ONE OF the four Sermons PREACHED BEFORE THE KING'S Majesty, at Hampton Court in September last. THIS Concerning the Antiquity and Superiority of Bishops. Sept. 21. 1606. BY The Reverend Father in God William Lord Bishop of Rochester. LONDON Imprinted by I. W. for Matthew Law 1606. To the Kings most Sacred MAJESTY. IT was your majesties express Commandment, (most dread Sovereign) that this SERMON should be printed: your highness intention therein very honourable, that neither by misreport it might be traduced, nor through oblivion perish in the air where it was uttered: but that they which heard it, might record it; they which heard it not, might read it; & that almight be satisfied. This royal purpose of your Majesty, either prejudice to the question, or malignity to the person, will, I fear pervert: for more largely and sound hath this Theme been handled, & yet the labour lost in forestalled conceits: & by men more popularly applauded, & more profoundly learned, than myself; and therefore small hope that I shall persuade. But be the event as it haps, I have, in the mean time, discharged both my conscience in discussing the point sincerely, &, I trust, unoffensively; &, withal, my duty to your Majesty, whose unworthy servant I am, and for your Highness many gracious favours most deeply obliged: in which acknowledgement I will live & die; and, which is the whole requital I can make, heartily pray for your majesties long life, and prosperous reign, that you may be (which, I am sure, your Majesty desires) a King of Peace, as in juda & Israel, your temporal state; so in Mount Sion also, in the state & among the Persons Ecclesiastic; effecting in us all, both of Kick and Church, unity in doctrine, unanimity in affection, uniformity in obedience to your majesties Supremacy, whether in matters, either absolutely necessary as enjoined by God, or in themselves indifferent, but authoritatively necessary, as Commanded by yourself; in which desire, rather than hope, I end and rest Your majesties poor chaplain, most devoutly bound W. ROFFENS. TO THE MINISTERS of SCOTLAND, my Fellow Dispenser's of God's mysteries. BRETHREN (for as I esteem you, so will I style you, judge you of us as you please) some of your sort, being at this Sermon when it was preached, were desirous that it might be printed. The end of their request themselves best know. If to traduce it in their Preachings (as many of your Ministers serve other Books of mine, not sparing myself, as I am credibly informed) they shall do as many use, but not as they ought. Charity's precept is to speak well of all; yea, even Civilities rule, not to backbite the absent. If to read it for their further satisfaction, as not accustomed to the accent of our Pronunciation (for so it was said) it hath pleased his Majesty I should yield to their request: although their Notes they took, with some personal conference easy for them to attain, might without this noise have effected that. If to answer it (for that also was given out) let it be with modesty and learning, nothing shall be more welcome. (and yet we may say therein as the Emperor of the cobblers Crow, Satis istarum avium habemus domi). Indeed, this purpose for answer I rather suspect, because I understood of a Challenge offered in an Admonition Epistolar to your late Parliament, directly confronting the main subject of this Sermon, namely, that the Calling Episcopal hath neither God's word, ancient Canon, nor learned Father to abbett it. To say this, not to prove it, is but Hercules tragical club in the Poet, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. massy in show, but of cloth & straw, an affrighting vanity; to aver it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & not to be able to maintain it, were but Ignorances' brood in Nazian: breaking the shell and cackling afore it be full hatched, Naz & Thucyd. a precipitate boldness: to avouch it and make it good, were a labour worthy your travail, and of us much desired. And yet neither this your Challenge, nor the Maintenance thereof, when it comes, might any way concern us, it being a combat within your own lists: saving that the Challengers, not enduring 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bishops within their own Church, could not refrain, but contra●y to S Pe●ers charge, in the very same letter make themselves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bishops and Censurers of other Provinces, 1. Pet. 4. 15. by intituling the Church-governors among us, PAPISTICAL English Bishops. A slanderous Epithet (pardon me brethren, and yet S. Hierom saith, that he which is suspected, much more accused of Heresy, may without pardon ask, bre●k the bond● of patience) a slander, Isay untrue and unchristian. For first, every opinion or Ce●remonie which in the Cockpit of Elderlings i● concluded to be POPERY, is not so Secondly the world can witness that English Bishops have for Religion done that, which never any clerolaical Consistorien, or Bench Presbyterian, either Southern or Northern durst, hath, or can perform, viz. written learnedly and laboriously, disputed sound suffered manfully, and died constantly in defiance of PAPISTRY, readily inclining both their heads to blocks, and their bodies to stakes, rather than by DECLINATORS from their lawful Prince's tribunal, appealing to any Synodical Convention whatsoever. This, doutbles, is PAPISTICAL, the other APOSTOLICAL: for S. Paul appealed to Caesar his judgement seat, as the supreme; whereas PAPISTS & PURITANS will have the King, but an HONOURABLE MEMBER, not a chief Governor in the churches of his own Dominions. But to return if an Answer hereunto, be the Babe we must attend, (and of it I oft hea●e) not ●uno Lucina, but Charitas & Veritas ●erte open. Let love of truth conceive it, truth of judgement breed it; variety of reading frame it; modesty of style deliver it▪ ornaments of learning cloth and adorn it, and we will embrace it: not doubting then, but like a modest & true borne child, it will speak in the language, and with reverence of Antiquity. In the mean time, God grant both you and us Obedience and Hume●●●y, that, to our Sovereign; this, within our own hearts: so shall we neither under-vallue him, nor overween ourselves. Farewell in Christ. Your loving friend, and fellow Minister in the Gospel W. ROFFENS. Obseruaos Regis, & praecepta juramenti Dei. Eccles. 8. 2. Escapes made in the Printing. Only one or ●. of substance: the rest, which are but in points or accents, the courteous Reader may please to amend: in the body of the Sermon Pag. 16. lin. ●. for Psa 18. read Verse 18. Pag. 19 lin. 9 for No mean Praesbyteriall. The professors of Boem, wish etc. read No mean Presbyterian, the Professor of Berna wisheth etc. Pag. 20. lin. 2. (that his authority) read that is, his authority, Pag. 21. lin. 17. of that gift, read of that guess. Acts 20. 28. Take heed to yourselves, and to the whole flock (In quo Spiritus Sanctus vos posuit Episcopos) in which the holy ghost hath placed you Bishops, to feed the Church of God, which he haeth purchased with his own blood. THe Conuenting of Bishops and the inferior Clergy into Synods, whether Occumenicall, for whole Christendom, or national for one Region, derives the antiquity from this book of the Acts. The General Counsels from the fifteenth Chapter, the national and Provincial from this 20. Naz. ep. 42. ad Procop. And howsoever Greg. Nazian: seems to decline all Counsels, 1. Cor. 11▪ 17. concluding of them as Saint Paul of the Corinthian Assemblies, that they meet together 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, bringing with them more loss than gain to the truth; yet the Church hath by experience found, that as they have Authoritatem v●errimam, being grounded upon a practice Apostolical, so have they, ●aith Saint Austen, August. Vsum saluberrimum, they are of a Physical nature, as necessary for the body of Christ, which is his Church, as Physic is for the natural body of man: the same two ends being of them both, either to prevent or cure. If any Heresy in doctrine, or enormity in manners, like a fretting Gangrene, have already eaten into the Church, (whereof Saint Paul complains to Timothy) then is it Synodus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 2. Tim. ●. 