much as may be we may bring in the ancient discipline Where indeed we see mention of Seniors and of ancient discipline but that they meant nothing lesse then to bring in Lay-elders or to establish the pretended parish-discipline or to acknowledge that it was the ancient discipline of the Church I will out of the booke it selfe make manifest Wherein the whole gouernement and discipline of our Church by Archbishops Bishops Archdeacons rurall Deanes c. is established And cōcerning BB. this is there decreed that the B. is at fit seasons to giue holy orders to institute fit Ministers to Ecclesiasticall benefices to remoue vnfit to heare the testimonies of the Church and complaints of their Pastors to compound controuersies arising betwixt the Ministers and the Churches to correct by Ecclesiasticall censures vices and corrupt manners to prescribe orders for amendment of life to excommunicate those which wilfully and obstinatly resist to receiue into grace those which be penitent to visit the whole Diocesse as well in places exēpted as not euery third yeare And finally let BB. take care of all things which ex Dei prescrpto by the ordinance of God belong to them and which our Ecclesiasticall lawes haue committed to their knowledge and iudgements And that by Seniors they did not meane any Ecclesiasticall officers it is apparant for where they reckon vp all Ecclesiasticall officers prescribing their duties beginning at clearks or sextons so proceeding to Church-wardens to Deacons to Presbyters or Ministers to archpresbyters or rural deanes to archdeacōs so to Cathedral Churches to Deanes to Prebendaries to BB. prescribing the obedience which must be yeelded to them they doe not once mention Seniors or their office If therfore it be asked whō they vnderstand by Seniors in the place alleadged I answer that they vnderstand some of the principall housholders in euery parish whom in some places they call Vestry-men in some maisters of the parish in some ancients of the parish With what conscience therefore that booke was alleadged as approuing Lay-elders or acknowledging the new-found parish-discipline for the ancient discipline let the reader iudge The second he setteth downe in these words A doctrine I say cleane contrarie to the professed iudgement of all our worthy writers who in their answeres to the Papists that plead for their Hierarchie with the same reasons that M. D. doth for his doe determine that the gouernement our BB. exercise ouer other ministers is Iure humano by the positiue law of men onely the which if M. D. saith true is false so the Papists are left vnanswered Whereunto I answere first that the popish opinion is farre different from that which I hold For they hold the order and superioritie of BB. to be Iure diuino implying thereby a perpetuall necessitie thereof Insomuch that where BB are not to ordaine they thinke there can be no ministers or priests consequently no Church I hold otherewise as the refuter himselfe else-where acknowledgeth in whose words I will relate my opinion as he hath set it downe that I make the calling of BB. no further of diuine institution then as being ordained by the Apostles it proceeded from God without implying thereby any necessarie perpetuitie thereof For which he quoteth pag. 92. of my Sermon If therefore the Papists doe bring the like arguments to proue their opinion which is so vnlike to mine nothing hindereth but my arguments may be good though theirs be nought For those arguments which demonstratiuely proue the Episcopall function to be of Apostolicall institution doe not straightwaies proue it to be Diuini iuris Wherefore my opinion being so different from the popish conceit who seeth not that the iudgemēt of our Diuines which is opposed to the doctrine of the Papists is not opposite to mine for though they doe not holde the Episcopall function to be inioyned diuino iure as perpetually necessarie yet what man of sound learning doth or can deny but that the first BB. were ordained by the Apostles The third he deliuereth in these tearmes Yea a doctrine contrariant to the lawes of our land which make it one part of the Kings iurisdiction to grant to our BB. that Ecclesiasticall power they now exercise ouer vs and also to take it from them at his pleasure the which his Highnes taketh to himselfe and giueth to all Kings where he professeth that God hath left it to the libertie and freewill of Princes to alter the Church gouernement at their pleasure The iurisdiction which BB exercise is either spirituall respecting the soule as to binde or loose the soules of men or corporall respecting the outward man as to binde and loose the bodies The former is deriued to them from the Apostles the latter is committed vnto them by the King to whose crowne all commanding and compulsiue power is annexed Againe wee are to distinguish betweene the power it selfe and the exercise of it For although the power it selfe which is an habituall or potentiall right to exercise that which belongeth to the said power be deriued to them from the Apostles as a diuine ordinance notwithstanding where is a Christian Prince assisting and directing them by his lawes they may not actually exercise their power but according to his lawes Ecclesiasticall I call them his because by whomsoeuer at the first they were decreed yet so many as are in force with vs they are the Kings Ecclesiasticall lawe As for the authoritie whereof the reuerend Iudge speaketh in the place quoted in the margent it is the authoritie of the high Commission which the BB exercise not as they are BB for others who be not BB haue the same but as they are the Kings Commissioners in causes Ecclesiasticall As touching the other allegation it seemeth the refuter whiles he talketh of libertie to alter at their pleasure thinks it left to his libertie to alter the Kings words at his pleasure The King indeed doth say that it is granted to euery Christian King Prince and Common-wealth to prescribe to their subiects that outward forme of Ecclesiastical regiment which may seeme best to agree with the forme of their ciuill gouernement but so as they swarue not at all frō the grounds of faith and true religion But that it may appeare how little the iudgement of our most Orthodoxall and iudicious King doth differ from that which I deliuered in my Sermon I will craue leaue to recite his words That BB. ought to be in the Church I euer maintained as an Apostolike institution and so the ordinance of God contrarie to the Puritanes and likewise to Bellarmine who denieth that BB. haue their iurisdiction from God Now then to come to the point this argument maketh wholy against the pretended discipline and not against the gouernement of Bishops as I maintaine it The gouernement of Bishops is by our lawes allowed so is not the pretended discipline And though I holde the gouernement
giue the sole authoritie Ecclesiasticall to the Bishop Indeed if we were so madde as to thinke that there were no Ecclesiasticall gouernement but parishionall there were something in his speech But when besides and aboue the gouernement not onely parishionall but also Diocesan we acknowledge a superiour authoritie in the Archbishop and his courts in the prouinciall synodes especially that authoritie of making Church-lawes whereby both Dioceses and parishes are to be ruled it is apparent that although I did take all authoritie from parish-bishops and their Elders yet it would not follow that I giue the whole authoritie Ecclesiasticall to the Diocesan alone But that which hee saith of my ascribing the supreme authoritie in causes Ecclesiasticall to the Diocesan Bishops that is the supreme and the loudest lye and maketh the assumption of his chiefe Syllogisme most euidently false Doe I or any of vs say that the Diocesan Bishop hath the supreme authoritie in causes Ecclesiasticall doth not our Church subiect the Bishop to the Archbishop and prouinciall Synodes doth not appeale lye from the sentence of the Bishop to the Archbishop and likewise from him to the Kings Delegates doth not himselfe acknowledge pag. 69. the Bishops so to be subiected to the two Archbishops as that if we may iudge by the outward appearance and practise we may in his opinion seeme to haue but two Churches and those prouinciall the one of Canterbury and the other of Yorke doe wee not all with one consent acknowledge the Kings Maiestie to haue the supreme authoritie in causes Ecclesiasticall and whereas the greatest authoritie of Churchmen is exercised in Synodes and the greatest