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 maâ—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 In the 11. Chap. they sett downe in case that they judge any for contumacy worthy to be excoÌ„municated how to proceed in the exercise and denouncinge of that sentence 1. the Bishop is to be gone unto and his sentence to be known who if he shal consâ—â—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 Here are their words now what sayth M. D. to prove that these words notwithstanding the refuter is an egregious falsifyer and that the reader may be these words thus transcribed discerne the allegations to be forged of this last he hath never a word concerning the first he telleth us that though they mention Seniors and auncient discipliâ—e yet they meant nothinge lâ—sse then to bring in lâ—y-Elders or to establish the pretended parish discipline or to acknowledge that it was the ancient discipline of the Church And what of all this what if they did mean none of these yet shall that which the refuter affirmeth of them remayne true still What they meant and acknowledge we shall see by and by when we have seene the D. proofs that they meant not so He telleth vs he wil out of the book it selfe make it manifest and I wil tell him he will not but I will the contrary rather To make his word good if he could he sayth The whole goverment and discipline of our Church by Archbishops Bishops Archdeacons Rurall Deanes c. is established in that book and to make good mine I saie it mattereth not they had no commission from the K. to remove it and bring in that ancient discipline which by their wordes they acknowledge was not then in use but diverse from that established their coÌ„mission stretched no further then to examine the lawes reforme abuses letting the offices to remaine still yea and therein to proceed no further then would stand with those offices the lawes of the land Will the D. saye that they in all the booke have any one word to shewe that they held that government and discipline of our Church by Archbishops Bishops ArchdeacoÌ„s rurall Deanes c. to be jure divino Nay as divers of them in their submission to King H. the 8. professe the contrary so throughout this book they have no one word tending to prove the Bishops authority over other Ministers to be any more jure divino then Archbishops Archdeacons Rurall Deanes c but as they are birds of a feather so they stand and fall togither by one and the same ecclesiastical lawe or humane ordinance But let vs heare what the Doctor can make the book speake concerning the Bishops authoritie he sendeth us to the 12. chap. where he saith it is decreed that the Bishop is at fâ—â— seasons to give holy orders c. to remove unfit men c. to correct by ecclesiastical censures vices corrupt manners to prescribe orders for amendement of life to excoÌ„municate those which wilfully obstinately refist to receive into grace those that be penitent c. and finally to take care of all things which ex Dei prescripto by the ordinance of God belong to them and which our ecclesiasticall lawes have coÌ„mitted to their knowledge and judgements Very wel and what doth the D. inferre of all this just nothing I will help him by and by But first who seeth not that those fathers vnderstoode two parts of that episcopall function one divine the care of those things which are prescribed them by God and coÌ„mon to all Bishops or Ministers of the word one principall member whereof to witt the diligent and syncere preaching of the word they mention as the first duty in the first words of that Chapter which the D. left ouâ— perhaps because divers of our Bishops have left it of as no part or the least part of their duety the other humane viz the exercise of that ecclesiasticall jurisdiction which was committed to them by the K. in his ecclesiasticall lawes Now 2. to help the D. a little he should have inferred vpon the wordes sett downe by him That therefore the authority of doing all those things mentioned was in the judgement of those Fathers in the hands of the Bishops alone the which if he durst not doe he should have brought forth some other chapter to shewe it else certeynely he can saye nothing to the purpose And that it may appeare he cannot doe it I will nowe make it manifest out of the booke that they were of a contrary judgement and laboured so farre as their coÌ„mission would suffer them to bring in that auncient discipline before spoken of concerning the ruling and guiding of the particular flocks by the Mâ—nister and Seniors of the same and so farre brought it in by the order prescribed in that booke that it cutteth the windpipe of the D. sermon concerning his sole ruling Bishops so in sunder as it will never breath from their decrees nor ever have affinity with the auncient discipline they speake of We have already seene concerning discipline and excoÌ„munication what they decree cap. 10. 11 that being remembred add we to it that in the 6. cap. de excommunicat thus they further order 1. 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 Archbishop Bishop or other shall have the power of excommunication in his handes And therefore 3 that neyther Archbishop Bishop or any ecclesiasticall Iudge sholl so much as decree excoÌ„munication 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 presencâ— the whole matter busynes shal be heard debated pondered decreed In like sort for the receiving agayne of the excommunicate person into the Church vpon his repentance in the 14. chap they likewise order 1. 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
161 162. that in the primitive Ch they had in every Church certeyne Seniors to whom the govermeÌ„t of the coÌ„gregatioÌ„ was coÌ„mitted but that was before there was any Chr. Pr. or Magistrate Both the names and offices of Seniors were extinguished before Ambrose his time as himself testifyeth wryting upon 1. Tim. 5. And knoweth not the Doct that the Archbishop in his defence of that his answere page 161. vpon his second thoughts three times confesseth asmuch almost in the same words I confesse sayth he that there was Seniors and I alleadged Ambrose partly for that purpose and partly to shewe that both their names and offices were exstinguished before his time And knoweth not the Doctor also that he spendeth two pages at the least 656. 658 to shewe the inconveniences that would as he conceiveth folowe vpon the reteyning of that government vnder ChristiaÌ„ Princes especially in the Church of England Secondly concerning the whole discipline or government of the Church doth he not in his answere to the AdmonitioÌ„ page 162 affirme that the diversity of time and state of the Church requireth diversity of government in the same that it cannot be governed in tyme of prosperity as it is in the time of persecution c. Doth he not in his defence page 658. 