A TREATISE OF THE HIERARCHY AND DIVERSE ORDERS OF THE CHURCH AGAINST THE ANARCHY OF CALVIN.  
Composed by MATTHEW KELLISON, Doctor of Divinity, &.  
Are all Apostles? be all Prophets? be all Doctors? &c.  1. Cor. 12. v. 28. 
And he gave some Apostles, and some Prophets, and other some Evangelists, and other some Pastors and Doctors to the consummation of the Saints, unto the work of the ministry, &c.  Ephes. 4. v. 11. 
Printed at Douai by GERARD PINCHON, at the sign of Coleyn, 1629.   

THE EPISTLE DEDICATORY TO THE CATHOLICS OF ENGLAND.  
RENOWNED CATHOLICS.  
1. True it is which the wise man 
(a) Prou. cap. 21. vers. 30.  averreth, that, there is no wisdom, there is no prudence, there is no counsel against our Lord. For as no creature can resist his power, so noon can over-reache his wisdom. Pharaoh by all his policy and power could not extinguish the Israëlites, but 
(b) Exod. c. 1. v. 12.  the more he oppressed them, the more they multiplied. Why? God stood for them. Herod could not kill Christ, though to be sure of him he killed 
(c) Matt. c. 2. v. 16.  all the litleones in and about Bethleem. Why? the divinity was with him and in him. Saul could never ruin David. Why? God was with David and had forsaken Saul. There was made a long strife (sayeth 
(d) 2. Reg. c. 3. v. 1.  holy Scripture) between the house of Saul and the house of David; David always prospering, and alweies stronger than himself, but the house of Saul decreasing daily.  
2. You (o constant Catholics) are the house and family of David, that is, the true Church of Christ the son of David. Your adversaries, that is, the Sectaries of this time, are the family of Saul, forsaken of God (as Saul was) for their disobedience to his Church. Betwixt these two families there hath been a long strife in our country of England, both challenging the kingdom and Church of Christ: But David (Christ) in you his mystical body, the Church, hath ever profpered and increased, maugre all the rigour of persecution; The synagogue of the sectaries still decreasing and every day lesser in credit and number, though to extinguish you, she used all the Engines of cruelty. You may say therefore with justinus Martyr: 
(e) justin dial. count Triphon.  Quo magis in nos saevitur, tanto plures in Christum, fidem profitentur: The more cruelty is used against us, the more profess their faith in Christ. You may tell them with Tertullian 
(f) Tertulin Apolog. cap. 45.  Plures efficimur quoties a vobis metimur: We are multiplied so often as by you we are mowed: You may glory with saint Leo 
(g) Leo ser. 1. de Natali Apost.  that your Church is not diminished by Persecution, but angmented, and that always your field is clad with richer, and more abundant store of corn, whilst every grain that falleth by persecution doth arise multiplied. The more you seem to lose by martyrdom, the more you gain, many rising for one, because 
(h) Tertul. in Apol. c. 45.  the blood of Martyrs, is the seed of Christians. And so in you, David (Christ) always prospereth and increaseth.  
3. And this your persequntors cannot deny, it being evident to the eye. For they see that notwithstanding their confiscations, confinings, Seizing, imprisonments, deaths (which you have heretofore endured, and yet some times endure) you are more increased and multiplied. Tertullian said to the persecutors of his time: 
(i) Tert. in Apologet. cap. 37.  Externi sumus, & vestra omnia implevimus urbes, jusulas, castella, municipia, conciliabula, castra ipsa, tribus, decurias, Palatia, Seratum, forum: sola vobis reliquimus templa: We are Externes, and have filled all your places, cities, Lands, castles Towns, Counsel ●owses, camps, tribes, bands, palaces, Senate, market place: only we have left the Temples to yourselves. You may say the like to your persecutors: we are externes to you, not in country, but in Church and faith, and notwithstanding all your policy and power by which you have endeavoured to extirpate us; we are so multiplied, that we may be found in your court, in your parliament, in your universities, amongst your nobility, amid your magistrates, yea ministers (if we regard their hearts) and in the thick of your armies: no city, no town, no village, no Parish, no Prison scarce can you found where Catholics are not found, as your officers and Poursuivantes can assure you: only in your Churches and at your service (which our consciences cannot brook) we appear not. So that if I could wish well to Protestant religion, or ill to ours, I would counsel them (as things stand now in England) to surcease from persecution, it having always increased our number and glory, and lessened and obscured theirs.  
4. And assure yourselves (Worthy Catholics) so long as they who are your Pastors feed their Sheep not themselves: So long as they who are your 
(k) Mat. c. 5. v. 13.  salt, be not themselves unseasoned in faith and manners: So long as they who are your 
(l) Mat. c. 5. v. 15.  light, be not themselves endarkened by works of darkness: So long as they who are your guides, run not themselues astray: So long as they who are your heads and eyes, direct well their own actions: And so long as you obey your Pastors, follow the direction of your heads and guides, refuse not their seasoning salt, and shut not your eyes against their light: So long as both they and you stick to God and his Church (as you do) and provoke not his ire and indignatio by evil life: So long you will increase and prospero: So long God will protect you, and either ease you of this heavy yoke of persecution under which you have so long groaned, or he will given you force and patience to bear it: So long as you are constant in your faith and upright in your lines; So long shall you (as Achior 
(m) judit. c. 5. v. 16.  told Holophernes in behalf of the jews) without bow or arrow, and without shield and sword, defeat all that shall fight against you, because God whose cause you sustain, will by his grace fight in you and for you: 
(n) judit. c. 5. v. 24.  But as Achior also said, if there be any iniquity in you, tradens tradet vos, delivering, God will deliver you into the hands of your enemies; and by persecution which should have hardened you, you will break in the hardening, by persecution which should have purged and purified you, you wilbe consumed, and by this fire which should declare you currant gold, you wilbe found to be counterfeit. And you who hitherto never encountered with your enemies but you conquered them, never grappled with them but you boarded them, never fought with them but you foiled them; wilbe forced either to forsake the field with shame, or to yield yourselves prisoners to a base servitude. Your own sins will add force to your enemies, by which they will overmatch you, who else could not match you. For, as saint Hierom 
(o) Heir. ep. ad Helioderum Epise.  sayeth, Nostris peccatis barbari fortes sunt, nostris vitijs Romanus superatur exercitus: By our sins the Barbarous grow strong, by our vices the Roman army (that is we, called Romans for our correspondence with Rome in matters of faith) is over come: Even as our Brittannie (according to that which Gildas 
(p) Gildas lib. de excid. Britan.  writeth) was overunne and wasted by the Pictes and Scots, fortified against it by the sins of the people, and especially of the clergy. But as for your lives they have hitherto been so exemplar, and, as I hope, still are, that foreign nations have and do admire your piety towards God, constancy in Religion, purity in life, and 
(q) Matt. c. 5. v. 17.  Seeing your good works have glorified your father which is in heaven.  
5. Above all I commend unto you charity, which where it reigneth, maketh all of 
(r) Astor. c. 4. v. 32.  one heart and soul. This is the coat and livery by which Christ will have his servants to be known saying, 
(s) joan. c. 13. v. 35.  In this all men shall know, that you are my disciples, if you have love one to another. By which livery the ancient Christians were so well known, that as Tertullian recordeth, the Pagans' pointing at Christians, used to say: 
(t) Tertul. in Apologet. c. 39  Vide ut invicem se diligant, & pro alterutro mori parati sunt: Behold how they love one another, and how read●e they are to die for one another. And what your charity hitherto hath been towards God, your sufferances for his cause will witness, and what your charity to your neighbours hath been, our prisons, and poor Catholics, yea our Seminaries by you relieved, will given ample testimony.  
6. Only you must take heed lest at any time it may be said to you, as saint john in his Apocalypse was commanded to write to the Angel, that is, to the Bishop of Ephesus; 
(v) Apoca. c. 2. a u 1.  I know thy works and labour, and thy patience, and that thou canst not bear evil men, and hast tried them which say themselves to be Apostles and are not, and hast found them liars, and thou hast patience and hast borne for my name, and hast not fainted. But I have against thee a few things, because thou hast left thy first charity: That is, thy first fervour of charity: For if he had quite lost charity, he would not so much have praised him for his zeal, patience, sufferings and good works, which are nothing or of no 
(*) 1. Cor. 13.  worth without charity. Take heed, I say, (most Zealous Catholics) lest at any time you given occasion to saint john to say to you: I know the great patience and constancy you have showed in your long persecution, in which you have never fainted, nor lost courage. I know your zeal against heresy, your love towards heretics, for whose conversion you daily hazard yourselves: But I have a few things against you (take heed, I say, that he have no cause to say so) for that although you have not lost charity, yet you have left your former fervour of charity, as in time even the most perfect do, if they take not heed; beginnings being commonly feruerours, proceed waxing cold. And this loss, not of charity, but offormer fervour only, may make way to disagrements amongst you, which though they argue not charity to be extinguished, yet they may argue it to be cooled and remiss.  
7. The Romans so long as they waged war abroad against other countries, got always the victory, and so enlarged their Empire: But when they fell to civil wars and turned their forces against themselves, they ruined themselves by the same forces, by which they had subdued others. And you (most pious Catholics) so long as you, and your leaders were united, you were an army invincible, and all the power and policy of your enemies; yea all the forces of 
(w) Matt. c. 16. v. 18.  Hell could never prevail against you: but if your leaders, and you with them should ever be divided, an handful of men would defeat you; because every Kingdom divided against itself, shall be made desolate, 
(x) Luc. c. 11. v. 17.  and they that 
(y) Galat. c. 5. v. 25.  bite and eat one another, willbe consumed by one another. So long as your workmen the secular and regular Priests concurred so in all peace and concord that there was heard 
(z) Reg. c. 6. v. 7.  no noise of the hammer of contention in the building of your Jerusalem (your little Church of England) so long the work went on prosperously and was reared higher and higher daily, and even to the height we see; and if the workmen still join their labours peaceably, your building will in time be finished to the salvation of many, and to the great joy of the whole Church militant, yea 
(*) Lnc. c. ●●. v. 10.  Triumphant. But if the workmen in steed of helping should hinder one another, if what one buildeth another should pull down: This so much desired building (although for it so many prayers have been made, so many sacrifices have been offered, so many lives have been sacrificed, so much blood hath been shed) will never be accomplished.  
8. Wherhfore (Dearest Catholics) although (to use Tertullian's 
(a) Tertul. lib. 8. ad Martyrs in initio.  words which he spoke to the designed martyrs) non sum tantus ut vos alloquar: I am not so great, nor of that worth, as to speaked unto you, whom your sufferances for Christ, have ennobled and exalted above the Angels, who can only love God, but cannot suffer for him, as to you it is given: 
(b) Philip. c. 1. v. 29.  Yet given love leave to speaked, which feareth no offence where it loveth: If you should disagree amongst yourselves, what 
(c) 1. Tim. c. 3. v. 7.  testimony, what justification would it procure of them, who are without (the Church?) 
(d) 1. Tim. c. 5. v. 14.  What occasion would thereby be given to the adversary, to speaked evil of you. OH be you all of one mind, lovers of fraternity, 
(*) 1. Pet. c. 3. v. 8.  not rendering evil for evil, not curse for curse, but contrariwise, blessing for unto this you are called, that in that which they (your adversaries) speaked ill of you, they may be confounded.  
9 You have all the same faith and hope: as one faith therefore linketh your understandings, so let one charity couple your wills. You participate all of the same Sauroments, you 
(e) 1. Cor. c. 10. v. 17  eat of one bread: You suffer the same, of the same, and for the same; The same persecution, of the same adversaries, for the same cause. And you, Reverend Priests, (under which title I comprehend you all, be you secular or regular) are of diverse orders, but of one Hierarchy: You are di●ers members but of the same 
(*) Rom. c. 12. v. 1. Cor. ca 12. vers. 27.  body, the Church: You are of diverse professions but which all profess one faith: and you are sent by the same authority, to do the same functions, and for the same end, and that most noble, the conversion of souls. Amongst so many motives and allurements to concord, what place can there be for discord?  
10. God the good seeds man hath sowed peace in your field, 
(f) Matth. c. 13. v. 28.  let not at any time the common enemy (whom Christ calleth the Enemy man, over sow coccle of discord▪ lest it be demanded of you; Whence then hath it this coccle? 
(g) Matt. c. 13. v. 27.  and answer be made to your consusion, the enemy man, the Devil, when you and your pastors slepte or were to careless, come and over-sowed it. Fellow therefore Tertullian's counsel: 
(h) Tertul. lib. ad Martyres.  Non illi tam bene sit in suo regno ut vos committat, sed inveniat vos pace munitos & concordia armatos, pax vestra bellum est illi: Do him not the pleasure in his kingdom as to let him set you one against another: but let him found you fortified with peace, armed with concord; your peace is war to him.  
11. Christ your head is the 
(i) Isa. c. 9 vers. 6.  Prince of peace, he is your true Melchisedech 
(k) Hebr. c. 7. v. 1.  and Rex Salem, that is Prince of peace, yea he is 
(l) Ephes. c. 2. v. 14.  your peace who hath made both one. He by the blood of his cross hath pacified the things in earth and the things in heaven. He before his departure out of this world bequeathed 
(n) joan. c. 14. v. 27.  his peace unto us; let us embrace it. He sent his Apostles as his legates to denounce 
(m) Colos. c. 1. v. 20.  peace. And you who are Priests are their Successors and are sent to reconcilie heretics and Schismatics to the Church and so to make peace. You are 
(o) Isa. c. 33. v. 7.  Angeli pacis, the Angels of peace; and how 
(p) Isa. ca 52. v. 7.  beautiful are the feet of him who evangelizeth peace. You are the peace makers in God's Church; and how happy are 
(q) Matt. c. 5. v.  the peace makers? You therefore to whom is given 
(r) 2. Cor. c. 5. v. 10.  Ministerium reconciliationis, the ministry of reconciliation, endeavour to make and conserve peace amongst Catholics. And, Quae pacis sunt sectemur 
(s) Rom. c. 14. v. 19  &c. The things that are of peace let us pursue, and the things that are of edifying one toward another, let us keep. And let us be of one mind one toward another. Not minding high things, but consenting to the humble, let us not be wise in our own conceit, let us tender to no man evil for evil providing good things, not only before God, 
(t) Rom. c. 12. v. 16.  but also before all men. If it may be, as much as in you, having peace with all men. If therefore (I use still S. Paul's 
(v) Philip. c. 2. v. 1.  words knowing that you will respect them) there be any, consolation in Christ, any solace of charity, if any society of spirit, if any bowels of communication fulfil my joy (see how he desired peace) that you be of one meaning, having the same charity, of one mind, agreeing in one. Nothing by contention, neither by vein glory, but in humility, eke counting other better than themselves, every one not considering the things that are their own, but those that are other mens.  
12. The Apostle 
(w) 1. Cor. c. 12. v. 12  observeth that in the natural body of man, God and nature hath made one member so to depend of another, as that one cannot well subsist without another; and this (sayeth the Apostle) is done: 
(x) 1. Cor. c. 12. v. 25.  ut non sit schisma in corpore, that there might be no schism in the body, that is, no opposition of one member against another, one needing the help of another: but rather that natural charity (as there is) that if one member suffer any thing, all the members suffer with it, and as it were condole with it, being as sensible of its evil, as of their own harm or hurt; and therefore if one part of the body be ill affected, the eye looketh to it, the feet run for it, the hands apply the remedy; all the humours run to the sore with intention to help, though contrary to their meaning they often times increase the evil. The like mutual dependence Christ would have in his mystical body the Church, and therefore hath so ordered the members and orders of the Church, that all depend one of another, and one order needeth the help of another, for that neither can the inferior 
(y) 1. Cor. c. 12. v. 26.  clergy subsist without the Bishop, nor the laity without the clergy, nor one order of the clergy without another, and the whole body of the Church standeth in need of them all, either as of essential members, or as of helps and ornaments. And so one order must honour and love another; the regulars must honour Secular Priests who (as as we shall see in this book) are by the divine Institution governors of the Church, saint Paul 
(z) 1. Cor. c. 12. v. 28.  useth the word gubernationes, governements, and the seculars must honour the Regulars as helps; saint Paul sayeth opitulations; that so there may be no schism in Christ's mystical body.  
13. But you must not only be in league and peace one with another, but also, and especially with your Head Pastor and Bishop. For if the Head cannot say to the feet, 
(a) 1. Cor. c. 11. v. 21.  you are not necessary for me, much less can the feet and inferior members say to the Head, We have no need of you; For that the Head, as it is the principal parte, so it is the most necessary; because if some inferior member be cut of, that only perisheth; but if the Head, the whole body dyeth. And therefore as the serpent exposeth his whole body to save his Head, knowing if that be saved, although the rest of the body be cut, and gashed, he shall save his life: and as the members of man will all expose themselves to ward and fence the head: So you should be all forward to expose yourselves for the defence of your Head the Bishop.  
14. When all the members in due order and proportion, are united amongst themselves, and to their Head, they given a great strength and lustre to the body, and nothing is more goodly to behold: but if the members be separated from one another and from the head; as there is no thing more ugly and deformed then such a body, so it loseth shape, and life and strength also, if it be a living body. And you (much honoured Catholics) if you should be thus divided (as God forbidden) what shape, what beauty, what force, what life would there remain in you? you would be as a goodly tree dismembered or lopped; you would be like a goodly Palace whose roof and walls are fallen; you would be like an army dissolved, or a Kingdom in which all are out of order.  
15. The Bishop is your spiritual Prince, yea princeps pastorum, Prince of pastors, as saint Ignatius 
(c) Ignat. ep. ad Smyrneuses.  styleth him; honour and respect him. He is your spiritual father, yea as S. Epiphanius 
(d) Epiph. haer, 57  calleth him, he is Patrum generator, father of fathers; because as the Priest by Baptism as by a spiritual regeneration begetteth children; so the Bishop by the Sacrament of order, which he only can minister, begetteth and ordaineth Priests who are the spiritual fathers of the people: love him as children should do their father. He is your Pastor, you his 
(e) Ast. c. 20. v. 28.  flock wherein the Holy Ghost hath placed him to rule: He is your 
(f) Hebr. c. 13. v. 7.  Prelate who hath such a charge of your souls, that if any of you miscarry through his default, he must answer soul for soul, not one for one, but one for every one: observe him and be ye subject to him. For if, as saint Bernard 
(g) Bern. l. 3. de consider. ad Eugen. c. 14.  sayeth, it was never heard, that an Angel should say, I will not be subject to the Archangel, nor that an Archangel should say I will not obey the Thrones, then (as he also sayeth) that voice cannot be from Heaven nor of God, I will not be subject to the Bishop.  
16. If you read saint Ignatius 
(h) Ignat. ep ad Magnes.  Epistle to the Magnesians, you will not permit yourselves to be separated from the Bishop: you will do nothing without him: you will count it a terrible thing to contradict him: you will in no case murmur against him: you will do all in concord, the Bishop presiding, and sitting in the place of God: nothing wilbe in you that may separate you from him, but you will be made all one with him, subject to God by him in Christ. But what honour and respect hath been given to Bishops by Kings and Emperors and what is due to him on your part, in this Treatise you will see.  
17. I will not in this my Epistle or in this Treatise intermeddle with your main controversy, that being all ready referred to higher powers: only my love to you all hath emboldened me to exhort you to concord with one another and especially with your Bishop, not only for his respect (whose authority and dignity requireth it) but also for your own cause, whose need demandeth it. For without a Bishop you are a flock without a Pastor, a Spiritual Kingdom without a spiritual King, a family without a goodman of the house, an army without a General or leader: you sail in Peter ship amid the surging waves, storms and tempests without a Pilot, you travel without a guide: you are a body without a head, to whom you cannot say 
(i) 1. Cor. c. 12. v. 21  we have no need of you. For that you stade in need of a Bishop for many causes.  
18. Without a Bishop you can be no particular Church, because according to saint Cyprians 
(k) Cypr. ep. 69. ad Florin.  definition, the Church is Sacerdoti plebs adimata, & Pastorisuo grex adhaerens: The people united to the Priest (Bishop) and the flock adhering to the Pastor. Without a Bishop you can be no perfect Christians, Confirmation, (which ordinarily you cannot have without a Bishop) being the Sacrament which maketh you men in a spiritual life, and which, as S. Thomas of Aquin 
(l) D. Tho. 3. p. q. 65. a. 1. in Corp.  affirmeth, giveth you your manly stature and full pitch and grough. Without a Bishop you cannot have so infallibly 
(w) Ast. c. i vers.  virtutem ex alto, force from above, to wit, that special and abundant grace to profess your faith in time of persecution with an undaunted courage, confirmation being the ordinary means by which it is given, and for want of which Sacrament Novatus fell, as 
(n) Euseb. lib. 6. hist. c 33. alios 34.  Eusebius hath remarked, and as perchance many in our country have fallen. For although a man may have sufficient grace to profess his faith and to die for it without this Sacrament, as diverse in our country and in our late persecution have done, yet this. Sacrament being the ordinary means by which this grace is given, it is to be feared lest in a whole country and in an hot persecution, some, perchance many, may fall for want of it, especially when, if they will, they may have it. But of these points, and of the necessity of Bishops even in time of persequ●tion; and how therefore they were successivelie ordained in all Seas and Churches; and how by all Zealous Catholics they have ever been desired with hazard of their lives, never refused by any, and how in England a Bishop can be no more offensive to the King or state, or to our Protestant Bishops than a secular or Regular Priest; nor in any wise more preiudicious to the lay Catholics temporal estate, or to the Religious privileges, in some chapters of this Treatise is at large declared: where also is shown, that to refuse a Bishop for fear of persecution, is to refuse a pilot when the ship is tossed, or a Pastor when the sheep are in danger to be devoured, or a General when the enemy is ready to given the battle.  
19 But you, who are so constant in your faith, so Religious towards God, so Zealous for his Church, cannot but respect all orders of God's Church, and consequently the highest, to with the order of a Bishop, who in power of order hath noon above him, and especially and particularly your own Bishop, who for his life and learning is without exception; and who neither for stately pallacies nor rich liuings or revenues, nor for any wordlie honour or splendou●, which may move some other Bishops, but merely for your spiritual good, hath undertaken this charge by which he every hour hazardeth for you not only his liberty, but also life itself. Yet lest any order out of inconsideration should conceive less of another, then is required, and not live in that peace and concord one with another's, which were to be desired: I have compiled this Treatise of the diverse orders of the Church, that you sing every order in their proper colours, may love and honour one another, all the orders of the Church being of God, and all pertaining to the essence or ornament of the Church, which in regard of her diverse orders is compared by the Royal Prophet to a 
(o) Psal. 44 vers. 10.  Queen in golden raiment compassed with variety. And that when you see the mutual dependence one order hath of another, there 
(p) 1. Cor. c. 12. v. 25  may be no schism in the body, but that the members together may be careful for one another.  
20. To this my Treatise tendeth, which if you receve in as good parte as I mean it to you all, it cannot but be grateful to all: I the Author of it, ame, I confess, a secular Priest (though unworthy) and I glory to be a member of our English clergy, which hath had so many and so learned Priests, and out of which so many glorious martyrs have proceeded, as (absit verbo invidia) it hath been a mirror to all the Clergies of Europe. And I am no Regular, I confess, but I honour all Religious orders confirmed by the Church, and I esteem him no good Catholic who doth not esteem them. I profess but one order, yet I affect all, and so though I be of one side, yet I side not, though I be of one party, yet I am not partial. I praise all orders of the Church, but I dispraise noon; I so extol one order, as I depress not the other: I so right one, as I wrong not the other; yea in righting all, I commend all, because all ever been denied who hazard of their lives, never refused by any, and how in England a Bishop can be no more offensive to the King or state, or to our Protestant Bishops than a secular or Regular Priest; nor in any wise more preiudicious to the lay Catholics temporal estate, or to the Religious privileges, in some chapters of this Treatise is at large declared: where also is shown, that to refuse a Bishop for fear of persecution, is to refuse a pilot when the ship is tossed, or a Pastor when the sheep are in danger to be devoured, or a General when the enemy is ready to given the battle.  
19 But you, who are so constant in your faith, so Religious towards order of a Bishop, who in power of order hath noon above him, and especially and particularly your own Bishop, who ro● his life and learning is without exception; and who neither for statclie palla●●es nor rich liuings or revenues, nor for any wordlie honour or splendour, which may move some other Bishops, but merely for your spiritual good, hath undertaken this charge by which he every hour hazardeth for you not only his liberty, but also life itself. Yet lest any order out of inconsideration should conceive less of another, then is required, and not live in that peace and concord one with another, are commendable: I say no more of the secular Clergy than the learnedst Regulars teach, nor of the regulars which secular Doctors do not confess: and so neither side can take offence at this Treatise, unless they first fall out with their own Doctors; all orders, I hope, willbe pleased to see in it their own portraites and praises.  
21. If you would take no little pleasure to be brought into a saint Peter palace in Rome, or a Lower in Paris, or an Escuriel in Spain, or a Nonsuch or such like princely palace in England, and there to see the gorgeous and Stately biuldings, the rich ceilings, variety of chambers and witty Conueighaunces: If it would much delight you to see the goodly order of the venerable Bishops, Archbishops, patriarchs, Cardinals, and other Pastors and Prelates of the Church assembled in a general council; If you would admire the order of the Peers, Nobles, States and officers of our noble Kingdom meeting together in a parliament, all richly clad in their goodly robes: much more will you admire the diverse orders of the Church militant passing all those sights for variety, and order; and you will take in good parte this Treatise, which like unto a Map in a little room, setteth them before your eyes. The Queen of Saba when she saw the House which Solomon had built, and the meats of his table, 
(r) 3. Reg. c. 10. v. 5.2. Paralip cap. 9  and the habitations of his servants, and the orders, of them that served, she had no longer spirit, so she was astonished. And you (Beloved Catholics) when you shall see in this Treatise the Hierarchy of the Church which the second and wiser Solomon hath established, and the diversity of orders and Offices, wherewith it is graced; will much more be rapte with admiration, and willbe astonished to see such variety of so goodly orders, and you will when you shall see and consider them, praise, commend, love and respect every order in its kind, and will live in peace and concord one with another, as becometh the orders of the Hierarchy of the Church militant, which resembleth the peaceable Hierarchies of the Church triumphante of the Angels, and is a livelie image of that prototypon, an imitation of that pattern, and a copy of that original. This is the project, this is the intention of the book and the Author: who if in dedicating it unto you, he may seem to have taken more upon him then perchance he should, or to have presumed more of himself than in deed he is: he desireth you to impute it to no sinister intention, which was fare from him, but rather to his love towards you all, and zeal to the common cause, for which he will ever be ready to employ his labours, and to hazard the remnant of his life; during which he will rest.  
Your devoted Servant in Christ JESUS. MATTHEW KELLISON.   

A TABLE OF THE CHAPTERS CONTAINED IN THIS TREATISE.  

Chap. I THat there is a Hierarchy of Angels consisting of diverse orders, and consequently that the Church militant of men in earth, is also a Hierarchy, it being an Imitation of that. pag. 1.  
Cham II That in general there are diverse orders in the Church under one head or soweraigne. pag. 32.  
Chap. III That there is one visible Monarch and chief Pastor of the Church, to wit, S. Peter. pag. 49.  
Chap. FOUR That after S. Peter there was ever a supreme visible pastor of the Church, who is the Bishop of Rome. pag. 79.  
Chap. V. That besides Peter and his successor who is the supreme visible and spiritual Prince of the Ecclesiastical Hierarchy, there must be diverse orders and dignities under him. p. 110.  
Chap. VI That Bishops are distinct in Order from Priests and higher in dignity than they. pag. 151.  
Chap. VII. Bishops and Priests are of the higest orders of the Church: and so to be honoured and obeyed. pag. 188.  
Chap. VIII. Who in particular belong to the Hierarchy of the Church. p. 215.  
Chap. IX.. Who of the Hierarchy of the Church are designed by the divine ordinance to govern the Church, to preach, and to minister Sacraments. pag. 232.  
Chap. X. Of the dignity of Cardinals. pag. 263  
Chap. XI. Of the state of Religious pag. 297.  
Chap. XII. Bishops are so necessary in the Church of God, that it can not subsist without them. pag. 337.  
Chap. XIII. Bishops are so necessary that even in time of persecution (though it should be greater for the Bishops) the Church may not be governed without Bishops. pag. 348.  
Chap. XIIII. That a particular Country may not refuse Bishops by reason of persecution. pag. 372.  
Chap. XU To have a Bishop in England cannot probably increase persecution because it cannot prohablie be offensive either to the King and state, or to the Protestant Bishops, it being prejudicial to neither, but rather profitable to the temporal state. pag. 393.    

APPROBATIO.  
Libellum hunc cui titulus A Treatise of the Hierarchy and diverse orders of the Church against the Anarchy of Calvin, ab Eximio Viro ac Magistro N. D. MATTHAEO KELLISONO concinnatum, Ego EDMUNDUS STRATFORDUS S. Theologiae Professor, perlegi; nihil●ue in eo ab Ecclesiae fide alienum vel bonis moribus contrarium deprehendi.  
Duaci 3. Maij 1629. ED. STRATFORDUS.   

APPROBATIO.  
Cum huius libelli author Reverendus Dominus D. MATTHEUS KELLISONUS S. Theologiae Doctor 〈◊〉 Collegij Anglorum Duaceni Praeses mihi sit de fide & doctrina probe cognitus, atque insuper vider impraecedens testimony alterius docti Theologie professoris & linguae Anglicanae periti quo testatur hoc opus, cui titulus A Treatise of the Hierarchy &c. Nihil continere ab Ecclesiae fide alienum aut bonis moribus contrarium, censui ad tollendam Anarchiam Caluinisticam utiliter excudiposse.  
Actum Duaci die 4. Maij. 1629. GEORGIUS COLVENERIUS, S. Theol. Doctor & eiusdem regius ordinarius●ue Professor, Collegiatae Ecclesiae S. Petri Praepositus, Academiae Duacensis Cancellarius, & librorum Censor.   


