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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A20733	A defence of the sermon preached at the consecration of the L. Bishop of Bath and VVelles against a confutation thereof by a namelesse author. Diuided into 4. bookes: the first, prouing chiefly that the lay or onely-gouerning elders haue no warrant either in the Scriptures or other monuments of antiquity. The second, shewing that the primitiue churches indued with power of ecclesiasticall gouernment, were not parishes properly but dioceses, and consequently that the angels of the churches or ancient bishops were not parishionall but diocesan bishops. The third, defending the superioritie of bishops aboue other ministers, and prouing that bishops alwayes had a prioritie not onely in order, but also in degree, and a maioritie of power both for ordination and iurisdiction. The fourth, maintayning that the episcopall function is of apostolicall and diuine institution.	Downame, George, d. 1634.	1611 (1611)	STC 7115; ESTC S110129	556,406	714

not that we are able to ouersway them without comparison no writer till our age giuing testimonie no Church since the Apostles times vntill this present age giuing approbation to Lay-Elders but all writers and Churches before our time giuing testimonie and approbation to the gouernement of Bishops To omit that as in the number of learned men we are not inferiour so in the multitude of Churches at this day which doe not admit the Lay-Elders we are farre superiour as hereafter shal be shewed And thus much I hope will suffice for the first point FINIS LONDON Imprinted by Thomas Creed 1611. THE SECOND BOOKE PROVING That the Primitiue Churches indued with Power of Ecclesiasticall Gouernment were not Parishes properly but Dioceses And that the Angels of the Churches or ancient Bishops were not Parishionall but Diocesan Bishops The First Chapter entreating of the diuers acceptations of the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Church Diocesse and that which is translated Parish IN this second conflict I find the Refuter very confident like the men of Ai though not vpon the like occasion as though my forces were not able to stand before him But forasmuch as in the former assault I haue taken the Acropolis chiefe hold of the Presbyterian Discipline I doubt not but that when he shall with the men of Ai looke backe and see the chiefe Tower of his defence I meane the Presbytery vanishing as it were a smoake his courage will bee abated For the Presbytery being downe what hath he wherewith to hold out Bishoppes For seeing the Primitiue Churches were gouerned eyther by Diocesan Bishoppes as we hold or by Pastors of Parishes assisted with Lay-Elders as they imagine who seeth not that vpon the ouerthrow of the Presbyteries the gouernment by Bishops is necessarily inferred Hauing therefore proued the first point of the fiue with such euidence of truth as I am wel assured all the gainesayers thereof will neuer bee able soundly and substantially to confute I need not doubt of preuailing in the rest As for the 2. next points which I handle concerning Dioceses and Diocesans the refuter thinketh they be the weakest of all the fiue and the worst appointed and thereupon would take occasion to cauill at my order as if I were to learne Methode of him whereas indeed his imputation of weakenesse to these 2. parts if it were true would commend my disposition of them as Homericall seeing I haue marshalled them Nestorio more after the manner of Nestor in medio infirma placing the weakest in the middest The chiefest points in my estimation being the first and the two last The truth is I did more lightly passe ouer these two then the rest but not out of an opinion of weakenes in the points themselues but partly in a conceit of their euidence and partly in consideration that they were not either so worthie or so needfull to be insisted vpon as the rest For first I supposed them to be so euident that howsoeuer T. C. in whose steppes our new Disciplinarians tread vpon weaker grounds then a man of learning iudgement should haue stood vpon doth deny them yet scarsly any other man of learning iudgement besides him would gain-say them Secondly that the three weightiest points which are most contradicted and in which these 2. are presupposed were most worthy in that breuity whereto I was confined to be stood vpon And thirdly that J needed not to bee so carefull in prouing of them seeing the chiefest patrones of the pretended Discipline as Caluin and Beza c. doe herein ioin with vs against our new sect of Disciplinarians as hath already beene proued Now whereas I brought forth these forces intending only a light skirmish velitationem quandam tanquam leuis armaturae my aduersary bringeth his maine battel into the field as if the euent of this whole warfare depended vpon this encounter I will therefore not onely bring a new supply like those of the Israelites which came vpon the men of Ai as they