17. the Clergy meets to cure the malady, either by incision or infusion; if a fear of a future disease, whereof those superfluous itching humours, 2. Tim. 4. 3. 2 Tim. 4 3. do occasion the conjecture, then is it Synodus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Assembly meets to prevent the mischief. That this Synod here in this Chapter met to both these purposes, is the opinion of some Divines, Saint Paul the Precedent of the Convocation, calling together the Clergy of Ephesus, verse 17, first concerning those beasts of Ephesus, whereof himself speaketh in the Epistle to the Corinthians (their whelps are multiplied with us in England) which made a jest of the soul's immoralitie, 1. Cor. 15. 32. and the body's resurrection; and so he convented them add Medelan, by cutting off that Strumam to stay the infection. Secondly, because in the next verse to my Text, he foresaw dangers, both foreign and domestic, both Lupos ingredientes Vers. 29. Wolves entering, and devouring the flock; and Canes oblatrantes, even the very dogs of the flock misleading and seducing them, he therefore assembled them ad Cautelam to make them wary. And this last is the most apparent subject of this whole Sermon ad clerum, and thereunto the most emphatical and inforceing motive, this ergo, this illative for Attention, Take heed therefore etc. Which some, not unfitly, do call Saint Paul his trumpet, not that whereof he speaketh in the 1. Cor. 14. 8. 1. Cor. 14. 8. which sendeth out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a dull and uncertain sound: but like the trumpet of Sinai, Exo 9 16. wherein there is both Clangor and Horror, the shrillness thereof able to awake the most slumbering spirit, and the horror to amate, to affright the sturdiest heart. Whereupon some of the Father's doubt whither they may call it Tubam or Tonitru, a trumpets blast, or a thunder clap, so vehemently it rattleth out this Episcopal, this Pastoral cautel▪ First intrinsically, Take heed to yourselves, for as a City mounted on a hill cannot be hid, but is subject to many a flaw, Mat 5. 14. so Qui sibi nequam cui bonus? He that cannot rule himself, 1. Tim, 3. 5. is unfit to rule the Church; and if the salt itself be unsavoury, wherewith then can it season other things? Secondly, extrinsically, Take heed to the (Flock) for Christianity extendeth both her charity and industry to the good of others; Philip 2. 4. yea, to the (whole Flock) as Ezekiel doth particularise it, Ezech. 31. 39 to strengthen the weak, to heal the infected, to splint the spreined, to reduce the wandering, to seek the lost, to cherish the strong: this is the Clangor of the Trumpet. Sed sonitus buccinae ad huc crescit in maius & prolixius tenditur, saith Moses of that Trumpet, Exod. 19 19 Exod. 19 19 And still Saint Paul raiseth his blast by a threefold enforcement. First, expressing the burden of the office itself, Posuit vos ad (Pascendum) ye are set to Feed, for God loves no loiterers, either in the market unhired, or in the vineyard enclosed, but Mat. 20. 8. Call the labourers and pay them. Secondly, the author of the office, Spiritus Sanctus, for no man, saith Paul, taketh this honour unto himself but he that is called of God, Heb. 5. 4. who imposeth the office, and will exact the account. Thirdly, the quality of the flock which is to be fed, even that which Saint Peter calleth populum acquisitionis, 2 Pet. 1. 9 a precious people, purchased with a price of greater value than a King's ransom, as it is here, with blood, with God's blood, with Gods own blood; (which he hath purchased with his own blood) this is the horror of the Trumpet. Now then, let him that hath an ear, hear what the spirit speaketh unto the Churches, Apoc. 2. 7●. saith Saint john; or rather foundeth out to Churchmen: ●say. 51. 17. for there is no Clergy man, unless he hath, as the Prophet speaketh, caroused the cup of slumber ad fundum, even to the very dregs, but the voice of this Trumpet will be unto him, as samuel's message, 1. Sam. 3. ●. making both his two ears to tingle, and his heart strings to tremble. Every blast of this Trumpet, and part of this Text thus dismembered, to express to the full, I should want both wind and time. I purpose therefore to take Saint Peter's course in his Sermon, Acts 2. who, though he took a long text, ●ct. 2. even four verses of the sixteen Psalm, yet principally insisted upon one verse, which hit the point whereof they most doubted: so, to select out of this long Text a few words, which are drawn into question against the calling Episcopal; for it hath been a long time buzzed into the ears of many, that the function of Bishops is but an human Invention. The words therefore are these (In quo spiritus sanctus vos posuit episcopos. In which the holy ghost hath placed you Bishops.) The discussing whereof, shall be like the trial of an Ephra●mite, judg. 12. 6. by shibboleth and Siboleth, to see whether it lisp for the Presbytery, or speak fully for the Praelacy. The first is coniectuall, because whom verse 17. he calleth Presbyters; them in this verse he entituleth Bishops, their names not distinct, their offices therefore are not different: that is their conclusion. The second, I think, is direct, these words describing fully every part of the outward function of Bishops. First, their pre-eminent superiority in the word (Episcopos) for as there are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seers Philip: 3. 17. Philip. 3. 17. which expresseth the duty of each Pastor over his flock, so are there 1. Pe. 5. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) such as must visit & overlook both the Flock and the Seers. 2. in the word (posuit) both their Cathedral Seat, this word only distinguishing a Bishop from an Apostle (setting aside their extraordinary endowments, and immediate calling) the Apostles function being an unlimited Circuit, Ite in universum orbem Mat. 28. 19 Mat. 28. 19 the Bishops a fixed or positive residence in one city: as also (posuit) not a change or regency like the Levitical service, a weekly, monthly, or annual course, but (posuit) settled in their persons during life. Thirdly, their Diocesan jurisdiction (In quo universo) for a Parochian assembly, a petty parish, came not within S. Paul's cognisance for a Bishop. Fourthly, the author of these all (spiritus sanctus) this calling being no human invention: for every plant which my heavenly Father hath not 〈◊〉 shall be rooted out. Mat. 15. 13. Fifthly, the manner thereof, that is also in the word (posuit) First posuit actu, he acted it by the hands of the Apostles, and so the Episcopal function is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an ordinance Apostolical Secondly, posuit iure, he hath enacted it for succeeding posterity, and so it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a Canon or constitution of the whole Trinity. These are the parts, many in number, easy for proof, and yet hard in the task, only in this respect, because of whatsoever shallbe uttered by me in this discourse, Eccle 1. 10. that of Solomon is verified. Non valet quisquam dicere, ecce hoc recens est: so many treatises there have been compiled, conferences had, books stuffed with proofs in this argument, to which nothing can be added and less hath been answered. (for an answer worse than silence, is less than nothing) Notwithstanding, though Quintilian & Seneca do both of them repute it to be tardi ingenii, to set a man's wit working no further than his reading, I had rather in such a case, which stands upon authority, Sapere excommentario & to be wise by other men's labours, then sapere prae commentario, as some in this very point do, who, like unto him Ezec. 28. 3. Ezech. 28. 3. taking themselves to be wiser than Daniel, (for he grounded his wisdom upon books reading) prefer their own fancy before all antiquity. Dan. 9 2. My humble request unto you is, it might please you to cast off all prejudice either to the question in hand, or the party that handles it; and before I enter it, to join with me in humble and hearty prayers unto almighty God, that what shall be uttered by me his unworthy minister may turn to his glory and to your instruction in Christ jesu. In which prayer etc. The prayer. The first thing I am to handle is the priority and superiority of Bishops over their clergy in this word (Episcopos) IT is Saint Paul's rule, 1. Cor. 14. 