke
popish
holy
dayes
,
D.
Tooker
signe
of
the
Crosse
kneeling
in
the
act
whole
hierarchy
they
are
new fangled
so
farr
caried
with
hatred
to
their
persons
(
papists
he
meaneth
)
as
to
depart
further
from
them
,
then
they
have
departed
from
the
primitive
Church
?
it
is
meerely
spoken
out
of
faction
,
after
the
vsuall
fashion
of
our
opposites
?
that
his
doctrine
tendeth
to
the
upholding
of
the
popish
hierarchy
aswell
as
ours
,
and
therefore
is
Antichristian
.
God
forbid
what
?
is
thy
servant
a
dogge
,
that
I
should
doe
this
great
thing
?
fie
on
the
Divil
In
the
popish
clergie
(
saith
he
)
above
Bishops
and
Archbishops
,
the
Pope
and
his
consistorie
of
Cardinals
are
set
as
governours
of
the
vniversal
Church
;
in
in
whom
the
popish
●yerarchy
,
so
farre
forth
as
it
is
properly
Antichristian
consisteth
.
Their
government
is
justly
called
Antichristian
,
who
are
his
assistantes
in
this
vniversal
government
.
My
doctrine
tendeth
not
to
vpholde
the
popish
hierarchy
,
quatenus
it
is
properly
Antichristian
.
Therefore
it
tendeth
not
to
give
them
any
supportance
at
all
.
wee
are
content
to
observe
the
auncient
government
of
the
primitive
Church
,
though
reteyned
by
them
:
It
was
convenient
or
rather
necessary
that
there
should
be
consociation
of
Churches
within
the
same
Province
,
and
that
that
governours
of
the
severall
Dioceses
,
should
meet
for
the
common
good
,
and
that
the
wrongs
offred
to
any
by
the
Bishops
within
their
Dioceses
might
be
remedied
.
By
consequent
,
therefore
it
was
necessarie
(
especially
before
there
were
Christian
Magistrates
)
that
one
in
every
Province
,
should
be
held
as
cheefe
or
primate
,
who
should
assemble
the
Synods
,
moderate
them
being
assembled
,
see
the
decrees
executed
,
&
have
a
generall
superintendencie
over
the
whole
province
.
The
whole
Church
(
saith
he
)
is
governed
by
the
mutuall
consociation
of
their
governours
for
the
common
good
,
and
the
concurrence
of
them
to
an
Occumenical
Synode
:
For
the
whole
Church
being
but
one
body
,
there
ought
to
be
a
Christian
consociation
of
the
governours
therof
,
for
the
common
good
of
the
whole
body
.
that
their
government
is
justly
termed
Antichristian
,
who
are
assistantes
to
the
Pope
in
his
vniversal
government
.
But
Archbishops
,
L.
Bishops
,
Archdeacons
,
Chancelors
&c.
in
their
several
functions
are
assistants
to
the
Pope
in
his
vniversall
government
.
Therefore
the
government
of
Archbishops
L.
bishops
Archdeacons
Chancelors
yet
in
their
severall
functions
,
is
justly
termed
Antichristian
.
the
popish
or
antichristian
prelacie
as
well
as
our
owne
,
in
asmuch
as
the
government
and
function
of
our
Prelates
,
is
in
substance
and
essentiall
workes
of
office
,
the
same
with
theirs
)
that
Archbishops
and
Bishops
in
the
Church
of
Rome
are
not
Antichristian
,
in
respect
of
the
large
extent
of
their
jurisdiction
,
but
in
regard
of
their
subordination
to
the
Pope
,
and
dependance
on
him
,
as
members
of
that
body
,
whereof
they
acknowledge
him
to
be
the
heade
.
I
have
already
proved
from
his
owne
assertion
,
that
their
government
is
justly
termed
Antichristian
:
their
jurisdiction
extended
over
the
Churches
of
an
whole
Diocese
or
Province
,
is
a
principall
and
essentiall
part
of
their
government
:
should
not
their
jurisdiction
so
largely
extended
,
be
justly
termed
Antichristian
?
wherein
soever
they
give
best
and
greatest
assistance
vnto
the
Pope
in
his
vniversall
government
;
therein
they
are
rightly
reputed
antichristian
:
that
in
the
large
extent
of
their
jurisdictions
,
they
give
best
and
greatest
assistance
vnto
the
Pope
in
his
vniversall
government
respect
of
the
large
extent
of
their
jurisdiction
,
they
are
justly
reputed
Antichristian
.
vnto
their
subordination
to
the
Pope
&c.
Therefore
they
are
no
more
Antichristian
,
then
their
parish-Preists
,
and
aswell
might
the
Refut.
call
the
Pastors
of
Parishes
amongst
us
Antichristian
,
because
the
Popish
Parish
Preists
are
Antichristian
,
as
our
Bishops
Antichristian
,
because
the
Popish
Bishops
are
such
that
they
cannot
be
Antichristian
,
because
the
popish
Bishops
are
not
Antichristian
in
respect
of
the
large
extent
of
their
jurisdiction
,
but
in
regard
of
their
subordination
to
the
Pope
,
that
he
vpholdeth
the
Popish
Hierarchy
aswell
as
our
owne
.
The
function
of
Bishops
is
not
more
(
nor
yet
so
much
)
to
be
ascribed
,
to
the
institution
of
the
Bishop
of
Rome
,
as
that
of
parish
Ministers
:
For
Bishops
,
as
we
shall
shewe
,
were
ordeyned
by
the
Apostles
,
and
sett
over
Dioceses
;
but
the
parishes
were
first
distinguished
in
the
Westerne
Churches
,
and
Presbyters
peculiarly
assigned
to
them
,
by
the
ancient
Bishops
of
Rome
,
whose
example
other
Churches
did
imitate
,
as
divers
authors
report
.
The
functions
and
government
of
Diocesan
Bishops
and
Provinciall
Arch
Bishops
are
eyther
truely
Catholik
and
Apostolical
,
or
else
rightly
termed
antichristian
.
Bishops
alone
,
should
vpholde
the
Popishe
Hierarchie
from
the
highest
to
the
lowest
aswell
as
our
owne
,
a
shameless
vntruth
orders
vnder
Deacons
with
the
primitive
Church
,
reckon
but.
3.
onely
.
Bishops
,
Presbyters
,
and
Deacons
.
more
then
a
wonder
in
the
Dect
.
eyes
,
that
the
very
same
reasons
which
are
brought
to
justify
the
Apostolical
goverment
of
our
Church
,
should
also
serve
to
prove
their
Antichristian
Hierarchy
,
because
their
Bishops
are
subordinate
to
the
Pope
,
and
receive
jurisdiction
from
him
;
but
ours
not
so
.
there
is
but
one
small
agreement
with
the
Romane
Church
concerninge
the
superioritie
of
Bishops
over
praesbyters
,
out
of
which
the
Ref.
would
builde
a
totall
consent
and
conformitie
to
their
Antichristian
government
the
doctrine
of
his
sermon
tended
to
the
vpholding
of
the
popish
Hierarchy
from
the
Pope
to
the
Apparator
build
a
totall
consent
and
conformity
some
being
to
farre
in
love
with
their
owne
ease
,
were
likely
to
imbrace
it
without
examination
,
others
whose
hartes
were
upright
before
God
would
be
made
doubtfull
,
disquieted
&c.
The
peace
which
they
would
have
,
is
onely
the
rest
of
idle
bellies
:
though
guilded
over
with
glorious
words
,
was
naught
,
els
,
but
to
publishe
and
disperse
a
mallicious
diffamatorie
libell
,
and
so
,
after
the
manner
of
other
malefactors
,
to
hide
his
heade
that
the
saying
of
Christ
is
verified
,
Iohn
,
3.
qui
male
agit
,
odit
lucem
,
that
he
was
ashamed
to
make
his
name
knowne
,
a
malefactor
to
hide
his
head
.
I
see
no
reason
(
sayth
he
)
why
of
necessity
he
was
to
putt
to
his
name
,
vnlesse
it
be
taken
from
a
rule
that
every
translator
is
to
doe
the
like
:
we
rather
blame
them
that
think
to
winne
themselves
creditt
,
by
making
praeface
or
Table
,
&c.
Diverse
workes
extant
of
the
Greek
Fathers
translated
into
Latin
,
carry
not
the
names
of
the
translator
&c.
Christ
approved
not
the
advice
of
his
kinsfolkes
,
transi
hince
et
vade
in
ludaeam
:
but
answered
as
in
many
cases
his
servants
may
answere
(
and
the
Refuter
at
this
time
)
Tempus
meum
&c.
my
time
is
not
yet
.
Surely
(
saith
he
,
page
,
4.
)
the
glorious
lustre
of
the
authors
titles
is
net
a
matter
of
such
prejudice
as
should
over
throw
the
cause
of
him
that
proposeth
it
with
out
manifesting
his
name
,
according
to
the
course
holden
,
in
the
councell
of
the
Areopagites
.
a
famous
libell
and
a
slanderous
writt
,
it
was
printed
without
priviledge
,
and
no
mans
name
sett
to
it
,
&c.
Must
it
need
followe
that
all
bookes
not
subscribed
with
the
authors
names
are
libells
?
To
beginne
with
the
scriptures
(
saith
he
,
)
who
wrote
the
bookes
of
Genesis
,
Exodus
,
Leviticus
,
Numbers
,
Denteronomy
,
Ioshua
,
Iudges
,
Kinges
,
Chronicles
,
Iob
,
&c.
What
name
hath
the
Epistle
to
the
Hebrewes
puit
to
it
,
&c.
that
all
these
be
but
libels
,
slaunderous
writts
&c.
neyther
necessary
nor
commonly
not
to
doe
it
&c.
a
ma●●ious
di●●amatory
libell
Tirpe
est
Doctori
&c.
after
the
manner
of
other
malefactors
to
hide
his
head
with
wilfull
falsifycations
,
depravations
,
forged
calumniations
,
sophistical
shifis
&
evasions
to
elude
the
light
of
truth
,
convicting
his
conscience
:
an
Ironie
a
syllable
of
any
sound
proofe
in
his
sermon
give
him
grace
to
repent
,
of
his
blasphemy
against
the
truth
he
delivered
.
he
taketh
God
to
witnes
that
the
proofes
alleadged
in
his
sermon
,
are
such
as
satisfy
his
owne
conscience
,
and
that
he
trusteth
he
may
without
any
great
boasting
assume
as
good
skill
to
himselfe
,
to
judge
of
an
argument
as
his
Refuter
&c.
And
what
was
it
that
he
hath
thus
censured
?
A
sermon
vttered
in
the
presence
of
God
,
in
the
roome
of
Christ
,
before
a
most
honourable
Auditorie
,
by
a
Minister
of
the
Gospel
;
shall
I
say
as
sound
and
faithfull
as
himselfe
?
no
I
disdeyne
the
comparison
,
(
for
by
his
fruites
in
his
booke
,
he
hath
to
my
seeming
,
bewrayed
an
vnsound
judgement
,
an
evil
conscience
,
and
an
vnsanctified
hart
)
I
trust
I
maye
say
,
by
a
Minister
of
the
Gospell
,
as
sound
and
orthodoxall
as
his
betters
,
as
conscionable
in
all
his
sermons
and
writings
,
and
as
carefull
to
deliver
nothing
but
the
truth
of
God
.
Me
thinks
,
he
should
rather
have
trembled
to
think
of
confutinge
a
sermon
of
such
an
one
&c.
then
have
dared
thus
to
confute
it
.
Is
this
the
reverend
estimation
that
you
would
work
in
the
peoples
mindes
of
the
word
preached
&
c
?
And
what
hath
he
thus
censured
?
A
sermon
uttred
in
the
presence
of
God
,
in
the
roome
of
Christe
,
before
a
most
honorable
Auditory
&c.
pretty
and
witty
proofes
,
mere
colours
,
no
sound
arguments
&c.
false
,
counterfeit
,
novelous
That
the
newe
divines
cited
by
the
refuter
are
incompetent
witnesses
in
a
question
of
story
concerning
things
done
or
not
done
1400.
or
1500.
yeares
before
their
time
,
themselves
also
for
the
most
part
being
parties
in
the
cause
.
the
most
part
parties
to
the
cause
All
they
are
incompetent
witnesses
,
who
are
for
the
most
part
parties
to
the
cause
But
all
the
Doctors
witnesses
for
his
superioritie
of
Bishops
over
Ministers
,
are
for
the
most
part
parties
in
the
cause
(
being
Bishops
for
the
most
part
as
himselfe
witnesseth
)
:
Therefore
they
are
incompetent
&c.
Tertullian
,
Ciprian
,
Ambrose
Augustin
,
Ierom
Stapleton
,
H●●ding
,
Bellarmine
,
Gretzer
,
Bosius
,
Staphilus
,
to
beleeve
no
further
then
evidence
truely
produced
leadeth
him
.
creditt
to
fame
and
vncerteine
rumors
:
to
think
with
himselfe
,
that
if
he
find
no
sufficiencie
in
the
Doctors
reasons
to
inforce
the
acknowledgment
of
his
doctrine
for
true
;
that
then
it
is
not
elsewhere
to
be
had
:
because
he
being
knowne
to
be
a
scholler
,
and
professing
to
have
read
the
cheefe
Treatises
on
both
sides
,
it
is
likely
that
there
is
in
his
sermon
the
pith
and
substance
of
all
,
that
all
of
them
can
say
for
themselves
and
against
vs
.
it
is
an
vnreasonable
motion
;
and
the
reasons
thereof
contradict
,
both
what
he
sayd
even
nowe
,
and
are
contradicted
by
what
he
affirmeth
afterwardes
.
vnreasonable
,
the
weight
of
the
whole
cause
,
should
lye
vpon
one
short
sermon
vttered
by
so
meane
a
man
as
himselfe
.
satisfyed
his
owne
conscience
,
and
that
without
boasting
he
mought
assume
to
himselfe
as
goad
skill
to
judge
of
an
argument
,
as
the
refuter
or
others
of
his
side
blasphemy
against
the
truth
Minister
of
the
Gospell
disdeyneth
the
comparison
sound
and
orthodoxall
as
his
betters
,
and
as
conscionable
in
all
his
sermons
and
writinges
,
and
as
carefull
to
deliver
nothing
but
the
truth
of
God
.
cannot
deny
him
to
be
a
faithful
Minister
and
orthodoxall
Divine
.
that
he
is
perswaded
in
his
conscience
,
the
Refuter
hath
not
convinced
him
of
any
one
vntruth
throughout
the
whole
body
of
his
sermon
.
he
is
well
contented
to
be
credited
in
nothing
,
if
there
be
not
better
evidence
in
his
sermon
and
the
defence
of
it
,
for
the
episcopall
government
;
then
is
to
be
found
for
the
discipline
in
quesion
,
in
all
the
writings
of
the
disciplinarians
He
who
is
knowne
to
be
a
Scholler
,
of
good
skill
to
judge
of
an
argument
,
a
sound
and
orthodoxall
divine
,
and
professeth
to
have
read
the
cheife
treatis●s
written
on
both
sides
in
this
controversie
,
and
to
have
set
downe
in
a
sermon
,
vttered
in
the
presence
of
God
,
&
in
the
room
of
Christ
,
those
arguments
which
for
the
fulnes
and
plentifulnes
of
their
proofe
satisfied
his
owne
conscience
.
Of
him
,
it
is
likely
we
may
receive
the
very
pith
and
substance
of
all
,
that
all
of
them
can
say
,
eyther
for
themselves
,
or
against
vs
.
But
the
Doctor
is
known
to
be
such
a
scholler
,
and
to
have
done
all
this
.
Therefore
of
him
,
it
is
likely
,
we
may
receive
the
very
pith
and
substance
of
all
that
all
of
them
can
say
for
themselves
or
against
vs
.
speak
without
proofe
that
it
is
not
possible
that
all
which
he
and
all
the
rest
can
say
,
can
be
comprised
in
so
short
a
sermon
.
it
is
a
mere
libell
consisting
of
notorious
cavillations
,
mallicious
calumniations
,
and
personall
invectives
.
2.
there
is
no
material
thing
in
it
which
is
not
fully
answered
in
the
defence
of
his
sermon
.
3.
the
defence
of
his
sermon
it selfe
being
growne
to
so
great
a
volume
;
he
should
greatly
wrong
both
himself
and
his
reader
in
answering
it
.
4.
his
refuter
beinge
in
the
darke
,
and
he
in
the
light
,
it
is
a
verye
vnequall
combate
&c.
That
in
stead
of
answering
tha●
which
is
past
,
he
will
advyse
for
the
time
to
come
,
that
they
who
wil
be
esteemed
men
of
syncerity
,
when
they
publish
any
bookes
,
(
especially
such
as
they
dare
not
sett
their
names
vnto
)
would
have
speciall
care
not
to
disgrace
any
mans
person
,
least
they
make
themselves
guilty
of
that
moste
b●se
and
odious
crime
of
libelling
&c.
Least
they
subject
themselves
to
the
fearefull
Curse
of
God
&c.
his
sharpest
answeres
are
but
too
milde
that
it
was
a
building
ruinous
and
tottering
,
ready
to
type
and
fall
,
though
he
boasted
of
much
riches
,
yet
he
shewed
himself
poore
and
little
worth
.
For
where
he
made
a
glorious
shewe
,
of
building
a
strong
and
goodly
mansion
,
or
tower
of
defence
,
for
our
reverend
Bishops
to
rest
their
Lordships
in
;
he
had
scarce
one
stick
or
stone
of
his
owne
to
builde
with
;
nor
(
as
it
seemed
)
one
foot
of
firm
or
fast
ground
to
set
it
on
.
before
he
would
incounter
the
sermon
it selfe
,
he
thought
good
to
spend
some
of
his
splene
,
vpon
the
author
of
the
sermon
,
the
matter
,
and
the
text
a
prowd
in
sulting
over
the
Author
,
a
scornefull
gibing
at
the
matter
,
&
a
captious
carping
at
the
choise
of
the
text
.
like
another
insulting
Goliah
,
gibinge
Tobiah
,
and
slandering
Sanballat
;
and
(
though
his
Refuter
be
but
a
worthless
and
witless
fellow
(
pag.
24.
)
yet
in
arrogant
vantinge
,
he
playeth
the
part
of
Pirgopo●●nices
himself
&c.
page
25.
And
touching
the
matter
,
because
the
Refuter
said
it
was
borrowed
out
of
D.
Bilsons
booke
of
perpetuall
goverment
&c.
he
taketh
it
for
a
gibe
or
scoffe
,
and
rejecteth
it
,
as
a
base
calumniation
,
framed
according
to
his
owne
practise
,
and
as
an
objection
of
a
childish
,
yet
odious
wrangler
,
and
a
slanderous
libeller
he
commeth
to
the
combate
in
simple
manner
,
like
David
with
5.
smoath
stones
taken
out
of
the
fountayne
of
Gods
word
&c.
the
most
of
his
allegations
are
of
his
owne
readinge
,
that
he
is
not
conscious
to
himself
,
eyther
in
that
sermon
,
or
any
other
writinge
,
to
have
taken
any
one
line
from
any
,
without
citinge
the
Author
;
And
that
in
9.
or
.
10.
daies
space
,
(
to
provide
for
his
sermon
)
he
hath
so
fortifyed
the
cause
of
the
Bishops
,
that
the
greatest
worthies
of
the
adversaryes
parte
,
assaylinge
is
with
all
their
force
,
have
not
bin
able
in
twice
so
many
moneths
,
to
make
the
least
breach
therein
&c.
making
boast
of
much
riches
gibing
and
proude
insulting
&c.
to
seck
the
disgrace
of
any
mans
person
&c.
maketh
it
the
parte
of
an
odious
wrangler
,
to
seck
his
adversaries
disgrace
by
that
which
doth
no
whitt
advantage
his
cause
gave
him
greater
prayse
then
eyther
he
desired
or
deserved
,
a
worthlesse
and
a
witlesse
fellow
,
passed
by
the
learned
treatises
of
the
worthies
of
their
side
,
and
made
choise
to
contend
with
him
,
in
the
vanquishing
of
whom
,
there
can
come
neyther
creditt
to
himselfe
or
his
cause
,
nor
disadvantage
to
the
adverse
part
.
but
poore
in
deed
in
his
sermon
provided
in
9.
or
10.
dayes
at
the
most
,
he
hath
so
fortified
his
cause
,
that
the
greatest
worthies
of
opposites
,
assayling
it
with
their
forces
,
have
not
bene
able
in
twice
so
many
monthes
to
make
the
least
breach
therin
:
greatest
worthies
assayled
it
with
all
their
force
,
twice
so
many
monthes
as
he
was
in
providing
it
.
it
was
but
borrowed
proofes
are
such
,
as
never
were
nor
never
wil
be
answered
.
of
falshood
&
slaunderous
libelling
professeth
he
is
not
conscious
to
himself
of
taking
any
one
line
from
any
,
without
citing
the
author
&c.
diverse
of
his
allegations
because
that
which
is
the
oldest
is
the
truest
:
that
spent
his
splene
vpon
the
text
,
captiously
carping
at
the
choise
of
it
,
The
text
being
allegoricall
,
(
as
himself
confesseth
)
digge
he
deep
and
doe
what
he
can
,
he
shall
hardly
finde
fast
ground
,
whereon
to
lay
his
foundation
.
captious
carping
to
carp
at
the
choise
of
the
text
,
spend
of
his
spene
though
the
quarrel
pleased
the
refuter
so
well
,
that
he
repeateth
it
againe
,
page
3.
yet
without
cause
seing
the
exposition
of
the
allegorie
is
not
doubtful
,
but
confessed
on
both
sides
,
that
as
by
7.
starres
are
meant
the
7.
angels
;
so
by
the
angels
,
the
Bps.
of
the
Churches
:
who
seeth
not
,
that
this
assertion
,
the
calling
of
the
Bishops
is
lawfull
and
good
,
is
built
on
the
foundation
of
the
Apostle
Iohn
,
as
it
were
vpon
a
rock
?
who
and
what
manner
of
persons
are
ment
by
the
angels
of
the
Churches
?
when
the
Holy-ghost
expoundeth
the
starres
by
Angels
,
this
interpretation
it selfes
allegoricall
,
and
therefore
needeth
some
exposition
?
whether
all
Ministers
in
generall
,
the
Presidentes
of
the
presbyteries
,
or
diocesan
Bishops
?
that
it
is
confessed
on
both
sides
that
the
calling
of
the
Bishops
is
lawfull
and
good
that
eyther
there
is
some
other
portion
of
scripture
,
wh●●n
,
that
which
he
pretendeth
to
be
here
layd
downe
vnder
a
v●●le
,
is
〈◊〉
vnf●●ed
●●d
delivered
:
or
that
there
is
no
such
place
to
be
sound
〈◊〉
the
scripture
?
it
had
bene
fitter
both
in
divinity
and
good
discretion
,
for
him
to
have
chosen
,
some
other
more
cleare
portion
of
scripture
,
then
this
which
is
allegoricall
.
this
text
cannot
be
deemed
a
fitt
Iudge
to
decide
so
great
a
controversy
.
that
the
meaninge
of
the
allegory
is
on
all
sides
agreed
on
confesse
the
Angels
to
be
the
Bishops
of
the
Churches
,
therefore
by
our
confession
the
text
was
as
fittly
chosen
,
as
if
it
had
bin
sayd
,
the
7.
Starres
are
the
Bishops
of
the
7.
Churches
.
then
the
vnfittnes
of
the
text
(
belike
)
is
not
because
it
is
allegorical
,
but
because
in
his
conceite
,
it
is
impertinent
.
all
Ministers
in
generall
of
the
Presidents
of
the
Presbyteries
onely
.
he
proveth
by
the
text
it selfe
,
and
by
other
divine
evidence
;
that
the
calling
of
diocesan
Bishops
,
is
in
this
text
commended
vnto
vs
,
vnder
this
title
of
the
Angels
of
the
Churches
:
offer
to
prove
the
meaning
of
his
text
to
be
so
by
any
other
scripture
,
or
sound
expositor
of
it
.
Though
some
object
that
by
the
angels
are
meant
eyther
all
Ministers
in
generall
,
or
the
Presidents
of
the
Presbyters
;
yet
he
proveth
both
by
the
text
it selfe
and
other
evidence
,
that
the
calling
of
Diocesan
Bishops
,
is
in
the
text
comended
vnder
the
title
,
of
the
angels
of
the
Churches
.
but
of
this
more
in
my
answere
to
the
3.
page
:
I
doe
prove
it
the
preface
,
the
body
the
conclusion
a
proeme
and
a
proposition
the
first
part
of
his
sermon
.
the
explication
continuing
to
that
place
;
and
the
application
from
thence
to
the
end
.
The
same
d●ct●ine
,
which
by
way
of
explication
of
my
text
,
I
have
proved
;
I
doe
now
by
w●y
of
application
commend
vnto
you
.
p●oeme
,
proposition
explication
of
his
text
,
and
a
doctrine
collected
out
of
it
.
with
double
dealing
,
sophisticall
shifting
,
disordering
●e
frame
of
his
sermon
,
cutting
shorter
,
and
stretching
longer
the
partes
thereof
,
and
that
by
a
forced
analysis
,
against
the
light
of
his
owne
conscience
That
the
Pastors
or
governours
of
the
primitive
Churches
(
here
meant
by
the
Angels
)
were
Diocesan
Bishops
,
and
such
,
for
the
substance
of
their
calling
,
as
ours
be
that
the
function
of
Diocesan
Bishops
is
lawful
&
good
:
that
these
assertions
,
are
for
the
handling
of
the
text
first
propounded
to
be
discussed
.
The
7.
starrs
are
the
Angels
of
the
7.
Churches
,
that
the
Angels
of
those
Churches
were
Bishops
(
for
the
substance
of
their
calling
)
such
as
our
Bishops
are
.
that
the
office
and
function
of
Bishops
,
here
meant
by
angels
,
is
in
this
text
both
approved
as
lawfull
,
and
commended
as
excellent
.
Thus
you
have
heard
,
that
the
Angels
or
Bishops
of
the
primitive
Church
,
were
,
for
the
substance
of
their
calling
,
such
as
our
Bishops
are
.
the
angels
or
Bishops
of
the
primitive
church
,
were
such
.
the
calling
of
Diocesan
Bishops
is
lawfull
and
good
)
here
meant
by
angels
that
their
calling
is
lawfull
&
good
:
that
the
function
of
Bishops
,
there
meant
by
the
angels
,
is
in
the
text
it selfe
,
approved
as
lawful
and
commended
as
excellent
.
M
d●●s
termi●us
that
the
Apostle
in
those
wordes
,
speeketh
fully
for
the
prelacie
,
and
describeth
therein
every
part
of
the
outward
function
of
Bishops
.
examine
what
manner
of
persons
were
noted
by
the
Angels
of
the
Churches
that
it
was
in
deed
needfull
to
inquire
what
manner
of
Bishops
those
Angels
were
;
because
Bishop
,
Bilson
,
and
Bishop
Barloe
,
had
fancied
to
themselves
another
sort
of
Bishops
then
eyther
the
Holy
Ghost
hath
mentioned
in
the
newe
Testament
;
or
any
sound
divine
offred
to
teach
thereout
.
that
the
controversie
which
remayneth
to
be
decided
is
this
,
viz.
whether
sort
of
Bishops
,
such
as
those
learned
and
himself
defendeth
;
or
such
as
his
adversarie
,
and
his
adhaerents
stand
for
;
is
that
kinde
of
Bishop
,
which
hath
beene
of
late
devised
.
whether
the
Holy
Ghost
doth
vnderstand
by
the
Angels
of
the
Churches
,
Rev.
1.
20.
such
Bishops
,
as
our
English
Praelates
are
;
or
rather
such
as
his
Refuter
,
and
his
adhaerents
stand
for
?
what
manner
of
Churches
they
were
,
whereof
they
were
Angels
;
&
what
manner
of
preheminence
they
had
in
those
Churches
:
that
the
office
and
function
of
his
Diocesan
Bishops
is
lawfull
and
good
lights
,
starrs
,
angels
to
wrangle
,
and
to
have
nothi
g
to
say
,
but
that
which
with
an
idle
coccisme
,
he
often
repeateth
,
and
in
this
place
is
altogether
impertinent
,
and
that
he
was
resolved
aforehand
,
to
cavill
,
with
whatsoever
he
should
find
in
his
booke
.
&c.
that
if
he
had
walked
with
a
right
foote
in
the
path
he
was
entred
into
;
be
should
by
his
text
,
have
taught
vs
the
meaninge
of
these
two
points
;
&
not
(
quire
contrary
as
he
geeth
about
)
by
these
two
points
,
t●
teach
vs
the
meaning
of
his
text
.
(
much
learning
hath
made
thee
madd
)
too
much
wrath
(
which
is
furor
brevis
)
made
him
so
to
forgett
himself
,
that
he
wrangleth
without
witt
,
and
against
sense
.
no
man
that
is
in
his
witts
,
will
say
,
it
is
not
lawfull
for
a
preacher
to
explaine
his
text
.
it
was
which
,
in
this
section
he
had
in
hand
;
was
it
not
,
saith
he
,
to
indeavour
the
explanation
of
his
text
?
And
to
shew
what
manner
of
Bishops
,
are
here
meant
by
the
angells
of
the
Churches
?
Bishops
meant
by
those
Angels
were
such
Bishops
(
for
the
substance
of
their
calling
)
as
ours
are
:
what
could
be
more
fitly
propounded
for
the
explication
of
his
text
,
then
the
consideration
of
those
two
things
before
mentioned
?
who
seeth
not
,
(
saith
he
)
that
the
handling
of
these
points
,
is
the
very
explication
of
the
text
?
If
the
text
be
that
which
is
to
be
explicated
,
who
could
be
so
senslesse
,
as
eyther
to
require
that
these
points
should
be
explained
by
the
text
,
or
to
find
fault
,
that
by
the
handling
of
them
,
the
text
is
explained
?
that
the
function
of
the
Bishops
,
meant
by
angels
in
his
text
,
is
of
God
approved
as
lawfull
,
the
text
is
rightly
expounded
of
Diocesan
Bishops
,
And
,
I
doubt
not
by
Gods
help
to
make
it
evident
;
that
such
Bishops
are
here
meant
by
starres
and
Angels
.
Yea
it
is
proved
,
that
Diocesan
Bishops
are
here
meant
by
angels
.
modest
offer
of
disputation
deny
the
King
to
be
a
member
of
a
true
visible
Church
it
is
no
matter
what
they
hold
,
vnlesse
they
were
more
learned
and
i●dicious
that
in
these
mens
conceits
,
it
must
needs
be
the
Kings
owne
case
.
The
Kinge
having
a
more
generall
reference
to
all
the
Churches
within
his
dominions
(
as
being
the
governour
of
them
all
in
greate
Brittanie
and
Ireland
)
is
further
from
being
a
member
of
one
onely
parish
,
then
any
Bishop
in
this
kingdome
.
Therefore
by
what
reason
they
deny
the
Bishops
to
be
members
of
the
true
Church
;
(
because
forsooth
they
be
not
of
some
particular
parish
)
by
the
same
,
they
may
aswell
denye
the
Kinge
to
be
a
member
of
the
true
Church
.
they
may
aswell
deny
the
King
&c.
in
their
conceit
they
doe
and
must
deny
&c.
(
in
their
conceit
and
opinion
)
the
christian
people
of
one
diocese
or
province
,
or
at
the
moste
of
one
nation
.
For
the
christian
people
lyving
vnder
diverse
lawes
(
as
the
people
of
England
and
Scotland
doe
)
are
diverse
nations
,
and
so
diverse
visible
Churches
,
to
be
a
true
Church
?
That
so
he
may
be
thought
to
be
a
member
of
a
true
Church
?
why
we
may
not
with
the
like
reason
acknowledge
the
Bishop
and
his
family
to
be
an
entire
familie
by
themselves
It
is
no
matter
what
they
holde
,
vnlesse
they
were
more
learned
and
judicious
.
They
who
have
not
onely
supreme
,
but
also
sole
authoritie
in
causes
ecclesiasticall
,
are
absolute
Popelings
.
All
Diocesan
Bishops
have
not
onely
supreme
,
but
also
sole
authoritie
in
causes
ecclesiasticall
.
Therefore
all
Diocesan
Bishops
are
absolute
Popelings
.