were pursuing the other companies of Israel but also cause these Arguments which now like the troupes of Israel seem in his conceit to flie before him to returne vpon him a fresh And forasmuch as here we are to entreat of Churches Parishes and Dioceses it shall not bee amisse to beginne with the names which are diuersly taken And first with the word Ecclesia which signifying generally any assembly company or congregation of men whatsoeuer ciuill or ecclesiasticall holy or prophane is in all the places of the new Testament excepting Act. 19. appropriated to the Companies of the faithfull For whereas all mankind is to be diuided into two Companies the one is the world which is the kingdome of darkenesse containing manie particular companies which are all the Synagogues of Sathan the other the Kingdome of God this latter is called Ecclesia signifying a Company of men as redeemed so also called out of the world as the Greeke word importeth Ecclesia therefore is a company of men called out of the world vnto saluation by Christ that is to say more brieflie the Church doth signifie a companie of Christians And thus it is vsed in the Scriptures either more Generally to signifie eyther the Vniuersal company of them that are elected in Christ or called to be Saints as Ephes. 1.22 3.21 5.23 24.25.27.29 32. Act 2.47 Colos. 1.18.24 The two main parts of the vniuersall Church Triumphant in heauen as Heb. 12 23. Militant on earth as Mat. 16.18 1. Cor. 12.28 Eph. 3.10 1. Tim. 3.15 and that eyther dispersed in diuers nations and Countries throughout the world 1. Cor. 10.32 15 9. Act. 8.3 Gal 1.13 Phil. 3.6 Congregated in an vniuersall or O●cumenicall Synode Particularly that either Definitely to signifie the Church of a Nation in the nūber Singular Act. 7 38. Plural Rom. 16.4 1. Cor. 16.1.19 2. Co. 8.1 Ga. 1.2.22 And these either dispersed or cōgregated into a Synode or consistory Mat. 18.17 Act. 15.22 Congregation whether set or vncertain as Act. 11.26 14.27 1. Cor. 11 18 22. 14.5.12.19 23.28.34.35.3 Ioh. 6. City and Country adioyning Act. 5.11 8.1 11.12 12.1.5 13.1 14.23 20. 17.28 1. Cor. 1.2 2 Co. 1.1 8.23 Col 4.16 2. Thes. 1.1 1. Tim. 5.16 Iam. 5.14 Apoc. 1.4 11.20 2.1.7.8.12.18 3.1.7.14 Village or towne Rom. 16 1. Family Rom. 16.5 1. Cor. 16 9. Col. 4.5 Philem. 2. Indefinitely signifying any company of Christians not defining either the Place Society whether of a Nation City c. quantity whether an entire church or but a part as Act. 9. ●1 15 3.4.41 18.22 Rom. 16.16 23.1 Co. 4.17 6.4 11.16 14. 33. 2. Cor. 8.18.19.24 ●1 8.28 12.13 Phil. 4.15 1. Thes. 2.14 2. Thes. 1.4 ● Tim. 3.5.3 Iohn 9. 10. Apoc. 2.7.17.23.29 3.6.13.22 22.16 The significations of the word Church being so manifold in the Scriptures

it may bee demanded what is truly and properly a Church vpon earth Whereunto I answer by warrant of the word that euery company of men professing the true faith of Christ is both truly a Church and also a true Church So is the whole company of the faithfull vpon earth the true Church and spouse of Christ the piller and ground of truth So is the company of Christians professing the true faith of Christ in any Nation or part of the world to bee termed by the name of a Church For euen as the whole people of Israel professing the true religion were one Church though containing verie many particular Congregations or Synagogues which also were so many Churches euen so the whole people of England professing through Gods mercy the true Catholike and Apostolicke faith is to bee called the Church of England For whereas some alleage that the Church of the Iewes was one because it was vnder one high Priest who was a figure and therefore ceased it is euident that it was one Church because it was one people or commonwealth ruled by the same lawes professing the same religion both before there was one high Priest and after there were through corruption more then one Neither was the high Priest in respect of his preeminence and gouernment ouer the priests and people a type of Christ for then had he as well as Melchisedeck been a type of Christs gouernment and kingly office as well as of his priesthood and consequently Christ might haue bin a priest of the order of Aaron as well as of Melchisedeck but in respect of his sacrifice for the whole people and intercession for them and his entrance alone within the sanctuary bearing the names of the twelue Tribes for Christs gouernment appertaineth to his kingdome and not to his priesthood Likewise the Christian people of any Citie and Country adioyning whether that which wee call a prouince or diocesse though consisting of many particular congregations is rightly termed a Church as the Church of Ierusalem Antioch Ephesus Smyrna Sardes Philadelphia c. Jn like manner the Christian people of one Towne or Village containing but one congregation which we call a parish is truly called a church as perhaps that of Cenchreae And to conclude the company of faithfull in one familie doe deserue the name of a