factions in your kingdome as Socrates did his wife Zantippe to try your owne patience and the Churches constancie But to answere the point if this superioritie came by a custome in the Apostles times and they wee must thinke did nothing derogatorie to their Masters precept why then should Hierom say it came not by the truth of the Lords ordinance Clemens Alexandrinus by a pretty distinction vpon that place 1. Cor. â— yee are Gods husbandry giueth mee a good hint for a fit resolution The Apostles saith hee manured the Church with a double tillage there was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the first that of the Euan. Iohn 20. Haec scripta sunt direct written precepts which our Lord had left them the other which Saint Paul 1. Cor. 11. calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 things vnwriteÌ„ which they either did or spake as the times occasioned and the holy Ghost directed If any thinke that this maketh way to Popish traditions vnwritten verities It is no other then Saint Pauls owne distinction of Praeceptum and Concilium out of his owne practise 1. Cor. 7. 6. that hee spake some thinges by permission some things by precept This speake I saith hee againe Verse 1â— not the Lord did Paul vtter any thing contrary or not agreeing to the Lorde his Maisters doctrine No but perswading himselfe Verse fourtie that hee also had the spirit of God though I haue saith hee Verse 25. no commandement from the Lorde yet I give this aduise So meaneth S. Hierom that this Matority of Bishops is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that vnwritten husbandry whereof Clemens speaketh vz that there is no written precept or expresse rule from Christ but yet that it is an Apostolicall tradition and grew to be a custome euen then in all Churches for so Irenaeus long before him calleth it TraditioneÌ„ ApostolicaÌ„ toti mundo manifestaÌ„ Neither doth this obiection out of HieroÌ„ make more against the Priority of Bishops then against the obseruing of the Lordes day wherof that speech of Saint Hierom may be as well yea more truely verified that it is rather ex consuetudine Ecclesiae quam Doninicae dispositionis veritate That the seuenth day shouâ—de bee kept holy there is expresse scripture both afore the lawe vpon the Creation and in the lawe at the fourth commandement but where is there any place either in the Gospels that our Sauiour comanded or in the Acts and Epistles that the Apostles ordained the alteration of Sabatumin DominicaÌ„ the first day to be sanctified for the seuenth In the first of the Reuelation it is once named and called Dies Dominicus which by all testimony was not the seuenth day and so in the ould testameÌ„t there is a day which David so intitlâ— tâ— hic est dies This is the Lords day he hath made it we will reioice and be glad in it and that by all assurance was not the Sabboth The truth therefore is that the Church finding the obseruation but not the first ordinance thereof continued it to be kept and accounted it as an Apostolicall institution And the very same is the true sense of S. Hieroms speech in this point of praelacy sauing that the placing of Bishops is more apparant in the epistles to Timothie and Titus Otherwise hee shoulde much haue forget himselfe for in his episâ—le to Marcella confuting or rather contemning the errors of Montanus this he puts for one With theÌ„ saith he the Bishops are thrust into the third place but with vs in the Christian orthodoxall Churches Apostolorum locum tenent Episcopi The Bishops haue the Aposils room that is the first place Yea els-where he acknowledgeth it to bee Dominica dispositio The Lordes own ordinance though indirectly obliquely that out of the old testameÌ„t 1. alleâ—orically out of Ps. 45. wherin the Church of Christ is repâ—eleÌ„ted in the person of SalomoÌ„s Queen vpoÌ„ those words ver 16. Prepatribus â—ati 〈◊〉 tibi 〈◊〉 Let it not greeâ—e thee saith S. Austen that the 〈…〉 not Peter Paul by whom thou wast begoâ—â—eÌ„ for oâ— thine own brood a fatherhood is grown vnto thee Insteed of fathers childreÌ„ are borne vnto thee Quos 〈…〉 principes sâ—per omneÌ„â—erraÌ„ that is saith S. HieroÌ„ The Gospeâ— being spred through all quarters of the world in them Bishops are placed rulers of the Church Secondly by coÌ„parisâ—n wherein he plainâ—ly 〈…〉 what he meant by those wordes the Custome of the Church namely an Apostolike ordinance Vt Scâ—amus saith he Apostolicas traditiones sumptas de veteâ—i testamento c. That we may know how the Apostles grounded their traditions or ordinance vpon the