660. spend a whole Chapter tending as the title sheweth to prove that there is no one certeyne kind of government in the Church which must of necessity be perpetually observed After which discourse knitteth he not vp the matter with these 3. knotts 1. that it is well knowne how the manner and forme of government used in the Apostles times and expressed in the scriptures neyther is now nor can nor ought to be observed eyther touching the persons or the functions 2. that it is playne that any one certayne forme or kind of government perpetually to be observed is no where in scripture prescribed to the Church but the charge thereof left to the Christian Magistrate c. 3. that wee must admitt another forme nowe of governing the Church then was in the Apostles times or els we must seclude the Christian Magistrate from all authority in ecclesiasticall matters Lastly concerning the tenure of their episcopal authoritie doth he not acknowledge page 680. all jurisdiction that any Court in England hath or doth exercise be it civil or ecclesiasticall to be then executed in the Queens Maiesties name and right and to come from her as supreme Governour And speaking page 747 of the Colledge of Presbyters which Ierom calleth Senatum ecclesiae togither with the Bishop had the deciding of all controversies in doctrine or ceremonies saith he not that that kinde of government which those Churches Cathedral he meaneth had it transferred to the civil Magistrate to whom it is due and to such as by him are appointedâ— If the Doct. hath read him he knoweth all this to be true Thus much breifly for the testimony and judgment of that Archbishop the which how farre it differeth from the Doctors sermon whatsoever he sayth now by exchange in his defence and whether it casteth not the governmeÌ„t by Archbishops and Bishops out of the Apostles times let the reader comparatis comparandis judge Come we now to Bishop Iewels judgement set downe at large in his defence of the Apologie out of which the Doctor saith that Confession of the English Church was collected whose testimony I might well coÌ„mend in regard the booke out of which it is taken is commanded to be in all our Churches but that the Doctor wil againe as before cry a mountaine banck but I will barely lay it downe and let it commend it self First concerning the power of the keies he hath in his apolog chap. 7. divis 5. these words Seing one manner of word is given to all and one onely keâ—e belongeth to all we say speaking in the name of the Church of England there is but one onely power of all Ministers as concerninge openninge and shutting And in his defence of that Apology speaking of the authority of the Preist or Minister of the congregation for so he meaneth he saith parte 2. page 140. that as a Iudge togither with the Elders of the congregation he hath authority both to condemne and to absolve And page 152. that in the primitive Church eyther the whole people or the Elders of the Congregation had authoritie herein and that the direction and judgment rested evermore in the Preest And affirming that though those orders for the greatest part were now outof use yet he shewing out of Beatus Rhenanus howe they were vsed in old time saith That the excoÌ„municated person when he began first to repent came first to the Bishop and Preists as vnto the mouthes of the Church and opened to them the whole burthen of his hart by whom he was brought into the congregation to make open confession and satisfaction which done duely and humbly he was restored againe openly into the Church by laying on of the handes of the priests and Elders Againe concerning the authoritie of Bishops over other Ministers cap. 3. divis 5. page 109. he mainteyneth the testimony which in his Apologie he had alleadged out of Ierom ad Evagriu making all Bishops to be of like preheminence and preisthood against the cavills of Harding as the refuter will I doubt not against the shifts of the D. And thus he saith What S. Ierom meant hereby Erasmus a man of great learninge and judgement expoundeth thâ—â— Ierom seemeth to match all Bishops together as if they were all equally the Apostles successors And he thmketh not any Bishop to be lesse then other for that he is poorer or greater then other for that he is richer For he maketh the Bishop of Eugubium a poore towne equall with the Bishop of Rome And further he thinketh that a Bishop is no better then any Preist save that he hath authority to order Ministers Againe pag. 111. that whereas Primates had authority over other Inferior Bishops they had it by agreement and custome but neyther by Christ nor by Peter nor Paul nor by any right of Gods word And to shewe that it was not his judgment alone he produceth Ierom and Austin Ierom upon Titus 1. sayinge Lett Bishops vnderstand that they are above the Preists rather of custome then of any truth or right of Christes institution And that they ought to rule the Church altogither And that a Preist and a Bishop are all one c. Austin epist 19. saying The office of a Bishop is above the office of a Preist not by the authority of the scriptures saith Bishop Iewel in a perenthesis but after the names of honour which by the custome of the Church have now obteyned Againe chap. 9. divis 1. pag. 198. What ment Mr. Harding saith he here to come in with the difference betwixt Preists and Bishops thinketh he that Preists and Bishops holde onely by tradition or is it so horrible an heresy as he
which our Bishops exercise is wholly by Gods word But 2. though those words detracted by the Doctor had not bene added by them if he thinketh it wil prove that the function now exercised by Bishops is warranted to them by Gods word he forgetteth his owne distinction betweene potest as modus potestatis togither with the difference which he putteth betweene function and authoritie lib. 4. pag. 100 102. 147. Neyther 3. is that authority which the booke requireth Bishops to exercise such a sole power of correction as the Doctor giveth unto them for the same booke requireth also of every Minister aswell as of the Bishop at his ordination that he preach the word and administer the sacraments The D. owne testimony against him discipline so giving every Minister a stroke in the outward policie government of the Church aswel as the Bishop which the Doct. taketh quite from him But to conclude this point the booke of articles doth in deed shewe the judgement of our Church in some matters of policie and church government devised by men aswell as in more weighty points of faith set down in Gods word Wherefore the doctrine of our Church concerning the later is not to be sought for in the booke of consecration or the 36. article that establisheth it much lesse in the preface of that booke but rather in those articles which concerne faith and sacraments For the whole body of our Church being assembled in Parliament evidently perceiving that there were some clauses sentences and articles in that booke and the preface thereof not warrantable by the word did therefore approve of it no further then it concerned the doctrine of faith and sacraments and provided also that no Minister of the word should be tied by his subscription further to approve it as well appeareth by the statute 13. Elizab cap. 12. And here I wish the reader 1. to take notice that in all that booke there is no word of Archbishops Archdeacons Deanes rurall Deanes with the rest of that rowe so that they will not be found be like in the word nor hath God by his spirit appointed them in his Church 2. To observe how the