authoritie of Synodes is the making of Church-lawes yet the ratification of them we submit to the King according to the Practise of the ancient Churches liuing vnder Orthodoxall Kings in so much that they and all our Church-lawes are called the Kings Ecclesiasticall lawe Now then if neither I take all authoritie from the pastors nor giue all to the Bishops nor ascribe vnto them◠sole nor supreme authoritie what haue the libellers gained by all their triumphing outcryes but the manifestation of their owne manifold vntruthes Yea but the title of absolute Popelings agreeth better to our Diocesan BB. then to their parish BB. Neither did I say that they are such but that if they did not ioyne vnto them a consistory of Elders they would seeme to set vp not onely a Popeling but an absolute Popeling in euery parish a petite pope indeed their pastor is in regard of that supremacy they ascribe vnto him making him the supreme Ecclesiasticall officer in euery Church which wee deny to our Bishops and were it not that hee hath a consistory ioyned to him as the Pope hath of Cardinals hee would bee more then a pope And againe whereas our Bishops are to be guided by lawes which by their superiors are imposed vpon them their pastors with their Elders and people hauing as the Pope saith he hath a supreme immediate and independent authoritie sufficient for the gouernement of their Churches in all causes Ecclesiastical and therefore for making of Ecclesiasticall lawes they are to be gouerned by their owne lawes For the chiefe thing in Ecclesiasticall gouernement is the authoritie to prescribe lawes Ecclesiasticall If therefore each parish hath as they say it hath sufficient authoritie within it selfe for the gouernement of it selfe in all causes Ecclesiasticall immediately deriued from Christ then questionlesse they haue authoritie to prescribe lawes Ecclesiasticall And as the Pope doth not acknowledge the superioritie of a synode to impose lawes vpon him no more doe they They will giue synodes leaue to deliberate of that which may be best and to perswade thereto but they will not be ruled by them As for the Kings supremacie in causes Ecclesiastical how it may stand with their maine assertion wherein they ascribe to euery parish an independent authoritie immediately deriued from Christ sufficient for the gouernement of it selfe in all causes Ecclesiasticall I will not dispute Serm. Sect. 3. pag. 5. Concerning the secōd viz. what was the preheminence of these BB. in the Churches in respect whereof they are called the Angels of the Churches others more wise and learned then the former granting they were BB. of whole cities the countries adioyning that is to say of Dioceses notwithstanding the sway of the gouernement they ascribe to the Presbyteries of those Churches consisting partly of Ministers and partly of annual or Lay-presbyters making these Angels or Bishops nothing else but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or presidents of those Presbyteries and such presidents as were not superior to other Ministers in degree c. to pag. 6. in their turnes Of the two points seruing to shew by way of explication of the text what manner of Bishops were meant by the Angels the latter I propounded in this section to be examined A reason whereof I alledge a controuersie betwixt vs and another sort of disciplinarians who are as I said more wise and learned then the former who though they grant that which the former denied yet doe greatly differ from vs concerning the preheminence which the Angels or ancient Bishops had in the Churches So that in this section are 2. things first the proposition of the second point concerning the preheminence of BB. in respect whereof they were called the Angels of the Churches secondly a reason thereof To the proposition he answereth that they had this name Angels in regard of their generall calling of the ministerie not because of any soueraignetie or supremacie ouer other their fellow Ministers as he saith I imply here and plainely but vntruely affirme afterwards In which fewe words are 2. vntruthes Whereof the former is an errour that they are to tearmed in respect of their generall calling of the ministery For though to be called Angels generally agreeth to all Ministers yet for one and but one among many Ministers in one and the same Church to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 called the Angell of that Church is not a common title belonging to all Ministers in regard of their generall calling but a peculiar stile belonging to one who had singular preheminence aboue the rest that is to say a Bishop So saith D. Raynolds in the Church of Ephesus though it had sundry Elders and pastors to guide it yet among those sundry was there one chiefe whō our Sauiour calleth the Angell of the Church and writeth that to him which by him the rest should know And this is he whom afterward in the primitiue Church the fathers called Bishop As touching the latter where he saith that I doe here imply that the Bishops haue a soueraignety or supremacy ouer other Ministers and afterwards doe affirme it plainely that plainely is a plaine lie Soueraignetie and supremacy ouer other Ministers none but Papists giue to their Bishop and they to none but to the Bishop of Rome Superioritie indeed belongeth to
place which God did choose in other cities whereof the one was ciuill the other ecclesiasticall consisting of the priests Leuits scribes or teachers also the seniors of the people But the reader shal easily vnderstand this latter to be a meere fiction if he consider that the Synedrion at Ierusalem which was the highest court chief councel of state hauing power of life death authority to deale in causes both ciuill ecclesiasticall coÌ„sisted of the high priest other priests and Leuites together with the Princes Seniors of the people being besides the High-priest 70. or 71. in number Of which that in Deut 17.8.9 is to bee vnderstood These were called Sanedrin and did sit in Gazith In which number those which were priests were called Seniores SacerdotuÌ„ and those which were Princes were called Seniores populi as Sigondus saith And likewise that the Sanedrioth or consistories in other cities consisted as well of the learned Leuits as of the seniors of the people Iosephus saith that to euery coÌ„sistory in the cities belonged 2. Leuites The reason heereof was because the lawes wherby that church coÌ„mon-wealth were gouerned were the lawes of God wherein the Priests Leuites Scribes were most skilfull and therefore best able to determine what was right according to the law And therfore another sort which should consist of Priests Leuits and elders of the people which should respoÌ„dere de iure as Beza imagineth this shuld was altogether needles But his proofs are as weake as his imagination was strong His only proofe for the 1. institution of the Ecclesiasticall senat is Leuit 10.10 where they were ordained saith he to shew the difference betweene holy profane betweene cleane vncleane to teach the law of God But no such thing can with any shew of probabilitie be gathered out of the text where the Lord speaking to Aaron coÌ„mandeth him his sonnes the priests by a perpetual law that they should not drink wine nor strong drink wheÌ„ they were to enter into the sanctuary whereby they might be hindered from exercising their function discreetly soberlie either in iudging betweene holie profane between cleane and vncleane or in teaching the people which duties were to be performed in the sanctuary by the priests as well seuerally as ioyntly no ecclesiasticall senate at all here instituted or if there were it should according to Bertrams conceit consist wholy of the Priests to whom alone this speech is directed As for Elders of the people they were not to intermeddle with these things The high Priest indeed if it pleased him might consult with other Priests and vse their assistance as Azariah did vse the aide of 80. 2. Chron. 26. But that there was a setled Presbyterie or senate Ecclesiasticall ordained by God we doe not read and that it should consist in part of Lay-men there is not the least semblance of likelihood His proofes that there were two diuerse Synedria instituted are these First because the number of the one is defined to be 70 the other left vncertaine Secondly because the second was not ordained at the same time with the former I answere there is neither number set downe nor time of that which neuer was His proofe for the instauration of two distinct Synedria is out of 2. Chron. 