Church as hath bin shewed Indeed that any particular Chruch of a whole Nation Citie and Country Towne Parish or family family I say being alone and not a part of a congregation but as an entire Church or parish by itselfe may bee accounted a true visible Church there is required besides the profession of the true faith wherein the life and being of a Church consisteth the ministery of the word and sacraments and eutaxy or some good order of gouernment Not that all gouernours are to be placed in euery society or Church but that the effect and benefit of the gouernment is to redound to euery particular For as well might an high Councell of State or Parliament such as was the synedrion of the Iewes which was but one for the whole Nation be required in euery Citie and a Maior and Aldermen such as be in London and other chiefe Cities in euery village as a Bishop and Presbytery in euery parish All which J haue the rather noted because some hauing first strongly conceited that there is no true visible Church but a parish nor lawfull church-officers but parishionall haue haled the places of Scripture where Ecclesia is mentioned to the confirmation of their conceit and thereupon as their chiefe foundation haue built their newfound parish discipline Whereas in very truth scarce any one testimony of such a congregation of Christians as we call a parish can be alleaged out of the Scriptures Indeed at the very first conuersion of Cities the whole number of the people conuerted being sometimes not much greater then the number of the Presbyters placed among them were able to make but a small congregation But those Churches were in constituting they were not fully constituted vntill their number being increased they had their Bishoppe or Pastor their Presbytery and Deacons without which Ignatius saith there was no Church meaning no accomplished or fully constituted Church Neither was the Bishop and the Presbytery which at the first was placed in any Citie prouided onely for that set number which was already conuerted but they were there placed for the conuersion of the whole Citie and country thereto belonging their ministery being like to the leuen put into three pecks of meale which by degrees seasoneth the whole lumpe Neither was it meant that the whole number of Christians of each Citie and territory being much increased should continue but one particular ordinary congregation assembling in one place but that vpon the multiplication of Christians diuision should be made of the whole Church into diuers particular congregations which after happened in all Churches accordingly But vpon this diuision there was not to euery seuerall congregation allotted a Bishop and a Presbytery but only seuerall Presbyters assigned singuli singulis some of the Presbyters continuing with the Bishop The Bishop himselfe remaining as it was first intended and as the Church of God euery where throughout the world expounded that intent by their practise the Pastor or Superintendent of the whole Citie and country adioyning Neither are all the Disciplinarians in the world able to shew that there were or ought to haue been after the diuision of parishes and assignement of seuerall Presbyters vnto them any more then one Bishop and one Presbytery for a whole diocesse But of this more hereafter In the meane time hauing shewed that the vse of the word Ecclesia in the Scriptures doth not sauour their conceit who imagine there is no true Church but a parish the word signifying according to the vsuall phrase of the holy Ghost any company of Christians whether great or small I am now to declare the vse of the word Ecclesia paroecia dioecesis which are commonly translated Church parish diocesse in antient Writers Where I am to note that setting aside the general significatiō of the word Ecclesia signifying either the whole Church in general or the two maine parts of it in heauen and earth in which sense paroecia and dioecesis are not vsed as also the largest signification of dioecesis containing the whole circuit of a patriarchall and archiepiscopall iurisdiction as the diocesse of the Patriarch of Alexandria contained all Egypt Libya and Pentapolis the diocesse of Antioch the East Countries c. In which sense the word paroecia is not vsed setting aside I say these large significations of ecclesia and dioecesis otherwise these three words ecclesia paroecia and dioecesis are for the most part vsed as words of the same signification For as in the singular number commonly each of them doth signifie a diocesse excepting wherein the distribution of the diocesse paroecia is opposed

