both Preachers Gouernours yet saith Saint Paul If any man obey 〈…〉 note him by a letter and shall I come vnto you with a Rod saith he to the Corinthians which Church had many Presâ—yters there is the Censure reserued For the other Philip though full of the holy Ghost and of power hauing preached and conuerted many in Samaria yet had no authoritie to lay-lay-hands vpon any but the Apostles were faine to send from Hierusalem Peter and Iohn to doe that office there is Imposition of hands reserued both these they conueyed vnto Bishops First for Ordination by laying on of hands in this Church of Ephesus there were many Presbyters long before Timothie was appointed their Bishop yet Saint Paul sent him of purpose to Impâ—se handes 1. Tim. 5. 22. and for that intent also he left Titus in Creta Neither would the Church of Christ succeeding admit any other but Bishops to that businesse as not iustifiable for the Presbyters either by Reason example or Scripture First for Reason it is a rule which admits no contradiction saith the Apostle that he which blesseth should bee greater then he which is blessed taking it for the benediction which is ex authoritate not deuotione for the subiect may blesse the Prince man blesseth God in heartie deuotion but the blessing of authoritie comes from the greater as honour is in him that confers it not in him that takes it And this is Saint Ambrose his reason Secondly for example not one to bee shewed through the whole storie Ecclesiasticall that any besides a Bishop did it If some one of the inferior ranke presumed to doe it his Act was reuersed by the Church for vnlawfull as in the case of Collâ—thus a Presbyter of Alexandria whereof Athanasius and Epiphanius do both make mention who took vpon him to giue orders for which both himselfe was censured and what hee did was reuoked and they receiued as meere Lay-men and no otherwise vnto the communioÌ„ whom he had ordered Thirdly For scripture there is none either of Holie men or of the Holy-Ghost not holymen for all the Fathers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with one consent do contradict it Chrysostome vpon the 1. Tim. 3. and 4. Theodoret vpon the same places Oecumenius vpon 1. Tim. 5. Ambrose is peremptory that it is neither Fas nor Ius consonant neither with Gods nor mans law that any besides a Bishop should do it Yea Hierom himselfe who setteth a Presbyter like him in Sophocle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aduanceth him as high as he can to make him go aequis ceruicibus with a Bishop yet takes him this one peg downe Excepta Ordinatione what is it saith he that a bishop doth which a Presbyter may not do sauing Ordination No scripture of the Holy-ghost either analogically by consequent or directly by precept For analogie none but the Apostles did it or might do it as before you heard not directly for to what Presbyter was the authority committed as a Presbyter vnto Timothy a Bishop of Ephesus it was said lay hands hastily on no man And to Titus a Bishop of Creta I have left thee here to ordaine presbyters But to each of these there is an obiection First for example that of Ananias Act 9. who being neither Apostle not Bishop onely a disciple laide his handes vpon Paul and had a commission for it True but they were Manus curatoriae not confirmatoriae as appeareth verse 12. to restore his sight not to giue him his function Els should he haue beene first actually consecrated an Apostle of Christ before hee had beene baptised into Christ which was Psal 18. Secondly for scripture Saint Pauls precept seemes to imply a practise of consecration by the Presbyteri in those wordes neglect not the grace which is in thee and was given thee cum impositione manuum presbyterii faire colours in show but they will not hold Shall the Fathers bâ—e iudges They al with one consent interpret the Presbytery by the Praelacy that is by the Bishops for they onely say the Fathers may doe it Shall moderne writers and the best of them Maister Caluin presbyterii nor the Colledge saith hee is here meant for the Bishops had then and after a colledge of priestes to assist them in their sacred businesse which Saint Hierom calleth Senatum ecclesiae but the office as if Paul shoulde haue said neglect not the grace which was giuen thee when by imposition of handes thou wert made presbyter which interpretation he borrowes from Saint Chrysost. Shal Saint Paul himselfe determine it In the second Tim 1. 