That
there
is
nothing
in
it
his
,
but
the
proposition
,
which
also
is
stretched
,
beyond
not
onely
his
meaning
,
but
his
wordes
.
least
they
might
seeme
to
sett
up
an
absolute
popeling
in
every
parish
,
who
should
have
not
only
supreme
but
also
sole
authoritie
in
causes
ecclesiasticall
,
they
adioyne
unto
him
,
(
that
is
,
to
their
Pastor
)
a
consistorie
of
lay
or
governing
elders
.
I
deny
not
,
but
this
proposition
may
be
framed
.
They
who
give
to
a
Bishop
,
not
onely
supreme
,
but
also
sole
authoritie
in
causes
ecclesiasticall
,
doe
seeme
to
sett
vp
an
absolute
popeling
.
an
absolute
popeling
,
which
should
have
both
supreme
&
sole
authoritie
&c.
having
such
an
authoritie
as
he
speaketh
of
)
the
parish
Bishop
,
or
Pastor
of
every
parish
,
must
rule
as
a
Pope
vnlesse
he
be
assisted
with
a
presbyterie
,
or
subjected
to
the
diocesan
Bishops
authority
?
to
sett
vp
a
Pope
in
every
parish
,
if
the
Pastors
doe
rule
alone
,
neyther
subject
to
the
Bishop
,
nor
restreyned
by
Assistantes
?
make
the
would
be
absolute
popelinges
,
if
presbyteries
were
not
adjoyned
vnto
them
,
because
they
shall
have
not
onely
supreme
,
but
also
sole
authority
?
is
not
his
,
but
stretched
beyonde
not
onely
his
meaninge
but
also
his
wordes
.
that
th●se
objections
are
answered
before
,
and
that
that
having
sole
and
supreme
authority
,
they
rule
as
Popes
or
Popelinge
That
all
diocesan
Bishops
have
not
onely
supreme
but
also
s●le-authority
in
matters
ecclesiasticall
within
their
diocesse
.
The
D.
giveth
and
alloweth
to
di●cesan
Bishops
,
such
supreme
and
sole
authority
&c.
that
where
they
say
by
Pastors
and
Elders
,
adioyning
the
Elders
to
the
Pastors
,
and
making
them
both
subuct
to
the
congregation
(
so
farr
off
are
they
from
giving
sole
and
supreme
authoritie
to
the
Pastors
alone
&c.
)
Mr
Doct.
taketh
all
from
them
all
,
and
putteth
the
re●●●
into
the
bandes
of
his
Diocesans
alone
,
&c.
that
the
authority
which
he
denieth
vnto
parishes
,
with
their
Pastors
and
Elders
,
is
an
immediate
and
independent
or
supreme
authority
sufficient
for
ecclesiasticall
government
.
And
that
the
Pastors
should
have
Pope-like
authority
(
viz.
supreme
and
sole
authority
in
causes
ecclesiasticall
)
if
there
were
not
a
consistory
of
Elders
adjoyned
to
him
.
that
all
authority
is
by
the
Drs.
taken
from
the
Pastors
,
Elders
and
people
in
every
parishe
.
2.
That
all
is
given
to
the
Bishop
alone
.
the
Elders
in
deed
,
I
reject
as
a
new
devise
.
(
though
for
our
credit
sake
,
as
he
saith
,
he
leaveth
out
that
dotage
of
their
cheife
authoritie
,
he
acknowledgeth
some
authoritie
,
in
chusing
or
consinting
to
the
choise
of
some
Church
officers
.
he
leaveth
them
that
Pastorall
power
,
their
power
of
order
as
they
are
all
Ministers
,
and
a
power
of
spiritual
or
inward
iurisdiction
,
to
rule
their
flock
after
a
private
manner
,
and
as
it
were
in
the
Court
of
conscience
.
to
choose
consent
to
some
Church-officers
is
not
in
foro
externo
,
but
in
fore
cons●ientiae
,
delegated
and
committed
to
them
by
the
Bishops
,
to
whom
the
care
of
the
whole
Church
belongeth
which
ever
was
granted
vnto
them
,
since
the
first
distinguishing
of
parishes
,
and
allotting
of
severall
Presbyters
to
them
,
the
Doctor
taketh
all
from
them
all
,
&c.
power
,
which
is
taken
from
the
severall
Pastors
&c.
others
are
in
the
ecclesiasticall
government
ioyned
with
him
,
some
vnder
him
,
as
Deanes
,
Archdeacons
&c.
some
above
him
,
as
Archbishops
,
and
provinciall
Synodes
&c.
de
●●re
d●
facto
that
because
he
acknowledgeth
a
superior
authoritie
,
both
in
the
Archbishop
:
and
his
courts
;
and
in
the
provinciall
Synods
,
&c.
it
is
apparant
,
that
although
he
did
take
all
authority
from
parish
Bishops
and
their
Elders
;
yet
it
would
not
follow
,
that
he
giveth
the
whole
authoritye
ecclesiasticall
,
to
the
Diocesan
alone
it
is
the
supreme
and
lowdest
lye
,
and
maketh
the
Assumption
of
his
cheef●syllogisme
evidently
false
holdeth
and
menageth
the
whole
power
&
authority
over
all
a
power
as
admitteth
no
partner
,
thus
you
haue
heard
that
the
Angels
or
Bishops
of
the
primitive
Church
,
were
for
the
substance
of
their
calling
such
as
ours
are
,
having
a
peerelesse
power
both
of
ordination
and
iurisdiction
?
That
their
Pastor
is
a
pettye
Pope
The
D.
addeth
to
his
former
vntruthes
,
2.
false
and
shamelesse
positions
.
in
regard
of
that
supremacy
,
which
they
ascribe
vnto
him
:
and
that
,
were
it
not
that
he
had
a
consistorie
of
Elders
joyned
to
him
,
as
the
Pope
hath
of
Cardinals
,
he
would
be
more
then
a
Pope
.
that
the
Pastor
of
a
particular
congregation
,
is
the
highest
ordinary
ecclesiasticall
officer
,
in
every
true
constituted
visible
Church
of
Christ
:
that
at
the
first
Metropolitans
were
,
autokephaloi
,
heades
by
themselves
of
their
provinces
,
and
not
subordinate
to
any
other
superiour
Bishops
that
our
Bishops
are
guidded
by
lawes
,
which
by
their
superiors
are
imposed
on
them
,
that
they
have
a
supreme
immediate
and
independent
authority
sufficient
for
the
government
of
their
Churches
in
all
causes
ecclesiasticall
,
and
therefore
for
m●king
of
lawes
ecclesiasticall
&c.
and
that
as
the
Pope
doth
not
acknowledge
the
superiority
,
of
a
synode
to
impose
lawes
on
him
,
no
more
doe
they
)
that
the
title
of
absolute
popelings
agreeth
better
to
their
parish
Bishops
,
then
to
his
Diocesan
Bishops
.
that
his
wordes
doe
there
imply
(
and
afterwards
plainely
affirme
)
a
sovereigntie
and
supremacie
in
Bishops
over
other
Ministers
ou
manthano
I
understand
not
they
were
called
angels
in
respect
of
their
generall
calling
of
the
Ministery
that
the
wise
and
learned
disciplinarians
doe
grant
,
1.
that
the
Bishops
which
in
his
text
are
called
Angels
,
were
Bishops
of
whole
cities
and
the
countreies
adioyning
,
that
is
to
say
,
Dioceses
.
2.
That
the
Presbyters
which
were
no
Ministers
were
lay
and
annuall
.
3.
That
these
angels
were
nothing
else
but
Presidents
of
the
Presbyteries
.
4.
That
their
presidentship
,
was
onely
for
a
week
or
a
month
,
and
that
by
course
,
as
being
comon
to
them
in
their
turnes
.
that
those
ancient
governinge
Elders
which
(
they
hold
)
were
par●s
of
the
presbyterie
,
in
the
Apostolike
Churches
,
are
laie
and
annuall
chosen
from
among
the
laitie
that
being
chosen
they
doe
not
become
to
be
of
the
Clergie
,
they
still
continue
to
be
of
the
laiety
.
an
ecclesiasticall
calumniate
in
so
terming
them
That
in
the
end
of
the
yeare
the
Elders
shal
be
presented
to
the
Seniory
,
to
know
if
they
be
worthy
to
continue
in
their
office
,
or
to
be
discharged
,
because
it
is
not
expedient
,
that
they
be
changed
without
a
cause
,
They
hold
the
Presbyters
of
those
Churches
which
were
that
they
make
those
angels
nothing
else
but
Presidents
of
the
Presbyteries
,
nothing
is
more
plaine
(
Proesto●es
in
respect
of
their
superiority
that
they
make
the
Angels
of
the
Churches
(
in
respect
of
their
superiority
)
onely
presidents
of
the
presbyteries
.
They
make
the
Angels
of
the
Churches
,
in
respect
of
their
superiority
above
other
presbyters
,
onely
praesidents
of
the
presbyters
;
Ergo
,
they
make
those
Angels
nothing
else
but
presidentes
or
moderaters
of
the
assemblies
.
that
those
wise
and
learned
divines
,
doe
judge
that
their
presidencie
in
classicall
or
Synodall
meetings
,
was
but
of
a
short
continuance
,
as
occasion
required
that
they
are
of
opinion
,
that
the
president
might
not
by
the
nature
of
his
office
,
continue
longer
then
for
a
we●ke
or
a
moneth
that
as
there
cannot
be
one
instance
given
,
but
that
alwaise
the
president
of
the
presbyterie
in
the
primitive
Church
,
was
perpetuall
:
so
it
was
in
Calvins
time
,
and
Beza
misliketh
it
not
,
but
sometimes
wisheth
it
were
restored
vnmannerly
ignorance
,
cū●ing
rudenes
,
wrangling
&c.
craftily
concealeth
,
or
cunningly
seeketh
to
conceale
,
the
division
which
is
among
our selves
all
men
are
not
resolved
of
the
truth
of
every
of
them
:
so
newe
contradicted
of
those
reverend
and
learned
divines
that
the
Refuter
mistaketh
his
reason
What
manner
of
preheminence
,
those
Bishops
had
,
which
are
in
his
text
,
termed
the
Angels
of
the
7.
churches
ignorant
mistakinge
of
his
reason
ou
manthano
that
hitherto
his
two
assertions
conteyned
in
the
explication
,
have
bin
propounded
,
to
be
discussed
;
and
that
now
there
is
way
made
for
the
proof
of
eyther
,
by
enumerating
distinctly
the
severall
points
,
which
he
proposed
to
handle
&c.
that
the
points
to
be
handled
are
first
deduced
out
of
the
text
(
from
pag.
2.
to
pag.
6.
of
his
serm
:
lin.
16.
)
and
secondly
,
that
they
are
enumerated
and
distinctly
marshalled
,
pag:
6
:
and
7.
whether
the
Churches
whereof
they
were
angels
,
were
parishes
or
Dioceses
.
2.
And
cons●qu●ntly
whether
those
angels
were
parishional
or
Diocesan
Bishops
?
3.
What
was
the
preheminence
in
regard
wherof
they
were
called
angels
,
whether
onely
a
priority
in
order
above
other
Ministers
,
&
that
for
a
time
and
by
course
;
or
a
superi●itie
in
degree
,
and
maiority
of
rule
for
terme
of
life
?
there
were
not
l●y
governing
Elders
in
the
primitive
Church
The
Churches
whereof
they
were
Angels
,
were
di●ceses
properly
and
not
parishes
.
that
in
the
first
200.
yeares
the
visible
churches
indowed
with
power
of
ecclesiasticall
goverment
,
were
dioceses
properly
,
and
not
parishes
,
and
the
presbyteries
which
were
in
those
times
,
were
not
asigned
to
parishes
,
but
to
di●●eses
.
that
the
Angels
of
the
Churches
and
presidents
of
the
presbyteries
,
were
not
parishonall
but
diocesan
Bishops
.
)
to
be
a
superiority
in
degree
above
other
Ministers
,
and
a
majority
of
rule
during
life
.
that
every
Bishop
being
advanced
to
an
higher
degree
of
Ministerie
,
was
s●t
above
the
other
presbyters
not
onely
in
priority
of
order
,
but
also
in
majority
of
rule
for
terme
of
life
.
the
calli●g
of
such
Bishops
is
of
divine
and
apostolicall
institution
.
out
of
the
wordes
of
the
text
to
shewe
,
that
the
office
and
function
of
Bishops
,
there
ment
by
Angels
,
is
in
this
text
approved
as
l●wf●ll
,
and
commended
as
excellent
.
That
the
office
&
function
of
Bishops
here
ment
by
Angels
,
is
in
this
text
approved
as
lawfull
and
commended
as
excellent
.
The
Angels
of
the
7.
Churches
(
or
the
Pastors
or
Bishops
of
those
Churches
vnderstood
by
the
angels
)
were
Bishops
for
the
substance
of
their
calling
,
such
as
the
reverend
fathers
of
our
Church
are
.
that
the
colli●ge
of
diocesan
Bishops
is
lawfull
and
good
:
)
that
the
calling
of
such
as
are
here
meant
by
Angels
is
lawfull
and
good
.
because
he
would
against
sense
make
the
Reader
beleeve
,
that
the
proposition
of
his
syllogism
is
that
last
assertion
,
which
was
prop●unded
pag.
2.
concerning
the
quality
of
their
function
.
the
calling
of
Diccesan
Bishops
is
l●wfull
and
good
.
that
he
did
not
expresse
it
,
being
implyed
in
the
collection
of
the
doctrine
out
of
his
text
.
(
the
calling
of
the
diocesan
Bishops
is
lawfull
and
good
)
is
not
expressed
,
neither
is
it
the
doctrine
,
but
implyed
onely
in
the
collection
of
the
doctrine
.
The
function
of
such
Bishops
,
(
for
the
substance
of
their
calling
)
as
are
the
reverend
fathers
of
our
Church
,
and
commended
as
excellent
nimia
est
miseria
,
doctum
esse
hominum
nimis
,
behold
to
how
great
trouble
,
too
much
learning
wil
put
a
man
.
For
if
his
skil
had
not
bene
extraordinary
,
all
this
stirr
had
bin
needlesse
.
The
calling
of
Bishops
,
such
as
ours
are
,
or
at
least
such
as
the
Bishops
of
the
auncient
Churches
are
affirmed
to
be
(
serm.
pag.
7.
)
is
of
apostolical
and
divine
institution
.
Ergo
the
function
of
Bishops
meant
by
angels
.
(
Apoc.
1
,
20.
)
is
in
the
same
text
approved
as
lawful
and
commended
as
excellent
.
Ergo
the
function
of
Bishops
meant
by
Angels
(
Apoc.
1.
20.
)
is
of
apostolicall
and
divine
institution
.
that
callinge
of
diocesan
Bishops
is
lawfull
and
good
.
that
the
function
of
Bishops
is
of
epost●licall
and
divine
institution
,
what
manner
of
persons
are
there
ment
by
the
Angels
,
&
what
is
the
qualitie
of
their
function
lawfull
and
good
for
that
which
hath
institution
and
approbation
from
God
,
or
is
in
his
word
approved
as
lawfull
and
good
:
The
proposition
(
sai●h
he
)
I
took
for
graunted
,
and
therefore
did
not
expresse
it
;
The
●ssump●ion
is
the
same
with
the
former
assertion
,
and
is
proved
by
the
4.
first
p●i●tes
.
The
conclusion
I
expressed
not
being
implyed
in
the
collection
of
the
doct●●ne
out
of
the
text
.
to
be
lawfull
&
good
approved
as
lawfull
and
commended
as
excellent
.
that
the
calling
of
Bishops
,
who
are
here
ment
by
Angels
,
is
lawfull
and
good
.
di
cesan
Bishops
such
Bishops
as
ours
are
for
the
substance
of
their
callinge
.
that
it
is
(
as
he
saith
)
proved
by
the
4.
first
pointes
of
his
five
.
it
is
proved
viz.
that
diocesan
Bishops
are
here
ment
by
Angels
.
That
the
primitive
Church
was
governed
by
diocesan
Bishops
.
that
the
Angels
or
pastors
or
governors
of
the
primitiue
Church
were
diocesan
Bishops
,
and
such
for
the
substance
of
their
function
,
as
ours
are
.
who
and
what
manner
of
persons
are
ment
by
the
Churches
?
whether
the
premitive
Churches
were
governed
by
such
diocesan
Bishops
as
ours
are
,
or
by
such
presbyteries
as
we
speake
of
?
de
facto
in
quo
viniverso
diocesan
Bishops
the
Angels
of
the
Churches
that
the
angels
of
the
Churches
there
mentioned
were
Diocesan
Bishops
,
such
as
ours
are
:
If
there
were
no
other
presbyters
in
the
Church
,
but
Ministers
;
2
If
the
Churches
whereof
the
Bishops
were
called
Angels
,
were
Dioceses
properly
&
not
parishes
.
3.
If
the
Angels
or
Bishops
then
were
not
parishionall
but
Diocesan
Bishops
4.
And
●f
the
Bishops
then
,
were
superior
to
other
Ministers
in
degree
&c.
Then
Diocesan
Bishops
are
such
as
are
here
meant
by
angels
.
But
all
these
4.
pointes
in
the
Antecedent
are
true
.
Ergo
the
consequent
is
true
also
.
with
aforced
analysis
divised
●g●inst
the
light
of
his
conscience
,
to
put
the
partes
of
his
sermon
out
of
the
frame
?
how
he
could
perswade
himself
anal●ysis
was
answerable
to
his
genesis
,
when
he
sawe
too
partes
of
the
5.
could
not
be
brought
to
his
frame
,
&
the
other
three
,
not
sutable
to
it
.
that
his
ow●e
distribution
of
his
sermon
,
and
the
transitions
which
he
useth
doe
wholly
dis●gree
with
his
analysis
that
the
analysis
here
propounded
by
himself
,
and
his
defense
of
the
severall
partes
,
doe
manifestly
prove
,
that
neyther
the
first
was
impertinent
,
nor
the
●●st
superflous
,
nor
the
other
3.
concluding
besides
the
purpose
.
That
the
Angels
or
Pastors
of
the
primitive
Churches
were
diocesan
Bishops
,
Those
ancient
Pastors
or
Bishops
were
Diocesan
Bishops
.
Therefore
,
they
were
Diocesan
Bishops
.
of
a
forced
analysis
,
devised
against
the
light
of
his
owne
conscicence
.
I
will
prove
(
saith
be
pag.
6.
)
1.
Ag●inst
both
sortes
,
that
there
were
no
lay-governi●g
Elders
in
t●e
primitive
Church
.
2.
And
then
more
particularly
against
the
former
,
that
in
the
first
200.
yeares
,
the
visible
Churches
were
dioceses
&c.
3.
And
cons●quently
that
the
A●gels
of
the
Churches
were
not
p●●ishonall
,
but
diocesan
Bishops
.
4.
And
ag●inst
the
later
,
That
the
Bishops
being
advanced
to
an
higher
degree
of
Ministerie
,
were
set
above
other
presbyters
,
not
onely
in
priority
of
order
,
but
also
in
major●●y
of
rule
.
that
he
indeavoureth
the
proofe
●f
thos
pointes
ag●inst
the
new
and
●lder
disc
pl●arians
.
the
expl●cation
●f
his
text
that
the
Angels
or
Pastors
of
the
primitive
Church
were
di●cesan
Bishops
&c.
that
by
the
Angels
mencioned
in
his
text
we
are
to
vnderstand
such
Bishops
,
for
the
substance
of
their
call●ge
,
as
our
reverend
Fathers
are
De
facto
whether
the
primitive
churches
were
governed
by
D
:
Bishops
,
by
presbytertes
of
such
Elders
de
i●●re
,
whether
the
Church
may
lawfully
be
governed
by
Bishops
must
be
governed
by
Presbyteries
a
forced
analysis
withdraweth
him
from
the
principall
queston
.
de
facto
whether
the
primitive
Churches
were
governed
by
Diocesan
Bishops
,
as
we
s●y
,
(
saith
he
)
or
by
the
Presbyteries
of
such
elders
as
they
speake
of
.
de
●ure
,
whether
the
Church
may
lawfully
be
governed
by
Diocesan
Bps
,
as
we
hold
,
or
must
needes
be
governed
by
their
presbyteries
as
they
affirme
?
The
first
is
handled
in
the
former
part
of
the
sermon
the
second
●n
the
later
de
vero
&
genuino
textus
sensu
,
whether
by
the
angels
there
mentioned
we
are
to
vnderstand
such
Bishops
for
the
substance
of
●●eir
c●lling
,
as
ours
are
.
Wh●ther
the
prim●tive
Churches
were
governed
by
Diocesan
Bishops
,
such
(
for
the
substance
of
their
calling
)
as
ours
are
;
or
by
such
Presbyteries
as
they
stand
for
,
viz.
eyther
parishionall
,
consisting
of
the
Parish-Bishop
,
and
a
compani●
of
lay
or
onely
governing
elders
:
or
Presbyters
in
cities
,
consisting
of
the
President
,
and
other
Presbyters
,
Whereof
some
are
Ministers
,
but
the
greater
some
,
laye
or
onely
governing
elders
.
whether
the
Bishops
meant
there
by
angels
,
were
such
Bishops
for
the
substance
of
their
calling
as
ours
are
?
whether
the
calling
of
such
Bishops
as
ours
are
,
be
of
divine
institution
.
De
facto
whether
the
angels
&c.
De
iure
,
whether
the
calling
&c.
to
take
notice
,
what
is
the
question
betwixt
them
,
that
so
he
may
discerne
his
discourse
concerning
●lders
to
be
pertinent
to
the
matter
in
quaestion
.
(
whether
the
primitive
Churches
were
governed
by
Diocesan
Bishops
as
we
sat
,
or
by
Presbyteries
of
such
elders
as
they
speake●f
?
)
the
disproofe
of
their
Presbyteries
is
a
direct
proof
of
his
Bishops
.
The
the
primitive
Churches
were
governed
by
diocesan
Bishops
,
such
as
ours
are
Medius
terminus
Eyther
the
primitive
Church
was
governed
by
Diocesan
Bishops
,
or
by
such
Presbyteries
as
they
stand
for
:
But
not
by
such
Presbyteies
as
they
stand
for
:
Therefore
by
Diocesan
Bishops
.
The
proposition
(
saith
he
)
is
implyed
in
the
very
question
betwene
us
:
And
the
disiunction
is
therein
by
both
parties
presupposed
as
necessarie
.
The
assumption
is
that
first
point
of
the
five
,
which
new
we
have
in
hand
.
The
primitive
Church
was
not
governed
by
such
Presbyteries
as
they
stand
for
They
are
not
able
to
prove
,
that
ever
there
were
any
presbyters
,
which
were
not
Ministers
:
Therefore
the
primitive
Churches
were
not
governed
by
such
presbyteries
as
they
stand
for
.
They
are
not
able
to
prove
,
that
any
of
the
visi●le
Churches
vsing
goverment
were
parishes
;
or
that
any
parishes
had
their
Bishop
,
to
governe
them
with
the
assistance
of
his
presbytery
;
or
that
the
presbyters
were
in
power
of
order
and
jurisdiction
equall
to
their
president
,
and
inferior
to
him
onely
in
order
&c.
primitive
Churches
were
not
governed
by
such
presbyteries
,
as
they
stand
for
.
to
be
necessary
though
not
absolutely
,
yet
ex
hypothesi
,
and
so
presupposed
on
both
sides
.
that
though
at
were
so
(
as
he
supposeth
)
that
there
were
no
other
Elders
in
the
primitive
Church
,
b●t
Ministers
of
the
word
;
yet
that
it
would
not
foll●w
,
that
the
Bishops
were
Di●osan
,
because
a
Presbyterie
of
Ministers
(
such
as
the
D.
himselfe
co●fsseth
were
then
in
use
)
might
be
ioyned
with
the
Bishop
in
the
government
of
the
Church
,
and
that
the
whole
congregation
might
have
as
great
an
hand
in
the
government
as
he
and
therefore
the
sole
government
of
Diocesan
Bishops
,
may
well
f●ll
,
though
there
were
no
sole
governing
elders
to
over
turne
them
.
in
the
primitive
Church
the
Bishop
vsed
the
advise
of
certeyne
●ra●e
Ministers
,
and
in
Church
caus●s
did
nothing
almost
without
them
.
that
k●n●e
of
government
,
which
the
aunci●nt
Presbyteries
and
their
Bishops
exer●ised
,
is
now
transferred
to
the
M●gistrate
,
to
whome
it
is
due
,
a●d
to
such
as
by
him
are
appointed
:
that
his
Refuter
acknowledgeth
the
question
to
be
such
as
he
proposeth
whether
the
Churches
should
be
governed
by
Pastors
,
and
Elders
,
or
by
diocesan
Bishops
?
de
iure
de
facto
that
the
primitive
Churches
were
governed
by
Diocesan
Bishops
that
Diocesan
Bishops
are
such
as
are
here
meant
by
angels
.
whether
the
primitive
Church
was
governed
by
Diocesan
Bishops
or
no
?
whether
Diocesan
Bishops
,
be
vnderstood
by
the
angels
or
no
?
whether
Bishops
meant
by
angels
in
his
text
,
were
such
Bishops
for
the
substance
of
their
calling
,
as
are
our
Bishops
at
this
day
?
In
the
primitive
Church
,
there
were
no
other
presbyters
but
Ministers
:
Therefore
the
primitive
Church
was
governed
by
di●cesan
Bishops
,
such
as
ours
are
.
whatsoever
church
hath
in
it
none
other
Presbyters
but
Ministers
;
the
same
is
governed
by
such
Diocesan
Bishops
as
ours
are
:
that
〈◊〉
the
apostles
dayes
,
all
the
Churches
,
which
they
planted
,
(
that
at
Ierusalem
onely
excepted
)
wanted
Bishops
,
and
yet
had
each
of
them
a
company
of
Presbyters
,
which
as
Pastors
,
fedd
them
in
common
,
and
laboured
the
conversion
of
others
.
Onely
when
they
were
to
leave
the
Churches
altogither
by
death
or
final
departure
into
other
places
&c.
then
they
ordeyned
them
Bishops
,
and
not
before
;
and
this
,
saith
he
,
is
that
which
Ierom
(
cap.
1.
ad
Tiium
)
affirmeth
,
that
the
Churches
at
the
first
,
before
Bishops
were
appointed
over
them
;
were
governed
by
the
common
counsell
of
Presbyters
.
de
iure
whether
the
Church
may
lawfully
be
governed
by
Bishops
,
as
he
holdeth
;
or
must
be
governed
by
their
Presbyteries
,
as
they
affirme
.
the
function
of
Bishops
to
be
of
apostolicall
and
divine
institution
.
For
if
,
saith
he
,
the
government
by
Di●cesan
Bishops
,
was
generally
and
perpetually
received
in
those
300
yeares
;
it
is
manifest
,
that
this
government
,
which
they
speake
of
,
was
not
in
use
.
whether
the
Church
must
be
governed
by
these
Presbyteries
)
apostolicall
and
divine
institution
the
function
of
Bishops
to
be
of
divine
institution
apostol
call
i●stitution
Medius
terminus
it
is
a
divine
ordinance
that
the
function
of
Bishops
,
(
such
as
ours
are
for
the
substance
of
the●●
calling
)
is
a
divine
ordinaunce
Starres
and
Angels
To
acknowledge
their
function
to
be
the
ordinance
of
God
,
and
in
that
regard
,
both
to
reverence
their
persons
;
and
to
obey
their
authority
,
as
we
are
exhorted
.
Phil.
2.
29.
Heb.
the
substance
of
their
callinge
a
divine
ordinance
that
the
angels
or
Bishops
of
the
primitive
Church
,
were
for
the
substance
of
their
calling
,
such
as
ours
are
)
that
is
to
say
,
Dioc●san
and
Provinciall
Bishops
,
being
superiour
in
degree
to
other
Ministers
,
and
having
a
singularitie
of
prehemmence
for
terme
of
life
,
and
a
peerelesse
power
both
of
ordination
and
iurisdiction
.
Their
superiority
arose
,
as
Beza
supposeth
,
from
the
very
light
of
nature
,
directinge
,
and
force
of
necessity
urging
men
to
that
course
:
but
,
as
I
rather
think
,
from
the
institution
of
the
Apostles
.
that
the
calling
of
diocesan
Bishops
is
of
divine
institution
.
they
be
superior
singularitie
of
preheminence
and
peereless●
power
,
Whence
commeth
this
sole
I
pray
you
,
that
hath
so
oft
bene
foysted
in
?
I
feare
greatly
from
an
evill
conscience
resolved
to
op●ugn
and
d
face
the
truth
(
lib.
3.
pag
118.
)
God
amend
that
soule
,
that
so
often
foysteth
in
that
sole
,
besides
my
meaning
and
my
words
O
defiled
conscience
,
which
ceaseth
not
to
ascribe
such
odious
and
absurd
asser●ions
to
me
.
where
doe
I
say
in
all
th●
sermon
,
that
Bishops
had
,
or
must
have
sole
power
or
iurisdiction
?
and
whether
Bishops
cannot
be
superiour
to
Presbyters
in
the
power
of
ordination
or
iuri●aiction
,
vnl●sse
they
have
all
the
sole
p●w●r
?
sol
p●wer
Deacons
,
Preists
and
Bishops
sole
superiority
Whosoever
ascribeth
to
every
Bishop
in
his
Diocese
,
a
singular
preheminence
(
not
of
order
onely
but
)
of
power
and
rule
,
eminent
above
all
,
and
admitting
no
partner
,
to
governe
in
fore
externo
,
the
Presbyters
aswell
as
the
people
,
as
their
Ruler
and
Iudge
,
holding
and
menaging
the
whole
power
and
authoritie
above
all
,
all
subiect
to
him
,
and
he
subiect
to
Christ
,
he
giveth
to
every
B
:
in
his
Diocese
,
a
sole
superioritie
or
sovereignty
and
sole
power
of
rule
.
But
the
Dostor
prescribeth
●o
every
Bishop
in
his
Diocese
a
singular
preheminence
(
not
of
order
onely
but
)
of
power
and
rule
,
eminent
above
all
&c.
Therefore
he
giveth
to
every
Bishop
in
his
Diocese
,
a
sole
superioritie
or
sovereigntie
,
and
so
power
of
rule
.
ascribed
and
appropriated
to
the
Bishop
alone
not
for
necessity
,
but
for
greater
solemnely
&c.
the
advice
and
●ssistance
of
presbyters
,
which
the
ancient
Bishops
used
,
grew
longe
since
out
of
use
;
because
it
seemed
needlesse
,
both
to
the
presbyters
,
desyring
their
ease
,
and
to
the
Bishops
,
desyring
to
rule
alone
.
That
when
Bishops
used
the
advice
of
their
presbyters
,
the
sway
of
their
authority
was
nothinge
lesse
,
then
when
they
us●d
it
not
;
for
the
assistance
of
the
presbyters
was
to
help
and
adv●se
,
but
never
to
over-rule
the
Bishop
;
like
as
the
authority
of
a
Prince
,
who
useth
the
advice
of
his
Councell
,
is
nothing
the
lesse
for
it
;
but
the
more
advised
.
Whosoever
in
their
government
,
&
proceeding
to
give
sentence
in
any
cause
,
that
is
to
be
iudged
by
them
,
have
no
assistance
of
any
to
restreyne
them
,
from
sw●●ing
the
matter
as
pleaseth
them
:
they
have
a
sole
power
of
rule
,
or
do
rule
by
their
sole
authoritie
But
our
English
Pre●●tes
i●
their
Episcop●ll
government
,
and
in
proceeding
to
give
sentence
in
any
cause
,
that
is
to
be
iudged
by
them
;
have
no
assistance
of
any
to
restreyne
them
f●om
swaying
the
matter
as
ple●seth
them
.
Therefore
,
they
have
a
sole
power
of
rule
,
or
do
rule
by
thei●
sole
authoritie
.
this
is
the
cheefe
matter
now
in
question
,
he
may
speake
something
for
the
iustification
of
the
Bishops
ruling
by
their
sole
authoritie
,
were
such
Bishops
That
all
power
is
not
given
to
the
Bishop
alone
;
because
that
in
the
government
of
the
Church
,
others
are
joyned
with
him
,
some
vnder
him
,
and
some
above
him
&c.
all
power
is
given
to
mean
heaven
and
earth
,
In
the
government
of
the
world
,
there
are
others
ioyned
with
Christ
,
the
Father
is
above
him
,
1.
Cor.
15.
27
,
28.
and
vnder
him
are
both
his
Apostles
and
th●ir
successors
Mat.
28
,
19
,
20.
and
also
all
Christian
Princes
.