publican that by these meanes seeing himselfe auoided shunned hee may at length be ashamed and brought to repentance And least any man should lightly esteeme the iudgement of the Church that is of such spirituall gouernors as haue authoritie in the church to cēsure offenders Verily I say vnto you saith our Sauiour speaking to his Apostles and in them to all their successors to whom the keyes of heauen are committed Whatsoeuer you for you and such as you sitting in Consistory or Synode are they whom I meant by the Church or assembly whatsoeuer you shall binde on earth shall be bound in heauen and whatsoeuer you shall loose on earth shall be loosed in heauen Neither thinke when I mentioned the church I meant a great assembly only or the whole congregation for I say vnto you that where 2. or 3. are gathered together in my name I am there in the middes of them therfore if but 2. of you shal cōsent in asking any thing of God as namely pardon for the penitent sinner it shall be graunted vnto you If against this exposition it shal be obiected that the Churches hearing and censuring of offences would be prejudiciall to Magistrates I answere offences and offenders admitte diuers distinctions Of offences some are open notorious some are secrete priuate Some againe are grieuous and capital crimes which may not be cōcealed or left vnpunished other be offēces not so hainous or enormous but they may be concealed and pardoned where is hope of amendment For notorious and enormous crimes our Sauiour doth not prescribe this course but for the priuate and lesse offences Againe offenders are either in the iudgment of charity our brethren in Christ or the sonnes of Belial For the latter we may take the ciuile course of Iustice for the former we must take a spirituall course of Christian charitie that wee may winne our brother vnto Christ or recouer him beeing fallen which course our Sauiour heere prescribeth By Church therefore or assemblie our Sauiour meaneth neither the supposed Ecclesiasticall senate of the Iewes nor yet a Presbyterie of Christians answerable therto consisting for the most part of Lay-elders Not the former for Christ speaketh of such as should meet in his name to whō he promiseth what they bind vpon earth shal be bound in heauē neither are we to think that our Sauior would send his disciples to the corrupt Consistories of the vnbelieuing Iewes as Caluin also saith It was a strange conceit therefore of Beza not only to imagine that the name Church is here attributed to the Iews but that the Archisynagogi assembled together were they who are meant by Church in this place Or if that were true how should this direction belong to vs seeing not only the imaginarie Ecclesiasticall Senate of the Iewes is vanished but also the true Synedrion is long since abolished and their whole policie abrogated Not the latter for our Sauiour by Church vnderstandeth such as should haue power to bind loose sinnes as appeareth by the words following Which power of the keyes of binding and loosing sinners of retaining and remitting sinnes our Sauiour Christ hath so peculiarly appropriated to the Apostles their successors in the ministerie of the word and Sacraments as nothing more Neither had the Iewes indeed such an ecclesiasticall Senate as they speake of mixed of the Priests and Leuites with the Elders of the people as I am now to shew in answering the assumption For if this be true that the Iewes had no such Presbyterie then what shew of trueth or probabilitie is in their argument taken from Matth 18.17 Caluin saith that the Iewes after their returne from captiuitie had a chosen counsell to which was cōmitted the censure of doctrine manners which they called Sinhedrin or Sanedrin in Greek Synedrion T.C. holdeth that the Synedrion was not then first instituted but restored which seemeth to be the truth Howbeit his reason as almost all the rest is but a meere colour For it would follow saith he that the Priests other Leuiticall teachers who were a part of that Bench had then their first institution when it is plaine that the Priests and Leuiticall teachers were instituted before the Synedrion and so might haue cōtinued their functiō though the Sanedrin had neuer bin Beza fetcheth the first institution of it from Moses the instauratiō therof whē it was decayed frō Iosaphat T. C. doubteth not to fetch the Eldership from Exod 4. With his Elders therefore as being the eldest in conceit I will beginne This order of Eldership saith hee was taken from the gouernement of the people of God before and vnder the Law Before the Law the Elders which Moses assembled Exod 4. were Ecclesiasticall officers for it is not likely that vnder such a Tyrant they should haue Magistrates of their owne I answere briefly the state of the Hebrews if you respect the whole people was neither a settled Church nor established common-wealth But if you respect the seuerall kinreds and Families they were ruled by the Elders of the people which were the heads of the Families who as alwayes from the beginning so at that time vntill the separation of the Tribe of Leui to the priestly function were both priests and magistrates to their seuerall kinreds and Families Wherefore let them who will needes haue these to be Lay-Elders tell vs who were then the priests whome these Elders did assist Vnder the Law he findeth these Elders in Elisha his house 2. King 