4●. that all things be done decently and in order, for where there is no order there can be no decency: the best means for order, is, when S. Paul's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 commandment with authority, Tit. ●. 15. is followed with S. Peter's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a subordinate obedience. 1. Pet. 2. 13. No place doth order become better than the Church of Christ, which himself in the Canticles calleth Aciem ordinatam, Cant. 6. 36. an army well marshaled, wherein every company hath a Captain, & both Captains and companies are under one General. For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, equality in government is the entertainer of confusion saith the Philosopher, 〈◊〉 polit. & that is so fit guest for the Churches of the saints saith the Apostle. 1. Cor. 14. 33. Wherefore, as the great shepherd of Israel professed of himself that he led his people, & governed his flock with two staves, Zach. ●●. 7. which, Zachary the eleventh, he called the one bands, and the other beauty: so the great claviger of heaven which hath the key of David that shutteth and no man openeth, openeth and no man shutteth, Apoc. 37. for his Church government hath left two keys in the 16. of Matth. the one clavem scientiae the key of knowledge, Mat. 16 19 the preaching of the gospel, Luc. 11. 52. which as the more essential part are the bands of our function: for that necessity is laid upon us, and woe unto us, saith Saint Paul, if we preach not the Gospel, if we turn not that key. The other of power and jurisdiction, which by distinguishing of functions, causeth as Saint Paul describes it 1. Cor. 12. Cor. 〈…〉 a singular decency in the Church of Christ: the one imposeth a duty, & haec oportet f●cere; there is Zach. his first staff. (B●ndes) the other maketh for the comeliness of the regiment, & hac decet fieri, there is Zach. his second staff (Beauti.) And as the Father and the Son so the holy Ghost also would make it known, that as in his dedit, Ephes. 4. Ephes. 4. 7. the gifts which he hath conferred upon Churchmen, there is an imparity; and some better than other covet after the best gifts 1. Cor. 12. 1. Cor. 12. 31. so in this (posuit) the functions and offices of the Church, he hath appointed an inequality, and some to be higher than others, not only that there be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. Cor. 12. 28. 1. Cor. 12. 28. some to govern, some to obey, but that among the governors there should be a disparity of honour in the 1. Tim. 5. 1. 〈◊〉. ●. 17. some to be advanced with double honour in respect of others. This is the project of the whole Trinity for Church government, and their practice was semblable. For God himself in the old Testament in the parity of priesthood alotteth an imparity of government, one Levit above an other, Priests above them, and the highpriest chief of them all: So Christ, while he lived on earth, of 84. whom he appointed for the general service, which Saint Luke Act● 6. 4. Act. 6. 4. calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the ministration of the word, he selected 12. to be the principal and superior to the other; which appeareth manifestly, Act. 1. Act. 1. For as an Apostles room became void, one of the 72. was chosen into his place: yea even of those 12. there were, as S. Paul entitles them, Summi Aposto●● the chief Apostles, 2. Cor. 1●. 5. by good conjecture those 3. Peter, james, and john, whom in the 2. to the Gal. ●al● 2. 9 he calleth Columnas, Pillars. For those 3. alone did our Saviour make partakers of his transfiguration on the mount, Mat. 17. Mat. 17. 1. and of his agony in Geths●many, Mat. 26. Which Selection did not so much express his love to them more than the rest, Mat. 26. 37. as, which Nazian. N●z●an. well observeth, argue their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 prerogative & pre-eminence above the rest. An evident argument (or probable at the least) Epip. Epiphan. maketh thereof, in that our Saviour dignified them and not the rest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with names & styles of Honour, calling Simon, Peter, & james and john, Boan●rges, the sons of thunder. Mat. 3. 16. ●7. So the holy ghost, after Christ's ascension, first Symbolically 1. Cor. ●●. 1. Cor. 12. 12. distinguisheth persons ecclesiastical placing some as the head, others as the eyes, others as the feet, all together, like members of the body, with equal concord, but unequal dignity, conspiring together for the safety of the whole. Secondly, directly, in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. Tim. 3. 13. ●. Tim. 3. 13. which the Geneva hath not well translated, They which have ministered well. For the words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Those which have discharged the office of a Deacon 〈◊〉 prepare unto themselves, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 to ascend to a higher degree, as first to be Presbyter, and then Bishop. Which taketh away that distinction of Priority in order▪ not of degree; as if the calling Episcopal were a Numeral, not a M●nerall function, a Priority in order, and not a Superiority in degree. For the word properly signifieth a stair or step, as Act. 21. 35 ●ct▪ 21. 35. Paul stood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, upon the stairs. Which interpretation of mine, both Councils and Fathers do co●firme: 〈◊〉 Concil●u● African, calleth the three functions ecclesiastical, 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 every 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Sardie. ad culmen Episcopatus. Conc. Calcedom. Chal. To reduce a Bishop, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 back to the degree of a Priest is sacrilege. So Nazian. Nazi. vit. Ath● speaking of Athanasius saith, that he had 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as much pre-eminence & honour for his virtue as by his dignity, & degrees. Of Saint Basill also he saith, vit. Basil. that he rose to his Bishoprik, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the order and law, of the spiritual Ascent: which metaphor Saint Hierom himself useth to Nepotian, Hier. ad Nepot. if thou desire the office of a Bishop, gaudeo de ascensu, I rejoice at thy Climbing: and of the same Nepotian, fit Clericus, & per solitos gradus Presbyter. In the infancy of the Church, these degree; Idem in epit. Nep. were not distinct, for they were not extant. The first that were made were Deacons, Act. 6. Act. 66. Presbyters there were none solemnly ordained (that we read of) till Act. 14. 23. Ibid. 14. 23. The highest degree which was the function Episcopal, the Apostles reserved unto themselves a long time, and that for 3. main reasons. First, there was no Church established, and but a few at the first converted, wherefore all their whole labour they bend in turning the first key, to open that door of faith Act. 14. 27. namely the conversion of the Gentiles, Ibid. 14. 27: which the Apostle 1. Cor. 16. 1. Cor. 16. 9 calleth a great door & effectual: & all the help they could make either by Prophets, Evangelists, Coadjutors, Pastors, Doctors, Planters, Waterers, or whatsoever was little enough for that work. Secondly after the conversion of many people, even in settled Churches, they hasted not to place a Bishop, for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. No great thing is suddenl●e brought to pass, saith Nazian. and a Presbyter fit to make a Bishop, Nazi●●. 〈◊〉 2. Cor. 2. 16. is hardly found, said a Carthaginian Bishop in an open Synod: Nam ad haec idoneus quis? saith Saint Paul, (though our Church here, for a long time doubled the Echo with a quisquis) The rule therefore of the Apostle being unto Timothy, 1. Tim. 3. 6. that in no case he should take him that was Neophytus, a new convert and make him a Bishop, of them the Church was at that time full; even for that cause also they abstained. Thirdly, few being found fit for that high calling, the Apostles left some Churches to be governed by Presbyters, (reserving still the highest command to themselves) but when they found that humour whereof Saint james speaketh that every man would be a master. jam. 3. 