THE FIRST CHAPTER. THAT THERE IS A Hierarchy of Angels consisting of diverse orders, and consequently that the Church militant of men in earth, is also a Hierarchy, it being an Imitation of that.  
IT is the opinion of that great Doctor and Prince of Divines Saint Thomas of Aquin 
(a) S. Thomas 1. part. q. 50. art. 4. & alibi.  that the Angels are so different in nature and perfection that there are not twoe of one sort and kind (as there are of men and other creatures) but that every one is distinguished in nature and office from every one, 
All Angels are of deuers natures.  even from the highest to the lowest. Which his opinion is generally received of all Thomists 
(b) Caietanus & Nazarius ibidem.  who for their number and learning bear no little sway in the Schools, and are no little esteemed in the Church of God.  
2. 
Angels are more i●●●umber than all corporal substaces . The same Doctor 
(c) 〈◊〉. 1. p. 9.50. are. 3. b. 2. contra. gent. c. 92. F●●rar. ibidem.  is also of opinion, that the Angels are fare more in Number then are all the Species or kinds of all the corporal creatures in the world, that is, more than the celestial bodies, than the simple bodies which we call the four elements; yea then all the mixed bodies composed of them, be they inanimate or animated, living or not living, as beasts, plants, herbs, metals, and the like: which his opinion all his followers do embrace as constantly as they do the former. 
This is proved by autro●i●e.   
3. And this he prooveth out of S. Dionysius Areopagita S. Paul's Scholar 
(d) De coeloste Hierarch. cap. 14.  who sayeth, that there are many armies of the blessed Angels which pass all our figures and numbers by which we count and calculate corporal things. Which opinion in diverse places of Scripture is insinuated: as in sob 
(e) job. 25  where Baldad Suhites sayeth. Nunquid est numerus militum eius? Is there any number of his soldiers? that is, of his Angels, as S. Gregory 
(f) Greg. lib. 17. moral. cap. 17.  expoundeth. And in the Psalms 
(g) Lops 67.  where the Royal Prophet sayeth: The Chariot of God is ten thousand fold, thousands of them that rejoice: our Lord in them. where S. Hierom 
(h) Hiero. ib. in come.  by these numbers understandeth the numbers in the spiritual army of the Angels. Daniel 
(i) Daniel. c. 7. ver. 10  also sayeth thousands of thousands ministered to him and ten thousand hundred thousands assisted him. Which numbers signify the almost innumerable numbers of Angels who attended on the divine Majesty, as Dionysius 
(k) S. Dionys & S. Grigorius. v●t suprà.  and S. Gregory do aver. Christ also by a great certain number, insinuated a fare greater number of Angels, when he bade Peter put up his sword and said 
(l) Matth. 26. verse 53  Anputa● quia non possum rogare Patrem meum &c. Thinkest thou that I cannot ask my father and he will given me presently more than twelve legions of Angels? which twelve legions amount to 72000. Angels. Saint Paul 
(m) Hebr. 12. ver. 22  also sayeth that we are come to the company of many thousands of Angels. S. john like wise in his Apocalypse 
(n) Apa●. 〈◊〉. 1●.  heard the voice of thousands of thousands of Angels. S. Bernardine of Sienna 
(o) S. Bernardin. tor●●o. 4. ser. 49.  sayeth that the Angels exceed in number the stars of the heaven, and the sands of the Sea. But at lest, according to the common opinion of divines, they do eexceed omnes species rerum corporalium, all the kinds of corporal creatures.  
4. This S. 
The same is proved also by reason.  Thomas 
(p) S. Thomas 1. p. & 2. contra gentes; uòi suprà.  prooveth by this reason. The more perfect creatures, which are principal parts of this universe, are then others, the more they exceed them in quantity: But the Angels, who are such parts, exceed in perfection of nature all other God his creatures. Ergo they exceed them also in quantity: not in quantity of extension (for of that they are not capable, they being immaterial and spiritual substances) Ergo in quantity of discretion and number. The first and Maior proposition may be proved by Induction. For as the water is perfecter than the earth and therefore is placed above it, so it is, or should be greater, were it not by the divine providence coarct and lessened, that so the earth might be a fit place of habitation for men and beasts; and a more apt soil and garden plot for plants and herbs: As the air, as it is perfecter in nature than the water, so it is placed higher and is of greater quantity: As the fire, as it is of a nobler nature than the air, so it is seated in a higher room, and is also of greater extent: As the higher sphere of the heavens, as it is perfecter, so it is greater than the lower sphere, even from the lowest to the highest; So consequently the Angels, as they are perfecter than all this corporal world composed of corruptible and Incorruptible bodies; so they are greater than they all are, not in quantity of extension (for the reason alleged) but in quantity of discretion and number of which they are capable; and cousequentlie they are more in number then all the kinds of creatures and bodies incorruptible or corruptible which are under them in degree of perfection.  
5. 
A goodly order a 'mong the Angels . Now if we put these two Assertions together; first that there are not two Angels of one kind and perfection, but that they are all distinct one from another, as a man is from a Lion, an Eagle from a Swan, a Cedar tree from a Pinetree, a Rose from a Lily, and gold from Silver; Secondlie that all these diverse Angels are more in number then all corporal substances, corruptible and incorruptible, we shall found a goodly order 
(*) S. Thomas 1. p. q. 108.  and a great subordination of the lowest Angel to him next above him, and of him to the next above him, and so to the highest.  
6. 
Order is the beauty of the world . Aristotele 
(q) Aristot. 12. met. s. 52.  sayeth that, order is the good and the beauty of the world: and therefore he who considereth the order and disposition of creatures, as how the four elements are appointed every one to his natural place and home; how the fire, as most noble, hath the high est place under the heavens; how the air and water take the middle rooms, as participating of two extremes, the air aggreeing with the fire in heat and lightness, the water with the earth in coldness and heaviness; and how the earth being of a lumpish nature, is worthily thrust down to the Centre or lowest place: If he consider the order of the heavens one above another, and those moving so orderly, that they hinder not one another; he cannot but fall in love with the beauty of this corporal world, because order is the beauty of the world, and out of this beauty he cannot but gather how much greater is the beauty of God the Architect of this so well ordered piece of work. It is a goodly thing also to behold an army rannged in battle array, 
Order is the beauty of an Army and a kingdom.  a Kingdom or Society well governed and disposed. But what a goodly sight were it, if it could be seen by sight, to see that Angelical world, that so well ordered spiritual kingdom that heavenly Hierarchy, in which there is one principal Angel Monarch under God of all, and under him millions of Angels different in nature, office and degree, and so one above another from the lowest to the highest.  
7. 
The beauty of a garden, kingdom and Army by reason of great variety . If you should enter into a garden where were abundance of flowers, and yet not two of the same sort, but all different in nature, smell, proprieties and colours, as but one rose, one lily, one Gillieflower, one violet, one Mariegold, how would it recreate and ravish your sight? If you should see a kingdom very populous in which yet, as, there is but one king, so there should be but one Duke, one Earl, one Marquis, one Baron, one Baronnette, one Knight, one Esquire, one Gentleman, one Yeoman, and so in a most populous kingdom but one of one degree: how would you be taken with the view of such a kingdom? If there were an army consisting of a Million of Soldiers, and yet in it, as but one General, 
The Hierarchy of Angels is such a garden kingdom, army.  so but one Lieutenant, one Captain, one Seargeant, one Corporal; what order, and consequently what strength, would there be in such an Army! The Hierarchy of the Angels is such 〈◊〉 garden, such a kingdom, such an Army. It is terribilis ut Castrorum a●es ordinata. 
(r) Cont. c. 6. vers. 9  Terrible as the Army of a Camp set in array. In it you shall see nothing, but Chores castrorum. 
(s) Cont. c. 7. vers. 1.  The co●mpagnies of Camps.  
8. 
A description of the Hierarchy of Angels . This populous society of the Angels is called a Hierarchy which is sacer principatus, A sacred principality, as the Greek words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 do import. This Hierarchy in respect of God the Soweraigne Prince maketh but one, 
(*) Vid. ●. Thom. 1 p q. 108. art. 1. in corp.  not only within itself, but also with men who all are subjects to one supreme Prince God: but if it be considered as it is a multitude, so it is not only a distinct society from men, but also in itself, by reason of the diverse sorts and diverse government of the Angels, it maketh three Hierarchies and nine orders, as we shall see.  
9 
Three Hierarchies and nine orders of Angels . To a Hierarchy there is required one Prince and diverse orders under him, and to a distinct Hierarchy is appertaining a distinct Prince in his kind, and distinct orders and distinct manner of Government. Wherhfore because men are distinct subjects, from Angels and are other wise governed by God then Angels, they make a distinct Hierarchy from Angels: And because, the Angels themselves are not governed all together in the same manner (for that the supreme Angels receive illuminations immediately from God, the middle Angels from the supreme Angels, the lowest Angels from the middle) therefore there are three Hierarchies; 
(t) S. Tho. 1. p. 108. art. 1. & 2. in 2. d. 9 q. 1. ar. 3. lib. 3. contra gent. c. 80. Ferr. ibidem.  and for as much as in every Hierarchy there are the supreme, middle, and low orders, in every Hierarchy there are three orders, and so in all nine.  
10. 
Three Hierarchicall functions illumination, purgation, and perfection . In the first Hierarchy are the orders of Seraphins, Cherubins and Thrones: in the second are the orders of Dominations, Virtues and Powers: in the third are Principalities, Archangels and Angels. Among these not only the Superior Hierarchy governeth the inferior, but also the superior order the inferior order, yea every Superior Angel directeth and illuminateth his inferior. This government consisteth in three offices, to wit, in Illuminating, 
Vid. S. Dionys. de caelest. Hierarch. c. 6. part. 3.  Purging, and Perfecting. For when the superior Angel manifesteth some hidden verity to his inferior, he illuminateth him according to that of saint Paul: 
(u) Ephes. cap. 5. ver. 13.  Omne quod manifestatur lumen est. All that is manifested, is light: and by manifesting the truth, purgeth him from the ignorance of it, and so also perfecteth him in knowledge.  
11. 
The offices of every Hierarchy and order together with their names are declared by sundry writers . To particularise more distinctlie the offices of every Hierarchy and order as saint Gregory 
(w) S. Gregor. home 34. in Euang. de ●●dem resgat S. Th. 1. ●. q 108. a. 5. & 6.3. con●●gent. c. 8 〈◊〉 2. 〈…〉 4.  doth to whom I refer the Reader, and to tell what their names of Seraphins, Cherubins and the rest do import (by which names their offices are discovered) would require a longer discourse than one Chapter, or my intended brevity would permit: It being sufficient for my purpose, to have showed in general, that among the Angels there be Hierarchies and orders, that so I may also show that the Church militant on earth consisting of men, is established and governed according to the form and order of the Church triumphant of Angels in heaven, and that this Ecclesiasticale Hierarchy resembleth and representeth that, as its pattern or platform.  
12. 
One supreme prince amon●●the Angels . This Angelical kingdom consisting of three Hierarchies and nine orders, is governed, by one Supreme Angel, who is sovereign Prince under God of all those celestial spirits. This Prince in the opinion of saint Thomas of Aquin 
(x) S. Tho. 1. 〈◊〉. 63. art. 7. in corp.  yea and of diverse fathers and Divines as of Tertulli●n 
(y) Tertul. lib. 2. con●. Marc. , saint Gregory, 
(z) S. Gregor. lib 4. mor. c. 13. aliàs 12. & lib. 9 c. 2.  saint Chrusostom 
(*) S. Chry sost. hom. de Adam, & Eua. The reason why the highest Angel is most like to have first sinned.  and others, was Lucifer; who as they think was supreme Angel of all; who yet by his exorbitat pride took such a fall as from heaven he tumbled to the low and deep pit of hell. And saint Thomas 
(a) S. Tho. 1. p. q. 63. ar. 7. ubi supra.  giveth the reason why we should think that the highest Angel, rather than any other was the first that fell by sin, because, sayeth he, although in respect of the proneness and proclinitie to sin, it might be thought that the lowest Angel sinned first, yet in respect of the motive of sin, which was the Angels proper excellency which puffed him up, it seemeth rather that the highest Angel was the first that sinned, for that he had the highest perfection, and so the greatest motive to pride, which all ways waiteth on perfection, and therefore sooner creepeth into College and Religious houses then into rural cottages, who have little to be proud of. To which I add, that the highest Angel was more potent t● draw others into his faction, than a lower.  
13. Wherefore saint Gregory 
(b) S. Gregorius lib. 32. c. 24.  applieth those words which job it his fortieth chap. speaketh of Behemoth the great Fish: He is the beginning of the ways of God, 
Lucifer his eminency, beauty and perfection above other Angels proved by diverse figures.  Unto Lucifer, who, he sayeth, is the beginning of the ways of God, that is, of God his actions, by which, as divines say, he doth exire ad extra, go forth of himself, quia nimirum cùm cuncta creans ageret, hunc primum condidit, quem reliquis Angelis eminentiorem fecit: Because when God creating all, did operate, he created this Lucifer first, whom he made more eminent than the other Angels. And in the same Chapter, to show the eminency of Lucifer above all the other Angels, he accommodateth those words of Ezechiel 
(c) Ezcechiel. c. 31. Cedri non fuerunt altiores illo in paradiso Dei &c.  which are literally meant of Assur, unto Lucifer: The Cedars were not Higher than he in the Paradise of God, the fir trees matched not his top and the Plane trees were not equal to his boughs. No tree of the Paradise of God was likened to him and to his beauty. For who can be understood in Cedars, firretrees and planetrees, but those armies of Celestial virtues of high tallenesse, planted in the Green of eternal joy, which though they were created high (in perfection) yet they were not preferred nor equalised to this high Angel. This tree, Angel, (sayeth saint Gregory) had as many thick boughs, as he had under him legions of the supernal Spirits. And then he concludeth: Who therefore sinning was condemned without remission, because he was created great without comparison. To show this his greatness he yet allegeth another place out of Ezechiel, 
(d) Ezechiel c. 28. Tu signa culum similitudinis plenus sapientia & perfectus decore.  which though it litterallie speaketh of the King of Tyre, yet is it by him applied to Lucifer: Thou art the signet of similitude full of wisdom and perfect of beauty. And continuing 
(e) Grego. lib. 33 cap. 25.  the same praise of Lucifer, he compareth him to Behemoth, adorned with nine precious stones Sardius, Topazius, the jaspar, Chrysolytus, onyx, Berillus, the Saphire, the Carbuncle, and the Emerald: Saying: Novem dixit genera lapidum, quia nimirum novem sunt ordines Angelorum; He said nine kind of stones because there are nine orders of Angels; With which Lucifer is described to be clad and covered, because he is clearer and brighter by them whilst he is compared unto them. 
Tatianus in orat. contra gent.  This is also the opinion of (g) Tatianus Scholar to justinus Martyr, who sayeth that, Angelus ille primogenitus, in daemonem mutatus est. That first begotten Angel (that first Angel in dignity) was turned into a Devil.  
14. 
Lucifer's pride: which was his fall . But this goodly creature by an overweening conceit of himself, exalted himself above himself, and said in his heart, as the King of Babylon said: 
(h) Isa. ca 14. vers. 13.  I will ascend into heaven, above the stars of God will I exalte my throne, I will ascend above the height of the Clouds, I will be like to the highest. But o proud heart how high aspirest thou? and yet how low also dost thou fall? Quomodo cecidisti de coelo Lucifer, qni mane oriebaris 
(i) Isai ca 14. vers. 12 Lucifer his creation sin and fall dispatched in three instants. ? How art thou fallen from heaven, Lucifer, which didst rise in the morning? Pride was thy fall, and of the fairest Angel hath made thee the foulest fiend. He rose like a glorious sun in the morning and first instant 
(k) S. Tho. 1. p. q. 63. art. 6. & alij ibid.  of his creation glittering more than the sun in his natural and supernatural ornaments above all the Angels in heaven: But in the second instant he would rise so high that he would have been as high as God himself, and therefore in the third instant his glory was Eclipsed, and he cast out of heaven as low as hell itself.  
15. But how then? 
After Lucifer his fall, Michael succeeded in the primacy over all the Angels.  hath this celestial common wealth been a kingdom without a king, and a body without a head? no no; God their creator by his irrevocable sentence condemned and cast Lucifer head long to hell, but he constituted Michael a Seraphin, the next unto Lucifer in all perfection, Monarch of that celestial monarchy, and Prince of all that Spiritual kingdom. Whereby the way we may observe, that if God, although he was supreme Prince of the Angels and all creatures, yet would use second causes, and given the Angels a Prince of their own kind to rule them under himself: much more should Christ, though he be still supreme Pastor of the Church militant, given us Peter and his successors for our Chief visible Pastors, we especially being a visible church and so standing in need of a visible chief Pastor.  
16. 
Michael is prince ou●r all the Angels in the opinion of many . Some of the fathers and Divines are of opinion that Michael is only an Archangel of the last Hierarchy, and so not Prince of all the Angels; but others do think that Michael was the next in perfection to Lucifer, and so was worthily constituted Prince of them all, as well for that he was above them in natural perfection, as for that he with his spiritual troops resisted Lucifer in defence of God his creator, saying as his name importeth: Qui● sicut Deus? who like to God? and fought the first battle that ever was fought, and got the first victory. This saint john 
(l) Apoc. c. 12. vers. 7. & 9  insinuateth in his Apocalypse when he sayeth Michael and his Angels, did make warn with the Dragon: For in the same place he opposeth unto him, the Devil and his Angels; But by the Devil and his Angels, we understand Lucifer the Prince of the Devils, Ergo, by Michael and his Angels, we understand the Prince of the good Angels. This also Dan●el 
(m) Daniel c. 1. vers. 12  seemeth to confirm, when he sayeth: In tempore autem illo consurget Michael Princeps magnus qui stat pro filijs populi tui. In that time shall arise Michael the great Prince, who standeth for the sons of thy people. And again 
(n) Daniel. cap. 10. vers. 13. : Et ecce Michael unus de principibus primis venit in adiutorium meum: Behold Michael one of the first Princes come to help me: In which words a modern writer sayeth there is an Hebraism, by which unus signifieth primus the first, as when it is said. 
(o) Genes. c. 1. vers. 5.  Et factum est vespere & mane dies unus, that is primus: evening and morning that made one day, that is, the first day: and so sayeth he Michael is called, unus de Principibus primis, that is, the first of the first Princes. But how soever (for I will not stand on this interpretation) S. Laurentius justinianes 
(p) Laur. justinian. serm. de S. Mich.  sayeth, sanctis spiritibus praelatus est Michael, sicut Lucifer mal●s. Saint Michael is constituted over the holy Spirits as Lucifer is over the evil spirits. S. Basil 
(q) S. Basil. homil. de Ang.  qui dignitate & honoribus praelatus es omnibus spiritibus supernis, tibi, inquam, suppl●co. To thee o Michael Captain of the first Spirits who in dignity and honours art preferred before all the supernal Spirits, to thee, I say, I supplicate. Pantaleon 
(r) Pantal. Homil. de S. Mich. apud Lippoman.  the Deacon: Primum locum obtinet inter millia mille & decies millia choices Angelorum & proximè & citra vll●m sluporem canit ter sanctum & admirabilem hymnum Michael, qui est maxima & clarissima stella clarissimi ordinis. Michael who is the greatest and clearest star of the brightest order, hath the first place among a thousand thousand and ten thousand millions of Angels, and nearest and without any astonishment doth sing that thrice holy and admirable hymn. And although he be commonly called Michael the Archangel, 
The reason wherefore S. Michael is called an Archang.  yet that may be, because he was sent to do the office of an Archangel, as Gabriel was, who yet according to some fathers and Divines was of the supreme order of Seraphins: or else he is called Archangel, not because he is one of the last Hierarchy, but because he is chief of all the Angels. To be brief, the Church in her office (s) seemeth to acknowledge S. Michael to be the Prince of all the Angels, 
S. Michael heretofore protector of the synagogue, now of the Church.  in that by her he is styled, Praepositus Paradisi, primas caelestis, praepositus animabus suscipiendis. Which Church also acknowledgeth Michael, as to have been chief protector of the jews until God forsook them, so now to be her Principal protector after God and his blessed Mother, and therefore in her Litanies she placeth him next unto her.  
17. 
The Hierarchy of Angels is a pattern of the Church militant . This nuch I thought good to say of the Hierarchy of the Angels, that so I might say a ground and firm foundation for the Hierarchy of the Church militant on earth, which our blessed Saviour founded and established according to the form of that triumphant Church of the Angels. For seeing that (as the Apostle 
(t) Hebr. 'c. 12. verse 18. & 22.  averreth) we are not come to a palpable mount (of Sina) and an accessible fire and whirlwind: at which the jews trembled; but we are come (in hope) to mount Zion and the City of the living God, heavenly Jerusalem, and the assembly of many thousands of Angels: It was convenient that the Church militant, should be ordered and governed according to the Church triumphant of Angels. And indeed S. john 
(u) Apoc. c. 21. vers. 1.  in his Apocalypse saw the holy City, the new Jerusalem descending from heaven, that is, the Church militant, (as some understand this place) which is said to descend from heaven because it is governed after the form and manner of the Hierarchy of Angels; according to which interpretation S. Thomas of Aquin 
(w) S. Tho. lib. 4. contra gent. c. 76. nu. 4. Ferrar. ibidem.  sayeth: Ecclesia militans ex triumphante Ecclesia per similitudinem derivatur; unde & joannes in Apocalypsi, vidit Hierusalem descendentem de caelo, & Moysi dictum est, quod faceret omnia secundum exemplar in monte monstratum: The Church militant is derived by similitude from the Triumphant Church: Whereupon saint john in his Apocalypse saw Jerusalem descending from heaven: and to Moses it was said, 
(x) Exod. c. 25. vers. 40.  that he should make all according to the example which was showed him in the mount. And saint Gregory 
(y) S. Gregor. lib 4. Indict. 13. ep. 52. cap. 96.  having said that the Angels are not equal, but are distinguished into diverse orders, prooveth also, that to keep us in peace, order and obedience, there should be diverse orders and prelacies in the Church. And Faint Ignatius 
(z) S. Ignat. in ep. ad Trail.  Patriarche of Antioch and the third of that Sea after S. Peter, compareth the Hierarchy of the Church militant to the triumphant Church of Angels saying: Quid enim est Episcopus nisi qui principatum omnium & potestatem super omnes obtinet, ut obtinere homo potest; qui est pro viribus Christi Dei imitator? Quid verò Presbyterium nisi Collegium sacrum, consiliarij & Confessores Episcopi? Quid item Diaconi, nisi Imitatores Angelicarum virtutum & ministrantes ministerium purum & immaculatum ut Sanctus Stephanus B. jacobo, & Timotheus ac Linus Paulo, & Anacletus atque Clemens Petro. Qui ergo his inobediens fuerit, Atheus & impius omnino fuerit, & Christum improbans, & eius ordinationem imminuens. For what is a Bishop, but one who hath a principality and power over all, as much as a man can have? who is according to his forces an Imitator of Christ God. And what is the Presbytery, but an holy College, counsellors and confessors of the Bishop? What also are Deacons, but Imitators of the angelical virtues, and ministering a pure and immaculate ministry, as saint Stephen did to blessed james, and Timothy and Linus to Paul, and Anacletus and Clement to Peter. He therefore that shallbe disobedient to these men, he shallbe an Atheist and altogether impious, and one that disprooueth Christ, and diminisheth his ordinance. And saint Bernard 
(*) S. Bernard. lib. 3. de consider. ad Eugenium.  speaking of the order and Hierarchy of the Church, which he sayeth is perturbed, when Abbots are subtracted from the Bishop's jurisdiction, Bishops from the Archbishops, and Archbishops from the patriarchs or Primates, speaks to Eugenius in these words. Nec vilem reputes formam hanc, quia in terra est, exemplar habet è coelo. Nor would I have thee repute this form (of the Church consisting of Bishops, Archbishops and patriarchs) as vile, because it is in earth; it hath itts pattern from heaven; for neither can the son, (who planted this Church in earth) do any thing, but that which he hath seen his father do, especially seeing to him in Moses it was said: see thou dost all things according to the pattern that was showed thee in the Mount. He had seen that (Pattern) who said: I saw the Holy City Jerusalem, new descending from heaven, prepared of God. For I think it spoken by reason of the similitude. For as there the Seraphins and Cherubins and all the rest of the Angels and Archangels are ordained under one Head, God: So here also in earth under one Chief Bishop, Primates, or patriarchs, Archbishops, Bishops, Priests, or Abbots and the rest in this manner.  
18. But as I said, 
The conclusion of this chapter, with the contents of the others ensuing.  it shall suffice to have proved that in the Triumphant Church of the Angels there are Hierarchies and orders, that so it may the more easily be proved, that there is a Hierarchy of diverse orders in the Church militant in earth; this being a Copy taken out of that. And because to the making up of a Hierarchy there is required, besides one supreme Prince, diverse orders and degrees, I shall show in the ensuing Chapters, first in general that there are distinct orders in the Church: Secondlie I shall prove that there is one supreme Pastor and visible head in the Church answerable to the spiritual Chief Prince of the Angels: Thirdly I shall demonstrate that under this supreme visible head there are diverse orders of patriarchs, Primates, Archishops, Bishops, Priests, Deacons and other ministers, which do correspond to the diverse orders of Angels.   

THE II CHAPTER. That in general there are diverse orders in the Church under one head or sovereign.  
1. 
No prop●r priesthood, according to Luther and Calvin . LVther the Patriarch of the new Church, and father of the new gospel, that he might preach what pleased him, and yet not be controlled by Pope, Bishop, Pastors or any Ecclesiastical Prelate, denieth all proper and special Priesthood; yea the Sacrament of Order, and consequently all order and superiority in the Church. But lest I might be thought to belie him (as he hath done many, even of the ancient fathers, and the sacred penmen of holy Scripture) I shall quote the places and cause him also to speaked in his own words. In an Epistle 
(a) Luth. ep. ad senate. Pragensem.  to the Senate of Prague thus he pronunceth, ex Tripod: Sacerdos in novo Testamento non fit, sed nascitur; non or dinatur, sed creavur: nascitur autem in Baptismo, suntque prorsus omnes Christiani Sacerdotes. The Priest in the new Testament is not made, but is borne so; he is not ordained, but created; and he is borne (Priest) in Baptism, and all are Priests a like. Yet Luther will grant that all Christians are not to exercise the office, but they who are chosen by the multitude or Magistrate. And in another book 
(b) Lib. de Capt. Bab. cap. de ordine.  he denyeth order to be a Sacrament. Sacramentum ordinis (saith he) Ecclesia Christi ignorat, inventúmque est ab Ecclesia Papae. The Sacrament of Order the Church of Christ knowet not, and it is invented by the Church of the Pope. And again: 
(c) Aduersus artic. Lovan.  Ordo non es● Sacramentum, sed of ficium & vocatio ministrorum, qui ad Ecclesiae gubernationen vocantur: Order is no sacrament, but 〈◊〉 office and a vocation of ministers wh● are called to the government of the Church Calvin 
(d) Cal. l. 3. inst. c. 4. nu. 4.  seemeth to jump with him in the same opinion: Omnia sacerdotia (sayeth he) ad Christum translata sunt, in eo completa & finita. A● eum igitur unum ius omne & honor sacerdotalis translatus est. All Prïesthood are transferred to Christ, in him they an finished and ended, to him alone therefore all Priests right and honour is translated  
2. 
Luther and Calvin by taking away Priesthood, take away. Order also . Out of Luther's opinion it follows, that in the Church there is no order, but all are Priests alike; and seeing that all are not true priests, there are no true priests, nor orders in the Church. The same absurdity follows also out of Caluins' words: for if in the new law there is no priest but Christ, no Priest hood but in Christ, than there are no bishops, nor priests, nor other ministers distinct from the laity by the divine ordinance, and consequently all are equal, and so no order in the Church (order importing inequality of degrees) but all confusion, for that a multitude without order is no well ordered but a confused multitude: and consequently there must be by these men's opinion no monarchy, nor Hierarchy in the Church. Conformablie to these principles of Luther and Calvin, 
The confused Church of Luther and Calvin.  the Reformers in France, Holland and other countries where Calvin reigneth, make ministers of lay men, and will not call them priests or Bishops: and although in England there be Bishops and Pastors in name; yet in deed and verity they are not, for that they have no Sacrament of order by their own confession, and they have neither lawful vocation nor true ordination, as hath been often objected to them and was never yet well answered. So that what Tertullian 
(e) Tertullian. lib. pr●sc. c. 41.  once said of the heretics of his time: Ordinationes eor●m temerariae, leaves, inconstantes nunc neophytos conlocant, nunc saeculo obsorictos, nunc Apostatas nostros, ut glori● eos obligent, quos veritate non possunt: nusquam melius proficitur quàm in castri● rebellium, ubi ipsum esse illie, promerens est. I●aque ali●s hodie Episcopas, cras a lius, hodie Diaconus, qui cras lector, hodie Presbyter, qui eras laicus. Nam & l●i●is Sacerdotalia munera iniungunt: Their ordinations are rash, light, inconstant, how they place Neophites (in Ecclesiastical offices) now those that are tied to the world, now Apostatas from us, that they may bind them to them by glory, whom they cannot by verity. Not where is promotion gotten better, then in the tents of the enemy, where only to be, is to deserve. Therefore one to day is Bishop, to morrow another, to day a Deacon, to morrow a Reader, to day a Priese, to morrow a lay man: for even to say men they enjoin Priestly offices. But in this Chapter I shall prove plainly, but yet in general only, that there are distinct orders and degrees in the Church, and so a Hierarchy.  
3. For first in the Synagogue which was a figure of the Church, the Tribe of Levi was deputed by God to furnish it with Governors and Rulers of diverse degrees, 
Diverse orders proved in the Church by diverse degrees in the Synagogue.  out of which Tribe their high Priest and other inferior Priests and Levites were chosen; 
(f) Nune. c. 3. & 4.  who for their greater grace and honour were consecrated 
(g) Exod. c. 28. & 29.  with certain ceremonies. And the high Priest (whom Anacletus 
(h) Anaclet pap. ep. 2.  Pope calleth Episcopus Bishop) had certain offices and functions common to him and other Priests, 
The high priest's Office.  but some proper 
(i) Deuteron. c. 7. vers. 12. Hebr. c. 9 vers. 7.  to himself only. For first he only entered once a year into the Sanctuary so expiation of the people sins and Immundicities contracted all th● year. 
A degree of Inferior priests . Secondlie he consecrated th● priests and Levites. Thirdly 〈◊〉 was supreme visible judge who pronounced sentence in controversy of the law and ceremonies, from which there was no appeal. Last lie he being invested in the Ephod and Rationale, demanded resolutions from God in doubtful matters. Besides this one high Priest, there were many other Priests, and those of no low degree nor reputation, who did minister by turns in the Temple, as Scripture 
(k) Lue. c. 1. vers. 8.  witnesseth, and josephus 
(l) joseph. lib. 5. antiquit. c. 11.  recordeth: and both the high Priest and the inferior Priests descended from Aaron, and his two sons Eleazar and Ithamar, his other two sons Nadad and Abiu being consumed by fire 
(m) Levitic. c. 10. vers. 1. Num. c. 3.  for using profane fire in sacrifices, whereas they should have taken holy fire from the Altar. Besides these Priests there were Levites, which were also of the Tribe of Levi, but not of the family of Aaron who though they were not Priests yet they had offices, 
A degree of Levites.  first about the Tabernacle, and after in the Temple, and were in great estimation and in great number, being divided into the families 
(n) Num. 3. & 1. paral. c. 26  of the Catharites, Gersonites and Merarites. The priests were in so great a number, that josephus 
(o) joseph. lib. 2. count App.  sayeth there were four Tribes of priests of which Tribes every one contained above 5000. who in their days appointed ministered in the Temple. These distinct orders of Priests and Levites were to the Synagogue such an honour and gave such a lustre unto it, that (as josephus 
(p) joseph. lib. 11. Antiq. c. ultimo.  writeth) when Alexander the Great come with a full purpose to besiege Jerusalem, and the High priest jaddus, admonished by God in his sleep accompanied with all his Priests and Levites, went out of the City to meet him, and to receive him: The high Priest adorned with his Stolen of hyacinth about his neck and his tiara on his head and his lamina aurea plate of gold, in which the name of God was engraven, the other Priests and Levites in great troops, all clad in their goodly robes; this majesty struck such a reverence into Alexander, who yet made the world to quake, that he desisted from his intention of besieging and sackinge the City and was so fare from sackinge it; that contrary wise adoringe the high Priest, and the name of God engraven in the plate of gold above mentioned, and reverencing all that Priestly Hierarchy he entered peaceably into Jerusalem with them, and there offered sacrifice, and was glad to see Daniel's 
(q) Danie. c. 8. vers. 21.  prophecy, which foretold that a Graecian which he interpreted to be himself, should subjugated the Empire of the Persians'.  
4. If there were such a goodly order of dignities in the Hierarchy of the Synagogue, much more eminent orders aught there to be in the Church of Christ, by how much the body exceedeth the shadow; verity the figure; and this priesthood, that. And therefore saint Hierome 
(r) S. Hi●ron. ep. ad Euagrium.  sayeth: Quod Aaron & filij eius atque Levitae in templo fuerunt, h●● sibi Episcopi & presbyteri & Diaconi vendicent in Ecclesia. What Aaron and his sons and the Levites were in the Temple, that may the Bishops and Priests and Deacons challenge to themselves in the Church.  
5. 
The second proote of the Hierarchy of the Church . Secondlie this distinction of orders and degrees may be proved by the things to which the Church in holy Scripture is compared. It is compared to a man's body, which hath a head and eyes and many members, which also have diverse functions: 
(s) 1. Cor. 12. vers. 17. & 19  And, sayeth S. Paul, if the whole body were the eye, where is the hearing? If the whole body were the hearing, where is the smelling? And if all were one member, where were the body? 
The Church compared to a man's body.  where saint Paul compareth the Church to a man's body in which are diverse members, as the head, eyes, and the rest which have diverse functions. And to show the distinction of members and their distinct offices in the Church, as there is in a man's body, he addeth: 
(t) 1. Cor. 12. vers. 28.  And some verily God hath set in the Church, first Apostles; Secondlie Prophets; thirdly Doctors &c. And then he demandeth: Are all Apostles? be all Prophets? be all Doctors? confronting as it were Luther and Calvin, who say that there are no Priests, or that all are Priests alike, whence it follows, that all are heads, all eyes, all Apostles, all Doctors, and so no distinction of members or orders.  
6. 
The Church compared to a city, an army, a family, a kingdom a ship . The Church is also compared to a City, 
(u) Matt. c. 5. vers. 15.  in which is a Mayor, Aldermen and other officers to govern, and inferior Citisenss to be governed: It is compared to an Army 
(w) Cant. c. 6. vers. 3.  in which is a General, Captains, Lieutenants, Seargeants, Corporals and common soldiers: It is compared to a family 
(x) Matt. c. 24. vers. 25.  in which is the Pater familias the goodman of the house, his wife, his Children and servants: It is compared to a Kingdom 
(y) Matth. c. 13. vers. 24. Luc. cap. 1. vers. 33. Dan. c. 2. vers. 44.  in which besides the king, are Dukes, Countess, Marquises, viscounts, Barons, Knights and diverse officers and Magistrates, who differing in dignity office and degree one from an other and from the commonalty, do add unto the common wealth no less lustre than strength, by which it may prevent Civil wars at home, and resist foreign invasions from abroad: saint Anaclete 
(z) Anacl. ep. 1.  and saint Clement 
(*) Clemens ep. 4. ad jac.  compare the Church to a Ship, which saileth in the sea of this world, tossed with the winds of persecutions and tentations, whose shipwright is God, whose governor is Christ, and under him his Vicar; he that ruleth the deck or forepart of the ship is the Bishop, whose shipman or mariner is the Priest, whose dispensers are Deacons, whose soldiers are the rest of Christians.  
7. And shall we think that the Kingdom of Christ his Church, (which in holy Scripture is often times 
(a) Mat. c. 13. vers. 2●. 31.44.45.46.  styled the kingdom of heaven, and which was founded by him, who to estabish a well ordered kingdom, wanted no power being the powerful arm of his father; nor wisdom being the treasury of God's wisdom itself) wanteth these degrees and orders? Not no it wanteth not this lustre, and strength which diverse degrees and dignities given unto a kingdom, it especially being not whatsoever kingdom, but a kingdom, of no less extent than the world is, which beareth rule from sea to sea, 
(b) Psal. 2. & 71.  and which is, the Hill of God that filleth the whole earth 
(c) Dan. c. 2. vers. ● 35.  which is of such durance and continuation, that where as those mighty Empires of the Chaldeans, Persians', Grecians and Romans have had an end this kingdom shall continued for ever according to that of Daniel: 
(d) Danae. 2. vers. 44.  But in the days of those Kingdoms (aforenamed) the God of heaven shall raise up a Kingdom, that shall not be dissipated for ever, and his Kingdom shall not be delivered up to an other people, and it shall break in pieces, and shall consume all those (Kingdoms above mentioned) and itself shall stand for ●uer: which the Angel confirmeth 〈◊〉 saint Luke 
(e) Luc. 〈◊〉 1. vers. 33.  saying: Et regni eius ●on erit finis: And of his Kingdom there shalbe be no end.  
8. Out of this I argue thus: A Kingdom is a multitude ordered and disposed by diverse dignities and degrees under one sovereign Prince, as is already shown: But the Church is a Kingdom and the perfectest Kingdom that ever was, as is proved, Ergo the Church is not a congregation or multitude in which all are equal (as Luther and Calvin 
(f) Luther. & Calvin. ubi suprà.  seem to say) but an ordered common wealth, in which are diverse orders and degrees of Christians, whereof some govern, some are governed; and amongst those that govern, one is subordinate to another, as in a Kingdom, and all are subject to one sovereign Prince, who commandeth all. For this cause Christ's garment which is his Church, is Polymita 
(g) Gen. c. 37. vers. 3.  of diverse colours, by reason of the diverse orders, but it is also Inconsutilis 
(h) joan. c. 19 vers. 23.  by reason of her one supreme visible Pastor, one government, one faith, one Hierarchy▪ For the same cause the Church 〈◊〉 compared 
(i) Psal. 44. vers. 10.  to a Queen in vestit● deaurato circundata varietate: in gold● raiment compassed with variety: In golden raiment; because by persecution she and her faith hath been trye● and purified, as gold in the fie● compassed with variety, by reason of he diverse states, orders and degrees.  
8. Having proved in general that in the Church there are diver orders under one supreme Prin● and Pastor; 
The conclusion of this chapter with the contents of the ensuing.  it remaineth that prove in particular, first that in the Church there is one supreme visible P● stour; then that there are diverse orders and degrees under this visible Pastor, ●s there are diverse states under one King, for that, as we have seen in the first Chapter, This is necessary to a Hierarchy.   