Doct. that so boldly and confidently that I say no more rejecteth so many Synods Churches and learned men alleadged by the Refut and acknowledged by himself to be orthodoxal divines is not so wel seene in his allegation here as he would seeme to be surely he mought very well conceive that we might take exception not onely to his booke of ordering Bishops Preists and Deacons but to the article that establisheth it both being made by the Bishops themselves Iudges in their owne cause and seeking their owne preheminence espetially when they were both so farre excepted against by that whole assembly of Parliament as not to binde any by subscription to approve them so much as consonant to the word Thus much concerning the booke of articles and the D. dealing with vs therein Come we now to the Confession of the English Sect. â—â— church collected as the D saith out of the Apologie The wordes as he layeth them downe are these We beleeve that there be divers degrees of Ministers in the Church whereof some be Deacons some Preists some Bishops c. But he should have read out to the end of the sentence and not breake off with an c. so keeping many of his readers from the sight of them if he durst for overthrowinge his owne cause For the very next words insinuate that these diverse degrees If the D. had read his owne testimony to the end it would have bene against him are of order not of power and jurisdiction whiles they make the office of those divers degrees to be one and the same saying to whoÌ„ is coÌ„mitted the office to instruct the people and the whole charge and setting forth of religion It seemeth the D. was somewhat shortwinded when he read that sentence and I challenge him to bring one word out of all that confession that giveth more authoritie to Bishops then to other Ministers that are called Preists Doth not the 7. article of that confession professe that Christ hath given to his Ministers one aswell as another power to binde to loose to open to shutt Doth it not make the authoritie of binding and loosing to be in thaâ— censure of excoÌ„munication and absolving from it aswel as in preaching mercie or judgement Doth it not make the worde of God the keye whereby the Ministers must open or shut the kingdome of heâ—veâ— And doth it not affirme that the disciples of Christ aswell as the Apostles received the authortie of opening and shutting by it And that the Preist is a Iudge in this case though he hath no manner of right to challenge an authoritie or power that is as the observation vpon it vnderstandeth it civil or to make lawes to mens consciences To be short doth it not affirme that seing one manner of worde is given to all and one onely keye belongeth to all that therefore there is but one onely power of all Ministers as concerning opening and shutting If I belie not the Confession but that these be the very wordes thereof let him that readeth confider whether the Confession produced by the Doctor as an Advocate in his behalfe to prove the Refuters fourth vntruth hath not as a Iudge given sentence against his owne Client Worthily therefore hath he here cited this confession and of no lesse worth is his owne observation vpon it It is to be noted saith he that our Church acknowledgeth nothinge as a matter of fayth which is not conâ—â—yned in Gods worde or grounded thereon And I will note it with him and doe tell him that he noteth well for vs and againste The Doct. note is for vs and against him selfe himselfe For if the government of the Church by such Bishops as he speaketh of be a matter of faith why putteth he a difference betweene matters of discipline and the articles of fayth and referreth the question of the function and superioritie of Bishops to the former lib. 3. page 38 and howe is their government mutable and not perpetually necessary as in his defence he often affirmeth In deed he once sayd that the â—piscopall function and authoritie which Timothy and Titus had the same with ours as being assigned to certaine Churches consisting in the power of ordination and jurisdiction was not to end with their persons but to be continued in their successors as being ordinarie and perpetually necessary not onely for the well beinge but also for the very being of the visible Churches This was the Doctors faith when he preached and printed his sermon page 79. but it seemeth his Refuter hath occasioned his departure from it But let we that passe and keep we him to his note here Thus I reason It is to be noted that our Church acknowledgeth nothing for a matter of fayth which is not conteyned in
ordination performed by Ministers that are no Bishops doth evidently shewe it 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 ordâ—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 ordâ—yned as a lawfull Minister Now if this be a truth say I then there must be a truth acknowledged also in these conclusions The D. againe saith as much for the per petuitie of the episcopall function as of the functioÌ„ af other Ministers that followe viz. That according to the rules of ordinarie Church-government as the right of administring baptisme is a peculiar prerogative of the ministeriall function jure divino by the lawe of God so eodem jure even by the same lawe the right of ordination is peculiar to the Bishops And as all Churches under heaven till the comming of Christ to judgement are bound to strive for the establishing reteyning of that Ministerie which God hath authorized to administer baptisme so are all Churches by a like band tied to contend for the episcopall function which hath right to ordeyne And consequently the calling of Bishops for ordeyning is as generally perpetually and immutablie necessarie as the office of other Ministers is for the work of baptisme I add that in the D. opinion there is as perpetuall and immutable a necessitie of the episcopal function for the ordering of every Church as there is in the opinioÌ„ of many very judicious divines of wine for the holy and pure administration of the Lords supper For whereas he alloweth not of any other forme of Church-governement then by Bishops unlesse in case of necessity where orthodoxall Bishops cannot be had and that because any government whatsoever is better then none at all serm pag. 97 In the like necessity where wine cannot be had they judge it better to take in stead of wine water or any other kinde of drinke vsuall in such places then wholly to neglect the Lords sacrament or to maime it by an halfe administration in one onely element see Polani Syntag. Col. 3213. Wherfore as their allowaÌ„ce of a change in the outward elemeÌ„t of the Lords supper being limitted to such an extraordinarie case doth rather support then contradict their assertion that the Church hath not libertie to refuse wine or to preferre any other element before it the D. his excusing other reformed Churches for enterteyning a Presbyteriall aristocracie in stead of an episcopall Monarchie onely in such a case of necessity as he pretendeth might give his Refuter just occasion to think though he affirmed no such mattet that he held the episcopall governmeÌ„t to be divini juris thereby intending that all Churches are bound to preferre it aswell in their indeavours as in their judgement before Sect. 6. ad serm p. 79. Defens lib. 4. pag. 100. 