6. Stirre vp saith he the grace which is in thee by the laying on of My hands So that either Saint Paul was himselfe that whole Presbyter 〈◊〉 as hauing in him being an Apostle which Bishops also haue all the fuÌ„ctions Ecclâ—siastical as the Philosopher speaks of anima rationalis that it hath in it all the inferior faculties both sensitiue and vegetatiue Or at least he was principal in the action without him it might not be done Which were it so yet Master Caluin stands resolute that S. Paul alone did it it preuentes a third obiection taken out of the 4. Carthaginian Councell where there is a Canon that when a Bishop laies handes to giue Orders all the priestes present do withall lay their handes iuxta manum Episcopi True First iuxta manum so that the Bishops hand must necessarily and 〈◊〉 bâ— on Secondly there is 〈◊〉 scripture a twofould 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or stretching forth of the hand the first extended to coÌ„secrate and bâ—esse So did the â—aâ—riaâ—chs and priestes in the ould testament our Sauiour and his Apostles in the new The other stretched out ad testimoâ—um for a witnesse and assent The Bishops hand is the first for that blesseth and consecrateth the preâ—byters assisting do with their handes 〈◊〉 and approue what hee doth How will that appeare demonstratiuely because if there were an error in the ordination as that a man either insufficient for learning or scandalous for life or otherwise Canonically impeached were admitted into Orders the Bishop only was censured the assisting presbyters neuer called in question whereof the examples are infinite and therefore the diuines haue very well obserued out of that place 1. Tim. 5. 22. lay handes hastily on no man that the Bishop as hee hath manuÌ„ porrigendaÌ„ he only hath authority to impose haÌ„ds so he hath also manuÌ„ corrigendam if as S. Basil speaketh he hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hands too hasty and easy for admittance into orders without triall and testimony his hand onely is to bee corrected For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is thou Timothy not the Presbyters that communicatest with their sinne whom thou so admittest So then since neither the error was imputed vnto the Clergie assistant nor the Censure inflicted vpon them the
to be Preâ—byter and then Bishop Which taketh away that distinction of Priority in order not of degree as if the calling Episcopall were a Numeral not a Mâ—nerall function a Priority in order and not a Superiority in degree For the word properly signifieth a staire or step as Act. 21. 35 Paule stoode 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vpon the staires Which interpretation of mine both Councils and Fathers do coâ—firme Concilâ—uâ— African calleth the three functions ecclesiasticall of Bishops Priests and Deacons 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the three degrees of the Church Conc. Sardicen No man may be called to be a Bishop which hath not risen by euery 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ad culmen Episcopatus Conc. CalcedoÌ„ To reduce a Bishop 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 backe to the degree of a Priest is sacriledge So NaziaÌ„ speaking of Athanasius saith that he had 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as much preheminence honor for his virtue as by his dignity degrees Of Saint Basill also he saith that he rose to his Bishoprik 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the order and law of the spirituall Ascent which metaphor Saint Hierom himselfe vseth to Nepotian if thou desire the office of a Bishop gaudeo de ascensu I reioyce at thy Climing and of the same Nepotian fit Clericus per solitos gradus Presbyter In the infancy of the Church these degree were not distinct for they were not extant The first that were made were Deacons Act. 6. Presbyters there were none solemnly ordeined that we read of till Act. 14. 