6. and in Ezekiels house Ezek 8. because it is vnlike that in so corrupt a state the Prophets could haue the ciuill Gouernors to consult with is it not more vnlike that there should be approued Elders of an ecclesiasticall Senate either in the Apostoticall Church of Israell vnder Achab and Iehoram or in Mesopotamia whether Ezekiell and those Elders of Iuda were transported who could neuer be found vnder the most godly Kings at Ierusalem Againe hee findeth them standing on the right hand of Ezra and on the left Nehem 8. Being distinguished both from the teaching Leuites and from the people From the people because they stood by Ezra From the teaching Leuites because he speaketh of them after Therefore they must needs bee Lay-Elders as though either some of the Princes of the people might not stand with Ezra or that these might not haue beene priests or that all the Leuites were teachers or that there were no more teaching Priests or Leuites but those which are mentioned then and there to haue taught the people Hee that considereth what T. C. was able to say in a good cause must needs thinke this cause to be very badde which he was not able to make good by better arguments then those most vnlikely likely-hoods Beza holdeth that 2. sorts of councels or consistories were ordained by Moses which should be held both in Ierusalem the

conceiuing hope of victory like the King of A● betweene these old forces which I haue made to retire vpon him and the new supplies marching towards him FINIS THE THIRD BOOK prouing the superiority of Bishops aboue other Ministers CHAP. 1. Confuting the refuters preamble to the fourth point and defending mine owne entrance thereinto Serm. sect 1. pag. 28. In the fourth place therefore we are to intreat of the superioritie of BB. ouer other Ministers for although the Presbyterians and we agree in this c. almost to the end of the pag. 29. OF the fiue points which I propounded three haue alreadie been handled the first concerning Lay Elders against both sorts of Disciplinarians aswell the elder as the younger though betweene their opinions there is this difference that the elder require such a presbyterie in each Citie or Diocesse the yonger in each Parish In the second and third concerning Dioceses and Diocesans I had to deale onely with our new sect of Disciplinarians who vrge the new-found parish-discipline In the fourth and fift which remaine I propounded to my selfe the confutation of the elder and more learned sort of disciplinarians not greatly regarding what our innouatours in these 2. points do hold or deny their proper opinions concerning the parish discipline being in the three former points sufficiently confuted The which I doe the rather note for 2. causes The one that the reader may vnderstand the refuters euasions in disauowing such assertions as I ascribe vnto the disciplinarians to be to no purpose seeing they are held by men more learned and iudicious with whom principally I had to deale The other that he may discerne the pouerty and weakenesse of their cause the chiefe and almost only strength thereof being the allegation of diuers protestant writers whom I called the learneder sort of Disciplinarians who are parties in the cause As touching the fourth point the refuter before hee come to my words maketh an idle flourish the summe whereof is this that were it not that by confuting the superioritie of Bishops he should overthrow the Supremacy of the Pope he would scarse haue vouchsafed an answeare to my discourse Here therefore he sheweth two things first that by confuting the superioritie of Bishops he shall withall refute the supremacie of the Pope 2. that otherwise an answere to me in this fourth point were needlesse In the former he seemeth ignorantly and yet maliciously to presuppose that the superioritie of Bishops and the supremacie of the Pope hang as it were vpon one pin and that he which graunteth the one must needs hold the other For the Basis or ground of his dispute is this such as is and ought to be the gouernment of the whole Church such is and ought to be the gouernment of the parts or seuerall Churches and contrariwise from hence he hath two inferences the first thus Such as is and ought to be the gouernment of the whole Church such is and ought to be the gouernment of the parts or seuerall Churches But the gouernment of the whole Church is Aristocraticall and not Monarchicall therefore the gouernment of the parts or seuerall Churches is and ought to be Aristocraticall and not Monarchicall The proposition he taketh for graunted noting it as an absurditie in me To fight for that in the particulars which in the generall I wish ouerthrowne But it would be knowne what he meaneth by the particulars or parts of the Church whose gouernment he would haue aunswerable to the vniuersal or whole Church If he mean only parishionall Churches as he needs must For there is no other visible Church indued with power of Ecclesiasticall gouernment in his conceit but a Parish