1. ● lin. not hist. (like Pliny his Amphisbaena, a Serpent which hath a head at each end of her body, both striving which should be the maister-head, in the mean time toils the body most miserably, & in the end rents & tears itself most lothsonly) finding I say those 2. effects which use to follow Parity & Plurality, viz. dissension & confusion, Hieron in Tit. cap. 1. & epist. ad evagr. it was generally decreed, as Hierom confesseth, Vt unus caeteris superponeretur, that one should be placed above the rest to govern both Presbyters and Flock, and that the whole care of the Church, ad unum pertineret should belong to one, & he should be styled by the name of Bishop: particularly, over this Clergy here assembled, Timothy, who is subscribed in the end of that second Epistle, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The first Bishop of the Church of Ephesus by imposition of hands 〈◊〉 & so was Titus also styled Bishop of Creta, as in the subscription of that epistle appeareth. Yea but these were S. Paul's Bishop▪ (say some) and between them and ours a great 〈◊〉. True, 1. For variety of gifts and graces of the spirit. A main difference, as 〈◊〉 as between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 1 Cor. 12. 8. their knowledge for the most part 〈…〉 Revelation, 1 Cor. 12. 8. ours acquired with much study and ndustry. 2. In respect of the honour and reverence which their Clergy and flock performed to them. A great difference; 1 Cor. 5. 13. ye see Saint Paul describes it. 1. Thes. 5. to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 more than a superabundant awe and love. For maintenance they and we somewhat semblable, theirs impeached by persecution, ours exhausted by Sacrilege. It is a pretty observation (though a sharp one) which a Romish writer of the Church story long since made, 〈…〉 that the word Conscientia hath had very ill luck, in the Church of Christ, it could never yet be at once in full Syllables; in the Apostles time●, when there was Con and Sci, a 〈◊〉 and a 〈◊〉 Clergy, then entia was defective, they had the 〈◊〉 of the Spirit, but no endowment of possessions: Afterwards when there was Con and Entia a religious (yea a superstitious) and a very 〈◊〉 Clergy, than Sci was 〈◊〉, they were not then the 〈…〉: And in my time (saith he) Con and Sci are both gone, and (like Phil●poemenes army in Plutarch, Plut. in Philopae. which had neither head nor feet, but whole belly) they be all Entia, they have all the Honours, all the Manors and all the ●at of the land: But with us again it is come round, for now that we have Con and Sci, a learned (God be thanked) and a religious Clergy, the Entia are gone, our maintenance is imb●aseled, our honours envied: yea, even that poor Ens & Vrum which by Gods and the kings favour we enjoy, was of late cast whole into the King's mercy, as if they would have made v● non- 〈◊〉. But the authority and pre-eminence over the Clergy, is all 〈◊〉 in them and v●, they receiving it from the Apostles, and we deriving it from them: which is manifest in two principal things, wherein the Bishops then, and we now, are Superior unto the other Clergy which for your better memory may be reduced to two words each very like to other, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. First, Collation of Rewards, which Saint Paul calleth Ordination, Tit. 1. 5. Tit. 1. 5. (the highest honour that a Bishop can reward a Scholar of desert withal, to make him a Priest of the High God.) Secondly, judicial Censure, i● their Consistory and Visitation, not of the Flock only, but of the Pastors also: both which jurisdictions, Distributive and Corrective the Apostles kept unto themselves, till they appointed Bishops either Substitutes in their absence; or Successors after their death. In the Church of the●●alonica, where there were many 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 both Preachers & Governors; 1. Thes. ●. 12. yet saith Saint Paul, If any man obey 〈…〉, ●. Thes. 3. 14. note him by a letter, and shall I come unto you with a Rod? saith he to the Corinthians, 1 Cor, 4, vlt, which Church had many Presbyters; there is the Censure reserved. For the other, Philip though full of the holy Ghost and of power having preached and converted many in Samaria, Act. 8. yet had no authority to lay-hands upon any, but the Apostles were fain to send, from Jerusalem. Peter and john to do that office, there is Imposition of hands reserved: both these they conveyed unto Bishops. First, for Ordination by laying on of hands, in this Church of Ephesus, there were many Presbyters long before Timothy was appointed their Bishop, 1. Tim. 5. 22. yet Saint Paul sent him of purpose to Impose hands. 1. Tim. 5. 22. Tit. 1. 5. and for that intent also he left Titus in Creta. Neither would the Church of Christ succeeding admit any other but Bishops to that business, as not justifiable for the Presbyters, either by Reason, example, or Scripture. First for Reason, it is a rule which admits no contradiction, Heb. 7. 7. saith the Apostle, that he which blesseth, should be greater than he which is blessed, (taking it for the benediction which is ex authoritate not devotione, for the subject may bless the Prince, & man blesseth God in hearty devotion, but the blessing of authority 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. Ambros. in. 1. Tim. 3. Secondly, for example, not one to be showed through the whole story Ecclesiastical, that any besides a Bishop did it. If some one of the inferior rank presumed to do it, his Act was reversed by the Church for unlawful (as in the case of Coll●thus, a Presbyter of Alexandria, Athanas. Apol. 2 in li●●●is Pres. whereof Athanasius and Epiphanius do both make mention, Marit. who took upon him to give orders, for which both himself was censured and what he did was revoked, ●piphan. 〈◊〉. 69. and they received as mere Lay-men, (and no otherwise) unto the communion, whom he had ordered. Thirdly, For scripture, there is none, either of Holy men, or of the holy-ghost, not holymen, for all the Father's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with one consent do contradict it. Chrysostome upon the 1. Tim. 3. and 4. Chrysost. Theodoret. Oecumen. Ambros. ubi supra. Hieron. ad Fuagr. Theodoret upon the same places. Ajax ●●agel. Oecumenius upon 1. Tim. 5. Ambrose is peremptory, that it is neither Fas nor Ius, consonant neither with God's nor man's law, that any besides a Bishop should do it. Yea, Hierom himself who setteth a Presbyter like him in Sophocle, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & advanceth him as high as he can to make him go aequis ceruicibus with a Bishop, yet takes him this one peg down, Excepta Ordinatione, what is it saith he, that a bishop doth which a Presbyter may not do, saving Ordination? No scripture of the Holy-ghost, either analogically by consequent or directly by precept: For analogy, 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? 1. Tim. 5. 21. unto 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 ordain presbyters. Tit. 1. 5. But to each of these there is an objection, First for example, that of Ananias Act 9 Act. 9 who being neither Apostle, not Bishop, only a disciple, laid his hands upon Paul, and had a commission for it. True, but they were Manus curatoriae, not confirmatoriae, as appeareth verse 12. verse. 12● to restore his sight, not to give him his function. Else should he have been first actually consecrated an Apostle of Christ, before he had been baptized into Christ, which was Psal, 18. Secondly for scripture, Saint Paul's precept seems to imply a practice of consecration by the Presbyteri, 1. Tim. 4. 14. in those words (neglect not the grace which is in thee, and was given thee [cum impositione manuum presbyterii] fair colours in show, but they will not hold. Shall the Fathers b●e judges? They all, with one consent, interpret the Presbytery by the Praelacy, that is by the Bishops, for they only (say the Fathers) may do it. Shall modern writers, and the best of them Master Calvin (presbyterii) nor the College, saith he, is here meant, (for the Bishops had then and after a college of priests to assist them in their sacred business, Hierom in Esa. 3. which Saint Hierom calleth (Senatum ecclesiae) but the office, as if Paul should have said (neglect not the grace which was given thee, when by imposition of hands thou wert made presbyter) which interpretation he borrows from Saint Chrysost. Shall Saint Paul himself determine it? 2. Tim. 1. 