23. Ibid. 14. 23. The highest degree which was the function Episcopal the Apostles reserued vnto themselues a long time and that for 3. maine reasons First there was no Church established and but a few at the first conuerted wherefore all their whole labor they bent in turning the first key to open that dore of faith Act. 14. 27. namely the conuersion of the Gentiles which the Apostle 1. Cor. 16. calleth a great dore effectual al the help they could make either by Prophets Euangelists Coadiutors Pastors Doctors Planters Waterers or whatsoeuer was litle enough for that worke Secondly after the conuersioÌ„ of many people euen in setled Churches they hasted not to place a Bishop for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 No great thing is suddenlâ—e brought to passe saith Nazian and a Presbyter fit to make a Bishop is hardly found saide a Carthaginian Bishop in an open Synod NaÌ„ ad haec idoneus quis saith Saint Paule though our Church here for a long time doubled the Echo with a quisquis The rule therfore of the Apostle being vnto Timothie that in no case he should take him that was Neophytus a new conuert and make him a Bishop of them the Church was at that time full euen for that cause also they absteined Thirdly few being found fit for that high calling the Apostles left some Churches to be gouerned by Presbyters reseruing stil the highest command to them selues but when they founde that humour whereof Saint Iames speaketh that euery man would bee a maister like Plinie his Amphisbaena a Serpent which hath a head at each end of her body both striuing which shold be the maister-head in the mean time toiles the body most miserably in the end reÌ„ts tears it self most lothsoÌ„ly finding I say those 2. effects which vse to follow Parity Plurality viz. dissention confusion it was generally decreed as Hierom confesseth Vt vnus caeteris superponeretur that one should be placed aboue the rest to gouerne both Presbyters and Flocke and that the whole care of the Church ad vnuÌ„ pertineret should belong to one he should be stiled by the name of Bishop particularly ouer this Clergy here assembled Timothie who is subscribed in the end of that second Epistle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The first Bishop of the Church of Ephesus by impositioÌ„ of hands 〈◊〉 so was Titus also stiled Bishop of Creta as in the subscriptioÌ„ of that epistle appeareth Yea but these were S. Paules Bishâ—p say some and betweene them and ours a great 〈◊〉 True 1. For varietie of giftes and graces of the spirit A maine difference as 〈◊〉 as betwen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 12. 8. their knowledge for the most part 〈…〉 Reuelation ours acquired with much study and ndustry 2. In respect of the honour and reuerence which their Clergy and flocke performed to them A great difference ye see Saint Paul describes it 1. Thes. 5. to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 more then a superaboundant aw and loue For maintenance they and we somewhat semblable theirs impeached by persecution ours exhausted by Sacriledge It is a prety obseruation though a sharp one which a Romish writer of the Church story long since made that the word Conscientia hath had very ill lucke in the Church of Christ it could neuer yet be at once in full Syllables in the Apostles timeâ— when there was Con and Sci a 〈◊〉 and a 〈◊〉 Clergy then entia was defectiue they had the 〈◊〉 of the Spirit but no indowment of possessions Afterwards when there was Con and Entia a religious yea a superstitious and a very 〈◊〉 Clergy then Sci was 〈◊〉 they were not then the 〈…〉 And in my time saith he Con and Sci are both gon and like Philâ—poemenes armie in Plutarch which had neither head nor feete but