THE III CHAPTER. That there is one visible Monarch and chief Pastor of the Church, to wit, S. Peter.  
1. 
Nature pleadeth for a Monarchy which is in a man his body in his soul, in the world . NAture and natural reason seem to plead for a Monarchy in which one sovereign swayeth all, against Arislocratie, in which diverse Potentates, and Democraty, in which the people high their magistrates do command. For nature telleth us, that in man's body there is a kind of Monarchy, in which the head is Monarch that ruleth the rest of the members: and that in man's soul aso is a Monarchy of which the understanding is prince, who ruleth all the inferior powers, and appeaseth unruly and mutinous passions when they rebel against reason. Nature sheweth this world to be governed by Monarchy and to have one God, not many for its Monarch, who ruleth all the creatures and parts thereof. which saint Athanasius 
(a) Ath●n. orat. contra Idolat.  prooveth by the uniform government, consent, order, and union of all the parts of the world: Whereas if there were many Gods and governors there could not be this harmony, nor this order, but rather confusion.  
2. 
Monarchy among t●e Angels, the heavens, and planetis . We have seen in the former chapter how the Angelical world is a Hierarchy ruled and governed by one supreme Angel, who as he is more perfect in nature than all the rest; so he is by nature Prince and Monarch of all the rest. We see that among these celestial spheres and incorruptible bodies, there is one Monarch, one Primum mobile, who makes all the inferior globes to follow his motion. One sun (the eye of the world) domineereth among the Planets, who sitting in the midst of them illuminateth them all and directeth them.  
3. 
A monarchy at first among men and other creatures devoid of reason . All creatures seem to affect a Monarchy: for that men at first lived in families under one goodman of the house; afterwards these families joined in one city under one Mayor, and diverse cities under one king. Even creatures devoid of reason aim at this government. Rex unus est apibus (sayeth S. Cyprian) 
(b) Cypr. de Idolorun vanitate.  & dux unus in gregibus; in armentis rector unus: multo magis mundi v●u●est rector: Bees have one king, in flocks there is one leader, in herds of beasts one heard's man. The like hath saint Hierome: 
(c) Hieron. ep. ad Ru●●●cum.  Etiam a●imalia (sayeth he) & ferarum greges ductores sequ●ntur suos. In apibus principes sunt. Crues unum sequuntur ordine litterato. Even brute beasts and flocks of wildebeastes do follow their leaders. Among bees there are princes; Cranes follow one Crane in form of a letter. Thus nature pleadeth for a Monarchy; natural reason also challengeth the same.  
4. 
Natural reason standeth for a Monarchy. The first reason . For first that is the best government which best maintaineth peace, unity and concord amongst the subjects: but one governor better maintaineth unity than many. Ergo Monarchy in which one supreme Monarch beareth rule, is the best government. The Maior or first proposition: That is the best government which best maintaineth unity, is evident: because unity among the subjects is the end which government should intend; and the thing which conserveth not only societies but also all other things. For there is no Ens which is not Vnum; and there is nothing that loseth unity, but it falleth to nullity, and consequently by ceasing to be One thing, it prooveth Nothing. Hence it is, as Boetius 
(d) Boetius lib. 3. de consola. pros. 11.  and saint Thomas of Aquine 
(e) S. Tho. 1. p q. 103. art. 3.  observe, that all things resist as much as they can disunion, they being conserved by unity or union. Wherhfore we see how all living creatures abhor death because it is a separation or disunion which bringeth destruction. 
All things resist disunion . These Doctors say further that this divisibilitie proceedeth in creatures from a defect of nature in them, and therefore perfect creatures, 
The reason why an Angel and man's soul are incorruptible.  as Angels and a man's soul (which though as a part is imperfect, yet as immaterial is the perfectest creature nexte unto an Angel) as they are perfecter than other creatures, so they are not subject to division, or disunion; and so are incorruptible: because all corruption is division or separation of the soul from the body or the matter from the form, or of one parte from another. 
All corruption proceedeth from division . Wherhfore being that unity and Concord is that which conserveth Societies; yea all things; and discord that which dissolveth and ruineth them; that government must be best which best conserveth societies, and that best conserveth societies which best conserveth unity and concord in them. The Minor or second proposition, to wit, that one governor better maintaineth unity among the subjects then many, is as easily proved: because this peace and concord importeth an union not only betwixt the subjects among themselves, but also with their prince or chief governor (for if they be divided among themselves it is dissension; if from their head, rebellion) which peace and concord one man better maintaineth then many. Because when many govern, they cannot make peace among their subjects unless they first agreed among themselves. For if one commande one thing, and another the contrary or another thing; some will obey one, some another; and so division willbe caused, no peace or union. But one governor can more easily agreed with himself, than many can with one another: Ergo a Monarch or one governor, is apt to maintain unity among the subjects then many; and consequently Monarchy in which one governeth is the best government.  
5. 
The seconde reason why Monarchy is the best government . Secondlie that Head or superior of a community is most apt to make peace among his subjects which hath most unity in himself; because the unity of the subjects proceedeth from him as the effect from the cause: But in one chief governor there is greater unity, then in many governors; because in one is unity, in many can be only union: Maior autem est unitas quàm unio: Greater in unity than union: Ergo one is more apt to conserve peace and union among the subjects, 
The third reason why Monarchy is the best government.  than many.  
6. Thirdlie when the subjects are to obey many governors, there are two difficulties: one in them that obey; and this is also in Monarchy, in which all obey one: the other in them that command; and this is greater, when many command than when one commandeth, because it is harder for many commanders to agreed among themselves every one of them desiring that his own proiecte and judgement overswaye the others: much easier is it for one to agreed with himself. Ergo the government of one is better than the government of many.  
7. 
The fourth reason why Monarchy is the best government . Fourthlie I may prove this by an argument like to that which Aristotle 
(e) Aristo●eles lib. 2. pol. c. 2.  useth to disprove Plato's common wealth; who would have all things common; as lands, possessions, goods and the like: which Aristotle disprooueth thus: As when the Lord or master hath many servants belonging to one office, he is not the better served, but the worse; because one servant putteth of the work or business to an other, and thinketh it less belonging to him, because it belongeth also to another: So (sayeth Aristotle) if lands, possessions, and all were common, all would be neglected; because every one would neglect that which he thinks another may, will, or should look unto. But (sayeth Aristotle) when possessions are divided, and every one hath his own proper house and lands appropriated to himself only; then he will look diligently to them, partly because he knoweth that noon else will, partly because they are his own. For (as the same philosopher 
(f) Aristo. ubi supra. Quod multorum commune est, in ●o minimè adhibetur diligentia.  sayeth) of that which is common there is little care and diligence. For that men take care of that which is their own. The like argument I make for Monarchy against Aristocracy ad Democracie. When there are many Princes, Leaders, and Governors of the common wealth, then every one would put of the care of it to another, and would say, it appertaineth as well to another, as to me, let him then lay to his helping hand, as well as I, and so betwixt them the common wealth would be neglected: whereas when there is but one Governor (as there is but one chief in Monarchy) than he taketh care of the common wealth as belonging properly to himself: and so trusteth not any other with the principal charge, every one loving and looking to that which is his own. 
An answer to an objection against Monarchical Government.   
8. By this it is evident that Monarchy in which one is chief, is the best government. For albeit it may be objected that: Plus vident oculi quàm oculus: More is seen by many eyes then by one eye, and that one man cannot bear so great a charge as a kingdom. Yet it is easily answered, that Monarchy requireth not that the king only should do all, but one lie that he should be chief: and therefore Monarchy admitteth, yea requireth inferior Princes, counsellors, and other Magistrates to assist the king and to bear the burden and charge with him, though ever dependentlie of him.  
9 
In the Church must be the best Government . We having then demonstrated that Monarchical Government, in which one head or Prince hath principal command is the best; no Christian can doubt but that this government is established in the Church. For who can think but that the Church of God, which is more worthy and excellent, than all the kingdoms and Empires that ever were, which is the City, house and family of God; which is the ark of Noë, out of which is no salvation; which is the terrestrial paradise, in which the second Adam was framed; which though it be seated on earth is called the kingdom of heaven; which hath in her Pastors the power to bind and lose in heaven, and earth; which hath the keys, by which she can by her Pastors open and shut heaven; which is the spouse of Christ purchased by his blood, so that she may say unto him as Sephora said to Moses 
(g) Exod● c. 4. vers. 24.  Sponsus sanguinum tu mihi es: A bloody spouse thou art to me: Shall we think that this kingdom establisseed so by Christ that the gates of hell should not prevail against it, 
(h) Matt. c. 16. vers. 19  so founded by Christ who wanted no wisdom nor will to choose; nor power to effectuate what he had chosen, hath not the best government; and consequently a Monarchical government, in which one Prince beareth rule, and hath the chief command?  
10. 
One visible head in the Church beside. Christ . And if our adversary's answer that they confess one supreme head and Monarch of the Church, Christ JESUS; it is not sufficient. For although Christ be still our high priest and supreme Pastor; yet he since his Ascension living not visibly amongst us; a visible kingdom (as the Church is) requireth a visible king and supreme Pastor to rule her in a visible manner: Especially seeing that the Hierarchy of the Angels (by which as by a pattern, the Church was form) though it be an invisible kingdom; yet besides god the king of kings, hath a supreme Angel for her prince and chief governor under god. And that Christ left saint Peter; and after saint Peter, the Bishop of Rome, as a chief and visible Pastor, to rule and govern under him, I shall prove most cleerelie.  
11. 
S. Peter's supremacy proved firist . And first I will begin with saint Peter: for whose supremacy over the Church and under Christ this shalbe my first argument. Our B. Saviour before his death promised unto saint Peter for that his so worthy confession: Tues Christus filius Dei vivi: 
(i) Matth. c. 16. vers. 16.  Thou art Christ the son of the living God; that he would make him the foundation and rock of his Church, sainge Etego di●o tibi, quia tues Petrus & super nanc petram aedificabo Ecclesiam meam: And I say unto thee that thou art Peter, and upon this rock I will build my Church. By those words: And upon this rock, Christ cannot mean himself; for although he be the only principal rock and foundation 
(l) 1. Cor. 3.  on which Peter the secondary rock relieth, yet Christ in those words cannot mean himself, but only Peter: first because he sayeth in the future tense, 
By the Rock, cannot here be understood any but ●ee▪ ter.  Aedificabo Ecclesiam meam: I will build my Church, which must be understood of Peter, on whom as yet he had not founded his Church, not of himself, because on himself the Church was already built. Secondlie by these words Upon this rock, Christ can neither mean himself nor Peeter's faith or confession; as our Noue●listes would have it, that so they might exclude Peter: but only he must mean Peter; because these words, And upon this rock are to be referred to one spoken of immediately before, as the very tenor of the words doth import. But Christ spoke before neither of himself, nor of Peeter's faith, or confession, but of Peter. Ergo to Christ or Pee●ers faith these words cannot be referred, but to Peter only. And therefore as when he said immediately before, Thou art Peter he ment not himself, nor Peeter's faith, or confession, but Peter; so when he sayeth immediately after And upon this rock, he cannot mean himself nor Peeter's faith or confession, but peeter's person only. And if we consider in what language Christ spoke, to wit, in Chaldee or Syriac, it is yet more evident that by the Rock, peeter's person is understood. Because in that language Christ said: Thou art Cephas, and upon this Cephas I will build my Church: Which is as much to say; thou art a rock (for Cephas signifieth a rock) and upon this rock, I will build my Church.  
12. 
An objection out of some fathers answered . And although saint Hilary 
(m) Hilarius lib. 6. Trinitat.  S. Ambrose 
(n) Amb. 2. c. Ephe.  S. Augustine 
(o) Tract. 10. & 20. in loan.  S. Cyrill 
(p) Cyril. lib. 4. Trinit.  S. Chrysost. 
(q) Chrysost. hom. 53. in Matth.  do seem to understand Christ or Peeter's faith and confession: yet when they say Christ is the rock, they exclude not S. Peter; but only mean that peeter is so a rock, that he relieth on a more principal foundation, Christ. And therefore S. Leo 
(r) Leo. serm. 3. Assumpt. sua ad Pontif.  maketh Christ to speaked to S. Peter thus: Quia tu es Petrus, id est, cum ego sim inviolabilis Petra, ego lapis augularis, ego fundamentum, tamen tu quoque petra es, quia mea virtute solidaris ut quae mihi potestate sunt propria, sint tibi mecum participatione communia. Because thou art Peter, that is, whereas I am one inviolable rock, I the corner stone, I the foundation, yet thou also art a rock, because thou art made solid by my virtue, that so those things which are proper to me by power may be common to thee with me by participation. And when those fathers say that by this Rock is understood Peeter's faith or confession, they take not his faith or confession a part from him, but as joined with him and inherent in him. And so they exclude not Peter, but will have him to be the Rock; though by his infallible faith and confession, which was never wanting in him after he was made the Rock of the Church, or in his successors. Wherhfore the same authors do expresselie call Peter the Rock and foundation of the Church. Saint Hilary 
(s) S. Hilarius in Mattha. cap. 16.  thus exclameth: OH in nuncupatione novi nominis felix Ecclesiae fundamentum, dignaque aedificatione illius petra, quae inferni leges & Tartari portas & omnia mortis claustra dissolueret: OH in the nuncupation of a new name the happy foundation of the Church, and a rock worthy the buildinge of that which should dissolve the infernal laws and the gates of hell and all the grottes of death. Saint Ambrose in the hymn at the I audes of Sunday, cited by Saint Austin, 
(t) S. Ambros. in hymno citat. ab Aug. l. 1. Retract. cap. 21.  speaking of the Cock which calleth us up in the morning sayeth; Hoc, ipsa Petra Ecclesiae, Canente, culpam diluit: whilst the cock singeth the Rock of the Church (Peter) did wash away his sin, by his tears of contrition. S. Ambrose sayeth: Peter for the solidity of the devotion of the Church; is called a rock, as our lord sayeth: Thou art peeter and upon this rock &c. Saint Austin 
(u) S. August. ser. 1●. de Sanctrs.  sayeth: Recte igitur Ecclesia natalem sedis illius colit, quam Apostolus pro Ecclesiarum salute suscepit, dicente Domino: Tues Petrus, & super hanc petram aedif● abo Ecclesiam meam. Petrum itaque fundamentum Ecclesiae Dominus nominavit. Et ideò dignè fundamentum hoc Ecclesia colit; suprà quod aedificij Ecclesiasti●i altitudo consurgit. Rightly therefore doth the Church worship the Feast of that seat which the Apostle (Peter) for the safety of the Churches did undertake; our lord sayinge: thou art Peter, and upon this Rock will I build my Church. Our lord therefore nominated Peter the foundation of the Church. And therefore worthily doth the Church worship this foundation upon which riseth the height of the Ecclesiastical building. Saint Cyrillus speaketh as planielie: 
(w) Cyril. joan. 1.  Tues Simon filius jonaei ●tu vo●aberis Cephas, vocabulo ipso commodè significans quod in eo tamquam in ●●et a lapidéque firmissimo suam esset aedificaturus Ecclesiam. Thou art Simon the son of jona, thou shalt be called Cephas, signifyinge fittlie by the word that in him as in a rock and a firm stone he was to build his Church. S. Chrusostom 
(x) Chrysost. hom. 4. de verb. Isa. & home 3. in cai. Matt  calleth him the Base of the Church, and the foundation of the Church. Out of this place I argue thus: Christ promised that on Peter as on a rock and foundation he would build his Church; and seeing that in a mystical body, a foundation or head is all one, it follows that Christ promised to saint Peter, that he should be head, and chief visible Pastor and spiritual prince of his Church. I demand then whither Christ was as good as his word or no? If he was not; then he is not verity itself, which can neither deceive, nor be deceived: If he was; then Peter is head and supreme visible Pastor of the Church.  
13. 
The seconde proof of S. Peeter's supremacy . My second argument shallbe taken out of the 21. chapter of saint john: where (as I shall prove) Christ performed what in the former place he promised, and made Peter actual head, and chief visible Pastor of the Church: for there he said unto saint Peter: Simon of john lovest thou me more than these? Peter answereth: yea lord, thou knowest, that I love thee. Christ sayeth unto him: Feed my lambs. And Christ ask the same question the second time, He biddeth Peter feed his lambs. And ask the same the thirde time, He biddeth him, Feed his sheep. Whereiss to be noted first, that Christ asked, Peter whither he loved him more than the rest; which argued that Christ meant to given to Peter greater authority then to the rest. For if he had intended to given him no more authority than to the rest; it had been sufficient to have asked whither he loved, not ●hether more than the rest. Secondlie Christ sayinge to Peter in presence of the rest: Feed my lambs, Feed my sheep, and that also without limitation; giveth authority to Peter to to feed all his sheep; and consequently he constituteth peeter pastor of all his sheep; even the Apostles there present. And therefore saint Bernard 
(y) S. Bernardus lib. 3. de consid. ad Eugen.  bringeth in Christ speaking to S. Peter in these words: Si me amas Petre pasce oves meas. qua? illius vel illius populos civitatis ●●●regionis aut ●e●te regni? oves omnes meas inquit: Cui non planum non designasse omnes? nihil excipit ubi distinguitur nihil. If thou lovest me, Peeeer feed my sheep: Which sheep? The people of this or that city, region or kingdom? all my sheep, he sayeth: To whom is it not plain, that he designed not some, but assigned all? He excepteth nothing where nothing is distinguished. Where is to be noted that the word (Pas●e, Feed) when it is referred to reasonable creatures (as here it is) signifieth to govern and rule by power and authority. For which cause kings are called pastors. Homer 
(z) Iliad. B.  calleth Agamemnon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pastor of the people. So the tribes of Israel told David: 
(*) Lib. 2. Reg. c. 5. vers. 2.  Dixit Dominus ad te: Tu pasces populum meum Israël: & tu eris dux super Israël. Our lord said to thee: Thou shalt feed my people of Israël: and thou shalt be prince or captain over Israël. In this sense God promised by his prophet Ezechiel: 
(a) Ezech. 34. vers. 23.  Suscitabo super eos pastorem unum, qui pascat eos, seruum meum David ipse pascet eos & ipse erit eis in pastorem. I will raise up over them one pastor, who shall feed them, that is, goruerne them, my servant David, that is, the son of David, (for David was dead before Ezechiel lived,) he shall feed them, and he shalbe their pastor: And so when Christ said to Peter: Feed my sheep: He gave him authority, not only to feed his sheep by preachinge the word of God, and ministering Sacraments; but also to govern them by laws, to restrain them by excommunications, and and other Gensures. And therefore in the same place of Saint john, as the Euangeliste used the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth to Feed, so he used the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth also to govern.  
14. 
What S. Peter might have demanded of the rest of the Apostles . So that if Saint Peter after that he had received this charge and authority over his sheep should have demanded of the rest of the Apostle are you the sheep of Christ? they could not have denied it, unless they would have denied themselves to be Christians, all Christians being the sheep of Christ. And then Peter might hau● subsumed: If you be the sheep of Christ, you are my sheep, because Christ without distinction committed all his sheep to me. And if ●ou be my sheep, I am your pastor, ●●d superior: Because as sheep is a name of subjection, so Pastor is a name of superiority. And if I be your Pastor, who are also Pastors; I am Pastor Pastorum: Pastor of Pastors, and so pastor of you and your sheep, and consequently of all the Church.  
15. Werefore Dionysius Areopagita 
(b) ‛Dionys. de divi. nom. cap. 3.  calleth Peter Supremum Decus & ●●●iquissimum Theologorum Columen. The supreme honour and most ancient pillar of divines. Hippolytus 
(c) Hip. pol. orat. de consume. mundi.  thus extolleth him: Princeps Petrus fidei petra, quem beatum iudicavit Christus D●us noster; ille Doctor Ecclesiae, ille prï●●us dis●ipulorum; ille qui regni claves h●●et. Peter the Prince, the ro●ke of faith, whom Christ our God judged to be blessed; he the Doctor of the Church, the first of the disciples; he that hath the keys of the kingdom of heaven. Epiphanius. 
(d) Epiph. hares. 51.  honoureth him whith the Title of Captain of the Apostles. S. Chrysost. 
(e) Chrysostome. ho. 55. in Matth.  calleth him the mouth Prin●e and Head of the Apostles. Isidorus Pelusiota 
(f) Isidor. c. 142.  calleth him So dalitij Apostolici Choryphaeus: The chief● of the Apostolical sodality. Saint Cyprian sayeth; 
(g) Cypr. cp. 40.  Cathedra una supe Petrum voce Domini fundata. Over chain founded upon Peter by the voice of on lord. And again 
(h) Cypr. lib. de virtute Ecciesiae.  Primatus Pet● datur ut Cathedra una monstretur. The primacy is given to Peter, that one chain may be showed. Saint Ambrose 
(i) Ambr. in cap. de Gal.  thus pronounceth: Soli Petro grat● primatus inter Apostolos est concessa. 〈◊〉 only Peeter the grace of primacy among the Apostles is granted. To him subscribeth saint Hierome: 
(k) Hiero. lib. 1. adversus ovinianun.  Propt● reainter duodecim unus eligitur, ut cap●te constituto schismatis tollatur occasion Therefore among twelve one is chosen, that 〈◊〉 head being chosen, the occasion of schism away be taken a way. Saint Austin 
(l) Auga. q. 75. vet. & novi Testam. Tract. 56. in joan. lib. 2. de baptism.  ●●sum constituit caput eorum, ut pastor ●●sset gregis Dominici: Him (Peter) he constituted head of them (the Apostles) that he might be pastor of our lordès flock. The like he hath in many other places. Saint Leo the Great: 
(m) Leo serm. 3. de annivers. assumpt. sua.  Vnus de toto mundo Petrus eligitur ●ui & universarum gentium vocationi & ●●nnibus Apostolis, cunctisque Ecclesiae ●atribus praeponitur. One Peter is chosen out of all the world who might be set over and have charge over the vocation of all nations, and all the Apostles, and all the fathers of the Church.  
16. By this is plain that there is as evident proof for saint Peeter's supremacy as there is for the sacred Trinity: for that we have the plane text of Scripture, and interpretation of fathers. And I might add Counsels (but that I desire to be short) for Peter supremacy: And we can have no more proof or Authority for the Blessed Trinity. So that our adversaries must believed both, or else I will say that they believed neither fide divina. Because to the same authority there can be no credit given in one of its Assertions, unless it be given unto all. And therefore Luther 
(n) Luthe. in assert. art. 25.  was to bold to sai● against scriptures and fathers, that all the Apostles were equal to peeter. And Calvin 
(o) Calui. lib. 4. instit. c. 6. num. 7.  as bold as he, when he sayeth: Peter was equal, no● superior; fellow, not lord of the resto the Apostles. I conclude therefore that there is one Sovereign and supreme visible pastor of the Hierarchy of the Church under Christ, which is saint P●●ter.   

THE FOUR CHAPTER. That after S. Peter there was ever a supreme visible pastor of the Church, who is the Bishop of Rome.  
1. But our Adversaries will say, be it that Peter was supreme head under Christ of the Church for his time; it is not necessary he should have a Successor; because this supremacy might be a special privilege granted to Peter in recompense of his rare confession 
(*) Matt. cap. 16. vers. 17.  of Christ's divinity; or if he must have a Successor, why should the Bishop of Rome make claim to this dignity more than the Bishop of Jerusalem, Antioch, or Alexandria: seeing that holy scripture maketh no mention of any successor to Peter, much less of the Bishop of Rome. I shall therefore prove in this chapter that the Bishop of Rome is the lawful successor to saint Peter, and that therefore there is still, and ever shalbe a supreme spiritual Prince and Pastor of this Ecclesiastical Hierarchy; as there is of the Celestial.  
2. 
S. Peter must have a successor. The first proof . And first out of holy scripture I gather that Peter must have: Successor in his primacy over the whole Church; And thus I gather it, and prove it. First because, a● we have proved, Christ made S. Peter ordinary pastor over all the Church, and even the Apostle themselves; and so in him Christ▪ instituted a succession of supreme Pastors: for that an Ordinarit must have others to succeed hi●● in the same authority: And in th● consisteth the difference betwixt an Ordinary and a delegate, as all Lawyers and divines confess, wherefore a king who is ordinary of his kingdom, a Bishop because he is ordinary of his Diocese, a pastor for that he is ordinary of his Parish, must have successors; who in that they are chosen to these places have the authority which their Predecessors had, without any especial new grant. Hence is it that the Apostles (as we shall see hereafter) because the authority which they had over all the Church (though dependentlie of Peter) was extraordinary, granted only for their time, and for the speedier conversion of the world and propagation of the Church, had no successors in that ●● thoritie: but in their Bishopricites and particular seats they had successors; as to S. james succeeded in the Bishopric of Jerusalem S. Simeon, to him justus: As to S. Mark in Alexandria succeeded Anianus: As in Antioch to S. Peter succeeded Euodius, to him S. Ignatius, to him Heron. &c. But S. Peter because he was ordinary pastor of all the whole Church was to have a Successor in that his ample authority and jurisdiction. 
The second proof for the same.   
3. Secondlie Christ commanded S. Peter to seed all his sheep without limitation, and consequently not only his sheep then present, but also which were to be. But Peter could not in person feed the sheep which were to be after his death; Ergo by his successors. Wherhfore saint Leo 
(a) S. Leo ser. 3. de Annivers. Assump.  Pope and first of that name sayeth that Peter still feeds Christ's sheep and in an other place 
(b) Ser. 2. de Annivers.  he sayeth. His it aque movis, dilecttssimi, rationabili obsequio celebratur hodierna festivitas, ut in persona humilitatis meae ille intelligatur, ille honoretur, in quo & omnium Pastorum solicitudo cum commendatarum sibi ovium custodia perseverat, & cuius etiam dignitas in indigno haerede non deficit: By these means therefore, my most beloved, by reasonable obedience this present festivity is celebrated, that in the person of my humility he be understood, he honoured, in whom both the solicitude of all pastors with the sheep commended unto him, doth persover, and whose dignity also in an unwhorthie heir (sucessour) doth not fail.  
4. 
The thirde proof for the same . Thirdlie Christ appointed Peter head of his Apostles and of all Christians, to govern them by his supreme authority, and so to govern them, as to prevent all schisms and dissensions: But the Church after S. Peter death, had as much need of such a supreme visible Pastor to govern her as she had in saint Peter time; yea had more need of such a Pastor, Christians being multiplied in greater numbers after Peter death, than they were before; and charity and zeal waxing more cold, and heretics also (which in the Apostles time durst not so freely open their mouths,) after their deaths, as Eusebius 
(c) Euseb. lib. 3. hist. cap. 32.  writeth entering into the Church thick and three fold, and preaching their heresies more boldly and with more open mouth: Ergo after S. Peter, Successors were necessary.  
5. 
The fourthe proof of the same . Fourthlie Christ instituted one visible fold and that perpetual that is, to the end of the world; Ergo he instituted a perpetual visible Pastor to feed and govern this flock: But Peter in person could not be always Pastor unto this fold, he after some years dying: Ergo he must have a perpetual successor lest the visible fold and flock should be without a visible Pastor. Conformablie to this, Christ saith: 
(d) joan. cap 10. vers. 16.  Other sheep I have which are not of this fold (insinuating the Gentiles, which after his death were to be added to his fold) them also I must bring, and they shall hear my voice, and there shallbe made one fold and one Pastor: but the fold which is the Church is one visible fold, and perpetual: Ergo it must have one visible Pastor, and him perpetual: That Pastor cannot be Christ only; for that he is now no more visible (though he be still the same invisible Passour) nor Peter only; because he died: Ergo Peter successor: otherwise after Peter we should not have one visible fold and one visible Pastor. 
This successor to S. Peter is not the Bishop of Antioch, not of Alexand ia, not of Jerusalem not of Constantinople.   
6. So that I have evidently deduced out of Scripture that Peter by Christ's institution must needs have a successor. I demand now who that was or is? not the Bishop of Antioch; for that Peter left that seat before his death: and Antioch never claimed the first seat, nor was the Patriarche of Antioch ever called saint Peter successor: Yea of the three Patriarchall seats 
(e) Anuel. ep. 3. ex Conc. Nicen. can. 6. Chalced. act. 16. Leo ep. 53. & 83. Gregor. ep. 57  of Rome, Alexandria, and Antioch, that of Antioch had but the third place of dignity: Not the Bishop of Alexandrid, for although that seat had the second place as being founded by saint Mark in the name of saint Peter (of whom Rome Alexandria and Antioch have their dignity of Patriarchall seats) yet it had but the second place; and never claimed the first: Nor was the Patriarche of Alexandria ever called saint Peter successor: Not of Jerusalem; for that Peter never fixed his seat there; nay that for five hundred years had not the true power and dignity of the fourth Patriarchall seat; for that it was subject to Caesarea which was its Metropolitan Church, as may appear by the Council of Nice 
(f) Cone. Nisen. can. 7. Hieron. ep. ad Pammach.  where it is decreed that the Bishop of Jerusalem shall have the fourth place, but with this condition that he shall not be exempted from his Metropolitan Bishop of Caesarea. Not the Bishop of Constantinople: For that he was no Patriarch of Constantinople at the time of the Council of Nice, nor could he be, because Constantinople at that time had no Patriarch, neither was it then called Constantinople but Byzantium, and a By zantine Patriarch was never heard of. And although in the first Council of Constatinople, and after in the Council of Chalcedon the Bishop of that City endeavoured by all means to be called Patriarch, and to have the next place of dignity after the Bishop of Rome; Yet he never obtained his desire (S. Leo 
(g) Leo ep. ad Anatolium Binnius in notis op. 3. Anacleti to. 1. Coneil. Bell. l. 1. de Pont. Rom. c. 24. Conc. Later. 3. can. 5.  and others resisting him) till in the time of justinian the Emperor, and after the year of our lord five hundred, partly by the favour, of the Emperor, partly by the permission of the Bishop of Rome, he obtained not only to be Patriarch, but also to be the second in dignity, who was the last in standing; but never was he equalised to the Bishop of Rome: much less proffered before him. And therefore the Bishop of Rome hath ever carried himself (as he was) as his and all the Patriarchis Superior. 
(*) Vid. Bell. l. 2. de Rom. Pont. c. 18  And Nicholas Pope and first of that name in his Epistle to Michael the Emperor reckeneth eight patriarchs of Constantinople deposed by the Bishop of Rome, which ar●ueth his superiority over them, and their subjection to him. Whence 〈◊〉 conclude, that the Bishop of Rome, where saint Peter lived and died Bishop, is the successor of Peter, not only as he was Bishop of Rome; but also as he was Bishop and pastor of the whole Church.  
7. 
The reason why the Bishop of Rome is S. Peeter's successor  And the reason is for that (as I have proved) Peter must have a successout even in the universal charge of the Church; and so Peter never transferring his seat from Rome, but dying Bishop of Rome and electing the Bishop of Rome for his successor elevated that seat to the universal Bishopric of the world; and made the Bishopric of Rome and of the world all one, even as when a Bishopric is elevated to the dignity of an Archbishopric (as now Paris is, which formerly was but a Bishopric they are not two Bishoprics but one elevated.  
8. 
An objection against the Bishop of Rome being 8. Peeter's successor answered . But some will say, be it tha● Peter by Christ his ordinance m●● have a successor; yet it followed not that his successor should hau● any particular Church, but one●● the universal Church for his seat as S. Peter as first had, till he fix●● his seat first at Antioch and the● at Rome: and therefore after Petters doth the Church might ha● chosen a successor to Peter, wh● should have been the universal Bishop of the universal Church but no particular Bishop of an particular seat or city, and so● more Bishop of Rome then any other particular City: I answer that this might have been, as the argument prooveth: For out of ●cripture we can only deduce, that 〈◊〉 succession must be to Peter; but that the Roman Bishop should 〈◊〉 his successor, we cannot prove out of Scripture; only the fact of Peter who there died and lost the Bishop of Rome his successor, and Tradition, and the the ancient fathers and councils do assure us that he is Peter lawful successor both in the Bishopric of Rome, and in the Bishopric of the world. For Peter in his life time was as truly Bishop of Rome, as saint james the just was of Jerusalem; and he electing the Bishop of Rome to succeed him in 〈◊〉 Bishopric of Rome and the whole Church, and this by God's will and commandment, he only is his lawful successor. Wherhfore 
(*) Vid. Bellarm. l. 2. de Ro. pont. c. 12  saint Anacletus, saint Marcellus, saint Athanasius, and others whom anon I shall rehearse, say that Peter died at Rome by Christ● commandment and founded the Roman Church, and made it hea● of the universal Church.  
9 This supposeth Peter to ha●● been of Rome and to have liue● and died Bishop of Rome; which though Illyricus 
(h) Illyr. l. 10. de primatu Papae.  and others o● the new Church deny; yet it is 〈◊〉 evident that Peter was at Rom● that Calvin 
(i) Calu. l. 4. Inst. c. 6. nu. 17.  sayeth he will no● deny it Propter Scriptorum consensu● For the consent of writers: 
That S. Peter was at Rome, is proved.  only 〈◊〉 cannot believed that he was Bishop of Rome, especially for any lon● tyme. But first that saint Peter w●● at Rome, he himself testifieth who in the end of his first Epist● 
(k) 1. Pet. c. 5. v●r. 13.  sayeth: salutat vos Ecclesia quae est in Babilone coëlecta: The Church which 〈◊〉 in Babylon coëlected saluteth you: Where by Babylon he understandeth ●ome as it then was pagan and persecuted Christians; as do witness Eusebius 
(l) Eusebius lib. 2. c. 15.  and saint Hierom 
(m) S. Hie. lib. de viris Illustribus in Marce. . And in this sense saint john al●●● in his Apocalypse, 
(n) Apoc. cap. 17. vers. 5. That S. Peter died at Rome is proved.  calleth Rome Babylon. Secondlie that saint Peter died at Rome, Eusebius 
(o) Euseb. lib. 2. c. 35.  also speaking of Nero, witnesseth 〈◊〉 these words: Et Paulum quidem capite in ipsa Vrbe Roma, Petrum verò Crucis patibulo condemnat: and Paul he condemned in the city of Rome itself to be beheaded, Peter to be crucified. And he addeth, that it is superfluous to seek further testimony of this seeing that the most shining monuments do testify it to this day: Yet he citeth also for this the testimony of Caius and Dionysius Corinthius. And S. Chrysost. 
(p) Chrys. hom. 32. in ep. Rom.  sayeth that the Martyrdoms and bodies of S. Peter and saint Paul make Rome more resplendent, than the stars do the heavens. 
That S. Peter died at Rome Bishop is proved . Thirdlie that he died at Rome, Bishop of Rome (which Calvin feareth to grant, lest he should be forced to grant, that the Bishop of Rome is saint Peter successor) it is as evident out of the same Eusebius and generally out of the Counsels and fathers. Eusebius 
(q) Eus●bias. in Chron. anno 44.  averreth it in these words: Petrus natione Galilaeus Christianorum Pontifex primus, cum primum Antiochenam fundasset Ecclesiam, Romam proficiscitur, ubi Euangelium praedicans viginti quinque annis eiusdom urbis Episcopus perseverat: Peter bynation a Galilaean, the first Bishop of the Christians when first he had founded the Church of Antioch, goeth to Rome where preaching the Gospel twentiefive years he persevered Bishop of the same City.  
10. And as Cardinal Bellarmin 
(r) Bell. l. 2● de Rom. Pont. c. 12.  well observeth, Saint Marcellus 
(s) Marcel. ep. ad Autioch.  Pope, Saint Ambrose, 
(t) Ambr. orat. count Aux.  and S. Athanasius 
(v) Atha. in Apolog. pro fugâ.  affirm that S. Peter by our lords commandment went to Rome, to suffer there death for Christ; and therefore it is not improbable that Christ bade him there fix his seat and establish his successor. Certes Nicholas 
(w) Nich. cap. omnes dist. 22.  Pope the second of that name in his Epistle to those of Milan, feareth not to say: Illam vero sedem (Romanam) solus ille fundavit, & supra petram fidei mox nascentis crexit, quia Beato aeternae vitae Clavigero, terreni simul & caelestis Imperij iura concessit: But that seat (of Rome) only he founded, and reared upon the rock of faith, which by and by sprunge up, who granted to the Blessed Keybearer of eternal life the rights of the terrene and heavenly Empire. And immediately after, he thus proceedeth: Non ergo quaelibet terrena sententia, sed illud verbum, per quod constructum estcaelum & terra, per quod denique omnia condita sunt elementa, Romanam fundavit Ecclesiam. Illius certe pnivilegio fungitur, illius authoritate fulcitur, unde non dubium quin quisquis cuilibet Ecclesiae ius suum detrahit, iniustitiam facit. Qui autem Romanae Ecclesiae privilegium ab ipso Summo omnium Ecclesiarum capite traditum auferre conatur, hic proculdubio in haeresim labitur: Not every terrene sentence therefore, but that word, by which heaven and earth were created, by which, to be brief, all the elements were made, founded the Roman Church. It truly useth his privilege, it is underpropped by his authority, wherefore no doubt but that whosoever detracteth from any Church her right, doth injustice. But he that seeketh to take from the Roman Church the privilege given her from the head of Churches, he without doubt falleth into heresy. And S. Anaclete: 
(x) Anacl. ep. 3. c. 3. & refertur cap. sacrosancta Romana d● 22.  Sacrosancta Romana & Apostolica Ecclesia non ab Apostolis sed ab ipso Domino Saluatore nostro primatum obtinuit, & eminentiam potestatis super universas Ecclesias ac totum Christiani populi gregem assecuta est, si●ut ipse B. Petro Apostolo dixit: Tues Petrus & super hancpetran &c. The sacred Roman and Apostolical Church not from the Apostles, but from our lord and saviour himself obtained the primacy, and hath gotten the eminency of power over all Churches and over the whole flock of the Christian people. And again sayeth he: Prima ergo sedes est coelesti beneficio Romana Ecclesia: Therefore the first seat by the heavenly benefit is the Roman Church. By which it is plain, that these holy and ancient fathers were of opinion, that the Seat of Rome was founded by Christ himself; and consequently that by Christ his ordinance S. Peter elevated that Church to have authority over all the rest of the Churches; and elected the Bishop of Rome for his successor; and that the Roman Bishop hath his authority immediately from Christ himself. 
The Roman Bishop hath his authorise from Christ . For although the Electours which heretofore were the clergy of Rome and neighbour Bishops, and now are the Cardinals, design the person of him, that is to be Pope; yet they given him no jurisdiction, but after they have designed and elected his person, Christ from above giveth him power and jurisdiction over them and all the Church as the fathers alleged do expresslie alarm. And the reason is because his power being not only supernatural but also greater than any power the Cardinals, or the whole Church taken as distinct from him, 
The reason wherefore the Electours of the Pope, design only the person, but given no authority.  hath (it being a supremacy over all the Prelates and members of the Church, and having also annexed an Infallibility in defining Controversies concerning faith, which power his Electours have not) can not be given by them, but only by Christ himself.  
11. Out of all this I argue thus: 
The Bishop of Rome is Peeter's successor  our Saviour Christ in appointing and creating Peter supreme visible Pastor over all the Church, as I have proved, he hath instituted also a successor to succeed him in authority over all the Church, as is also proved; and him he instituted successor whom the Church by the Electours do choose; and to him thus chosen, he himself giveth authority, as even now I declared: But the Bishop of Rome, even from S. Peter was chosen to succeed S. Peter in the charge of the whole Church, as fathers, Counsels and all antiquity doth testify, and as may sufficiently appear by that which is said: Ergo he only is Peter successor over all the Church and hath his authority not from men, but from Christ himself.  
12. Conformablie to this Optatus Milevitanus 
(y) Optatus Milevit. setteth down the succession of Bisnops of Rome from S. Peter to Syricius. lib. 2. count Parmen.  (one highly esteemed by saint Augustin and S. Hierome) not only affirmeth that the Bishop of Rome is Peter successor, but also setteth down his successors even to Syricius who was Bishop of Rome in Optatus his time. Igitur (sayeth he) negare non potes, scire te in Vrbe Roma Petro primò Cathedram Episcopalem esse collocatam &c. Therefore thou canst not deny that thou knowest that the Episcopal chair was given first to Peter in the city of Rome, in which sat the head of all the Apostles, Peter, whence also he was called Cephas: In which one chair, unity of all might be kept. And a little after: ut iam schismaticus & peccator esset qui contra singularem Cathedram alteram collocaret. Ergo cathedra unica est &c. that now he should be a schismatique and sinner who should place another chair against this singular chair. Therefore the chair is one, which is the first of the dowries, in which Peter sat first, to whom succeeded Linus, to Linus Clemens, to Clemens Anacletus, to Anacletus Euaristus, to Euaristus Sixtus, to Sixtus Telesphorus, to Telesphorus Higinus, to Higinus Anicetus, to Anicetus Pius, to Pius Soter, to Soter Eleutherius, to Eleutherius Victor, to Victor Zepherinus, to Zepherinus Calixtus, to Calixtus Urbanus, to Urbanus Pontianus, to Pontianus Antherus, to Antherus Fabianus, to Fabianus Cornelius, to Cornelius Lucius, to Lucius Stephanus, to Stephanus Sixtus, to Sixtus Dionysius, to Dionysius Foelix, to Foelix Eutychianus, to Eutychianus Caius, to Caius Marcellinus, to Marcellinus Marcellus, to Marcellus Eusebius, to Eusebius Miltiades, to Miltiades Sylvester, to Sylvester Marcus, to Marcus julius, to julius Liberius, to Liberius Damasus, to Damasus Syricius, who now reigneth, who is ours: with whom and us all the world concordeth in our Communion of society by commerce of letters called formatae. Thus he. And we can show the like succession even to Urbanus Octaws who now happily sitteth at the stern of S. Peter ship.  
13 And we may say to our Reformers of this time, as Optatus said immediately after 
(z) Optatus ubi suprà.  to the Donatists: Vestrae Cathedrae vos originem reddite, qui vohis vultis Sanctam Ecclesiam vindicare: Show us the origen of your chair, who will challenge to yourselves the hol●e Church. But our Reformers can show no succession of their Bishops either in the Chair of Rome, or any other chair either of the Greek or Western Church. In England they can go no higher than Granmer; for that all the Bishops in Canterbury Chair, even from S. Austin the Monk the first that sat in that chair, were ours, not theirs. So Saint Ireneus 
(a) Iren. lib. 3. c. 3.  reckeneth the Bishops of Rome as S. Peter Successors in the Chair of the universal Church from saint Peter to Eleutherius; saint Austin unto Anastasius. And by this succession Ireneus saith we confounded all heretics: saint Austin 
(b) Augutom. 2. ep. 165. lib. count ep. fundam. c. 4.  sayeth that this succession houldeth him in the Catholicque Roman Church. And this succession Tertullian 
(c) Tertullian. lib. praescriptio.  who calleth saint Clement Bishop of Rome. Peter successor, demandeth of all Heretics, knowing that they cannot show it.  
14. But although enough hath been said to prove the Bishop of Rome Peter successor; yet let us he are what the mellifluous saint Bernard 
(d) Bern. lib. 3. de consider. ●d Eugen.  said to Pope Eugenius, who had been his Monk and scholar, and then was Bishop of Rome. But because he is long, I will cite him in English: Go to, let us search yet more diligentlle, who thou art, whose person thou bearest for the time in the Church of God. Who art thou? The great Priest, the chiefest Bishop. Thou art Prince of the Bishops, thou art heir to the Apostles. Thou art in primacy Abel, in government Noë, in Patriarchship Abraham, in order Melchisedech, in dignity Aaron, in Authority Moses, in office of judge Samuel, in power Peter, in unction Christ. Thou art he to whom (in Peter) the Keys were given, the sheep committed. There are others indeed that are porters of heaven and Pastors of flocks; but thou so much the more gloriously, by how much the more differently thou hast inherited above others both names. They have flocks assigned to them, sever all, to several; to thee all flocks are committed, one to one, Neither art thou pastor only of the sheep, but also of all the pastors, thou alone art Pastor of all. Thou demandest how I prove this; out of the word of our Lord. For to whom, I say not of the Bishops, but even of the Apostles, so absolutely and without dinstinction, were all the sheep committed? If thou lovest me, Peter, feed my sheep 
(*) Io. ca 21. vers. 17.  which? the people of that or that city? of that nation or Kingdom? my sheep, saith he. Who seethe not plainly that he designed not some certain, who assigned all; nothing excepted where nothing is distinguisshed. And a little after continuing his speech to the same Pope Eugenius, he concludeth in these words: To be brief, james who seemed to be a pillar of the Church was content with Jerusalem only, yielding to Peter the whole world; the brother of our Lord yields, who else can thrust himself into P●e●ers prerogative? Therefore according to thy Canons others are called into part of the solicitude, thou to the fullness of power: others power is restrained within certain limits, thine extended even to them who have charge over others. Canst not thou, when there is cause, shut heaven to a Bishop, depose him from his Bishopric, and deliver him up to Satan? Thus saint Bernard.  
15. 
Acts of the B. of Rome, in which he carried himself as supreme Pastor . And truly the Bishop of Rome hath ever even from saint Peter carried himself as universal and chief Pastor. For he hath deposed even patriarchs and Bishops; and confirmed the election of others; he hath called general Councils and presided in them; he hath at the petition of general Councils confirmed their decrees; he hath prescribed laws to the whole Church; he hath appointed Bishops out of the Diocese of Rome, even in Greece itself; he hath given authority to others to preach the gospel in all countries; To him appellations have beme made from all parts; he hath written letters of command to all Bishops, to Kings and Emperors; and he hath excommunicated, deposed and absolved them: all which argueth him ever to have exercised the power of an universal Bishop over all the Church and Prelates of the Church; and consequently he is S. Peter successor, and Christ's Vicar, as Constantine 
(e) Didst 96. cap. Constaninus.  the great styleth saint Peter, to whom he is successor.  
16. Wherhfore if the Pope should demand of all the Bishops, 
An argument proving the Bishop of Rome to be above all Bishops.  Primates or patriarchs of the Church, either residing in their own seats, or assembled in a General Council, whither they be the sheep of Christ; they could not deny it unless they should deny themselves to be Christians. And then the Pope might subsume: If you be the sheep of Christ, you are Peter sheep, for that Christ committed all his sheep without any restriction unto saint Peter: If you be Peter sheep, you are my sheep, for that I am Peter lawful successor: If you be my sheep I am your Pastor; and if your Pastor, your Superior.  
17. Away then with our Reformers who will have all equal, all Priests alike, and consequently no supreme Pastor. Away with Spalatensis his equality of Bishops; the Bishop of Rome is their Prince and Pastor. For as the Church is one visible fold so it hath one visible chief Pastor; as it is one visible Kingdom, so it hath one spiritual and visible Monarch: as it is one mystical and visible body, so it hath one visible head, not Christ only, because he is now invisible; and therefore saint Paul 
(f) 1. Cor. c. 12. vers. 21.  compareth the Church to a body whose head can not say to the feet I need you not, as Christ can, the visible head the Pope cannot: It is one visible family, and so hath one paterfamilias, and good man of the house: it is one visible army terrible as an army of a camp set in array and so must have one visible general to led and command; It is one Hierarchy instituted according to that of the Angels, and so it hath (at is proved) one supreme Pastor under Christ as that hath one supreme Prince under God.   