Ergo
,
all
power
is
not
given
to
Christ
alone
;
neyther
is
his
government
a
Monarchy
,
or
s●le
power
of
rule
.
in
receyving
accusations
,
in
conventing
parties
accused
,
and
censuring
such
as
are
found
guilty
,
accordinge
to
the
quality
of
the
offence
,
by
reproofe
,
putting
to
silence
,
suspension
,
deprivation
,
or
excommunication
it
hath
bin
a
receyved
opinion
in
the
Church
of
God
,
even
from
the
Apostles
times
vntill
our
age
,
that
the
right
of
ordination
of
presbyters
is
such
a
peculiar
prerogative
of
Bishops
,
as
that
ordinarily
and
regularly
,
there
could
be
no
lawfull
ordination
,
but
by
a
Bishop
.
the
ordinary
right
of
ordination
to
the
Bishop
alone
.
onely
,
in
the
judgment
of
the
Fathers
have
right
of
orde●ninge
Ministers
,
regularly
.
The
truth
is
,
where
Ministers
maye
be
had
,
none
but
Ministers
ought
to
baptize
;
and
where
Byshops
maye
be
had
,
none
but
Byshops
ought
to
ordeyne
.
that
the
power
of
imposing
hands
to
conveigh
grace
,
either
to
parties
baptized
for
their
confirmation
;
or
to
panitents
for
their
reconciliation
,
or
to
parties
designed
to
the
Ministery
,
for
their
ordination
,
is
peculiar
vnto
Bishops
,
and
to
the
power
of
their
order
,
whereby
they
differ
from
Presbyters
and
Deacons
so
appropriated
to
the
power
of
order
in
Bishops
,
that
they
cannot
communicate
it
to
any
others
.
that
the
power
of
ordeyninge
was
in
the
Bishops
,
and
not
in
the
presbyters
that
Bishops
had
the
power
or
right
which
presbyters
had
not
divine
ordinance
untruth
,
cal●m●●tion
,
wilful
depraving
of
his
assertion
,
vnto
the
married
I
command
(
ouk
●go
alla
ho
kurios
)
not
I
,
but
the
Lord
.
But
to
the
remnant
(
ego
lego
,
ouk
hokurios
l
spe●ke
,
not
the
Lord
tou
k●riou
ent●lai
jure
divins
praxis
apostolike
thesis
pneumalike
apostolorum
usum
et
morem
Some
are
the
perpetuall
government
of
Christes
Church
:
He
may
be
vnderstood
as
holding
their
superioutie
to
be
,
not
divini
,
but
apostolici
juris
.
divine
ordinance
the
things
which
are
divini
juris
are
so
generally
īmutably
and
perpetually
necess●rie
,
that
no
true
Church
can
be
without
them
.
doo
this
in
remembrance
of
me
:
jus
divinum
jus
is
so
as
no
true
Church
can
be
without
it
.
kat
hexochen
Angels
sent
of
God
,
&
starres
held
in
the
right
hand
of
Christ
.
They
are
as
cheif
Stewards
over
Gods
family
,
and
principall
spirituall
governours
over
Christs
body
.
hegoumenoi
,
rulers
or
Leaders
,
which
the
Apostle
(
Heb.
13.
17.
)
chargeth
to
be
obeyed
.
proper
pastors
of
the
Church
pastorall
authority
delegated
vnto
them
,
by
their
Bishops
.
de
f●cto
de
iure
p●erelesse
power
of
provinci●ll
or
nationall
Churches
,
the
metropolitans
&
Bishops
of
dioceses
a●e
and
oug●t
to
be
the
governors
.
are
and
ought
to
be
de
facto
de
iure
is
to
be
reteyned
,
by
,
meet
or
fitt
,
exped●ent
,
or
conven●ent
,
profitable
,
or
needfull
,
to
be
reteyned
.
as
effectuall
and
as
justifiable
The
truth
is
(
saith
he
)
where
Ministers
may
be
had
,
none
but
Ministers
ought
to
baptise
:
and
where
Bishops
may
be
had
,
none
but
Bishops
ought
to
ord●yn
:
But
though
neyther
ought
to
be
done
,
yet
being
done
:
the
former
by
other
Christians
in
want
of
a
Minister
;
the
later
by
other
Ministers
in
defect
of
a
Bishop
;
as
the
one
,
so
the
other
also
is
of
force
;
the
Church
receiving
the
partie
baptized
into
the
communion
of
the
faithfull
;
and
the
partie
ord●yned
as
a
lawfull
Minister
.
that
the
function
and
authority
which
Timothy
and
Titus
had
,
as
being
assigned
to
certeyne
churches
,
is
ordinary
,
and
perpetually
necessary
,
not
onely
for
the
welbeing
,
but
also
for
the
very
being
of
the
visible
Churches
with
mallice
,
want
of
iudgement
,
and
with
ignorant
mistaking
,
or
wilfull
depraving
of
his
sayings
,
and
that
against
sense
(
lib.
4.
pag.
146.
148.
&
167.
)
their
function
and
authority
he
meant
,
that
their
function
was
ordinarie
,
and
their
authoritie
was
perpetually
necessary
.
The
function
&
authoritie
which
Timothy
and
Titus
had
,
as
being
assigned
to
certeine
Churches
,
viz.
of
Ephesus
and
Creete
,
(
consisting
specially
in
the
power
of
ordination
and
iurisdiction
)
was
not
to
end
with
their
persons
,
but
to
be
continued
in
their
successors
:
as
being
ordinary
and
perpetually
necessary
;
not
onely
for
the
wellbeinge
,
but
also
for
the
very
beinge
of
the
visible
Churches
.
The
supposed
evangelisticall
function
of
Timothy
and
Titus
,
was
to
●nd
with
their
persons
,
and
admitted
no
succession
,
being
both
extraordinary
and
temporary
.
(
function
and
authority
But
it
was
not
extraordinary
and
evangelicall
;
therfore
ordinary
and
episcopall
.
(
it
to
be
ordinarie
It
was
not
extraordinary
that
their
function
was
not
to
ende
with
their
persons
but
to
be
continued
in
their
successors
Their
function
was
ordinary
was
not
to
ende
with
their
persons
.
Their
function
was
ordinary
,
and
therefore
it
was
ordinary
.
ordinary
and
episcopall
jus
apostolicum
jus
divinum
de
facto
de
jure
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
,
●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
●f
necessary
use
onely
for
the
times
of
persecution
,
and
in
want
of
a
Christian
M●gistra●e
,
as
some
have
estemed
the
governinge
Elders
to
be
.
But
in
the
Doctors
opinion
,
who
holdeth
the
episcopall
function
(
such
as
ours
〈◊〉
at
this
●●y
)
to
be
of
divine
institution
;
it
was
neyther
so
extraordinarie
or
temporarie
,
a●
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
function
of
teaching
Elders
or
Ministers
of
the
word
&
sacraments
,
fi●ted
for
the
generall
use
of
all
Churches
to
the
worlds
end
.
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
no●
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
.
The
episcopall
function
is
of
apostolicall
and
divine
institution
The
function
of
Bps.
is
lawful
and
good
,
as
having
divine
both
institution
&
approbation
,
Diocesan
and
provinciall
Bishops
,
superiour
in
degree
to
other
Ministers
,
having
a
singularity
of
preheminence
for
terme
of
life
;
and
a
p●●relesse
power
both
of
ordination
and
jurisdiction
)
That
the
function
or
calling
of
diocesan
Bishops
(
such
a●
ours
are
)
is
of
Divine
institution
.
The
Bishops
meant
by
angels
,
Ap●●
.
●
.
20.
were
such
Bishops
as
ours
are
:
Therfore
the
function
of
Bishops
,
such
as
ours
are
,
is
of
divine
institution
.
Starres
holden
in
Christs
right
hand
,
that
they
are
Di
cesan
and
provinciall
Bishops
,
superiour
in
degree
to
other
Ministers
,
having
a
singularity
of
preheminence
,
for
terme
of
life
,
and
a
peer●lesse
power
both
of
ordination
and
jurisdiction
.
The
7.
Churches
whereof
those
Angels
were
Bishops
were
Dioceses
such
as
ours
are
.
Therefore
those
Angels
(
or
the
Bishops
there
ment
by
Angels
)
were
Diocesan
Bishops
like
to
our
Diocesans
.
For
whereas
our
Saviour
Christ
,
writing
to
the
Churches
of
Asia
numbreth
but
seven
,
&
naming
the
principall
,
and
(
some
of
them
)
mother-cities
)
of
Asia
,
saith
:
The●
starres
were
the
angels
of
those
7.
churches
;
it
cannot
be
denied
but
that
the
Ch●
whereof
they
were
Bishops
,
were
great
&
ample
cities
,
and
not
cities
alone
,
but
also
the
Countries
adioyning
.
it
is
naught
if
he
cannot
frame
a
Syllogisme
with
hope
to
answere
it
,
vnlesse
the
proposition
have
a
consequence
which
he
may
deny
,
intreateth
him
that
the
Proposition
may
be
simple
,
not
to
know
what
the
hypothesis
or
thing
supposed
in
a
connexive
syllogism
is
,
how
to
know
it
to
dispose
his
connexive
proposition
into
an
Enthymem
,
what
part
is
wanting
to
make
vp
a
syllogism
,
the
same
is
presupposed
as
the
hypothesis
whereon
the
consequence
is
grounded
:
knoweth
not
what
is
the
hypothesis
,
or
thing
presupposed
in
a
connexive
proposed
in
a
connexive
proposition
;
and
that
he
must
unlearn
that
art
(
if
he
will
not
be
counted
a
Trifler
)
of
flinging
all
arguments
into
a
connexive
syllogisme
,
that
he
may
have
a
consequence
to
cavill
with
.
The
7.
Churches
whose
Bishops
are
called
angels
,
Apoc.
1.
20.
were
great
and
ample
cities
;
and
not
cities
onely
but
also
the
countryes
ad●●yning
.
Therefore
in
the
age
followinge
the
visible
Churches
indowed
with
power
of
ecclesiasticall
government
,
were
Dioceses
properly
and
not
parishes
.
that
is
great
and
ample
cities
,
&c.
The
proposition
is
so
farr
from
presupposing
all
the
Churches
in
the
world
to
be
great
and
ample
cities
,
that
it
doth
not
so
much
as
presuppose
those
7.
in
Asia
,
to
be
such
.
That
is
presupposed
in
the
proposition
;
but
is
assumed
,
or
affirmed
in
the
Assumption
.
In
every
Enthymem
what
soever
is
not
affirmed
in
the
Antecedent
,
&
yet
is
necessarily
vnderstood
to
make
good
the
conclusion
:
the
same
is
presupposed
(
or
taken
for
granted
)
in
the
consequence
of
the
argument
.
But
in
the
Doctors
Enthymem
before
s●t
downe
to
make
good
the
Conclusion
,
this
assertion
that
all
churches
in
the
world
were
at
that
time
such
as
those
.
7.
to
wit
,
greate
and
ample
Cities
is
necessarily
vnderstoode
,
but
not
affirmed
in
the
An
●●cedent
.
●herefore
the
same
Assertion
is
presupposed
(
or
taken
for
granted
)
in
the
consequence
of
That
what
he
saith
of
the
7.
Churches
,
he
would
have
vnderstood
of
all
other
Churches
,
it
is
presupposed
in
his
argumentation
;
but
not
in
his
proposition
.
that
as
in
other
places
he
is
not
to
be
blamed
for
concluding
from
other
Churches
to
these
7
:
so
neyther
here
for
concluding
from
thes●
7.
to
all
others
,
that
all
Churches
had
not
within
their
circuit
great
and
ample
cities
,
that
though
it
were
granted
,
that
those
7.
were
great
and
ample
Cities
and
the
Countries
adjoyninge
,
yet
their
might
be
diverse
other
(
as
that
of
Cenchrea
Rom.
16.
)
which
were
small
and
bounded
within
the
walle●
of
some
small
Towne
.
See
you
not
,
saith
the
D.
how
he
seeketh
about
for
starting
holes
?
what
if
there
were
other
small
Churches
?
what
is
that
to
this
consequence
?
If
th●se
Ch:
conteined
each
of
them
,
not
onely
the
City
but
the
Country
adjoyning
,
then
they
were
not
parishes
properly
,
but
Dioceses
.
his
answere
if
it
be
well
weighed
,
is
an
exception
against
the
conclusion
&c.
seek
about
for
starting
holes
an
exception
against
the
conclusion
what
is
verified
of
those
7.
Churches
,
the
same
may
be
truly
affirmed
of
all
others
.
that
the
7.
Churches
were
Dioceses
.
a
froward
adversary
The
7.
Churches
whose
Bishops
are
called
Angels
,
Apoc.
1.
20.
were
great
and
ample
cities
,
and
not
the
cities
alone
,
but
also
the
countries
adioyning
.
Therefore
those
7.
Churches
were
Dioceses
properly
and
not
Parishes
;
yea
Dioceses
such
as
ours
are
.
great
and
ample
cities
&c.
Great
and
ample
cities
tog●ther
with
their
countries
adioyning
are
Dioceses
properly
and
not
parishes
;
yea
Dioceses
like
to
ours
.
But
the
7.
Churches
who●e
Bishops
are
called
Angels
,
Apoc.
1.
20.
were
great
and
ample
cities
togither
with
their
countries
adioyning
.
Therefore
those
7.
Churches
were
Dioceses
properly
&c.
great
and
ample
cities
that
the
7.
Churches
whose
Bishops
are
in
his
text
called
angels
,
were
not
onely
the
cities
,
but
also
the
countries
adioyning
,
was
,
that
those
Churches
conteined
in
their
circuite
not
onely
the
Cities
,
but
the
Cuntries
adjoyninge
.
Churches
,
whose
circuite
conteyned
both
Cities
and
countryes
adjoyning
were
Dioceses
.
The
circuite
of
the
7.
Churches
conteyned
the
Cities
and
Countries
adjoyninge
.
Therefore
the
7.
Churches
were
dioceses
.
will
stand
vnmoveable
,
when
the
foundation
of
our
discipline
will
be
razed
.
that
the
Circuite
of
every
one
of
those
Churches
conteyned
both
the
City
,
&
the
Country
adjoyninge
:
that
every
Church
,
whose
circuite
conteineth
a
City
,
and
the
Country
adjoyninge
,
is
a
Diocese
.
Is
this
the
deniall
of
any
thing
but
the
conclusion
,
is
not
the
denial
of
the
conclusion
an
evidence
that
the
answerer
is
confounded
?
&
is
not
confusion
a
manifest
signe
,
that
he
writeth
against
his
conscience
,
resolved
not
to
be
perswaded
,
though
his
conscience
be
conv●ct●d
?
(
The
Churches
in
the
Apostles
times
were
not
divided
into
severall
parishes
;
and
therefore
the
presbyteries
in
their
dayes
were
appointed
not
to
parishes
but
to
Dioceses
)
It
doth
not
appeare
(
neither
is
it
true
)
that
every
one
of
those
.
7.
Churches
,
was
divided
into
diverse
severall
ordinary
assemblies
.
As
touching
the
first
wondred
,
what
our
brethren
meane
to
argue
from
the
example
of
those
Churches
,
which
were
not
divided
into
parishes
,
to
those
that
be
.
would
they
have
the
Church
of
a
City
&
country
belonging
to
it
,
to
be
all
but
one
congregation
assemblinge
ordinarily
in
one
place
?
whether
we
that
doe
and
of
necessity
must
,
consist
of
diverse
congregations
,
are
to
followe
the
example
of
any
ancient
Church
,
as
it
was
before
it
was
divided
,
or
as
it
was
after
it
was
divided
?
that
eche
congregation
after
the
division
was
as
that
one
before
,
nothing
lesse
;
let
them
prove
that
,
and
I
will
yeeld
in
the
whole
cause
.
they
were
Dioceses
such
as
ours
are
It
wil
be
said
that
the
Churches
before
they
were
divided
were
not
Dioceses
.
that
the
circuite
of
the
Church
,
in
the
intention
of
the
Apostle
or
first
founder
of
it
,
was
the
same
as
well
before
the
division
of
parishes
as
after
.
that
the
circuit
of
every
Church
,
even
from
the
beginning
(
aswelas
after
the
multiplying
of
perishes
)
included
not
onely
the
citie
but
th●
countrye
thereto
belonging
.
that
a
Church
not
yet
divided
into
severall
assemblies
is
notwithstanding
a
Diocese
;
If
the
founder
thereof
,
did
intend
,
that
her
circuite
should
include
citie
and
country
,
as
a
divided
Diocese
doth
.
Medius
terminus
Those
Churches
were
Dioceses
intentionally
;
Therefore
they
were
Dioceses
properly
or
that
when
the
Apostles
first
of
the
whole
nation
No
Church
,
whose
circuite
includeth
the
citie
(
wherein
it
is
seated
,
)
&
the
Country
adioyning
,
onely
in
the
intention
of
the
first
founder
,
but
not
actually
or
in
execution
,
is
a
Diocese
actually
and
properly
:
if
therefore
the
7.
Churches
,
were
Churches
whose
circuit
included
the
cities
(
wherein
th●y
were
seated
)
and
tho
countryes
adioyning
,
onely
in
the
intention
of
the
first
founders
▪
but
not
actually
,
or
in
execution
.
(
Then
it
followeth
that
)
The
7.
Churches
were
not
Dioceses
actually
or
properly
.
the
Apostolike
Churches
were
Dioceses
properl●
,
they
were
Dioces●s
intentionally
great
and
ampl●
cities
they
were
the
cities
and
countries
,
the
circuite
of
the
Churches
conteyned
both
cities
and
countryes
adioyning
:
it
was
the
intention
of
their
●●unders
,
that
in
time
they
should
conteyne
such
a
circuite
.
Even
as
(
saith
he
pag.
49.
)
the
subiect
of
the
leaven
is
in
the
whole
Bache
in
the
intention
of
him
that
putteth
it
into
the
lump●
;
though
the
loaves
be
not
yet
divided
;
yea
though
but
a
litle
of
the
Dough
be
yet
(
after
it
is
newly
put
in
)
seasoned
:
So
it
is
with
the
Church
and
the
circuit
thereof
.
that
the
circuite
of
the
Church
in
the
intention
of
the
Apostle
or
first
founder
of
it
,
was
the
same
aswel
before
the
division
of
parishes
as
after
.
Even
as
the
subiect
of
the
leven
in
the
intention
of
him
that
put
it
into
the
lump
,
is
the
same
while
the
leaves
are
undivided
,
that
it
is
after
.
If
you
aske
me
how
I
knowe
this
?
I
answere
.
First
,
because
the
whole
Church
of
God
ever
since
the
Apostles
daies
vnto
our
age
,
hath
so
vnderstood
the
intention
of
the
Apostles
,
and
of
their
first
founders
;
the
circuite
of
every
Church
,
having
from
the
beginning
,
included
not
onely
the
City
but
the
Country
thereto
belonging
.
Lords
worthies
Secondly
because
that
division
of
Churches
which
was
300.
or
400.
yeares
after
Christe
,
with
their
limits
and
circuites
,
was
ordinarily
the
same
which
had
bene
from
the
beginning
,
as
before
hath
bene
testified
by
divers
auncient
Councels
.
Thirdly
saith
he
,
because
it
is
confessed
by
Beza
and
testified
by
D.
Reynoldes
and
others
that
the
distribution
of
the
Church
,
did
usu●ll●
fellowe
the
division
of
the
Common
wealth
:
in
so
much
that
those
Countries
that
were
subjected
to
the
Civill
jurisdiction
,
●xercised
in
any
City
,
were
also
subject
ordinarily
to
the
ec●lesiasticall
&c.
that
the
whole
Church
of
God
,
ever
since
the
Apostles
daies
vnto
our
age
,
hath
so
vnderstood
the
intention
of
the
Apostles
,
and
the
first
founders
of
the
apostolike
Churches
.
(
that
the
circuite
of
each
Church
in
the
intention
of
the
Apostles
or
first
founders
was
the
same
before
the
division
of
parishes
that
it
was
after
)
that
though
those
Churches
had
not
bin
divided
into
severall
congregations
,
yet
had
they
each
of
them
bene
dioceses
.
that
at
the
time
of
writing
the
Revelation
,
it
is
more
then
probable
,
that
they
conteyned
diverse
congregations
.
That
▪
when
Paul
had
continued
but
two
yeares
at
Ephesus
,
the
holy
Ghost
testifieth
(
Act.
19.
10.
)
that
all
which
inhabited
Asia
(
so
properly
called
)
did
heare
the
word
of
the
Lord
.
And
having
both
placed
many
Presbyters
amongst
them
;
and
continued
with
them
for
the
space
of
three
yearees
;
afterwards
sendeth
T●mothy
to
be
their
Bishop
,
who
ordinarily
continued
among
them
,
vntill
his
death
.
And
that
we
should
not
thinke
,
there
was
but
that
Church
at
Ephesus
in
Pauls
time
,
he
maketh
mention
of
the
Churches
of
Asia
.
1.
Cor.
S.
Paul
maketh
mention
of
the
Churches
of
Asia
.
Ergo
,
you
may
not
think
there
was
but
that
Church
at
Ephesus
in
his
time
.
of
Timothy
sent
vnto
Ephesus
to
be
their
Bishop
,
&
his
ordinary
continuance
there
vntil
his
death
of
diverse
congregations
in
every
of
these
Churches
.
Peter
likewise
by
his
preaching
converted
many
in
Asia
.
after
the
death
of
Peter
and
Paul
,
S.
Iohn
went
into
those
parts
,
preached
the
Gospel
for
many
yeares
,
ordeyned
Byshops
&
Presbyters
where
need
was
.
add
to
the
Ministery
of
the
Apostles
,
the
preachings
of
the
Byshops
and
Presbyters
ordeyned
by
them
,
and
Disciples
whom
they
had
instructed
,
by
whose
Ministery
some
Churches
were
brought
to
the
fayth
,
as
that
of
Colossae
(
in
the
Confines
of
Phrigia
)
in
Paules
time
.
that
the
7.
Churches
of
Asia
conteyned
(
each
of
them
)
diverse
congregations
:
whether
it
be
not
unlikely
that
not
in
any
one
of
these
famous
Churches
,
no
not
in
that
of
Ephesus
,
there
were
in
the
whole
citie
&
country
belonging
to
it
,
any
more
then
one
ordinary
congregation
,
after
the
preaching
of
such
and
so
many
for
the
space
of
45.
yeares
.
It
is
very
unlikely
that
▪
there
should
not
be
in
any
one
of
those
famous
Churches
(
no
not
in
that
of
Ephesus
,
that
is
,
in
the
whole
citie
&
country
belonging
to
it
)
any
more
then
one
ordinary
congregation
.
Therefore
it
is
more
then
propable
,
that
they
all
conteyned
diverse
congregations
.
that
there
were
no
more
then
7.
distinct
Churches
,
each
of
the
was
divided
into
severall
Congregations
that
it
doth
not
appeare
,
neyther
is
it
true
,
that
every
one
of
these
Churches
was
divided
into
diverse
severall
ordinarie
assemblies
.
he
will
ioyne
togither
If
,
saith
he
,
there
were
but
one
Bishop
for
the
Church
,
both
of
the
citie
and
Countrye
(
as
there
were
but
7.
in
all
those
seven
Churches
)
2.
If
the
Churches
both
of
citie
&
country
were
subiect
to
the
B.
of
the
citie
.
3.
If
the
parishes
both
of
citie
&
country
had
neyther
Bishop
nor
Presbytery
▪
but
Presbyters
severally
assigned
to
them
.
4.
If
the
presbyters
of
the
Country
were
ordeyned
by
the
Bishop
of
the
City
;
&
not
onely
they
,
but
also
the
rurall
Bishops
were
subject
to
his
authority
,
(
all
which
I
have
by
moste
evident
arguments
▪
and
testimonies
proved
already
)
then
did
the
severall
congregations
and
parishes
(
which
I
have
also
proved
were
all
but
members
of
one
body
)
depend
vpon
the
cheife
Church
in
the
City
as
their
head
;
neither
had
they
the
power
of
ecclesiasticall
jurisdiction
whereof
they
speake
,
as
I
have
also
proved
before
.
It
appeareth
by
Councels
and
Fathers
after
Constantines
time
or
a
li●le
before
,
that
parishes
in
cities
and
countries
adioyning
,
were
subiected
to
the
iurisdiction
of
the
Bishop
of
the
citie
,
and
members
of
one
Diocesan
body
:
Ergo
at
the
time
of
writing
the
Revelation
,
there
were
in
every
of
the
7.
Churches
,
diverse
congregations
,
which
depended
on
one
cheefe
,
without
prower
of
government
in
themselves
.
that
the
7.
Churches
of
Asia
,
were
great
and
ample
Cities
,
and
not
the
Cities
alone
but
also
the
Countries
adjoyning●
,
faulty
both
in
words
and
matter
,
cavill
egregiously
If
(
saith
he
)
he
discerned
the
speach
which
I
used
to
be
unproper
,
had
he
not
so
much
,
neyther
ar●
(
I
meane
rethorick
or
logick
)
nor
grace
,
(
I
meane
charitie
)
as
either
to
conceyve
me
to
have
spoken
by
a
trope
,
or
to
explane
my
speach
,
by
such
an
enunciation
,
as
the
nature
of
the
argument
doth
require
?
The
Churches
were
improperly
the
cities
and
countries
adioyning
;
therefore
they
were
properly
Dioceses
who
ever
heard
that
starrs
were
angels
?
that
the
cup
is
blood
the
7.
starres
are
the
angels
this
cup
is
my
blood
the
churches
were
the
cities
and
the
Country
,
not
vnderstand
him
as
speaking
(
after
that
most
vsuall
metonymie
)
of
the
Christian
people
in
the
citie
and
countrie
,
nor
yet
explaine
his
wordes
as
the
nature
of
the
argument
conteyned
in
his
speach
did
lead
him
?
that
the
Churches
were
great
Cities
&c.
)
thanketh
God
that
he
●s
free
both
from
desire
and
intent
of
dazaling
the
eies
of
the
simple
:
that
all
the
people
in
the
citie
and
country
had
bene
a●
that
time
Christians
All
the
people
of
the
citie
&
country
were
Christians
,
the
Church
conteyned
within
her
circuite
all
the
people
of
city
and
countrey
:
The
Churches
were
,
(
that
is
contayned
)
not
onely
the
cities
,
but
the
countrie
,
A
man
is
not
onely
body
but
soul
also
:
man
consisteth
of
body
and
soul
whole
man
conteineth
these
two
parts
:
of
the
christian
people
in
citie
and
countrie
.
Whatsoever
Church
in
S.
Iohns
time
was
,
or
cont●yned
,
the
christian
people
of
an
whole
citie
and
countrie
adjoyning
:
the
same
was
properly
a
dio●ese
,
yea
such
a
diocese
as
ours
are
.
But
every
of
the
7.
Churches
of
Asia
was
or
contayned
in
S.
Iohns
time
the
christian
people
of
an
whole
citie
and
countrie
adjoyning
.
Therefore
,
every
of
those
7.
Churches
,
was
properly
a
diocese
;
yea
such
a
diocese
as
ours
is
.
is
it
so
strange
a
thing
with
our
learned
Refuter
that
the
name
of
the
citie
should
be
given
to
the
Church
?
Let
him
looke
back
to
Apoc.
1.
11.
&
he
shall
find
that
the
7.
Churches
were
Ephesus
Smyrna
&c.
The
Church
which
is
in
Ierusalem
or
Antioch
&c.
The
Church
of
the
Thessalonians
,
Smyrnians
The
Saints
at
Ierusalem
Lidda
&c.
k●ipempson
tais
e●clesiais
tais
en
Asia
,
eis
Eph●son
,
kieis
Smurnan
,
&c.
eis
Epheson
&c.
eis
Epheson
,
eis
Smyrnan
&c.
en
Epheso
,
en
Smyrna
tais
●c●l●siais
(
eis
polin
(
pros
parthenon
eis
Sarepta
(
pros
gunaika
cheran
.
to
Ierusalem
,
vnto
the
Apostles
&
Elders
pros
me
,
eis
Nicopolin
(
●is
nicopolin
both
where
Paule
was
to
be
found
;
and
whether
he
was
to
goe
:
(
●is
Epheson
eis
Epheson
kai
Smyrnan
it
is
so
vsuall
with
good
Authors
,
speaking
of
Byshops
,
to
say
,
they
were
Byshops
of
such
or
such
a
citie
,
that
he
might
fill
a
volum
with
quotations
to
this
purpose
.
that
he
could
fill
a
volume
with
quotations
,
but
a
few
testimonie
shall
suffice
,
that
Eusebius
saith
Evodius
was
the
first
,
and
Ignatius
the
second
Byshop
of
Antioch
,
and
th
〈◊〉
Ignatius
writing
to
Policarpus
,
stileth
himselfe
Byshop
of
Antioch
.
Every
body
knoweth
(
saith
he
)
that
in
all
cities
and
countries
for
the
space
of
almost
300.
yeares
,
the
Christians
were
persecuted
by
the
Gent●les
.
writing
of
the
sayd
martyrd●m
the
Church
of
God
which
is
at
Smyrna
,
whether
a
whol
diocese
?
or
country
of
Christians
di●●●habite
Smyrna
?
an
obi●ctim
scarce
worth
the
answering
,
that
the
whole
di●cese
was
se●ted
cheefly
in
the
citie
,
as
the
soule
which
is
in
all
the
bodie
,
is
sayd
to
be
in
the
head
;
and
that
though
by
the
Church
at
Smyrna
,
we
should
vnderstand
onely
,
that
part
which
did
inhabite
the
citie
;
yet
the
●aming
it
the
Church
which
is
〈◊〉
Sm●rna
,
excludeth
not
the
Churches
in
the
countrye
from
being
of
the
same
body
or
diocese
with
it
.
The
epistles
were
directed
to
the
Angel
of
the
Church
in
Ephesus
,
in
Smyrna
,
and
not
of
Eph●sus
the
Church
,
of
Smyrna
the
Church
&c.
as
if
the
whole
cities
were
the
Churches
.
although
the
whole
citie
of
Ephesus
,
meaning
Civitas
,
was
not
the
Church
vntil
it
was
wholly
converted
to
Christianity
;
yet
the
whole
citie
(
meaning
●●bs
)
was
conteyned
within
the
circuite
of
the
Church
,
intended
by
the
Apostles
&c.
neither
is
it
material
that
the
Church
is
sayd
to
have
bene
in
Ephesus
,
seing
,
in
urbe
,
the
Church
was
cheefely
seated
,
as
was
said
before
.
The
whole
citie
meaning
Civitas
was
not
the
Church
till
it
was
wholly
converted
to
Christianitie
.
the
Churches
were
cities
that
the
Church
was
seated
those
Churches
were
great
and
ample
cities
If
any
man
ask
(
saith
he
)
how
it
may
be
said
,
that
the
Church
conteyned
City
and
Countrye
,
when
but
a
few
Christians
in
comparison
of
the
heathen
,
were
in
eyther
of
both
.
I
answere
(
as
before
)
that
the
circuite
of
the
Church
or
Diocese
was
the
same
,
when
there
were
fiwe
,
and
when
there
were
many
,
yea
when
all
were
Christians
.
of
great
and
ample
Cities
they
were
cities
they
conteyned
the
cities
that
the
circuite
of
every
one
of
these
7.
Churches
conteyned
both
the
citie
and
countrie
adjoyning
.
paroikian
kai
choran
ecclesia
in
all
places
of
the
new
Testament
(
excepting
Act.
19.
)
is
appropriated
to
the
companie
of
the
faithfull
,
and
signifieth
a
companie
of
men
called
out
of
the
world
vnto
salvation
by
Christ
,
that
is
to
say
,
a
companie
of
Christians
.
that
the
Church
did
contayne
the
citie
and
the
countrie
.
were
provided
,
not
onely
for
the
cities
themselves
,
but
also
for
the
Countries
adjoyninge
,
which
were
converted
or
to
be
converted
.
that
the
circuite
of
the
Church
was
the
same
,
when
there
were
few
&
when
there
were
many
,
yea
when
all
were
Christians
.
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
.
that
the
Ch●c●●●uite
cont●ined
at
the
first
both
City
&
c●ūt●y
,
in
the
intention
of
the
Apost
or
first
founders
,
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
,
it
cannot
be
denied
that
the
Churches
whereof
they
were
Byshops
.
were
great
and
ample
cities
,
and
not
the
cities
alone
,
but
the
cou●tries
adjoyning
.
if
our
Saivour
writing
to
the
Churches
of
Asia
,
numbreth
●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
,
that
the
7.