whole bellie they be all Entia they haue all the Honours all the Mannors and all the â—at of the land But with vs againe it is come round for now that we haue Con and Sci a learned God be thanked and a religious Clergy the Entia are gone our maâ—ntenance is imbâ—aseled our honors enuied yea euen that poore Ens Vrum which by Gods and the Kinges fauour we enioy was of late cast whole into the Kings mercy as if they would haue made vâ— non 〈◊〉 But the authoritie and preheminence ouer the Cleargie is all 〈◊〉 in them and vâ— they receiuing it from the Apostles and wee deriuing it from them which is manifest in two principall things wherein the Bishops then and we now are Superior vnto the other Clergy which for your better memorie may be reduced to two words each very like to other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 First Collation of Rewardes which Saint Paul calleth Ordination Tit. 1. 5. the highest honor that a Bishop can reward a Scholler of desert withall to make him a Priest of the High God Secondly Iuâ—iciall Censure iâ— their Consistorie and Visitation not of the Flocke onely but of the Pastors also both which Iurisdictions Distributiue and Correctiue the Apostles kept vnto themselues till they appointed Bishops either Substitutes in their absence or Successors after their death In the Church of theâ—â—alonica where there were many 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
coÌ„clusion is found therefore the authoriâ—â—â— not committed vnto them Whereupon some because if they grant Imposition of handes they see a superioritie must needes follow haue therefore done as it is recorded of a Painter in the time of Queene Mary who hauing drawne King Henry the 8. against the Queenes comming through the Citty in Triumph with a Bible in his hand beeing checked by a great Counsailor of State and willed to wipe it out because he would be sure to leaue no part of the booke visible hee wiped out Bible hand withall so they with the superiority haue remoued also the â—â—remony insomuch that in some Churches as it is well knowne to your Maiesty when they admit any into Orders they shake haÌ„ds with them as bidding them welcome into their coÌ„pany grounding it vpon a Text of Scripture to say no more wrongfully interpreted Gal. 2. 9. where it is said that the â— chiefe Apostles gaue vnto Paul and Barnabas dextras societatis the right hanâ—s of fellowship as if they at that time had either giuen or confirmed vnto them their function Where as the truth is that the Apostles finding the doctrine of Paul and Barnabas to bee all one with theirs and alâ—o their preaching very effectuall in conuerting many to the faith thervpon they entred a Couenant that Paul and Barnabas should take the charge of the Gentiles and they them selues would be Apostles of the Circumcision and vpon this they strooke handes But Paul and Baâ—nabas Act. 13. 2. receiued also imposition of handes at Antioch If before they came to the Apostles as some thinke then this shaking of handes be it for ordination was superfluous If after as others more probably coniecture then were this defectiue The truth is that the A postle Paul receiued not his function by handes either imposed or stroâ—ken but by especiall reuelation Gal. 1. 1. 2. The handes imposed Act. 13. were commendatiue the right handes stroken Gal. 1. were stipulatiue and therefore no meane Praesbyterial The Professors of Boem wish Imposition of handes in consecration to be retained as signifying 4 thinges fit for a Minister for some of them will haue Ceremonies to bee significant And so much shall serue for the first part We come now to the second that is to Correctiue iurisdiction which Saint Paul to Titus 1. 4. in one worde calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a setting of things to rights Correction iudicial is either Correctiue or Coactiue either restraining where there is too much forwardnes or inforcing where there is a slacknes this the Rod that the sworde Apostolical Veniam ad vos in virga 1. Cor. 4. there is the poâ— vâ—inam abscindantur qui perturbant vos there is the sword Apostolique â—al 5. 