19. where he saith Iosaphat ordained two Synedria or counsells the one Ecclesiasticall for the causes of God ouer which the high Priest was chiefe the other ciuill for the causes of the King ouer which Zabadiah a Prince of Iuda was chiefe But it is euident by the text that it was one and the same high counsell of state which afterwards was called Sanedrin or Synedrion Hierosolymitaâ—uÌ„ coÌ„sisting of the Leuites and Priests and of the heads of the chiefe families in Israel ordained for the iudgements of God and controuersies of men which was to heare and determine all manner of causes that were brought vnto them from the iudgements or consistories of the inferior cities were to iudge betweene blood and blood that is slaughter and slaughter betweene the law and the precept betweene statutes and iudgements hauing among them in the causes of God Amarias the high Priest and in the causes of the King Zebadiah a Prince of Iuda as chiefe and that the Maisters or gouernours the Leuits were with them to instruct them in the law For whereas he would proue that Iosaphat ordained two distinct counsels at Ierusalem by these reasons because the dutie of the one was to deale in the causes of God the other of the King the one should determine de iure the other de facto the one had for the president the high Priest the other a Prince of Iuda none of these reasons doe proue that Iosaphat ordained any thing but that which before had beene appointed by God namely that the difficult controuersies which the iudges in the cities could not determine betweene blood and blood plea and plea plague and plague should be brought to the Synedâ—ion or counsell of the place which God shoulâ— choose the which is there noted to consist of the Priests Leuites and â—udge that is iudges saith Caluin as appeareth by the holy historie where it is declared that Iosaphat besides the Pâ—iâ—sts and Leuites chose the Princes of the families of Israel for the godly King would decline nâ—uer a whit from the rule of Gods law To this counsell the difficult causes afore said as weâ—l ciuill as Ecclesiasticall as well de facto as de iure were to be brought from other ciuill courts as appeareth both in Deut. 17.8 and also 2 Chron. 19.20 Besides it is ridiculous to imagine that the ciuill senate should determine onely de facto and that questions de iure should be brought to the Ecclesiasticall the rather because that counsell which was appointed by God Deut. 17. and renewed by Iosaphat did consist of the Priests and Leuits and Elders of the people and was to determine and to decide all questions of doubt and difficultie or if they were to seeke to an Ecclesiasticall senate it is absurd to imagine that Lay-Elders should be ioyned to the Priests and Leuits to answere de iure As for the causes of God which verse 8 are termed the iudgement and cause of the Lord and are particularized verse 10. and Deut. 17.8 betweene blood and blood betweene law and precept c. we are to vnderstand them to be not onely Ecclesiasticall but also ciuill so farre as either they were to be decided bâ— the lawes of God or concerned the obseruation or transgression of Gods law whereby that land was gouâ—rned in iudging whereof they also exercised Gods iudgement The causes of the King were such as belonged to the Kings house or his eschequer And it is fond to imagine that those causes which were to be decided by the iudicial and morâ—ll lawes of God were not the causes
of God as well as those which concerned the ceremoniall law Neither do I therefore reiect the exposition of Beza and some others who by the causes of God vnderstand Ecclesiasticall causes and by the causes of the king ciuill causes because it is preiudiciall to my defence but because it is repugnant to the truth for though their interpretation were admitted it would no more proue that there were two distinct Synâ—dria then that which I doe embrace For though Zebadiah the prince of Iuda was the chiefe in the causes of the King as Amariah the high priest was the chiefe in the causes of God yet were they Colleagues and coassessors in the same counsell as Iosephus also doth witnesse For speaking of this act of Iosaphat he saith that he being returned to Ierusalem appointed iudges there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Priests and Leuits and of the chiefe or principall men of the people requiring them to exercise iust iudgement but especially that they should be diligent in determining those difficult causes that should be brought to them from inferiour iudgement seats but the chiefe or presidents of them as colleagues and coassessors be appointed Amasiah the Priest and Zabadiah of the tribe of Iuda and relating the law Deu. 17.8 he saith if the iudges in the cities be not able to determine any cause it is entirely to be sent to the holy citie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and let the high Priest and the Prophet that is the scribe or Doctor of the law saith Sigonius and the senate assembling together pronounce what seemeth right Besides it is manifest that the counsell at Ierusalem after the captiuitie which consisted of priests and Leuits besides the Seniors of the people and whereof the high priest was president as Bertram confesseth hauing authoritie to assemble it c. Act. 5.21 Matt. 26.57.59 was the high councell of state called the Sanedrin or Synedrion or coÌ„sistorium Gazith which dealt in causes not onely Ecclesiasticall but also ciuil and in causes criminall and capitall Neither happened this by the ambition of the priests but by the ordinance of God in respect of the first institution Deut. 17. and instauration by Iosaphat 2. Chron. 19. and by his approbation as Caluin witnesseth in respect of the erection of it after the captiuity For as the Lord promised by Esay to restore their iudges and counsellers after the captiuitie as before so Ezekiell prophecieth that the Priests after the captiuitie should not onely teach the people and iudge betweene holy and prophane betweene cleane and vncleane but also that they should stand vp to iudge controuersies iudging according to Gods iudgement Iosephus also testifieth that the Priests were ordained by Moses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ouerseers of all iudges of controuersies and punishers of such as are by the law condemned And so much for the present shall suffice concerning the counsell at Ierusalem vntill I come to answere Caluins opinion As touching Ecclesiasticall Presbyters in other cities Beza hath nothing but his owne coniectures For the courts of iudgement which both Moses instituted and Iosaphat renewed though they had Leuites among them were to deale not onely in Ecclesiasticall but also in ciuill and criminall causes The reasons which he bringeth for distinct Ecclesiasticall senates are three First because the Archisynagogi had as it is probable Seniors of the people ioyned with them Secondly because the name of Church in this place of Mathew is giuen to them which could not be vnlesse they did consist of the laitie as wel as the clergie Thirdly because as the ciuill consistories assembled in the gates so the Ecclesiasticall in the Synagogues To the first I answere that a probabilitie if this were such as indeed it is not is no proofe to the 2. that the name Ecclesia is not giuen to the Archisynagogi but to the Rulers of Christs Church assembling in his name with whom he promised his presence and to whom he committed the power of the keyes to whom also the name Ecclesia which may be giuen to any company of Christians be it but of two or three meeting in the name of Christ doth fitly agree Thirdly he telleth vs of Ecclesiasticall consistories ordained by Moses and renewed by Iosaphat sitting in Synagogues when there is not once mention in the old testament either of Ecclesiasticall consistories or yet of Synagogues And in the new such iudges are mentioned in Synagogues as punished by stripes Bertram also witnesseth that in the Synagogues of the cities iudgements were exercised by ordinarie iudges the greater and weightier causes as also the appeales of the lesse being referred to the counsell â—t Ierusalem And againe that the people came to the Synagogues to prayer to heare the law and the Prophets and to heare the iudgement of Moses law as well ciuill as Ecclesiasticall And so much of Beza Caluiâ— by Ecclesia vnderstandeth the Synedrion or Sanedrin of the Iewes instituted by them after their returne from Babylon which he conceiueth to haue beene an