146. 148. and 167. any other forme of government whatsoever But there is an higher pitch of the necessity of this function as may appeare by some words that slipped from the D. in the penning of his sermon pag. 79. to witt 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 The D. did hold the episcopal function perpetually necessary for the very being of the visible Churches being of the visible Churches For from hence it followeth by good consequence as his Refuter rightly gathereth answer pag. 145 and 138. that seing in his judgment the function and authoritie which they had was episcopall and diocesan such as ours is now therefore also in his judgement the episcopall power or government of Diocesan Bishops is perpetually necessary for the very being of the visible Churches Now herewith the Doctor is highly offended and chargeth him with mallice want of iudgemeÌ„t and with ignorant mistaking or wilfull depraving of his sayings and that against sense lib. 4. pag. 146. 148. 167. A great charge in deed but how doth he avoide the consequence objected for sooth to explaine his meaning he dismembreth his owne speach cutteth asunder the knot which with his own tongue and pen he had knit for whereas before he spake jointly as of one thing expressed by two words of their function and authority that it was ordinarie and The Doct. plaieth fast and loose tieth vntieth but every one may see the sleight to his â—â—ame perpetually necessarie now to shew his skill in playing fast and loose at his pleasure he saith pag. 100. and 147. he meant that their function was ordinarie and their authoritie was perpetually necessary But as slippery as he is his Refuter will not suffer him thus to slip his neck out of the coller all his wit and learning can neyther unloose nor cut a sunder that chayne which bindeth him to a grosse absurdity His wordes serm pag. 79 are these 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 Yf the Doctor had meant so to divide the later parte of his speach as he woulde now perswade what meant he not to discover his meaning plainely It had bin easy for him to have disioyned their function from their authority in his whole speach on this manner q. d. But neyther was the function which Tim. and Tit. had at Ephesus and in Crete to ende with their persons as being ordinary neyther was their authority to dye with them as being perpetually necessary c. Therefore had he so ment in deed and truth as he now professeth since there wanted not skill there must needs be in him a wante of will to speake plainely vnto the capacity of his reader The Doct. is guilty of that imputation which he professeth to abhorr so that he standeth here guilty of that â—oul imputation which elsewhere he professeth to abhorre lib. 2. pag. 52. viz. a desyre and intent of dazeling the eies of the simple I might say the eies of all even the moste judicious as all maye see that reade with a single eie and weigh with an upright hand what he hath written But to speake what I think he rather belieth his owne heart in The D. in all likelihood belieth his owne hart saying now that he then meant that which he never dreamt of till he had set his witts a work to finde out some flie
things and to hold fast that onely which is good 1 Thes 5. 21. yea to judge of the doctrine delivered to them 1. Cor. 10. 15. and 11. 13. to marke such as teach contrarie to the doctrine that they have received and to avoide them Rom. 16. 17. Moreover doth not the generall bande of love binde everie one freely to rebuke his neyghbour not to suffer sinne upon him Leviâ— 19. 17. and doth not the Apostles sharpely taxe the Corinthians for suffering the false Apostles to domineare over them 2. Cor. 11. 20. Wherefore if it be a cursed confusion subversion of ecclesiastical power to subject every teacher to the jurisdiction or corrective power of everie private hearer and to coÌ„mit the managing of the keies or Church Censures to everie meane Artisan then the D. may see how grosse an error it is to think that the dutie of examining or trying and not suffering false teachers doth necessarily argue a power of inflicting the ecclesiasticall censurâ—â— vpon them And the indifferent reader may perceive that while the D. laboureth to vphold the preheminent suprioritie of Byshops he hath put a weapon into the hands of the Anabaptists to overthrow all Ministeriall authoritie and to bring in a mere Anarchy Perhaps the D. wil reply that besides this trial or judgement of Sect. 4. discerning which is coÌ„mon to all Christians needfull for their preservation from seducers there is another and an higher kind proper to the guides of the Church and necessarie for the preserving of the whole â—lock from haereticall infection This wee acknowledge to be true but withall we say it is none other then a judgement of direction as Doctor Feild calleth it in his treatise of the Church lib. 4. cap. 13. pag. 222. which endeavoureth to make others discerne what themselves haue found out to be the truth And this is coÌ„mon to all the Ministers of the word Elders of the Church as appeareth by that charge which Paul giveth coÌ„mon to all the Elders of Ephesus viz. to attend on the feeding of the flocke and to watch against the danger both of wolves entring in and of false teachers springing up amonge them Act. 20. 28 -31 For how should such danger be prevented by theire watchfulnes if it were not theire dutie to trye out the leawde behaviour and false doctrine of seducing spirits and not to suffer them to spreade the contagion and poyson thereof in the Church committed to their oversight This is yet more manifest by sundry canons prescribed elswhere by the same Apostle as when he requireth of every Presbyter an abilitie to convince the gainsayers of wholesome doctrine Tâ—t 1. 5. 9. and subjecteth the spirits of the prophets to the judgement of the Prophets 1. Cor. 14. 29. 32. Add herevnto the practise of the Aposties admitting the Presbyters of the Church of Ierusalem to consultation for the trying determining of that question touching circumcision c. which had troubled the mindes of many beleevers at Antioche Act. 15. 6. 22. 