12. Both these the Apostles kept in their owne handes as will appeare for example in the Church of Corinth where there were many excellent Preachers Presbyters of eminent gifts yet none of them could proceede against the incestuous offendor before they had receiued a Commission from S. Paul who beeing offended that they had no sooner informed him Iam iudicâ—â—i saith hee as soone as he heard it I haue already decreed to deliuer him to Satan He did not say decreed that you shall deliuer him and therefore willeth them in the name of Christ and his spirit that his authoritie being with theÌ„ to execute that his decree and deliuer him vp whether by excommunication or corporall infliction is not to this purpose But where they placed Bishops vnto theÌ„ they transmited the same preeminence Against an elder receiue no accusation saith Saint Paul to â—imothy he saith not against a Co-Presbyter as his equal but he speaketh vnto Timothy a Bishop as a Iudge of Presbyters saith Epiphan In particular if any of the Clergie do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 preach any other doctrin theÌ„ that which is â—ound prohibe command him not to do it If any of them do preach prophanely or bablingly Cohibe restraine him that their doctrine spread not to further hurt If Timothy might not thus censure alone which is the opinion of some without the consent of the bench what needed that dreadful charge vnto him 1. Tim. 5. 21. I charge thee before God Christ Iesus his elect Angels that thou proceede in this order without preiudice or partialitie the 2 cuâ— throâ—es of al vpright proceedings For had hee bin to sit in the Consistory only to cap voices himselfe hauing no Negatâ—ue scarse a casting voice allotted him what feare might bee either of his preiudice to the cause or partiality to the accused sithence that as in Arithmetâ—ke the number of voices do there ouer sway and not the waight of reason Again of al Presbyters is expected the abiâ—â—ty to ech of theÌ„ coÌ„mitted the authority 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to censure gaine-â—aiers but with force of argument not in place of iudgement For vnto Titus alone a Bishop was that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that vniuersal authority Tit. 2. 15. commended both for pulpit Consistory for I haue lefâ— thee at Creta to reas esse thinges amisse saith the Apostle vnto him Tit. 1. 5. For particulars if any preach otherwise then becomes him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is thy duâ—â— to put him to silence Tit. 1. 10. And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reproue some of them sharpely as the word signifieth eueÌ„ with cutting them short that their vnround doctrine infect no further And againe if an Heretique after the first and second admonition recant not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 avâ—yde him that is excoÌ„municate him Tit. 3. 10. To say this authority was committed vnto either of them as Euangelistes First that is but a coniecture for there is as good proofe that Timothie was an Apostle as that he was an Euangelist for he that sayde vnto him 2. Tim. 4. 5. Fac opus Euangelistae Doe the worke of an Euangelist which is the ground of that gift the same sayd also of him 1. Cor. 16. 10. Operatur opus Domini sicut ego Hee worke the Lords worke euen as I And we all know Saint Paul was an Apostle Secondly the worke of an Euangelist ceased with the function as beeing but temporarie and personall but these things which Saint Paul inioynes to Timothie as a Bishop must remaine in the Church gouernment to perpetuall succession For so the Apostle 1. Tim. 6. 14. chargeth him before God and his sonne Christ that hee keepe these Inâ—unctions without stayne or changâ— ill the comming of our Lord Iesus Christ. Which tiâ—othie could not performe in his own persoÌ„ who as the Apostle knew could not liue so long therfore as S. Ambrose well obserueth it is spoken to Timothie a Bishop as a precept for those that should succeed him in the same function much lesse were they imposed vpon him as a Presbyter for though the names in Scripture be