old Testament and from thence fetcht their Modele this is one particular That which Aaron his sonnes and Leuites were in the Temple the very same let Bishops Presbyters and DeacoÌ„s challenge in the Church to theÌ„ sclues Tâ—is were sufficieÌ„t if we should rest here but neither S. Hierom not they must so passe as if it were not directly the Lords owne institution For Spiritus sanctus not onely by the Apostles who had receiued him in great measure but euen by Christ himselfe who Ioh. 3 was indued with the spirit without measure ordained this Superioritie if we will credite S. Hierom his ancients by many yeeres S Cypri Let the Deacons remember that Apostolos id est Episcâ—pos Doâ—inu ipse elegerâ—t The Lord himselfe choose Apostles that is Bishops but the Apostle after our Sauior his ascention choose Deacons to serue them at the Altar c. For that the Apostles were Bishops besides the rest of the Fathers Hierom himselfe by allusion confesseth Non omâ—es Episcopi Episcopâ—sâ—â—t All that are in the place and carry the name of Bishâ—ps are not Bishops Atteâ—de â—etrum sed 〈◊〉 consider Looke vpon Peter but withall behold Iudas For they whom we now call Bishops were then called Apostles saith Theod. Yea though they all were silent in that point the Holy gâ—ost will confirme it who speaking of Matthiâ—s choise into Iudas his roome in expresse termes calleth Apostolatum Episcopatum Actes 1. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 out of the Psa. 109. Let another take his Bishopship Saint Hilary with many of the Fathers â—fâ—irme that our Sauiâ—r in direct words appointed this superioritie Episcopall ouer their brethren in that place and part of his last Sermon Mat. 24. 45. Who is a faithfull and wise seruant quem Dominus constituet super familiam whoÌ„ the Lorde shall make ruler â—uer his houshold But that which is in the Apocalyps is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 admits no contradiction where our Lord himselfe willeth S. Iohn to write vnto the 7. Angels of the 7. Churches Wherin 3. things are very worthy obseruatioÌ„ First he calleth them Angels there is their eminence both for dignitie and integirtie Secondly they had the tryall both for proofe and reproofe of their Clergie
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
whom Master Beza with others doe principally relie vpon Nam cui notior For who saith Beza was better acquainted with the Historie of the age succeeding the Apostles then Hierom Yes surely a dozen more in print of as great note and truth as hee who all concord the Succession and Superioritie of Bishops to bee Apostolicall But what sayth Hierom First hee will haue this same Excelsiorem gradum of Bishops ouer the Clergie to beginne in Alexandria à Marco Euangelista Aster S. Marke the Euangelist for they would make the preposition to bee exclusiue as if in Saint Markes time neither that Prelacie was heard of nor then els-where but in the Church of Alexandria onely Well could Bishops goe no higher for their Superioritie they need not bee ashamed of their Progenie for Saint Marke dyed and Anniâ—nus presently succeeded him sixe yeeres before the death of either Saint Peter or Saint Paul thirtie fiue yeeres before the death of Saint Iames the Apostle fortie fiue yeeres before Simon Cleophas who was one of our Lordes disciples of whom we reade Luke 24. Who was Bishop of Ierusalem after Saint Iames and therefore made Bishop because hee was our Lordes kinsman as Eusebius witnesseth So that this Superioritie though it began as they say in the next Successor to Saint Marke was extant in the Church these Apostles viventibus videntibus approbantibus liuing seeing approouing it for silence argues if not an approbation yet no dislike But Hierom confesseth that Saint Marke himselfe the inâ—erpreter of Saint Peter for the Gospel which beareth Saint Markes name hee receiued from Saint Peters owne mouth as some write was the first Bishop of Alexandria And were there Bishoppes onely in Alexandria No for Hierom also witnesseth that Iames the iust our Lordes brother was the first Bishop of Ierusalem and so ordayned by the Apostles presently after our Lordes passion yea Bishops doubtlesse but not Superiors ouer their brethren before that time which was after Saint Marke Ignatius who as Hierom himselfe recordeth conuerâ—ed with the Apostles and saw Christ in the flesh by good likely-hood as some thinke one of those fiue hundred brethren of whom Saint Paul 1. Cor. 15. 