THE V CHAPTER. That besides Peter and his successor who is the supreme visible and spiritual Prince of the Ecclesiastical Hierarchy, there must be diverse orders and dignities under him.  
1. I Having showed in the first chapter that To the making up of a Hierarchy two things are essentially required, to wit, one supreme Prince, and under him diverse orders and dignities, both which are found in the Hierarchy of Angels, as in that Chapter is declared at large: and having proved in the second Chapter that In the Ecclesiastical Hierarchy of the Church, Conformablie to the celestial, there are in General diverse orders under one head and supreme visible Pastor; and having demonstrated in the third Chapter, that S. Peter was in his time the supreme visible Pastor of the Church under Christ; and in the fourth Chapter that the Bishop of Rome is his lawful successor and chief Pastor after him: It remanieth that in this fift chapter I make manifest unto my Reader more particularly than I did in the second chapter the orders and degrees of the Ecclesiastical Hierarchy of the Church of Christ.  
2. What was the Hierarchy of the Synagogue we have seen, and how it consisted of the high Priest and the inferior Priests and Levites we have declared; In the Church, first we have our Moses also Christ JESUS; for as Moses was the first and highest Priest of the jews according to that of the Psalm: 
(a) Psa. 98 vers. 6.  Moses & Aaron in sacerdotibus eius: Moses and Aaron in his Priests, and did the office of the highest Priest in consecrating Aaron and his sons: 
(b) Exod. 29.  for which cause he is called by saint Gregory Nazianzen 
(c) Nazia. orat. 22.  Sacerdos Sacerdotum: Priest of Priests: 
Christ compared with Moses Lops 109. Hebr. 5.  so was Christ highest Priest of the new law according to Melchisedech, and he consecrated Peter and the rest of the Apostles. As Moses' consecrated Aaron and his sons; yet had noon to succeed him in his Priesthood, all the succession being to Aaron and his children; so Christ consecrated the Apostles, but had no successor; only Peter and the Apostles have successors; As by Moses the old law was promulgated; so the new law by Christ was enacted: As Moses by many miracles freed the Israëlites from the captivity of Pharaoh; so Christ by many more fteed his people from the thraldom of the devil: As Moses like a Prince, Duke, and General, led the Israëlites through the desert towards the land of promise, for which cause Philo 
(e) Philo. lib. 3. de vita Moysis.  styleth him king, legislatour, Prophet and high Priest. Haec fuit vita obitusque Moysis Regis, legislatoris, vatis & Pontificis: So Christ leadeth us by his law and grace through the desert of this life to heaven the land of the living, where all God his promises are fulfilled. Secondlie we have our Aaron and high visible Priest Peter and his successors; under them we have our Bishops and inferior Priests: we have our Levites, Deacons and other ministers as the Synagogue had theirs wherefore David sayeth: 
(f) Psal. 44. vers. 17.  Pro patribus tuis nati sunt tibi filij: constitues eos principes super omnemterram: For thy fathers, there are borne sons to thee: thou shalt make them Princes over all the earth: For the high Priest and other Priests of the old law which were thy Fathers (o Synagogue) there are Sons borne to thee, the Apostles; and for thy fathers which were the Apostles, who begat thee in Christ (o Church of Christ) there are borne Bishops and Priests to thee. And therefore the Apostle sayeth: 
(g) 1. Cor. 12. vers. 28.  Et quosdam quidem posu● Deus in Ecclesia primum Apostolos, secundo Prophetas, tertio Doctores, &c. And some verily God hath set in the Church, first Apostles, secondlie Prophets, thirdlie Doctors. Behold diverse degrees and orders in the Church. And therefore the same Apostle immediately after addeth: Numquid omnes Apostoli? numquid omnes Prophetae? &c. Are all Apostles? be all Prophets? &c. As if he had said; not; because there are diverse degrees, ordres and offices in the Church, as there are diverse members in the body, which have diverse offices; amongst which not withstanding is great concord and mutual communication, and participation. Again the same Apostle sayeth 
(h) Ephe. 4. vers. 11.  And he gave some Apostles, and some Prophets, and other some Evangelists, and other some Doctors and Pastors: behold here also distinct orders in the Church: for by Apostles as saint Chrusostom 
(i) Chrysin cap. 4. ad Ephes.  expoundeth he meaneth those only, who were sent to preach over all the world, though they were Bishops also; by Pastors and Doctors he understandeth Bishops and Priests, who were not sent over all the world, but were tied to some certain Cities and determinate places.  
3. 
The Hieratchie of the Church in the Apostles tyme.  And whilst the Apostles lived, this was the Hierarchy, these were the ordres of the Church. The first man in dignity and chief pastor was saint Peter, as I have above demonstrated: next to him were the Apostles, who were his sheep, as above is proved and so subject unto him; yet because they were Apostles, as well as he, they were in some sort equal unto him. Which equality Christ granted unto them only for the better and more speedy plantation and propagation of the faith, and conversion of the world.  
4. 
The Apostles and S. Peter authority compared . For first as Peter by the assistance of the holy ghost, was so confirmed in grace that he could not sinne mortally, so they as commonly divines do teach: Secondlie as Peter could not err in preaching or defining matters of faith, for that Christ said: 
(k) Lucae. cap. 22. vers. 32.  Rogavi pro te ut non deficiat fides tua: I have prayed for thee that thy faith fail not: So neither could the rest of the Apostles, for whom also Christ prayed to his father to given them the Holy Ghost. And this was requisite at that time, for that the Apostles deuiding themselves into diverse countries, and these fare distant by sea and Land, that so they might make the speedier and more universal conquest of the world, if thus dispersed they would have erred in defining the ●ayth, they should have deceived many with them, and yet being distant from Peter their head and Superior they could not by him have been corrected. And beside because then it was not so well known amongst the new converted Christians that Peter was the had of the Apostles, if any of them had erred the new Christians would have been scandalised, and could not have known whom to follow; and therefore it was necessary then that noon of the Apostles could err in doctrine of faith and manners, but this infallibility of preaching true doctrine is not now necessary in Bishops their Successors, for that they may be directed and corrected by Peter Successor the Bishop of Rome.  
5. Secondlie as Peter had authority every where to preach, and minister Sacraments, to absol● from sins, to excommunicate, t● make Ecclesiastical laws, to gi●● Indulgences and the like in all paytes of the world: so every one 〈◊〉 the Apostles could exercise this authority in all places where th● come, but with a subordination 〈◊〉 Peter, who could sand them to this Country and to that. And if in matter of fact any of them erred (for in matter of faith they could not) he could judge and correct them; and some say he could suspend or limit their ample jurisdiction, as he seen cause; others say he could not, because they were not delegated by him, but by Christ, and had their jurisdiction immediately from him, and not from Peter. And although they might make particular Ecclesiastical laws in every place where they converted Infidels to the Christian faith, which yet Peter might have abrogated if they could have been indonuenient for place and time; yet they could not have made General laws to bind the whole Church, that appertaining properly to Peter, and for that it would derogate to the monarchy of the Church, and would breed confusion, if diverse should enact diverse general laws.  
6. Thirdlie though every one of the Apostles had authority over all the persons of the Church, yet not over one another; much less over Peter: but he had authority also over them.  
7. Fourthlie this universal authority, in the Apostles was extraordinary both in respect of him that gave the authority, which was Christ, whereas, Peter being the chief pastor, it should have other wise been given by him; as also in respect of the extent and largeness of their jurisdiction, which should have been limited to particular places, as the jurisdiction of Bishops is. But Peter universal authority was ordinary in both respects. For as in the creation of the world it was no miracle that God immediately by himself alone should created the first creatures, (nature then requiring it) but afterwards the course of nature required that he should use the second causes to work, and so to let a man generate a man, and a lion a lion, and fire fire, and therefore now would be a miracle and above the course of nature if God should created a man, beast, or plant immediately: So it was no extraordinary thing but necessary that at first Christ should elect and constitute his vicegerent Peter, though now if Christ should elect his vicar immediately, and not by the Clergy, it would be extraordinary and as it were miraculous, though now also Christ immediately giveth Peter successor his authority as is above declared: even as now although God useth man as a second cause to generate man, and to dispose to the creation of man's soul, yet God only createth and infuseth the soul. Likewise Peter authority in respect of its extente was ordinary, he being constituted ordinary Pastor of the universal Church, as above is proved. And hence it is that the Bishop of Rome is pastor over the whole Church, because he succeedeth to Peter, as Ordinary Pastor of the said Church. But because the universal jurisdiction of the Apostles was extraordinary and delegate, therefore Bishops (who are their successors) do not succeed them in that ample jurisdiction. 
If any of the Apostles lived after Peter he was subject to Peter successor  Out of which it follows that if after Peter death any of the Apostles should be living, they should be subordinate to Peter successor even as they were to Peter, only they should exceed Peter successor in this, that they could make Canonical Scripture, whereas the Bishop of Rome can only approve it, and define which is scripture, which is not, and what is the true meaning of it, and what is not.  
8. By this it will easily appear that the first in dignity and authority of the Church's Hierarchy are the twelve Apostles prefigured (as justinus 
(l) justin. in dialog. count Tryphonem:  sayeth) by the 12. bells that hung at the high Priests vestement. The next to them are Bishops, who succeed to the Apostles: and next to them are Priests who succeed to the seventy two disciples, as Anacletus 
(m) Anaclet. Ep. 3.  affirmeth. Because though Bishops have not authority over all the Church, as the Apostles had, nor the gift of miracles as they had; yet they succeed them in the power of order, by which they can ordain Ministers and confirm, as they did: and as the Apostles were the first in dignity after Christ, so they are the first after Christ his vicar the Bishop of Rome. And although the seauentie two disciples were not Priests (for as we read in the Acts 
(n) Act. c. ●. vers. 6.  of the Apostles, Philip and Stephen and the other 5. Deacons who were of the seventy two, were ordained Deacons by the Apostles) yet because as the 72. disciples were next to the Apostles, so Priests are next in rank and place of dignity to the Bishops they are said to succeed the 72. disciples.  
9 To Bishops the Apostles said 
(o) Act. c. 20. vers. 28.  attendite vobis & universo gregi. Take heed to yourselves and the whole flock, wherein the holy Ghost hath placed you Bishops to rule the Church of God, which he hath purchased with his own blood. By which it is plain, that Bishops are instituted by the holy Ghost and divine ordinance. And where the Apostle in the places alleged 
(p) 1. Cor. c. 12. & ad Eph. 4.  to the Corinthians and Ephesians sayeth, Christ gave some Apostles some Doctors &c. Saint Chrusostom by Doctors and Pastors understandeth Bishops. Which places also argue the dignity of Bishops to be no human invention, but the divine ordinance. So when the Apostle sayeth unto Timothee 
(q) 1. Timoth. c. 4. vers. 14.  Noli negligere gratiam, quae data est cibiper prophetiam cum impositione manuum Presby●terij: Neglect not the grace which is given unto thee by prophecy with imposition of the hands of priesthood: By prophecy he doth not signify that by it (as by a rite or instrument) grace was given, but only, that by prophecy, that is, by revelation saint Paul knew Timothy to be fit to receive the grace of ordination which was done with imposition of hands of the priesthood, that is, (as saint Chrusostom, Oecumenius, Theophilact and others expound) of a company of Bishops: 
Three Bishops are necessary to make Bishop.  for sayeth S. Chrysost he could not be ordained Bishop, as he was, by priests. And therefore divines say that to make a Bishop, three Bishops are necessary unless necessity excuse. And this they prove out of Anacletus who was ordained by saint Peter, and who in his second Epistle 
(r) Anaclet. ep. 2. c. 1.  sayeth that saint james the first Bishop of Jerusalem who was called, just, and was the brother, that is, the consir● of our Lord and Saviour, à Petro I●cobo & Ioam● Apostolis ordinatus est: h● was ordained by Peter, james maior, and John Apostles: which (saith he) example was given; that a Bishop should not be ordained by fewer than three Bishops. And that three Bishops are necessary by the divine precept and Institution to ordain one Bishop, it may appear by that in the beginning of his Epistle he sayeth, he will answer breeflie, prout Dominus tribuit & ut a B. Petro Apostolorum principe instructi sumus, a quo & Presbyter ordinatus sum: as our lord giveth, and as we are instructed by Blessed Peter the Prince of the Apostles of whom also I was ordained Priest. The same affirmeth Pope Anicere 
(s) Anicet. ep. unica ad Episc. Gallia.  alleging the former words, and Damasus 
(t) Damas'. ep. 4. c. 2. Conc. Nie. c. 3. & refert. ●. Episcopi in omnibus. d. 64. Concil. Carthag. 2. can. 12. & refertur cap. placet omnibus. Concil. Arclae. ●. can. ●.  also with the second council of Nice, and the second of Carthage, and first of Arles do aver the fame: yet in case of necessity one Bishop sufficeth.  
10. Likewise when saint Paul 
(v) Tit. c. 1. vers. 5.  writing, to Titus saith: Huius reigratia reliqui te Cretae, ut ea quae desunt corrigas & constituas per civitates presbyteros &c. For this cause I left the in Crete, that thou shouldst reform the things that are wanting and shouldst ordain Priests by Cities. Where for the word Priests in Greek is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 presbyteros which in the Apostles time was a name given to Bishops as well as to Priests. And that here he meaneth Bishops appeareth as well because presently after he sayeth, a Bishop must be without crime, as also for that he tells him he left him in Crete that he should ordain priests by Cities; because in every great city, as near as might be, the Apostles ordained a Bishop and but one in a City; Priests were appointed to other lesser places. Episcopi autem (sayeth Anacletus) 
(w) Anacl. ep. 3.  non in castelli● aut modicis civitatibus debent constitui; sed Presbyteri per castella aut modicas civitates atque villas debent ab Episcopis ordinari & poni: But Bishops not in Castles or little walled towns or little cities must be constituted, but Priests must by the Bishop be placed in castles little cities and towns; and he giveth by and by the reason: Ne vilescat nomen Episcopi: lest the name of a Bishop should be little esteemeed. And when Paulus and Barnabas constituted by cities 
(x) Act. c. 14. vers. 22.  Presbyteros, they constituted Bishops.  
11. And amongst Bishops there are diverse degrees, not of order, but jurisdiction. For that S. Peter, who was Bishop of the whole Church, 
Diverse degrees of Bishops in jurisdiction only.  was made by Christ head of all the Apostles; the Apostles were higher in dignity than Timothy and Titus, who were made Bishops by saint Paul: yea than all other Bishops, and amongst Bishops not Apostles, there are also degrees. And first Primates or patriarchs which (as Anacletus sayeth) were in his time but three; as in deed a long time after they were no more. The first Patriarchall seat sayeth he, is the Roman Church, where saint Peter died Bishop: The second is Alexandria consecrated by Mark in the name of saint Peter: 
Pataiarches who were three at the first; after four principal.  The Third is of Antioch, honourable (saith he) for the name of Peter, who there satre seven years: The fourth in time is the Church of Constantinople; which yet afterward was made by the Bishop of Rome, at the entreaty of the Emperor, the second in dignity, as above we have seen. After these great patriarchs there were other lesser patriarchs, now called Primates, 
Archbishops.  as of Lions, of Canterbury, and such like. After them are Archbishops who have diverse Bishops for their suffragans: and after them are Bishops who are lower in dignity and jurisdiction than all the former. 
Bishop● . For patriarchs and Primates have jurisdiction over diverse Countries; Archbishops over diverse cities and Bishops; Bishops are principally over one city, as London, Winchester, &c. And under Bishops are Priests, 
Priests.  who have less jurisdiction than the Bishop; because the Bishop hath jurisdiction over his diocese which containeth many parishes; the Priest, if he be Pastor, hath authority only in his Parish: and the Bishop can reserve causes from the Priest and pastor, and is his judge and can excommunicate him.  
12. But if we consider the degrees, not of jurisdiction but of order, then in all Bishops there is but one order, 
But one degree of Order amongst Bishops.  for that the poorest Bishop is as good a Bishop as the Archbishop, Patriarch, yea and Pope himself, and hath as great power of order as they, for that he can ordain and confirm as well as they: and therefore Anacletus 
(y) Anacl. ep. 3.  sayeth: Episcoporum autem unus est ordo: Of Bishops there is one order. And S. Ignatius 
(z) Ignat. ep. ad Smyrn.  sayeth that a Bishop is princeps Sacerdotum: Prince of Priests: and that as there is nothing in the commonwealth greater than the King, so there is nothing in the Church greater than the Bishop.  
13. 
The office of a Bishop . The Bishops office is to offer sacrifice, to remit sins, to ordain Priests and other Ministers of the Church, to confirm, to judge, consecrated Churches, altars, chalices, vestments, and to these all his other offices may be reduced.  
14. After Bishops are Priests whose first office is to offer the dreadful sacrifice of he body and blood of Christ, 
The office of a Priest.  which is so proper to them, that it cannot be performed of any, who is not Priest truly ordained and consecrated, which power Christ gave to the Apostles and in them to all Priests at his last supper, when he gave them his sacred body and blood, and said unto them: 
(†) Luc. c. 22.1. Cor. c. 11.  Hoc facite in meam commemoratiovem: Do you this for a commemoration of me. For then as the Council of Trente 
(*) Conc. Trident. sess. 22. c. 1.  defineth, Christ made the Apostles Priests, and gave them power to consecrated and to offer the holy sacrifice of the body and blood of Christ under the forms of bread and wine, as Christ their highest Priest had done before them: and the same power which he gave to them, he gave in like manner to all Priests their Successors in Priesthood, as saint Denis, 
(a) Diony. de Eccles. Hierarch. c. 3.  saint Ireneus, 
(b) Iren. lib. 4. c. 12.  S. Cyprian, 
(c) Cypri. ep. ad Cecil.  S. Chrusostom, 
(d) Chrys. hom. 17. in ep. Heb.  S. Amb●ose, 
(e) Ambro. in Psal. 38 &c. 1. Heb.  and others affirm. The second office of a Priest is to absolve from sins, which power was given to the Apostles and to all Priests (who in Priesthood succeed them) after Christ his resurrection, when as he said: 
(f) joan. c. 20. vers. 23.  Quorum remiseritis peccata, &c. Whose sins you shall forgive, they are forgiven: and whose you shall retain they are retained. Which office Priests now exercise in the Sacrament of Penance, as S. Cyprian 
(g) Cypr. serm. de Laps.  S. Chrusostom, 
(h) Chry. sost. lib. 3. de sacerd.  S. Hierom, 
(i) Hieron. in c. 16. Matt. & in cap. 10. Eccles.  saint Cyrille, 
(k) Cyril. lib. 2. in Levit.  saint Austin, 
(l) Rom. c. 13. vers. 4.  and other ancient Fathers do witness.  
15. And if we compare these powers, the first is the greatest, because by it the Priest hath power in corpus Christi naturale, as divines say: 
The power to consecrated is greater than the power to remit sins.  that is to consecrated the natural body of Christ, and by transubstantiating bread into his body and wine into his blood (which the Priest doth by the force of Christ's own words) to make both really present on the Altar, as they are really present under the forms of bread and wine. The second power though greater than any Angel in heaven hath, for to whom of the Angels was it ever said; whose sins you shall forgive, they are forgiven them? yet it is lesser than the former because by this the Priest hath power only over the mystical body of the Church by absolving her members from their sins or by retaining them: 
The dignity of a Priest.  And therefore as the mystical body of Christ is less in dignity than his natural body which is infinitlie dignified by its union with the divinity; so the power te remitte sins is lesser than the power to consecrated the body and blood of Christ. And these two powers declare how great the dignity of a Priest is and how he is to be esteemed and honoured. 
The dignity of a Priest . Other lesser offices the Priest hath as to, baptise, to minister Sacraments, to preach, and to bless diverse creatures; though without a special privilege he cannot bless vestments, nor Altarchothes, nor Altars, nor Churches nor Chalices. But of Priests I shall say more in the next chapter.  
16. 
Deacons . After Priests follow Deacons, so called of the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth in his first acception Minister, as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth any ministry. And in this large signification S. Paul 
(l) Rom. c. 13. vers. 4.  calleth Kings and secular princes or Magistrates God his minister in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. So he calleth 
(m) Rom. c. 15. ver. 8.  Christ Minister circumcisionis: minister of circumcision, because he executed his office of Messiah first towards the jews circumcised, in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. So he biddeth 
(n) 2. Tim. c. 4. ver. 14  Timothy fulfil his ministry: in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: and yet than Timothy was a Bishop: and therefore saint Paul biddeth 
(o) 1. Tim. c. 4. vers. 5.  him not to neglect the grace which was given him with the imposition of hands by the Priesthood, that is, by a company of Bishops who ordained him Bishop, as above we have proved. 
Deaconship an holy order . But by use of scripture and custom of the Church, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Diaconus signifieth not whatsoever minister, but him who assisteth the Bishop or Priest. This order of Deacon is an holy order and degree next to Priesthood, instituted by Christ, and a Sacrament of order, as commonly divines do aver; whence it is that the Apostle when he mentioneth Bishops and Priests he mentioneth also Deacons as when he sayeth 
(p) 1. Tim. c. 3. vers. 2. & 8.  It behoveth a Bishop to be irreprehensible, the hush and of one wife (that is, who hath had but one wife and is not Bigamus) sober, wise &c. Where under the name of Bishops are understood Priests, who also must have these qualities. He addeth; Diaconos similiter pudicos &c. Deacons in like manner chaste &c. And to the Philippians: 
(q) Phil. c. 1. vers. 2.  Cum Episcopis & Diaconibus, with the Bishops and Deacons. And again: let Deacons be the husbands of one wife: Where in in the name (Deacons) some interpreters think that subdeacons are understood. The first office of Deacons was to have care of the poor and widows, and to this office seven (where of saint Stephen was the first) were elected, with imposition of hands. And many Divines think that in this place they were ordained, and received the holy order of Deacons, and that then they were not elected only to have care of the poor, but also to assist at the Altar: For that not only faithful and industrious men, who had been sufficient to have care of the poor and widows, but also men full of the holy Ghost were chosen. Which argueth them to be choose to a more sacred function, that is, to assist at the altar, and therefore Stephen is said 
(r) Actor. c. 6. vers. 8.  to be full of the holy Ghost, and to have disputed of the law so learnedly and Zealously, that they could not resist him; Philip preached the gospel to the Samaritans, 
(s) Astor. 8.  and the Eunuch; and therefore is graced with the title of Evangelist. 
(t) Act. 21.  And all the rest, saving Nicolaus, were of the like sanctity, as the Martyrologes on their days do testify of them. Who therefore can think with any reason, that so rare men should be elected only to a profane office, such as the office of a Steward is? And what needed it, that such men should be ordained with prayer and imposition of hands as Bishops are, had they been ordained only to a profane office and not to a sacred function? Other divines say that in the sixt of the Acts they were elected as only prefects over the tables of the widows and poor, and after were ordained to the sacred function of assisting at the Altar: But it little skilleth when they were ordained to the Altar, so they were ordained, as all Catholics do confess: yet the reasons alleged seem to prove that at that time (either a little before or after) they were elected to have charge of the poor and widows, they were also ordained to assist at the Altar. And therefore the Fathers and counsels Greek and Latin, alleged by Coccius 
(v) Coccius tom. 2 lib. 8. ar. 3.  speaked of Deacons as sacred ministers, who assist at the Altar. 
The Offices of a deacon . The first office then of a Deacon, and that principal is to assist the Bishop or Priest at the Altar. Wherhfore saint Ignatius Bishop of Antioch 
(w) Ignatius ep. ad Tral.  in his Epistle ad Trallianos (which saint Hierom in his Catalogue approveth as his) writeth thus of Deacons: Quid sunt Diaconi nisi Imitatores Angelicarum virtutum ei ministrantes ministerium purum & immaculatum; ut S. Stephanus Beato jacobo, & Timotheus ac Linus Paulo, & Anacletus atque Clemens Petro. The second office was not to consecrated but to minister the holy Chalice unto the Communicantes, as witnesseth saint Cyprian 
(x) Cypr. serm. de lap.  and as saint Ambrose, 
(y) Ambr. lib. Offie. cap. 41.  saint Leo 
(z) S. Leo serm. de S. Laurent.  and saint Austin 
(*) Augu. serm. 37. de diversis.  affirm of saint Laurence; yea to distribute to those that were present, and to carry to those that were absent, the sacred host, as saint Hierom, or whosoever was author of the Epistle of the Paschal Candle, and the fourth Council of Carthage 
(a) Conc. Carthag. 4. can. 38.  in which saint Austin was present, do aver. The Third is to minister bread and wine to the Priest, as the Missal and Pontifical do teach us. The fourth to preach to the people or rather to catechise than in the absence of the Bishop and Priest, a● Philip the Deacon preached to the Samaritans. 
(b) Act. cap. 8.  So saint Gregor●● 
(c) Greg. ep. 44.  and saint Austin 
(d) Augnst. ser. 4. de B. Stephan●.  do assure v● And therefore Deacons are ordained by the book of the gospels, which is given unto them. The fift is to assist the Bishop when he preacheth, and at other times: and therefore Anacletus 
(e) Anaclet. ep. 1.  and Euaristus 
(f) eucharist. ep. ad Episc. Africa.  call Deacons the eyes of the Bishop. The seven Deacons which were chosen in the vj. of the Acts represent the seven spirits which assist before the throne 
(g) Tobiae. 12. Apoc. 1. & 4.  as the Deacons assist before the Altar, as some expound.  
17. Next to Deacons is the order of Subdeacons, 
Subdeacons' their order is a Sacrament.  which order was also instituted (as divines do commonly teach) by Christ, and is an holy order: and therefore to it, not to the inferior orders, is annexed chastity. Of Subdeacons, as of sacred ministers, who therefore are bound to chastity, there is honourable mention in the writings of ancient fathers and Counsels, as the reader may see in judocus Coccius 
(h) Coccius. tom. 2. lib. 8. art. 4.  at large. I will only allege two or three places; and to omit saint Clement; 
(i) Clem. lib. 3. construction. Apost. c. 11. lib. 8. c. 21.22. ep. 2. ad jacob.  S. Ignatius, 
(k) Ignatius ep. ad Antioch.  Saluto (sayeth he) presbyterorum Collegium, saluto sacros Diaconos, saluto Hypodiaconos &c. I salute the College of Priests, I salute the sacred Deacons, I salute the subdeacons. Eusebius 
(l) Eusebius lib. 6. ●. 33.  also speaking of Novatus the Heretic sayeth: Is ergo qui Euangelium vendicabat, nesciebat in Ecclesia Catholica unum Episcopum esse debere, ubi videbat esse, presbyteros quadraginta & sex, Diaconos septem, subdiaconos septem &c. he therefore who challenged the Gospel to him, knew not that in the Catholic Church there must be one Bishop where he saw fort●● and six priests, seven Deacons, seven Subdea on's &c. Saint Athanasius 
(m) Athanasius ep. ad solit. vit. agentes.  telleth how the Arrians took away violently Eutychius his subdeacon who served the Church well and whipped him to death. Sozomenus 
(n) Soz. lib 4. hist. c. 2.  maketh mention of Martyrius subdeacon; Anacletus 
(o) Anaclet. ubi supra.  mentioneth Deacons and Subdeacons, who are to assist the Bishop in solemn feasts. S. Cyprian 
(p) S. Cyprian ep. 24.  sayeth that he made Satyrus' Lector; and Optatus subdeacon. The Roman Synod 
(q) Synod● Roman. c. 7.  under S. Sylvester decreeth thus: Let the Priest to the Bishop, the Deacon to the Priest, the Subdeacon to the Deacon, the Acolyte to the Subdeacon, the Exorciste to the Acolyte the Lector or Reader to the Exorciste, the Ostiarius to the Reader show obedience and humility, as well in public, as in the Church. The fourth Council of Carthage 
(r) Concil. Carthag. 4. c. 5.  telleth how a Subdeacon must be ordained. S. Leo 
(s) S. Leo ep. 48. c. 4.  the first, Subdiaconis carnale connubium non conceditur: carnal marriage is not granted to Subdeacons: so sacred this order was esteemed. Saint Gregory in many places, 
(t) S. Greg●r ep. 44. & 54.  maketh mention of Subdeacons and of the other orders. The office of the subdeacons is to minister at mass to the Deacon, 
The office of a Subdeacon.  and to prepare the things which he must given to the Bishop or Priest, to sing the Epistle, &c.  
18. Besides these greater Orders, to wit, Priesthood, in which is included the order of a Bishop, who is Summus Sacerdos: High and chief Priest, the order of Deacon, and Subdeacon, there are four lesser orders; to wit, of an Accolite, of an Exorcist, of a Lector or Reader, and of an Ostiarius, who had in anciente time charge of the Church door, to keep out infidels and excommunicated persons and to let in the faithful only and those who are not excommunicated: Which four lesser orders if they be Sacraments of Order, as the other are (as saint Thomas o● Aquin 
(v) S. Tho. in 4. d. 24. qu. 2 ar. 2. q. 3. & ●lij ibidem.  and diverse divines affirm) then is the Hierarchy of the Church, consisting in these seven orders, wholly instituted and ordained by Christ; because he only, not the Church, can institute Sacraments. But if the four lesser Orders be not Sacraments, but only orders and degrees instituted by the Church for decency, and for the better performing of the functions in the Hierarchy of the Church, as others say; 
(w) Magist. in 4. dist. 24. c●p. s●ptimus ordo. Dur. ibid. Caiet. to. 1. opuse. tract. 11.  then the Hierarchy of the Church is partly of Christ's, partly of the Church's institution. As for the Clericall tonsure called Prima tonsura, that is only a disposition to other orders, no order; because it giveth a man no special degree in the temple or Ecclesiastical state; but only is a general disposition to all orders by which a Clerk is distinguished, from the Say, but hath no degree in the Clergy.  
19 Which opinion so ever go for true (for here I intent not to dispute the matter, but to leave it to the schools) there is ancient mention of these four lesser orders not only by Isidorus 
(x) Isidor. lib. 2. Offic. Eccles.  Rabanus 
(y) Raba. lib. de institu. Clericor. c. 12.  Alcuinus, 
(z) Alcuinus lib. de diuin. officijs. c. 35.  Stephanus Eduensis, 
(*) Steph. Eduens. lib. de Sa. cram. Altar.  but also by saint Ignatius 
(†) Ignat. ep. ad Antioch.  who saluteth subdeacons Lectors, Priests of the Church, and Exorcists. Eusebius in the place above quoted mentioneth Acolytes Lectors and porters. Saint Cyprian 
(a) Cypr. ep. 15.24.55.78.  also in diverse Epistles mentioneth one or other of them. The Roman synod, as we have seen above, rehearseth all the seven orders. The fourth Council of Carthage 
(b) Con●. Carth. 4. can. 2.3.4.5.6.7.8.9.  under Anastasius Pope, at which saint Austin was present, setteth down the manner, how a Bishop, Priest, Deacon, Subdeacon, Acolyte, Exorcist, Lector, and Ostiarius, are to be ordained.  
20. Saint Thomas of Aquin 
(c) D. Tho. in 4. d. 24. q. 4.  sheweth how these seven orders are answerable to the graces which divines call Gratias gratis datas, and which saint Paul reckeneth in his first Epistle to the Corinthians. 
(d) 1. Cor. c. 12.  For sayeth he Sermo scientiae the word of wisdom, aggregeth to the Bishop which is he that ordaineth all and illuminateth all: 
The 7. orders compared to the graces.  The word of knowledge to the Priest, who must have the key of knowledge: faith to the Deacons, who singeth and preatheth the gospel; and in like manner he applieth the rest. Yea (sayeth he) some distinguish these orders according to the celestial orders which do purge, illuminate, and perfect. Saint Bonaventure 
(e) Bon. in 4. d. 24 qu. 2. Scotus ibid. Gerson in compend. cap. de Sacr. ord.  distinguisheth these orders another way, Scotus and Gerson other ways and all very pertinently.  
21. In these orders consisteth the Hierarchy of the Church, and in the orders of Bishops, Priests, Deacons, and Subdeacons, it consisteth by the Divine ordinance, and Institution; in the other four at lest by the Institution of the Apostles or the Church, which even from the Apostles hath practised these lesser orders, as the Council of Trent assureth us, and as may undoubtedly appear by the Counsels and ancient fathers alleged. Wherhfore the same Council 
(f) Conc. Trid. sess. 23. cap. 2.  defineth that the Hierarchy of the Church, established by the divine ordinance, consisteth in Bishops, Priests, and other ministers: where by other Ministers, Deacons and Subdeacons seem at lest to be understood. These be the words of the Council 
(g) Conc. Trid. sess. 23. can. 6.  with which I will end this chapter: Si quis dixerit in Ecclesia Catholica non esse Hierarchiam divina ordinatione institutam que constat ex Episcopis & presbyteris & ministris: Anathema sit: If any shall say that there is not in the Cathelique Church a Hierarchy instituted by the divine ordinance, which consisteth of Bishops, Priests and ministers let him be accursed.   