often confounded yet the functions are distinct For in the 24. of Matthew Verse 45. hee that was appointed Rector super familiam Steward of the houshold vnder the chief Lord was in the 49. verse called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a fellow seruant with the rest of the Meany all seruants vnder one Lorde but yet some superior to other in Office In the Ciuile state being more familiar vnto you this distinction will be more apparant For the stile of Barâ—n is a tiâ—tle belonging to men of great Honor and of noble birth but yet communicable to men scarse of meane Worship Yea euen in that honourable rank both Earles and Lords are called Barons yet their places and Dignities vnequall euery Earle being a Baron but euery Baron not an Earle So in this case both Bishops and Priests in respect of that generall seruice to our Lord the Dispensation of his word and mysteries are all Presbyters and fellow-Presbyters but the stiles being communicable the tearmes are not conuertible for euery Bishop is a Presbyter but euery Presbyter is not a Bishop For S. Peter calleth himselfe a Presbyter 1. Pet. 5. 1. and yet he was an Apostle the communitie of names confound not the offices Neither shal we euer read that any of those things inioyned by Paul to Timothie were committed to Presbyters either to a singular person or to a whole Colledge where there was not a Bishop Wherevpon the very same authoritie both of Ordination and Iurisdiction the Churches succeeding reserued to their Bishops onely I maruaile saith Hierom that the Bishop of the Diocesse wherein Vigilantius is a Presbyter doth not crush that vnprofitable vessell with his Apostolique rod. And it is thy humilitie saith Saint Cyprian to Rogatianus a Byshop that thou wouldest complaine to me of the conâ—umelie offered vnto thee by a Deacon whereas thou mightest pro Episcopatus tui vigore Cathedrae authoritate that is through the strength of thine office as thou art a Byshop and the authoritie of thy Chayre haue power sufficient to reuenge thy selfe on him And therefore willeth him â—hat if the Deacon doe still persist in that his malipert cariage he should either Deponere or abstinere Depose him from his Ministerie or suspend him at his pleasure And thus much of the Superioritie of Bishops ouer their Clergie the nature whereof what it is you see Wee must nowe come to examine the authoritie whereon it is grounded and that is in these wordes Spiritus sanctus the Holy Ghost For his authoritie runs through all the partes as in the beginning I told you Of his immediate disignment of any to the place we speake not yet though â—ome referre the calling of Timothie to his Bishopricke vpon those words per Prophetiam thereunto Oecumenius vpon that place infers that generall conclusion that Bishops were not made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pell-mell at all aduentures but by the Commandement of the Holy Ghost wee speake of their appointment by men indued with the Holy spirit from aboue that is the Apostles for euery ordinance Apostolick wee take to be the action of the Holy Ghost In triall whereof we will follow M. Beza Surely saith he Si ab ipsis Apostolis profecta esset c. If I could finde this superioritie of a Bishop ouer the rest of his Clergie to haue proceeded from the Apostles I would not feare to attribute it Divinae in solidum dispositioni Wholly and fully to the diuine Institution Let vs then ioyne that issue Saint Augustine shall beginne That which the whole Church reteineth and no Councell hath first decreed and was neuer alâ—red must be beleeued to be an Apostolicall ordinance Now â—or this particular Saint Hierom himselfe câ—nfessethâ— that not one Church onely but the whole world decreed the superioritie of Bishops Vt vnus coeteris superpoâ—erâ—tur As for a Councell that first erected it there is none The Canons which for the antiquitie of them