Ecclesiasticall senate to which belonged the censure of doctrine maners hauing the power oâ— excoÌ„munication c. What this Synedrion was Caluin himselfe shall tell vs It is certaine saith he that the Iewes when they were returned from the Babylonian banishment because they might not make a King did imitate this example of appointing 70. Elders Num. 11 in ordaining the Synedrion Onely so much honour was granted to the memorie of Dauid and the Kings that out of their stocke they would choose 70. gouernours in whom should be the chiefe power And this course continued vntill Herod c. The Sanedrin indeed was the high counsell of state which was to iudge of causes not only Ecclesiasticall but also ciuill and criminal yea capitall hauing the authoritie of the sword and power of life and death Whereby they adiudged malefactors conuicted of capital crimes to one of these foure kinds of death stoning burning killing with the sword and strangling hauing also authoritie to ordaine Sanedrioth that is the consistories of iudges in other cities to whom alone it appertained to iudge the cause of a tribe of a false Prophet of the high Priest c. And howsoeuer their power was much restrained after Iewrie became a prouince subiect to the Romanes notwithstanding the Romanes hauing granted the Iewes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 libertie to liue according to their owne lawes permitted them to exercise authoritie both in iudging not onely Ecclesiasticall but also ciuill and criminall causes and also in punishing by stripes and imprisonment and sometimes by death Moreouer by the law of God he that disobeyed the sentence of this counsell was not as our Sauiour Christ heere saith to be held as an heathen or Publican but he was to die the death Finally there was but one Synedrion for the whole estate of the Iewes by the appointment of God and that in the
c to pag. 5. own case That these 2. things are offered to our consideration saith the refuter wee denie not but if he had walked with a right foote in the path hee entred into hee should by his Text haue taught vs the meaning of these 2. points and not quite contrarie as hee goes about by these two points to teach vs the meaning of his Text. To whom I will not giue that answere which Festus did to Paul that too much learning hath made him madde for hee seemeth not to be greatly sicke of that disease but I may truely say that too much anger and wrath which is furor breuis which he vnmeasurably sheweth in this Section hath made him so to forget himselfe that hee wrangleth without witte and against sense Vnlesse any man that is in his wittes will say that it is not lawfull for a Preacher to explane his Text. For what was it that in this Section I had in hand was it not to indeuour the explication of my Text and to shew what manner of BB are here meant by the Angels of the Churches for the explicatioÌ„ wherof what could more fitly be propounded then the consideration of these 2. things viz what manner of Churches they were whereof they were the Angels or BB and what manner of preheminence they had in those Churches in regard wherof they are termed the Angels of the Churches that from my Text rightly expounded of Diocesan BB. I might deduce the doctrine of the lawfulnes of their calling and from it inferre the vse Indeed if I had bene now propounding the doctrine gathered out of the Text or vrging the vse therevpon inferred there had bene reason I should prooue them as afterwards I doe by the Text already explicated But when I am about to explicate the Text propound the points that are therein questionable to be discussed for the clearing of the Text who seeth not that the handling of these points is the very explication of the Text and the Text that which is explicated And if the Text be that which is explicated who could bee so senselesse as either to require that the points should be explaned by the Text or to finde fault that by the handling of them the Text is explaned But now hee is pleased of his grace to consider them And wheras I yeeld as a reason of my propounding the former point to bee discussed diuers new-fangled Assertions of the new-found parish discipline whereof I spake but too mildely as you may see hee chargeth mee with bitter inueighing scornefull vpbraiding ouerflowing of the gall with spitting out vnsauoury reproaches making a calumnious out-crie in the ende of the Section and much adoe he had not to apply to mee that saying of Salomon with whome it better fitteth let the Reader iudge Proud haughtie and scornefull is his name that worketh in his arrogancie wrath and in the ende out of the super-aboundance of his charitie hee is afraide for mee that I care not to loose much of my peace within that all I here speake is Night worke proceeding from great distemper of the braine c. Was my aduersaries backe or conscience rather galled was hee guiltie to himselfe of being one of the coyners of those newe opinions that hee thus flingeth and kicketh when they are so gentlie touched Who knowing that those Assertions were some of those 16. positions for the tryall whereof the vnchristian and vnmodest offer of disputation was made which are there magnified as beeing such chiefe points in controuersie betweene vs and the Papists that if in them the BB. ioyning as they pretend with the Papists haue the truth then extreme wrong is offered to the Church of Rome by our separating therefrom and all Protestant Churches are for that cause Schismaticall that if the Priests and Iesuites can satisfie them in these points they would bee reconciled to the Church of Rome Who I say knowing this could with more mildnesse haue spoken of such Schismaticall nouelties For where hee saith that almost all of them haue bene alwayes generallie maintained and practised by all soundly reformed Churches hee seemeth either not to care what hee speaketh or by soundly reformed Churches to meane none but Brownists or such like Betweene whom and these vnchristian and immodest challengers there went as wee say but a paire of sheeres These remaining after a sort in the peece the other beeing by open Schisme cut off Which againe they haue manifested in their late petition to the Kings Maiestie This being the summe of their suite that they may be tollerated Schismatickes But to let passe their new-coyned positions excepting those that concerne this cause with the Libellers bitter wranglings and vaine ianglings There are two things in answere to this Section which I may not let passe the one is his defence of the challengers the other a great aduantage taken against a word which as hee saith I dropt by the way His defence is against that calumnious outcrie as hee calleth it in the ende of the Section where I brieflie note that by what reason they denie the Bishops to bee members of the true Church because forsooth they bee not of some certaine parish by the same they may as well denie the King who hauing a more generall reference to all the Churches within his dominions as being the Gouernour of them all in Great Brittaine and Irelâ—nd is further from being a member of one onely parish then anie Bishop in this Kingdome Hee answereth that the challengers hold the King and his Houshold to bee an entire Church of it selfe But tell mee doe they hold it to bee a true Church that so the King may be thought to be a member of a true Church Or if they doe Why may they not with the like reason acknowledge a Bishop and his familie to bee an entire familie by themselues But it is no matter what they holde vnlesse they were more learned and iudicious The aduantage which is taken at my words had need to bee verie great or else the refuter and his copartners doe shewe themselues to be very weake men seeing it is fiue times repeated in print once in their late petition with great amplifications once in the Abortiue booke with this note in the margent sic tu beas amicos Thrice in this Booke with great triumphes and insultations not onely in the treatise it selfe but also euery where in the margent demanding with scorne in this place Is this your kindnesse to your friends in the second sic tu beas amicos in the third quid facias odio sic vbi amore noces The Reader must needes expect some great matter seeing these hilles thus to swell The words whereat they take aduantage were these Least they might seeme to set vp an absolute Popeling in euerie parish who should haue not onely supreame but also sole authoritie in causes Ecclesiasticall they adioyne to him that