6. speaketh Or rather as Ignatius of himselfe witnesseth euen then when Christ sayde to his Disciples Handle mee and see for a spirit hath not flesh bones c Luke 24. â—9 The second Bishop of Antioch after Saint Peter writeth to the Anâ—iochians for amongst them hee was a Presbyter to remember Euodius their Bishop who first receiued from the Apostels 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Praelacie and Superioritie aboue vs for Episcopus est sacerdotum Princeps saith the same Father els-where And afterwardes when himselfe came to bee Bishop of the same Church beeing caâ—yed to Rome to bee martyred for his profession hee writeth vnto the Pastors and Clergie of Antioch that they would be diligent in feeding the Flocke committed vnto them vntill God did shewe vnto them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 him that should rule ouer them after his death But in his Epistles ad Sarsenses inioyning in particular each order his subiection Presbyters be obedient to your Bishop Deacons be subiect to your Presbyters and Lay-men to all His conclusion is very patheticall My soule for theirs who obserue this order the Lord will be alwayes with theÌ„ This was blessed Ignatius to whom our Sauiour appeared and spake in the flesh And Clemens of Alexandria in a Storie that hee rehearseth of S. Iohn reporteth that the said Apostle after his returne from Pathmos in some places where he came made Bishops and chose into the Clergie such as the Holy-Ghost thought fit and vpon occasion of a yong man of whom he tooke especial liking turned vnto a Bishop who was as the story speketh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Superior or set ouer them all committed the youth to his Custodie which Bishop after his returne he called Caput illius Ecclesiae the head of that Church Yea Hierom himself acknowledgeth that vnles to the Bishop there be giuen Exors quaedâ—m ab omnibus emiâ—â—ns potest as an extraordinary peâ—reles preheminence aboue the rest tot essent schismata quot sacerdotes there would be as many schismes as there are Preestes And this shall serue foâ— the first obiectioÌ„ out of Hierom. But the second is that which they vrge most for that seemeth to strike home namely that this Maioritie of Bishops came rather ex consueâ—udine Ecclesiae by the Churches custome quam dominicae dispositionis veritate then by the truth of the Lordes ordinance Some I know both Papists and Protestants are so angry with Hierom for this that they ranke him with Aerius in the number of rank Heretikes as maintaining by this speech the Parity of ministers A wrong to that Father doubtles For what Church meant he to whose custome he ascribed it the church in the Apostles times or after if in the Apostles times shall wee thinke S. Hierom wold fasten vpon them such a crime as that they would erect such an office contrarie or not consonant vnto their Maisters prescript And yet it is certaine hee meant of that Church for in the same place shewing what occasioned this Preheminence of one aboue the rest he saith it began when the Divell made that faction in the church that one wold say I am of Paul and another I am of Apollos a thirde I am of Cephas and an other I am of Christ and this was as appeareth 1. Cor. 1. in the time and prime of the Apostles Yea indeede Hierom is direct that the suppressing of schismes occasioned the first sourse and erection of Bishops as the best remedy against them And when were schismes more rise then in the Apostles times There is no Church to whom Saint Paul writeth an epistle but he complains of them Where by the way two thinges wee may obserue here-hence by this occasion of Saint Hieroms speech First that of Saint Cyprian that this maligning the superiority of Bishops is an infallible note of Schismatikes For as you might know that Demetrius and his fellow Goldsmiths by raising a tumult against Paule were Dianaes tradesmen because they foresaw if Christ were preached downe must Diana and withal their gaine so may wee descrie who are inclined to Faction by their spurning against this superiority because if Bishops bee raised their Schismes must bee scattered Secondly if aduancing of Bishops bee the suppressing of Schismes as their owne author affirmeth and Saint Paul prophesieth 1. Cor. 11. Oportet haereses esse that there must and will be heresies and Schismes while the world standeth then surely it behoueth your Maiestie to whome the care of Church and kingdome is committed if you will haue Schismes abandoned to maintaine and continue this government Episcopall vnlesse as it pleased you to write to your most noble sonne you wil retaine