6. In the second Tim 1. 6. (Stir up saith he the grace which is in thee by the laying on of My hands) So that either Saint Paul was himself that whole Presbyter 〈◊〉, as having in him (being an Apostle, which Bishops also have) all the functions Ecclesiastical, as the Philosopher speaks of anima rationalis, that it hath in it all the inferior faculties both sensitive and vegetative. Or at least he was principal in the action, & without him it might not be done. Which were it so, (yet Master Calvin Calvin. stands resolute that S. Paul alone did it) it preventes a third objection taken out of the 4. justit. lib. 4. c. 3. Carthaginian Council, where there is a Canon that when a Bishop lays hands to give Orders, all the priests present do withal lay their hands juxta manum Episcopi. True, First (juxta manum) so that the Bishop's hand must necessarily and 〈◊〉 b● on. Secondly there is 〈◊〉 scripture a twofould 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or stretching forth of the hand, the first, extended to consecrated and bresse. So did the patriarches and priests in the old testament: our Saviour and his Apostles in the new. The other, stretched out, ad testimo●um, for a witness and assent. rod. 29. 1. The Bishop's hand is the first, for that blesseth and consecrateth, the presbyters assisting do with their hands 〈◊〉 and approve what he doth. How will that appear? demonstratively, 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 never called in question: whereof the examples are infinite, and therefore the divines have very well observed out of that place, 1. Tim. 5. 22. 1. Tim. 5. 22. (lay hands hastily on no man) that the Bishop as he hath manum porrigendam he only hath authority to impose hands, so he hath also manum corrigendam (if as S. Basil speaketh) he hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hands too hasty and easy for admittance into orders without trial and testimony, his hand only is to be corrected. For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is thou Timothy (not the Presbyters) that communicatest with their sin whom thou so admittest. So then since neither the error was imputed unto the Clergy assistant nor the Censure inflicted upon them, the conclusion is found, therefore the authori●●● not committed unto them. Whereupon some, because if they grant Imposition of hands; they see a superiority must needs follow, 〈◊〉 Act. and Monument. have therefore done as it is recorded of a Painter in the time of Queen Mary; who having drawn King Henry the 8. against the Queen's coming through the City in Triumph, with a Bible in his hand being checked by a great Counsellor of State, and willed to wipe it out, because he would be sure to leave no part of the book visible, he wiped out Bible & hand withal so they, with the superiority have removed also the ●●remony, insomuch that in some Churches, as it is well known to your Majesty when they admit any into Orders they shake hands with them; as bidding them welcome into their company, Gal. 2. 9 grounding it upon a Text of Scripture (to say no more) wrongfully interpreted Gal. 2. 9 where it is said that the ●. chief Apostles gave unto Paul and Barnabas, dextras societatis, the right han●s of fellowship, as if they at that time had either given or confirmed unto them their function. Where, as the truth is, that the Apostles finding the doctrine of Paul and Barnabas to be all one with theirs, and also their preaching very effectual in converting many to the faith, thereupon they entered a Covenant that Paul and Barnabas should take the charge of the Gentiles, and they themselves would be Apostles of the Circumcision, and upon this they struck hands. But Paul and Ba●nabas Act. 13. 2. Act. 13. 2. received also imposition of hands at Antioch: If before they came to the Apostles, (as some think) then this shaking of hands (be it for ordination) was superfluous: If after (as others more probably conjecture) then were this defective. The truth is that the A postle Paul received not his function by hands either imposed or stro●ken, but by especial revelation, Gal. 1. 1. 2. The hands imposed Act. 13. were commendative, the right hands strooken Gal. 1. were stipulative, and therefore no mean Praesbyterial. The Professors of Boem wish Imposition of hands in consecration to be retained, as signifying 4 things fit for a Minister, for some of them will have Ceremonies to be significant: And so much shall serve for the first part. We come now to the second that is to Corrective jurisdiction, which Saint Paul to Titus 1. 4. Tit. 1. 4. in one word calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a setting of things to rights. Correction judicial is either Corrective or Coactive, either restraining, where there is too much forwardness, or enforcing where there is a slackness, this the Rod, that the sword Apostolical. 1. Cor. 4. 〈◊〉. Veniam ad vos in virga? 1. Cor. 4. there is the po●. v●inam abscindantur qui perturbant vos, there is the sword Apostolic, ●al. 5. 12. Both these the Apostles kept in their own hands; Gal. 5. 12. as will appear, for example, in the Church of Corinth, where there were many excellent Preachers, Presbyters, of eminent gifts, yet none of them could proceed against the incestuous offendor, 1. Cor. 5. before they had received a Commission from S. Paul, who being offended that they had no sooner informed him, jam iudic●●i (saith he) as soon as he heard it [I have already decreed to deliver him to Satan] He did not say decreed that you shall deliver him: and therefore willeth them in the name of Christ and his spirit (that his authority) being with them to execute that his decree, and deliver him up, whether, by excommunication or corporal infliction, is not to this purpose. But where they placed Bishops unto them they transmited the same pre-eminence. Against an elder receive no accusation, ● Tim. 5. 29. saith Saint Paul to timothy, he saith not against a Co-Presbyter, as his equal, but he speaketh unto Timothy a Bishop as a judge of Presbyters saith Epiphan. Epiph. lib. ●. In particular, Hae●. 75. if any of the Clergy, do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, preach any other doctrine than that which is ●ound, 1. Tim. 1. 4. prohibe, command him not to do it. If any of them do preach profanely or bablingly, ●. Tim. 2. 16. Cohibe, restrain 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 unto him 1. Tim. 5. 21. 1. Tim. 5. 21. I charge thee before God, Christ jesus, & his elect Angels that thou proceed in this order, without prejudice or partiality (the 2 cu● thro●es of all upright proceedings.) For had he been to sit in the Consistory; only to cap voices, himself having no Negative, scarce a casting voice, allotted him, what fear might be either of his prejudice to the cause, or partiality to the accused, sithence that, as in Arithmetic, the number of voices do there over sway, and not the weight of reason. Again of all Presbyters is expected the ability, Tit. ●9. & to each of them committed the authority 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to censure gaine-●aiers, but with force of argument, not in place of judgement. Tit. 2. 15. For unto Titus alone, a Bishop, was that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that universal authority Tit. 2. 15. Tit. 2. 15. commended, both for pulpit & Consistory, [for I have lef● thee at Creta to reas esse things amiss] saith the Apostle unto him Tit. 1. 5. Tit. 1. 5. For particulars if any preach otherwise then becomes him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is thy du●● to put him to silence Tit. 1. 10. Ibid. vers. 10. And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reprove some of them sharply▪ as the word signifieth, even with cutting them short, that their unround doctrine infect no further. And again, if an Heretic, after the first and second admonition recant not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 avoid him, that is excommunicate him, Tit. 3. 10. Tit. 3. 10. To say this authority was committed unto either of them as Evangelists First, that is but a conjecture, for there is as good proof that Timothy was an Apostle as that he was an Evangelist; for he that said unto him, 2. Tim. 4. 