THE VI CHAPTER. That Bishops are distinct in Order from Priests and higher in dignity than they.  
1. BY that which is already said, it may easily be seen, that the Bishop and Priest are the highest orders and degrees in our Ecclesiastical Hierarchy: wherefore because the more distinction there is in orders the more the Hierarchy is graced, as in the first chapter we have seen by the Hierarchy of Angels, in which there are not two of one degree; I shall show in this chapter that the order of a Bishop is distinct from the order of a Priest; that so I may the more illustrate and embellish this our Hierarchy, by how much it hath greater distinction of Orders.  
2. Aërius and some other heretics, to ruin our Hierarchy, which cannot stand without distinction of orders, have sought to confounded them and to make them all one. I will not deny but that in the Apostles time, when there were few Bishops and Priests, they went by one name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Greek, Presbyteri in Latin, Priests in English, as appeareth by many places of holy scripture which above we have related. For where saint Paul 
(a) 1. Tim. c. 4. vers. 14.  exhorteth Timothy not to neglect the grace which is given him by imposition of hands of priesthood; by priesthood he understandeth a compagnie of Bishops, as the Greek interpreters 
(b) Chrys. Oecumen. Theoph.  expound it. And when he sayeth 
(c) Tit. c. c. 1. vers. 5.  that he left Titus in Crete to ordain Priests by Cities, by Priests he meaneth Bishops as saint Hierom 
(d) Hier●nymus.  expoundeth and as above is declared. So saint Peter by Seniors to which in Greek is answerable 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, understandeth Bishops, as appeareth by the words following 
(e) 1. Petr. c. 5. vers. ●.  Pascite qui in vobis est gregem Dei: providentes &c. Feed the flock of God which is amongst you, providing not by constraint &c. Where for the word Providentes Providing, the Greek, text hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of which cometh the word ●piscopus Bishop so the name Presbyter and Senior is taken in other places 
(f) 2. & 3. epist. joan. 1. petr. ult. Act. 15. & 20.  for a Bishop. But although in the Apostles age the Bishop and Priest were called by one name; yet Bishops, ever since their first institution, 
Bishops and Priests had one name but a distincte power.  were distinguished from Priests in power and digintie, and therein ever had the precedence and superiority over them: and therefore some times even holy scripture doth appropriate the name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Presbyter, Priest, unto Priests, as they are distinguished from Bishops. As when saint Paul 
(g) 1. Timoth. c 5. vers. 15.  sayeth: Aduersus Presbyterum accusationem noli accipere nisi sub duobus a●t tribus testibus: Against a Priest receive not accusation, but under two or three witnesses: he chargeth Timothy a Bishop not to receive to easily accusation against a Priest; which argueth that he speaketh of a Priest, whose judge the Bishop is; which is a sign that the Priest is inferior to the Bishop. And when S. james 
(h) jacob. c. 5. vers. 14.  sayeth: Is any man sick among you? let him bring in the Priests of the Church, and let them pray over him &c. He meaneth Priests, not Bishops; For that in one Church there never were many Bishops (as we have showed above) though under one Bishop and in one Church there were many Priests.  
True it is, that Aërius, 
Aërius made a Bishop and Priest all one.  that infamous heretic, because he could not himself attain to the dignity of a Bishop, as he desired, affirmed that a Bishop and a Priest were all one, as Epiphanius 
(i) Epiph. haeres. 75.  and S. Austin 
(k) Augustin. lib. de haeres. hers. 53.  do testify. To him subscribeth john Calvin 
(l) Calvin. lib. 4. institut. ca 4. num. 1.  in his Institutions; who therefore in Geneva and France where he domineereth, hath no Bishops to govern, but a consistory of Ministers; which government, our Puritans also do affect to bring into our English new Church, though the Prince hath ever resisted them.  
4. 
The fathers and divines make a Bishòp and Priest distincte . But the common opinion of ancient Fathers and divines is, that a Bishop is of an higher rank in the Church of God then a Priest, and is superior to him in degree ad dignity by the divine ordinance and institution. Sanctus Ignatius 
(m) Igna. ep. ad Smyrnons.  calleth the Bishop Prince of Priests: Ergo he is his Superior, and therefore he chargeth Deacons to be subject to Priests, and Priests to Bishops. Saint Ambrose 
(n) Ambr. in 1. Timoth. 3.  observeth that saint Paul writing to Timothy, after the Bishop addeth immediately the Deacon, not mentioning the Priest: Post Episcopum, Diaconi ordinem subijcit: Quare? nisi quia Episcopi & Presbyteri una ordinatio est, uterque enim Sacerdos est. Sed Episcopus primus est, ut omnis Episcopus Presbyter sit, non tamen omnis Presbyter Episcopus: After the Bishop he addeth next the order of a Deacon. Why? but because there is one ordination of the Bishop and Priest, for both are Priests; but the Bishop is first; so that every Bishop is a Priest, but not every Priest a Bishop. Where he sayeth that there is one ordination of both in respect of Priesthood; For that both are Priests, but yet he granteth that the Bishop is first and chief, to wit, as Bishop, and so insinuateth another ordination by which he is Primus First, and above the Priest. Damasus 
(o) Da. masc. ep. 4.  also when he sayeth: Hoc solummodo Chorepiscopis concedatur ut inter sacerdotes locum habeant &c. Let this only he granted to the Chorepiscopi that they have place among the Priests, and that they content themselves with the ministry of Priests, and not meddle with Episcopal functions; insinuateth enough that the Chorepiscopi and Priests are of an inferior rank and degree, than Bishops are. S. Austin 
(p) Aug. ep ad ●iero●.  in one of his epistles to saint Hierom: Quamquam secundum honorum vocabula, quae iam Eccles●e usus obtinuit. Episcopatus Presbyterio maior sit; tamen in multis rebus Augustinus Hieronymo minor est &c. Although according to the names of honour, which now the use of the Church hath obtained, the order of a Bishop be greater, than the order of a Priest; yet in many things Austin (though a Bishop) is less than Hierom. This the Council of Trent 
(q) Conc. ●rid. sess. 23. cap. 4.  hath defined in express words saying Proinde Sacrosancta Synodus declarat, praeter caeteros Ecclesiasticos gradus, Episcopos qui in Apostolorun locum successerunt, ad hunc Hierarchicum ordinem praecipue pertinere, & positos (sicut Apostolus ait) a Spiritu Sancto regere Ecclesiam Dei, eosque Presbyteris superiores esse: Wherhfore the Sacred Synod declareth that, besides other Ecclesiastical orders, Bishops, who have succeeded into the place of the Apostles do appertain principally to the Hierarchicall order, and are placed (as the Apostle sayeth) by the Holy Ghost to rule the Church of God, and that they are superior to Priests. And again the same Council 
(r) Sess. 23. can. 7.  thus pronounceth: Si quis dixerit Episcopos Presbyteris non esse Superiores, vel non habere potestatem cofirmandivel ordinandi, vel eam quam habent, illis esse cum Presbyteris communem: anathema sit. If any shall say that Bishops are not Superior to Priests or have not power to confirm or ordain, or that power, which they have, is common to Priests with them, let him be accursed. 
The Bishop exceedeth the Priest in power of ordro first.   
5. And if we look into the power both of order and jurisdiction, we shall see that in both the Bishop taketh precedence of the Priest: The Bishop exceedeth and excelleth the Priest in power of order: First because he can consecrated Priests and other ministers of the Church, as may be gathered out of diverse places by me already alleged out of saint Paul 
(t) 1. Tim. 3. & 5. Tit. 1.  And when saint Paul chargeth Timothy Not to receive accusation against a Priest, but under two or three witnesses, he insinuateth plainly, that a Bishop, as Timothy was, is judge and consequently superior to the Priests. Dionysius Areopagita 
(v) Dionys. l. eccl. Hier. c. 5.  sayeth that the Priest is ordained by Imposition of hands of the Bishop. Saint Hierom sayeth 
(w) Hiero. in cap. 59  that ordination which the Grecians call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is fulfilled not only by prayer of the voice, but also by imposition of hands. The fourth Council of Carthage 
(x) Cone. Carth. 4. can. 3.  sayeth that the Priest is ordained Episcopo eum benedicente, & manum super caput eius tenente: The Bishop blessing him and holding is hand over him. The same Council giveth the reason why the Bishop only imposeth his hands upon a Deacon when he is ordained, but when the Priest is ordained, not only the Bishop but the Priests also, lay there hands on him; because he is their fellow Priest.  
6. 
Secondlie . Secondlie the Bishop with two other Bishops can ordain Bishops. For as Ana●letus 
(y) Anacl. ep. 1. cit.  sayeth, and the Canons of the Apostles 
(z) Canon Apost. can. 1. & 2.  have declared, three Bishops are necessary to the making of one Bishop, as S. james styled the Just, the first Bishop of Jerusalem, was ordained by saint Peter, saint james Maior and S. Ihon. And this is evidently deduced out of that place of saint Paul, already alleged: 
1. Tim●t. c. 4. vers. 14.  Noli negligere gratiam: do not neglect the grace which is given thee by prophecy with imposition of hands of priesthood, that is, of a company of Bishops, as the Greek fathers 
(*) Chrys. Oecum●n. Theophyl. ibidem.  especially do expound. Which argueth a superiority in degree of the Bishop over the Priest; For that one Bishop can ordain a Priest, but three are necessary to consecrated a Bishop; though in case of necessity one Bishop by commission from the Pope (as some divines teach) may consecrated a Bishop. And therefore S. Epiphanius 
(a) Ephiph. haer. 75.  disputing against Aërius, who made no difference beetwixt the Bishop and Priest sayeth: Dicere ipsum Episcopum & presbyterum aequalem esse, quomodo erit possibile? 
Bishops generate fathers, Priests spiritual c●ildren . Episcoporum enim ordo Patrum generator, Patres enim generant Ecclesiae: presbyterorum verò non potens generare Patres, per lavacri generationem generat filios Ec●lesie, non tamen patres &c. To say that the Bishop and Priest are equal, how shall it be possible, for the order of Bishops is a begetter of fathers, but the order of Priests not able to beget fathers (that is, Priests and Bishops) begetteth to the Church by the Lavatorie of Baptism children, but not fathers &c.  
7. 
Thirdly the Bishop ministereth confirmation: the Priest doth not. The grace of Confir▪  Thirdly the Bishop can minister the Sacrament of Confirmation by which he giveth the holy Ghost, and herewith a special grace, by which the confirmed receiveth force to confess the name of Christ, and to profess his faith, maugre the threatenings of the persecutor, and in no wise for shame or fear to omit this profession; and therefore is signed in the forehead, and anointed also, to signify that he is enrolled amongst the spiritual soldiers of Christ, and receiveth his military mark and livery, to signify that under the colours of Christ he is to fight spiritually against all persecutions in defence of his faith. And this the simple Priest cannot do, but only the Bishop. Hence it is that although saint Philip converted and baptised the Samaritans, 
(b) Act. c. 8.  yet he attempted not to confirm them; but saint Peter and saint john Apostles and Bishops were sent to impose hands on them (which imposition was Confirmation) and thereby gave them the holy Ghost. Where venerable Bede 
(c) Beda.  sayeth that if Philip had been an Apostle or Bishop he might have confirmed them, but this, sayeth he, is reserved to Bishops. Saint Cyprian, 
(d) Cypr. ep. 73. ad jubatanun.  sayeth that they who by Philip were baptised in Samaria, aught not to be baptised any more, but only that which wanted was done by Peter and john, to wit, that by prayer made for them and Imposition of hands, the holy ghost might be poured upon them. Which now also (sayeth he) is done with us, that they which in the Church are baptised may be signed with our Lord's seal. Saint Denis 
(e) Dion. l. de Eccl. Hier.  sayeth that the Priests did present the baptised to the Bishop, that he might sign them divino & Deifico vaguento: with the divine and Deificall ointment. And again we read 
(f) Act. c. 19 vers. 5.  that when saint Paul come to Ephesus and found some baptised only by saint john the Baptist his baptism, the Scripture insinuateth that they were baptised by some other, but yet expresslie sayeth that faint Paul imposed hands on them and that so the holy ghost descended upon them. The ancient fathers relying on these scriptures, have ever taught, that the Sacrament of Confirmation is to be ministered only by the Bishop, which hath also ever been the practice of the Church. So do saint Clement, 
(g) Clem. l. 3. constit. c. 15.  Eusebius Pope 
(h) Easeb. ep. 3. ad Episc. Tusciae.  Melchiades Pope, 
(i) Melch. ep. ad Episcopos Hispan.  Innocent the first Pope 
(k) Innocent. 1. ep. ad decent. cap. 3.  Leo the first Pope, 
(l) Leo ep. 88  saint Cyprian, 
(m) Cypr. ep. 79. ad jub.  saint Hierom, 
(n) Hiero. in Dial.  saint Austin 
(o) Aug. l. 15. Trin. c. 26.  and others teach, and lastlie the Council of Florence 
(p) Conc. Flor. in Decret.  and of Trent 
(q) Conc. Trid. Sess. 23. c. 4. can. 7.  have defined that the proper and ordinary minister of the Sacrament of Confirmation is a Bishop. And the reason is, because by this Sacrament we are made perfect Christians receuing by it our full pitch and growgh and so it is to be ministered by him only who is: Summus Sacerdos: An high and most perfect Priest, as the Bishop is.  
8. True it is that if you compare the power of order, by which the Priest can consecrated the body and blood of Christ and remit sins, 
The reason way a Bishop only confirmeth.  with the power the Bishop hath to consecrat Priests and other ministers, and to confirm the baptised, 
The Priests power is greater than the Bishops proper power. The reason.  that the Priests power is greater, then is that which is proper to the Bishop; because the Bishop by the power to ordain ministers hath only power over corpus Christi mysticum, as divines say, that is, over the Church; but the Priest by the power to consecrated the body and blood of Christ hath power over Corpus Christi naturale, 
The Priest by the power to consecrated the body and blood of Christ, hath.  the natural body of Christ, in that he by Christ his own words converteth bread into Christ's body and wine into his blood, and makes them both really present under the form of bread and wine. 
(r) Mat. 26.  And for this reason the power the Priest hath to remit sins, is lesser than the power, he hath to consecrated; For that by the power to consecrated, 
The Priests power to consecrated is greater than his power to remit sins. The reason.  he hath power Super corpus Christi naturale, Over the natural body of Christ, as is declared: But by the power he hath to remit sins, he hath only power Super corpus Christi mysticum: Over the mystical body of Christ, which is his Church. And therefore by how much the natural body of Christ (Deified as it were and ineffablie dignified by the union it hath with the divinity) excelleth the mystical body of Christ the Church; by so much the power the Priest hath over Christ his natural body, surpasseth the power which he hath over the mystical body of Christ. 
Yet the Bishop is absolutely greater than the Priest. The reason.   
9 But yet for all this, the Bishop is absolutely greater in power and dignity than the Priest, because in that he is a Bishop, he is Summus Sacerdos: An high Priest, and so as the Superlative supposeth the Positive, so a Bishop supposeth a Priest, and consequently hath the power of a Priest and more, to wit, his own proper power. And hence it is that a Priest may validlie (though not lawfully) be made a Priest Per saltum (as divines say) though before he be not a Deacon; 
Noon can be Bishop who is not first a Priest. The reason.  because a Priest is not a perfect or high Deacon, but of a disparate order, to which the order of a Deacon is not essentialie subordinate. But a Bishop is essentially an high Priest, and so the order of Priesthood is essentially subordinate to the order of a Bishop, and consequently a man can neither lawfully nor validlie be ordained Bishop, unless he be first a Priest, it implying as much to be Summus Sacerdos before Sacerdos, as the Superlative degree implieth to be before the Positive.  
10. Secondlie a Bishop exceedeth the Priest in power of jurisdiction, the Bishop being the Priests judge and 
(s) 1 Tim. c. 5. vers. 19  the Priest being to stand at his tribunal for sentence: The Bishop can excommunicate, as saint Paul 
(t) 1. Cor. c. 5. vers. 5  excommunicated the incestuous, the Priest cannot; The Bishop hath jurisdiction over a Diocese, the Priest only over a Parish: The Bishop can given Indulgences, the Priest cannot; the Bishop hath his deciding voice in Councils, the Priest hath not; The Bishop can reserve cases from the Priest, the Priest cannot from him: The Bishop can consecrated Churches, Altars, Chalices and can bless vestments, the Priest, though he can bless other things, yet these he cannot without a special grant or privilege.  
11. 
A question Wether the Bishop hath jurisdiction immedialie from Christ or the Pope . But whither the Bishop excelle the Priest in power of jurisdiction by the immediate grant of Christ, or by the grant of the supreme Bishop, the Bishop of Rome, it is disputed amongst divines probably on both sides. 
Some say the Bishop hath jurisdiction immediately from Christ; so mayor in 4. d. 17. q. 2 Victor. Relect. 2. de pot. Eccl. q. 2. Petrus Soto lec. 5. de Confess. So tus in 4. d. 18. q. 4. a 1. & d. 20. qu. 1. a. 5. Vasqto. 3. in 3. Par. disp. 240. c. 4. The first proof . Some of them are of opinion that the Bishop and Priest have their jurisdiction and power to absolve, to excommunicate and the like, immediately from Christ, when they are ordained: and these doctors would say that the Bishops power of jurisdiction is greater by the divine grant and institution, then is the jurisdiction of the Priest. This they prove first out of Scripture; as where Christ sayeth, 
(v) Matt. cap. 18. vers. 10.  to all the Apostles, whose Successors Bishops are: Que●nnque alligaveritis superterram, erunt ligata & in caelo. Et quaecunque solueritis super terram, erunt soluta & in caelo: What soever you shall bind upon earth, shall be bound also in heaven: And what soever you shall lose upon earth shallbe loosed also in heaven. In which words as he promised before the power of binding and losing to saint Peter 
(w) Matt. c. 16. vers. 19  principally, as to an ordinary chief Pastor of the Church, so now he promiseth an universal power to all the Apostles over all the Church: but which in them was extraordinary, yet requisite for the first planting of the Church and faith, as above is declared. So Christ immediately giveth power to the Apostles and in them to all Bishops and Priests to absolve from sins, saying: 
(x) joan. c. 20. vers. 23.  Quorum remiseritis peccata &c. Whose sins you shall forgive, they are forgiven them: and whose you shall retain, they are retained. But to bind and lose, to absolve from sins, and to retain them are acts of jurisdiction: Ergo (say they) jurisdiction of Bishops and Priests proceedeth immediately from Christ. 
The 2. proof . This also they prove because the Priest in his ordination hath authority given by his order to remit sins: As the form of words in his ordination importeth: Frgo he hath power from Christ by his ordination, and not from the Church or Pope. This they confirm also, 
The 3. proof.  for that the Priest cannot say, I absolve thee in the name of the Pope, or Church, or by authority from them, which yet (as it seemeth) he might say if his authority proceeded from them. And if you object, 
An objection against this opinion is answered.  why then cannot a Bishop excommunicate them, who are not of his diocese, he having jurisdiction from Christ who limited him to no place? Why cannot a Pastor absolve those from sins, who are of another Parish, he having from Christ authority to absolve without limitation to any place or person? Why cannot every Simplex Sacerdos, that is, who hath no care of souls committed to him, absolve every one that will confess his sins unto him, sing to him it is said in his ordination: Accipe spiritum Sanctum: quorum remiseritis peccata remittuntur eis &c. Receive the holy ghost, whose sins you shall forgive they are forgiven them. To this they answer, that although all Bishops and Priests receive their jurisdiction in respect of the active power which it implieth, immediately from Christ in their ordination, yet they cannot exercise it, unless by the Pope, subjects be given them and applied to them, as they are to the Bishop in his Diocese, and to the Pastor in his Parish, but not out of it; and so (say they) if a Bishop excommunicate or absolve one, who is not of his Diocese his excommunication and absolution is invalid, not for want of any active power of jurisdiction, but for want of matter or subjects on whom it may be exercised. And for the same reason a Priest cannot absolve any from mortal sin (for from venial every Priest can absolve) who are not of his Parish, or otherwise by the Pope, or some under him are not assigned for his subjects. For (sayeth Dominicus Sotus) 
(y) Sotus supra. in 4. d. 18. cit.  as, although a man have a key fit and apt of itself to open a lock, yet it cannot open it unless it be applied: So although a Bishop or Priest have the Key of jurifdiction; yet he cannot exercise it but on them who are applied as subjects unto him.  
12. 
Other diumes say Bishops and Priests have jurisdiction from the Pope. So it seemeth S. Thom. holdeth 2.2. qu. 39 a. 3. Caiet. to. 1. Opusc. Trac. 1. c. 2. Turrecr. in sum. l. 2. c. ●4. Covar. Reg. peocatum. 2. p. §. 9 nu. 6. Suar. to. 4. disp. 25. sect. 1. nu. 10.  Other divines say that Bishops and Priests have power of jurisdiction immediately from the Pope, and that by those words which are spoken to Priests in their ordination: Accipe Spiritum Sanctum, quorum remiseritis peccata remittuntur eis &c. Receive the holy Ghost; whose sins you shall forgive &c. They receive only Potestatem ordinis, Power of order, which is not sufficient to excommunicate or absolve, till the Bishop have jurisdiction from the Pope, and the Priest from the Bishop, or some other who can given jurisdiction. For although (say they) the Pope receiveth jurisdiction over all the Church immediately from Christ, (he having no other superior from whom to receive it; and the Cardinals only designing his person, 
The Pope hath his jurisdiction from Christ.  Christ giving him his jurisdiction, as above we have seen, yet Bishops and Priests (as these Doctors do think) receive only power of order from Christ by means of their consecration; but their jurisdiction they receive from the Pope, or some other that under him giveth jurisdiction, and in more or less ample manner, as he shall judge most fitting. Wherefore as the Episcopal character and order requireth more jurisdiction than doth the character of the Priest, so the Pope giveth ordinarily more jurisdiction to the Bishop then to the Priest or Pastor. 
Order and jurisdiction may be separated . And that these powers of order and jurisdiction are distinct, and may be separated, appeareth (say they) in that the Pope may be Pope in respect of jurisdiction over all the Church by his election only and before he be consecrated Bishop, yea or Priest; and some 
* So sayeth the Pentisicall in the beginning of Cousec●ation of the Pope. So ●etrus Moroneus and others were elected Pope. vid Pontisical. ibidem.  have been elected Popes before they were consecrated Bishops yea Priests, or Deacons, and even then before they were consecrated Bishops or Priests, they had all power of jurisdiction over the Church to define controversies in faith, to make general laws, to excommunicate, 
What the Pope and Bishop may do before they be conseciated.  to call Councils and to define in them, to given Indulgences and to given jurisdiction to Bishops: but they could not consecrated Bishops or ordain Priests, before they were consecrated Bishops themselves, nor absolve from sins in the court of conscience before they were Priests, nor confirm till they were consecrated Bishops, these acts being acts of order not jurisdiction. So contrariwise a Bishop or Pastor after he is consecrated Bishop or ordained Priest may renounce his Bishopric, or Pastourship, and so remain true Bishop or Priest in respect of his character and order without all jurisdiction, and whatsoever they shall attempt in that kind, wilbe invalid and of no force.  
13. This their opinion they prove out of some fathers as S. Gregory 
(a) Cap. Decrato. 2. q. 6.  where he sayeth that the Roman Church vices suas ita alijs impertivit Ecclesijs ut in partem sintvocate sollicitudinis, non in plenitudinem potestatis: Hath so imparted to other Churches her authority, that they are called into part of the care, and solicitude, not into the fullness of power. And saint Leo 
(b) S. Leo ep. 87. ad Epis Vien. didst 29. cap. Ita Dominus.  sayeth that Christ from saint Peter Tanquam a quodam capite: As from a certain head, hath diffused his gifts into all the body of the Church. They allege also reason grounded in experience for this their opinion; for (say they) the Pope some times deposeth Bishops and depriveth them of all jurisdiction, which he could not do if this jurisdiction were given immediately by Christ, and not by himself.  
14. But whither of these opinions we admit (as both are probable) it is all one for my purpose; for that at lest complete jurisdiction, or the lawful and valid use of it, is from the Pope. For be it that the Bishop and Priest have their jurisdiction in respect of the active power from Christ immediately and by ordination, as the Doctors of the first opinion do hold; yet they grant that the Bishop and Priest cannot validlie exercise this their power of jurisdiction unless the Pope, who at first divided Dioceses and Parishes, assign unto the Bishop his Diocese to the Priest his Parish, on whom he may exercise this his jurisdiction; for else they are not his subjects; And if the Pope deprive the Bishop of his Bishopric, or the Pastor of his Pastourship, he consequently depriveth them of subjects; and so though still they have the power of jurisdiction, and cannot (as these Doctors aver) be deprived by the Pope of it, they holding it from Christ immediately, yet because the Pope depriveth them of their subjects, neither the Bishop nor Pastor can exercise with validity this their jurisdiction.  
15. Out of all this we may gather first, that as all Priests are equal in their power of order, so are all Bishop in theirs, and only the difference betwixt Bishops (as the Pope, the Patriarch or Primate, the Archbishop and Bishop) is in honour and jurisdiction, 
All Bishops equal in power of order: so all Priests equal in priesthood.  not in power of order; in which the Bishop is as great as the Archishop, Patriarch and Pope; even as the Priest in his order of Priesthood is as great as they all, neither the Bishop nor Archbishop nor Patriarch nor Pope being in. Priesthood greater than he.  
16. 
The Bishop is superior in power of jurisdiction . Secondly that Bishops though equal amongst themselves in power of order, are superior to Priests, as well in power of order as jurisdiction as I have already proved out of scripture, and by comparing their powers together. 
S. Hierom seemeth to favour Aërius, but do●● not.   
17. I know that saint Hierom 
(c) Hier●n. in p. ad Tit. ep. ad Euagrium  is all aged by some as a favourer at lest in part of Aërius his opinion, who, as above we have seen, maketh the Priest and Bishop all one. And they allege saint Hierome's own words in his commentaries upon the Epistle to Titus, and in his explication of these words: Huius rei gratia reliqui te Cretae: For this cause I left thee in Crete. For there he sayeth: Idem est Presbyter qui Episcopus. And in an Epistle to Euagrius which beginneth; Legimus in Isaia: where after he hath proved that in the Apostles time a Priest and Bishop had one name, and thence inferreth that they are all one, he addeth: Quod autem postea unns electus est qui caeteris praeponeretur in schismatis remedium factum: But that after wards one was elected to be set above the rest, it was done for a remedy against schism. For (sayeth he) At Alexandria from saint Mark the Evangelist to Heraclas and Dionysius Bishops, the Priests placed in an higher degree one elected from amongst them, whom they called Bishop. As if an army make an Emperor, or Deacons do choose one amongst them whom they know to be industrious, and call him Archdeacon: for what doth the Bishop (ordination excepted (which the Priest may not do. Thus he. By which words he seemeth to aver that the Bishop had not at the first superiority over the Priest, but that afterwards to avoid occasion of schism, the Priests chose one from amongst them and nominated him Bishop. Which his manner of speech may argue that Bishops are not greater than Priests by Christ's institution, but by the Church or Pastors election, and that otherwise in order they are all one, and differ only in dignity or jurisdiction.  
18. Wherhfore some divines 
(d) Vasquez.  do grant that saint Hierom was of this opinion, yet did not jump with Aërius the Heretic: for that Aërius denied all just and lawful distinction, and said that the Church injustly had elevated the Bishop above the Priest; but saint Hierom at lest confesseth that justly and not without good reason the Church or Pastors placed the Bishop above the Priest in dignity and office.  
19 
S. Hierom defended . Yet other divines to whom subscribeth Baronius 
(e) Baron. to. 1. Annal.  do interpret saint Hierom more favourablie; and say, that saint Hierom denyeth not but that Bishops by their character and order received in their ordination from Christ, are greater than Priests; for that in the same Epistle to Euagrius he sayeth of Bishops: Quid facit (excepta ordinatione Episcopus quod presbyter non faciat? What doth the Bishop, (ordination excepted) which the Priest may not do. Where he granteth that the Bishop can ordain ministers of the Church which the Priest cannot. And in the same Epistle speaking of Bishops, he sayeth: Caeterùm omnes Apostolorum successores sunt: But all of them are successors of the Apostles; but the Apostles as they were made Priests at the last supper 
(f) Mat. 26.  and in the 20. of Saint john, 
(g) joan. 20.  as above we have showed, so they were made Bishops immediately by Christ: And therefore Bishops are not made by men, but by Christ immediately by the ministry of three Bishops. And in his Dialogue against the Luciferians: 
(h) Hicronymus in. Dial. contra Luciferianos.  But if thou demand (sayeth he) Quare in Ecclesia Baptizatus &c. Why he that is Baptised in the Church receiveth not the holy ghost but by the hands of the Bishop? learn that this observation descendeth from that authority that after the Ascension of our Lord, the holy ghost descended upon the Apostles. Wherhfore these divines (to whom I rather subscribe for honour of saint Hierom) do think that saint Hierom only meaneth in his former words alleged out of his Epistle to Euagrius, 
S. Hierom explicated  that Bishops and Priests are all one in Priesthood, and in the time of the Apostles had one name, and that then Priests by the practice and custom of the Church did sit in Council with the Bishop, and did with them by common counsel govern the Church; though after, when the number of Bishops and Priests increased, Priests were no more admitted to this dignity, but the Bishop took on him the superiority which he had by his order, and principally governed the Church by himself. 
The Bishop and Priest make two eminent orders . By this Chapter than it is evident that The Bishop and Priest are distinct in order and degree, and that consequently they make two eminent orders in the Hierarchy of the Church.   