though so much be signified without it No it will not serue the turne for though Presbyter doe alwaies and onely signifie a Minister and neuer signifie an onely gouerning Elder yet there might bee gouerning Elders who were signified by other names Why but then there were no Presbyters but Ministers which was the point to be proued And what then becommeth which is the chiefe scope of this place of all those testimonies wherein the word Presbyter is mentioned which T. C. and others doe alledge supposing the most of the places in the scriptures councils and fathers where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Presbyter is mentioned to be so many proofes of your gouerning Elders call you this a weake proofe which doth not onely at once bereaue you of all those testimonies where Presbyter is mentioned and wherein your chiefe strength did lie but also proue that there were no Presbyters but Ministers This consequence therefore was not to be denied And much lesse the other For if there cannot be produced so much as any one pregnant testimonie out of the scriptures councils or fathers mentioning or meaning any lay annuall onely-gouerning Elders with what proofs will they vrge them or with what conscience can they obtrude them as the ordinance of Christ An argument taken from the scriptures alone negatiuè was wont to be a sufficient disproofe of any pretended ordinance of Christ and shall not an argument holde negatiuely from Scriptures Fathers Councels and all Notwithstanding the consequence must needs be infirme and weake for although there be no proofe of any Lay-annuall-onely gouerning elders yet may there be indeed is for all that proofe sufficient for such only gouerning Presbyters as are ecclesiâ—sticall and to be perpetuall Wherefore which way soeuer the proposition lye the consequence therof I flatly deny saith our ryming refuter But heere I intreat the Reader to trie the spirit of this Sophister For if himselfe acknowledge that my meaning is simply to denie the onely-gouerning Elders then can hee not be excused from this imputation of setting himselfe to wrangle against conscience But so much hee acknowledgeth when hee commeth to the assumption for otherwise he could not haue wrangled therewith M. D. meaing saith he is simply to denie all kinde onely-gouerning Elders therefore I denie the assumption His meaning was not to denie all but annuall and Lay-Elders therefore I flatly denie the consequence Thus you see how he is carried with a spirit of contradiction not caring to gaine say himselfe so hee may seeme to contradict mee But so farre was the consequence from being to be denyed because I mention Lay and annuall that rather it was to be graunted These words being added ad maiorem cautelam and distinctly propounded to make the consequence so much the stronger and to signifie that I spake of all Elders whatsoeuer that are not Ministers call them as you will whether Lay or annuall or onely gouerning Elders And here againe let the Reader obserue that the new sect of Disciplinarians will not haue such Elders as lately were in Scotland and still are at Geneua and the Low Countreys No they scorne such those be Lay annuall as you haue heard but these may not be so Therfore let the elder sort of Disciplinarians be accounted wise who though they were faine to yeeld that the greater part of their presbyteries should be of the Laitie yet they did foresee that the Ministers would beare the sway as indeed they ought because they were perpetuall the others annuall or but for a short time whereas these men making the Lay-Elders perpetuall and referring matters to be ruled by pluralitie of voyces absurdly subiect the Ministers to bee ruled and ouer-ruled by them who in the most Countrey-parishes are more fitte to holde the plough then to sit at the sterne of the Church And so desperate or franticke whether are they nowe growne that although they make their parish-Bishop the supreme officer in the visible Church and doe holde that euery parish hath a sufficient and independent authoritie immediately deriued from Christ for the gouernment of it selfe in all causes Ecclesiasticall Notwithstanding offer to submitte their Bishop and his Consistorie yea their whole visible Church with their whole managing of causes Ecclesiasticall to the ouersight and superintendencie of each Iustice of peace Hauing thus wrangled with the proposition hee setteth himselfe also against the assumption containing the two aforesaide Assertions The former whereof viz that the word Presbyter noting an Ecclesiasticall person in the Church of Christ euermore in the Scriptures Councells and Fathers signifieth a Minister hee denyeth For if the word onely bee added it is vtterly false For I shall make it euident saith hee that the worde Presbyter doth sometimes signifie one that is not a Minister And if it bee left out it will be false neuerthelesse For it shall appeare that sometimes the word is vsed for an Ecclesiasticall person that is no Minister So that by his owne confession all is one whether the word onely bee inserted or omitted the contradictorie being one and the same that sometimes it signifieth one that is not a Minister But though hee delay the Reader for his owne proofes which I dare assure him will not satisfie his iudicious expectation yet seeing he setteth himselfe to catch and snatch at euery word he should not haue passed by those argumeÌ„ts â—hereby I proued my Assertion and I am perswaded would not if silence had not bene his best answere For a man of his Acumen might easily out of those fewe words haue raised three syllogismes which he could not so easily answere But the labour which hee thought best to spare I will vndertake for him For 1. If the word Priest freed as it is in our Church from the popish abuse and conceiued without all relation to reall sacrifices be the proper English of presbyter as it noteth an Ecclesiasticall person then presbyter signifieth a Minister onely and as well might question bee made whether there were any Lay-priests as Lay-presbyters but the former is true therefore the latter 2. That word which in the Scriptures is confounded with Episcopus or Bishop doth signifie a Minister onely But Presbyter by their owne confession is confounded with Episcopus or Bishop Therefore presbyter doth signifie a Minister onely 3. That word which being in the Scriptures confounded with Bishop doth also note such a person as by the Apostles rule must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 able to preach doth signifie a Minister of the word onely for in none but Ministers is that propertie required But Presbyter is such a word as beeing in the Scriptures confounded with Bishop doth also note a person who must by the Apostles rule be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or able to preach Therefore the word Presbyter doth signifie a Minister onely The latter part of his assumption saith he in case he vrge the words Lay and annuall
the Clergie and laitie those which be lay men as not being of the Clergie may haue Ecclesiasticall offices and in regard thereof may be called Ecclesiasticall officers as Church wardens among vs officials Chancellers and commissioners in causes Ecclesiasticall as well as your Elders whom though you make Ecclesiasticall officers yet you cannot denie them to be Lay-Elders Now to auoide this imagined disgrace he would haue all men to take notice what manner of persons they would haue by prayer and imposition of hands ordained and set a part to this Ecclesiasticall office not such as each parish is like to afford but according to the vtopicall Idea conceiued in their owne braine And though there must be many of them in euery parish men religious of great grauitie and pietie you may be sure and of good yeares adioyned to the Ministers and though matters are to be carried by pluralitie of voices euery one hauing the like right of suffrage yet we must not in any case thinke that they will ouer-rule the Minister but be altogether ruled and directed by him Beza saith that in the sacred senate which is called the Presbyterie there is no superioritie of degree or power but a distinction of order and that all matters are managed by common and equall right in giuing their voices the whole consistorie being for that cause called a Presbyterie because howsoeuer otherwise there may be distinction of degrees among them yet in this common function the Ministers are made equall with the Elders and the Elders with the Ministers So that they wrong them shrewdly who