5. 2. Tim. 4. 5. Fac opus Euangelistae, Do the work of an Evangelist, (which is the ground of that gift) the same said also of him 1. Cor. 16. 10. 1. Cor. 16. 10. Operatur opus Domini sicut ego, He work the Lords work even as I; And we all know Saint Paul was an Apostle. Secondly, the work of an Evangelist ceased with the function, as being but temporary and personal, but these things which Saint Paul enjoins to Timothy, as a Bishop, must remain in the Church government, to perpetual succession. For so the Apostle, 1. Tim. 6. 14. 1. Tim 6. 14. chargeth him before God and his son Christ that he keep these Injunctions without stain, or chang●, ill the coming of our Lord jesus Christ. Which timothy could not perform in his own person, who (as the Apostle knew) could not live so long: Ambrose in 〈…〉. cap. 6. therefore as S. Ambrose well observeth, it is spoken to Timothy a Bishop, as a precept for those that should succeed him in the same function, much less were they imposed upon 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. Mat. 24. 45. he that was appointed Rector super familiam, Steward of the household: under the chief Lord, was in the 49. verse called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a fellow servant with the rest of the Meany: all servants under one Lord, but yet some superior to other in Office. In the Civil state, being more familiar unto you, this distinction will be more apparent. For the style of Bar●n is a ti●tle belonging to men of great Honour, and of noble birth, but yet communicable to men scarce of mean Worship, Yea, even in that honourable rank, both Earls, and Lords are called Barons, yet their places and Dignities unequal: every Earl being a Baron, but every Baron not an Earl. So in this case, both Bishops and Priests, in respect of that general service to our Lord, 1. Cor. 4●. the Dispensation of his word and mysteries, are all Presbyters and fellow-Presbyters, but the styles being communicable the terms are not convertible, for every Bishop is a Presbyter, but every Presbyter is not a Bishop. For S. Peter calleth himself a Presbyter. 1. Pet. 5. 1. 1. Pet. 5. 1. and yet he was an Apostle, the community of names confound not the offices. Neither shall we ever read, that any of those things enjoined by Paul to Timothy, were committed to Presbyters, either to a singular person, or to a whole College, where there was not a Bishop. Whereupon the very same authority, both of Ordination and jurisdiction, the Churches succeeding reserved to their Bishops only. I marvel, saith Hierom, that the Bishop of the Diocese wherein Vigilantius is a Presbyter doth not crush that unprofitable vessel with his Apostolic rod. Hierom. ad ●iparium. And it is thy humility, Cyprian. ad Rogat. saith Saint Cyprian to Rogatianus a Bishop, that thou wouldst complain to me of the contumely offered unto 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 Bishop, and the authority of thy Chair, have power sufficient to revenge thyself on him: And therefore willeth him ●hat if the Deacon do still persist in that his malapert carriage, he should either Deponere, or abstinere, Depose him from his ministery, or suspend him at his pleasure. And thus much of the Superiority of Bishops over their Clergy: the nature whereof, what it is you see. We must now come to examine the authority, whereon it is grounded, and that is, in these words, Spiritus sanctus, the Holy Ghost, For his authority runs through all the parts, as in the beginning I told you. Of his immediate designment, of any to the place, we speak not yet, though ●ome refer the calling of Timothy, to his Bishopric, upon those words, 1. Tim. 1. 18. [per Prophetiam] thereunto. Oecumenius upon that place, Oecumen. ibid. infers that general conclusion, that Bishops were not made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pellmell, at all adventures, but by the Commandment of the Holy Ghost; we speak of their appointment, by men endued with the Holy spirit from above, Luc. 24. 49. that is, the Apostles, (for every ordinance Apostolic, we take to be the action of the Holy Ghost) In trial whereof we will follow M. Beza. Ad tract. de diversis grad. cap. 23. Surely, saith he, Si ab ipsis Apostolis profecta esset etc. If I could find this superiority of a Bishop over the rest of his Clergy, to have proceeded from the Apostles, I would not fear to attribute it Divinae in solidum dispositioni, Wholly and fully to the divine Institution; August. de bapt. contra Donat. ca 24. lib. 4. Let us then join that issue. Saint Augustine▪ shall begin. That which the whole Church retaineth, and no Council hath first decreed, and was never al●red, must be believed to be an Apostolical ordinance. Now ●or this particular, Hier. ad evag. Saint Hierom himself c●nfesseth●, that not one Church only, but the whole world decreed the superiority of Bishops, Vt unus coeteris superpo●er●tur. As for a Council that first erected it, there is none. The Canons, Can. Apost. ubique. which for the antiquity of them, are called Apostolorum Canon's, Nicen. Con: 4. distinguish the●. Degrees as we now have them. The Nicen Council, which is the first general we have in print extant, Can. 6. etc. 7. reckoneth them in the same order, with the same prerogatives, and establisheth them to be continued according to the ancient and former custom, with this short Aphorism, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. For alteration there was none for 1500. years together; until young josua his emulation, envying that some had the Key of Knowledge, Numb. 11. 29 more than other, [Enviest thou for my sake?] joined with Corah his repining, that some had the Key of power and jurisdiction above others: [You take too much upon you, Numb. 16. 3. Moses and Aaron.] I say, not for 1500 years did any Church alter that Government or opinion: perhaps a peddling Heretic or two, The●al●s in the Church of jerusalem, and Aerius elsewhere, fancied unto themselves a Parity, but their ground was Malecontentment, as Eusebius, and Epiphanius both witness, Epiphan. haeres. 75. because they could not be made Bishops, which they earnestly affected. Egesippus the ancientest Historian cited by Eusebius hath branded Theblis, gesip. apud 〈◊〉. lib. 4. cap. 22. with a mark that will not out, while there are books extant, viz. That the Church of jerusalem, remained no way infected with error in so much that she was by men styled a Virgin: the first that corrupted her was Thebulis, because he was not made Bishop: So that by Saint Augustine's inference, the Institution is Apostolical, and therefore by M. Beza his concession, Divine. But this is perhaps but an oblique and indirect proof. Surely, we are no Arcadians, to fetch our Pedigree from beyond the Moon: shall Histories of fact, or Testimonies of the ancient, be our Heralds for record? Euseb. hist. Eusebius, the most ancient of the Historiographers, that we have, Eccles. ●par●●m for 300. years succession nameth the persons and calculateth the times of the Bishops of four principal Churches of the world jerusalem, Antioch, Rome, and Alexandria; Socrates, Socrat. and Theodoret the rest, Theodoret. who lineally succeeded the Apostles in those Sees, until the Council of Nice, who with 314. Bishops more subscribed unto that General Council. And that which Eusebius witnesseth of those four, 〈◊〉 lib. 4. ca 63. the same doth Irenaeus, more ancient than he, by almost two hundred years, justify to be the case of all the Churches in the world, that the Bishops then governing, could derive their succession from them, to whom the Apostles by hand, delivered the said Churches, to govern in every place. August. ep. 42. 