THE VII. CHAPTER. Bishops and Priests are of the highest orders of the Church: and so to be honoured and obeyed.  
1. Out of that which hath been said in the precedent chapters it follows evidently, that the Bishop in power and dignity of order taketh the highest room and dignity in the Church of God. 
The Bishop as high in the power of Order as the primate and Pope. The Pope highest in jurisdiction and dignity:  For although the Archbishop and Primate be above him in power of jurisdiction and Ecclesiastical dignity, yet in the order and power of Bishop, he is as high as any of them, even as the Pope himself. True it is, that the Pope is head of the Church, and Pastor Pastorum, Pastor of the Bishops themselves, (as above I have demonstrated) yet this superiority is in jurisdiction, 
The acts and offices of the Pope.  by which he can prescribe laws to the whole Church; can call councils, and define and decree with infallibility controversies of faith: by which he may created and inthronise Bishops out of his Diocese; and depose them again; by which he can excommunicate them; by which he may canonize saints, given Indulgences, sand preachers into pagan countries, erect new Bishoprics, suspend, dispense, reserve cases even from Bishops &c. Yet all this superiority is only in power of jurisdiction, which in him is supreme: but in the power of order, the Bishop can validlie do as much as he, for that he may ordain Priests, and confirm the baptised as well as he; 
The Bishop by power of order can validlie do all the Pope can do in that kind.  and although if he shall suspend the Bishop from these offices, as he may, the Bishop shall sinne in doing them: yet if he ordain or confirm, what he doth shall be valide, these his functions proceeding from his character and power of order, which (as we have seen above) he holdeth and receiveth immediately from Christ, and not from the Pope or any humane power. And therefore in degree of order the poorest Bishop is as great as the richest and greatest Patriarche; yea as the Pope himself, there being but one order of a Bishop, in which all are equale amongst themselues, and superior to Priests, much more to the laity, be they Princes or Monarches.  
2. 
Two Conclusions . Whence I may deduce two conclusions; the one that the Bishop is to be honoured of all, even of Monarches, and Emperors: the second that he is also to be humbly obeyed of all his subjects. 
The first proved, first by Fathers . The first conclusion I prove first out of the testimony of holy fathers: secondly out of the respect Emperors and Princes have borne unto them. Amongst the fathers let Saint Ignatius 
(a) Ignat. ep. ad Smynenses.  Bishop and martyr, and one of the most ancient as being the third Bishop of Antioch after S. Peter speaked first: Honora (sayeth he) Deum ut omnium authorem, & Dominum, &c. Honour God as the author and lord of all; the Bishop as the Prince of Priests, bearing the image of God: of God indeed, by his principality, but of Christ by his Priesthood. And next to him we must honour the king, for neither is any better or chiefer than God, or equale to him in any thing, nor is there any thing in the Church of God greater them the Bishop, who sacrificeth to God for the health and salvation of the world, nor is any equal amongst Princes to the King, who procureth peace and justice amongst the subjects. And then he addeth: Omnia igitur vestra decenti ordine perficiantur in Christo; Laici Diaconis subijciantur, Diaconi Presbyteris, Presbyteri Episcopo, Episcopus Christo, sicut ipse patri: Let therefore all your things be done in decent order in Christ. And how oh holy Bishop, shall that be? Thus sayeth he; Let the lay people be subject to the Deacons, the Deacons to the Priests, the Priests to the Bishop, the Bishop to Christ, as he to his father. Where you see, that he will have the Bishop honoured next to Christ, 
Noon in heaven or earth greater than the Bishop in power of order.  as he placeth him in dignity next to Christ. And in deed in regard of his power of order there is noon in earth or heaven, (be he an Archangel, nay a Cherubin or Seraphin) that is above the Bishop. For which of the Angels hath the power over the natural body of Christ, as the Priest hath (as above we have seen?) who of the Angels hath that power over the mystical body of Christ, the Church which he hath in ordaining the Churches ministers, in confirming her children and feeding and governing her, as he hath? For cui Angelorum dictum est, pascite, qui in vobis est, gregem Dei? 
(b) 1. Pet. c. 5. vers. 2.  To which of the Angels was it ever said, feed the flock of God that is among you? To Bishops it was said. 
(c) Actorun c. 20. vers. 28.  To whom of the Angels was it ever said; Attendite vobis & universo gregi, in quo vos Spiritus Sanctus posuit Episcopos regere Ecclesiam Dei, quam acquisivit sanguine suo: Take heed to yourselves and to the whole flock, wherein the holy Ghost hath placed you Bishops to rule the Church of God, which he purchased with his own blood: To Bishops it was said. The same holy father in the same epistle sayeth, that who honoureth the Bishop, shallbe honoured of God, and who dishonoureth him, shall be dishonoured of God. And in his epistle to the Trallians: 
(d) S. Ignatius ●p. ad Trall.  Quid aliud est Episcopus, quam is, qui omni principatu & potestate superior est? What else is a Bishop, but he, that is superior to all principality and power? And again 
(e) ep. ad Philadelp.  in his epistle to the Philadelphians: Boni sunt Sacerdotes, & sermonis ministri, melior autem est pontifex, cui credita sunt sancta sauctorum, cui soli commissa sunt se. reta Dei: Priests are Good, and ministers of the world, but better is the Bishop, to whom are committed the holies of holies, to whom only the secrets of God are committed.  
3. S. Ambrose 
(f) Ambr. de dignitate secerdatali c. 2.  cometh not behinded saint Ignatius in extolling episcopal dignity: Honour & sublimitas Episcopalis nullis poterit comparationibus adaequari. Si regum fulgori compares, & principum diademati, longè erit inferius, quasi plumbi metallam ad auri fulgorem compares; quippe cùm videas regum colla & principum submitti genibus sacerdotum, exosculatis eorum dextris orationibus eorum se credunt communiri: The episcopal hononr and sublimity cannot be equalised by any comparisons. If thou compare it to the splendour of Kings and the diadem of Princes, it shalbe much less, as if thou shouldst compare the metal of lead to the lustre of Gold; for as much as thou seest the necks of Kings and Princes subjected to the knees of Priests, whose right hands they kissing, do believe that they be protected and defended by their prayers.  
4. Saint Chrusostom, 
(g) Chrys. Hom. 4. de verbis I● saiae.  that torrent of eloquence, speaking of the power and dignity of a Priest, and especially of the high Priest the Bishop, hath these words: Maior hic principatus; propterea rexcaput submittit manui sacerdotis & ubique in veteri scriptura sacerdotes inungebant reges: Greater is this principality and therefore the king submitteth his head to the hand of the Priest, and every where in the old testament Priests did anoint kings. And again; 
(h) Hom. 5. de verbis Isaeiae.  Siquiden sacerdotium principatus est ipso etiam regno venerabilius ac maius &c. Because the Priesthood (especially of the high Priest and Bishop) is a principality, and that more venerable and greater than the kingdom itself. Speak not to me of the purple and diadem and golden robes, these all be but shadows, and more vein than spring flowers. Speak not to me of these things, but if thou wilt see the difference betwixt a king and a Priest (especially a Bishop) weigh the power given to them both and thou shalt see the Priest sitting much higher in dignity than the king. Much more he hath in that place to this effect.  
5. Saint Gregoire Nazianzene. Bishop, in an oration 
(i) Greg. Naz. orat. 17. ad pop. timore perculsun.  he made, converting his speech to the prefects, and even to the Emperor Valentinian, useth these words: An me liberè loquentem aequo animo feretis? nam vas quoque potestati meae meisque subsellijs lex Christi subijcis, imperium enim ipsi quoque gerimus, add etiam praestantius, & perfectius, nisi vero aequn est spiritum carni fasces submittere, & caelestia terrenis cedere. Sed non dubito, quin hanc dicendi libertatem (o imperator) in optimam partem excepturus sis, utpote sacrimei gregis ovis sacra, magnique pastoris alumna &c. Will you take in Good parte what I shall speaked freely? For the law of Christ doth submit you also unto my benches: For we also bear empire, and I add also, mere excellent and more perfect: unless it be meet to submit the spirit to the flesh, and that things celestial should yield to things that be terrene. But I doubt not (OH Emperor) but that thou wilt take in Good parte this my freedom of speech, as being a holy sheep of my holy flock, brought up under the great Pastor, &c.  
6. Here I intent not to detract from the king; I acknouledge with S. Ignatius 
(k) Ignatius supra ep. ad Smyrnen ses.  that there is nothing equal to the king in the common wealth, as there is nothing in the Church above the Bishop in power of order. I say and conconfesse with Tertullian: 
(l) Tertul. li●. adversus ●capulam.  colimus imperat●rem (regem) sic, quo modo & nobis licet, & ipsi expedit, ut hominem a Deo secundum, solo Deo minorem: We honour the Emperor (the king) so, as it is lawful for us, and expedient for him, as a man second to God, and only less than God: For that in temporal power he hath noon above him but God, by whom and under whom only he reigneth.  
7. 
The former Conclusion proved secondlie by Emperors and Kings . Secondlie how a Bishop is to be honoured the kings and Emperors themselves will testify, who have ever done great homage unto him. Constantine the great, as Rufinus 
(m) Ruffian l. 1. c. 2. Constantine.  relateth, when certain Bishops assembled at the Council of Nice, offered unto him certain memorials, in which were complaints and accusations of one another, he said unto them: Deus vos constituit sacerdotes, & potestatem vobis dedit de nobis quoque iudicandi &c. God hath constituted you Priests, and hath given you power to judge even of us, and therefore we are rightly judged of you: but you cannot be judged of men. For which cause, do you expect only God his judgement betwixt you: and your differences and contentions, whatsoever they be, let them be reserved to the divine examination, for you are given of God to us as our Gods, and it is not meet that a man should judge Gods, but he only, of whom it is written: 
(n) Psal. 81. vers. 1.  God stood in the assembly of God's, and in the midst he judgeth Gods. And when this Emperor entered into the Council, he so reverenced that grave assembly and senate of fathers, that he would not sit down, till that they had entreated him.  
8. 
Theodosius . Theodosius an Emperor also, as Theodorete 
(o) Theodor. lib. 5. hist. c. 18.  recordeth, so honoured saint Ambrose Bishop of Milan, that he accepted with all submission a public penance prescribed by him, and was content at the same Bishops commandment to departed out of the chancel, and so sit amongst the laity.  
9 Gainas 
(p) Theod. l. 5. c. 33.  though an Arian and perfect of the Emperor's army, and so potent that rhe Emperor feared him, so reverenced saint john Chrusostom bishop and Patriarche, that when he was sent from the Emperor unto him as Ambassador into Thracia, where at that time Gainas played the tyrant and rebel; 
Gainas.  Gainas hearing of his coming, went a good way to meet him, and when he was come to him, he used all reverence to him, and took the Bishops hands and put them on his eyes, and made his children kneel down to receive his blessing. Many other examples I could here allege of the reverence of Emperors and kings not only to the Pope, but also to inferior Bishops.  
10. 
Valentinian . Valentinian the Emperor after that Auxentius an Arian Bishops of Milan was dead, wished the Bishops to choose him to be Bishop of Milan, who by doctrine and good examples may instruct the people. 
(q) Theodoret. l. 4. hist. ca 5. & 6.  Cui nos quoque imperij moderatores nostra subdamus sincere capita, cuiusque reprehensiones tanquam medicinae curam libenter admittamus: To whom we also may subject our head, and whose reprchensions we may admit as a cure of physic: And so they made choice of saint Ambrose.  
11. When Valentinian vouchsafed not to rise out of his regal throne to saint Martin Bishop, 
(r) Fortunate. l. 3. de vita S. Martini. Sever. Sulpit. l. 2. Dial. c. 7.  fire suddenly issued out of his chair, and made him not only rise, but also cast himself prostrate at his feet. And the Empress like an other S. Marie Magdalene could not be persuaded to leave kissing his feet.  
12. I otharius king of France prostrated himself before S. Lupus Bishop. 
(s) Ex Annalibus Franc.  The kings of Spain whe● they come to a Council of Bishops used to prostrate themselves before them. 
(t) Leo Castrens. Comment. in Isa. c. 49.  Saint Austin 
(v) Augser. 18 de verbis Apostoli.  insinuateth it to have been the custom of Christians to fall at the Bishops feet, saying: Ad Ecclesiam curris, Episcopum videre cupis, ad eius pedes volutaris: Thou runnest to the Church, thou desirest to see the Bishop, thou fallest at his feet.  
13. In our country we want not examples of respect borne to Bishops not only by the people, but also by the kings themselves. How king Oswald honoured Bishop Aidan, and how his son and successor king Oswin prostrated himself at his feet, Venerable Bede 
(w) Beda lib. 3. c. 3.  hath set down for an example to posterity. How much king Ina reave rent S. Aldelme Bishop, Malmesburie 
(x) Malmesburie l. 3. de gest is Pont. Angior.  relateth. What a reverend respect our kings bore to S. Dunstan Archbishop of Canterbury, and to Saint Hugh Bishop of Lincoln our chronicles do record. No country more honoured Bishops, than England did, as appeareth by the goodly palaces, and the great revenues they had, and by the esteem our kings had of them, who admitted them for Lords of the Parliament and Peers of the realm, and some for his privy Counsel, and the Archbishop of Canterbury for chief of the Counsel, and consecratour of the king. The English people were heretofore so devoted to their Bishops, that when a Bishop passed by any town or village they rung their bells, and carried their children in great troops to be confirmed of him, or to receive his benediction, as appeareth by one example in Malmesburie 
(y) Malmesb l. 3. de Gest is Pontif. Anglorun.  who recordeth, how a devout woman in the thick throng of those that brought their children to Wilfride Bishop, brought also hers, though dead, to receive his benediction, hoping thereby to receive her child again living, as in deed she did. When S. Anselme on a time come to S. Bertins' monastery he was received as Surius 
(z) Sur. 21 April.  writeth, with great joy and honour of the people, Clergy and Monks and for five days he was detained there, and all that time at the request of some of the chief of the Town he confirmed great numbers who flocked to him thick and threefould, having not had a Bishop for diverse years who had ministered that Sacrament unto them.  
14. And shall we now be less zealous for our Bishop, less respectful unto him? true it is that the two last Bishops, we have had, have not had those riches, that splendour, which our Bishops in Catholic time had. But shall we honour them the less for that? do reveneves make a Bishop or rather his consecration and order? Nay rather we should honour them the more For that it is not riches, nor wordlie honour that hath made them undertake the office and charge of a Bishop, but meerlie the Catholics good and comfort, for which they expose even their liberties and lives. And although they have not that wordlie honour, splendour, and riches, which our ancient Bishops had, yet they are not inferior to them in degree of order, not nor in learning, life, nor labour: and therefore are to be honoured as much as they were, and to be provided for according as these times will permit, because. Qui bene praesunt praesbyteri, duplici honore digni habeantur, as S. Paul sayeth 
(*) 1. Tim. c. 5. vers. 17.  the Priests that rule well (that is Bishops, as saint Chrusostom expoundeth, and gathereth out of the word Praesunt, Rule) let them be esteemed worthy of double honour, that is, not only of the honour of cap and knee, but of honourable maintenance also, as saint Thomas of Aquin 
(a) S. Tho. tom. 2. in comment. in ep. D. Paul  expoundeth. Of the first Ecclesiasticus speaketh, when he sayeth: 
(b) Eccl. c. 4. vers. 7.  Presbytero humilia animamtuam: To the ancient humble thy soul. Of the second the wiseman speaketh 
(c) Prou. 3 c. 3. vers. 9  saying: Honora Dominum de tua substantia; Honour our lord with thy substance, and given to him of the first of all thy fruits. And of this double honour those Priests and Bishops are worthy, who, as S. Paul 
(d) 1. Tim. c. 5. vers. 1  immediately after sayeth: Do labour in the word and doctrine, as our Bishop and our Priests in England do. For, sayeth he, The scripture sayeth, 
(e) Deut. 25. vers. 4.  Thou shall not moselle the mouth of the ox, that treadeth out the corn, and the workman is worthy of his hire.  
15. 
The second conclusion proved . My second conclusion deduced out of the dignity, power, and authority of a Bishop (which above I have declared) to wit, that to the Bishop is due obedience from his subjects, I easily prove. For first S. Paul 
(f) Rom. c. 13. vers. 1.  sayeth; Let every soul be subject to higher powers, for there is no power but of God: But the Bishop hath an higher power, (as above we have seen) for he hath power of order and jurisdiction, Ergo his flock is subject to it, and must obey it. And this I confirm, for that this the Bishops power is from Christ, who giveth immediately his power of order, and if he giveth not immediately his power of jurisdiction, as we have alleged some divines that say so, yet at lest he hath given to S. Peter and his Successor authority to given jurisdiction to the Bishop, and so this jurisdiction mediatlie proceedeth from Christ; and therefore sing that (as the Apostle in the same place saith) Those powers that are, of God are ordained, and that he that resisteth the power, resisteth the ordinance of God, it follows that the subject, that resisteth the Bishop's authority, resisteth God his ordinance, and so sinneth.  
16. Secondly saint Paul 
(g) Hebr. c. 13. vers. 17  expresslie commandeth obedience to Bishops. Obey your prelates and be subject to them. For they watch, as being to tender account for your souls. Where saint Thomas of Aquin 
(h) S. Tho. in ep. ad Hebr. loco sit.  noteth that the Apostle commandeth us to be obedient to our prelates, because, Melior est obedientia quam victima: 
(i) 1. Reg. c. 15. vers. 22.  Better is obedience then sacrifice: and to reverence them also, and therefore he addeth: Et subiacete eis: And be subject to them. And the reason why he so strictly and so severelie commandeth obedience is this: because (sayeth he) they watch, that is, are solicitous and careful for your souls, as being (because they are superiors, who have charge of souls) to tender account for them before the just judge; who (as Saint Thomas 
(k) S. Tho. in c. 13. ad Hebr.  in the same place sayeth) will at the day of judgement demand: Vbi est grex qui datus est tibi, 
Heir. 13.  pecus in●lytum tuum? Quid dices cùm visitaverit te? Where is the flock, thy glorious cat-tail, which was given unto thee? What wilt thou say when he shall visit thee? Worthily therefore are we commanded to obey and reverence our prelates, they having charge of our souls, and being to answer soul for soul.  
17. S. Ignatius 
(l) Ignatius ubi supra ep. nd Smyrn.  therefore (as abone we have seen) commandeth all to obey the Bishop, as the Prince of the Priests, bearing the image of God. And in his epistle to the Magnesians 
(m) Ignatius in ep: ad Magnes.  he will have us so observant and obedient to the Bishop, that we should do nothing without his advice and Counsel, nor permit ourselves to be separated from our Bishop. And this he thinketh to be the only means to keep us in peace and concord; for if we be separated from the head, who is given us to procure and conserve unity among the members, we cannot long aggree amongst ourselves. These be his words; And first he he sayeth that it becometh us Episcopo obedire, & in nullo illi contradicere. Terribile est enim tali contradicere; non enim hunc qui cernitur &c. It becometh us to obey the Bishop, and to contradict him in nothing: for it is terrible to contradict such an one, for he that doth so, doth not deceive him, (the Bishop) who is seen; but him, that is invisible, who cannot be deceived of any. For God sayeth to Samuel 
(n) 1. Reg. c. ●. vers. 7  they deceived not thee but me; and Moses sayeth: this murmuration is not against us, but against our lord God. Not man (sayeth this holy father) remained unchastised, who extolled himself against superiors. And then he telleth how terribilie Dathan and Abiron for murmuring against Moses, and Chore for resisting Aaron, and Ozias for encroaching on the Priest's office, and Saul for disobeying Samuel, were punished: It behoveth you therefore (sayeth he) to obey your superiour● that you may not only be called, but truth be Christians; if any call him Bishop, be yet do all without him, to such an one, he that is the true, first, and only Bishop by nature will say, what do you call me lord, lord, and do not the things I say? for such seem to me not to be men of good conscience, but dissemblers, and Personati, such as take on them the people they are not. And a little after; I warn you to hasten to do all in concord, the Bishop presiding and sitting in the place of God. And a little after that. Nihil sit in vobis quod vos separare possit, sed unum efficiamini cum Episcopo, Deo subiecti per eum in Christo &c. Let there be nothing that may separate you, but be ye made one with the Bishop. As therefore our lord (Christ jesus) doth nothing without his father (for, sayeth he, I can do nothing of myself) so ye also, neither Priest, nor Dea●on, nor laike without the Bishop must do any thing. Nor let any thing seem to you agreeable to reason, which is besides his sentence, for that is wicked and odious to God. And in all his epistles almost, he inculcateth nothing more than obedience and reverence to the Bishop.  
20. You have heard how obedient Theodosius was to saint Ambrose, who did the public penance he enjoined, and recalled his law, he had made, as saint Ambrose commanded, and when he was in the Chancel went out into the body of the Church to sit amongst the laity, as he prescribed. Our king Ina (as Malmesburie 
(o) Malmes. l. 2. de gestis Reg. Angl. c. 2.  reporteth) honoured Aldelm Bishop: Cuius ille praecep●a ●●diebat humiliter, suscipiebat granditer, adimplebat hilariter; whose commandments he hearkened unto humbly, received amply, fulfilled them chearfullie. Let us then obey our Bishop, as our lawful Superior, reverence him as lord and spiritual Prince, love him as our father.   

THE VIII. CHAPTER. Who in particular belong to the Hierarchy of the Church.  
1. Having proved in the former Chapters, that the Church is a Hierarchy consisting of diverse orders, of which the orders of Bishop and Priest are the most principal, who also, as I have proved in the sixt Chapter, are distinct; it follows now that I breeflie declare which in particular are these orders, and whither all that are of dignity in the Church, be of the Hierarchy, not only as the laity is, which is of this Hierarchy, as the common people are of the Kingdom, but also as they are who bear office and have an eminent place in the Church.  
2. 
Diverslie christians are of the Hierarchy first in respect of order . To the deciding of which controversy we must distinguish the diverse ways that Christians may be of this Hierarchy. First then if we speaked of this Hierarchy as it importeth distinction of degrees in power of order, then only Bishops, Priests, Deacons, Subdeacons and other inferior ministers, as Acolytes, Exorcists, Lectors and Ostiarij are of the Hierarchy; and they only; because there be no other orders, and consequently no other degrees of orders then these. And so Cardinals, patriarchs and Archbishops &c. Unless they be Bishops, Priests, Deacons, or Subdeacons, &c. Are not of the Hierarchy. And in this sense a Bishop that is only elected Bishop but not consecrated, is not of the order of Bishops though he have jurisdiction in the exterior Court, and if he have noon of the orders afore named, but only primam tonsuram, which (as above we said) is no order, but a disposition to orders, he is not at all of the Hierarchy of order. So religious men though for their state of life they be eminent in the Church of God; yet be they Abbots or Provincialles or Priours, are not, in that quality, of the Hierarchy, as it consisteth of diverse orders; but only as they are Priests or Deacons, &c. Because the names of a Cardinal, Patriarch Archbishop are only titles of dignity and jurisdiction, not of order; and the dignity of an Abbot is a dignity in religion, but no order of the Church, as it consisteth of diverse orders in the afore said meaning. And, although taking order in the sense above said, some Abbot may ordain Acolytes and Exorcists and others of the lesser orders; yet that he doth not as Abbot by any Character of a religious order, but by a privilege which the Pope granteth to grace his dignity.  
3. 
A ●●est●● Wh●●●er all the●● orders be insti●●●ed by Christ  If you ask me whither these orders be all Sacraments and of the divine ordinance, or of the Church's Institution, I must answer that of all the seven orders there is not the like certainty. For, that the orders of a Bishop, Priest, Deacon, and Subdeacon are Sacraments, and orders instituted by Christ, it is the common opinion of Divines, who prove it (as we above have proved) out of holy scripture, Councils and fathers: but as for the other four lesser orders some divines say they are sacraments, and consequently are instituted by Christ, 
Some say the 4 lesser orders are Sacraments.  and do given grace and imprint in the soul a Character. Of this opinion are many and the gravest and learnedest divines, 
(a) S. Th. in 4 d. 24. q. 2. a. 1. q. 7. Bon. are 2. q. 1. Ric. a. 4. qu. 1. Scotus d. 24. q. unica Gab. in suppl. q. 4. a. 2. Maior q. 1. Almain. q. 1. ar. 3.  as saint Thomas of Aquin, Richard de media villa, of Middleton, Saint Bonaventure, Scotus, Gabriel, Maior, Almainus and others. And these Doctors would say that the whole Hierarchy of these seven orders, is of the divine ordinance.  
4. Others say the four lesser orders are no Sacraments, and consequently given no grace, nor imprint any character; but are offices instituted by the Church, though they be of ancient use and are mentioned by Clemens Romanus, by Anacletus, S. Ignatius and others, as above we have partly seen. And of this opinion is the master of sentence, 
(b) Magist. in 4. a. 24. c. 7.  though he sayeth also that Subdeaconship is of the Church's institution, where in he contradicteth the greatest part of divines; who avouch that the order of Subdeacon is an order instituted by Christ and a Sacrament, and in this sense an holy order; though some have said it is not a sacred order; not because it is not a Sacrament, and in that respect not sacred; but because heretofore the sacred vow of Chastity was not by the Church annexed to it, as afterwards it was. With the master of sentences other divines do hold as Durand, 
(c) Dur. d. 24. q. 2.  Caietan 
(d) Caiet. to. 1. Opas. Truc. 11.  and others. And these would say that the lesser orders are not ordained and iustituted immediately by Christ, but by the Church. And therefore, say they, there hath been mutation in these lesser orders: for of the order of an Acolyte S. Ignatius and S. Clement who reckon other lesser orders make no mention, which yet after, was an order. And the office of Cantor or Psalmista (as they say) was ancientlie taken for an order, now it is not so esteemed: which argueth that the Church instituted them as occasion was offered  
5. But which so ever opinion go for current, certain it is that the order of Bishops, Priests, Deacons and Subdeacons are of the divine Institution. Wherhfore the Council of Trent 
(e) Conc. Trid. sess. 23. can. 6.  thus pronounceth: Si quis dixerit in Ecclesia non esse Hierarchiam divina ordinatione institutam, 
A Hierarchy in the Church of Bishops &c.  quae constat ex Episcopis, & Presbyteris, & ministris: Anathema sit: If any one shall say that there is not in the Church a Hierarchy instituted by the divine ordinance, which consisteth of Bishops, Priests and ministers; let him be accursed. In which words the Council defining that there is a Hierarchy instituted by the divine ordinance, and which consisteth of Bishops, Priests and ministers; by Ministers in the plural number, must needs understand at lest Deacons and Subdeacons. So that this Hierarchy of order, at lest in respect of Bishops, Priests Deacons and Subdeacons is instituted by Christ, and so cannot be altered, as here after we shall see. And in the same session it defineth 
(f) Concilium Trid. sess. 23. c. 4.  that Bishops especially do appertain to this Hierarchy.  
6. 
Secondlie in respect of jurisdiction. In poweer of jurisdiction and dignity, orders among Bishops . But if we speaked of a Hierarchy as it importeth a distinction of degrees in power of jurisdiction and dignity, then besides the aforesaid orders there are others. For in power of jurisdiction, as we have seen above, there are distinct degrees amongst Bishops, who in power of order make but one order. Wherhfore Anacletus 
(g) Anacl. ep. 3.  sayeth. Episcoporunrero ordo unus est, licet sint pri●nates &c. The order of Bishops is one although there be primates and Archbishops and other degrees; to wit, not in order, but in jurisdiction. And in this respect there are diverse orders and degrees amongst Bishops in the Church of God: which make also a kind of Hierarchy and distinction of degrees not in power of order, but jurisdiction and dignity: To wit, patriarchs or Primates, Archbishops and Bishops: and heretofore patriarchs were of the highest rank of Bishops, 
patriarchs bertofore, now Cardinals are next to the Pope in Ecclesiastical dignity.  and amongst them the patriarchs of Rome, Alexandria, and Antioch; and afterwards of Constantinople had the precedence; after whom followed Archbishops and Bishops: but now Cardinals, and ever since they were Counsellors to the Pope and his Electours take place of all patriarchs, 
How Cardinals are of the Hierarchy; How religious are of the Hierarchy.  and are in dignity next to the Pope. But these also as Bishops, Priests, Deacons &c. are of the Hierarchy of the Church, as it consisteth of diverse orders, but as Cardinals, patriarchs, and Archbishops, they are not of the Hierarchy of the Church, as it consists of diverse orders; because their degrees are not orders; yet in jurisdiction and dignity they are eminent, and given a great lustre and splendour to the Church.  
7. Now as touching religious (of whom I shall make honourable mention here after, as I shall also of Cardinals) they, as Religious, are not of this Hierarchy as it consisteth of diverse degrees in power of order or jurisdiction over the Church, because as religious, they have no power of order; not nor of jurisdiction, but in their own order; though if they be Bishops, as many times they have been, and are, yea many times have been Archbishops, Primates; Yea and Popes: then they pertain to the Hierarchy of the Church in both respects. Yet religious, even as religious, are a great ornament to the Church, and are in this sense of the Hierarchy of the Church, in that they are eminent members of the Church, and are ordained to help and assist Bishops and Pastors in preaching and hearing confessions, as the Pastors shall desire and need, or as their privileges shall permit them.  
8. 
Twoe sorts of Religious  These as Cardinal Bellarmine 
(h) Bel. to. 1. l. 1. de monachis c. 1,  hath well observed, are of two sorts: some are called Monachi Monks, whose profession is to live solitarily in their Monasteries and there separate to vacare contemplationi, to attended to contemplation, and to the contemplative, not the Active life. And therefore saint Hierom 
(i) Hieronymus ep. ad Heliodor.  sayeth: Interpretare vocabulum Monachi, hoc est, tuum: quid facis in turba qui solus es? Interpret the name of a Monk, that is, thy name; what dost thou amongst the people, who (by profession) art alone? such (sayeth he) are the Benedictins of Monte Cassino, and others of that order, the Cistercians, Carthusians, Camaldulenses, and such like. Others by the Institution of their order do apply them selues not only to the contemplative life, but also to the Active, in aiding Bishops and Pastors by their Preaching and administration of the Sacraments of Confession, and the Sacrament of the sacred Euchariste, and these, sayeth he, are not called Monks, but regulars or Religious. But although Monks by their Institution should keep themselves with in their Monasteries, and apply themselves only to contemplation and prayer and singing their office in the Choir; yet in times of necessity they also by the Pope have been licenced to go abroad, and to preach to Infidels, as saint Austin and his fellow Monks preached in our Country and converted it, and as other Monks have preached to other Countries, and with great fruit also. But yet all of them are only to help the Bishops and Pastors, and have no Sacrament or power of order amongst them, as regulers; but only, as such have Religious titles and offices amongst themselves.  
9 Wherhfore Saint Francis conmaunded his religious not to preach against the Bishops will. 
(*) Reg. S. Francisci. cap. 9  So saint Xavier, as Tursellinus 
(k) Turselin. l. 6. de vita S. Xaverij cap. 8.  in his life relateth, would not have those of his order to preach, or do the offices of the Society without licence from the Bishop or his Vicar. These are Tursellinus his words: Erga Episcopos verò eorumquevicarios Xaverij veneratio iuxta & obedientia insignis fuit. Nam divinum in eis numen venerans ex illorum auctoritate, sua munia obire gestiebat. Eyes denique prorsas omnibus in rebus dicto obediens erat. Idem caeteros è Societate facere iubebat, a nostris hominibus obedientiae in praepositos Ecclesiastieos prodendum exempl●m dictitans: But Xaverius his reverence and obedience towards Bishops and their Vicars was remarkable. For he reverencing in them the divine power, delighted to do his functions by their authority. To be brief in all things he was obedient to them. The same he bade the rest of the Society to do, dictating to our men a notable example of obedience towards Ecclesiastical Prelates. And a little after: Eandem obedientiam adversus praepositos Ecclesiasticos exigeb it a socijs, ut non conciones haberent ad pop●l●m, non societatis munia obirent, nisi facta ab Epis●opo aut Vicario potestate. The same obedience to the Prelates of the Church, he exacted of his fellows, that they should not preach to the people, nor do any functions of the Society unless they first have leave of the Bishop. And although he was the Pope's Legate, yet in the Country where he was Legate, he reverenced not only Bishops and their Vicars, but also Priests, carrying himself rather as a servant to them all then as the Pope's Legate. And in the rules of the mission of tohle of the Society 
(l) Regu. la 8 Societatis.  in the seventh rule, they are commanded that so soon as they are entered into any places where the ordinary resideth, they offer their help and labours humbly unto him and demand leave modestly of him.  
10. And therefore these titles of patriarchs, Archbishops, Priests and Pastors are not titles or orders of Religious, as they are religious, but only of the secular Clergy and Hierarchy of the Church: And these titles of Abbots, Priours, Provincialles &c. Though honourable, are not titles or orders of the Hierarchy of the Church as it importeth distinction of orders; but only of the Religious state and profession Wherhfore not only the Wiclefists and the Lutherans and Calvinists of this time are worthily condemned for condemnig the Religious orders, as we shall see hereafter but also some others who have opposed them and accused them as perturbers of the Ecclesiastical Hierarchy; are very much to be blamed, as they were by 
(m) S. Th. Aquin. Opusc. 19 Bern. Apol. ad Gul. Abbatem. Bonaven.  saint Thomas of Aquin, saint Bonaventure and S. Bernard in their Apologies they made for their orders. For that by these divers orders of Religious, the Hierarchy of the Church is adorned, the Pastors are aided, and the people is edified and stirred up to devotion: and if any Religious do oppose the Pastors and Prelates of the Church, or do in any sort molest them or by their evil life do disedifie the people, it is the fault of those Religious, not of the Religious orders, which by the ancient Fathers are allowed and highly commended.   