shall say where all haue equall right and where all things are swaied by the greater number of voices the one or two voices at the most of the Ministers are like to be ouer-ruled by the multitude of Elders Serm. Sect. 2. pag. 8. For although many places are vsually alledged out of the scriptures and fathers yet I doe vnfainedly professe that to my knowledge there are onely two allegations which I esteeme worth the answering The one out of 1. Tim. 5. the other out of Ambrose on the same chapter Where the words of the abortiue booke seemed bitter and spitefull enough there our refuter followeth that copy otherwise to that potion of worme-wood he addeth an infusion of gall as in this place It is strange saith the abortiue booke that a man of such skill in logicke as I acknowledge D. D. to be c and more strange that one of his temper c is it fit for D. D. modestie c. Not so saith the libeller you must not attribute any skill in logicke or modestie to him now wee must make our followers belieue that since he hath written in defence of the Antichristian calling of the prelates those petite popes he hath lost all modestie and skill in logicke too For if we cannot answere his argumēts nor take away his answeres let vs disgrace his person so will our followers be sure to preiudge any thing he saith and which is our desire the people whom he thought to satisfie shal be kept in the same tearmes they were wont But my purpose is not by reciting his words to spread this part of his spitefull libell and much lesse by vouchsafing an answere to multiply words in this kind with so odious a wrangler To passe by therefore his barking eloquence or dogge-rhetoricke the reader is to vnderstand that in this section and those which follow I endeuour to defend the two former assertions viz. that they can neither proue that the word Presbyter doth signifie any but a Minister nor yet produce any one pregnant testimonie mentioning or meaning their lay or onely-gouerning-Elders Now I would know of my aduersarie for my learning how such a negatiue as this should be maintained Whether by induction of particulars or by speciall insisting vpon the instances which the aduersaries giue not the former for that were to examine euery sentence in the scriptures councels and fathers which were infinite If the latter should I in one of the least parts intended in the Sermon where I had promised breuitie stand vpon euery particular allegation which could hardly haue beene discussed in a whole Sermon or should I make choise of some of the principall which are of more weight then all the rest the latter course I was necessarily to make choise of And therefore supposing our opposites to insist on those two testimonies which are of more weight then all the rest yea then all that all of them can say besides in this cause I endeuoured to defend my assertions against them And although I did not intend to dispute Syllogistically as the opponent but to defend the truth as the respondent yet this my defensiue answere is brought to the anuill and forged into a Syllogisme after this manner If neither Paul in 1. Tim. 5.17 nor Ambrose vpon 1. Tim. 5.1 he should haue added which two allegations onely I esteeme worth the answering or which two are of more worth then all the rest doe not mention or meane any lay or onely gouerning Elders then no pregnant testimonie can be alledged to that purpose But neither doth Paul nor Ambrose in those places mention or meane any lay or onely gouerning Elders Therefore no pregnant testimonie can be produced to that purpose In answering the proposition he wonders and wonders againe at three things First at my want of modestie in that I gloriously despise and insolently reiect the iudgements of those diuines who besides those two alledge many other testimonies when I say I esteeme these two onely worth the answering Whereunto I answere that I esteemed no other in that shortnesse of time worthy to be stood vpon but those two And if that answere will not suffice him I plainely professe and yet without despising the iudgement of any learned man that these two testimonies are the two maine pillars whereon their whole building leaneth and that as their other testimonies depend vpon the presupposall of these as giuing witnesse to their Lay-Elders so these being taken from them the rest haue scarcely any probabilitie in them but may as easily be reiected as obiected And this I will say because I am so indignely prouoked that if my aduersarie or any of his copartners can produce but any one testimonie either out of scriptures or fathers that either may be compared with either of these or that in it selfe without an eye to these hath so much as any shew of a necessary or demonstratiue proofe I will then be content that they should wonder wōder again at my want of modestie Secondly he wonders at my want of logicke in making so feeble a consequence The consequence though it be not absolutely necessarie yet vpon supposall that these are the two chiefe proofes without which all they can say besides for their Elders is scarce worth the answering it is necessarie For if any testimonies proue their Elders then certainely the
your Lay-Deacons no more then our Churchwardens and Collectors for the poore As touching the latter Syllogisme which the refuter saw not The proofe of the proposition dependeth vpon the former Syllogisme For if the Presbyters to whom Paul spake were Ministers onely as hath beene proued then the duties which hee requireth of them onely in that place he requireth peculiarly of Ministers The assumption affirming that the duties both generall and speciall 1. Tim. 5.17 are the same with those Act. 20.28 I explaine in the Sermon shewing that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which are the words translated to gouerne well and containe the generall dutie is the same with attending to themselues and their flocke which I did more fully deliuer in the Sermon of the dignitie and dutie of the Ministerie which the refuter himselfe doth seeme to approue shewing that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is carefully to attend to themselues their flocke To themselues that they may be precedents and as the holy Ghost speaketh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 patternes and samplers of a godly life For this in the Apostles phrase is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be presidents of good workes To the flocke also they must attend First by ouerseeing and watching ouer them Secondly by feeding them in the ministerie of the word sacrameÌ„ts Thirdly by praying for them both publikely priuately The speciall dutie which is to labour in the word and doctrine is the same with feeding the flocke of Christ which is also noted as the speciall dutie Act. 20.28 The refuter though he saw not the reason yet he would be sure to contradict my assertion and therefore stumbling vpon the proposition he saith that neither of the duties mentioned in the Acts are restrained to Ministers onely For to attend to the flocke is all one saith he with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is more generall and the speciall dutie of feeding which he confineth to the word and doctrine is often vsed for gouerning also as Mat. 2.6 Apoc. 2.27 7.17 12.5 19. 