Churches
contained
within
their
circuite
the
cities
and
countries
adjoyning
▪
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
:
our
Saviour
Christ
writing
to
the
Churches
●n
Asia
,
comprizeth
all
vnder
these
7.
as
being
the
principall
,
and
contayning
within
their
circuite
all
the
rest
.
that
if
the
7.
Churches
comprized
within
theire
circuite
all
the
Churches
in
Asia
;
then
all
both
in
cities
and
countries
)
comprizeth
all
vnder
these
7.
as
being
the
principall
severally
.
1.
The
Church
of
Ephesus
(
saith
he
)
conteined
a
great
and
ample
citie
(
in
deed
,
metropolis
,
or
mother
citie
)
&
the
countrie
subject
to
it
.
2.
the
Church
of
Smyrna
a
mother-citie
and
the
countrie
belonging
to
it
&c.
with
their
territories
some
of
those
7.
Churches
;
were
mother-cities
?
Some
of
those
7.
Ch:
were
mother-cities
;
Ergo
they
were
everie
of
them
great
and
ample
cities
Ephesus
Smyrna
that
some
of
those
Churches
were
Metropol●is
,
that
is
,
not
onely
mother-cities
,
but
also
metropolitan
Churches
:
all
the
Churches
in
the
cities
,
and
countries
of
all
Asia
,
to
be
conteined
in
the
circuite
of
those
7.
Churches
.
paroikian
et
●horan
Philadelphia
&
Thyatira
that
his
hap
was
so
hard
,
that
scarce
any
one
proposition
or
assumption
in
his
reasoning
might
be
acknowledged
to
be
true
.
his
refuters
happ
is
so
hard
,
that
he
is
not
able
to
prove
any
one
eyther
proposition
or
assumption
of
his
,
to
be
untrue
.
that
though
it
were
graunted
that
our
Sauiour
wrote
those
epistles
,
to
all
the
Churches
of
Asia
;
yet
it
will
not
follow
that
all
the
rest
depended
as
children
vpon
the
mother
.
For
put
the
●ase
,
the
Emperour
finding
some
abuse
commonly
reigning
in
Asia
,
should
have
written
to
those
principall
and
mother-cities
,
for
the
reforming
of
those
abuses
,
with
intent
that
all
other
cities
and
townes
,
should
be
warned
by
his
reproofe
of
them
;
might
a
man
conclude
thereupon
,
that
all
other
cities
and
townes
of
Asia
,
were
subject
to
the
government
of
those
7
?
is
,
that
this
put
case
is
worthy
to
be
put
in
a
cap
case
But
say
I
put
the
case
the
Emperour
should
so
doe
,
with
that
intent
,
that
what
he
writeth
to
them
,
might
by
and
from
them
be
notified
,
to
those
towns
&
villages
,
which
were
within
the
circuite
of
their
jurisdiction
:
would
it
not
strongly
prove
that
all
those
other
townes
&
villages
were
subject
to
them
?
that
all
the
rest
of
the
townes
and
villages
in
Asia
were
within
the
circuit
of
the
jurisdiction
,
of
those
7.
Churches
or
cities
:
&
then
I
can
strongly
prove
,
that
they
,
when
the
King
or
his
Councell
would
have
any
thing
intimated
to
all
his
subjects
in
certaine
countries
;
their
warrants
are
directed
to
the
Leiftenants
of
ech
countrie
and
from
them
the
high
to
constables
,
&c.
And
when
the
Archbishop
would
have
any
thing
imparted
to
every
parish
,
he
directeth
his
letters
to
the
Byshops
,
the
Byshops
to
the
Archdeacons
,
and
they
to
their
officers
in
every
Deanry
&c.
by
Christ
his
writing
to
the
7.
Churches
what
he
would
have
imparted
to
all
the
Churches
;
it
may
be
gathered
that
the
rest
of
the
particular
Churches
were
subject
to
them
.
And
it
may
well
be
,
that
when
our
Saviour
;
writing
to
every
one
of
the
Angels
severally
,
Epiphonema
.
Let
him
that
hath
an
eare
,
heare
what
the
spirit
saith
to
the
Churches
,
would
have
it
vnderstood
,
that
what
he
writeth
to
the
Angel
,
he
writeth
to
the
Churches
,
which
were
vnder
his
charge
.
It
was
Christs
the
Angel
informeth
Paul
in
writing
to
the
Church
(
Let
him
that
hath
an
eare
,
heare
what
the
Spirit
saith
to
the
Churches
)
that
what
Christ
writeth
to
the
Angel
,
he
writeth
to
the
Churches
that
were
vnder
his
charge
.
for
any
company
of
Christians
that
what
Christ
writeth
to
every
Angel
,
he
writeth
also
to
the
Churches
that
be
vnder
his
charge
;
)
no
learning
●●vill
against
the
light
of
his
conscience
:
dazell
the
e●es
of
the
simple
,
dazell
the
eyes
of
the
simple
,
cavilling
against
the
light
of
his
conscience
:
(
Act.
even
there
or
neere
,
we
finde
divers
other
Churches
,
as
thos●
of
Colossa
,
Hierapolis
and
Troas
mentioned
in
the
scripture
(
to
let
passe
Magnesia
and
Trallis
recorded
in
other
writers
:
)
which
did
not
belong
to
any
of
these
none
of
them
was
in
Asia
properly
so
called
,
was
the
same
with
Phrygia
minor
,
and
Hierapolis
and
Colossa
were
cities
of
Phrygia
Major
?
It
is
recorded
by
Eusebius
(
in
Chron
)
that
in
the
yeare
of
Christ
66.
and
10.
of
Nero
,
these
3.
cities
Laodicea
,
Hierapolis
and
Colosse
were
overthrowne
with
earth
quakes
;
and
although
Laodicea
florished
againe
in
S.
Iohns
time
;
and
Hierapolis
not
long
after
;
yet
of
Colosse
as
Calvine
observeth
,
that
shortly
after
the
epistle
written
to
them
,
that
Church
with
the
rest
perished
;
so
that
it
stood
in
S.
Iohns
time
he
readeth
not
&c.
neither
readeth
nor
remembre●h
any
mention
,
of
any
Church
at
Colosse
,
i●
S.
Iohns
tyme
:
being
of
opinion
that
Paul
had
bene
at
Collossae
,
proveth
it
,
because
it
is
said
,
that
he
went
through
Phrygia
.
Neyther
l●t
any
man
object
that
Paul
was
forbidden
of
God
,
Act.
18
,
for
Luke
speaketh
of
As●●
and
Bithyni●
,
not
of
Phrygia
.
Collossenses
et
hi
,
si●●
Laodicenses
,
sunt
Asiani
.
it
appeareth
not
that
they
were
as
yet
converted
to
the
faith
,
and
when
they
were
converted
they
were
inferiour
to
those
7.
which
Saint
Iohn
nameth
as
the
principall
and
both
of
them
subiect
to
Ephesus
.
When
Ignatius
wrote
his
Epistle
,
he
testifieth
,
that
at
that
time
Onesimus
was
Bishop
of
Ephesus
.
Now
he
wrote
,
whiles
Clemens
was
Bishop
of
Rome
,
as
appeareth
by
his
first
epistle
ad
Marium
Cassob
.
that
is
to
say
,
betweene
the
90.
yeare
of
our
Lorde
and
99.
;
in
the
middest
of
which
time
,
the
Revelation
was
given
.
Therefore
it
may
well
be
supposed
,
that
the
Angel
of
the
Church
at
Ephesus
▪
to
whom
the
first
epistle
was
directed
,
was
Onesimus
.
he
is
able
to
shewe
that
Onesimus
was
at
that
time
Bishop
of
Ephesus
,
as
the
very
man
whom
the
Holy
Ghost
calleth
the
angel
of
that
Church
(
Defenc.
lib.
1
,
pag.
34.
and
lib.
4.
pag.
that
if
they
were
Churches
at
that
time
;
yet
they
were
both
of
them
subiect
to
Ephesus
?
it
appeareth
,
saith
he
,
by
the
subscriptions
in
the
councell
of
Cal●edon
;
and
by
the
distribution
of
the
Churches
made
by
Leo
the
Emperor
.
subjected
to
the
Church
and
Byshop
of
Ephesus
?
that
some
of
them
were
Metropoleis
,
that
is
,
not
onely
Mother-cities
,
but
also
Metropolitan
Churches
.
not
onely
,
but
also
Those
cities
saith
he
,
which
were
capita
dioike●●●n
,
the
heads
of
the
civile
jurisdiction
,
where
the
presidents
of
the
Romane
Provinces
held
their
assemblies
and
kept
their
courts
,
were
mother-cities
to
the
rest
which
were
vnder
the
said
jurisdiction
:
But
such
were
.
5.
of
these
&c.
Ephesus
,
Smyrna
first
to
preach
the
gospell
in
the
cheife
citie
thereof
and
after
the
conversion
of
some
fewe
,
to
ordeine
Presbyters
,
in
hope
by
their
M●nisterie
to
conver●
the
rest
,
)
it
cannot
be
denyed
that
the
Churches
whereof
the
Angels
were
Bishops
were
great
and
ample
cities
&c.
For
it
is
evident
that
the
Apostles
when
they
intended
to
convert
any
nation
,
first
preached
to
the
cheife-cities
&c.
he
either
did
not
or
would
not
see
.
whether
by
the
Angel
of
the
7.
Churches
,
be
meant
7.
singular
persons
onely
,
which
were
7.
cheife
Pastors
or
Byshop●
in
those
Churches
If
M.
D
,
will
needs
have
these
Angels
to
be
diocesan
Byshops
,
he
must
giue
us
,
at
least
,
some
likely
reason
,
why
the
Holy
Ghost
limiteth
not
the
nomber
of
the
Angels
,
aswell
as
of
the
Churches
to
7.
and
no
more
:
that
the
Holy
Ghost
would
have
said
,
the
7.
starrs
are
the
7.
Angels
&c.
The
7.
candlestick●
are
the
7.
Churches
;
in
like
manner
the
Holy
Ghost
(
it
seemeth
)
would
have
said
,
The
7.
starres
are
the
7.
Angels
of
the
7.
Churches
,
intended
to
signifie
no
more
but
7.
Angels
.
Holy
Ghost
hath
more
plainely
limitted
the
number
,
then
if
he
had
said
so
.
For
if
he
had
said
,
they
are
the
7.
Angels
of
the
7.
Churches
,
a
captious
Sophister
,
would
have
expounded
,
septem
.
7.
by
septeni
,
seven
a
peece
;
but
when
he
saith
.
The
7.
starrs
are
the
angels
of
the
7.
Churches
,
he
plainely
signifieth
,
that
there
were
iust
so
many
of
them
,
as
of
the
Churches
.
It
is
not
materiall
what
the
Refuter
in●erreth
from
the
not
●mutation
of
them
.
That
the
Hol●
Ghost
in
not
limitting
them
to
any
number
,
woulde
have
vs
to
vnderstand
.
1.
that
there
was
moe
angels
or
Bish●ps
then
7
in
these
Churches
(
as
that
place
.
Actes
20.
17-28
.
concerning
Eph
sus
sheweth
)
and
consequently
they
were
not
Di●●●s●●
Bishops
.
2.
Where
the
●●s●ription
of
every
epis●le
written
to
these
Churches
,
is
to
the
ang●l
in
th●
singular
number
;
it
must
not
be
taken
literally
for
one
onely
,
but
figurativ●ly
,
and
by
a
syne●hdoche
,
the
si●gular
for
the
plural●
,
for
more
th●n
one
.
The
starrs
which
Christ
held
in
his
right
hand
,
were
just
.
7
,
or
limited
to
the
number
of
7.
Apoc.
1.
16.
and
,
2.
1.
The
Angels
of
the
7.
Churches
,
were
the
starrs
which
Christ
held
in
his
right
hand
Apoc.
1.
20.
Therefore
the
Angels
of
the
7.
Churches
were
just
7.
or
limitted
to
the
number
of
7.
that
the
7.
starrs
are
the
Angels
of
the
7.
Churches
,
the
Angels
are
the
7.
starres
.
the
7.
starrs
are
the
Angels
,
1.
The
ramme
which
Daniel
sawe
(
cap.
8.
3.
)
was
one
onely
individuum
or
singular
thinge
.
The
Kinges
of
the
Medes
and
Persians
were
that
ramme
vers.
20.
Therefore
the
Kinges
of
the
Medes
and
Persians
,
were
one
onely
individuum
or
singular
thing
.
2.
The
hornes
which
Zacharie
sawe
(
cap.
1.
18.
)
were
just
4.
or
limited
to
the
number
of
4.
so
were
the
Carpenters
which
he
sawe
,
vers.
20.
But
they
that
scattred
Iudah
were
those
hornes
;
and
they
that
frighted
them
away
,
were
the
Carpenters
.
Therefore
,
they
that
scattred
Iudah
were
just
4
persons
,
or
limitted
to
the
number
of
4.
and
so
were
they
also
that
frighted
them
away
.
3.
Aholah
and
Aholibah
were
two
weomen
,
the
daughter
's
of
one
mother
&c.
Ezech.
2.
3.
2
3.
4.
Samaria
and
Ierusalem
were
Aholah
and
Aholibah
vers.
4
,
Therefore
Samaria
and
Ierusalem
were
two
weomen
the
daughters
of
one
mother
,
&c.
4.
The
wise
virgins
which
tooke
oile
in
their
lamps
to
meete
the
Bridegrome
were
just
5.
or
limitted
to
the
number
of
5.
So
were
the
foolish
virgins
which
lacked
oile
in
their
lamps
,
Math.
25.
1-4
.
But
the
syncere
professors
of
Christ
and
his
truth
are
the
wise
virgins
,
and
the
profane
or
hypocriticall
professors
are
the
fo●lish
virgins
(
as
all
agree
in
their
comments
.
)
Therefore
the
syncere
professors
of
Christ
&
his
truth
are
just
5.
or
limitted
to
the
number
of
5.
And
so
are
the
profane
or
hypocriticall
,
&c.
The
7.
starres
are
(
that
is
,
doe
signifie
)
the
Angels
of
the
7.
Churches
,
The
Angels
of
the
7.
Churches
,
were
signified
by
the
7.
starrs
,
which
Christ
held
in
his
right
hand
.
The
persons
whose
Ministerie
is
represented
by
the
7.
starres
,
which
Christ
held
in
his
right
hand
are
just
All
the
Ministers
of
the
word
that
had
charge
to
feed
and
oversee
the
Christian
people
,
in
those
7.
Churches
,
were
signified
by
the
starres
which
Christ
held
in
his
right
hand
.
But
all
the
Ministers
of
the
word
,
that
had
charge
to
feede
;
and
oversee
the
Christian
people
,
in
those
7.
Churches
;
were
more
then
7.
singular
persons
onely
.
Therefore
the
persons
signified
by
the
starres
,
which
Christ
held
in
his
right
hand
,
were
more
then
7.
singular
persons
onely
.
All
that
in
those
7.
Churches
,
were
bound
by
office
to
enlighten
others
and
to
guide
them
in
the
way
of
life
by
the
light
of
their
doctrine
,
and
had
the
promise
of
Christs
presence
to
assist
protect
&
preserve
them
:
(
all
such
I
say
)
were
signified
by
the
starres
which
Christ
held
in
his
right
hand
.
But
all
the
Ministers
of
the
worde
,
that
had
charge
to
f●ede
,
and
oversee
the
Christian
people
in
those
7.
Churches
,
were
such
persons
,
a●
in
those
Churches
stood
bound
by
office
,
to
enlighten
others
,
and
to
guide
them
in
the
way
of
life
,
by
the
light
of
their
doctrine
,
and
had
the
promise
of
Christs
presence
,
to
assist
,
protect
,
and
preserve
them
.
Therefore
all
the
Ministers
of
the
word
in
those
7.
Churches
,
were
signified
by
the
starres
,
which
Christ
held
in
his
right
hand
.
the
angels
of
the
7.
Churches
All
the
persons
(
which
then
living
in
those
Churches
)
were
signified
by
the
starres
which
Christ
held
in
his
right
hand
;
were
comprehended
also
vnder
the
name
of
the
angels
of
those
7.
Churches
.
But
all
the
Ministers
of
the
word
which
attended
on
the
feeding
of
the
flock
of
Christ
in
those
places
,
were
signified
by
the
starres
which
Christ
held
in
his
right
hand
.
Therefore
,
all
those
Ministers
(
which
were
divers
in
each
Church
a●
is
before
shewed
)
were
comprehended
vnder
the
name
,
of
the
angels
of
the
7.
Ch.
such
as
be
7.
singular
persons
?
the
nomber
is
iust
7.
The
angels
were
7.
monades
,
as
being
7.
singular
persons
Therefore
they
were
iust
7.
individua
,
or
7.
singular
persons
.
That
it
appeareth
by
the
inscription
of
the
7.
Epistles
writen
to
them
,
that
the
Angels
were
7.
singular
persons
.
to●
pro●stata
that
whosoever
is
able
to
count
20.
may
easily
finde
just
7.
Angels
neyther
more
nor
lesse
The
Angels
to
whome
the
7.
epistles
were
written
,
were
,
7.
Angels
,
or
7.
monades
of
Angels
,
neyther
more
nor
lesse
.
Therefore
they
were
,
7.
singular
persons
1
The
Angels
by
whom
the
Gospell
is
sayd
to
be
published
.
Apoc.
14.
6.
8.
9.
were
3.
Angels
or
3.
vnities
of
Angels
,
neyther
more
nor
lesse
,
Therefore
they
were
3.
singular
persons
.
2
The
Kings
meant
by
the
7.
heads
of
the
beast
.
Apoc.
17.
9.
10.
were
7.
neyther
more
nor
lesse
:
Ergo.
7.
singular
persons
.
3
The
Virgins
mentioned
Math.
25.
1.
2.
were
10.
neyther
more
nor
lesse
,
The
two
fives
there
noted
shewe
the
account
to
be
just
ten
,
as
every
one
that
can
tell
20.
well
knoweth
.
4
The
King
of
the
South
and
King
of
the
North
Dan.
11.
5.
15.
were
two
monades
or
vnities
.
5
The
parties
refusing
the
marriage
banquet
were
3.
monades
or
vnities
,
so
reckoned
one
by
one
.
Luk.
14.
18.
19.
20.
6
So
were
the
servants
that
had
the
tallents
committed
to
them
Math.
25.
15.
18.
7
The
men
sound
in
the
feild
at
the
last
daye
are
onely
two
vnities
,
so
are
the
wo●men
at
the
mill
,
Math.
24.
40.
41.
that
every
of
those
were
so
many
singular
persons
,
neyther
more
nor
lesse
?
The
inscriptions
of
the
7.
epistles
written
to
the
Angels
,
doe
sh●w
that
they
were
7.
singular
persons
.
To
whome
the
epistles
were
written
;
they
were
just
7.
(
for
they
were
written
singul●
singul●s
,
th●
first
to
the
first
&c.
)
To
the
Angels
of
the
7.
Churches
,
the
7.
epistles
were
written
.
Therefore
the
Angels
of
the
7.
Churches
,
were
juste
7.
that
the
Angels
in
his
text
were
onely
7.
persons
.
iust
of
the
same
number
with
the
Churches
:
these
7.
Angels
,
were
the
7.
●●lers
of
the
7.
Ch.
That
he
sayth
to
the
Angel
of
Thyatira
,
I
have
somewhat
agaynst
the
,
he
sayth
it
to
the
rulers
of
the
Churches
.
the
ruler
of
the
Church
is
praised
vnder
the
name
of
an
Angel
the
Angels
of
the
Churches
that
neither
the
name
of
Angels
nor
the
whole
title
Angels
of
the
Churches
,
doe
argue
any
preheminence
in
degree
.
that
the
Angels
in
his
text
are
7.
singular
persons
and
no
〈◊〉
Diocesan
Byshops
whether
in
Ephesus
there
were
more
particular
congregations
,
seing
his
Refuter
saith
,
that
in
Eph●sus
there
were
more
angels
?
whether
the
Refuter
(
answer
.
pag.
2.
)
taught
not
,
that
the
angels
(
mentioned
Apoc.
1.
20.
)
were
such
Bishops
or
Ministers
as
were
Pastors
onely
of
particular
congregations
?
that
the
Bishops
signified
by
angels
,
are
Ministers
,
Pastors
onely
of
particular
congregations
But
at
Ephesus
there
were
many
Pastors
of
particular
congregations
.
Where
were
many
Angels
,
there
were
many
Pastors
of
particular
congregations
:
At
Ephesus
were
many
angels
,
Therefore
there
were
at
Ephesus
many
Pastors
of
particular
congregations
.
whether
in
one
particular
congregation
there
were
more
Pastors
then
one
?
to
be
ST
ARRES
of
heaven
,
and
ANGELS
in
this
kingdome
,
is
not
proper
to
di●cesan
Byshops
;
but
common
to
all
true
Pastors
of
particular
congregation
;
and
that
by
Angels
(
in
the
Doct.
text
)
are
signified
such
Pastors
.
Angels
,
Byshops
and
Pastors
The
Pastor
or
Byshop
of
a
particular
congregation
is
but
one
.
But
each
Angell
of
the
Churches
(
saith
the
Refuter
)
did
signifie
a
pastor
or
Byshop
of
a
particular
congregation
.
Ergo
each
Angel
did
signifie
but
one
.
what
reason
he
hath
to
forsake
the
grammaticall
sense
,
in
vnderstanding
by
the
Angel
(
in
each
inscription
)
more
th●n
one
.
And
secondly
where
the
Holy
Ghost
speaketh
but
as
of
one
,
how
he
dare
without
good
reason
,
expound
him
as
speaking
of
more
then
one
?
If
there
were
more
then
7.
Angels
in
the
7.
Churches
;
then
the
word
Angel
in
the
inscription
of
each
epistle
,
must
not
be
taken
literally
,
for
one
onely
person
,
but
synecdochically
for
more
then
one
.
But
the
first
is
true
Therfore
the
word
Angel
in
the
inscription
of
each
epistle
,
must
not
be
taken
literally
,
for
one
onely
person
,
but
synecdochically
for
more
then
one
.
Not
so
The
name
of
Preist
in
this
law
signifieth
the
Preists
&c.
The
law
giving
sentence
,
against
him
that
disobeieth
the
Pieist
,
meaneth
the
Preists
,
according
to
a
kind
of
speach
,
wherin
the
whole
i●
noted
by
the
part
.
It
is
cleare
,
by
reason
that
the
punishment
of
the
transgressor
,
hath
relation
to
the
lawe
;
and
the
lawe
willeth
men
to
goe
to
the
Preists
.
an
Angel
the
Angel
the
Angel
the
Angel
of
that
Church
If
all
the
Angels
or
Ministers
in
each
Church
had
equall
right
to
be
called
the
Angel
of
that
Church
,
wherein
they
administred
;
then
this
title
,
the
Angel
of
the
Church
,
ought
to
be
vnderstood
synecdochically
for
the
whole
company
,
and
not
literally
for
one
onely
.
But
the
first
is
true
.
Therefore
also
the
second
.
All
Gods
messengers
sent
to
oversee
and
●●ed
his
flock
,
have
equall
right
to
be
called
the
Angels
of
that
Church
,
wherein
they
minister
.
All
the
Angels
or
Byshops
in
each
of
the
7.
Churches
,
were
Gods
messengers
,
sent
to
oversee
and
feed
his
flocke
.
Therefore
all
the
Angels
or
Byshops
in
each
of
the
7.
Churches
,
had
equall
right
to
be
called
the
Angel
of
that
Church
wherein
they
minister
.
the
Angel
of
the
Church
the
Lords
Angel
the
Churches
Angel
the
L.
Minister
or
servant
the
Churches
Minister
or
servant
the
Lords
angel
the
Churches
angel
The
angel
of
the
Church
the
angel
the
angels
kat
hexochen
the
Angel
of
that
Church
one
Angel
Having
(
saith
he
)
thus
manyfistly
proved
,
that
the
angels
of
the
7.
Churches
,
were
just
,
7
,
and
consequently
that
there
was
one
,
and
but
one
in
every
Church
,
whome
the
Holy
Ghost
calleth
the
angel
of
that
Church
;
it
wil
be
easy
both
to
free
my
text
,
fr●m
the
c●vils
,
which
more
than
once
my
adversary
objecteth
against
it
,
and
also
out
of
the
text
to
cleare
the
maine
controversy
in
hand
.
his
adversary
objecteth
any
cavil
against
his
text
he
hath
manysistly
proved
That
the
angels
of
the
7.
Churches
were
just
7.
and
consequently
that
there
was
one
and
but
one
in
every
Church
whome
the
Holy
Ghost
●●lleth
the
angel
of
that
Church
.
the
Angel
cleare
the
maine
controversie
which
is
in
hand
.
that
the
angels
in
his
text
were
diocesan
Bishops
)
That
he
which
consideroth
the
text
and
the
words
thereof
shall
finde
nought
to
prove
his
kinde
of
Byshops
,
or
ought
to
shew
any
such
qualitie
of
their
function
as
he
īmagineth
.
For
to
be
lights
in
the
candlesticks
,
starrs
of
heaven
,
angels
in
this
kingdome
,
the
heaven
of
heavens
,
which
is
all
the
D.
doth
or
any
other
can
shew
out
of
the
words
;
is
not
proper
to
diocesan
Byshops
;
but
common
to
all
true
Pastors
of
particular
congregations
,
as
his
owne
self●
confesseth
,
(
serm
:
of
the
d●g
:
and
dutie
of
the
Ministers
pag.
Whatsoever
text
is
such
,
that
neyther
the
D.
d●th
,
nor
any
other
can
,
fl●we
out
of
the
words
thereof
,
any
thing
,
proper
to
diocesan
Byshops
;
but
rather
common
to
all
true
Pastors
of
particular
congregations
:
the
same
ye●ldeth
no
proofe
to
uphold
his
kind
of
Byshops
.
But
this
text
(
Apoc.
1.
20.
)
of
the
D.
is
such
,
as
is
before
sayd
.
Therefore
,
it
yeldeth
no
proofe
to
uphold
his
kinde
of
Byshops
.
The
name
of
starres
or
angels
togither
with
this
title
,
the
angels
of
the
Churches
,
is
common
to
all
true
Pastors
of
particular
congregations
,
and
not
any
one
of
them
properly
to
diocesan
Byshops
.
But
all
that
the
D.
doth
,
or
any
other
can
shew
out
of
the
words
of
the
text
(
Apoc.
1.
20.
)
is
eyther
the
name
of
starres
,
or
angels
,
or
at
least
this
title
,
the
angels
of
the
Churches
.
Therefore
,
all
that
the
Doctor
doth
,
or
any
other
can
shewe
,
out
of
the
wordes
of
his
text
.
(
Apocal.
is
common
to
all
true
Pastors
of
particular
congregations
,
and
nothing
in
it
proper
to
Diocesan
Bishops
.
whose
sinnes
you
●orgive
they
shal
be
forgiven
&c.
I
answere
that
all
Ministers
who
have
charge
of
souls
,
are
in
a
generall
sense
,
called
Angels
,
Pastors
,
Bishops
,
because
they
are
messengers
sent
from
God
,
to
f●●de
and
o●●rsee
his
flocke
:
But
yet
where
there
are
many
Ministers
(
so
called
)
if
there
be
one
&
but
one
,
who
k●t
hexochen
is
called
the
Angel
,
the
Pastor
the
Byshop
of
that
Church
;
he
is
plainely
noted
to
have
a
singular
preheminence
above
the
rest
,
whereof
see
more
in
my
answer
(
sect.
12.
)
to
page
.
that
where
there
is
one
and
but
one
,
who
kat
hexochen
is
called
,
the
Angel
Pastor
or
Bishop
of
that
Church
,
he
is
plainely
noted
to
have
a
singular
preheminence
above
the
rest
kat
hexochen
kat
hexochen
kat
hexochen
kat
hexochen
I
beseech
the
faithfull
y●ke
felow
kat
hexochen
it
is
a
byrd
,
therefore
it
is
a
black
swan
.
the
preheminence
the
angels
that
the
BISHOPS
which
are
intituled
,
the
Angells
of
the
CHVRCHES
,
were
so
called
in
respect
of
that
preheminence
,
of
Angels
two
vntruthes
an
errour
Bishops
superiority
over
other
Ministers
neyther
sovereignty
nor
that
the
Bishops
of
those
Churches
are
named
Angels
in
regard
of
the
generall
calling
of
their
Ministerie
.
to
be
called
Angel
generally
agreeth
to
all
Ministers
,
yet
for
one
,
and
but
one
amonge
many
Ministers
,
in
one
and
the
same
Church
,
to
be
kata
hexochen
,
called
the
Angel
of
the
Church
;
is
not
a
common
title
belonging
to
all
Ministers
,
in
regarde
of
theire
generall
callinge
;
but
a
peculiar
stale
,
belonging
vnto
●●e
,
who
hath
singular
prehe●●nence
above
the
rest
,
that
is
to
say
,
a
BISHOP
.
No
common
title
belonging
to
all
Ministers
,
in
regard
of
the
generall
calling
of
the
Ministery
;
is
given
kat
hexochen
,
to
one
onely
among
many
Ministers
in
one
Church
.
But
the
name
of
Angels
(
Apoc.
1.
20.
)
is
given
kat
hexochen
,
to
one
onely
Minister
among
many
,
in
each
of
the
7.
Churches
.
Therefore
,
the
name
of
angels
(
Apoc.
1.
20.
)
is
not
a
common
title
belonging
to
all
Ministers
,
in
regard
of
their
generall
calling
to
the
Ministery
.
that
one
onely
in
each
Church
is
k●t
hexochen
so
intitled
,
k●t
hex●chen
The
Elder
That
they
are
called
the
angels
of
the
Churches
,
in
respect
of
a
preheminent
superiority
in
power
and
jurisdiction
over
other
Ministers
.
Whatsoever
title
is
given
kat
hexochen
,
to
one
onely
among
many
Ministers
in
one
Church
;
the
same
is
a
particular
stile
,
belonging
to
one
that
hath
singular
preheminence
above
the
rest
;
that
is
,
to
adioce
san
Byshop
.
But
the
name
●f
Angels
(
Apoc.
1.
20.
)
is
given
to
one
onely
,
among
many
Ministers
,
in
each
of
the
7.
Churches
.
Therefore
,
the
name
of
angels
(
Apoc.
1.
80.
)
is
a
peculiar
stile
belonging
to
one
,
that
hath
singular
preheminence
above
the
rest
of
the
Ministers
in
those
Churches
;
that
is
,
to
a
diocesan
Bishop
.
kat
hexochen
kat
hexochen
If
this
text
Apoc.
1.
20
,
(
togither
with
cap.
2.
and
3.
following
)
be
rightly
applied
in
his
sermon
of
the
duty
&
dignitie
of
the
Ministers
:
then
the
name
of
angels
of
the
7.
golden
candlesticks
Apoc.
1.
20.
is
not
a
peculiar
stile
,
belonging
onely
to
diocesan
Byshops
;
but
a
common
title
apperteyning
to
all
Ministers
in
generall
.
But
the
first
is
true
.
Therefore
also
the
second
.
If
the
name
of
angels
of
the
7.
golden
candlesticks
(
in
Apoc.
1.
20.
and
the
two
chapters
following
)
be
a
stile
peculiar
to
dioc●san
Byshops
,
and
not
common
to
all
Ministers
in
generall
:
then
those
texts
of
holy
scripture
are
wrongly
applyed
to
all
Ministers
in
generall
;
in
the
D.
sermon
of
the
dignitie
&
dutie
of
the
Ministers
.
But
the
first
is
true
.
Therefore
also
the
second
:
Whatsoever
name
or
title
is
a
peculiar
stile
belonging
to
one
that
hath
asingular
preheminence
above
other
Ministers
in
any
Church
or
countrie
;
the
same
is
given
to
that
one
,
in
respect
of
that
preheminence
.
But
the
name
of
Angels
(
Apoc.
1.
20.
)
is
a
peculiar
stile
,
belonging
to
one
,
that
had
the
preheminence
of
a
diocesan
Byshop
,
in
each
of
the
7.
Churches
.
Therefore
,
the
name
of
Angels
,
is
there
given
to
one
onely
di●cesan
Byshop
,
in
each
Church
in
respect
of
his
diocese
.
the
angels
of
the
Churches
he
will
never
give
over
his
Refuters
,
ill
he
hath
put
him
to
silence
.
the
testimonie
of
the
most
ancient
authors
in
the
Church
,
who
were
those
singular
persons
,
whom
the
Holy
Ghost
calleth
the
Angel
of
the
Church
at
Ephesus
,
and
likewise
at
Smyrna
&c.