THE IX.. CHAPTER. Who of the Hierarchy of the Church are designed by the divine ordinance to govern the Church, to preach, and to minister Sacraments.  
1. AS in a temporal Kingdom (to which above 
(a) Cap. 2.  we compared the Church) every one is not to rule or govern, to prescribe laws, to enact statutes, or to administer justice (for that would breed confusion) but only the king principally, and under him his officers, judges and magistrates: so in the Church every one is not to arrogate to himself the government thereof, which consisteth in making ecclesiastical laws, in calling counsels, in preaching and ministering of Sacraments, but he only qui vocatur à Deo tanquam Aaron: 
(b) Heb. c. 5. vers. 4.  Who is called unto it from God as Aaron was.  
2. In the old law 
(c) Deut. 17. Exod. 28. Nun. 3. Levit. 8.  not every one of the people was to meddle in matters of the law, in offering sacrifices and in governing the Synagogue, but only the tribe of Levi, Aaron and his Children, and their successors Wherhfore when Core, Dathan and Abiron with their followers rose up against Moses and Aaron, and arrogated the Priesthood unto themselves which pertained only to Aaron and his sons, saying unto them: 
(d) Num. 16.  Let it suffice you that all the multitude consisteth of holy ones, and our Lord is among them: 
So Luther and Calvin say all are Priests alike.  why lift you up yourselves above the people of our Lord? God punished them most severlie, causing some to be swallowed up by the earth others to be consumed by fire. And when Ozias King would entermedle in the Priests office to offer Incense, Azarias the high Priest accompanied with eighty other Priests resisted him, and said: 
(e) 2. Papal ca 26. vers. 18.  It is not thy office Ozias, to burn incense to our Lord, but of the Priests, that is, of the Children of Aaron which are consecrated to this kind of ministry. And because he obeyed not, God at the same instant marked him with a leprosy in the forehead.  
3. So in the Church of Christ, of which the Synagogue was a figure, not every one is to intermeddle in the government of the Church, in preaching or ministering Sacraments, but they only whom Christ our high Priest hath appointed. For as he only founded the Church and purchassed it with his blood: 
(f) Act. 20. vers. 28.  So he only is to appoint the governors and ministers of the Church. And who are they? In a word, they are the Apostles and their Successors; the Apostles for their time, their Successors after the Apostles tyme.  
4. For if we speaked of the administration of the Sacraments, 
The minister of Baptism.  we shall found that by Christ's Institution and ordinance, to the Apostles and Disciples and their Successors Bishops and Priests that charge was committed. Who were commanded to baptise but the Apostles, Disciples and their Successors? For to them it was said: 
(g) Matt. c. 28. vers. 19  Euntes ergo docete omnes gentes &c. Going therefore teach ye all nations baptising them in the name of the Father, and of the son and of the holy ghost. Out of which words divines 
(h) S. Th. 3. p. q. 67.  do gather that the office of baptising appertaineth first to Bishops who are the Apostles Successors, and to Priests either by commission of the Bishop, who may given any Priest commission to Baptise in his Diocese, or by grant of a Pastorship, by which they, as ordinary Pastors, may baptise; a Deacon by his character and ordination is apt to baptise solemnly when the Priest is wanting, if it be committed to him by the Bishop, but he cannot be a Pastor. Others cannot baptise solemnly but only in necessity and privately, and without solemnity and the ceremonies of the Church. Wherhfore Tertullian 
(i) Tertul. lib. de Baptismo ca 17.  speaking of the minister of Baptism sareth: Dandi quidem habet i●s summus Sacerdos qui est Episcopus, dehine Presbyteri & Di●coni, non autem sine Episcopi authoritate: The right of giving Baptism the chiefest Priest hath, who is the Bishop and after him Priests and Deacons, but not without the Bishops authoritis. Yet in necessity any, even women, or Infidels, without solemnity may baptise, so they use the right matter, to with elementary water, and the right form of words.  
5. 
The Minister of Confirmation . The minister of Confirmation is the Bishop, as above we have proved, for that the Apostles only 
(k) Act. 8. & 19  by Imposition of hands gave the holy ghost whose Successors are Bishops who ever have done that office. And therefore the councils of Floremce 
(l) Conc. Flor. in decreto sidei.  and I rend 
(m) Conc. Tried sess. 7. can. 3.  have defined that the ordinary minister of this Sacrament is a Bishop, though as some think the Priest having commission from the Pope may be extraordinary minister of it. 
The Minister of the Sacrament of the Altar.   
6. The holy Sacrament of the Altar Priests only do minister; for to the Apostles, and in them to Priests, it was said at the last supper: 
(n) Luc. 22. ●. Cor. 11.  Hoc facite in meam commemorationem. Do ye this for a commemoration of me. At which time, as the Council of of Trent 
(o) Cinc. Trid. sess. 22. cap. 1.  defineth, and we above 
(*) Above chap. 5.  have showed, the Apostles were made Priests. And so Priests are ordinary ministers of the Eucharist; heretofore Deacons were by commission only to distribute it but never to consecrated it.  
7. 
The Minister of the Sacrament of Confession or penance . The minister of the Sacrament of Confession or penance, is he who can in it absolve from sins confessed, that is, the Bishop and Priest: for to them in the Apostles it was said 
(p) Mat. c. 18. vers. 18.  Whatsoever you shall bind upon earth, shall be bound in heaven: and whatsoever you shall lose upon earth, shallbe loosed also in heaven. To them also it was, said. 
(q) joan. c. 20. vers. 23.  Whose sins you shall forgive, they are forgiven them &c. Wherhfore the Catholic people of the Vandals when their Priests were banished by the Arrians, cried out pitifully: 
(r) Victor Vticensis de perseg. Wandalica.  Who shall baptise these infants? who shall minister penance unto us, and lose us from the bands of sins? and saint Cyprian 
(s) Cypr. ep. 54.  accounteth those Priests cruel who permit penitents to to departed this life without absolution and reconciliation received by them.  
8. 
The Minister of the Sacrament of order . The minister of the Sacrament of order is the Bishop, for that, as above we have seen, he with two other Bishops can consecrated a Bishop, and alone ordaineth Priests and other inferior ministers; and therefore, as Epiphanius 
(t) Epiph. Hier. 75.  sayeth, and as above 
(*) Above chap. 6.  we have seen, he is Patrum generator, he by the Sacrament of order begetteth fathers that is Priests: the Priest by baptism is Generator filiorum, a spiritual begetter of Children. And therefore saint Paul 
(v) 1. Tim. c. 4. vers. 14.  chargeth Timothy, not to neglect the grace that is in him with Imposition of hands of Priesthood, that is, of a company of Bishops, as the Greek Interpreters expound. And so the council of Trent 
(w) Conc. Tried. sess. 25. can. 7.  condemneth as heretics all those that say, that a Bishop is not greater than a Priest, or hath not power to confirm and ordain &c.  
9 
The Minister of Extreme Unction . The Minister of Extreme Unction is the Priest, as saint james 
(x) jacobica. 5. Vers. 14.  in his Epistle doth assure us, saying: Is any man sick among you? let him bring in the Priests of the Church, and let them pray on him, anoyling him with oil in the name of our Lord, and the prayer of faith shall save the sick &c. And if he be in sins they shallbe remitted to him. And so noon but a Priest can minister this Sacrament, as out of S. james his words the Fathers, and councils 
(y) Innoc. 1. ep. ad Decent. Bern. in vita. S. Malachiae c. 32. Conc. Cabilon. 2. c. 48.  do gather.  
10. 
The Minister of matrimony . The minister of matrimony, as some divines 
(z) Canus lib. 8. de locis c. 8. Silvius 3. p. q. 42. a. 1. q. 2. Con. 3.  say, is the Priest, for although (say they) it may be a civil contract without the Priest, yet unless he say those words: Ego vos coniungo &c. It is no Sacrament. others say that because matrimony is a civil contract, though a Sacrament also, that the parties who contracte are the ministers of this Sacrament, which is the opinion of Vasquez 
(a) Vasq. disp 2. de matrim. c. 5. & alij apud illum.  and others. But whichsoever opinion be admitted, now since the council of Trent 
(b) Conc. Trid. sess. 24. c. 1.  and where it is received, matrimony contracted without the presence of the Pastor or of another Priest by licence of the Bishop or Pastor and 2. or 3. witnesses, is invalid. But in England Clandestine marriages though seldom lawful, yet are valid without the Priest his presence, because this decree of the council hath not yet been there promulgated (though it commandeth all ordinaries to publish this decree so soon as they can) and the council will not have it to be of force till thirty days after the publication of it in the parish.  
11. 
The ministry of Sacraments belongeth to Bishops, Priests and Pastors . By this it is easily seen that the ministry of Sacraments, which is a principal function of the Hierarchy of the Church, appertaineth to Bishops and Priests by the divine law and ordinance and institution; not to Cardinals as Cardinals, nor to regulers as regulers; though to them also as Bishops or Pastors, if they be called to these dignities.  
12. 
Preaching oulie belongeth to Bishops and Priests not to Deacons but by Cominission . Now as touching preaching, which was commanded for the instruction of the people and conversion of Nations, that also by God his ordinance appertaineth to Bishops and Priests, not to any others not Bishops or Priests; unless, by commission, to Deacons and others. Wherhfore to the Apostles, Disciples, and their Successors, Christ said: 
(c) Matt. c. 28. vers. 19  Going therefore teach ye all Nations. And lest any should demand what authority Christ had to sand preachers into the world, he telleth us in the words which go before, That all power is given to him in heaven and earth. And again the same he inculcated by saint Mark: 
(d) Marei c. 16. vers. 15.  Euntes in mundum vni●ersum praedicate Euangelium omni creaturae: Going into the whole world, preach the Gospel to all creatures, that is, to men. For as saint Gregory sayeth, man is all creatures in that he containeth in himself compendiouslie the perfection of all creatures. And it follows: 
(e) Marc. c. 16. vers. 20.  But they going forth preached every where, our Lord working with all, and confirming the word with signs that followed. So saint Luke 
(f) Lu●ae. c. 9 vers. 1. & 2.  telleth us that Christ, calling together the 12. Apostles, he gave them virtue, and power over all Devils and to cure maladies. And he sent them to preach the Kingdom of God. And again: 
(g) Luc. c. 10. vers. 1.2. & 3.  And after this our Lord designed also other seventy two, and he sent them two and two before his face into every City and place whither himself would come. And he said unto them the harvest truly is much, but the workmen (Preachers) few &c. Go: behold I sand you as lambs amongst wolves, to make them also by preaching sheep and lambs. Whence it follows that Bishops and Priests by the divine ordinance have the office and right to preach. Wherhfore saint Thomas of Aquin 
(h) 3. p. q. 67. a. 1. ad. 1.  sayeth: Docere, id est, exponere Euangelium pertinet proprie ad Episcopum, cuius actus est perficere secundum Dionysium, persi●ere autem idem est quod docere. To teach, that is, to expound the Gospel pertaineth properly to the Bishop, whose act is to perfect, according to Dionysius, but to perfect is all one as to teach. Yea the Council of Trent, 
(i) Conc. Trid. sess. 5. c. 2.  because preaching is the principal office of Bishops, decreeth that all Bishops, Archbishops, Primates and all other Prelates of Churches are bound by themselues, if they be not lawfully hindered, to preach the holy Gospel of jesus Christ: and if they be lawfully hindered, that they be bound to appoint others to do this office. And the same Council 
(k) Conc. Trid. sess. 24. c. 4.  in another place giveth again the same charge to Bishops and Pastors of Parishes.  
13. Hence may evidently be deduced that the Apostles and disciples and their Successors, Bishops and Priests, have by the divine ordinance authority and right to preach to gentiles and to propagate the faith, but yet with a dependence one the Chief Pastor. And therefore the first conversion of Countries was done by the Apostles, Bishops and Priests. And although after wards Regulars were admitted and sent to preach to the Gentiles, yet that office doth not appertain to them jure ordinario, by the ordinary law, but by privilege and extraordinarilie. And therefore S. Thomas of Aquin 
(l) S. Th. 2.2 q. 187. a. 1. in fine corp.  sayeth that the state of Religion doth not given unto monks and other Religious authority to preach, teach, and to do such other offices: yet Religious men may do these offices if they receive order, and ordinary jurisdiction, or if those offices which are of jurisdiction be committed unto them. And the Council of Trent 
(m) Go. Trid. sess. 24. c. 4.  forbiddeth Regulars to preach even, in the Churches of their own orders against the will of the Bishop.  
14. 
The government of the Church pertaineth only to Bishops and Priests . And as concerning the government of the Church, that also was committed first to the Apostles and Disciples, then to their Successors, Bishops and Priests: wherefore S. Paul 
(n) Ephes. c. 4. vers. 11. et. 12.  sayeth that Christ gave some Apostles, and some Prophets, and other some Evangelists, and other some Pastors and Doctors, to the consummation of the Saints, That is, to the perfecting of them, that are already faithful (who then were all called Saints) Unto the work of the ministry, that is, to the ministering of Sacraments, preaching, and governing the Christians, Unto the edisying of the body of Christ, that is, to the conversion of Gentiles, by which the mystical body and Church of Christ is edified and propagated; and these he hath given Until we meet all in unity of faith &c. So S. Thomas of Aquin 
(o) D. Th. in hunc locum.  on this place place. And saint Paul sayeth to Titus 
(p) Tit. 1.  Bishop: For this cause I left thee in Crete: for what cause? that thou shouldest reform the things that are wanting, and shouldest ordain Priests by Cities, as I also appointed thee, that they may instruct the people, govern them direct them, and minister Sacraments unto them. The same Apostle from Miletum sendeth for the Clergy of Ephesus and when they were come to him he gave them this Charge: 
(q) Act. c. 20. vers. 28. et. 29.  Take heed to yourselves and to the whole flock, wherein the holy Ghost hath placed you Bishops to rule the Church of God, which he hath purchased with his own blood. For (sayeth he) I know that after my departure there will ravening wolves enter in among you, not sparing the flock &c. And S. Peter 
(r) 1. Petri. c. 5. v. 1. & 2.  The Seniors therefore (that is Bishops and Priests in Greek, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. That are among you, I beseech myself a fellow Senior with them, that is, a fellow Bishop and Priest &c. Pascite gregem Dei: feed the flocke of God which is among you &c. So that by Christ his institution Bishops and Priests are to govern the Hierarchy of the Church, to preach, to minister Sacraments, and therefore at first they only preached the Gospel, converted countries; and amongst the converted, placed Bishops and Priests to govern them, and to minister Sacraments.  
15. 
How Regulars are chosen to Eccleastisticall dignities . But some may object that Regulars also have converted countries, have been Bishops, yea Popes. To this I answer, that regulars in deed have been assumpted and elected unto these dignities and offices: only I contend that by the divine law and institution the government of the Church was not given to them, but to Bishops and Priests (as we have seen) which names of Bishops and Priests, are not names of regulars as regulars; for that at the beginning especially, few regulars were Priests or Bishops; only the superior or Abbote or some one other was Priest to say Mass and communicate the rest. 
(*) Vide Bellar. l. 2. de Monachis. c. 6. & Aug. ep. 81. & Epiph. ep. ad joan. Hierosol.  And it is not certain that saint Antony, saint Benedict, and saint Francis (though founders of religious Orders) were Priests. Yea saint Bonaventure and others expresselie say that saint Francis was only Deacon. Wherhfore the Council of Constantinople celebrated under john the eight Pope of thatname sayeth: 
(s) Cone. Const. Act. 5. & refertur 1. q. 7. c. Hoc nequaquam.  Monachorunvita subiectionis habet verbum, & discipulatus, non docendi, vel praesidendi vel pascendi alios: The life of Monks hath the word of Subjection and of a scholar, not of teaching or presiding or ruling others. And saint Hierom: 
(t) S. Hier. ep. ad Ripar●●m.  Monachus non docentis sed plangentis habet officium: A monk hath the office not of a teacher, (or preacher) but of a mourner. And again: Alia causa est monachorum, alia Clericorum. Clerici pascunt oves, ego pascor: Other is the cause of Monks, other is the cause of Clerks: The Clerks feed the sheep, I (sayeth saint Hierom) am fed. And saint Leo: 
(u) S. Leo ep. ad Theodoritum. refertur cap. Adij●imus. 16. q. 1.  hoc speciali●er statuentes ut praeter Domini Sacerdotes nullus audeat praedicare sive Monachus sive Laicus ille sit, qui cuiusli●et scientiae nomine glorietur. Ordaining this speciall●e that noon be so bold as to preach but the Priests of our Lord, whither he be a Monk, or a ●a●ma●, who may glory under the name and title of whatsoever learning. 
How Rogulars come to Ecclesiastical dignities.   
16. How then (will you say) come regulars to have charge of the Church with other Bishops and and Priests? I answer that by these means this come to pass. First the Popes and other Bishops knowing many regulars to be worthy of Ecclesiastical dignities both for sanctity of life and learning, did assume them to the Clergy, but as I said this their assumption to the Clergy, was extraordinary. Secondlie because Bishops and Priests were busied in governing their Subjects, and so could not be spared and beside were bound to residence; The Popes, when they found regulars fit for learning and Sanctity of life, sent them to convert countries, in which they prospered so well, that many Countries do acknowledge religious men for their Apostles and first founders of religion amongst them. As we English Catholics acknowledge most gratefullie, 
S. Austin monk the Apostle of England.  saint Austin and his fellow monks for our Apostles; only this I contend, which also I have proved, that this appertaineth only to Bishops and Priests by the divine law and institution, not to regulars as regulars; who yet by their vow and state of religion are not uncapable of Ecclesiastical degrees.  
17. This saint Thomas of Aquin 
(w) S. Th. 2.2. q. 187. a. 1. in Corpore.  the honour, (after saint Dominic the founder) of the order of the Dominicans, and the glory of the Schools, explicateth thus: For he propounding a question whither it be lawful for religious or regulars to preach and to do other Ecclesiastical functions; answereth to this effect: Two ways may it be said that a thing is not lawful or convenientfor a man. First because he hath in himself some thing that repugneth to it: So it is not lawful for any man to sin, because he hath reason and an obligation of the law of nature in him, which opposeth itself against all sin: So (sayeth he) one that is irregular may not take holy orders, because his irregularity repugneth: So he that is a public sinner cannot preach lawfully according to that: 
(x) Lops 49 vers. 16.  Pecratori autem dixit Deus, quare tu enarras iustitias meas: To a sinner God said, Why dost thou preach my justices? because his public sin repugneth to preaching in that it maketh the word of God or its preacher to be despised. And in this sense, it is not unlawful for religious men to preach, and to do other Ecclesiastical functions, for that their vow and state of life doth not repugn or make them less fit; but rather fit for Ecclesiastical dignities and degrees. Secondlie a thing may be said to be lawful for one to do; not because he hath in himself any thing contrary to such an act or fact; but because there is some thing wanting in him which is required to perform such an Act; as a Deacon cannot say Mass (sayeth he) because he hath not the order of a Priest; and a Priest must not given sentence, or confirm, or ordain, because he hath not Episcopal power and authority. And in this second sense it is not lawful for monks or Regulars, to preach and to do other Ecclesiastical functions. Yet they may do these things if they receive order and jurisdiction. And in his answer to the arguments he had proposed to the contrary, he sayeth, that saint Hierome's words and such like above alleged, prove only that regulars as regulars, cannot exercise Ecclesiastical functions; but prove not that such functions may not be committed unto them. So that this learned and holy Doctor (though himself a regular) granteth that Regulars as Regulars are not called to Ecclesiastical functions, as Bishops and Priests are; but yet affirmeth (which no good Catholic can deny) that Regulars may be called to these functions to aid Bishops and Pastors in the government of the Church; and to govern also when the Church shall think good to call them, elect them, and ordain them Bishops, Priests, and Pastors. The same doctrine the same Doctor deliureth in his Opusculum 
(y) S. Th. Opuse. 19  which he wrote against impugners of Religious orders; for there he answereth to many obiectious framed out of the 
(z) 16. q. 1. cap. alia est causa monachi. cap. Adijcimus & cap. juxta & 7. q. 1. cap. vequaquam.  canon law and diverse fathers, who say that Regulars are not to be Pastors, to preach or minister Sacraments; And his answer is, that monks and Regulars as such, are not to presume to preach or Minister Sacraments of their own authority, or without holy orders; but (sayeth he) if they be called to it and be ordained as others, than they may.  
18. 
An objection answered . But some may object that some Religious orders are instituted to preach, and to convert nations as the Dominicans, Fanciscans and jesuites. Ergo to these at lest it appertaineth as well, as to the secular Clergy to do these functions. I answer: that these orders are indeed instituted to that purpose, but yet to help only and assist the Clergy; and to this they were not ordained by the divine law as Bishops and Priests are, but by the Church's institution.  
19 
Another objection answered . Another objection and which seemeth of more force is made by some, for that the Apostles seem to have been Religious men: and sing that the Apostles by Christ were ordained to preach and teach and minister Sacraments, it seemeth that Regulars, their Successors, are also by the divine law ordained to the same functions. And in deed saint Thomas 
(*) S. Tho. 2 2 q. 88 a. 4. ad 3. So●us l. 7. de justitia q. 5. a. 5.  and some others are of opinion that the Apostles vowed poverty. Others, as Sermientus, 
(a) Sarm. 1. p. Apol. cap. 2.  think that they vowed not poverty: because although such a vow pertaineth to religious they being Instatu perfectionis acquirende In state of perfection to be gotten: yet it pertaineth not to the Apostles, who were Bishops and so were in state of perfection already attained, because they are to perfect and teach others. Vasques 
(b) Vas●. Tract. de redditibus dub. 2.  one of the most learned school men of this age, sayeth that although the Apostles some times observed perfect poverty, and lived of that which devoute persons gave them: And therefore said: 
(c) Matt. c. 19 vers. 27.  behold we have left all; And for a time Christ (d) said unto them: Do you not possess gold or silver or money in your purses: Yet this was but counsel; and other times they had some thing at lest in common, and judas was their purse bearer. And at first not only the Apostles, but all lived in common who yet all vowed not poverty. And although Lessius 
(e) Lesle. lib. 2 de ●tatu relic c. 4.  and some others think that the first Christians vowed poverty, and prove it also by the example of Ananias and Saphira, who could not have sinned so grievously, 
(f) Act. 5.  nor had been punished so severely for reserving some of their Gods, had they not vowed poverty: yet others say that this prooveth not that they had vowed poverty; for that they having given all to the Apostles and the community of Christians that lived then in common, their goods were no more their own, but the communities, and so reserving some goods to themselves, they sinned and did injury to the community, and so are said to have defrauded of the price. So that, sayeth Vasquez, out of the facts of the Apostles nothing can be gathered of any certainty; yet (sayeth he) hence may be deduced, that at lest the state of Bishops doth not require poverty (as in deed it doth not) because the Bishops, as saint Paul 
(g) Tit. c. 1. vers. 8.  sayeth, must be Hospital; which standeth not so well with poverty. But suppose the Apostles had vowed poverty; yet all three vows of poverty, obedience and chastity, are not sufficient to make a religious man, unless the Church by her decree or consent admit them, and ordain that the same vows made before the Superior shall make a man religious, as Vasquez 
(h) Vasq. 1.2. disp. 165.  proveth at large. And yet it is not certain that the Apostles vows were ever so admitted. Lastlie suppose that the Apostles had been religious men, yet Christ gave them not power to preach and minister Sacraments, and to govern the Church, as they were religious, but as they were Bishops and Priests; and so in this not the Regulars, but the seculars, to with Bishops and Priests do succeed the Apostles; and consequently they, not Regulars are by the divine ordinance to preach, govern, and minister in the Church. But although Regulars, as they be Regulars only, are not ordained by Christ to preach; to minister Sacraments, and to govern the Church; yet the Church hath of old time committed to them the office of preaching so to aid the Pastors, and some times also hath choosen them to be Bishops, yea and Popes when she seen them fit for their piety and learning.  
10. Having hitherto spoken of the diverse orders of the Church, and in particular of Bishops, Priests, Deacons, Subdeacons and other inferior orders, it remaineth before I proceed to say any more of Bishops, that I speaked of two eminent states of this Hierarchy, to wit, Cardinals and Regulars, and first of Cardinals they being next in dignity to the Spiritual and visible Prince and monarch of the Hierarchy.   