are called Apostolorum Canones distinguish theâ— Degrees as we now haue them The Nicen Councel which is the first generall we haue in print extant reckoneth them in the same order with the same prerogatiues and establisheth them to be continued according to the ancient and former custome with this short Aphorisme 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For alteration there was none for 1500. yeeres together vntill young Iosua his emulation enuying that some had the Key of Knowledge more then other Enuiest thou for my sake ioyned with Corah his repining that some had the Key of power and Iurisdiction aboue others You take too much vpon you Moses and Aaron I say not for 1500 yeeres did any Church alter that Gouernment or opinion perhaps a pedling Heretique or two Theâ—alâ—s in the Church of Ierusalem and Aerius else-where fancied vnto themselues a Paritie but their ground was Malecontentment as Eusebius and Epiphanius both witnes because they could not be made Bishops which they earnestly affected Egesippus the ancienst Historian cited by Eusebius hath branded Theblis with a marke that will not out while there are bookes extant viz. That the Church of Ierusalem remained no way infected with error in so much that she was by men stiled a Virgin the first that corrupted her was Thebulis because he was not made Bishop So that by Saint Augustines inference the Institution is Apostolicall and therfore by M. Beza his concession Diuine But this is perhaps but an oblique and indirect proofe Surely we are no Arcadians to fetch our Pedegree from beyond the Moone shall Histories of fact or Testimonies of the auncient be our Heraldes for record Eusebius the most auncient of the Historiographers that wee haue for 300. yeeres succession nameth the persons and calculateth the times of the Bishops of foure principall Churches of the worlde Ierusalem Antioch Rome and Alexandria Socrates and Theodoret the rest who lineally succeeded the Apostles in those Sees vntill the Councell of Nice who with 314. Bishops more subscribed vnto that Generall Councill And that which Eusebius witnesseth of those foure the same doth Irenaeus more auncient then hee by almost two hundred yeeres iustifie to bee the case of all the Churches in the world that the Bishops theÌ„ gouerning could deriue their succession from them to whom the Apostles by hand deliuered the saide Churches to gouerne in euery place Which certeine successiue propagation Saint Augustine maketh the maine roote of Christian societie and Tertullian the maine proofe of true doctrine And heere if I would seeme ambitious in heaping Authors I might goe downeward from Irenaeus through the whole course of the Fathers delineating this succession and thereby trouble rather your patience then mine owne memorie The best course therefore to determine this question in this short time allotted mee will bee as I think if we make him the vmper whoÌ„ they make our Accuser that is S. Hierom
Apoc. 2. 2. Thou hast examined them which professe themselues Apostles and are not there is their preeminence for iurisdiction ouer their brethren Thirdly the perpetuâ—tie of their place during life Else what need that threat verâ—e 5 I will remoâ—ue thy Candlestick For had he but stâ—ied a month or a yeer the Presbytery would haue turned him out of his socket when his turne was expired But as with M. Beza we begun so will we coÌ„clude al with M. Caluin who dâ—rects vs for the finding out of Church gouermeÌ„t according to the diuine InstitutioÌ„ vnto vetereÌ„ EcclesiaÌ„ the ancieÌ„t Church wherin we shall see ImagineÌ„ quanaaÌ„ a certain representaâ—ion thereof For howsoeuer saith he the Bishops of that time made some Canons exorbitant froÌ„ Scripture yet with such caution did they constitute their Discipline vt facile videas niâ—il â—ere hac parte haâ—uisse a verbo Dei alienuÌ„ that it may easiâ—y appeare nothing therin almost to differ froÌ„ the writteÌ„ word For this particular in hand in the next Paragraph he exeÌ„plifieth the forme therof Out of their nuÌ„ber of