15. Grec schol in Act. 14.23 The truth of my proposition as I said dependeth on the former Syllogisme as vpon a sure hold and the dutie signified 1. Tim. 5. by ruling well and Act. 20. by attending to themselues and their flocke being applied as in both places it is to Ministers and importing as he hath confessed the whole dutie of the ministerie in generall must be confessed to bee restrained to Ministers As for the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which in this plaâ—â— is truely translated to feed besides the proper sense wherin somtimes it is vsed as Luk. 17.7.1 Cor. 9.7 Iud. 12 it hath indeed 2. metaphoricall significations in the Scriptures translated from shepheards to ciuill or spirituall pastors the one as it is applied to Princes ciuill Pastors and so it signifieth chiefly to rule the other as it is attributed to Spirituall Pastors and so it signifieth chiefly to feed with spirituall food For our Sauiour coÌ„manding Peter if he loued him to feed his sheepe which text the Papists vnderstanding the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the refuter doth of ruling abuse to proue the Popes supremacie expoundeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth not to rule but to feed It is true that authority of guiding and gouerning his flocke is implyed also in the signification of the worde but it is a pastorall authoritie giuen to none but pastors and to them vnto this end that they may feed the flocke Which ende is noted by Paul Act. 20.28 to feede the flocke as also by our Sauiour himselfe Luke 12 42 where the Lords seruant is said to be set ouer his houshold to this end to giue them their foode in due season For therefore are they called pastors that is such as doe feede Caluin speaking of this word in 1. Pet. 5.2 saith the name of Presbyter containeth in it the dutie of feeding And the definition of the word is to be knowne Because the flocke of Christ Pasci non potest nisi pura doctrina quae sola spirituale est pabulum cannot bee fedde but with pure Doctrine which is the onely spirituall foode Hence it is that Pastors Doctors which some would distinguish are in the scriptures confounded As Eph 4.11 For whereas the Apostle when he would note diuerse functions vseth notes of distinction saying Christ gaue some to be Apostles some to be Euangelists c when he coÌ„meth to Pastors and Doctors he vseth a note of copulation For he doth not say some Pastors some Doctors but some pastors and Doctors vsing the latter word as the explication of the former and nothing that by Pastors hee meaneth such as be teachers Vpon which words Augustine saith thus Pastors and Doctors whome you would haue mee to distinguish I thinke are one and the same For Paul doth not say some pastors some Doctors but to pastors ioyneth doctors that pastors might vnderstand it belongeth to their office to teach of the same iudgmeÌ„t is Sedulius Muscul some others In the places which the refuter quoteth the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not applied at all to Ecclesiasticall persons but either to Christ and to him either as our King then it signifieth to rule as Mat. 2.6 cited out of Mi. 5.1 Apoc. 12 5. as it is vsually paralleld with Psal. 2.9 Apoc. 19.15 compared with v. 16. or as our pastor doctor and theÌ„ it signifieth to feed and so ought to be translated as Apoc 7.17 where to our hunger thirst v. 16. his feeding leading vs to the waters of life is opposed or else it is applied to all the faithfull who in Christ are made Kings as Apo. 2.27 The Greeke scholiast in the place quoted hath no such thing But is alledged by T. C. to another purpose for the proofe of Lay-Elders as we shal heare which perhaps was the cause of this allegatioÌ„ But on the place in hand vpon those wordes Attend to your selues and the flocke he saith that Paul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 enioyneth the teachers two things to be done and noteth also whom Luke called ver 17. Presbyters to bee called in this verse Bishops either saith hee because presbyters or ministers also must superintend the flocke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or else hee calleth Bishops here such as indeed be Bishops in like manner on 1. Pet. 5.1.2 with some parallel with Act 20.28 Hee noteth that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fellow-Elder in that place if it bee not vsed as a word of age doth import 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the honour of a Bishop as if he had called himselfe their fellow Bishop For in the booke of the Acts also Bishops are called Presbyters and by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hee vnderstandeth the Clergie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith hee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hee calleth
deeds consider his repelling of Theodosius the Emperour from entring into the Church vntill he had testified his repentance his not permitting him to remaine within the Chācell alledging that it was a place peculiar to the Clergie which fauour when Nectarius the Bishop of Cōstantinople would haue grāted to him Theodosius professed that he had with much a doe learned the differēce between an Emperour and a Bishop adding that he had scarce found a Teacher of the truth Ambrose is the onely man whom I know worthy the name of a Bishop his refusing to be tried in a cause of faith in the Emperours Consistorie when Valentinian the younger had sent for him contrarie to a law made by his Father Valentinian protesting that he would rather loose his life then by his yeelding the honour of Bishops should be diminished Non tanti est Ambrosius vt propter se deijciat sacerdotium non tanti est vnius vita quanti est dignit as omnium sacerdotum his refusall to deliuer vp the Churches to be possessed of Arians at the Emperour Valētinians commandement professing that the palaces pertained to the Emperour but the Churches to the Bishop His other doubt is whether I compare Ambrose with them of his owne time or with them that liued before or after c here was a knot sought in a bullrush seeing my meaning is euident that Ambrose laboured as much as any of the ancient approued Fathers And that he did so it is alreadie sufficiently manifested If that be so saith he then either all men thought it needfull for the Bishop to be aduised and directed as D. Bilson saith by the counsell and consent of Elders or else that Ambrose who thoght it needful as appeareth by this testimonie labored not to magnifie such a calling of Bishops as M.D. maintaineth Ambrose others thought it needful that a presbyterie of graue ancient ministers should with their coūsell aduise assist the Bishops in cases of doubt as D. Bilson saith of daunger and importance when as yet nether Synodes could assemble nor Christian Magistrates could be found to help and assist the Church But this as it doth nothing further the cause of Lay-Elders so doth it no more detract from the dignitie of Bishops to vse the counsell of wise and learned men then it doth derogate from the Maiestie of Kings to vse the aduise of their wise faithfull Counsellors There remaineth the third branch Wherevnto besides his rayling against our Bishops for subiecting Ministers to their Chancellours Commissaries and Officialls which are but lay-men hee answereth onely That if adioyning Presbyters to the Byshop bee a subiecting him to them I doubt not but this testimony will prooue that Ambrose was not willing that Ministers should bee subiected to the Consistories of Lay-men There are two differences between that which Ambrose holdeth and our new Disciplinarians Ambrose speaketh of an assistance of ancient ministers they of Lay-Elders Ambrose of an assistance to aduise and direct such as is the aduise of Counsellers to a Prince they of an assistance to ouerrule as in the Romane Senate by plurality of voices giuing their Bishop not so much as one negatiue voice Ambrose therfore requireth an assistance of ministers subjected to the Bishop they an assistance of Lay-Elders subjecting the Bishops to them Neither should they of all men raile against the BB. for submitting ministers to Chancellors c. seeing it is not so vntollerable that ministers should be subjected to the censure of men wise and learned in the lawes and that so farre onely as the B. shall thinke fit as that they should not onely be ouerruled by such as the Lay-Elders must needs be in most countrey-parishes but also stand to the curtesie of them and their neighbours to be deposed and depriued at their pleasure Now how farre Ambrose was from subiecting BB or Ministers in causes Ecclesiasticall to the Consistories of Lay-men may appeare first by his sentence giuen against Palladius the Arfian Bishop in the Councell of Aquileia For when Palladius refused to answere but before some honourable persons of the Laytie who were at hand Ambrose answered Priests or BB. ought to iudge of Lay-men and not Lay-men of Priests And againe though hee bee found guiltie of manie impieties notwithstanding we are abashed that hee which challengeth Priesthood to himselfe should seeme to be condemned of Lay-men And therefore forasmuch as heerein hee is to be condemned who expecteth the sentence of Lay-men seeing rather priests ought to iudge of Laymen according to those things which to day wee haue heard Palladius professing and according to those things which he refused to condemne I pronounce him saith Ambrose vnworthie of Priest-hood But chiefly by his Epistle to Valentinian the young Emperour wherein hee refuseth to be tryed as his aduersary Auxentius desired in the Emperors Consistorie alleadging that his Father Valentinian had by Law prouided that in the cause of faith or of any Ecclesiasticall order hee ought