Onesimus
was
the
Pastor
of
Ephesus
,
as
Ignatius
testifyeth
,
and
Policarpus
the
Byshop
of
Smyrna
.
but
one
man
,
and
likewise
Policarpus
;
we
may
be
bould
to
conclude
that
the
angel
of
the
Church
of
Ephesus
,
was
but
one
singular
person
,
and
likewise
the
angel
of
Smyrna
,
and
so
of
the
rest
.
an
angel
the
angel
that
he
knewe
none
that
did
conf●sse
the
angels
of
the
7.
Churches
to
be
some
of
those
Presidents
.
that
the
parishes
were
not
yet
distinguished
,
nor
Ministers
assigned
to
their
severall
Cures
?
The
Presidents
of
the
auncient
Apostol●k
Presbyteries
were
no
diocesan
Byshops
such
as
ours
.
The
Angels
of
the
7.
Churches
were
the
presidents
of
such
Presbyteries
.
Therefore
they
were
no
diocesan
Byshops
,
such
as
ours
.
Diocesan
Byshops
,
such
as
ours
,
are
not
presidents
of
such
presbyteries
,
as
●he
ancient
apostolick
Churches
enjoyed
.
But
the
Angels
of
the
7.
Churches
were
the
presiaēts
of
such
Presbyteries
▪
Therfore
,
they
were
no
diocesan
Byshops
.
the
Refuter
wil
be
pleased
,
to
take
notice
of
that
which
he
hath
elsewhere
proved
;
that
there
was
but
one
Presbytery
for
an
whole
diocese
:
the
proposition
wil
be
manifest
;
vz.
that
the
presidents
of
the
Presbyters
(
provided
for
whole
dioceses
)
whom
the
Fathers
call
Byshops
,
were
diocesan
Byshops
.
If
the
Presbyteries
were
alo●ted
to
whole
dioces●s
,
and
not
to
severall
parishes
:
them
the
Bps.
who
were
presidents
of
those
Presbyteries
,
were
not
par●●●onal
but
D.
But
the
first
is
true
.
Therefore
also
the
second
.
were
never
Parishes
meetings
there
parishionall
,
but
panigyricall
:
Those
,
saith
he
,
that
are
called
by
the
Holy
Ghost
the
Angels
of
the
Churches
,
and
were
signified
by
the
7.
starres
which
were
in
Christs
right
hand
,
had
divine
both
institution
and
approbation
.
The
diocesan
Bishops
of
the
7.
Churches
are
called
by
the
holy
Ghost
,
the
Angels
of
the
7.
Churches
,
&
were
signified
by
the
7.
starres
which
were
in
Christs
right
hand
.
Therefore
th●
Di
:
Bishops
of
the
7.
churches
had
divine
both
institution
and
approbation
.
starrs
in
his
right
hand
now
he
went
not
about
to
prove
it
;
because
it
was
proved
at
large
in
the
former
part
of
his
sermon
.
that
all
Ministers
are
starrs
&
Angels
&c.
that
these
names
kat
hexochen
are
attributed
to
Byshops
to
signifie
their
pr●heminence
.
that
they
are
th●
uttring
of
his
splean
,
and
emptying
of
his
gall
against
Is
there
not
preheminence
of
dignitie
to
ministers
as
starrs
,
vnl●sse
some
of
them
may
be
as
the
sun
,
from
whome
all
other
have
their
light
?
all
faithfull
Ministers
shyne
as
starres
in
the
eyes
of
the
Churches
,
though
they
lift
not
vp
themselves
,
to
darken
the
brightnes
of
their
brethren
,
by
their
gl●ttring
and
glorious
bl●sing
.
For
him
therefore
,
to
appropriate
this
to
diocesan
Bishops
,
is
rather
to
shew
his
flattering
humor
;
then
soundly
to
expound
the
text
.
the
prerogative
of
glorie
prophet
Daniel
patrone
of
such
Lordly
idlenes
knoweth
&
professeth
in
his
former
sermon
,
that
all
Ministers
are
starres
&
angels
To
appropriate
vnto
di●●●
Bishops
,
that
which
is
eyther
common
to
all
Ministers
or
proper
to
the
Apostles
,
is
rather
to
shew
his
flattering
humour
,
then
soundly
to
expound
his
text
.
But
the
name
of
starres
(
Apoc.
1.
20.
)
is
common
to
all
Ministers
;
and
all
Ministers
are
vnderstood
also
by
the
12.
starres
.
(
Apoc.
12.
1.
)
vnlesse
we
shall
re●●rte
it
onely
to
the
Apostles
.
Therefore
to
appropriate
the
name
in
both
places
,
to
D.
Bishops
,
is
rather
to
shewe
his
flattering
humour
;
then
soundly
to
expound
his
text
.
2.
The
name
of
starres
cannot
expresse
their
preeminence
,
who
are
as
the
su●●s
from
whom
others
derive
their
light
:
But
such
are
Diocesan
Bishops
as
both
the
D.
serm.
pag.
47.
lin.
13.
&
54.
antepenult
,
&
Bishop
Bilson
perpet
.
govern
.
291.
affirme
.
Therefore
&c.
3.
To
appropriate
to
Diocesan
Bishops
that
prerogative
of
glorie
,
which
Daniel
noteth
in
the
starres
he
speaketh
of
:
cap.
12.
3.
is
to
make
the
Prophe●
a
patrone
of
Lordly
ydlenes
,
or
,
at
least
,
to
give
that
prerogative
,
unto
a
work
of
another
nature
,
then
that
which
the
prophet
mentioneth
.
But
the
workes
which
lift
up
Bishops
above
other
Ministers
;
are
the
ordeyning
of
Ministers
,
the
suspending
of
them
&c.
workes
of
Lordly
ydlenes
;
&
not
of
painfulnes
or
faithfulnes
in
the
Ministery
of
the
word
.
Wherefore
the
D.
in
appropriating
to
Diocesan
Bishops
,
that
prerogative
of
glorie
.
Dan.
12.
1.
maketh
him
a
patrone
of
Lordly
idlenes
&c.
4.
He
who
knoweth
and
professeth
,
that
all
Ministers
are
starres
&
angels
(
so
intituled
.
Apoc.
1.
20.
)
and
that
the
preaching
of
the
word
,
is
the
cheefe
worke
of
the
Ministerie
,
to
which
double
honour
is
due
:
cannot
without
contradiction
to
himselfe
magnify
their
Ministerye
by
the
same
titles
,
who
eyther
claime
by
priviledge
to
be
exempted
from
that
great
and
necessary
worke
of
their
calling
;
or
load
themselves
with
so
many
cares
and
so
much
busynes
not
belonging
to
theire
function
,
that
they
cannot
have
an
hower
to
think
vpon
that
service
,
for
which
they
are
cheefly
counted
Starres
&
Angels
;
or
which
is
worse
,
by
their
sole
authoritie
,
thrust
out
painfull
labourers
&c.
But
the
D.
knoweth
and
professeth
as
is
abovesayd
.
Therefore
he
falleth
into
an
apparant
contradiction
(
which
is
to
be
wondred
at
and
lamented
)
in
magnifying
by
the
same
titles
the
function
of
Diocesan
Bishops
,
who
eyther
claime
the
former
priveledge
.
&c.
If
our
Sav.
Christ
commended
the
Angel
of
the
Church
of
Ephes●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
h●ri●y
:
then
Byshops
●ad
majoritie
of
rule
,
for
correction
over
diocesan
Presbyters
.
neyther
were
these
Angels
diocesan
Byshops
;
nor
those
persons
with
whom
they
dealt
,
Diocesan
Presbyters
.
that
the
answer
is
frivolous
;
because
he
hath
before
proved
the
former
,
&
his
Refuter
devised
the
word
diocesan
Presbyters
for
a
shi●●
.
Diocesan
Presbyters
devised
it
,
a●d
that
for
a
shift
?
that
he
neyther
vsed
the
worde
at
all
;
neyther
(
if
he
had
)
would
he
have
used
it
in
that
sense
Ministers
are
called
Diocaesani
(
Conc●l
.
Agath
.
cap.
22.
&
Tolet.
3.
cap.
20.
)
and
the
Presbyters
which
in
the
citie
assisted
the
Bishop
,
were
called
Civitatenses
.
That
the
Teachers
against
whom
those
angels
,
eyther
did
or
shoulde
have
s●t
themselves
;
were
not
such
Presbyters
?
Is
it
not
against
sense
that
the
Praesbyters
,
which
were
subiect
to
the
Bishop
,
should
call
themselves
Apostles
?
any
mans
reason
will
give
him
,
that
these
false
Apostles
,
were
men
,
who
comming
from
some
other
place
,
would
have
thrist
themselves
into
the
Church
,
there
,
to
have
taught
with
authoritie
,
and
by
right
of
Apostleship
.
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
presbyt●●●e
,
assisting
the
Angel
of
that
Church
.
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
.
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.
It
is
playne
they
were
Teachers
it
is
plaine
had
authority
eyther
to
suffer
them
to
preach
,
or
to
inhibit
them
If
they
were
not
Presbyters
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
?
If
they
were
not
presbyters
,
belike
they
were
better
men
.
they
were
parts
of
the
standing
Presbyterie
,
If
they
were
not
subiect
to
them
,
why
is
the
one
commended
for
exercising
authoritie
over
them
,
and
the
other
reproved
for
suffring
them
?
ou
dune
bastasai
k●k●us
'
kai
epeiraso
they
were
tried
and
found
lyars
They
,
who
are
eyther
commended
for
examining
and
not
suffring
,
or
reproved
for
suffering
false
Teachers
in
their
Church
;
had
a
corrective
power
over
other
Ministers
.
But
the
Angel
of
the
Church
of
Ephesus
,
was
commended
for
the
former
.
Apoc.
2.
2.
and
the
Angel
of
the
Church
of
Thyatira
,
was
reproved
for
the
later
.
ve●s
.
Ergo
,
those
Angels
,
(
which
are
before
proved
to
be
the
whole
Colledge
of
Ministers
and
Elders
in
each
Church
)
had
the
corrective
power
over
Ministers
.
(
The
angels
of
the
Churches
)
The
H.
Ghost
giveth
Bishops
a
more
honourable
title
,
in
calling
them
the
angels
of
the
Churches
;
then
if
he
had
called
them
Lords
.
Therfore
,
we
should
not
think
much
,
that
they
are
called
Lordes
.
That
vnto
whomsoever
the
holy
ghost
giveth
a
more
honourable
title
;
to
them
we
may
without
scruple
give
any
title
that
is
inferiour
,
civil
and
ecclesiasticall
Majors
or
Kings
&c.
of
Doctors
Angels
of
the
Churches
the
titles
which
the
D.
compareth
togither
are
of
a
different
nature
.
For
Angels
and
starres
are
glorious
creatures
of
heaven
,
and
have
some
fit
resemblance
of
the
Ministers
office
;
but
Lord
,
Lordship
,
and
Grace
,
are
termes
of
civill
honour
,
not
so
well
be
sitting
the
Ministers
of
Iesus
Christ
.
I
confesse
they
doe
not
so
well
befit
them
,
because
they
come
short
of
the
honour
and
excellencie
,
which
in
the
name
of
angels
,
the
Holy
Ghost
ascribeth
to
them
:
they
doe
not
so
well
befitt
them
because
they
come
short
&c.
Lordship
and
Grace
the
Angels
of
the
Churches
They
are
called
not
onely
Angels
,
that
is
,
messengers
and
Ambassadors
of
God
,
as
all
Ministers
are
in
respect
of
their
Ministerie
:
but
each
of
them
also
,
is
called
the
Angel
of
the
Church
whereof
he
is
Byshop
,
in
respect
of
his
government
,
and
guardianship
of
the
Church
;
as
the
holy
angels
are
said
to
be
their
angels
,
over
whom
they
are
appointed
governours
&
guardians
:
therfore
the
name
Lord
given
to
them
in
respect
of
their
government
&
authority
,
is
a
title
of
lesse
honor
;
than
that
;
which
in
the
same
respect
is
given
them
by
Christ
.
the
Angels
of
the
Churches
Angels
or
Embassadors
Everie
Byshop
is
called
the
Angels
of
the
Church
whereof
he
is
Byshop
,
in
respect
of
his
government
and
guardianship
of
the
Church
;
like
as
the
holy
angels
are
sayd
to
be
their
angels
,
over
whom
they
are
appointed
.
Therefore
,
the
name
Lord
given
to
them
in
respect
of
their
government
is
a
title
of
lesse
honour
,
then
the
other
that
is
given
in
the
same
respect
.
title
of
They
are
not
therefore
civil
Lords
,
because
they
have
the
title
of
Lords
common
to
them
with
the
Lords
temporall
,
for
who
knoweth
not
the
distinction
?
betwene
the
Lords
spirituall
and
temporal
?
Spirituall
and
temporall
the
angels
of
the
Churches
Churches
Angels
the
angels
of
the
Churches
to
prove
both
by
scripture
and
other
evidence
,
that
the
government
by
Byshops
,
was
used
even
in
the
Apostles
times
,
and
not
contradicted
by
them
.
The
7.
Angels
were
the
Byshops
of
the
7.
Churches
as
all
confesse
,
and
for
the
substance
of
their
calling
like
to
ours
,
as
I
(
sayth
he
)
have
proved
.
is
vntrue
I
bring
two
new
arguments
to
prove
that
the
7.
Angels
were
Byshops
.
The
former
though
this
great
Analyser
,
eyther
did
not
,
or
would
not
see
,
it
is
this
:
That
two
of
these
Angels
were
Policarpus
and
Onesimus
:
Policarpus
the
Byshop
of
Smyrna
,
and
Onesimus
the
Byshop
of
Ephesus
,
Policarpus
the
Byshop
of
Smyrna
,
and
Onesimus
the
Byshop
of
Ephesus
,
and
what
is
sayd
of
two
,
is
to
be
vnderstood
of
the
rest
.
that
the
summe
of
all
that
the
D.
hath
,
is
comprized
in
3.
points
,
1.
that
Policarpus
was
the
Byshop
of
Smyrna
;
and
Onesimus
,
as
it
may
well
be
supposed
,
the
Byshop
of
the
Church
of
Ephesus
?
2.
that
from
the
7.
angels
&c.
wrangl●rs
will
play
at
small
game
rather
then
sit
out
Two
of
these
angels
were
Policarpus
and
Onesimus
.
But
Policarpit●
and
Onesimus
were
Bishops
,
By-shops
like
to
ours
Therefore
,
two
of
these
angels
were
Byshops
,
like
vnto
●urs
.
From
the
7.
angels
a
succession
of
Byshops
,
was
continued
in
those
7.
Churches
,
vntill
thae
councill
of
Nice
,
and
afterwards
.
Therefore
,
those
7
,
angels
were
Byshops
,
like
to
ours
.
that
the
Byshops
so
called
in
the
Apostles
times
were
not
diocesan
,
as
they
were
which
followed
in
succeeding
ages
.
if
ever
there
had
bene
within
the
compasse
of
a
diocese
more
Byshops
then
one
at
once
,
since
the
Apostles
times
;
or
if
it
could
be
truely
alledged
,
that
the
circuite
of
the
Byshops
charge
,
was
inlarged
from
a
parish
to
a
diocese
;
then
there
were
some
colour
,
for
this
exception
;
but
these
conceits
(
sayth
he
)
I
have
disproved
before
,
and
therefore
doubt
not
most
confidently
to
conclude
,
that
if
the
successors
of
these
7.
Byshops
,
were
in
the
ende
of
300.
yeares
,
diocesan
Byshops
;
then
were
theire
first
pr●decessors
such
.
there
were
diverse
Byshops
in
one
Church
or
citie
,
though
not
in
Alexandria
;
nunquam
Alexandria
duos
habuit
episcopos
,
velut
aliae
urbes
?
The
former
though
this
great
Analyser
,
eyther
did
not
,
or
would
not
see
,
it
is
this
:
That
two
of
these
Angels
were
Policarpus
and
Onesimus
:
Policarpus
the
Byshop
of
Smyrna
,
and
Onesimus
the
Byshop
of
Ephesus
,
and
what
is
sayd
of
two
,
is
to
be
vnderstood
of
the
rest
.
that
the
summe
of
all
that
the
D.
hath
,
is
comprized
in
3.
points
,
1.
that
Policarpus
was
the
Byshop
of
Smyrna
;
and
Onesimus
,
as
it
may
w●ll
be
supposed
,
the
Byshop
of
the
Church
of
Ephesus
?
2.
that
from
the
7.
angels
&c.
wranglars
will
play
at
small
game
rather
then
sit
out
Two
of
these
angels
were
Policarpus
and
Onesimus
.
But
Policarpus
and
Onesimus
were
Byshops
,
Byshops
like
to
ours
.
Therefore
,
two
of
these
angels
were
Byshops
,
like
vnto
●urs
.
From
the
7.
angels
a
succession
of
Byshops
,
was
continued
in
those
7.
Churches
,
vntill
thae
councill
of
Nice
,
and
afterwards
.
Therefore
,
those
7
,
angels
were
Byshops
,
like
to
ours
.
that
the
Byshops
so
called
in
the
Apostles
times
were
not
diocesan
,
as
they
were
which
followed
in
succeeding
ages
.
if
ever
there
had
bene
within
the
compasse
of
a
diocese
more
Byshops
then
one
at
once
,
since
the
Apostles
times
;
or
if
it
could
be
truely
alledged
,
that
the
circuite
of
the
Byshops
charge
,
was
inlarged
from
a
parish
to
a
diocese
;
then
there
were
some
colour
,
for
this
exception
;
but
these
conceits
(
sayth
he
)
I
have
disproved
before
,
and
therefore
doubt
not
most
confidently
to
conclude
,
that
if
the
successors
of
these
7.
Byshops
,
were
in
the
ende
of
300.
yeares
,
diocesan
Byshops
;
then
were
theire
first
pred●cessors
such
.
there
were
diverse
Byshops
in
one
Church
or
citie
,
though
not
in
Alexandria
;
nunquam
Alexandria
duos
habuit
episcopos
,
velut
aliae
urbes
?
The
ep●stles
of
Igna●tus
and
Policarp
,
that
now
goe
vnder
their
names
,
are
not
authen●●k
;
but
gathered
out
of
the
Apocryphall
constitutions
of
that
counter●●yt
Clemens
.
the
Byshop
must
be
honoured
above
the
King
:
these
words
shewe
out
of
whose
sh●pp
that
epis●le
came
was
a
man
of
greater
religion
,
then
to
correct
the
scripture
that
the
Angels
of
the
7.
Churches
were
Bishops
,
for
the
substance
of
their
calling
,
like
to
ours
.
the
calling
of
Byshops
,
(
such
for
the
substance
of
their
calling
as
ours
are
)
is
of
divine
institution
.
George
Downame
1. Thes. 5. 21.
Try all things , and keep that which is good .
the
voice
of
God
and
not
of
man
.
he
intended
onely
a
light
skirmish
,
adversary
brought
a
maine
ba●tell
into
the
feild
to
bring
in
a
new
supplie
returne
upon
his
Refuter
a
fresh
.
Churches
,
Parishes
,
&
Dioceses
,
to
begin
with
the
names
,
that
are
diversly
taken
,
is
in
all
places
of
the
new
Testament
(
excep●●ng
Act.
19.
)
appropriated
to
the
companies
of
the
faithfull
.
For
whereas
all
mankind
is
to
be
divided
into
two
companies
;
the
one
is
the
world
,
which
is
the
kingdome
of
darknes
,
conteyning
many
particular
companies
,
which
are
all
the
Synagogues
of
Satan
:
the
other
,
the
kingdome
of
God
:
this
later
is
called
Ecclesia
,
signifiing
a
company
of
men
as
redeemed
,
so
also
called
out
of
the
world
,
as
the
gr●
word
importeth
.
Ecclesia
therefore
is
a
company
of
men
,
called
out
of
the
world
vnto
salvation
by
Christ
;
that
is
to
say
,
more
briefely
,
th●
Church
doth
signify
a
company
of
Christians
.
catholike
company
of
Gods
elect
whole
militant
Church
dispersed
live
and
di●
there
definitely
signify
a
Church
congregated
into
a
Synode
or
Congregation
indefinitely
any
company
of
Christians
warrant
of
the
word
,
every
company
of
men
professing
the
faith
of
Christ
,
is
both
truely
a
church
,
&
also
a
true
church
.
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
.
is
to
be
termed
The
whole
people
of
the
Iewes
profissing
the
true
religion
were
one
Church
;
though
conteyning
very
many
particular
congregations
or
Synagogues
:
(
which
were
also
so
many
Churches
)
Even
so
,
the
whole
people
of
England
,
professing
(
through
Gods
mercie
)
the
true
Catholike
and
Apostolike
faith
,
is
to
be
called
the
Church
of
England
.
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
It
is
evident
(
saith
he
)
that
it
was
one
Church
because
it
was
one
people
or
common
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.
great
high-Preist
great
Preist
then
had
he
aswell
as
Melchisedeck
,
been
a
type
of
Christs
government
and
Kingly
office
,
aswell
as
of
the
Preisthood
:
and
consequently
Christ
might
have
been
a
Preist
of
the
order
of
Aaron
aswell
as
of
Melchisedech
.
Christs
government
apperteineth
to
his
kingdome
and
not
to
his
preist
hood
.
great
Preist
over
the
House
of
God
likewise
the
Christian
people
of
any
Citie
or
country
adjoyning
,
whether
that
which
we
call
a
province
or
diocese
,
though
consisting
of
many
particular
congregations
;
is
rightly
termed
a
Church
;
as
the
Church
of
Ierusalem
,
Antioch
,
Ephesus
,
Smyrna
,
Sardis
,
Philadelphis
&c.
Such
a
company
of
Christians
as
answereth
in
Church-constitution
to
the
Church
of
Ierusalem
,
Antioch
,
Ephesus
&c.
mencioned
in
the
Scriptures
,
is
rightly
termed
a
Church
:
But
the
Christian
people
of
any
Citie
&
Country
adjoyning
,
though
consisting
of
many
particular
congregations
,
whether
in
a
province
or
diocese
answereth
in
Church-constitution
to
the
Church
of
Ierusalem
,
Antioch
,
Ephesus
&c.
mencioned
in
the
scripture
.
Therefore
,
the
Christian
people
of
any
Citie
and
country
adjoyning
,
though
consisting
of
many
particular
congregations
,
whether
in
a
province
or
diocese
;
is
rightly
termed
a
Church
.
That
in
like
manner
,
the
Christian
people
of
any
one
towne
or
village
,
conteyning
but
one
congregation
(
which
we
call
a
parish
)
is
truly
called
a
Church
,
as
perhaps
that
of
Cenchreae
.
the
company
of
faithfull
in
one
familie
,
doth
deserve
the
name
of
a
Church
,
as
hath
bin
shewed
to
make
any
particular
Church
of
a
whole
nation
,
citie
and
country
,
towne
,
parish
or
familie
(
familie
I
say
,
being
alone
,
and
not
a
part
of
a
congregation
:
but
an
entire
church
or
parish
by
it selfe
)
to
be
a
true
visible
Church
,
there
is
required
(
besides
the
profession
of
the
true
faith
,
wherein
the
life
and
being
of
a
Christian
consisteth
)
the
Ministerie
of
the
word
and
sacraments
,
and
eutaxie
or
some
good
order
of
government
:
not
that
all
governours
are
to
be
placed
in
every
societie
or
church
:
but
that
the
effect
and
benefit
of
the
government
is
to
redound
to
every
particular
.
(
with
a
perhaps
All
this
I
have
the
rather
noted
,
because
some
having
first
strongly
conceited
,
that
there
is
no
true
visible
Church
but
a
parish
,
have
haled
the
places
of
scripture
,
where
is
mentioned
to
the
confirmation
of
their
conceit
&c
,
whereas
in
very
truth
,
scarce
any
one
testimony
of
such
a
congregation
of
Christians
,
as
we
call
a
parish
,
can
be
alleadged
out
of
the
scriptures
.
that
those
Churches
were
in
constituting
and
not
fully
constituted
,
till
their
number
being
increased
,
they
had
their
Bishop
,
or
Pastor
,
their
Presbytery
and
Deacons
remaine
under
the
government
of
one
Bishop
or
superintendent
seated
in
each
citie
.
that
all
the
disciplinarians
to
the
world
shall
never
be
able
to
shew
,
that
there
were
,
or
ought
to
have
bene
after
the
division
of
parishes
,
any
more
then
one
Bishop
and
one
Presbytery
for
an
whole
Diocese
.
that
the
Apostolicall
The
word
Eeclesia
signifi●th
(
according
to
the
usuall
phrase
of
the
Holy
Ghost
:
)
any
company
of
Christians
,
whether
great
or
small
.
Ergo
the
use
of
the
word
in
the
scripture
doth
not
savour
their
conceit
,
which
īmagine
there
is
no
true
Church
,
but
a
parish
.
that
the
word
ecclesia
signifyeth
(
according
to
the
usuall
phrase
of
the
Holy
Ghost
)
any
company
of
Christians
,
great
or
small
.
the
Churches
had
rest
throughout
all
Iudea
,
Galile
and
Samaria
.
The
word
ecclesia
in
the
singular
number
,
doth
no
where
note
such
a
number
of
Christians
as
is
divided
into
many
particular
congregations
in
any
diocese
,
nation
or
province
.
Ergo
,
the
use
of
the
word
in
the
scripture
favoureth
not
their
concest
which
imagine
,
that
the
Christians
of
an
whole
Nation
,
Province
or
Diocese
,
though
distributed
into
many
congregations
may
not
with
standing
(
by
the
warrant
of
the
word
)
be
rightly
termed
one
Church
.
Church
,
Parish
,
Diocese
For
it
is
evident
that
the
Apostles
when
they
intended
to
convert
any
nation
,
they
first
preached
to
the
cheise
cities
thereof
.
Wherin
,
when
through
Gods
blessing
,
they
had
converted
some
,
their
manner
was
to
ordeyne
Presbyters
,
hoping
by
their
Ministery
to
convert
not
onely
the
rest
of
the
citie
but
also
the
countries
adjoyning
,
so
many
as
did
belong
to
God
.
It
cannot
be
denied
but
the
7.
Churches
,
were
great
&
ample
cities
mistaken
,
to
say
no
worse
,
framed
a
proposition
for
the
nonce
to
cavill
withall
.
looked
to
the
end
of
that
which
he
made
the
3.
sect.
where
he
should
have
found
this
to
be
the
maine
conclusion
of
all
that
followeth
the
first
argument
(
concerning
the
7.
Churches
)
to
that
place
.
viz.
that
the
Presbyters
in
the
Apostles
times
,
were
not
appointed
to
parishes
but
to
dioceses
.
The
Presbyteries
therefore
in
the
Apostles
times
,
were
appointed
,
not
to
feverall
parishes
,
but
to
whole
cities
,
&
the
countries
annexed
,
viz.
to
dioceses
;
that
both
they
might
convert
them
;
&
attend
and
f●ed
them
being
converted
.
The
Presbyteries
ordeyned
by
the
Apostles
,
were
not
appointed
to
parishes
but
to
dioceses
The
Presbyteries
ordeyned
by
the
Apostles
were
not
appointed
to
parishes
but
to
dioceses
For
it
is
evident
that
the
Apostles
,
when
they
intended
to
convert
any
nation
,
first
preached
to
the
cheife
cities
thereof
&c.
neyther
were
the
parishes
The
Presbyteries
ordeyned
by
the
Apostles
,
were
appointed
not
to
parishes
but
to
Dioceses
.
Therefore
the
churches
indued
with
power
of
ecolesiasticall
government
were
not
parishes
but
Dioceses
.
This
consequence
,
the
Refuter
granteth
,
ingranting
the
connexive
proposition
of
the
Syllogisme
,
which
he
fremeth
,
pag.
58.
of
the
answer
.
If
he
did
not
,
it
might
easily
be
confirmed
,
by
adding
the
assumption
.
viz.
To
visible
Churches
indued
with
power
of
ecclesissticall
government
,
the
Presbyters
ordeyned
by
the
Apostles
were
appointed
.
whole
&
onely
charge
an
appointment
They
who
were
appointed
to
whole
cities
and
countries
to
labour
so
farre
at
Sect.
4.
they
were
able
;
the
conversion
of
all
that
,
belonged
to
God
;
were
appointed
to
Dioceses
,
and
not
to
Parishes
.
But
the
Presbyteries
ordeyned
by
the
Apostles
were
appointed
for
whole
cities
and
countries
thereto
belonging
,
to
labour
so
farre
as
they
were
able
,
the
conversion
of
all
that
belonged
to
God
.
Therefore
the
Presbyteries
ordeyned
by
the
Apostles
,
3
:
44
PM
5/7
7/2011
were
appointed
not
unto
Parishes
,
but
unto
Dioceses
,
that
is
,
to
Diocesan
Churches
,
like
to
ours
.
This
Proposition
,
I
omitted
as
taking
it
for
granted
.
They
who
were
appointed
to
whole
cities
and
countries
,
for
the
working
out
of
the
conversion
,
were
not
set
over
Diocesan
Churches
such
as
ours
:
The
Presbyteries
ordeyned
by
the
Apostles
were
appointed
to
whole
cities
and
countries
,
for
the
working
out
of
their
conversion
.
Therefore
,
the
Presbyteries
ordeyned
by
the
Apostles
,
were
not
set
over
Diocesan
Churches
,
such
as
ours
.
Those
whole
cities
and
countries
whose
people
are
generally
so
●stranged
from
the
faith
,
that
their
conversion
must
be
laboured
,
are
not
diocesan
Churches
like
to
ours
.
Therefore
,
neyther
they
,
who
were
appointed
over
such
cities
and
countries
,
set
over
diocesan
Churches
such
as
ours
.
eavils
not
worth
the
refuting
That
,
his
Refuter
absurdly
eavilleth
with
him
,
as
if
he
had
sayd
that
,
all
in
the
citie
and
country
were
in
S.
Iohns
time
converted
.
that
the
Apostles
ordeyned
Preseyters
for
such
an
end
(
as
he
supposeth
)
yet
it
followeth
not
that
the
Churches
were
great
cities
&
the
countries
adioyning
.
that
,
the
seed
of
the
word
in
many
places
was
thick
sowne
,
but
came
thin
up
,
and
the
heat
of
perseeution
at
,
that
,
time
,
burnt
up
the
zoale
and
profession
of
many
.
it
is
a
cavill
not
worth
the
refuting
?
quast
ex
cathed
a
&
satis
pro
imperis
)
I
say
,
that
they
whose
Ministerie
was
intended
for
the
conversion
of
the
citie
and
countrie
;
to
their
care
and
charge
,
both
for
the
first
conversion
of
them
,
and
government
of
them
being
converted
,
the
citie
and
country
belonged
.
I
say
it
that
though
Cenchrea
be
called
a
Church
,
yet
was
it
not
such
a
Church
as
we
now
speak
of
,
indued
with
power
of
ecclesiasticall
government
,
but
subiect
to
the
●ur●sliction
of
the
Church
of
Corinthe
.
(
I
say
it
most
certeynly
so
it
was
I
say
it
so
it
was
confirmed
by
two
arguments
;
the
one
,
the
end
intended
by
the
Apostles
in
appointing
Presbyters
in
cities
,
which
was
the
conversion
of
the
nation
,
for
which
themselves
first
preached
in
the
cheife
cities
;
the
other
is
the
motive
,
their
hope
by
the
Ministery
of
the
Presbyters
placed
in
the
citie
to
convert
them
which
belonged
to
God
,
both
in
citie
and
countrie
;
grounded
on
the
force
of
the
Gospell
,
testified
by
our
Saviour
,
Math.
13.
13.
If
the
Apostles
intending
the
conversion
of
the
nation
,
as
they
began
themselves
to
preach
in
the
cheife
cities
,
so
they
placed
Presbyters
to
the
same
intent
;
hoping
by
them
to
convert
,
both
citie
and
countrie
;
then
were
they
appointed
and
it
was
their
dutie
,
to
labour
the
conversion
of
all
belonging
to
God
both
in
citie
and
countrie
.
It
can
never
be
shewed
duty
,
to
labour
the
conversion
of
the
residue
,
eyther
in
citie
or
countrey
.
For
howsoever
we
deny
not
,
but
that
it
belonged
to
them
,
both
as
Christians
to
use
all
opportunity
of
winning
to
the
faith
;
&
as
Ministers
to
preach
to
the
heaen
also
,
if
they
were
present
in
their
congregations
:
yet
it
was
their
office
to
attend
on
the
flock
,
whereof
the
holy
Ghost
had
made
them
overseers
,
Act.