1. Which certain successive propagation, Saint Augustine maketh the main root of Christian society: Tertul. de prescript. and Tertullian, the main proof of true doctrine. And here if I would seem ambitious, in heaping Authors, I might go downward from Irenaeus, through the whole course of the Fathers, delineating this succession, and thereby trouble rather your patience, than mine own memory. The best course therefore to determine this question, in this short time allotted me, will be, as I think, if we make him the umper, whom they make our Accuser, that is S. Hierom, whom Master Beza, with others do principally rely upon. Pag. 145. in resp. ad Sarav. Nam cui notior? For who, saith Beza, was better acquainted with the History of the age succeeding the Apostles, than Hierom? Yes surely, a dozen more in print, of as great note and truth, as he; who all concord the Succession, and Superiority of Bishops, to be Apostolical. But what saith Hierom? First, he will have this same, Excelsiorem gradum, of Bishops over the Clergy, to begin in Alexandria, Higher ad evagr. à Marco evangelista: Aster S. Mark the Evangelist (for they would make the preposition to be exclusive) as if in Saint Marks time, neither that Prelacy was heard of, nor then elsewhere, but in the Church of Alexandria only. Well, could Bishops go no higher for their Superiority, they need not be ashamed of their Progeny: for Saint Mark died, Euseb. li. 1. cap. 24. and Anni●nus presently succeeded him, six years before the death of either Saint Peter, or Saint Paul: thirty five years before the death of Saint james the Apostle: forty five years before Simon Cleophas, who was one of our lords disciples, of whom we read, Luke 24. Luke 24. Who was Bishop of jerusalem after Saint james: and therefore made Bishop, because he was our lords kinsman, as Eusebius witnesseth. Euseb. li. 4. ca 22. So, that this Superiority, (though it began, as they say, in the next Successor to Saint Mark) was extant in the Church, these Apostles viventibus, videntibus, approbantibus; living, seeing, approving it: (for silence argues, if not an approbation, yet no dislike) But Hierom confesseth, that Saint Mark himself, the interpreter of Saint Peter, (for the Gospel, which beareth Saint Marks name, he received from Saint Peter's own mouth, as some write) was the first Bishop of Alexandria. Hieron. p●o●em. in evang. Matthei. Hieron. de scriptor. Eccles. in lacobi. And were there Bishops only in Alexandria? No, for Hierom also witnesseth that james the just, our lords brother, was the first Bishop of jerusalem, and so ordained by the Apostles, presently after our lords passion: yea, Bishops doubtless, but not Superiors, over their brethren, before that time which was after Saint Mark. Ignatius, Hieron. in ●gnatio. who as Hierom himself recordeth, conuer●ed with the Apostles, and saw Christ in the flesh (by good likelihood, as some think, one of those five hundred brethren, of whom Saint Paul, 1. Cor. 15. 1. Cor. 15. 6. Ignat. ad Smyrn. 6. speaketh) Or, rather, as Ignatius of himself witnesseth, even then, when Christ said to his Disciples, Handle me and see, for a spirit hath not flesh & bones etc., Luke 24. ●9. The second Bishop of Antioch, Ignat. ad Antioch. after Saint Peter, writeth to the An●iochians, for amongst them he was a Presbyter, to remember Euodius their Bishop, who first received from the apostles, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the prelacy, and Superiority above us: Idem ad Trall. for Episcopus est sacerdotum Princeps, saith the same Father elsewhere. And afterwards, when himself came to be Bishop of the same Church (being carried to Rome to be martyred for his profession) he writeth unto the Pastors, and Clergy of Antioch, that they would be diligent in feeding the Flock, committed unto them, until God did show unto them, Ignat. ad Antiochen. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, him that should rule over them, Idem ad sar. after his death. But in his Epistles, ad Sarsenses, enjoining in particular each order his subjection: Presbyters, be obedient to your Bishop; Deacons, be subject to your Presbyters: and Lay-men to all. His conclusion is very pathetical, My soul for theirs, who observe this order, the Lord will be always with them. This was blessed Ignatius, to whom our Saviour appeared, and spoke in the flesh. And Clemens of Alexandria, in a Story that he rehearseth of S. john, reporteth that the said Apostle, after his return from Pathmos, Euseb. lib. 3. cap. 23. in some places where he came, made Bishops, and chose into the Clergy, such as the holy-ghost thought fit: and upon occasion of a young man, of whom he took especial liking, turned unto a Bishop, who was, as the story speaketh, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Superior, or set over them all, committed the youth to his Custody: which Bishop after his return, he called Caput illius Ecclesiae, the head of that Church. Hieron. advers. 〈◊〉. Yea Hierom himself acknowledgeth, that unless to the Bishop there be given Exhorts quaed●m & ab omnibus emi●●ns potest as, an extraordinary & pe●reles pre-eminence above the rest, tot essent schismata, quot sacerdotes, there would be as many schisms as there are Preestes. And this shall serve fo● the first objection out of Hierom. But the second is that which they urge most, for that seemeth to strike home, namely, that this majority of Bishops came rather ex consue●udine Ecclesiae, by the Church's custom, quam dominicae dispositionis veritate, then by the truth of the lords ordinance. Some, I know both Papists and Protestants, Hieron. in Tit. 1. are so angry with Hierom for this, that they rank him with Aerius in the number of rank Heretics, as maintaining, by this speech, the Parity of ministers; A wrong to that Father doubtless. For what Church meant he to whose custom he ascribed it, the church in the Apostles times or after? if in the Apostles times, shall we think S. Hierom would fasten upon them such a crime, as that they would erect such an office contrary or not consonant unto their masters prescript? And yet it is certain he meant of that Church, Hieron. ibidem. for in the same place showing what occasioned this Pre-eminence of one above the rest, he saith it began when the Devil made that faction in the church, that one would say I am of Paul, and another I am of Apollo's, a third I am of Cephas, and an other I am of Christ, and this was as appeareth 1. Cor. 1. 1. Cor. 1. in the time and prime of the Apostles. Yea indeed, Hierom is direct, that the suppressing of schisms occasioned the first source and erection of Bishops as the best remedy against them. And when were schisms 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 things we may observe here-hence by this occasion of Saint Hieroms speech. Cypr. ad Rogat. First that of Saint Cyprian, that this maligning the superiority of Bishops is an infallible note of Schismatics. For as you might know, that Demetrius and his fellow Goldsmiths, by raising a tumult against Paul were Diana's tradesmen, because they foresaw if Christ were preached, Act. 19 down must Diana, and withal their gain: so may we descry who are inclined to Faction by their spurning against this superiority, because if Bishops be raised, their Schisms must be scattered. Secondly, if advancing of Bishops be the suppressing of Schisms (as their own author affirmeth) and Saint Paul prophesieth 1. Cor. 11. 1. Cor. 11. Oportet haereses esse, that there must and will be heresies and Schisms while the world standeth, then surely, it behoveth your Majesty (to whom the care of Church and kingdom is committed) if you will have Schisms abandoned, to maintain and continue this government Episcopal: unless, as it pleased you to write to your most noble son, you will retain factions in your kingdom, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. P●. ●2. as Socrates did his wife Xanthippe, to try your own patience, and the Church's constancy. But to answer the point, if this superiority came by a custom in the Apostles times, and they, we must think, did nothing derogatory to their Master's precept, why then should Hierom say it came not by the truth of the Lords ordinance? Clemens Alexandrinus, by a pretty distinction upon that place 1. Cor. ●. 1. Cor. ● [ye are God's husbandry] giveth me a good hint for a fit resolution. The Apostles, saith he manured the Church with a double tillage: there was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, joan. 〈◊〉. the first, that of the evan. john. 20. Haec scripta sunt, direct written precepts which our Lord had left them: 1. Cor. 〈…〉 the other, which Saint Paul 1. Cor. 11. calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, things unwriten which they either did, or spoke as the times occasioned, and the holy Ghost directed. If any think that this maketh way to Popish traditions, unwritten verities, It is no other than Saint Paul's own distinction of Praeceptum and Concilium out of his own practice. 