Presbyters Pasâ—ors Doctors in euery city they chose one to be the chief whoÌ„ they entituled a Bishop for which he adds a reasoÌ„ Ne ex â—qualitate vt fierâ— solet dissidia nasâ—erentur And lest you should think as some do this Bishop to be but a ParsoÌ„ of a Congregaâ—ioÌ„ he proceedeth to tell vs that to euery such citâ—e attributa erat certa regio an whole territory or Country was annexed the villages wherof set their Pastors that fed them from the Cathedrall Church or Colledge of Presbyters whereof the Bishop was chiefe and where he sate A liuely Idea thereof still remaineth with vs in the Churches of the olde fundation And this makes way to the partes ensuing namely first Posuit their Cathedrall Seat and Secondly In quo their Diâ—cesan iurisdiction But I feare I haue beene too troublesome already and therefore will here stay my course God for his great mercies sake grant that the wordes which haue beene spoken may turne to his glory and our Instruction in Christ Iesu To whom with the Father and the Holy Ghost c. FINIS 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Naz Thucyd 1. Pet. 4. 15. Naz. ep 42. ad Procop. 1. Cor. 11 17. August 2. Tim. â— 17. 2 Tim. 4 3. 1. Cor. 15. 32. 1. Cor. 14. 8. Exo 9. 16. Mat 5. 14. 1. Tim 3. 5. Philip 2. 4. Ezech. 31. 39. Exod. 19. 19. Heb. 5. 4. 2 Pet. 1. 9. Apoc. 2. 7â— â—say 51. 17. 1. Sam. 3. â— â—ct 2. Iudg. 12. 6. Philip. 3. 17. Mat. 28. 19. Mat. 15. 13. Eccle 1. 10. Ezech. 28. 3. Dan. 9. 2. The praier 1. Cor. 14. 4â— Tit. â— 15. 1. Pet. 2. 13. Cant. 6. 36. 〈◊〉 polit 1. Cor. 14. 33. Zach. â—â— 7. Apoc. 37. Mat. 16 19. Luc. 11. 52. Cor. 〈…〉 Ephes. 4. 7. 1. Cor. 12. 31. 1. Cor. 12. 28. 1. 〈◊〉 â— 17. Act. 6. 4. Act. 1. 2. Cor. 1â— 5. â—alâ— 2. 9. Mat. 17. 1. Mat. 26. 37. Nâ—zâ—an Epiphan Mat. 3. 16. â—7 1. Cor. 12. 12. â— Tim. 3. 13. â—ct 21. 35. 〈◊〉 Sardie Chal. Nazi vit Athâ— vit Basil. Hier. ad Nepot Idem in epit Nep. Act. 66. Ibid. 14. 27 1. Cor. 16. 9. Naziâ—◠〈◊〉 2. Cor. 2. 16. 1. Tim. 3. 6. Iam. 3. 1 â— lin nat hist. Hieron in Tit. cap. 1. epist. ad Euagr. 1 Cor. 12. 8. 1 Cor. 5. 13. 〈…〉 Plut. in Philopae Tit. 1. 5. 1. Thes. â— 12. â— Thes. 3. 14. 1 Cor 4 vlt Act. 8. 1. Tim. 5. 22. Tit. 1. 5. Heb. 7. 7. Ambros. in 1. Tim. 3. Athanas. Apol. 2 in liâ—â—â—is Pres. Marit â—piphan 〈◊〉 69. Chrysost. Theodoret. Oecumen Ambros. vbi supra Hieron ad Fuagr Aiax â—â—agel 1. Tim. 5. 21. Tit. 1. 5. Act. 9. verse 12â— 1. Tim. 4. 14 Hierom in Esa. 3. 2. Tim. 1. 6. Caluin Iustit lib. 4. c. 3. rod. 29. 1. 1. Tim. 5. 22. 〈◊〉 Act. and Monument Gal. 2. 9. Act. 13. 2. Tit. 1. 4. 1. Cor. 4. 〈◊〉 Gal. 5. 12. 1. Cor. 5. â— Tim. 5. 29. Epiph. lib. â— Haeâ— 75. 1. Tim. 1. 4. â— Tim. 2. 16. 1. Tim. 5. 21. Tit. â—9 Tit. 2. 15. Tit. 2. 15. Tit. 1. 5. Ibid. vers 10. Tit. 3. 10. 2. Tim. 4. 5. 1. Cor. 16. 10. 1. Tim 6. 14. Ambrose in 〈…〉 cap. 6. Mat. 24. 45. 1. Cor. 4â— 1. Pet. 5. 1. Hierom. ad â—iparium Cyprian ad Rogat 1. Tim. 1. 18. Oecumen ibid Luc. 24. 49. Ad tract de diuersis grad cap. 23. August de bapt contra Donat. ca. 24. lib. 4. Hier. ad Euag. Can. Apost vbique Nicen. Con 4. Can. 6. c. 7. Numb 11. 29 Numb 16. 3. Epiphan haeres 75. gesip apud 〈◊〉 lib. 4. cap. 22. Euseb. hist. Eccles. â—parâ—â—m Socrat. Theodoret. 〈◊〉 lib. 4. ca. 63. August ep 42. 1. Tertul. de prescript Pag. 145. in resp ad Sarav Hier ad euagr Euseb. li. 1. cap. 24. Luke 24. Euseb. li. 4. ca. 22. Hieron pâ—oâ—em in Euang. Matthei Hieron de scriptor Eccles. in lacobi Hieron in â—gnatio 1. Cor. 15. 6. Ignat. ad Smyrn Ignat. ad Antioch IdeÌ„ ad Trall Ignat. ad Antiochen Idem ad sar Euseb. lib. 3. cap. 23. Hieron aduers. 〈◊〉 HieroÌ„ in Tit. 1. Hieron ibideÌ„ 1. Cor. 1. Cypr. ad Rogat Act. 19. 1. Cor. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pâ— â—2 1. Cor. â— Ioan. 〈◊〉 1. Cor. 〈…〉 1. Cor. 7. 6. Psalme 12. verse 40. vers 25. Iâ—enae Gen. 2. Exod. 20. Apoc. 1. Psalme 118. HeroÌ„ ad Maâ— Aug. in â—s 44. â—â—â—ron ibid. 〈…〉 â—oh 3. Cypâ— ad rogat Hieron ad â—liod Theodoâ— in â—hilip 1. Acts. 1. 20â—â—sal 109. Hilar. in Math. 24. Apoc. â— 1. 2. 5 Instit. lib. 4. cs â— Sect. 1. Sect. ◠〈◊〉