20.
28.
And
not
like
Apostles
or
Evangelists
to
imploy
themselves
in
the
conversion
of
them
that
were
no
Christians
.
By
these
fewe
words
the
deep
wisdome
of
the
parish
disciplinarians
,
may
easily
be
sounded
.
1.
they
conceive
that
Churches
in
the
first
constitution
of
them
,
when
there
were
but
a
fewe
converted
,
and
before
parishes
were
distinguished
,
were
in
the
same
estate
,
that
now
they
are
being
fully
constituted
&c.
2.
that
the
flock
over
which
the
Presbyters
were
set
,
was
onely
that
number
of
Christians
already
converted
&c.
3.
that
their
proper
office
was
to
attend
them
onely
which
were
already
converted
;
and
not
to
labour
the
conversion
of
the
rest
,
&c.
because
our
Saviour
calle●h
the
elect
not
converted
,
his
sheep
,
Ioh.
10.
16.
and
the
L.
in
Corinth
had
much
people
,
when
but
a
few
were
as
yet
converted
.
as
though
the
Apostles
intended
by
their
Ministery
the
conversion
:
and
salvation
of
no
more
,
but
those
few
that
were
at
first
converted
.
better
manifestation
of
their
wisdome
opposeth
them
with
a
fewe
questions
,
Presbyters
ordeyned
by
the
Apostles
were
not
Ministers
of
the
not
many
,
in
some
places
more
,
in
some
fiwer
;
yea
sometimes
as
many
as
those
who
were
before
converted
?
they
being
many
,
were
onely
to
attend
that
ordeyning
many
,
intended
not
the
conversion
of
more
then
those
few
?
was
not
their
office
,
to
labour
their
conversion
?
how
they
were
if
they
did
not
labour
,
how
were
they
converted
?
if
the
Presoyters
ordeyned
in
cities
by
the
Sect.
9.
Apostles
,
were
not
appointed
to
labour
the
conversion
of
the
rest
(
yea
if
they
did
not
indeavor
it
)
then
there
was
no
meanes
to
effect
their
coversion
.
Were
all
these
Presbyters
Pastors
property
of
that
one
flock
;
or
was
there
but
one
properly
the
Pastor
or
Bishop
,
the
rest
being
his
Assistants
?
2.
when
more
were
converted
,
then
could
well
assemble
in
one
ordinarie
congregation
were
not
the
congregation
divided
?
there
a
Bishop
and
Presbyterie
assigned
to
every
congregation
;
or
onely
one
Presbyter
&c.
That
the
parish
disciplinarisns
doe
shew
themselves
to
be
of
shallow
judgement
,
&
their
parish
discipline
to
consist
of
undisgested
favcies
,
de
sacto
de
jure
for
in
time
of
persecution
their
government
was
not
alwaies
such
as
they
would
,
but
such
as
they
could
attaine
vnto
.
When
the
Churches
were
not
diuided
into
several
Parishes
,
nor
Presbyters
assigned
to
their
severall
Titles
or
Cures
;
but
were
in
common
to
attend
the
whole
slock
,
seeding
them
that
were
already
conuerted
,
and
labouring
the
conuersion
of
the
rest
,
so
farre
as
they
are
able
both
in
citie
and
country
:
them
were
not
the
Presbyteries
appointed
to
Parishes
,
but
to
Dioceses
.
In
the
Apostles
times
the
Churches
were
not
diuided
into
severall
Parishes
&c.
Ergo
in
the
Apostles
times
the
Presbyteries
were
not
appointed
to
Parishes
but
to
Dioceses
.
after
his
perpetuall
manner
Is
the
parishes
were
not
distinguished
in
the
Apostles
times
,
nor
the
Presbyters
assigned
to
their
seuerall
titles
or
cures
;
but
in
common
were
to
attend
the
whole
flock
conuerted
,
or
to
labour
the
conuersion
of
the
residue
:
then
the
Presbyters
in
the
Apostles
times
were
not
appointed
for
parishes
but
for
dioceses
.
Parishes
were
not
distinguished
the
Churches
in
their
times
were
not
diuided
into
seuerall
parishes
the
suppressing
of
the
force
of
the
connexion
,
as
it
inferreth
they
were
appointed
to
Dioceses
,
in
leauing
out
the
wordes
of
the
greatest
force
,
viz.
that
they
were
appointed
to
labour
the
conuersion
of
those
that
belong
to
God
,
&c.
(
so
sarre
as
they
should
be
able
,
both
in
the
citie
&
countries
adioyning
:
)
that
●e
force
of
his
connexion
,
as
it
inferreth
they
were
appointed
to
Dioceses
,
lieth
in
this
,
that
they
were
appointed
to
labour
the
conuersion
of
those
that
belonged
to
God
,
so
farre
as
they
were
able
,
both
in
the
citie
and
in
the
countries
adioyning
.
that
●e
b●th
prouid
it
to
be
an
euident
truth
&
discouered
the
shallownes
of
their
indgment
that
deny
it
seemeth
to
be
necessary
and
euident
truth
It
is
that
which
the
Refuter
himselfe
holdeth
findeth
one
error
repeated
before
noted
chargeth
also
the
maine
points
in
it
to
be
altogither
void
of
truth
.
that
there
were
not
in
any
Church
many
parishes
in
the
Apostlestimes
.
that
in
the
Apostles
times
,
the
Churches
were
not
divided
into
severall
parishes
.
wrangleth
&
as
a
man
confounded
,
yet
resolved
,
to
cōntradict
,
though
against
the
light
of
his
conscience
,
denieth
the
conclusion
,
&
contradicteth
himselfe
.
doe
you
not
see
the
like
in
the
French
and
Dutch
churches
here
in
England
.
Their
Presbyterie
consisteth
for
the
most
part
of
Lay-men
placed
among
us
,
not
with
purpose
to
convert
either
the
Ci●●●
or
count●●●
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
re●●
both
in
Ci●●●
and
Countrie
.
they
have
a
Presbyterie
as
the
Church
●●
Geneva
hath
,
to
supply
the
want
of
a
Bishop
,
which
once
they
had
and
still
might
have
,
in
an
imitation
of
the
ancient
Christinians
)
e●●e
,
and
still
in
poss●
that
the
Churches
of
France
and
Geneva
,
neyther
in
the
first
reformation
could
;
neyther
now
can
obteyne
the
government
of
Bishops
,
to
be
s●tled
among
them
,
though
they
would
●●
there
were
no
parishes
Sect.
7.
ad
P.
70.
lin
8
,
in
the
Apostles
times
,
how
could
there
be
Dioceses
;
seing
every
Diocese
,
consisteth
of
diverse
distinct
parishes
?
a
floorish
,
and
a
kind
of
answer
that
best
fi●teth
him
that
is
at
a
non-plus
.
Good
Sir
And
a
little
after
,
Therefore
,
when
he
would
s●●me
to
denie
the
consequence
of
the
propo-●●tion
,
he
doth
not
so
much
as
touch
it
;
but
by
taking
a
supposed
advantage
,
against
the
assumption
,
he
d●ni●th
the
principall
conclusion
.
amazed
at
shallow
conceited
he
can
see
no
further
then
his
nose
end
.
If
there
were
no
parishes
,
then
the
presbyteries
were
not
appointed
to
parishes
but
●o
dioceses
dioceses
such
as
ours
Bishops
such
as
ours
that
every
diocese
(
such
as
ours
)
consistech
of
distinct
parishes
.
It
is
true
(
saith
he
)
after
the
distinction
of
parishes
,
but
not
before
.
It
is
true
,
that
a
man
Whatsoever
consisteth
of
distinct
parishes
,
that
cannot
have
his
being
or
subsistence
,
before
parishes
were
distinguished
.
But
every
Diocese
(
such
as
ours
)
consisteth
of
distinct
Parishes
.
No
Diocese
therefore
(
such
as
ours
)
can
have
any
being
or
subsistence
,
before
there
be
a
distinction
of
Parishes
.
that
the
assumption
is
true
after
parishes
were
distinguished
,
but
not
before
a
batch
of
bread
consisteth
of
many
loaves
after
the
distinction
,
which
before
it
conteyned
undistinguished
in
the
lumpe
.
If
the
Churches
were
divided
into
parishes
in
the
Apostles
times
(
as
at
Alexandria
it
seemeth
to
have
beene
)
then
was
not
every
Church
but
one
parish
:
Is
they
were
not
;
then
the
Presbyters
were
not
assigned
to
their
severall
cures
;
and
so
the
Assumption
is
true
.
transported
with
a
spirit
of
contradiction
Presbyters
and
Parishes
or
severall
Cures
every
of
the
Apostolike
churches
was
but
one
parish
,
It
is
at
no
hand
to
be
indured
that
the
Apostles
should
be
suspected
,
to
appoint
or
allow
of
any
disorderly
confusion
.
But
to
ordeyne
many
Presbyters
or
Ministers
in
comon
to
attend
,
not
onely
the
feeding
of
the
whole
flock
converted
;
but
also
to
labour
the
conversion
of
the
residue
in
the
citie
and
countrey
adioyning
:
is
to
authorize
and
give
allowance
to
a
disordely
confusion
.
Therefore
it
is
at
no
hand
to
be
indured
,
that
the
Apostles
should
be
suspected
to
have
ordeyned
many
Presbyters
or
Ministers
for
such
attendance
in
common
.
that
he
is
worthy
to
be
put
into
a
cloakbagg
which
proposed
it
That
which
he
(
meaning
the
Refuter
)
bebleth
concerning
disorder
and
confusion
,
is
wholly
to
be
ascribed
to
his
owne
distemper
and
confusion
.
in
which
of
the
(
parts
of
his
assumption
)
points
(
as
he
calleth
them
)
this
orderly
and
●nconfounded
man
,
noteth
such
disorder
and
confusion
?
or
was
not
the
confused
conceit
he
spake
of
in
his
owne
braine
?
where
the
flock
is
that
,
for
which
the
good
shepheard
gave
his
life
;
vnto
which
apperteyned
the
sheep
which
his
Father
gave
him
(
even
the
elect
not
yet
converted
as
he
saith
pag.
66.
)
not
onely
among
the
iewes
,
but
the
Gentles
also
;
even
that
Church
,
which
God
is
sayd
to
have
redeemed
with
his
blood
,
Acts.
20.
28
,
and
that
people
of
his
,
which
he
saveth
from
their
sinnes
.
This
is
spoken
of
the
Church
in
generall
?
so
the
company
of
them
that
belong
to
Christ
,
in
any
nation
,
province
,
diocese
,
city
,
or
parish
,
may
be
called
the
flock
,
the
Church
,
the
people
of
God
.
they
were
to
attend
the
whole
flock
in
common
,
then
were
they
not
assigned
to
severall
parishes
,
which
were
but
parts
of
the
flock
that
severall
parishes
were
parts
of
the
flock
,
which
the
Presbyters
were
charged
to
attend
●●
epi
to
plaiston
If
the
word
ecclesia
,
(
there
vsed
to
signify
that
Church
and
all
one
with
the
word
flock
)
doe
signify
any
other
company
of
men
,
then
a
particular
congregation
onely
;
then
is
there
no
truth
in
the
assumption
,
that
denieth
parishes
to
be
distinguished
,
and
the
Presbyters
assigned
to
their
severall
cures
.
But
the
first
is
true
;
Therefore
also
the
second
.
If
the
word
Church
did
signify
one
congregation
,
and
was
in
every
citie
but
one
;
and
if
such
was
the
flock
,
which
the
Presbyters
were
appointed
to
attend
:
then
it
followeth
that
the
flock
was
not
divided
into
particular
parishes
,
nor
the
Presbyters
assigned
to
severall
cures
.
he
hath
already
sayd
more
to
confute
that
ignorant
conceit
,
then
will
be
answered
in
hast
.
poimonion
or
poimne
the
word
is
ordinarily
used
,
of
beasts
&
fowles
that
heird
and
flock
togither
in
one
company
that
the
word
is
so
vsed
it
is
beyond
the
compasse
of
his
reading
is
not
one
onely
particular
congregation
feare
not
little
flock
&c.
that
the
visible
Churches
in
the
Apostles
times
were
not
Dioceses
properly
but
Parishes
there
must
be
added
,
and
in
the
age
following
,
because
themselves
include
in
their
question
200
years
.
The
visible
Churches
instituted
by
the
Apostles
,
were
properly
Parishes
,
(
that
is
particular
congregations
)
&
not
Dioceses
.
that
the
Churches
were
not
onely
in
the
Apostles
times
,
but
also
in
the
age
following
,
Parishes
properly
&
not
Dioces●s
.
The
Presbyteries
ordeyned
by
the
Apostles
(
togither
with
the
presidents
of
the
Presbyteries
)
were
assigned
,
each
of
them
,
but
to
one
particular
ordi●●try
congregation
,
assembling
togither
in
one
place
.
Therefore
,
they
were
assigned
but
to
a
parish
and
not
to
a
diocese
.
but
for
a
parish
ord●yned
by
the
Apostles
for
brevities
sake
he
first
omitted
this
argument
,
desyring
in
few
words
to
bring
our
obiction
that
a
diocese
must
consist
of
distinct
congregations
.
i●
proposition
have
no
better
hypotheses
to
support
it
,
I
may
deny
it
;
seing
I
have
proved
before
that
there
were
dioceses
,
in
the
first
conception
of
the
Churches
,
before
distinction
of
parishes
.
that
in
the
first
200.
yeares
,
all
the
Christians
in
any
one
great
citie
,
made
but
one
such
congregation
.
first
two
hundred
yeares
the
age
following
the
Apostles
to
be
an
indigested
fancie
of
shallow
(
if
not
gidd●●
beades
tha●
see
no
further
then
their
nose-end
Phan
tasia
that
the
ancient
Church
of
God
in
all
places
understood
the
Apostles
instent
,
as
he
expoundeth
it
.
All
the
Christians
in
any
great
citie
and
the
townes
about
it
,
(
vnlesse
there
were
distinct
Churches
in
those
townes
)
made
but
one
particular
ordinary
congregation
assembled
in
one
place
.
I
mislike
not
his
addition
of
the
townes
about
,
so
he
wil
be
pleased
not
to
forget
to
take
them
into
the
defense
of
his
Antecedent
.
feareth
to
be
circumvented
with
the
inclosure
of
that
parenthesis
give
him
an
inche
and
he
will
take
an
ell
both
weaknes
in
the
consequence
,
and
falshood
in
the
Antecedent
.
to
what
purpose
the
townes
are
added
because
the
parishes
be
excepted
.
that
his
facultie
is
better
in
denying
consequences
;
then
in
proving
them
.
By
this
inclusure
the
Antecedent
it
bewrayed
of
falshood
;
for
The
D.
to
charge
his
Refuter
with
falshood
delivereth
a
double
untruth
,
and
yet
to
no
purpose
.
if
there
were
in
the
citie
and
countrey
more
distinct
Churches
or
Parishes
(
as
here
is
supposed
)
and
these
all
subor
dinate
to
one
(
as
I
have
manifestly
proved
)
then
all
these
will
make
a
Dincese
.
Many
Churches
in
citie
and
country
subordinated
all
to
one
do
make
a
Diocise
;
Ergo
,
all
the
Christians
in
a
citie
,
and
the
townes
adioyning
,
which
have
no
distinct
Church
in
them
,
must
needs
make
more
then
one
particular
congregation
.
I
say
therefore
againe
,
that
though
their
Antecedent
were
true
,
yet
the
consequence
were
to
be
denied
.
All
the
Christians
which
in
the
Apostles
tymes
dwelt
in
and
about
any
great
citie
,
and
were
called
the
Church
of
that
citie
,
made
but
one
particular
ordinary
congregation
assembled
togither
in
one
place
:
But
all
those
Christians
were
the
whole
or
proper
charge
,
unto
which
the
Presbyterie
with
their
President
,
seated
in
any
citie
,
was
assigned
by
the
Apostles
.
Ergo
,
the
whole
or
proper
charge
unto
which
the
Presbyterie
with
their
President
seated
in
the
citie
assigned
by
the
Apostles
,
made
but
one
particular
ordinarie
congregation
,
assembled
in
one
place
.
The
whole
or
proper
charge
unto
which
the
Presbyterie
with
their
president
seated
in
any
city
,
was
assigned
by
the
Apostles
,
is
comprized
in
those
instructions
,
which
in
the
Apostolicall
writings
concerne
the
office
of
Bishops
and
Presbyters
But
this
onely
charge
is
there
comprized
;
to
wit
,
the
charge
of
all
the
Christians
which
in
those
times
,
dwelling
in
or
about
the
towne
or
city
that
enjoyed
such
a
Presbyterie
,
were
called
the
Church
of
that
place
.
Ergo
,
this
onely
charge
,
to
wit
,
the
charge
of
all
the
Christians
which
in
those
times
dwelling
in
or
about
the
Town
or
City
that
enjoyed
such
a
Presbyterie
;
was
the
whole
charge
,
to
which
the
Presbytery
with
their
president
seated
in
any
city
,
was
assigned
by
the
Apostles
.
a
concessis
A
visible
Church
indued
with
power
of
ecclesiasticall
government
,
was
the
proper
and
whole
charge
of
each
Presbyterie
,
ordeyned
by
the
Apostles
in
any
citie
that
imbraced
the
Gospell
.
But
the
company
of
Christians
which
in
the
Apostles
times
,
dwelt
in
and
about
any
citie
,
and
were
called
the
Church
of
that
citie
was
a
visible
church
indued
with
power
of
ecclesiasticall
government
.
Ergo
such
a
company
of
Christians
,
was
the
proper
and
whole
charge
,
of
each
Presbyterie
ordeyned
by
the
Apostles
,
in
any
city
that
imbraced
the
Gospell
.
Whether
in
the
Apostles
times
and
in
the
age
following
the
visible
Churches
indued
with
power
of
eccelesiasticall
government
,
were
parishes
or
no
?
he
is
to
conclude
that
the
Churches
,
were
each
of
them
for
the
whole
terme
at
the
least
,
but
a
parish
&c.
that
his
argumentation
conteyneth
two
ranckes
of
Instances
:
the
former
taken
out
of
the
scriptures
,
the
Later
out
of
the
fathers
:
If
the
Churches
of
Corinth
,
Ephesus
,
Antioch
,
and
Ierusalim
(
being
visible
churches
indued
with
power
of
ecclesiasticall
government
)
were
each
of
them
but
one
parish
:
then
the
other
visible
Churches
indued
with
the
like
power
;
were
also
each
of
them
,
but
one
parish
.
But
the
first
is
true
.
Ergo
also
the
second
.
that
if
the
Churches
of
Alexandria
and
Rome
were
not
parishonall
Churches
in
the
first
200
yeares
;
(
he
meaneth
unto
the
full
end
of
that
terme
)
then
neyther
were
the
Churches
of
other
cities
.
it
appeareth
plaine
by
the
proofe
of
the
particulars
.
whether
his
syll●gismes
are
so
soone
come
to
an
end
?
whether
this
was
his
Assumption
playing
the
Sophister
the
reasons
of
his
deniall
,
are
set
downe
at
large
,
cap.
3.
sect.
5.
&
6.
for
a
surplussage
If
these
Churches
because
they
were
each
of
them
one
congregation
,
were
parishes
,
Sect.
3.
ad
pag.
103.
before
the
division
of
parishes
;
then
they
were
such
Churches
,
as
after
the
division
,
parishes
were
.
But
they
were
not
such
Churches
.
Ergo
,
neyther
were
they
parishes
,
before
the
division
of
Parishes
;
because
they
were
each
of
them
one
congregation
.
before
the
division
of
parishes
that
those
Churches
were
parishes
,
before
they
were
any
parishes
at
all
that
they
were
not
such
in
all
points
it
may
not
be
denied
,
specially
by
them
,
that
would
have
all
parishes
framed
to
the
constitution
of
the
first
Churches
that
assumption
was
false
,
which
denied
Parishes
to
have
been
distinguished
in
the
Apostles
times
;
then
these
Churches
were
not
onely
many
congregations
,
but
many
parishes
also
.
But
the
Refuter
sayd
before
that
that
assumption
had
no
truth
in
it
.
These
two
just
exceptions
I
have
against
his
consequence
seeme
to
deny
the
consequence
,
you
do
not
so
much
as
touch
it
;
but
by
taking
a
supposed
advantage
the
principall
conclusion
Is
not
the
deniall
of
the
conclusion
an
evidence
that
the
Doctor
is
confounded
&
c
?
If
that
assumption
be
true
which
denieth
the
Churches
to
have
been
divided
into
severall
congregations
or
parishes
in
the
Apostles
t●me
:
then
the
Churches
o●
Corinth
,
Eph●sus
&c.
Were
in
that
age
each
of
them
;
but
on●
onely
congr●gation
or
parish
.
But
that
●ssump●ion
●s
by
the
D.
maint●yned
to
be
Therefore
,
the
Churches
of
Cori●th
Ephesus
&c
were
each
of
them
,
in
the
Apostl●s
●im●s
,
but
one
on●ly
congregation
or
parish
,
and
not
many
.
Though
I
deny
not
(
sai●h
he
)
b●t
●hat
●t
the
first
,
and
namely
in
the
Sect.
5.
ad
sect.
3.
pa.
●04
.
time
of
the
Apostle
P●ul
,
the
most
of
the
Churches
,
so
soon
after
their
conversion
)
did
not
each
of
them
exceed
,
the
proportion
of
a
p●pulous
congregation
:
yet
●
cannot
yeild
to
all
his
proofes
.
he
cannot
yeeld
to
all
as
is
he
had
sayd
,
If
before
the
yeare
55.
or
60
,
they
were
but
The
D.
one
congregation
,
then
they
were
no
more
unt●ll
the
yeare
200.
both
the
maine
argument
and
the
proofes
thereof
doe
speak
of
the
Apostles
time
.
the
thing
that
is
testifyed
for
it
(
1.
Cor.
11.
18.
20.
33.
)
is
such
as
might
be
written
to
the
Church
of
England
.
sunerchomenoon
humoon
&c.
sunachthentoon
humoon
&c.
sunegmenoon
,
vel
sunelthontoon
&c.
Ean
oun
sun●lthe
he
ecclesia
holee
epi
to
auto
?
might
be
applyed
by
a
Bishop
in
his
visitation
to
all
the
Ministers
of
a
Dioc●se
.
that
those
Presbyters
attend●d
one
flock
in
common
(
that
is
communi
cōcilso
,
et
mutu●
auxilio
,
)
and
were
not
assioned
to
severall
parishes
,
or
parts
of
the
flock
.
It
is
apparant
that
not
all
the
Church
consisting
of
busbandes
and
wyues
,
their
children
and
servants
;
but
some
of
the
cheese
and
principall
,
perhaps
not
many
(
perhaps
not
any
)
besides
those
of
the
clergie
,
were
called
to
that
meeting
.
leitourgein
significat
(
saith
Aretius
upon
that
place
)
talieta
ergazein
,
publica
obire
muni●
.
Collectaerat
,
eccliam
(
saith
Zanchius
de
oper:
redempt.
pag.
714.
)
quta
Lucas
ait
lcitourgo●ntoon
autoon
.
the
church
they
are
soarce
worth
the
mencioning
ealleth
the
Churches
of
Corinth
,
Ephesus
and
Antioch
,
paroikias
,
of
the
parish
in
Ephesus
.
Now
it
were
,
a
strange
kinde
of
sp̄ach
,
●r
Eusebius
to
terme
the
Diocese
of
Ephesus
,
the
parish
of
Ephesus
;
for
who
would
say
,
the
parish
in
London
,
for
the
Diosese
of
the
Bishop
of
London
;
seing
the
whole
citie
is
not
the
tenth
part
of
the
Diocise
?
calleth
their
seuerall
companies
Parishes
or
Churches
,
as
of
Creete
,
Pontus
&c.
touching
the
ancient
use
of
the
word
paroikia
addeth
that
Eusebius
as
he
used
the
proposition
so
sometimes
to
the
same
purpose
that
the
faubsull
in
London
may
be
in
like
manner
exhorted
(
though
they
be
diuided
into
many
congregations
)
to
come
ofc
togither
into
one
place
.
that
it
is
used
in
the
same
signification
with
ecclesia
,
the
Bishop
of
Syria
.
epist.
what
manner
of
parish
Syrsa
was
may
heare
also
what
he
can
object
he
leaueth
that
most
pregnunt
&
authentique
euidence
of
Ignatius
to
his
aduersary
to
muse
upon
.
All
which
(
excepting
two
testimonies
of
Tindall
)
the
Refuter
most
childishly
alleadgeth
.
ecclesia
,
congregation
doe
use
the
word
congregation
,
not
onely
where
mention
is
made
of
particular
Churches
,
but
of
the
universall
Church
also
,
the
reasons
mouing
the
first
translators
of
the
Bible
into
English
,
to
avoyd
the
name
Church
and
in
stead
thereof
to
use
the
word
congregation
.
1.
Because
CHURCH
more
properly
signifieth
the
place
of
meeting
,
then
the
congregation
it self
,
which
is
meant
by
ecclesia
.
2.
Because
the
Papists
had
abused
it
,
to
signify
,
eyther
generally
the
romish
Church
,
or
particularly
to
import
the
romish
Clergie
.
the
allegation
thereof
,
sheweth
extreame
want
,
eyther
of
indgement
or
beneftie
:
D.
Fulkinstifieth
the
translation
of
ecelesia
by
congregation
,
as
better
expressing
the
Greek
They
rather
used
the
word
Congregation
then
Church
to
avoyd
ambiguity
;
because
this
word
Church
is
commonly
taken
for
the
howse
of
the
assembly
of
Christians
;
and
that
the
people
might
know
that
the
Church
is
a
gathering
togither
,
of
all
the
members
into
one
body
,
which
in
the
name
of
church
doth
not
appeare
.
our
new
writers
are
childishly
alleadged
not
a
childish
mistakeing
,
but
a
wilfull
misalleadging
of
him
in
both
places
,
there
being
in
the
former
,
no
such
thing
a
falsifying
of
the
testimony
Bishops
,
Preists
and
Elders
they
were
alwayes
abiding
in
one
place
to
governe
the
Congregation
there
.
as
large
as
the
word
ECCLEST
A
CHURCH
,
The
Apostles
disguished
no
man
,
but
chose
men
annoy●ted
with
the
same
spirit
(
viz.
wherewith
Christ
annointed
them
)
one
to
preach
the
word
,
whom
We
call
after
the
Greek
tongue
,
a
Bishop
or
Prust
,
that
is
,
in
English
,
an
overseer
,
or
an
Elder
;
how
he
was
annointed
thou
readest
1.
Tim.
3.
&c.
This
Overseer
becanse
he
was
taken
from
his
own
business
&
labour
to
preach
Gods
word
to
the
parish
,
bath
right
by
the
autboritie
of
his
office
,
to
challendge
an
honest
living
of
the
parish
,
&c.
Likewise
in
every
congregation
,
chose
they
another
after
the
same
ensample
,
as
is
to
be
seene
Act.
6.
whom
after
the
grword
we
call
Deason
,
that
is
in
English
,
servant
or
Minister
,
whose
office
was
to
help
and
assist
the
Preist
,
to
gather
up
his
duty
,
and
to
gather
for
the
poore
&c.
is
false
,
because
the
Church
of
Ierusalem
never
was
a
parish
so
farre
was
it
from
continuing
so
still
&c.
It
is
not
probable
that
the
Church
of
Ierusate
afeer
they
came
to
the
number
of
5000.
did
ordinarily
meet
all
in
one
place
.
Wee
read
of
some
Panegyricall
meetings
,
as
it
were
in
Salomons
porch
and
in
the
temple
,
such
as
be
the
meetings
at
Pauls
crosse
and
at
the
Sp●tle
;
but
their
ordinary
and
as
it
were
parishonall
meetings
,
were
by
companies
in
more
private
places
.
ignorantly
or
absurdly
alleadged
should
be
a
parishenall
assemblie
,
wherein
the
12.
patriarshes
of
Christendome
were
met
togither
?
he
speaketh
not
of
their
assemblies
,
for
ver.
46.
he
speaketh
of
their
meetings
in
the
temple
.
that
in
the
temple
,
they
could
not
meet
alone
,
&
that
there
,
nationall
r●ther
then
parishonall
meetings
used
to
be
assembled
.
they
were
not
parishonall
but
rather
Synodicall
(
pag.
90.
)
whole
●ultitude
would
come
togither
,
when
they
should
beare
that
he
was
some
were
informed
of
him
,
that
he
taught
to
for
sake
Moses
,
people
of
lerusalem
in
generall
aswell
unbeleevers
as
beleevers
)
beleevers
onely
posas
muriadas
that
afterwards
he
projeth
it
in
the
sermon
,
by
the
common
consent
of
the
ancient
&
most
approved
writers
of
the
Church
.
that
there
was
one
Timothy
at
Ephesus
,
one
Titus
in
Creete
,
one
Epaphroditus
in
Philippi
,
and
one
Archippus
at
Coloss●
:
to
prove
afterwards
that
they
were
〈◊〉
first
by
consequence
,
and
then
directly
that
in
this
sense
&
no
other
,
he
holdeth
the
episcopall
function
to
be
a
divine
ordinance
,
to
wit
,
because
what
was
ordeyned
by
the
Apostles
,
the
same
proceeded
from
God
.
the
Prelacie
of
Bishops
is
directly
the
Lords
owne
institution
.
that
the
holy
Ghost
(
not
onely
by
the
Apostles
who
had
received
him
in
great
measure
,
but
)
even
by
Christ
himself
,
who
(
Ioh.
3.
)
was
indu●d
with
the
spirit
without
measure
,
ordeyned
this
superiority
.
What
function
or
government
is
of
Apostolicall
institution
;
that
is
to
be
acknowledged
a
divine
ordinance
.
The
episcopall
function
or
government
by
Bishops
,
is
of
Apostolicall
institution
.
Therefore
the
episcopall
function
is
a
d●vine
ordinance
.
that
these
two
degrees
of
Ministers
were
ordeyned
by
Christ
that
it
cannot
be
denied
but
that
the
calling
and
superioritie
of
Bishops
is
of
Christes
owne
institution
.
are
of
Apostolicall
institution
well
assured
all
his
partak●rs
,
will
never
be
able
soundly
and
substancially
to
confute
Whatsoever
calling
or
superioritie
cannot
be
deni●d
to
be
of
Christs
owne
institution
;
the
same
is
erro●io●sly
,
and
weakly
mainteyned
to
be
of
Apostolicall
institution
.
But
the
calling
or
superioritie
of
Bishops
,
cannot
be
denied
to
be
of
Christes
owne
institution
.
Therefore
,
the
same
is
erroniously
and
weakly
mainteyned
to
be
of
Apostolicall
institution
.
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
.
golde
&
silver
he
did
it
in
favour
of
the
D●sciplinarians
,
therein
clawing
a
churle
,
according
to
the
homely
proverbe
.
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
.
Where
that
government
which
the
Apostles
ordeyned
cannot
be
had
,
there
some
other
government
might
be
admitted
.
But
whiles
the
Apostles
lived
,
in
some
Churches
that
government
which
they
ordeyned
could
not
be
had
.
Ergo
,
whiles
they
lived
,
in
some
Churches
,
an
other
forme
of
government
might
be
admitted
.
by
the
government
ordeyned
by
the
Apostles
,
the
government
by
Byshops
Apostles
hasted
not
,
to
place
a
Bishop
,
a
presbyter
fu
to
be
made
a
Bishop
is
hardly
found
.
If
a
worthy
Minister
be
amonge
men
,
as
one
of
a
1000
,
(
as
Elihu
spukith
,
Iob.
33.
23
)
vndoubtedly
a
worthy
Byshop
is
as
one
of
a
million
.
the
government
by
Bishops
was
used
even
in
the
Apostles
times
that
it
was
not
contradicted
by
them
.
that
the
7.
angels
were
the
Bishops
of
the.
7.
churches
the
substance
of
their
calling
like
to
ours
,
In
the
Apostles
times
Epaphroditus
was
the
Apostle
or
Bishop
of
the
Philippians
;
Iames
the
just
,
the
Bishop
of
jerusalem
;
Archippus
the
Bishop
of
Colossa
;
and
Antipas
the
Bishop
of
Pergamus
.
But
Epaphroditus
was
commended
of
Saine
Paulas
his
Copartner
infunction
and
affliction
,
Iames
the
juste
generally
approved
;
Archippus
in
respect
of
his
function
approved
by
Saint
Paul
,
and
Antipas
commended
by
the
Holy
Ghost
.