1. Cor. 7. 6. that he spoke some things by permission, some things by precept. 1. Cor. 7. 6. This speak I, saith he again Verse 1●. not the Lord, Psalm 12. did Paul utter any thing contrary, or not agreeing to the Lord his masters doctrine? No, but persuading himself Verse forty, verse 40. that he also had the spirit of God, vers. 25. though I have, saith he Verse 25. no commandment from the Lord, yet I give this advise. So meaneth S. Hierom, that this Matority of Bishops is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that unwritten husbandry whereof Clemens speaketh, vz that there is no written precept or express rule from Christ, but yet that it is an Apostolical tradition, and grew to be a custom even then in all Churches, I●enae. for so Irenaeus long before him calleth it Traditionem Apostolicam toti mundo manifestan. Neither doth this objection out of Hieron make more against the Priority of Bishops then against the observing of the lords day, whereof that speech of Saint Hierom may be as well, yea more truly verified, that it is rather ex consuetudine Ecclesiae quam Doninicae dispositionis veritate. That the seventh day should be kept holy there is express scripture both afore the law upon the Creation, Gen. 2. Exod. 20. and in the law at the fourth commandment, but where is there any place either in the Gospels that our Saviour commanded, or in the Acts and Epistles that the Apostles ordained the alteration of Sabatumin Dominican, the first day to be sanctified for the seventh? In the first of the Revelation it is once named and called Dies Dominicus, Apoc. 1. which by all testimony was not the seventh day, and so in the old testament there is a day which David so entitle t●, Psalm. 118. hic est dies This is the Lords day, he hath made it, we will rejoice and be glad in it, and that by all assurance was not the Sabbath. The truth therefore is, that the Church finding the observation, but not the first ordinance thereof, continued it to be kept, and accounted it as an Apostolical institution. And the very same is the true sense of S. Hieroms speech in this point of praelacy, saving that the placing of Bishops is more apparent in the epistles to Timothy and Titus: Otherwise he should much have forget himself, Heron. ad Ma●. for in his epistle to Marcelia confuting or rather contemning the errors of Montanus, this he puts for one. With them, saith he, the Bishops are thrust into the third place, but with us (in the Christian orthodoxal Churches) Apostolorum locum tenent Episcopi, The Bishops have the Aposils' room, that is, the first place. Yea elsewhere he acknowledgeth it to be Dominica dispositio, The Lords own ordinance, though indirectly & obliquely, & that out of the old testament 1. allegorically out of Ps. 45. wherein the Church of Christ is rep●elēted in the person of salomon's Queen: Aug. in ●s. 44. upon those words, ver. 16. Prepatribus ●ati 〈◊〉 tibi 〈◊〉, Let it not gree●e thee, saith S. Austen that the 〈…〉 not Peter & Paul, by whom thou wast begotten for o● thine own brood, a fatherhood is grown unto thee: Instead of fathers, children are borne unto thee: Quos 〈…〉 principes s●per omnē●errā, ●●●ron. ibid. that is, saith S. Hieron, The Gospel being spread through all quarters of the world, in them Bishops are placed rulers of the Church. Secondly, by comparison, (wherein he plain●ly 〈…〉 what he meant by those words, 〈…〉 the Custom of the Church: namely an Apostolic ordinance) Vt Sc●amus saith he Apostolicas traditiones sumptas de vete●i testamento etc. That we may know how the Apostles grounded their traditions, or ordinance upon the old Testament, and from thence fetched their Model, this is one particular, That which Aaron, his sons and Levites were in the Temple: the very same let Bishops, Presbyters, and Deacons challenge in the Church to them sclues. T●is were sufficient, if we should rest here: but neither S. Hierom, not they must so pass, as if it were not directly the Lords own institution. For Spiritus sanctus, not only by the Apostles, who had received him in great measure, but even by Christ himself, who, joh. 3▪ ●oh. 3. was endued with the spirit without measure, ordained this Superiority, if we will credit S. Hierom his ancients by many years. S Cypri. Let the Deacons remember, that Apostolos, Cyp●. ad rogat. id est. Episc●pos Do●inu ipse eleger●t: The Lord himself choose Apostles, that is Bishops; but the Apostle after our Saviour his ascension, choose Deacons to serve them at the Altar, etc. For, that the Apostles were Bishops, besides the rest of the Fathers, Hierom himself by allusion confesseth. Non om●es Episcopi, Episcop●s●●t, Hieron. ad ●liod. All that are in the place, and carry the name of Bishops, are not Bishops Attend ●etrum, sed & 〈◊〉 consider; Look upon Peter, but withal behold judas. For they whom we now call Bishops, Theodo●. in ●hilip. 1. were then called Apostles. saith Theod. Yea, though they all were silent in that point, the Holy g●ost will confirm it; who speaking of Matthi●s choice into judas his room in express terms calleth Apostolatum Episcopatum, Acts 1. 20. Acts. 1. 20●●sal. 109. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 out of the Psa. 109. Let another take his Bishopship. Saint Hilary with many of the Fathers ●f●irme, that our Saviour in direct words appointed this superiority Episcopal over their brethren, in that place and part of his last Sermon, Hilar. in Math. 24. Mat. 24. 45. Who is a faithful and wise servant quem Dominus constituet [super familiam?] whom the Lord shall make ruler ●uer his household? But that, which is in the Apocalyps, is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 admits no contradiction, where our Lord himself, willeth S. john to write unto the 7. Angels of the 7. Churches. Wherein 3. things are very worthy observation. First, he calleth them Angels, there is their eminence, both for dignity, and integirtie, Secondly, they had the trial, both for proof, and reproof of their Clergy Apoc. 2. 2. [Thou hast examined them which profess themselves Apostles, and are not] there is their pre-eminence for jurisdiction over their brethren. Apoc. ●. 1. 2. 5 Thirdly, the perpetuity of their place during life: Else, what need that threat, ver●e 5? I will remove thy Candlestick. For had he but stayed a month, or a year, the Presbytery would have turned him out of his socket, when his turn was expired. Instit. lib. 4. cs. ● Sect. 1. But as with M. Beza we begun, so will we conclude all with M. Calvin, who d●rects us, for the finding out of Church government according to the divine Institution, unto veterens Ecclesiam, the ancient Church, wherein we shall see, Imaginem quanaan, a certain representation thereof. For howsoever, saith he, the Bishops of that time made some Canons exorbitant from Scripture, yet with such caution, did they constitute their Discipline ut facile videas ni●il ●ere hac part ha●uisse a verbo Dei alienum: that it may easily appear nothing therein almost to differ from the written word. For this particular in hand, Sect. ●. in the next Paragraph, he exemplifieth the form thereof. Out of their number of Presbyters, Pastor's, & Doctors in every city, they chose one to be the chief, whom they entitled a Bishop, (for which he adds a reason) Ne ex ●qualitate, ut fier● solet, dissidia nas●erentur. And lest you should think (as some do) this Bishop to be but a Parson of a Congregation, 〈◊〉. he proceedeth to tell us, that to every such cit●e attributa erat certa regio, an whole territory or Country was annexed, the villages whereof, set their Pastors that fed them from the Cathedral Church, or College of Presbyters, whereof the Bishop was chief, and where he sat. A lively Idea thereof still remaineth with us in the Churches of the old foundation. And this makes way to the parts ensuing, namely, first [Posuit] their Cathedral Seat: and Secondly [In quo] their Diocesan jurisdiction But I fear, I have been too troublesome already, and therefore will here stay my course. God, for his great mercy's sake, grant that the words which have been spoken, may turn to his glory, and our Instruction in Christ jesus, To whom with the Father, and the Holy Ghost, etc. FINIS.