Parishes no doubt may be proud of the comparison for then as some of them haue written in stately maner as Rome had her Senate Lacedaemon her Seigniorie Athens her Areopage Ierusalem her Synedrion Venice which our Refuter addeth her councell of State and lastly which exceedeth all as the vniuersall Church hath her Oecumenicall synode so the Church of euery Parish in euery street and in euery hamlet must haue an Ecclesiasticall senate But what parts soeuer he vnderstand whether Parishionall Nationall or Diocesan Churches the proposition is vntrue for of Prouinciall or Nationall Churches the Metropolitans and Bishops of dioceses are and ought to be the gouernors But howsoeuer in that respect the forme of gouernment may seeme to be Monarchicall yet in respect of the maner of gouerning the Metropolis vsing the aduise of the Nationall or Prouinciall synodes the Bishop of his Presbyterie they may be Aristocraticall Who knoweth not that the common wealth of Rome somtimes was popular and likewise that of Athens for it is an errour of the Refuter to reckon Athens with Venice as an example of Aristocracie yet the seuerall prouinces were ruled by seuerall gouernours as Propraetors and Proconsuls The gouernment of this whole Island blessed be God for vniting the two Kingdomes in the person of our Soueraigne is Monarchicall yet the gouernment of seuerall parts by Counsels and Presidents thereof may seem so far Aristocraticall The gouernment of the whole Church in Heauen and earth is Monarchicall vnder one head and Monarch which is Christ our King And for the gouernment of the whole Church vpon earth he hath no Vicar generall but the holie Ghost who appointeth gouernors vnder him which may gouerne the seuerall parts of the Church in some respect monarchically though the whole Church by the mutuall consociation of her gouernours for the common good and by the concurrence of them to an Occumenicall synode is gouerned Aristocratically for the whole Church beeing but one bodie there ought to be a Christian consociation of the gouernors thereof for the common good of the whole bodie If among the Princes of the whole world there were the like consociation the vniuersall world should be gouerned in that respect Aristocratically though the seuerall parts for the most part Monarchically So much of the proposition The assumption he prooueth by the testimonies of our writers against the Papists with whom himselfe and his copartners do not agree For first when they say that the regiment of the whole Church is Aristocraticall they meane in respect of the gouernors of the seuerall Churches who as being seuered rule their Churches seuerally there being no one visible Monarch ouer all so being congregated in an Oecumenicall Synode do make one Ecclesiasticall Senate But our new Disciplinarians doe hold that euery parish is an entire body by it selfe hauing within it selfe for the gouernment of it selfe sufficient authority vnsubordinate and independent and therfore do not acknowledge any lawful authoritie in Synodes to define determine or commaund but onely to deliberat and aduise as H. I. in his booke vrging reformation and other the Christian and modest challengers of disputation together with the humble petitioners suing for a toleration do teach Secondly Our writers hold the gouernment of the Church

the Fathers had thought the power of ordination to haue bin peculiar to BB. by any ordinance of God they would not haue allowed any such ordination as I speake of without a B it followes not For though they held the right of Baptizing to belōg to the Ministers of the Church by Gods ordinance though they held the right of imposing hands to be peculiar to the Apostles and their successors yet in a case of necessity they held baptisme without a Minister and confirmation without a B. to be lawfull In like maner though they held that the right of ordination was peculiar to Bishops by Apostolical institution therefore taught that none but Bishops could regularly and ordinarily ordaine notwithstanding in a case of necessity we may well thinke they would haue allowed of such an ordination as J spake of though as I said not as regular according to the rules of ordinary Church gouernment yet as effectuall and iustifiable in the want of a B. If he still say they wou●d not then must he confesse that the practise of the Disciplinarians is such as the Fathers of the Primitiue Church would in no case haue allowed and that is all the inconuenience that can come to our cause if my defence of them be not sufficient As for his cauill at my supposall of the right of ordination to belong to the power of order in BB. I haue answered before To such obiections one answer is enough two is too many And thus much of the Bishops right in ordaining CHAP. V. That Bishops were superior to other Ministers in the power of iurisdiction Serm. sect 9. pag. 45. Now I am to shew that the B. is superiour also in the power of iurisdiction The Presbyters indeede c. to the end