23. It is apparant therefore that in the triall and examination both of teachers and their doctrine the scripture knoweth no difference betweene Bishops and Presbyters so that if Bishops will challendge to themselves a jurisdiction and power of correction over Presbyters because it belongeth vnto them to trie or examine not to suffer false teaching Presbyters then for the same reason it being the dutie of every Pres byter to trie the doctrine of Bishops not to suffer them to spread any errour without resistance Bishops also must subject theÌ„selves to the corrective power of every Presbyter But he will alleadge as some others have done that there is a third kind of triall and judgement proper to them that have cheif authoritie in the Church to wit a judiciall examination of persons suspected in open coÌ„sistory with power to censure such as are found faulty which as it is now exercised of our Bishops so it was then practised by the Angel of the Church at Ephesus Indeed if this were true he might with some colour inferre that the angels function was in that respect like to the function of our Diocesan Bishops but who seeth not that this plea is none other then a mere begging of the question For they that deny these angels to Still the D. beggeth be Bps. such as ours doe not acknowledge any such prehemineÌ„ce in one Minister above another for the trying and censuring of offenders Moreover by this reply the cause is as litle relieved as if a shipmaster to stop one leake in the one side of his shipp should make two or three on the other side more dangerous then the former For to cover the falshood of the proposition a double errour or untruth is discovered in the AssumptioÌ„ viz. 1. that by the triall which the Angel of the Ephesian Church tooke of the false The D. to stopp one leake maketh two Apostles is meant a judicial coÌ„venting of theÌ„ in open Consistorie and proceeding vnto censure against them being found lyars 2. that this power was the peculiar prerogative of that one which is here intituled the angel of that Church The falshood of the former doth appeare in part by some things already spoken it being before shewed that the triall and examination Sect. 5. both of teachers and of theire doctrine appropriated vnto Ministers in the apostolicall writings is none other then that judgement of direction whereby themselves and their people are informed guided in this cariage towards those teachers I add 1. that the Doctor cannot paralell the words or phrases here used ou dune bastasai kâ—kâ—us ' kai epeiraso c. Apo. 2. 2. hoti eas ten c. ver 20. with any other text of holy scripture where the same words do imply such a judiciall triall as he supposeth to be infolded under them 2. And since the persons which are sayd to be tryed not indured professed to be Apostles and therefore such as challendged an authoritie and calling superiour to that Angel what likelihoode is there that they would yeelde themselves subject to his judiciall examination and censure 3. Againe the text saith onely that they were tried and found lyars now if they were in open Consistorie judicially tried why were they not upon the discovery of their false dealing enjoyned to give open testimonie of their repentance And if they refused so to doe why did they not beare the sentence of suspension and excommunication or degradation Or if any such proceeding was held against them why is it not recorded in the text seeing it woulde have made much more for the angels commendation then that which is expresly mentioned 4. Nay that is recorded which soundeth rather to the confirmation of the contrary for that bearing which is commended in the same angel vers 3. is by good Interpreters and amongst other by Mr Perkins construed of his groaning under the burthen of those false Teachers
all the grace he can to them closing all up saying that he leaueth that most pregnunt authentique euidence of Ignatius to his aduersary to muse upon See you not how bragge he would seeme to be as if he had gotten a great conquest yet what is this to the present question will he thus argue The Christians throughout Syria in the time of Ignatius who calleth himselfe the Bishop of Sy-ria made many Churches or congregations Ergo the Church of Antioch where of he had more properly the charge was more then one congregation Can there come a worse inconsequence from one that is but a smatterer in schoole disputations Thus are wee come to the testimonyes of the new writers viz. Tindall Bale Fulk Perkins Our great Church-Bible and D. Bilson Sect. 9. ad pag. 106. 107. All which the Doctor saith excepting two testimonies of Tindall the Refuter most childishly alleadgeth But what if his exceptions be more childish then his Refuters allegations let us compare them and leave the censure of both to the indifferent reader It is objected that the ancient translators of the new testament into the english tongue doe turoe the word ecclesia congregation when they speak of the Church of Ephesus and the rest in the Revelation and to the same purpose are the rest but Doct. Bilson alleadged And that translation is justified not onely by Mr Tindall Thomas More but by Iohn Bale sometimes a Bishop in his exposition of the word Churches and Candlesticks by D. Fulk against the Rhemists aunot in Ephel 5. and by Mr Perkins in his exposition of Apoc. 2. 3. affirming that the 7. Churches were particular congregations And D. Bilson against the Seminaries affirmeth that the word is never taken in the new testament for the Preists alone but for the congregation of the faithfull and namely that it is so taken Act. 20 28. FroÌ„ which allegations it is inferred that therefore in their judgement the Church of Ephesus other like chutches in cities were each of them but one particular coÌ„gregation and did not consist of many Now is not this inference grounded on good probabilitie for can it be imagined that these learned worthy men would have so interpreted the word ecclesie by congregation if they had not been perswaded that most naturally it expressed the meaning thereof And if so must not each particular Church be in their judgement one particular congregation If the Papists could prove any one of the 7. Churches of Asia to haue consisted of many distinct congregations were it not a more just exception then any they haue alleadged to weaken their interpretation seing a multitude distinguished into many congregations cannot properly be called one congregation But let us heare the Doctors exceptions First he telleth us that the ancient english Bibles doe use the word congregation not onely where mention is made of particular Churches but of the universall Church also as Mat. 16 18. Ephes 1. 22. 5. 25. even so and we know it well and esteeme the reason to be alike for as particular Churches are each of them one visible congregation and not many so is the Church universall one invisible congregation the former gathered togither into one assembly open to the eyes of men at one time and in one place the other gathered togither into one mysticall body which though hidden from men in this world yet is â—no nituitu manifest unto God and at the last day shal be actually congregated into one assembly in the viewe of men and angels Secondly the Doctor layeth downe 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 And I wish the reader to consider whether this first reason doth not justify the refuters affirmation viz. that in the judgement of those Translators ECCLESIA doth properly note such a congregation as is gathered togither in one place whither the second doth any way infringe it Thirdly concerning the testimony of D. Fulk the Doctor saith Sect. 10. ad pag. 107. the allegation thereof sheweth extreame want eyther of indgement or beneftie but I perswade my selfe the want eyther of the one or other will more justly fall upon the Accuser then the Refut when things are indifferently weighed on both sides For wherein hath he fayled Is it not true which he saith that D. Fulkinstifieth the translation of ecelesia by congregation as better expressing the Greek then the word Church doth not this argue plainely that he heild the Church of Ephesus and all other Churches in cities to consist but of one particular congregation In deed if his defense of our Bibles translating ecclesia by congregation had been limited onely to that text Ephes 5. 