Ergo
,
the
function
and
government
of
Bishops
,
was
approved
and
not
contradicted
by
the
Apostles
.
Epaphroditus
,
Iames
iust
,
Archippus
&
Aniipas
Til
he
can
disprove
the
former
part
of
my
sermon
and
of
this
Treatise
;
he
must
give
the
Reader
leave
to
think
they
were
such
as
they
have
bene
manifestly
proved
to
be
.
conceiveth
that
there
is
somewhat
in
this
point
which
his
Refuter
could
wish
had
bene
spared
;
or
at
least
whereabout
he
meaneth
to
spare
his
answer
.
a
copartener
in
function
the
Apostle
meant
not
to
signify
thereby
,
that
Ep●phroditus
was
a
Diocesan
Bishop
;
for
the
Apostle
himselfe
was
none
;
neyther
meant
he
to
equall
him
to
himselfe
in
the
Apostleship
;
for
Epaphroditus
was
none
:
but
because
he
laboured
in
the
Ministerie
of
the
word
,
as
the
Apostle
did
;
therefore
he
calleth
him
sunergos
fellow-workman
as
he
doth
Timothy
and
others
,
1.
Cor.
16.
10.
16.
Though
that
word
doth
not
prove
it
,
neyther
was
it
alleadged
to
that
end
,
but
as
one
of
the
●●●les
of
commendation
given
to
him
;
yet
the
word
Apostle
which
he
alleadged
,
doth
prove
it
.
Neyther
should
the
Refuter
have
balk●d
that
,
to
lay
hold
upon
another
,
unlesse
it
were
to
deceive
the
simple
.
that
it
was
malipertly
sayd
by
the
Refuter
that
he
was
not
an
Apostle
.
diocesan
Bishop
in
that
function
he
would
never
have
balked
this
point
,
to
lay
holde
upon
another
,
unlesse
it
were
to
deceive
the
simple
.
it
was
malipertly
sayd
by
the
Refuter
that
he
was
not
an
Apostle
.
sunethlesan
moi
It
is
to
be
noted
that
the
twelve
Patriarches
of
Christs
Church
,
which
were
sent
into
the
who●
world
,
were
called
the
Apostles
of
Christ
;
and
not
the
Apostles
of
any
Church
in
particular
(
excepting
Iames
who
was
the
Apostle
of
the
Iewes
)
so
those
Apostolicall
men
,
who
were
set
over
particular
Churches
,
as
the
Bishops
thereof
,
were
for
a
time
called
the
Apostles
of
the
Churches
.
So
Paul
calleth
Epaphroditus
the
Apostle
of
the
Philippians
&c.
the
very
word
Aposto●●s
given
to
Epaphroditus
,
proveth
him
to
be
a
diocesan
Bishop
)
the
Bishops
set
over
particular
Churches
were
called
the
Apostles
of
those
Churches
.
So
Epaphroditus
is
called
by
S.
Paul
the
Apostle
of
the
Philippians
more
of
this
apostolos
,
viz.
that
he
was
their
messenger
to
S.
Paul
.
notorious
caviller
he
writeth
,
as
the
most
of
his
booke
,
it
was
objected
that
Bishops
are
not
mencioned
in
the
Scriptures
,
the
name
,
Episeopus
,
Bishop
,
being
given
to
Presbyters
;
and
therefore
that
it
is
not
like
,
they
were
ordeyned
by
the
Apostles
,
of
Whome
no
mencion
is
in
the
Scriptures
.
For
prevention
of
this
objection
,
or
assoyling
of
this
doubt
;
I
declared
first
,
that
the
Bishops
in
the
wri●nges
of
the
Apostles
are
called
,
sometimes
the
Angels
of
the
Churches
,
sometimes
the●●
Rulers
,
sometimes
their
Apostles
.
that
I
snatch
at
wordes
time
when
,
the
place
Where
,
and
the
persons
whome
,
was
not
explayned
onely
;
but
also
proved
by
shewing
the
time
&c.
notorious
caviller
he
gave
sufficient
proofe
of
a
bad
conscience
Whatsoever
function
or
government
is
not
mencioned
in
the
Apostolicall
Writings
;
the
same
was
not
ordeyned
by
the
Apostles
,
neyther
is
it
of
divine
institution
.
But
the
function
or
government
of
diocesan
Byshops
,
(
such
as
ours
)
is
not
mencioned
in
the
Apostalicall
writinges
.
Ergo
,
the
function
and
government
of
diocesan
Bishops
,
was
not
ordeyned
of
the
Apostles
,
neither
is
it
of
divine
institution
.
his
former
sermon
is
of
Ministers
in
generall
,
including
Bishops
;
and
diverse
thinges
there
spoken
of
Ministers
in
generall
doe
principally
belonge
to
Byshops
.
all
Pastors
are
Rulers
or
Rectors
of
their
severall
flockes
;
but
the
Byshopes
are
Rulers
,
both
of
them
and
their
flockes
.
And
all
Ministers
are
Angels
,
but
the
Byshop
alone
,
is
the
Angel
of
each
Church
or
diocese
.
(
that
all
Pastors
are
Rulers
of
their
severall
flocks
,
but
the
Bishops
are
Rulers
both
of
them
and
their
flocks
)
it
signifieth
leaders
,
as
well
as
rulers
,
remember
the
Leaders
beholding
the
end
of
their
conversation
,
tois
egoumenois
that
in
the
ancient
●●nons
of
the
Apostles
,
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
.
th'
Apostles
of
the
Churches
rendred
a
reason
because
they
succeaded
the
Apostles
in
the
government
of
the
particular
Churches
gave
an
instance
,
Philip.
2.
25
;
where
Epapbroditus
who
was
the
Bishop
,
or
Pastor
of
Philippi
;
is
therefore
called
their
Apastle
.
(
to
diati
by
what
authoritie
that
title
is
appropriated
vnto
Bishops
?
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
.
humoon
apostolon
their
Apostle
their
Apostle
oude
Apostolos
&c.
Neyther
is
the
messenger
greater
then
he
that
sent
him
.
He
that
wil
be
greatest
among
you
,
let
him
be
(
humoon
diakonos
)
for
he
is
(
theou
diaconos
)
Gods
Deacon
The
Church
whereof
I
am
made
Diaconos
a
Deacon
,
Who
is
for
you
(
pistos
diaconos
)
a
faithfull
Deacon
of
Christ
:
)
your
Apostle
your
Messenger
that
Epxphrodstus
was
called
the
Apostle
of
the
Philippians
,
is
not
called
their
Apostle
but
their
Messenger
.
cry
peccavi
however
the
word
apostolos
may
signify
any
Messenger
,
with
relation
to
any
sender
:
yet
in
the
scripture
it
is
not
used
to
signify
messengers
sent
from
men
;
neyther
is
it
to
be
translated
other
wise
then
Apostle
.
he
is
therefore
called
the
Apostle
of
the
Philippin̄s
,
because
be
was
their
Bishop
or
Pastor
.
their
Apostle
Who
they
are
th●●
concurre
w●●h
him
in
his
your
Apostle
Ambrose
,
Theodoret
,
Hierom
,
&
Chrysostom
that
in
Ieroms
time
,
by
the
name
of
Doctor
or
Teacher
,
Byshop
commonly
was
signified
;
and
that
they
did
by
the
word
Apostle
vnderstand
,
not
every
comon
Teacher
or
teaching
Presbyter
,
but
specsalē
The
Doct.
shifteth
,
but
poorely
.
doctorem
(
as
Anselme
saith
)
&
instructorem
precipuum
as
saith
Dionysius
Carthusianus
.
Have
〈◊〉
in
honour
not
him
onely
qui
vester
est
Doctor
,
he
was
desyred
of
the
people
because
he
was
a
good
man
(
solisium
er
auxilium
that
Epaphroditus
is
called
,
their
Apostle
(
or
rather
Messenger
)
because
he
was
sent
by
the
Philippians
,
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
.
humoon
apostolon
,
your
Messenger
appeareth
by
diverse
of
Ignatius
his
epistles
,
that
when
the
Churches
sent
one
vpon
a
Christian
Imbassage
;
the
Bishop
was
commonly
intreated
to
take
that
Embassage
upon
him
.
In
like
manner
the
Philippians
,
being
to
send
,
as
it
were
upon
Embassage
to
Paul
,
Epaphroditus
their
Bishop
vndertook
that
voyage
.
He
being
therefore
both
their
Bishop
,
and
their
Imbassadour
,
it
is
more
likely
that
he
was
called
their
Apostle
,
because
he
was
their
Bishop
,
then
for
that
he
was
their
Imbassadour
.
It
is
unlikely
that
the
name
of
that
sacred
function
of
the
Apostles
of
Christ
(
who
also
himself
is
the
Apostle
of
our
profession
)
should
be
used
in
Sect.
8.
ad
pag.
66.
&
67.
the
Scriptures
,
to
signify
the
Messengers
of
men
.
(
diaconos
(
poimen
,
diaconos
(
tous
aggelous
unlikely
that
the
word
apostolos
should
be
used
in
the
scriptures
to
signify
the
messengers
of
men
.
that
in
both
places
the
Apostle
intendeth
by
this
title
,
highly
to
commend
Epaphroditus
and
the
others
;
but
this
had
bene
but
a
small
commendation
,
that
they
were
messengers
of
the
Churches
.
his
praise
is
in
the
gospel
throughout
all
the
Churches
,
&
not
that
onely
,
but
he
was
also
chosen
of
the
Churches
to
traveile
with
us
,
with
this
grace
which
is
administred
by
us
,
that
they
were
not
sent
by
the
Churches
.
it
is
evident
that
Paul
himself
sent
them
,
for
as
it
was
required
of
him
Gal.
2.
10.
so
had
he
undertaken
to
procure
a
supply
for
rel●ife
of
the
brethren
in
Iudea
.
And
●o
that
end
having
de●lt
before
with
the
Corinthians
,
sendeth
Titus
and
two
others̄
,
to
receive
their
contribution
.
Is
standeth
not
so
well
with
the
propertie
of
the
word
apostolos
,
which
signifieth
a
Messenger
,
to
entitle
any
man
(
in
regard
of
his
ministeriall
function
)
Whome
,
as
his
whom
he
is
sent
that
in
the
Scripture
the
word
is
used
with
reference
,
aswell
to
the
parties
to
whome
;
as
to
the
partie
from
whom
the
Apostle
is
sent
:
The
word
is
used
with
reference
aswell
to
the
one
as
to
the
other
;
Therefore
both
phrases
of
speach
doe
equally
and
alike
agree
with
the
proper
signification
of
the
word
.
(
ethnoon
apostolos
(
allois
(
eis
ten
peritomen
your
Apostle
Even
as
Angels
absolutely
spoken
,
is
a
title
of
all
Ministers
sent
of
God
,
but
used
with
reference
to
the
Churches
,
whereto
they
are
sent
(
as
the
Angels
of
the.
7.
Churches
)
doe
signifie
the
Bishops
or
Pastors
of
the
same
Churches
:
so
Apostoli
,
absolutely
used
,
is
a
title
of
all
Embassadours
sent
from
God
with
authority
Apostolicall
(
Rom.
16.
7.
)
though
kat
hexochen
given
to
Paul
&
Barnabas
(
Acts.
14.
14.
)
and
the
12.
Apostles
,
but
used
with
reference
to
particular
Churches
,
doth
signifie
their
Bishops
.
the
angels
of
the
Churches
the
word
Angels
absolutely
spoken
,
as
a
title
given
to
all
Ministers
sent
of
God
that
the
word
Apostle
used
with
reference
to
particular
churches
,
signifieth
their
Bishops
.
If
I
be
not
Apostle
unto
others
,
yet
doublesse
I
am
unto
you
.
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
)
of
the
though
our
Saviour
do
seeme
to
speak
indefinitely
Iohn
13.
16.
of
the
Apostle
,
and
him
and
that
sendeth
him
;
yet
it
is
evident
,
that
he
meaneth
himself
who
sent
,
and
the
Apostles
who
were
sent
.
(
eadem
facilitate
rejicuur
,
qu●asseritur
,
)
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
di●cesan
Bishop
,
of
his
office
;
&
therefore
be
d●ceyveth
his
reader
with
the
like
equivocation
in
the
word
Bishop
,
which
in
the
Apostles
times
(
by
his
owne
confession
)
was
common
to
all
Pastors
,
though
afterwards
appropriated
to
some
speciall
persons
p.
136.
)
This
is
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
.
the
Apostles
of
the
that
they
doe
deceive
their
readers
,
in
that
they
would
perswade
them
,
that
because
the
name
Episcopus
&
Presbyter
were
confounded
,
therefore
also
the
offices
were
confounded
.
For
(
saith
he
)
as
I
sayd
in
the
sermon
;
whiles
the
episcopall
power
was
in
the
Apostles
,
and
Apostolike
men
;
those
who
had
that
power
were
called
the
Apostles
.
whiles
the
episcopall
power
was
,
for
the
most
parte
,
in
the
Apostles
&
Apostolike
men
,
those
who
also
had
that
power
,
were
called
Apostles
:
for
the
most
part
that
the
function
of
Bishops
such
as
ours
,
is
of
divine
institution
?
Apostoli
,
absolutely
used
,
is
a
title
of
those
which
were
sent
of
God
with
authority
apostolicall
?
Evangelists
are
Deacons
exor●ista
sunt
,
quiain
teclesiaipfi
compeseunt
et
verberant
inquietos
.
(
Apostoli
episcopi
sunt
)
the
Apostles
are
Bishops
Lectors
&
Exercists
Apostoles
,
ideft
episcopos
&
Prapositos
Dominus
elegin
.
The
L.
chose
Apostles
,
that
some
of
the
Apostles
were
not
properly
Bishops
.
that
they
had
not
certeyne
Churches
assigned
to
them
,
and
therefore
were
not
Bishops
.
In
processe
of
time
they
left
the
name
Apostle
to
those
that
are
properly
called
Apostles
;
and
the
name
of
Bishop
,
they
gave
to
them
that
had
bene
called
Apostles
.
I
have
no
man
like
minded
that
will
naturally
care
for
your
matters
&c.
But
ye
know
the
proofe
of
him
&c.
him
therfore
I
hope
to
send
&c.
his
praise
is
in
the
gospell
,
throughout
all
the
Churches
,
and
not
that
onely
but
he
was
chosen
also
of
the
Churches
to
be
(
suntcdemos
bemoon
)
our
fellow-traveiler
,
or
companion
in
our
journey
&c.
We
have
oftentimes
proved
him
to
be
diligent
(
or
carefull
)
in
many
thinges
&c.
that
the
Apostles
themselves
ordeyned
Bishops
.
The
Apostles
themselves
ordeyned
Bishops
;
and
committed
the
Churoches
vnto
them
Therefore
the
opiscopall
function
is
(
without
question
)
of
Apostolicall
institution
.
it
was
too
nere
a
neighbour
to
the
proving
of
idem
per
idim
,
venlesse
by
ordination
we
understand
the
deputing
of
persons
to
that
Church
;
and
by
institution
,
the
appointing
of
the
calling
it self
:
ordination
of
the
persons
,
to
the
institution
of
the
function
.
that
it
cannot
be
denied
,
but
the
calling
and
superiority
of
Bishops
,
togither
with
the
inferiour
degree
of
Presbyters
,
is
of
Christs
owne
institution
by
shewing
the
time
when
,
the
places
where
,
and
the
persons
whome
,
the
Apostles
ordayned
yned
Bishops
.
the
Church
at
Ierusalem
and
the
rest
.
(
statim
post
passionem
Domini
The
Apostles
ordeyned
Bishops
at
Ierusalem
and
in
other
Churches
Therefore
they
ordeyned
Bishops
that
he
proveth
they
ordeyned
Bishops
at
Ierusalem
,
because
they
ordeyned
Iames
the
iust
,
and
Symon
the
sonne
of
Cleophas
,
Bishops
of
Ierusalem
;
)
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
.
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
.
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
appear
,
their
testimony
is
true
,
&
agreable
to
the
scriptures
,
who
have
reported
him
to
be
Bishop
there
.
That
the
same
scriptures
(
togither
with
Gal.
1.
&
2.
)
doe
shew
Iames
his
continuance
as
Ierusalem
,
as
the
Superintendent
of
that
Church
,
not
for
a
short
time
,
but
for
the
space
of
30.
yeares
,
even
to
his
death
)
and
also
plainly
prove
that
he
was
Bishop
of
Ierusalem
.
The
scriptures
which
shewe
,
that
Iames
continued
at
Ierusalem
as
the
Superintendent
of
that
Church
,
from
Christs
passion
to
his
owne
death
,
doe
also
playnly
prove
that
he
was
the
Bishop
thereof
:
But
his
continuance
at
Ierusalem
for
so
long
space
as
Superintendent
of
that
Church
,
is
testified
,
Act.
15.
&
21.
&
Gal.
1.
Therefore
,
the
same
scriptures
doe
playnly
prove
,
that
Iames
was
the
Bishop
of
Ierusalem
.
And
consequently
their
testimony
is
true
,
&
agreable
to
the
scriptures
who
have
reported
him
to
be
Bishop
there
.
Iames
,
Peter
,
and
Iohn
gave
the
right
hand
of
fellowship
to
Paul
and
Barnabas
,
that
themselves
would
be
for
the
circumcision
.
And
for
asmuch
as
Peter
&
Iohn
traveiled
to
other
partes
,
Iames
alwaise
abiding
at
Ierusalem●
;
it
is
more
then
probable
,
that
the
Church
of
Iurie
was
peculiarly
assigned
vnto
him
.
it
is
very
probable
that
so
it
was
more
then
probable
that
the
Church
of
Iurie
was
peculiarly
assigned
to
him
;
seing
Peter
&
Iohn
traveiled
into
other
partes
.
it
is
not
for
nothing
that
both
in
Acts.
15.
he
is
noted
as
president
,
or
cheife
in
that
Councel
,
and
in
Gal.
2.
9.
Paul
speaking
of
such
Apostles
,
as
were
at
Ierusalem
,
he
giveth
the
precedence
,
to
Iames
before
Peter
and
Iohn
.
Sidrac
inter
adolescentes
qui
in
ignem
coniecti
sunt
,
primus
numeratur
;
neque
tamen
Sidrac
socijs
suis
prefuit
.
Sutclif
.
de
Pont.
lib.
2.
p.
105.
Quando
multi
nominantur
,
necesse
est
aliquem
primum
nominari
&c.
Gravissime
Erasmus
(
Annot.
in
Math.
10.
)
ex
ordine
recensionis
,
non
efficaciter
intelligitur
,
quis
cui
sit
preferendus
.
Whit.
de
pont.
p.
27.
l.
Levissimum
igitur
argumentum
hoc
ordinis
est
,
(
as
Mr
Whit.
saith
,
pag.
meden
busterekenai
Surgit
Petrus
non
Iacobus
,
vt
is
cui
presidentia
discipulorum
commissa
erat
.
Occumenius
in
Act.
1.
15.
Loquitur
sane
primus
tanquam
Antistes
&c.
Whit.
de
pout
.
pag.
288.
that
Iames
after
his
election
to
the
Bishoprick
,
was
superior
in
order
to
the
rest
of
the
Apostles
,
when
and
whiles
they
were
at
Ierusalem
.
)
to
goe
forth
into
all
the
worlde
,
beginning
at
Ierusalem
&
so
proceeding
throughout
all
Iudea
and
Samaria
,
and
vnto
the
vtmost
partes
of
the
earth
&
c
?
though
our
Saviour
bad
his
Apostles
into
all
the
World
,
yet
his
meaning
was
not
that
every
one
should
traverse
the
whole
world
,
for
great
inconvenience
disorder
and
confusion
would
have
sollowed
thereof
.
Therefore
the
Apostles
by
the
direction
of
the
Holy
Ghost
,
before
their
dispersion
from
Ierusalem
,
divided
the
worlde
among
themselves
in
such
sort
,
that
one
beinge
assigned
to
one
part
and
another
to
an
other
,
every
man
walked
within
his
owne
compasse
,
and
did
not
usually
build
vpon
the
foundation
of
an
other
&c.
2.
Cor.
10.
13
.
-16
.
Now
as
they
were
carefull
to
provide
for
other
partes
of
the
world
;
so
would
they
not
all
forsake
Iewrie
and
Ierusalem
,
but
assigne
one
of
their
company
to
take
charge
thereof
,
who
though
he
were
an
Apostle
yet
being
assigned
to
the
peculiar
church
of
one
nation
,
might
not
vnfitly
be
called
(
as
he
was
in
deed
)
the
Bishop
therof
.
And
hence
is
it
,
that
although
the
Apostles
were
commaunded
to
goe
into
all
the
worlde
,
yet
Iames
stayed
at
Ierusalem
vntill
his
death
.
that
vntill
factions
arose
in
the
Church
the
Churches
were
governed
by
the
common
councell
of
presbyters
.
This
,
is
vnture
,
in
respect
of
the
Church
of
Ierusalem
;
which
had
Iames
for
her
Bishop
,
before
any
Presbyters
were
there
ordeyned
.
that
he
might
be
fitly
called
,
and
was
in
deed
the
Bishop
of
that
one
nation
.
the
charge
of
that
one
Church
or
nation
,
was
peculiarly
allotted
vnto
him
,
immediately
after
Christs
passion
;
or
at
least
about
the
time
of
their
generall
dispersion
from
Ierusalem
:
If
the
Apostles
ordeyned
Iames
Bishop
of
Ierusalem
;
then
they
gave
him
the
episcopall
power
.
But
they
gave
him
no
power
,
which
the
Lord
had
not
before
invested
in
his
person
,
as
an
Apostle
.
Therefore
they
did
not
ordeyne
him
Bishop
.
If
the
Apostles
ordeyned
Iames
Bishop
of
Ierusalem
;
then
they
gave
him
the
episcopall
power
.
But
they
gave
him
not
the
episcopall
power
:
Ergo
,
they
did
not
ordeyn
him
Bishop
.
The
power
of
ordination
and
jurisdiction
,
was
not
given
to
Iames
by
the
Apostles
But
the
episcopall
power
power
of
ordination
and
jurisdiction
.
Ergo
,
the
episcopall
power
was
not
given
to
Iames
by
the
Apostles
.
I
answer
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
committed
to
him
,
when
he
was
designed
Bishop
of
Ierusalem
&c.
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
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
.
Bishop
of
Bishops
that
the
Bishop
of
Constantinople
though
called
vniversal
Patriarch
,
yet
was
the
Diocesan
Bishop
of
Constantinople
alone
;
and
that
the
Pope
himselfe
though
he
clume
to
be
vniversall
Bishop
,
yet
is
specially
Bishop
of
Rome
?
Sed
et
omnibus
ceclesijs
directed
his
epistle
,
not
to
Iames
onely
,
but
also
to
all
Churches
.
Bishop
of
Bishops
They
wrote
things
they
sawe
not
,
and
so
framed
matters
according
to
their
owne
conceits
,
and
many
times
were
tainted
with
partiall
humors
.
to
discredite
all
historians
in
generall
by
the
mentioning
of
that
speach
.
the
most
learned
Bishop
,
truely
noted
,
what
might
be
obiected
against
the
historians
of
later
times
.
But
Eusebius
is
free
from
that
imputation
;
and
much
more
Hegesippus
&
Clemens
.
all
in
all
that
those
Fathers
(
Euseb.
Ierom
&c.
)
finding
the
name
of
Bishop
continued
in
the
succession
of
one
Pastor
after
an
other
,
iudged
of
those
that
first
governed
those
Churches
,
according
to
them
that
lived
in
their
times
.
that
Christ
after
his
resurrection
gave
knowledge
unto
Iames
the
iust
,
to
Iohn
and
Peter
,
and
they
delivered
the
same
to
the
rest
of
the
Apostles
?
How
unsavorie
a
speach
is
that
of
Clement
(
recorded
by
Eusebius
(
lib.
2.
cap.
1.
)
that
Peter
Iames
and
Iohn
,
would
not
arrogate
to
themselves
that
glorie
(
to
have
the
Bishoprick
of
Ierusalem
)
but
chose
Iames
the
Iust
unto
it
?
greater
glorie
then
their
Apostleship
?
or
can
there
be
any
lawfull
calling
in
the
Church
too
high
for
them
,
whom
Christ
vouchsafeth
to
make
his
Apostles
;
yea
cheefe
among
the
Apostles
?
Such
speaches
as
this
in
the
Fathers
,
are
like
black
wenns
in
a
faire
body
,
that
have
more
need
of
a
cover
for
excuse
;
then
of
setting
out
for
commendation
.
Eusebius
and
Egesippus
,
who
alleadge
so
carnall
a
respect
of
the
Apostles
in
preferring
Iames
,
and
after
him
Simon
,
to
that
Bishoprick
,
because
they
were
our
Saviours
kinsmen
according
to
the
flesh
.
For
certainly
they
had
learned
better
of
their
Lord
and
Maister
,
when
he
preferred
his
spiriti●all
kindred
before
his
carnall
&c.
Thus
is
he
able
(
saith
he
)
as
it
were
with
a
breath
to
blow
away
these
worthy
Authors
&c.
why
vnsavoury
why
carnall
was
it
not
(
saith
he
)
a
speciall
honour
for
one
among
the
Apostles
,
without
that
traveile
and
wandring
wherevnto
the
rest
were
subiect
,
to
be
set
over
the
Mother
Church
of
Christendome
;
and
to
be
the
Apostle
of
that
people
&c.
the
Bishop
of
the
Apostles
whether
they
were
not
bound
in
respect
of
that
love
and
reverence
which
they
did
owe
to
Christ
,
topreferre
his
neere
kinsmen
according
to
the
flesh
,
being
at
the
least
equall
with
others
?
that
it
is
certeyne
,
that
Iames
for
his
admirable
piety
was
wonderfully
honoured
,
&c.
The
Disciple
whom
Iesus
loved
his
primacie
was
conspicuous
and
preheminent
with
excellent
grace
.
episemoi
en
tois
apostolois
that
Iames
neyther
was
properlie
Bishop
of
Ierusalem
,
nor
might
be
,
because
he
continued
in
his
Apostleship
,
a
distinct
office
from
it
that
he
giveth
all
his
witnesses
the
lie
.
that
Iames
was
not
Bishop
of
Ierusalem
,
not
could
be
.
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
.
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.
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
.
It
seemeth
he
spake
it
vpon
the
word
of
Clemens
he
should
not
help
him
with
such
shifts
against
the
Fathers
,
neyther
shifts
,
nor
against
the
fathers
;
but
true
defenses
in
favour
of
them
.
being
sent
to
preach
the
gospel
to
all
nations
,
made
their
chiefe
aboad
in
greatest
cities
of
most
resort
,
as
at
Ierusalem
,
Antioch
,
Ephesus
,
Rome
&c.
now
because
this
residence
,
in
the
mother
cities
,
was
afterwards
supplyed
by
the
Bishops
of
them
;
therefore
were
the
fathers
wont
to
call
the
Apostles
,
Bishops
of
those
cities
,
wherein
they
aboad
most
;
which
they
might
the
rather
for
that
the
word
episcope
,
in
their
speach
,
to
wit
Euseb.
&
(
●emens
)
betokeneth
in
a
generall
meaning
,
any
charge
or
oversight
of
others
&c.
none
of
his
authors
were
so
simple
,
but
they
knew
aswell
as
the
refuter
that
Iames
was
an
Apostle
;
neyther
knew
they
any
reason
,
which
the
Res
:
would
seem
to
know
,
why
his
being
an
Apostle
should
binder
his
being
the
Apostle
or
angel
of
that
Church
;
for
so
were
the
Bps
at
the
first
called
.
(
you
may
learne
by
the
Fathers
themselves
,
that
when
they
termed
any
Apostle
a
Bishop
,
of
this
or
that
citie
,
they
meant
it
in
a
generall
sort
and
signification
,
because
he
attended
that
Church
for
a
time
,
and
supplied
that
roome
in
preaching
of
the
gospell
,
which
Bishops
afterwards
did
.
without
any
disparagement
to
these
worthy
wryters
;
the
affirmation
of
so
many
ancients
in
a
matter
of
fact
,
agreable
also
with
the
scriptures
;
and
proved
by
the
succession
of
the
Bishops
of
Ierusalem
&c.
may
overweigh
their
deniall
.
such
as
the
Refuter
with
all
his
sophrist●ie
cannot
with
any
shew
of
truth
apply
to
S.
Iames
?
homo
homini
quantum
praestat
Bishops
have
certeine
churches
assigned
to
them
.
The
Apostles
had
not
certeyne
churches
assigned
to
them
.
Ergo
the
Apostles
were
not
Bishops
.
Every
Bishop
hath
one
onely
flocke
,
whereunto
be
is
bound
to
feed
it
as
his
owne
.
But
none
of
the
Apostles
had
one
onely
flock
,
whereunto
he
was
bound
to
feed
it
as
his
owne
.
Ergo
,
none
of
the
Apostles
was
a
Bishop
.
that
though
none
of
the
Apostles
,
had
any
provinces
or
partes
of
the
world
allotted
to
them
by
Christ
,
when
he
gave
them
their
indefinite
commission
:
yet
the
holy
Ghost
(
for
whose
direction
they
were
willed
to
stay
at
Ierusalem
directed
them
to
goe
,
not
confusedly
,
but
distinctly
some
to
one
part
of
the
world
,
and
some
to
an
other
.
they
ceased
to
traveile
in
their
old
dayes
;
and
then
were
reputed
Bishops
of
that
place
,
where
they
rested
.
Iames
did
not
traveile
at
all
as
the
rest
,
from
one
country
to
another
.
herein
Iames
differeth
from
the
rest
;
for
to
him
at
the
first
before
their
dispersion
,
the
Church
of
Ierusalem
,
was
assigned
.
the
assumption
therefore
,
which
is
true
of
the
rest
of
the
Apostles
,
is
not
true
in
Iames
;
and
were
to
be
denied
,
If
the
syllogisme
,
were
thus
framed
.
Bishops
had
certeine
Churches
●ssigned
to
them
.
Iames
had
not
a
certeine
Church
assigned
to
him
.
Ergo
,
he
was
not
Bishop
.
This
assumption
(
saith
he
)
I
have
disproved
.
Every
Bishop
hath
one
onely
flock
,
to
which
he
is
affixed
,
to
feed
it
as
his
owne
.
But
Iames
had
not
any
one
onely
flock
,
to
which
he
was
affixed
,
to
feede
it
as
his
owne
.
Ergo
,
Iames
was
no
Bishop
.
it
is
more
then
probable
that
the
Church
of
Iurie
,
was
peculiarly
assigned
to
him
that
the
Apostles
would
not
all
forsake
Iurie
and
Ierusalem
;
but
assigned
one
of
their
owne
companie
to
take
charge
therof
.
he
was
assigned
to
the
peculiar
Church
of
one
nation
;
and
therefore
was
in
deed
the
Bishop
therof
None
of
the
Apostles
had
one
onely
flock
,
which
he
was
bound
to
feed
as
his
owne
peculiar
charge
.
But
Iames
was
an
Apostle
.
Ergo
,
he
had
no
one
onely
flock
,
which
he
was
bound
to
feed
as
his
owne
peculiar
charge
.
Whosoever
were
by
Christ
commanded
,
to
goe
into
all
the
world
,
to
preach
the
gospell
and
to
make
disciples
;
and
being
mindfull
of
their
imbassage
did
according
to
their
charge
;
they
had
not
,
(
any
of
them
)
one
onely
flock
unto
which
they
were
bound
,
to
feed
the
same
as
their
owne
.
But
all
the
Apostles
,
were
by
Christ
commaunded
to
goe
into
all
the
world
,
to
preach
the
gospell
and
to
make
disciples
;
and
they
all
being
mindfull
of
their
Embassage
,
did
according
to
their
charge
.
None
of
the
Apostles
therefore
,
had
one
onely
flock
,
to
which
they
were
bound
,
to
feed
it
as
their
own
.
None
that
knewe
they
ought
alwayes
to
follow
the
direction
of
the
holy
Ghost
,
and
to
goe
forthwith
whither
soever
he
should
call
them
,
might
have
their
seates
fastned
to
one
certeyne
place
or
flock
.
But
all
the
Apostles
knew
,
that
they
ought
alwayes
to
follow
the
direction
of
the
holy
Ghost
,
and
to
goe
forthwith
,
whither
soever
he
should
call
them
.
Therefore
,
none
of
the
Apostles
might
have
their
seates
fastned
to
one
certeyne
place
or
flock
.