to iudge qui nec munere impar sit nec iure dissimilis who is neiher in function vnequall nor in right vnlike that is Sacerdotes de Sacerdotibus voluit iudicare Hee would haue BB for them ordinarily hee meaneth by Sacerdotes to iudge of BB or Priests Yea moreouer saith hee if a Bishop were otherwise called into question and the cause of manners were to be examined euen this also would hee that is Valentinian the Father haue to belong to Episcopall iudgement When did you euer heare most gracious Emperor that Lay-men in a cause of faith iudged of BB Are wee therefore so bowed with flatterie that wee forget the right of BB And that I should thinke what God hath giuen mee is to bee committed to others If a Bishop must be taught of a Lay-man what to follow let the Lay-man dispute and let the Bishop heare let the B learne of the Lay-man But surely if wee call to minde either the tenor of holie Scriptures or ancient times who can denie but that in a cause of Faith In causa inquam fidei Episcopos solere de Imperatoribus Christianis non Imperatores de Episcopis judicare You shall one day if it please God come to ripe yeares and then you will be able to iudge Qualis ille Episcopus sit qui Laicis Sacerdotale substernut What a Bishop he is that subiecteth the right of Bishops to Lay-men Your Father beeing through Gods goodnes of ripe yeares said Meum non est I am not able For so Ambrose expoundeth him in the next Sentence Inhabilem se ponderi tanti putabat esse Iudicij to iudge among BB. doth your Grace now say I ought to iudge would Ambrose condemne such a Bishop as should subiect the right of BB. to Lay-men and would hee allow of such prerbyteries of Lay-men as intrude vpon the right of BB yea which are vrged to extrude BB could hee not indure that a B. or
â—â—daciousnes of wicked men be feared that what they cannot doe by right and equity they may â—ccomplish by rash and desperate courses actum est de episcopatus vigore de ecclesiae gubernandae sublimi ac diuina potestate then farewell the vigour of episcopall authority and that high and diuine power of gouerning the Church But more fully is this authority described in the Councels of Antioch and Constantinople and also in the writings of Ierome Euery Bishop saith the Councell of Antioch hath authoritie of his owne See both to gouerne it according to the feare of God which is before his eies and to haue a prouident care of the whole Countrey which is vnder his Citie as also to ordaine Presbyters and Deacons and to gouerne all things with iudgement The Councell held in Trullo decreed that forasmuch as some Cities being occupied by the Barbarians inuading Christian kingdomes the Bishops of the said Cities could not enioy their seat and performe such offices there as belong to the episcopall function that they should retaine their eminent dignitie and authoritie so that they may canonically exercise ordination of the diuers degrees of Clerkes and that they may vse within their bounds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the authoritie of their Prelacie and that all their administration be firme and lawfull But what saith Ierome He hauing intreated of the other degrees of the Clergie at the last commeth to intreat de praecipuo gradu Ecclesiae of the chiefe degree of the Church qui ordo episcopalis est which is the order of Bishops the power whereof he setteth downe in these words Hee ordaineth Priests and Leuites that is Presbyters and Deacons c. Hee gouerneth the Church of God he sheweth what euery one ought to do he condâ—mneth he receiueth he bindeth hee looseth that which was bound hee hath the keyes of the kingdome of heauen hee openeth and shutteth the throne of God meaning heauen hauing nothing meaning no ecclesiasticall order aboue him c. But the superioritie of Bishops ouer Presbyters I shewed in the sermon by comparing the iurisdiction of BB. with that which Presbyters haue both in regard of the greatnesse and largenesse and also in respect of the deriuation thereof The Presbyters iurisdiction is ouer the flocke of one parish the iurisdiction of the Bishop is ouer the whole Diocese The Presbyters is priuate in the court of conscience the Bishops publike and in the externall Court also The Presbyter gouerneth the people onely of one flocke the Bishop gouerneth not only the people of the whole Diocese but the Presbyters also themselues The Presbyters receiue institution vnto their iurisdiction from the Bishop and exercise it vnder the Bishop of the Diocese who hahauing as the Councell of Antioch and Ierome say the care of the whole Church or Diocese admit the Presbyters in partem solicitudinis into part of their care by giuing them institution to their seuerall parishes The Presbyters doe answer to the sonnes of Aaron and are the successours of the 70. Disciples as diuers of the Fathers doe teach but the Bishops answer to Aaron and are the successors of the Apostles as I proue by the testimonie of Ierome who saith that in the true Church Bishops doe hold the place of the Apostles and of Irenaeus that the Apostles left the Bishops their successors deliuering vnto them their owne place of gouernment To all this the Refuter maketh a dilatorie answer not purposing indeede to answer these allegations at all Of these points I purpose not saith he to say any thing in this place because the former concerning the difference of the Bishops and Presbyters iurisdiction must presently be disputed the latter is to be discussed in the last point of his fiue And thus hath he by a cleanly deuice auâ—ided these allegations which he knew not how to answer and very featly rid his hands of them But if the Reader shall vpon examination finde that hee speaketh nothing to these allegations and proofes in the places whereunto he is differred hee must needes thinke that their cause of sinceritie as they call it is not very sincerely handled Hauing thus in generall noted the superioritie of Bishops in the power of iurisdiction let vs now descend vnto particulars The authoritie therefore of the Bishop respecteth either the things of the Church or the persons Whatsoeuer things saith the Councell of Antioch appertaine to the Church are to be gouerned husbanded and disposed by the iudgement and authoritie of the Bishop to whose trust the whole people is committed and the soules of the congregation And againe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that the Bishop hath the power or authoritie of those things which belong to the Church And this authoritie the Bishops had from the beginning for as what was at the first giuen to the Church was laid at the Apostles feet so afterwards what was contributed was committed saith Iustine Martyr 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the Bishop Heereof you may reade more Conc. Gangr c. 7. 8. Concil Tol. 3. c. 19. 4 c. 32. Balsam in Concil Carth. Gr. c. 36. alias 33. As touching persons they were distinguished at the first into Clericos Laicos vnto whom afterward a third sort was added viz. Monachi monasticall persons who though they were sequestred from the companie and societie of secular men as they count them yet were they not exempted from the iurisdiction of the Bishop The great Councell of Chalcedon determined that no man should build a monastery any where or house of prayer without the consent of the Bishop of the Citie and that those which in euery Citie or Countrey did leade a monasticall life should bee subiect to the Bishop See more c. 8. Conc. Afric c. 47. Agath c. 27. 58. Theod. Balsam saith that Monkes were more subiect to the Bishop then to the Gouernour of the monasterie As touching the Laitie I said Serm. sect 10. pag. 46. to pag. 47. l. 6. I should not neede to prooue the Bishops authoritie ouer the people of their Diocese if I demonstrate their rule ouer the Presbyters thereof c. Not neede saith the Refuter Yeâ— you must prooue the power of censuring the people to be their only right vnlesse you yeeld that preeminence to be giuen them jure humano as indeede it must be seeing they haue it not potestate ordinis by the power of their order The Refuter is to be borne with if hee talke at randon seeing he is as it seemeth out of his element The thing which I was to prooue if it had beene needfull was that whereas Presbyters did gouerne each one the people of a parish and that priuately the Bishop gouerneth the people of the whole diocese and that publikelie the which I held needlesse to prooue because before it was prooued that they had the charge of the whole Diocese