23. as Mr Doctor indeavoureth to perswade the Refuter had shewed litle discretion in the choise of that restimony to argue that which he inferreth but as the Rhemists in their annot on that text taxe our first english Bibles with corruption not for mistranslating the word in that place onely but generally for not using so much at once in all the Bible the name of Church but in stead thereof congregation so D. Fulks answer is sitted in generall to justify the Translators in so doing They rather used saith he the word Congregation then Church to avoyd ambiguity because this word Church is coÌ„monly 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 Is it not plaine that in his understanding the word eccksia signifieth properly such an assembly of Christians as is gathered togither into one body in one house or place such as comonly we call a Church See I pray how he interpreteth himselfe in his answere to Gregory Martin Pref. sect 51. pag. 92. and cap. 5. sect 5. pag 148. Wherefore though he speak never a word of the Church of Ephesus in speciall yet his defense of the translations in generall doth not onely justify them in calling the Church in Ephesus the Congregation in Ephesus but also argue by consequence that the Church there consisted at that time not of many severall congregations but of one particular Church-assembly onely Wherefore the Doctor mought with more judgement honesty have set a lesse face upon it then to charge his Refut with want of eyther for alleadging his testimony Fourthly as touching the testimony of Mr. Perkins the same inference also clearely ariseth from his assertion viz. that the 7. churches were particular congregations For he would never have so said vnlesse he thought each of them
Iames we account these particulars 1. that the Iewes had in former ages many prerogatives above all other nations 2. that the church of Ierusalem was in some respect as is before shewed sect 3. the Mother-church of Christendome 3. that Iames was an Apostle principally to the Iewes 4. and that among the Iewes those of Ierusalem and the country round about did more specially belong vnto his oversight whiles Peter and Iohn who were also Apostles for the Circumcision Gal. 2. 9. were imployed in other places 5. lastly that during his presidency in the Councell Acts 15. he was superiour in order but not in degree vnto the rest of the Apostles But among things more doubtfull besides the question it selfe of Iames his election or assignement to the function of a Bishop at Ierusalem I reckon these positions 1. that a presidencie in honour or preheminence in order such as he speaketh of is intimated by S. Paul in setting Iames before Peter and Iohn Gal. 2. 2. that this precedence is there given him in respect of his episcopall charge at Ierusalem 3. and that in the same respect he had the presidencie in the councell Act. 15. 4. that he was alwayes after the time of his supposed election to his Bishoprick superiour in order to the rest of the Apostles when and whiles they remayned at Ierusalem 5. that this continuance of that superioritie in him appeareth Act. 15. 6. And that this superiority or precedence did growe from the prerogatives which that Church and people had above others To these particulars if the Doctor will have us to give our free assent he must first inform us by what authoritie or consequence of reason he is ledd to apprehend a truth in every of them and remove the probabilities which doe incline our judgments to the contrary For touching Gal. 2. are not the wordes of the Apostle ver 7. Sect. 7. 8. affirming that the gospel of the uncircumcision was committed unto Peter much more plaine for his preheminence above Iames and Iohn in the Apostleship of the Iewes then the naming of Iames before them vers 9. can be for his primacie above all his fellowe-Apostles Is it not then much more frivolous and ridiculous in the Doctor to extract for Iames a preheminence in honour above Peter and the rest of the Apostles from that slender prioritie which Paul giveth him in naming him first then it is in Bellarmine to ascribe vnto Peter a preheminent dignitie above the rest because he is usually named in the first place Why therfore should not that did up the Doctors mouth that hath dammed up Bellarmines 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. Adde we harevnto that which is of all observed in their answere to Bellarm. viz. that one order of names is not alwayes kept Peter which is first placed Mat. 10. 2. Marc. 3. 16. Luc. 16. 14. Act. 1. 13. is set in the last place 1. Cor. 1. 12. 3. 22. 9. 5. And Iames here first named being one of the Lords brethren cōmeth after the greater part of the Apostles 1. Cor. 9. 5. when he saith the other Apostles and brethren of the Lord Cephas Levissimum igitur argumentum hoc ordinis est as Mr Whit. saith pag. 274. 2. And if no preheminence can soundly be conveyed to Iames from this precedence in nomination is not the D. strangely deluded when he taketh it for a sure truth that the Apostle intended by naming him in the first place to teach us not onely that he had a prerogative of honor above the rest of the Apostles but also that the same did arise from his episcopall charge at Ierusalem for is there any one word in the whole epistle that giveth the least intimation of any such difference betweene him Peter Iohn as the Doctor fancieth when he maketh him properly a Bishop for some and them Apostles for others of the circumcision Doth it not rather appeare by the right hands of fellowship c. mencioned verse 9. that Imaes exercised among the Iewes the same and no other Ministery that Peter and Iohn did and that they joyntly were Apostles for the Iewes like as Paul and Barnabas were for the Gentiles 3. And here by the way observe that this distribution of persons or places where these were after this agreement to exercise their Apostolicall function bred no inequalitie or disparitie betwixt them in precedence or honour For if the ancient prerogatives of the Iewes gave any preferment to their Apostles above those by whom God wrought among the Gentiles as the Do. supposeth then Paul was in this respect inferiour to the other but the whole scope of his reasoning tendeth to mainteyne the contrarie viz. that as elswhere he faith he was meden busterekenai in nothing inferiour to the very cheife Apostles 2. Cor. 11. 5. 12. 11. Now if the prerogatives of the Iewes in generall gave not to Peter who had the Apostleship of the circumcision any preheminence above Paul the Apostle Teacher of the Gentiles how should Peter become inferior unto Iames by reason of any preheminence which the Church at Ierusalem might challenge above other Christian Churches Now concerning Act. 15. as I freely acknowledge Iames his presidencie Sect. 8. to be probably gathered from the text because he concludeth the disputation adn the definitive sentence of the whole Assemblie vers 19. 20. 28. 