of the page HEre the Reader is to obserue what is by me propounded to be proued not that the BB. had or haue the sole power of iurisdiction the defence whereof the Refuter euery where would faine force vpon me but that they are and were superiour in the power of iurisdiction or gouernment I deny not the Presbyters which haue charge of soules to haue iurisdiction both seuerally in their parishes and iointly in prouinciall synods And I haue confessed before that Presbyters haue with and vnder the Bishops exercised some iurisdiction I grant that godly BB. before they had the countenance and assistance of Christian Magistrates and direction of Christian lawes vsed in all matters of moment to consult with their clergy imitating therein as Ierome speaketh the example of Moses Qu● cùm haberet in potestate solus praesse populo who when it was in his power to gouerne the people alone hee chose seuenty with whom to iudge the people This was practised by Cyprian who resolued from the beginning of his Bishopricke to doe nothing of importance alone because he would preuent dissension and scandals Ambrose also teacheth that there was a time when nothing was done without the aduice of the Presbyters who therefore by Ignatius are called the counsellours and coassessours of the B. Which course if it were vsed still as it would ease the Bishops burden very much so would it nothing detract from their superiority in gouerning the sway of their authority being no lesse when they vsed the aduice of their Presbyters then when they vsed it not For the assistance of the Presbyters was to helpe and aduice but neuer to ouerrule the Bishop Neither will any man say that the authority of a Prince who vseth the aduice of his counsell is the lesse for it but the mo●e aduised But what the authority of BB. was in the primitiue Church in respect of gouernment I will first shew absolutely and then by way of comparison with Presbyters What the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Councell of Carthage calleth the authority of BB. was may first appeare by this that they were accounted the gouernours and rulers of the Churches meaning thereby dioceses For though there were many ministers who were Angels Pastors Bishops y●t there was but one in euery Church who was the Angel the Pastor the Bishop the gouernour of the Church bearing as Ignatius saith the sway of authority aboue and ouer them all But I delight to heare Ierome the onely pretended patron of the Disiplinarians who confesseth as wee haue heard that of necessity a peerelesse power and eminent aboue all is to bee attributed to Bishoppes and that the safety of the Church dependeth thereon Hee therefore in his Commentary vpon Esay chap. 60. verse 17. reading according to the Septuag I will giue thy Princes in peace and thy Bishops in righteousnesse saith Herein the Maiestie of the holy Scriptures is to bee admired which calleth principes futuros ecclesiae episcopos the Princes or Rulers which should bee of the Church Bishoppes whose visitation is all in peace and the name of their dignitie meaning their superintendencie in righteousnesse And on those words of the 45. Psalme In stead of fathers children shall be borne vnto thee O Church saith he the Apostles were thy fathers for they begate thee Now forasmuch as they are gone out of the world thou hast BB. who were borne of thee For these also are thy fathers because thou art gouerned of them And on the words following whom thou shalt make Princes in all the earth for saith he in the name of God the gospell is spread in all ends of the world in which Principes ecclesiae i. episcopi the princes of the Church that is to say the Bishops are placed On which words Augustine also doth comment to the like purpose In stead of the Apostles sonnes are borne to thee BB. are ordained thinke not thy selfe forsaken because thou seest not Peter and Paul who beg at thee of thine owne issue is sprung a fatherhood Agnoscant qui pr●cisi sunt veniant ad vnitatem c. Let them which are precise or cut off by schisme acknowledge it and come vnto vnity The Church hath borne sonnes and in steed of her fathers hath made them princes ouer all the earth Optatus likewise calleth the BB apices principes omnium The Councell of Carthage decreed that when the Donatists returned to the Church they should be receiued each one in their degrees according to the will and pleasure of the B. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who gouerneth the Church in the same place if he shall thinke it expedient for the peace of the Church Cyprian though he had approued Cornelius his courage in that Felicissimus a wicked schismaticke attended with a troope of desperate fellowes was by him vigore pleno quo episcopum agere oportet pulsus de ecclesia with full vigour of au●hority and courage wherewith it behoueth a B to deale driuen out of the Church yet perceiuing him to be somwhat daunted with the threatnings of those lewd companions if this be so saith he that the