If
Iames
were
Bishop
;
then
by
the
same
reason
other
of
the
Apostles
were
Bishops
:
But
the
other
Apostles
were
not
Bishops
properly
;
Therefore
not
Iames.
If
none
other
Apostle
had
his
seat
fixed
to
any
certeyne
place
;
then
neither
had
Iames
his
seat
fixed
to
Ierusalem
.
But
none
other
Apostles
had
his
seat
fixed
to
a
certeyne
place
.
Ergo
,
neyther
had
Iames
his
seat
fixed
to
Ierusalem
.
that
Iames
herein
differeth
from
the
rest
;
that
to
him
at
the
first
,
the
Church
of
Ierusalem
was
assigned
.
that
Iames
did
not
traveile
as
the
rest
from
one
country
to
an
other
,
being
not
confined
to
one
province
.
wheras
the
other
Apostles
having
planted
Churches
,
when
they
sawe
their
time
,
committed
the
same
to
certeine
Bishops
yet
Iames
committed
the
Church
of
Ierusalem
to
no
other
.
The
Apostles
and
Pastors
or
Bishops
properly
so
called
,
are
●o
distinguished
,
that
an
Apostle
is
one
thing
;
and
a
Pastor
or
Bishop
is
another
.
He
hath
given
us
(
as
saith
Paul
.
Ephes.
4.
11.
)
some
Apostles
,
some
Prophets
,
some
Evangelists
,
some
Pastors
&
Teachers
.
What
can
be
spoken
more
cleerely
?
he
hath
given
some
Apostles
&
others
Pastors
and
Teachers
.
(
quosdam
dedit
Apostolos
,
alios
autem
Pastores
et
Doctores
.
)
The
Apostles
had
this
priviledge
that
they
were
called
&
sent
by
Chrst
immediately
,
Mark
.
6.
7.
Luc.
6.
13.
Gal.
1.
1.
Acts.
1.
24.
But
with
Bishops
,
it
is
farre
otherwise
;
they
were
not
called
immediately
of
God
,
but
by
men
.
Paul
prescribeth
lawes
vnto
Timoth●
what
manner
of
men
were
to
be
chosen
Bishops
,
&
warneth
him
to
lay
no
hands
suddenly
upon
any
man
.
1.
Tim.
3.
2.
and
5.
21.
The
office
of
Bishops
is
farre
inferior
to
the
office
of
Apostles
and
after
a
sort
included
in
it
;
for
the
Apostles
ordeyned
Bishops
&
heard
their
causes
&c.
Moreover
they
had
power
to
deliver
the
Canonicall
scriptures
,
and
for
that
cause
were
lead
by
the
Holy
Ghost
into
al
truth
.
Iohn
.
14.
26.
&
16.
13.
But
Bishops
had
no
such
prerogative
;
for
there
were
none
more
greivous
schismes
raised
in
the
Church
,
neyther
any
more
foul
heresyes
sprang
from
any
,
then
from
Bishops
.
we
say
not
that
the
Apostle
Iohn
,
or
Iames
,
was
a
Bishop
properly
&
we
have
rendred
this
reason
for
it
,
that
there
were
no
bounds
or
limitts
of
the
Apostolicall
function
;
whereas
Bishops
had
their
certeine
dioces●s
and
provinces
.
that
if
any
be
not
perswaded
of
this
point
,
he
will
be
content
to
suppose
that
Iames
was
not
a
Bishop
of
Ierusalem
.
he
indeavoreth
by
it
to
confute
the
lear●eder
sort
of
disciplinarians
,
who
holde
that
Bishops
were
not
superior
to
other
Ministers
in
degree
,
nor
yet
for
termes
of
life
;
and
therefore
(
if
we
may
believe
him
)
deny
that
Iames
was
superior
in
degree
to
the
presbyters
of
the
Church
at
Ierusalem
,
all
this
adoe
ariseth
from
the
misprinting
of
a
letter
in
the
margent
,
c.
being
put
for
p.
that
Bishops
were
in
degree
superiour
to
other
Ministers
,
that
Bishops
were
superiour
in
degree
to
other
Ministers
,
and
had
a
singular
preheminence
over
them
for
term
of
life
.
Medius
terminus
Iames
being
an
Apostle
and
a
Bishop
,
was
superiour
in
degree
to
the
Presbyters
of
Ierusalem
.
Ergo
,
all
other
Bishops
,
not
being
Aposteles
as
he
was
;
have
the
same
superioritie
above
other
Presbyters
.
that
if
Iames
his
whole
authority
were
confined
to
Ierusalem
,
it
had
bin
in
a
sort
to
clipp
his
wings
&
so
an
abasement
,
and
not
a
preferment
to
him
.
It
is
not
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
.
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
.
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
.
There
is
no
doubt
,
but
that
Church
had
a
Pastor
assigned
to
them
by
the
Apostles
&c.
there
is
no
doubt
to
be
made
,
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
:
That
charge
(
saith
the
Doctor
,
sermon
pag.
68
)
which
the
Apostles
had
in
common
,
whiles
they
iountly
ruled
the
Church
at
Ierusalem
was
afterwardes
committed
to
Iames
〈◊〉
particular
.
But
that
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
.
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
.
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
committed
unto
them
episcopall
authoritie
,
both
in
respect
of
ordination
and
iurisdiction
;
which
in
the
epistles
is
pre●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.
actum
esset
de
certamine
It
is
apparant
by
his
epistles
it
is
presupposed
that
they
were
by
him
ordeyned
Bishops
of
those
Churches
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
.
It
is
presupposed
in
the
epistles
to
Timothy
and
Titus
that
the
Apostle
had
committed
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
.
It
is
presupposed
in
the
epistles
to
Timothy
and
Titus
that
Paul
had
ordeyned
them
Bishops
of
Ephesus
and
Creete
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
.
(
Alas
good
man
;
you
know
not
what
the
supposition
of
an
hypotheticall
proposition
〈◊〉
)
that
directions
were
given
to
Timothy
,
throughout
the
epistles
,
for
the
discharge
of
his
office
,
eyther
in
respect
of
the
Ministery
common
to
all
Ministers
,
or
of
his
episcopall
function
,
cheifly
in
regard
of
ordination
and
jurisdiction
.
T
:
C
:
and
his
Refuter
have
assailed
it
in
vaine
.
The
Assumption
I
prove
by
those
particulars
,
wherein
the
episcopall
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
o●
their
person
and
conversation
,
1.
Tim.
5.
19.
20.
21.
Tit.
3.
10.
to
which
proofes
he
answereth
nothing
.
were
to
be
done
by
a
power
which
was
to
continue
in
the
Church
untill
the
end
.
the
power
whereby
Bishops
doe
the
things
that
Timothy
and
Titus
had
in
commission
,
is
so
much
of
the
Apostolicall
power
,
as
was
to
continue
to
the
end
.
the
Apostles
dreamed
not
of
any
such
sovereigntie
,
as
now
is
in
Bishops
,
above
Presbyters
that
Timothy
and
Titus
did
the
same
things
by
an
higher
power
they
were
given
them
as
they
were
particularly
assigned
governours
of
the
Churches
of
Ephesus
and
Creete
.
he
hath
sufficiently
proved
this
point
before
,
suspend
his
iudgement
both
sides
,
&
if
he
shall
not
find
my
proffes
for
their
being
Bishops
better
then
his
to
the
contrary
,
let
him
beleeve
me
in
nothing
.
that
Timothy
and
Titus
were
Bishops
.
a
Democracy
where
the
common
wealth
is
governed
by
the
people
,
it
must
needs
be
that
in
such
a
place
there
are
lawes
,
for
the
choosing
,
admitting
,
ordering
and
consuring
of
officers
;
and
directing
them
how
to
behave
themselves
in
their
offices
.
What
if
this
government
fall
into
the
handes
of
the
nobilitie
,
which
continue
the
same
lawes
still
in
the
same
cases
?
What
if
some
one
mightier
then
the
rest
,
at
the
last
make
himselfe
sole-governour
,
still
observing
those
fundamentall
lawes
,
which
were
at
the
first
established
is
it
to
be
sayd
that
those
lawes
were
the
very
patternes
and
precedents
of
the
Aristocraticall
and
Monarchicall
government
,
whereby
the
first
maker
of
those
lawes
would
inform
,
in
the
one
the
nobilitie
;
in
the
other
the
Monarchie
;
and
in
them
all
other
,
how
to
exercise
that
function
?
The
administration
of
Church
matters
touching
ordination
and
iurisdiction
,
was
first
in
the
severall
Churches
or
congregations
,
which
by
their
Presbyteries
had
the
managing
of
all
Church-busines
,
in
processe
of
time
it
came
to
be
restreyned
to
the
Clergie
onely
,
the
Bishop
and
his
presbyterie
of
Ministers
onely
;
at
last
as
things
growe
wor●●
and
worse
,
the
Bishop
like
a
Monarch
g●●t
the
reignes
into
his
owne
hands
.
Now
though
the
lawes
of
ordi●a●im
and
iurisdiction
,
remeine
the
same
,
and
the
practise
also
in
some
sort
:
yet
are
they
not
patternes
and
precedents
,
eyther
of
the
second
or
third
kinde
of
government
;
neyther
were
they
given
to
instruct
,
the
Bishop
alone
,
or
the
Bishop
and
his
Clergie
togither
.
it
is
here
presupposed
that
every
Church
indued
with
power
of
ecclesi●sticall
government
,
was
a
parish
&c.
which
dotage
I
have
before
refuted
.
that
the
foruse
of
Church
government
at
first
,
was
democraticall
,
or
popular
;
the
chief
authority
being
in
the
people
which
by
the
Presbyterie
did
ordeine
and
censure
all
Church-officers
.
The
administration
of
Church-matters
,
was
first
in
the
severall
Churches
or
congregations
,
which
by
their
Presbyters
had
the
managing
of
all
Church-busynes
.
And
againe
,
the
right
was
in
the
Church
,
and
the
execution
in
the
Presbytery
.
schismaticall
novelty
In
the
Apostles
times
the
state
of
the
Church
was
popular
,
I
therefore
call
it
popular
because
the
Church
it self
,
that
is
,
the
whole
multitude
had
interest
almost
in
everything
.
that
excommunication
precisely
and
cheefly
perteyneth
to
the
Church
,
and
that
she
hath
authority
to
commit
the
execution
thereof
,
to
some
speciall
persons
fit
for
that
purpose
,
and
chosen
for
that
ende
?
dic
ecclesiae
,
tell
the
Church
&c.
vnto
the
whole
congregation
electionum
sacrarum
conscia
et
approbatrix
phrensy
to
urge
the
peoples
supremacie
in
Church
government
?
and
whether
there
be
any
shewe
in
scripture
,
or
in
reason
that
the
sheep
should
rule
their
shepheard
,
or
the
flock
their
Pastor
?
that
Peter
signified
the
Church
,
and
bare
the
person
of
the
Church
;
when
Christ
sayd
unto
him
,
Tibi
dabo
claves
&c.
grace
be
with
you
,
or
with
you
all
.
(
Lay
not
handes
rashly
&c.
doe
thou
avoid
an
Haeretick
Belike
the
whole
Island
of
Creete
was
a
parish
too
that
Creet
had
many
Churches
that
the
popular
state
of
the
severall
Churches
,
did
first
degenerate
into
an
Aristocracie
,
and
after
into
a
Monarchie
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
?
Are
not
all
his
precepts
for
ordination
and
Church-government
directed
onely
to
Titus
for
Creete
,
and
to
Timothy
for
Ephesus
?
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
common-wealths
,
yet
)
the
sway
of
ecclesiasticall
government
was
in
them
?
Those
things
which
were
written
to
informe
not
Timothy
and
Titus
alone
,
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
.
I
prove
it
first
by
testimonie
both
of
Paul
and
of
Ambrose
;
and
after
by
reason
.
he
streitely
chargeth
Timothy
that
the
commandements
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
to
the
end
that
those
commaundements
must
be
performed
eyther
in
Timothees
own
person
,
or
in
such
as
succeeded
him
in
the
same
function
:
Mr
Calvin
vnderstandeth
in
the
name
of
the
commandement
,
those
things
whereof
he
had
hitherto
discoursed
concerning
the
office
of
Timothy
.
that
the
governing
Elders
are
to
be
honoured
as
well
as
the
Teachers
,
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
.
grounded
on
this
hypothesis
;
that
diocesan
Bishops
were
the
successors
of
Timothy
and
Titus
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
.
Either
diocesan
Bishops
were
their
successors
,
or
the
presbyteries
,
or
the
whole
congregation
.
But
neyther
the
presbyteries
,
nor
the
whole
congregation
Ergo
diocesan
Bishops
.
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
.
that
diocesan
Bishops
succeeded
Timothy
and
Titus
in
the
like
power
of
government
over
the
Churches
of
Ephesus
&
Creete
.
whether
that
Angel
was
not
the
Bishop
or
governour
of
the
Church
of
Ephesus
,
and
succeeded
Timothy
in
the
government
&c.
that
howsoever
the
later
of
these
27
Bishops
might
be
Diocesans
;
yet
the
former
were
not
.
It
is
certayne
that
both
the
later
and
the
former
were
not
onely
Diocesan
,
but
also
Metropolitan
Bishops
It
is
certeine
It
is
evident
and
cannot
be
denyed
,
but
that
there
were
diocesan
Bishops
,
such
as
ours
,
before
there
were
any
Metropolitans
?
though
there
were
no
direct
proofe
that
Diocesan
or
Provincial
Bishops
,
were
the
successors
of
Timothy
and
Titus
,
yet
it
might
easily
be
gathered
by
other
Churches
from
whose
forme
of
government
,
Ephesus
and
Creet
varied
not
.
Alexandria
,
Evodius
It
may
not
be
doubted
but
that
each
of
these
had
Bishops
(
he
should
have
sayd
,
Diocesan
Bishops
)
to
their
successors
in
the
Apostles
times
.
Therefore
the
Refuter
should
not
make
it
so
strange
,
that
Diocesan
Bishops
were
successors
of
Timothy
and
Titus
.
It
cannot
be
denyed
That
Timothy
and
Titus
may
seeme
not
to
have
bin
appointed
Bishops
of
Ephesus
and
Creet
,
because
they
did
not
continue
there
,
but
were
removed
to
other
places
.
of
perpetuall
and
ordinarie
residence
all
whom
the
Apostles
ordeyned
Bishops
of
particular
Churches
,
were
affixed
or
bound
to
the
perpetuall
charge
of
those
Churches
Paul
requested
Timothy
to
continue
still
in
Ephesus
;
and
appointed
Titus
epidiorthosei
ta
leiponta
,
to
continue
to
redresse
what
was
wanting
in
Creete
.
Ergo
they
were
bound
to
make
their
ordinary
residence
there
(
as
having
the
proper
charge
of
those
churches
)
during
life
.
(
till
I
come
give
attendance
to
exhortation
&c.
)
Rogavi
te
ut
sustineres
me
;
I
requested
thee
to
tarry
for
me
at
Ephesus
.
Till
I
come
I
requested
thee
to
abide
stay
for
me
at
Ephesus
I
left
thee
in
in
Creta
,
that
thou
shouldest
set
in
order
the
things
that
are
wanting
(
or
lefte
vndone
.
)
I
l●ft
thee
in
Creta
(
ut
pergas
corrigere
)
ta
leiponta
,
things
remayning
are
goodly
inferences
,
to
oppose
to
the
evidence
gathered
out
of
the
epistles
.
That
the
Apostles
tooke
the
same
course
of
implying
Timothy
and
Titus
in
their
Evangelisticall
function
which
he
had
before
usually
done
who
may
be
so
bolde
or
vnreasonable
,
as
to
imagine
that
Paulhad
made
the
one
Bishop
of
Ephesus
;
&
the
other
Arch
Bishop
of
Creet
.
They
whom
the
Apostles
implyed
in
their
Evangelisticall
function
,
after
their
stay
at
Ephesus
&
in
Creta
like
as
he
had
usually
done
before
:
they
(
I
say
)
were
not
made
Bishops
by
him
,
the
one
of
Ephesus
,
the
other
of
Creet
:
But
Timothy
and
Titus
were
so
imployed
after
they
had
been
lefte
in
Ephesus
and
in
Creet
.
Therefore
they
were
not
made
Bishops
by
the
Apostle
of
Ephesus
&
Creet
.
It
is
intolerable
boldnes
and
arrogancie
not
to
acknowledge
that
Paul
had
made
them
Bishops
.
that
Timothy
was
not
at
Ephesus
when
the
second
epistle
was
written
to
him
:
of
his
being
affixed
to
the
perpetuall
charge
of
the
Church
of
Ephesus
.
that
their
opinion
which
think
that
Timothy
was
required
to
staye
at
Ephesus
but
for
a
short
time
,
when
Paul
went
into
Macedonia
Acts
20.
is
contrary
to
S.
Pauls
former
testimony
,
1.
Tim.
1.
3.
,
In
both
those
voyages
of
Paul
into
Macedonia
mencioned
Acts
20.
1.
3.
Timothy
accompanied
him
.
Therefore
the
time
of
his
staye
at
Ephesus
after
Paules
going
thither
recorded
1.
Tim.
1.
3.
cannot
accord
with
any
of
those
voiages
,
Act.
20.
Not
the
first
which
followed
the
tumult
appeased
vers.
1.
because
immediately
before
the
historie
of
the
tumult
;
it
is
sayd
that
he
had
sent
Timothy
into
Macedonia
,
and
himselfe
followed
(
cap
:
19.
22.
&
20.
1.
)
not
the
second
,
which
was
from
Graecia
,
resolved
vpon
to
avoyd
the
ambushment
of
the
Iewes
,
ver.
2.
&
3.
because
it
is
expresly
sayd
,
that
Timothy
accompanied
him
;
&
from
Philippi
,
went
before
him
to
Troas
&
to
Assos
,
from
whence
he
accompanied
him
to
M●letum
verse
4.
5.
to
15.
(
epesche
chronon
(
achrites
asias
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
But
he
had
no
ordination
to
his
Bishopprick
at
any
of
those
journeys
.
Therefore
he
had
none
at
all
.
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
.
At
what
time
the
Church
of
Ephesus
enjoyed
many
Bishops
,
to
whome
the
charge
of
feeding
and
governing
the
whole
flock
did
apperteine
in
common
,
by
speciall
charge
given
them
by
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.
Timothy
and
Titus
were
Evangelists
Ergo
,
they
were
not
ordeyned
Bishops
of
Ephesus
and
Creete
.
What
could
not
be
done
,
without
eyther
confounding
the
offices
,
which
God
had
distinguished
,
(
Ephes.
4.
11.
)
or
depriving
Timothy
and
Titus
of
an
higher
calling
to
thrust
them
into
a
lower
;
that
the
Apostle
Paul
neyther
would
nor
could
doe
.
But
to
make
Timothy
and
Titus
Bishops
,
when
they
were
Evangelists
,
could
not
be
done
,
without
eyther
confounding
the
offices
which
God
hath
distinguished
,
Ephes.
4.
11.
or
depriving
them
of
an
higher
calling
,
to
thrust
them
into
a
lower
.
Ergo
,
the
making
of
Timothy
and
Titus
Bishops
,
when
they
were
Evangelists
,
was
a
thing
which
the
Apostle
neyther
could
nor
would
doe
.
To
conioyne
the
offices
of
Evangelists
and
Bishops
&
Pastors
in
one
person
at
one
time
,
is
to
confound
the
offices
which
are
distinguished
,
Ephes.
4.
11.
And
to
take
from
an
Evangelist
his
evangelisticall
function
,
when
he
is
invested
into
the
office
of
a
Bishop
or
Pastor
,
assigned
to
the
charge
of
one
certein
Church
,
is
to
deprive
him
of
an
higher
,
and
to
thrust
him
into
a
lower
calling
.
But
to
make
Timothy
and
Titus
Bishops
,
when
they
were
Evangelists
,
could
not
be
done
without
,
eyther
conioyning
both
offices
in
one
person
,
or
taking
their
first
office
from
them
,
when
the
later
is
given
to
them
.
Ergo
,
neyther
can
it
be
done
,
without
eyther
confounding
the
offices
,
which
are
distinguished
Ephes.
4.
11
;
or
depriving
them
of
the
higher
function
;
to
thrust
them
into
a
lower
.
It
is
apparant
,
by
the
very
text
,
Ephes.
4.
11.
and
by
other
scriptures
,
that
the
severall
functions
of
Ministery
there
mencioned
,
were
by
Christ
distributed
to
severall
persons
,
&
not
committed
two
or
moe
of
them
to
one
man
at
once
.
Ergo
,
to
conioyne
the
offices
of
Evangelists
and
Bishops
,
in
one
person
at
one
time
,
is
to
confound
the
offices
,
which
by
God
are
distinguished
.
he
gave
some
to
be
Apostles
;
and
some
Prophets
,
and
some
Evangelists
,
and
some
Pastors
and
Teachers
.
kat
hexochen
Whatsoever
offices
are
severed
by
properties
of
an
opposite
nature
;
they
cannot
at
once
be
conjoyned
in
one
person
,
without
confounding
the
functions
which
by
their
first
institution
were
distinguished
.
But
the
function
of
Evangelists
&
Bishops
are
severed
by
properties
of
an
opposite
nature
Ergo
the
functions
of
Evangelists
and
Bishops
or
Pastors
,
cannot
be
conjoyned
at
once
in
one
person
,
without
confounding
the
functions
,
which
in
their
first
institution
were
distinguished
.
that
after
they
were
placed
Bishops
,
they
traveiled
not
up
and
downe
,
as
in
former
times
,
but
ordinarily
remeyned
with
their
flocks
.
All
the
ordinary
functions
of
ministery
comprised
vnder
the
name
of
Pastors
,
and
Teachers
;
are
in
degree
inferior
to
the
extraordinary
functions
of
Apostles
,
Prophets
&
Evangelists
;
as
the
order
of
their
standing
Ephes.
4.
11.
sheweth
.
But
the
function
of
Bishops
which
the
Doct.
ascribeth
to
Timothy
and
Titus
,
is
an
ordinary
function
of
ministery
&
such
as
himself
comprizeth
vnder
the
name
of
Pastors
pag.
95.
Ergo
,
it
is
also
inferior
in
degree
to
the
extraordinary
function
of
Evangelists
aswell
as
to
Apostles
&
Prophets
.
kat
hexochen
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
.
th●●
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
.
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
.
whether
men
were
admitted
to
the
extraordinary
function
of
Evangelists
by
the
ordinary
meanes
of
imposing
hands
?
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
?
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.
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
Timothy
and
Titus
were
to
exercise
their
Evangelisticall
function
in
those
places
.
(
For
Paul
biddeth
Timothy
after
he
had
bin
at
Ephesus
to
do
the
worke
of
an
Evangelist
)
Ergo
they
receyved
no
new
authority
at
their
placing
there
,
which
they
had
not
before
;
neyther
laid
they
aside
but
reteyned
still
their
Evangelisticall
function
.
what
is
thee
to
preach
the
Gospell
diligently
.
&c.
the
word
Evangelist
being
there
taken
in
the
generall
sense
?
to
doe
the
work
of
an
Evangelist
,
the
work
of
an
Apostle
,
the
signes
of
an
Apostle
,
the
commandement
of
the
Apostles
,
may
be
much
more
verified
of
the
Evangelists
that
this
Philip
the
Evangelist
of
the
Church
of
Samaria
,
was
Bishop
or
Pastor
&c.
〈◊〉
.
that
if
Zuinglius
spake
according
to
the
phrase
of
histories
&c.
then
and
(
therefore
)
he
spake
according
to
the
truth
:
a
non
causa
pro
causa
Although
it
be
true
that
the
Apostles
could
not
properly
be
called
Bishops
,
what
is
that
to
Timothy
and
Titus
,
whom
he
hath
proved
to
have
bene
particularly
assigned
to
the
Ch:
of
Ephesus
&
Creet
,
where
also
they
lived
&
dyed
?
that
it
is
manifest
by
Zuinglius
his
writings
,
he
neyther
thought
they
were
,
nor
any
other
might
be
a
diocesan
Bishop
.
belike
he
spake
otherwise
then
he
thought
,
that
Timothy
was
a
Bishop
and
that
the
office
of
an
Evangelist
and
of
a
Bishop
is
all
one
:
vocat
ad
se
Paulus
Act.
20.
presbyter●s
.
i.
episcopos
,
Evangelistas
vel
ecclesiae
ministros
.
lib.
de
ecclesia
fol.
48.
The
supposed
Evangelisticall
function
of
Timothy
&
Titus
,
was
to
ende
with
their
persons
,
and
admitted
no
succession
:
as
being
both
extraordinary
&
temporary
.
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
.
(
hereof
we
may
conclude
thus
)
doth
deny
they
were
Evangelists
that
they
were
not
Evangelists
,
but
Pastors
and
Bps
,
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
.
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
.
He
roves
and
raves
as
men
use
to
doe
,
which
being
at
a
non-plus
would
faine
seeme
to
answer
somewhat
.
That
function
and
authoritie
which
is
ordinary
and
perpetually
necessary
,
not
onely
for
the
welbeing
,
but
also
for
the
very
being
of
the
visible
Churches
:
was
not
to
end
with
the
persons
of
Timothy
and
Titus
,
but
to
be
continued
in
their
successors
.
But
the
function
and
authoritie
which
they
exercised
in
Ephesus
&
Creet
,
is
ordinary
and
perpetually
necessary
,
not
onely
for
the
wel-being
,
but
also
for
the
very
being
of
the
visible
Churches
.
Therefore
the
function
and
authoritie
which
they
there
exercised
,
was
not
to
end
in
their
persons
;
but
to
be
continued
in
their
successors
.
he
did
not
affirme
that
which
is
denyed
,
that
there
must
be
an
Evangelist
in
every
Church
:
The
function
which
Timothy
and
Titus
exercised
was
ordinary
;
and
their
authoritie
perpetually
necessary
&c.
his
Refuter
graunteth
the
later
,
&
doth
not
touch
the
former
that
in
them
there
was
nothing
extraordinarie
,
but
their
not
limitation
to
any
certain
churches
that
their
calling
to
the
Ministery
was
ordinary
,
and
their
gifts
attayned
by
ordinary
meanes
,
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
.
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
that
the
very
function
of
Timothy
&
Titus
,
aswell
as
their
authority
was
both
ordinary
and
perpetually
necessary
&c.
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
.
But
the
former
is
evident
by
the
Apostles
practise
in
Ephesus
&
Creet
,
and
all
other
Apostolicall
Churches
.
Therefore
the
latter
may
not
be
denyed
.
because
he
wished
him
,
not
to
wave
&
crave
,
but
to
prove
the
question
,
(
that
it
is
evident
&c.
)
that
Timothy
was
Bishop
of
Ephesus
&
Titus
of
Creet
.
that
he
is
not
of
that
opinion
.
It
is
certeine
they
are
of
great
antiquity
,
and
of
better
credit
then
the
Refuter
;
&
other
disciplinarians
would
make
them
.
The
subscription
set
vnder
the
epistle
to
Titus
(
affirming
it
to
be
written
from
Nicopolis
)
is
contrary
to
Pauls
owne
words
.
Titus
.
3.
12.
because
of
Paul
had
been
at
Nicopolis
,
when
he
wrote
,
after
this
charge
given
vnto
Titus
(
Indeavor
to
come
to
me
to
Nicopolis
)
●kei
gar
kek●●ka
for
there
In
deed
saith
he
if
any
other
learned
man
that
were
not
a
party
in
this
cause
had
censured
these
subscriptions
,
I
would
have
respected
their
censures
:
but
the
Cavillations
of
the
disciplinarians
against
them
are
to
be
rejected
.
If
you
will
consider
with
me
that
Paul
being
,
as
usually
he
was
,
in
peregrination
,
Titus
could
not
tell
where
he
was
:
Paul
therefore
being
at
Nicopolis
wrote
as
any
discreet
man
would
in
the
like
case
.
Come
to
me
to
Nicopolis
,
for
I
meane
to
winter
there
.
whereas
if
he
had
written
as
the
Refuter
would
have
had
him
,
Titus
might
have
sayd
,
where
Paul
?
as
being
vncerteine
where
Paul
was
&
whither
himselfe
was
to
goe
.
when
I
shall
send
Artemas
to
thee
,
or
Tichicus
,
be
diligent
to
come
to
me
.
illic
here
there
I
meane
to
winter
here
I
meane
to
winter
of
Timothies
serving
first
in
the
office
of
a
Deacon
,
then
of
a
Presbyter
,
&
lastly
of
a
Bishop
that
there
is
but
vna
ordinatio
episcopi
&
presbyteri
,
that
there
is
but
one
ordination
of
a
Bishop
and
a
Presbyter
,
vterque
enim
Cacerdos
est
(
Vos
ergo
t●les
estote
,
a
●alibus
magistris
eruditi
,
Paulo
Christifere
&
Timothe●
fidelissimo
)
.
(
episcopen
(
tes
paroikias
paroikia
en
ephesoo
Obsecrat
episcopus
coepiscopum
suum
that
the
scripture
calleth
Timothy
an
Evangelist
,
even
after
he
was
sent
to
Ephesus
2.
Tim.
that
if
they
had
generally
affirmed
him
to
be
a
Bishop
properly
,
it
cannot
be
of
force
to
teach
us
(
contrary
to
the
scriptures
)
to
acknowledge
his
episcopall
function
,
It
is
that
Timothy
was
the
Pastor
of
the
Church
of
Ephesus
Ephesianae
ecclesiae
Doctor
&
gubernator
prefuerit
other
places
where
persons
whom
that
Evodius
was
ordeyned
Bishop
of
Antioch
by
Peter
and
Paul
in
the
yeare
of
our
Lord
45
that
Peter
and
Paul
ordeyned
him
,
Bishop
of
Rome
,
who
continued
Bishop
there
●0
.
yeares
before
the
death
of
Paul
,
&
12.
yeares
●fter
;
and
for
proofe
thereof
citeth
Irenaeus
lib.
3.
cap.
3.
&
Euseb.
lib.
3.
ca.
13.
&
16
:
In
his
Margin
,
he
saith
that
Peter
came
to
Rome
in
the
2.
yeare
of
Nero
;
to
oppugne
Symon
Magus
;
and
Paul
shortly
after
;
from
whence
after
2.
yeares
they
both
departed
.
Nicephorus
,
Gregorie
,
Eusebius
,
Hierom
that
he
was
Peters
disciple
,
and
his
perpetuall
follower
.
that
be
was
but
in
the
degree
of
a
Presbyter
kat
hexochen
This
ariseth
(
saith
he
)
from
the
mistaking
of
the
word
Bishop
,
which
in
the
first
tymes
signified
no
more
then
an
ordinarie
Pastor
.
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
.
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
.
that
he
was
chosen
by
Oralce
into
the
order
of
Pastars
,
If
he
were
a
Pastor
,
it
is
not
to
be
doubted
,
but
he
was
a
Bishop
.
Whosoever
receyved
his
Ministery
originally
(
not
firm
humane
election
,
but
)
by
prophesy
,
or
divine
revelation
:
he
held
the
fl●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
l●ss
a
diocesan
prelate
.
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
.
in
the
Lord
by
the
Lords
ordinance
to
hve
his
ordination
from
God
.
that
Bishops
were
ordeyned
of
God
,
nimis
apostolicum
,
too
apostolicall
for
our
times
,
For
proofe
hereof
it
sufficeth
me
,
that
Archippus
was
(
as
Ambrose
noteth
in
Colos.
4.
17.
Bishop
of
Colosse
,
which
was
a
citie
;
seeing
I
have
manifestly
proved
before
,
that
the
Bishops
of
cities
,
were
diocesan
Bishops
.
The
Bishops
of
cities
were
diocesan
Bishops
:
Archippus
was
Bishop
of
Colosse
which
was
a
citie
.
Ergo
,
he
was
a
dioecsan
Bishop
.
that
Archippus
was
a
diocesan
Bishop
,
&
so
ordeyned
of
God
viz.
that
they
were
ordeyned
of
God
,
that
they
had
divine
institution
and
approbation
,
for
their
fun●tion
.
Those
who
were
called
by
the
Holy
Ghost
Angells
of
the
Church
,
of
the
7.
Churches
)
and
were
signified
by
the
7.
starres
that
were
in
Christs
right
hand
;
had
divine
both
institution
&
approbation
.
But
the
diocesan
Bishops
of
the
7.
Churches
;
were
called
by
the
Holy
Ghost
,
the
Angells
of
the
7.
Churches
,
and
were
signifyed
by
the●
.
starrs
that
were
in
Christs
hand
.
Ergo
they
had
divine
both
institution
&
approbation
.