29. so I can by no meanes allowe this presidencie to growe unto him as his right in regard of his episcopall charge in that Church much lesse can we take the presidencie for a sufficient proofe of his Bishoprick there although the Doctor should tell us tentimes that it proveth it For what strings can knit the joyntes of this argument togither Iames was president or Moderator in the Synode at Ierusalem Act. 15. Therfore he was the Bishop of that Church Was S. Paul the Bishop of Ephesus because as Bishop Barlow saith in his sermon on Actes 20. 28. pag. 2. he fate as president in the Convocation when the Clergie of Ephesus were by his call come togither Or was Peter Iames his predecessor in the Bishoprick of Ierusalem because he was president in the choise of Matthias to succeed in the roome of Iudas Act. 1. 15 Surgit Petrus non Iacobus vt is cui presidentia discipulorum cōmissa erat Occumenius in Act. 1. 15. Loquitur sane primus tanquam Antistes c. Whit. de pout pag. 288. 2. But to come to that which he saith doth appeare Act. 15. viz. that Iames after his election to the Bishoprick was superior in order to the
viz. that Bishops jure divino are equall among theÌ„selves in respect of power and jurisdiction aswell as order But though he deale honestly that himselfe and not the Bishops of King Henries dayes restreyneth the equalitie of Bishops among themselves to the power of order yet he casteth a great blemishe disgrace upon those our forefathers in signifying that the auncient Fathers consented not with them but with him and against them in this point As for that clause he addeth as were also the Apostles whose successors the Bishops are I know not to what purpose it serveth save to discover his contradictinge eyther himselfe or the The D. coÌ„tradicteth himself or the truth truth himself if he mean that the equality of Bishops amonge theÌ„selves is as large as that equality which was among the Apostles for theÌ„ he erreth in restreyning the equality of Bishops unto power of order onely the truth if he meane that the Apostles had no other equality among themselves then he giveth to Bishops for they were equall also in authority and jurisdiction aswell as in power of order as is rightly acknowledged by our Bishops in their bookes and by the auncienter Bishops in their writings Neyther is it true as the Doct. would insinuate thaâ— Bishops onely are the Apostles successors The D. untruly insinuateth that Bishops onely are the Apostles successors For to speak properly they have no successors and in a generall sense all Pastors and Teachers that hold and teach their doctrine are their successors And herein we have against him amongst many others the consent of those reverend Bishops who having sayd that Christ gave none of his Apostles nor any of their successors any such authority as the Pope claymeth over Princes or in civill matters doe make application thereof aswell to Preists as to Bishops But the D. notwithstanding upon this that the Bishops are the Apostles successors goeth on and telleth us That we may not inferre because the Apostles were equall among themselves that therfore they were not superior to the 72 disciples or because Bishops are equall among themselves therefore they are not superior to other Ministers Whereunto I could say it is true if it were apparant first that Bishops other Ministers doe differ by any special difference as the 72. disciples did from the Apostles but no such thing appeareth eyther in the scriptures or in the Bishops booke from whence the Doct. reasoneth but rather as hath bene shewed by the refuter and is before mainteyned the cleane contrary Secondly that the Apostles had any superiority over these disciples the which the Doctor wil not so easily prove as take for granted seing 1. Christ living the Apostles had no authority over any 2. their Apostolical authority was not as then wheÌ„ the 72. were sent forth coÌ„mitted vnto them and 3. it appeareth not that the Ministery of the 72. was to be coÌ„tinued in the Church after Christ but onely to remaine for that present journey and afterwards to be disposed of as Christ pleased Thirdly it is also true that as the equality of the Apostles amonge themselves and the supposed superioritie they had over the 72 tooke not away their subjection and inferiority to Christ so neyther doth the equallity of Bishops among themselves nor their superioty over other Ministers take away their inferiority to the Pope by any necessity of consequence Wherefore I must for this The Refus rightly alleadged the testimony testimony conclude 1. that the refuter hath rightly alleadged it and 2. that the D. hath wronged not onely his refuter but us them in labouring and that with slaunder to wrest their testimony out of our hands The next testimony is taken from the booke called Reform leg eccles Sect 2. Ref. pag. 4. D. pag. 5. cap. 10. 11. de divinis offic ijs to prove that those which made the booke deemed that as the episcopall function is not jure divino so the government of the Church by the Minister and certeyn Seniors or Elders in every parish was the auncient discipline so consequently his doctrine in his sermon contrary to their judgement In answer whereunto 1. he chargeth his Refuter to playe the part of an egregious falsifyer and The D. columniateth the allegation to be forged but by that time the matter be examined I perswade my self the reader will thinke it meet the Doctor take home those speaches to himselfe as his owne proper the rather seing the Ref setteth not downe the words of the book but onely his own collection out of them 2. he fathereth that upon him which he neyther sayd nor meant With what eye trow we looked he vpoÌ„ the Refuters words that he would make his reader believe that the Refuter affirmeth as he afterwards intimateth that the The Doct. slauÌ„dereth compilers of the booke meant to bring in lay-Elders or to establish the pretended parish discipline or to acknowledg that it was the ancient discipline of the Church Let us now debate the matter as it deserveth at large And first it being remembred that the booke is cited to prove that the doctrine in his sermon is against the judgement of our immediate forefathers we are to see what his doctrine is viz that as the episcopal function in quçstion is jure divino so all ecclesiasticall power of jurisdiction is in the Bishops hands onely that the Pastors of particular flocks as they have their authority from the Bishop so all the authority they have is in fore conscientia not in foro externo eyther for direction or correction that belongeth wholly to the Bishop he is to reforme abusâ— exercise Church Censures against offenders It is not in the power of any Pastor of a particular congregation with any assistantes of lay-Elders or other associates to execute any censure c whereof we maye see more at large in the 4. point of his sermon pag. 45-52 And however in his defence he doth in part deny this to be his doctrine yet is it sufficiently averred lib. 2. Cap. 4. hereafter following to be his doctrine Now to prove that this his doctrine is against the judgement of those fathers is that booke alleadged the Doct. is now to make good his charge if he can he sayth he will doe it by transcribing the 10. 11. chap. cited the bare recitall whereof being as he saith a sufficient consutation of his forged allegations The words transcribed by him are Evening prayers being ended in citie parish Churches wherevnto after the sermon there shal be a concourse of all in their owne churches the principall Minister whom they call parochum the Parson or Pastâ—r and the Deacon if they be present c. and Seniors are to consult with the people how the mony provided for godly vses may be best bestowed to the same time let the discipline be reserved For they who have coÌ„mitted any publike wickednes to the coÌ„mon offence of the Church are to
Ierome and to make him the more gracious with the Disciplinarians he saith it is that Ierome on whose onely authoritie almost they rely in this cause the like words he hath p. 61 following and lib. 3. pag. 45. and 58 but this is I say not almost but altogither a malicious slander For he is not ignorant that his refuter every where calleth for proofes from the scripture as others have done before him that his testimonie is then onely regarded of them when he hath the scripture to justify that he affirmeth But it well appeareth by his citing Ierome so oft in his sermon 40. times at least well nigh twice as oft as he alleadgeth any other that he relyeth very much on his authoritie To him here he addeth Eusebius Epiphanius some others whose testimonie in his conceit should suffice to perswade for such a matter as this now in question But his Refuters exception is just such a ioynt act of the Apostles in the beginning of the Church as the ordeyning of Iames to the episcopall charge of Ierusalem how should it be proved but by the scripture and who could better testify it then the Evangelist Luke who wrote the historie of their actes If then he hath not recorded it it is a strong presumption he was never Bishop there The Doct. replyeth saying as though the Apostles did nothing but what is recorded in the Actes and as though we should deny credit to the ancientest writers such as he of best credit reporting with one consent a matter of fact not registred in the actes As for the antiquity and credit of his witnesses I overpass that consideration to sect 15. c. I am here to advertise the Reader the poverty of the Doctors supply here brought to releeve the weaknes of his argument For unlesse he can make sure and certein Proof of this among other partes of his induction that S. Iames was ordeyned by the Apostles Bishop of Ierusalem how shall he justify his conclusion before set down to wit that the episcopal function is without quaestion of apostolicall institution And howe shall certeine and sure proofe of Iames his ordination to the Bishoprick of Ierusalem be made from such witnesses as the Doctor hath produced Are not the canonicall writings of the newe testament penned partly by the Apostles and partly by Evangelists which were their companions best able to testify what function Iames and other faithfull servants of Christ did beare and exercise in the Churches that injoyed their presence We find many things recorded by Luke concerning the Ministerie of Paul and Barnabas Philip and others by whose labours the kingdome of Christ was inlarged Acts 9. 15. 27. 13. 2. 3. 14. 14. 15. 22. 31. 8. 5. 40. 21. 8. Neyther are the scriptures silent touching Iames and his imployment at Ierusalem Act. 1. 13. 15. 13. 21. 18. Gal. 1. 9. 2. 9 why then should this ordinatiō of Iames to the function and charge of a Bishop in that Church be wholly buried in silence if it had bene the joynt-act of the Apostles before their dispersion and an act of that moment wherein they gave the first president of a new function of greatest use highest place for all churches in succeeding ages Was it not as worthy more necessarie to be recorded then the first institution of the Deacons office Act. 6. 2. 6 Have we not cause then to hold it for a strong presumption that Iames never had any such ordination seing there are no footsteps of it in the Apostolical writings and seing the Doctors defense is so slight as it is mark it I pray first he asketh whether the Apostles did nothing but what is recorded in the Acts a frivolous question No man denyeth that as Christ did many things which are not written Ioh. 20. 30. 21. 25 so also did his Apostles but will he argue thus They did something not recorded in the scriptures Ergo they did this now in question How doth the Doct. forget himselfe thus to open so wide a dore unto the Papists to bring in all their superstitions under the name of vnwritten traditions Can he give us any one instance of an Apostolicall ordināce or of any Apostolike actiō of like momēt and necessarie use for all Churches that is not mentioned in their writings neyther can be proved otherwise then by the stories and writings of the Fathers And this may serve for answere also unto his second question whether we should deny credit to the ancientest Fathers c. reporting with one consent a matter of fact not registred in the acts In some matters of fact credit is not to be denied to their report as that Iames the Iust was martyred at Ierusalem and that Mark the Evangelist preached the gospel at Aleandria but there are many matters of fact testified by many ancients and those of the best credit as the D. speaketh which notwithstāding many worthy mē nothing inferior to the Doctor esteem worthy of no credit I wil instance only in Peters Bishoprick first at Antioch then at Rome which is contended for not onely by Papists but also by some zealous defenders of our Prelacie let the testimonies be wel weighed which are brought for the maintenance of Peters episcopall chaire in both Churches Rome especially even by Bishop Bilson perpet govern pag. 227. 262. and 264 and they wil be found to be neyther in number nor in credit inferiour to those that the D. alleadgeth for Iames his Bishoprick at Ierusalē yet as many other men of singular learning pietie doe deny credit to their report so the Doctor also as one nothing moved eyther with the authoritie of those fathers or with the judgement of his great Mr that gave him so good satisfaction in the studying of this controversy utterly secludeth the Apostle Peter from the office of a Bishop in any of those Churches as we may see serm pag. 81. 82. and in the 7. section of cap. 3. def If the Doctor shall say he hath reason to beleeve the testimony Sect. 5. of the Fathers for the one and to denie credit vnto them in the other know he that we haue reason also to withdrawe approbation from this which he alloweth But first listen we to the reasons that sway him in this question Although saith he the acte of making Iames Bishop be not set downe in the Actes yet the stori◠so speaketh of his continuance at Ierusalem Acts. 15. 21. of his assistance of presbyters of his presidencie in that Councill where Peter and Paul were present that it may appear their testimony is true agreable to the scriptures who have reported him to be Bishop there To the same purpose afterwards sect 9. pag. 61 he saith That the same scriptures togither with Gal. 1. 2. doe shew Iames his continuance as Ierusalē as the Superintendent of that Church not for a short time but for