THE X. CHAPTER. Of the dignity of Cardinals.  
1. 
What the name Cardinal, importeth . THe name Cardinal being derived from the word Cardo, which in its proper signification is taken for the hinge on which the door hangeth, is by a Metaphor trans. ferred to signify every principal thing on which other things are dependant. So the four Winds, as the Eastern, Western, Northern and Southern, are Cardinals venti, the Cardinal and principal winds, to which all the other winds are reduced: So Vitrwius calleth the two poles Arcticque and Antarcticque Cardines caeli; because on them the globe and sphere of the heaven is imagined to rely in his motion: So Pliny 
(a) Plin. lib. 18. c. 25.  calleth the four principal parts of the year, to with spring, Summer, Autumn, and Winter Cardines temporum, by which the whole year runneth: So the four moral virtues, Prudence, justice, Fortitude and Temperance are called Cardinal virtues, because they are the most principal of moral virtues, and have diverse Species and kinds of virtues under them and depending on them: So saint Austin 
(b) Aug. lib. contra Donatistas de baptism. c. 6.  calleth the principal of the Donatists, Cardinal Donatists. And so the Bishops, Priests, and Deacons of the Roman Church are called Cardinals, not only because they serve most faithfully the Church of Rome, 
Why the Bishops, Priests and Deacons of the Roman Church were called Cardi▪ nalles.  which is as it were the Cardo of other Churches as S. Anaclete 
(c) Anacl. ep. 3. & cap. Sacrosancta. d. 22.  styleth it, but also because as the door is sustained by the hinges, so the whole Church in her government next after the Pope dependeth on the Cardinals, who are the Pope's Counsellors and are called In partem sollicitudinis omnium Ecclesiarum: in parte of the carefulness of all Churches; And after him to sway most in the government of the whole Church.  
2. 
When the name of Cardinal's beyan is not certain . But as the beginnings of ancient Kingdoms, Towns, Cities, and families are not easily discovered, so of how ancient standing Cardinals are in the Church of God it is not so certain, but that writers do dispute their antiquity to and fro, and as yet sub iudice lis est, the controvetsie is not determined.  
3. 
Caluins' lying, and false opinion . Calvin as he is no friend to the Hierarchy of the Church, as we have seen above in the second Chapter, So this owl cannot endure to behold the splendent rays of this dignity, and therefore he raileth not only at the Cardinals, but also at the Pope, Bishops, and Clergy of Rome, and feareth not to say (but with an impudent lie) that they are all so contaminated with all manner of vice, that they resemble monsters rather than men. And sayeth he: 
(d) Cal. vin. lib. 4. Institut. c. 7. num. 29 & 30.  Quantum ad Cardinales (quos vocant) attinet, nescio quid factum sit, ut ita subito in tantam amplitudinem emerserint. Hic titulus Gregorij aetate in solos Episcopos competebat. Nam quoties meminit Cardinalium, non Romanae Ecclesiae, sed alijs quibuslibet eos attribuit, ut in summa nihil aliud sit Sacerdos Cardinalis quam Episcopus. Apud Superioris saeculi aetates nomen hoc non reperio. Video tamen fuisse tunc Episcopis minores quos nunc longe antecellunt: As concerning Cardinals (as they call them) I know not how it is come to pass that so suddenly they are grown to such greatness. This Title in Gregory's time agreed only to Bishops. For as often as he mentioneth Cardinals, he so calleth not only the Bishops of Rome, but others also; so that in brief a Cardinal is nothing but a Bishop; In the ages before Gregory, I found not this name. Yet I see that then Cardinals were less in dignity than Bishops whom now they fare excelle.  
4. 
Caluins' Lie, concerning Cardinals . Thus he in few lines hath told us no few lies. The first is that which he sayeth of the lives of the Cardinals and Clergy of Rome. For that all they who know Rome cannot but know also, that they for their gravity, Piety and Priestelike, yea Prelatelike carriage and conversation, 
The Clergy of Rome the lights of the Church: and Rome the elect City of God, shineth in all acts of piety.  are principal lights of the Church; and Rome itself like the elect City of God shineth more in acts of charity, Piety and Religion, than any City of the world; whereof one reason is, because they are governed immediately by Christ his Vicar; another is, because as saint Cyprian 
(e) Cypr. ep. 55. & lib. 1. ep. 3.  sayeth no perfidiousness can have access to the Romans; and consequently no Lutheranism nor Caluinisme, which wheresoever they enter do first corrupt faith, then deprave and debauche manners and moral life. His second lie is that in saint Gregory's time Cardinals and Bishops were all one; For that there were Cardinal Deacons not Bishops, even from the first origin of Cardinals. The third that before the age of saint Gregory there was not the name Cardinal, whereas it is found to be much ancienter as I shall prove.  
5. Turrecremata, 
(f) Turrecrem. lib. 1 Sum. c. 80.  Panormitanus 
(g) Panormit. in ca Per venerabilem qui sint legittimi filij.  and some others 
(h) Mauclerus. 2. p. de Monarch. lib. 4. c. 11. & alij.  are in another, but better extreme; for they are of opinion that the dignity and office of Cardinals is as ancient as the Apostles, though the name be of later standing; and consequently that their dignity was instituted by Christ and before the order of Bishops. To show this Turrecremata distinguisheth here three states of the Apostles. The first is, as they assisted Christ before his Ascension, according as Christ himself testifieth saying: 
(i) Luce. 1.22. v. 27  Vos estis qui permansistis mecum in tentationibus meis: You are they that have remained with me in my tentations. The second is, as after Christ's Ascension, they assisted Saint Peter his vicar General in the government of the universal Church. The third was as they were separated from Peter, and from one another, and as, so separated, were to preach over all the world the Gospel, according as Christ commanded saying: 
(k) Mare. cap. ult. vers. 15.  Euntes in mundum univer sum praedicate Euangelium omnicreaturae: Going into the whole world, preach the gospel to all creatures. Which distinction supposed (he sayeth) that the Apostles in the first and second state were Cardinals, in that they assisted Christ in the first state, and Peter his vicar in the second. In the third state they were Bishops whose office is in their Dioceses 
(l) Act. ea. 20. vers. 28.  Regere Ecclesiam Dei; To rule the Church of God.  
6. 
Turrecremata his first inference . Whence he maketh these Inferences. First that the Apostle● were Cardinals, and exercised th● function of Cardinals, before they were Bishops, or exercised the office of Bishops; because they were Apostles before Christ his passion, according to that: 
(m) Lneae c. 6. vers. 13.  Vocavit Discipulos suos & elegit duodecim ex illis quos & Apostolos nominavit: He called his disciples and he chose twelve of them whom also he named Apostles. But Bishops and Pastors they were not till after Christ his passion, Peter their head being not created chief Pastor till after Christ's Resurrection, when Christ bade him feed his sheep 
(n) joan. c. 21. vers. 17.  as above we have seen. 
(*) Above cap. 3.   
7. Secondlie that the Apostles were Cardinales orbis, 
Turrecremata his second in. ference.  Cardinals of the world and universal Church, before they were Cardinales urbis, Cardinals of the city of Rome. For (sayeth he) as saint Peter was Bishop of the whole Church some years before he was particular lie Bishop of Rome, as above is declared; so the Apostles were Cardinals of the whole world, before they were Cardinals of the Church of Rome, because they assisted Peter in the Government of the whole Church, before they assisted him in the rule of the Roman Church.  
7. 
Turrecremata his third inference . Thirdlie that the Pope himself may be reckoned amongst the Cardinals (for which he allegeth Archidiaconus, 
(o) Archidiac. in cap. Saecrosancta, d. 22.  because he succeedeth to Peter as he was Cardinal and Assistant to Christ before he was Bishop and Pastor: for although all the Apostles were Pastor; yet (sayeth he) they were Apostles before they were Pastors; whence, he thinketh to be, that the Pope is called Apostolic●● Apostolic.  
9 
Turrecre. mata his fourth inference . Fourthlie that in the Hierarchy of the Church the Cardinals, succeed the Apostles as they were Apostles, and that the Bishops succeed them as they were Bishops and Pastors: and seeing that the Apostles were Apostles before they were Bishops; the dignity of Cardinals was instituted before the order of Bishops. And so Cardinals by Christ his Institution, have their rank and place next to the Pope in in the Church's Hierarchy, and by the same divine Institution do take the precedence of Bishops. Thus he more subtly and conceitfullie, then solidlie.  
10. 
Sotus his censure of this opinion . Dominicus a Soto 
(p) Sotus. in 4. d. 24. q. 2. art. 4.  sayeth that although he was a most learned man (as in deed he was, though learned men be men and so may be over seen) yet this his discourse, as it favoureth to much his own order (for he was a Cardinal) so it hath no solid ground: and therefore he concludeth that the order of a Cardinal, as it is distinct from a Deacon, Priest and Bishop, is not of Christ's, but of the Church's Institution. Vasquez 
(q) Vasquez. tom. 3. in 3. p. d. 242. c. 4.  sayeth that the office of a Cardinal is not any holy order instituted by Christ, nor was in use in the time of the Apostles, but was after their time instituted by the Church.  
11. 
The authors opinion . And in deed that which Turrecremata sayeth of the Apostles, to wit, that they were first Cardinals to Christ, and after to Peter, is but a conceit, and not grounded at all in scripture, as he imagineth; for that the Cardinal's office is to assist the Pope with their Counsel, and when on Pope is deed to elect another; which offices the Apostles did not exhibit to Christ; he as their master, having taught them not having ever taken counsel o● them: and he having elected them, not being elected by them; nor did they, but Christ himself elect Peter to be his vicar, as above 
(†) Chap. 3.  we have proved, nor did they by common consent elect Peter successor, but Peter himself before his death elected him. 
Cardinals instituted by the Church . And so the Apostles were never Cardinals, and consequently Cardinals as Cardinals are not their successors, nor were they (as such) instituted by Christ, but by the Church.  
12. 
Three things in Cardinals . Wherhfore in Cardinals three things are to be distinguished. First that the Cardinals are Priests, Deacons, or Subdeacons, and so they are Instituted by Christ as those orders are. Secondlie that they assist the Pope in governing the Church in Councils, and out of Councils and do also elect him; and this office was in deed performed even from the Apostles times, but promiscuouslie by all Priests and Bishops. For as Cardinal Bellarmine 
(r) tom. 1. lib. 1. de Clericie. cap. 16.  and Vasquez 
(s) Vasquez. disp. 2.12. cap. 4 cit.  do well observe, immediately after the Apostles time for the space of many years and some ages; because there were few Priests and Deacons, all of them were called to Councils, and all concurred, to the Election of the Bishops; and the Bishops and they to the Election of the Pope: neither at that time were Cardinals in this distinguished from not Cardinals. For this cause saint Cyprian 
(t) Cypr. lib. 3 ep. 5. & lib. 2. ep. 7.  writing to the clergy of Rome, writeth to all Priests and Deacons: And the clergy answering him, only the Priests and Deacons answer.  
13. 
When the name Cardinal began . But when the name Cardina● began, and why this name was given to some not to other some, i● is not a thing so certainly agreed on amongst writers. Yet certain it is that the name Cardinal is more ancient than Calvin maketh it: for that Euaristus 
(v) eucharist. ep. 1. ad omnes Episcopos Africa.  Pope ordained that in every City where a Bishop was, seven Deacons should assist him whilst he preached, partly for his greater honour, partly for his better defence and protection; and these resembled the seven Angels which assist before the Throne of God. 
(w) Apoc. c. 1. v.  Yea Pope Fabian 
(x) Fabia. ep. 1. & habetur in Pontif. Damasi.  also divided seven Regions of the City of Rome to seven Deacons, who were called Dia●oni Regionarij, Regionarie Deacons. And in the second Roman Synod 
(y) Synod. 2. Rom. Act. 2.  we read that Pope Sylvester divided the City of Rome into seven Regions and committed them to seven Deacons: And in the same Synod he decreed, that there should be seven Cardinal Deacons in the city of Rome; of which seven Deacons Nicephorus, 
(z) Nicephorus. lib. 2. histor. c. 34.  and and the council of Aquisgrane 
(*) Conc. Aquisgranense. c. 64.  do make mention. And although there seemeth to be no express mention of Cardinals before the second Roman Synod, yet because Pope Sylvester in this Synod speaketh of seven Cardinal Deacons, not as then first created, it seemeth that the seven Deacons created by Euaristus and Fabian were also called Cardinal Deacons  
14. Whence follows that john Calvin either was blind or never looked into antiquity, or else wilfully lied, when he said, that before Pope Gregory he findeth not the name Cardinal. And whereas he sayeth that in saint Gregory's time only Bishops were called Cardinals, his mouth also runneth o●uer; for that saint Gregory 
(a) Greg. lib. 1. ep. 11. Et refertur ca Fraternitatem. d. 71.  writing to Fortunatus Bishop of Naples who desired saint Gregory to grant unto him Gratian Deacon to be Cardinated (as he called it) in his Church who before was Deacon in the Church of Benefrana (where by reason of persecution he could not minister) saint Gregory answereth: Idcirco scriptis praesentibus eum necessario duximus tibi concedendum, habituro licentiam Dia●onum illum, nostra interueniente Authoritate, Ecclesiae, tuae, Deo propitio constituere Cardinalem: Therefore we have thought good by these present writings to grant unto thee who shalt have licence, by our authority to constitute him Cardinal of thy Church. And in another of his Epistles 
(b) Greg. 2. ep. 25. & refertur cap. Pastoralis. 7. q. 1.  he constituteth a Bishop who could not abide in his own Church, Cardivall of an other Church. And yet in an other Epistle 
(c) Greg. lib. 2. ep. 13. ad Agnellum. & refertur. 21. q. 1. c● Relatio.  he constituteth one Agnellus whose Church and City was destroyed by the enemy, Cardinal Bishop of Tarracina, as the people of that City had desired. But in deed in these places S. Gregory by Cardo understandeth the Church, by Cardinalis him that was by his ordination tied to one Church, and by Cardinandus him who being first ordained to one Church was afterwards transferred to another, and speaketh not of Cardinals who were counsellors to the Pope, or Cardinals of the Church of Rome, as Paulus Lancelottus 
(d) Lancellotus in cap. fraternitatem. d. 71. Whither the name Cardinal was given first to the place or person.  in his Annotation upon the Chapter which beginneth Fraternitatem hath well observed.  
15. Now if any demand whither this name Cardinal was first given to the place or the governor of it; Bellarmine 
(e) Bellar. ubi supra: sayeth to the place.  will answer that the name Cardinal was first given to the place, Church, or Title, by reason that they were principal Titles, and of the Church the Pastor or Governor was called Cardinal: Vasquez 
(f) Vasq. ubi supra sayeth to the person.  contrariwise thinketh that the name Cardinal was first given to the persons, to wit, to the aforesaid Deacons, who of the Regions of the City committed to their charge (which regions were called Cardines civitatis) took the name of Cardinal Deacons, and so this name, as he thinketh, come afterwards to be given to Priests and Bishops: which is also the opinion of Doctor Pitse 
(g) Pitsaeus in praesat. ad Catalogum Cardinalium Anglorum  in his preface to his catalogue of our English Cardinals. This they confirm by the second Roman Synod 
(h) Synod. 2. Roman. Act. 2. parum ante cap. 11.  where is mention of a Deacon who was, Cardine constrictus urbis Romae, tied to a Cardo, that is, a principal Region or part of the city of Rome. Such Deacons were the seven Deacons which saint Sylvester in the second Roman Synod, as we have alleged called, Cardinal Deacons: which before as we have above probably deduced were called Regionarij, and Cardinals also.  
16. 
When Cardinals had first the precedence of Bishops . But when they first began to have the precedence of Bishops, and when first they were assumpted to be the Pope's Counsellors and Electors, it is no little obscure. It is true that in the Council of Nice the Roman Priests, Victor and Vincentius sat before the Bishops, yet that might be, not because they were Roman Priests or Cardinals of the seven Regions or Titles, but because they were Pope Sylueste● his Legates. Wherhfore in tha● Council after Osius Bishop o● Corduba, subscribed Victor and Vincentius before the Patriarches but as Osius subscribed first because he was Pope Sylvester his legate (and otherwise could not have taken that place) so the other two, to with Victor and Vincentius had the the precedence of the rest of the Council, not perchance because they were Roman Priests, and peradventure Cardinals also of some of the said Regions or Titles, but because they were the Pope's Legates, who for respect to the Supremacy of the Pope, whom they represented, ever took the highest place in councils. And therefore this was their subscription: 
(i) Vide Concilium Nicenum in subscriptione Patrum.  Victor & Vincentius Presbyteri urbis Romae, pro venerabili viro Papa & Episcopo nostro Sancto Syluestro Subscripsimus, it a credentes sicut supra scriptum est. We Victor and Vincentius Priests of the City of Rome, have subscribed for the Venerable man our Pope and Bishop saint Sylvester, so believing, as above is written. In other councils sayeth Vasquez 
(k) Vasquez. disp. 242. c. 6.  the Bishops subscribed before the Priests not legates, amongst whom not withstanding (sayeth he) some were no doubt Cardinals of the Regions or Titles of Rome. Wherhfore in the council of Rome under Sylvester, it was decreed that a Bishop should not be condemned under 72. witnesses, a Priest not under forty four, a Deacon tied to his Cardo (that is a Cardinal Deacon) not under thirty six: which argueth that in that Council Bishops were preferred before Cardinal Deacons. Yet Leo 
(l) Leo ix. ep. contra Michaëlem &c. c. 10.  the nine Pope of that name in his Epistle to Michael Bishop of Constantinople, and to Leo Acridanus; sayeth that as Constantine the great gave to the Bishop of Rome his mitre, Crown and other imperial ornaments, so he gave to the most Reverend Cardinals who serve the holy Church of Rome, the honour of Consulles and Patritij: which argueth them to be very ancient.  
17. But howsoever, 
Cardinals, since they were electors, take precedence of all prelates nexte to the Pope.  since they had the honour to be the Pope's daily Counselors and his sole Electours, they have worthily taken the precedence. And so in the Council of Florence (and as it is like before also, 
(*) Concil. Flerent. in subscript.  for that this dignity is not mentioned as a new thing) the Cardinal Priests, yea and Cardinal Deacons take place of all the Bishops in their sitting and in their subscribing, and not as Legates because Pope Eugenius was present in person. This may be seen in the subscriptions of the Latin fathers.  
18. And Turrecremata 
(m) Turrecrem. lib. 1. sum. cap. 80. thinketh.  is of opinion that Cardinals are in the highest state of perfection next unto the Pope; 
Cardinal's be in the highest state nexte to the Pope.  and so for this respect also do deserve the first rank after the Pope in the Church of God. That they are in a state he prooveth; because a state requireth an immobility caused by some obligation, as appeareth in the state of a bondman, of a married man, of a Religious man; Priest and Bishop: which, sayeth he, is caused in that of charity, and by their office and profession they bind themselues perpetually to assist the Pope in the rule of the Church, and to defend him and the Church against all enemies with hazard of their lives. That they are in a state of perfection he prooveth; because the perfection of Christian life (as we● shall see in the next Chapter) i● Charity, which maketh us perfect in uniting us to our last end God, according to that of saint john. 
(n) Ep. 1. joan. c. 4. vers. 16.  Qui manet in charitate in Deo manet & Deus in eo: He that abideth in charity abideth in God, and God in him. And therefore it is called 
(o) Coloss. c. 3. v. 15.  vinculum perfectionis, the band of perfection. Yea, sayeth he, they are by so much in an higher state of perfection than Bishops, by how much the universal good of the Church, of the which Cardinals have care and charge, exceedeth the particular good of a Diocese, where with the Bishop is charged. And in deed in this respect, the Cardinal excelleth the Bishop; but in other respects the Bishop excelleth the Cardinal. For that the Bishops state is of the divine institution, the Cardinals is of the Church's ordinance; The Bishops order is a sacred order instituted by Christ, The Cardinal's office is no sacred order; nor is it instituted immediately by Christ; the Bishop by the divine ordinance hath a deciding voice in the Council, the Cardinal only by the Pope's decree: For which cause the Pope calleth the Bishops, Venerabiles Fratres: Venerable brethren; Cardinals he styleth Dilectos filios, Beloved sons.  
19 
The Bishop greater than Cardinal not Bishop in dig nixie of Order: so the Priest and Deacon . So that, if we respect the power of order, the Bishop is greater than a Cardinal Priest, and the Priest is greater than a Cardin all Deacon; for that the Bishop can ordain and created Priests and other ministers, and can also confirm; the Cardinal Priest can do neither: The simple Priest also can consecrated the sacred Euchariste, the Cardinal Deacon cannot. And if we regard the ordinary power of jurisdiction, which a Prelate or Pastor hath in his own Church, the Bishop hath greater than the Cardinal not Bishop, for that the Bishop hath power over a whole Diocese, the Cardinal not Bishop hath only power in his Church and Title, which sayeth Bellarmine 
(p) Bellarminus ubi supra.  is like to the jurisdiction of a Parish Priest in his Parish. The Bishop by his ordinary power of jurisdiction can make laws, inflict excommunication, and other censures, The Cardinal can do no more in this kind than the Pope licenseth him.  
20. 
The Cardinalle in the government of the whole Church is before all Bishops . But if we consider the government of the whole Church, the Cardinal though but Deacon, for these many years, yea for no few ages, taketh place and precedence, before all Bishops not Cardinals: and worthily also. For first the Cardinals assist the Pope daily in all his public and most important affairs, for which Cardinals are most apt, being ordinarily Princes or learned and expert men in divinity or law; and being chosen from all parts and Countries, that so they may given the better information; although most of them are chosen out of Italy and Rome, and not without reason also; because they being near are better acquainted with the affairs of the Court and Church of Rome, and so also inconveniences are avoided, which have happened by extern Cardinals, 
(q) Bossius. tom. 2. lib. 10. designis c. 21. nu. 22.  as Bossius hath observed. Secondlie Bishops assist the Pope only in counsels, the Cardinals in councils, and out of counsels: and because councils now a days are more seldom then in former ages, Bishops assist the Pope but seldom, Cardinal's daily. And if you demand of me why councils are not now so frequent as formerly they have been, 
Why Council, les now not so frequent.  the answer is ready; for that as councils are very profitable to the universal Church, so they are no little discommodious to particular Churches, which (during the time of the council) are forced to want their Pastors and since Cardinals have been the Pope's Electours, the businesses of the Church are dispatched by the Pope, and that with less discommodity and yet sufficiently; especially since diverse congregations of them have been erected; one for the propagation of the faith, another for the Interpretation of the council of Trent, &c.  
21. Thirdlie the Cardinals have been this great while the only Electours of the Pope. And Alexander 
(r) Conc. Lateran. c. 1. & refertur. ca licet de electione & electi potestate.  the third in the council of Lateran sayeth that although before his time there were constituted sufficient laws for the Election of the Pope; yet because the ambition of some had abused those haul some laws, he decreeth that the Pope shall not be counted canonicallie elected unless by two parts of the Cardinals: and since this constitution (as Bellarmine noteth out of Onuphrius) there have been fewer schisms and greater peace then before; 
(s) Bellar. lib. 1. de Cleric. c 9  for that of twenty and nine schisms, where with the peace of the Church hath been perturbed, there have but three schisms happened since that constitution was made, and of those three, but one through the default of the Cardinals.  
22 The Reformeers (as they call themselves though in deed they have deformed religion, life and all) carp with Calvin 
(t) Calui. lib. 4. c. 7. num. 2 9  at the most Illustrious college of Cardinals; yet, as Bozius 
(v) Bozius lib. 9 de signis c. 5.  observeth, besides that they are for the most part Princes or learned lawyers or divines, 
Cardinal's the most part princes, or learned many of them ●aue been saints.  there have been more Saints and holy men in that college then can easily be shown in any college of their number, they till Sixtus the fourth his time having not been above thirty, and till Leo the tenthe his time not above fifty three in number.  
23. 
Cardinal's the 60. valiantes . And in deed these most Illustrions Prelates may be compared to the threescore Valiants of the most valiant of Israël 
(w) Cant. cap. 3. vers. 7.  (the Church) as who by profession, as we have said, are to expose their lives and to spille their blood for the Church's defence; for which their charity (as no man hath greater charity then to expose his life for his friend 
(x) joan. c. 10. v. Why the Cardinals were Scarlett.  they wear scarlet robes and caps, 
Why the Cardinals were Scarlett.  as one Antonius Scappus 
(y) Anton. Scappus De Bireto Rubeo. Responsione prima & alibi.  Advocate in the court of Rome in his book De Bireto Rubeo &c. and Antoninus 
(z) Antoninus in sum. Tit. 2. c. 1.  before him declare, and are compared by one Mauclerus 
(*) Mau clerus de Monarch. p. 1. lib. 5. c. 1. compareth Cardinals to Scraphins.  a learned Doctor of Sorbon to the Seraphins, that is, to the highest Hierarchy of the Angels so called for their ardent love and charity: who compass the little bed of Solomon 
(a) Cant. c. 3. v. 7.  (the Church of Christ, the only bed of repose in matters of faith and salvation, and little in respect of the Church Triumphant) all holding swords and most ●unning to battle, because their life is a warfare for the Church's defence. These Prelates are the Silver pillars 
(b) Canti. ca 3. v. 10.  of Salomon's Throne yea the pourple ascending Steps 
(c) Cant. c. 3. v. 10.  and stairs thereof.  
24. To these Prelates sayeth Turrecremata 
(d) Lib. 1. sum. c. 8.  may be applied those words of Annaes' Canticle: 
(e) lib. 1. Reg. c. 2. vers. 8.  Domini sunt Cardines terrae & posuit super eos orbem: The poles of the earth are our Lords, and upon them he hath set the world; Because as the heavens are imagined to depend in their motion on the poles Arctique and Antarcticque, and the earth by two poles is thought to subsist, so the Church of Rome which Anacletus 
(f) Anacl. ep. 3.  calleth the Head and Cardo of other Churches, is particularly under the Pope governed by Cardinals; yea Cardinals are they who (after the Pope) sway most in the government of the whole Church, which is seated on earth. And upon them God hath set, and seated the world, 
Cardinal's the 72. Seniors.  that is the Christian world and Church, whose limits are no other than those of the whole world. Yea what the seventy Ancients with Heldad and Medad to whom God imparted part of Moses' spirit (sayeth 
(g) Turrecremat. lib. 1. sum. cap. 83.  Turrecremata) were to Moses, that are the Cardinals to the Pope: who being called unto part of the solicitude which he hath of the universal Church, do help him to bear the great charge and pastoral burden: whom therefore saint Bernard 
(h) Bern. lib. 4. de considerate. cap. 1.  calleth Seniores populi, The Seniors of the people who daily assist the Pope, and the judges of the world. Thus much I thought good to say of the most Illustrious order and College of Cardinals so to honour the more the Church of Rome whose Spiritual Senators and consulles they are; and so to given a greater lustre to the Hierarchy of the Church militant, 
The Conclusion of this Chapter.  of which they are the Seraphins for the charity they profess, and the first order for their dignity, in which they are next to the Pope and above all the rest of the spiritual Princes and Prelates of the Church.   

THE XI. CHAPTER. Of the state of Religious.  
1. 
All aggree that God is to be worshipped with religion . THere was never Pagan who admitted a God or Gods, but granted also Religion, natural reason teachiug him that to such Excellency a supreme honour is due, which we call Religion And therefore Plutarch 
(a) Plutarch. l. adversus Colotem.  sayeth that you shall sooner found cities amongst them without walls, laws, coins, then without Temples in which they worshipped their Gods; for as Cicero sayeth: Omnes Religione mo●entur & Deos patrios quos a maioribus acceperunt colendos sibi diligenter & retinendos arbitrantur: All are moved with Religion and do think that they must worship and retain diligently their Country Gods whom they received from their Ancestors: only the difference amongst them was what God or Gods should be admitted, and with what worship. 
All heretics acknowledge Christian Religion, but so as every one challengeth it to himself . Even so all heretics do admit of some worship of Christ and some Christian religion, because every one of them professeth the name of Christ, but yet so, as every sectmaster will challenge to himself and his sect the only true Christian Religion.  
2. 
Many heretics deny particular Religions and Religious orders . But as for the particular Religion, which is a state of certain persons who by observation of the counsels of Poverty, Chastity and obedience, and by the vows of them do tend to more perfection than is the ordinary perfection of Christians, and who, as saint Thomas 
(b) D. Th' 22. q. 81. a. 1. ad 5.  sayeth, are specially called Religious, because they consecrated their whole life to Christ and totally abstract themselves from the world; such Religion, and such Religious, many Heretics do condemn, 
Wiclephes' objection against religious orders.  as derogating to Christian Religion: so do Wiclephe, Luther, Calvin, and many others: for (said 
(c) Apud Th. Wald. l. 3. doctrine. fidei.  Wiclephe) Christ having instituted Christian Religion to which he obligeth all men, and this Religion being perfect and sufficient; to add other Religions devised by men, as is it superfluous, so it is injurious to Christ, that being, as it were, to go about to amend Christ his Religion, and to argue it of imperfection and insufficiency.  
3. Against this Heresy condemned in the council of Constance, 
(d) Conc. Constant. Sess, 8. in sent, damnat. articulorum 45. Wiclef.  our country man Thomas Waldensis 
(e) Thom. Vald. lib. 3.  Provincial in his time of the Carmelites, Doctor of divinity in Oxford, and one highly esteemed by Henry the fifte, writeth a whole book; showing that as Christ Instituted christian Religion, 
Defend●th them. The three counsels instituted by Christ Mat. 19  to which all are bound, so he instituted the substance of all particular Religions, to with the three counsels of Provertie, obedience and Chastity, in which all Religions do aggree, and on which they are founded. To which counsels all christians are counselled, noon obliged, but they who voluntarily oblige themselves by vow, as Religious men do. And so these particular Religions of particular orders, as of Benedictins, Dominicans, Franciscans and others, in regard of the substance are no additions to Christ his religion: for that he, as he instituted the commandment, so he instituted the Counsels, but with this difference, that he obligeth all to the commandments, but noon to the counsels; unless by vow they first oblige them selves; for than he also obligeth them, saying: Vovete & reddite Domino Deo ●●stro: 
(f) Lops 75. vers. 12.  Vow ye and tender to your Lord God: In the first word vow is a Counsel, in the second, tender is a commandment. And again; Si quid vovisti Deo ne moreris reddere: 
(g) Eccles. c. 5. v. 3.  If thou hast vowed any thing to God, differre not to pay it.  
4. And although the particular habits and the particular rules of Religious orders be instituted by men, that is by the Founders of these orders, yet these men were holy ●en and great Sanites, as appeareth ●y their holy lives and miracles, for which the Church hath canonised them, that is, declared them to be Saints; and such as we may and aught to honour and pray unto: which Church in this and all other her definitions and declarations is to be credited, she being Columna & firmamentum veritatis: 
(h) 1. Timoth. c. 3, vers. 15.  The pillar and ground of truth. Or if Wicleph and his Scholars, Luther and Calvin, will except against the Religious habit and rule, because it i● not in scripture, nor commanded by God, they may by the same reason except against the habit of the prophets and their manner of life which they found not commanded by scripture; yea and against the habit and rules of our college in Oxford and Cambridge, yea an● against all new fashions whi●● are not commanded by scripture If they answer that these hab● and rules are not against scriptures; the same say I of the religious rules and habits.  
5. 
The first counsel is voluntary poverty . The first counsel is the counsel of poverty, which Christ giveth, saying to the young man and in him to all; 
(i) Mat. cap. 11. vers. 21.  Si vis perfectus esse vade, vende omnia quae habes, & dapaupauperibus & habebis the saurum in caelo & veni sequere me: 
Counsels are not precepts.  If thou wilt be perfect, go cell all the things that thou hast, and given to the poor, and thou shalt have treasure in heaven, and come follow me? Where we'll how Christ distinguis●heth betwixt commandments and counsels. For before he had said of the commaundments: 
(k) Matt. cap. 9 vers. 17.  If thou wilt enter into life, keep the commandments: but now speaking of a counsel, he sayeth not, if thou wilt en●er into life cell all, but only, if thou wilt ●e perfect, cell all. For that a man may ●e saved and yet keep his riches, as 〈◊〉 braham did, but he cannot so easily attain to perfection, unless by selling or leaving all, he free himself from the encumbrances of Richeses. Thus saint Chrusostom 
(l) Chrys. hom. 21. in 1. ep. ad Corinth.  and other fathers 
(m) Theophil. ibid. Aug. ser. 61. de Temp.  expound this place. So that if a man cell all to given all to the poor, or to other pious uses, he doth well; but if he doth not, 
The difference betwixt counsel and precept.  he doth not ill; if he given all he shall please God, because he follows his counsel; if he do not, he shall not displease him, because he doth not against his commandment.  
6. 
The 2. counsel of chastity . The second counsel is of chastity which Christ also gave, when he said: 
(n) Matt. c. 19 v. 12  Non omnes capiunt verbum hoc &c. Not all take this word, but they to whom it is given, for there are Eunuches which were born so from their Mother's womb, and there are Eunucher which have gelded themselves for the kingdom of heaven. He that can take, let him take. Where is to be observed that when the disciples had heard Christ say, that a man must not leave his wife, as the jews did, and take another, and that if he do take another, he shall commit advowtry; The disciples said unto him; 
(o) Mat. cap. 19 vers. 11.  If the case of a man with his wife be so, it is not expedient to mary: Christ replied: 
(p) Matt. c. 19 v. 11.  Not all take this word, but they to whom it is given: And again: He that can take let him take, 
All have the guife of chastity that william.  not all take this word of living chastely without a wife, but they to whom it is given. by which Apostatate Monks, and friars must not cloak their incestuous marriages against their vows, because they have not the gift; for so neither can married men live Chased, without the gift and grace of God, according to that of the wiseman, 
(q) Sap. c. 8. vers. 21.  no man can be continent unless God given it, and of the Apostle: 
(r) 1. Corint. c. 7. vers. 7.  Every one, even the married man, hath a proper gift of God, one so, and another so: But all that have not either this or that gift, it is either because they will not pray for it, or will not use it when they have it, or will not use the means, as of fasting and other austerities by which Chastity is conserved; or will not avoid the occasions, as company of women &c. Saint Austin 
(s) Aug. l. de gratia & lib. arb. cap. 4.  sayeth: Quibus non est datum, aut nolunt aut non implent quod volunt. Quibus autem est datum, sic volunt ut impleant quod volant: To whom it is not given to live chaste, either they will not, or they fulfil not what they william. But they to whom it is given, so they will as they may fulfil what they william. 
The Counsel of chastity proved.  For otherwise if it were impossible to live chaste, Christ would not counsel it, saying: He that can take, let him take. Upon which saint Austin discoursing, sayeth: 
(t) Aug. ser. 61. de Temp.  Aliud est consilium aliud praeceptum &c. One thing is a Counsel, ano ther thing is a precept, counsel is given to keep virginity, to abstain from wine and flesh, to cell all and given to the poor; but a precept is given, that justice be kept, that every man decline from evil and do good. To be brief of virginity it is said: He that can take, let him take; but of justice it is not said, he that can do justice let him; but it is said of it, every tree that yields not good fruit shalbe cut down and shalbe cast into the fire. He that shall willingly hearken unto counsel and do it, shall have greater glory: he that doth not fulfil the precept, unless penance help him, he cannot avoid punishment. Conformablie to this saint Paul commandeth not, but yet counselleth virginity saying: 
(v) 1. Cor. cap. 7. vers. 25.  And as concerning virgins a eommaundement of our Lord I have not, but counsel I given. Upon which words thus S. Hieron 
(w) Hiero. ep. 22.  discourseth: De virginibus (inquit Aponstolus) praeceptum Domini non habeo Cur? quia & ipse ut esset virgo, non fuit imperij, sed propriae voluntatis &c. As concerning virgins, sayeth the Apostle, a commandment of our Lord I have not. Why? because it was not a commandment, but his own will that he was himself a virgin. Why therefore hath he not a commandment of our Lord of virginity? because it is a thing of greater reward, which is not forced upon a man but offered. For if virginity had been commanded, marriages should have seemed to have been taken awaye. And it had been most heard to compelle against nature, and to extorte from men a life of Angels.  
7. 
The 3. counsel is of obedience . The third counsel of obedience Cardinal Bellarmine and others do gather thus: Christ counselled the youngman not only to sell all, but also to follow him, to with by obeying him as the other disciples did, 
(x) Mat. c. 19  who lived in a particular obedience to their master; Who also said: 
(y) Matt. cap. 16. vers. 24. Luc. 9  Si quis vult post me venire abneget semetipsum & tollat crucem suam & sequatur me. If any man will come after me, let him deny himself and take up his cross and follow me. Where is insinuated that to come after Christ or to follow him, is to deny ourselves, which then we do when denying our own wills we subject them voluntarily to a Superior. And the reason is, because our understanding and will, being the principal commanders and rulers of man, and of all his actions, in renouncing our wills and judgements and submitting them by obedience to the will and judgement of the Superior, we renounce ourselves. According to this saint Hierom 
(z) Hiero. ep. ad Eustoch. de custodia virginitatis.  speaking of Monks who lived together, and in common, sayeth: Prima apud eos confaederatio est obedire maioribus, & quicquid iusserint facere: The first confederation with them, is to obey their elders and to do whatsoever they shall command.  
8. 
No credit to be ●iuen to beretiques who deny counsels . By this it appeareth what credit is to be given to Luther and Calvin, who say that there are no works of Supererogation, no counsels, but all commandments; for that voluntary poverty, virginity, and voluntary obedience to a Superior, to whom we freely submit ourselves, are counselled but not commanded; or if they be commanded, why do not the Reformers obey them? Why did Luther contrary to his vow of these counsels revolt from them, and shake them of, as things not necessary.  
9 
Vows of counsels proved lawful . And hence we may gather also, that if these counsels be lawful and good and in our power also (as no doubt they be, else our Saviour Christ and saint Paul would not have counselled them; for that unlawful things cannot be counselled without sin; nor impossible, without mere madness) we may also vow them. For why should it be unlawful to vow that which other wise is honest and lawful, and in our free power? 
An act of virtue vowed is a double virtue . Certes a vow of an act (which is otherwise virtuous, as chastity, or abstinence) makes it twice virtuous; for if one vow virginity, which of itself is the most laudable and principal act of chastity, it is by vow made also religious (vows pertaining to religion) and so is not only chaste, but religious. Again, 〈◊〉 saint Thomas of Aquin 
(*) S. Th. 2.2. q. 88 a. 6. in corp.  averreth, he that voweth an act of virtue doth subject himself to God, not only, quantum ad actum, sed etiam quantum ad potestatem: not only in respect of the act, but also in respect of the power: That is, he that voweth to God chastity, giveth him not only the act which the virtue of chastity alone could do, but also the power: For that before a man vow virginity, he may leave that laudable act when he pleaseth, and take a wife, but after he hath vowed it, he hath now no lawful power to leave it, and so by vow he giveth to God not only the act but the power. So Christ sayeth: 
(a) Matt. c. 19 v. 12  There are Funuches who have gelded themselves for the kingdom of heaven. Which is most properly to be understood of those that vow chastity. For that, as they who are corporally gelded, have neither the act nor power to generate; so they who vow virginity, are spiritually gelded: for that after their vow they have no moral, or lawful power to exercise the act of generation; whereas yet, lived they never so chaste, they had the power before they vowed. And besides these reasons scripture in diverse places warranteth vows saying: 
(b) Lops 75. vers. 22.  Vovete & reddite Domino Deo vestro: Vow ye, and tender to our Lord your God. And again: 
(c) Eccles. c. 5. v. 3.  If thou hast vowed any thing to God, differre not to pay it, for an unfaithful and foolish promise displeaseth him. 
These 3. vows are the essential parts of religion . But what soever thou hast vowed pay it: and it is much better not to vow, then after avow, not to perform the things promised. These three counsels with the vows of them, are the essential parts of a Religious life, and therefore, as I said, all orders of Religion do in them aggree.  
10. 
Not they but charitiers perfection . Yet the perfection of a Religious life consisteth not in them, but in charity: for although faith and hope, as which are Theological virtues, be great perfections; yet that which maketh the soul absolutely perfect, is charity, which is greater than faith and hope; yea then all other virtues, according to that of saint Paul: 
(d) 1. Cor. ●. 13. v. 13.  And now there remains faith, hope and charity, these three, but the greater of them, is charity. And the reason of this is. For that as the earth then attaineth its last end and perfection, when it is united to the centre, and therefore then resteth and moveth no further: So the soul of man then receiveth her last and greatest perfection of this life, 
Charitle uniteth to God.  when she is united to God as to her last end and Summum bonum: who only is her centre and place of rest: according to that of saint Austin: 
(e) Augustinus.  Fecistinos, Domine, ad te & inquietum est cor nostrum donec revertatur ad te: Thou haft made us, o Lord, to thee, and our heart is unquiet till it return to thee. And this charity doth, as she is love. For that all love is of an unitive, and gluing nature and uniteth the lover to the person loved, as Dionysius Areopagita 
(f) Dion. l. de Eccl. Hier. & l. de divinis nom.  affirmeth, and Scripture and Philosophy teacheth. jonathas his soul is said: 
(g) 1. Reg. c. 8. v. 1.  To have been glued to David's soul by love. Christ prayed 
(h) joan. 1. c. 17. v. 11.  that as he and his father were one by consubstantiality, so his disciples might be one by love and charity: The first Christians 
(i) Act. ca 4. v. 32.  had one heart and soul by charity: And the holy Ghost who prooceedeth eternally from God the father and God the son, is called by divines, their nexus their knot of Friendship; by saint Austin, 
(k) Aug. lib. 6. Trin. c. ult.  their ineffabilis complexus, their ineffable embracing and colling: because he is their love. The Philosopher sayeth 
(l) Arist. l. 9 Eth. c. 8. friends are one soul in a. bodies.  that two friends by love are one soul: and that a friend by love is another one's self; and therefore Damon, and Pythias, Pylades and Orestes would have died for one another, the one thinking himself by love to be transformed into the other, and his soul to be more where it loved, than where it lived. And therefore saint Austin 
(m) Aug. ●. 4. confess. c. 6.  thought himself half dead when his other half Nebridius was dead. Wherhfore charity uniting us to God and more than other loves, in that it is the love of God, according to that, 
1. joan. c. 4. v. 16.  he that abideth in charity, abideth in God and God in him, it is the greatest perfection of this life, and is therefore called vinculum perfectionis, the band of perfection. 
(*) Vide D. Th. 2.2. q. 184. a. 1. Colloss. 3.   
11. What then are the three counsels? 
The 3. counsels are instruments and means to perfection, yet not necessary.  they are instruments of perfection, not necessary, yet very profitable. Not necessary because Abraham attained to great perfection without practice of these counsels, for he only exercised the ordinary obedience due to God and his commandments; he observed only conjugal chastity; and he was so fare from leaving all, that he was very rich in goods and possessions. And there are many not only secular Priests who are not bound to poverty, but also many married men more perfect of tentymes than are many of the Religious. But yet they are profitable instruments of perfection, in that they are convenient means to procure charity the love of God, in which consisteth the perfection of Christian life.  
12. 
Perfections distinguished. the first is the perfection of God.  But here we must distinguish betwixt perfections; for first there is the divine perfection which no creature, not the most blessed in heaven can attain, though we are counselled to imitate it according to that: 
(n) Matt. c. 5. v. 48.  Be you perfect therefore, as also your heavenly father is perfect: For as noon but God can comprehend God, so noon but God can love God Quantum est diligibilis, 
The 2. perfection of the blessed.  as much as he is worthy of love. Secondlie there is the perfection of the blessed in heaven, who seeing God face to face, cannot but love him most ardently and incessantly; and so also, that they have no inordinate motions, nor can offend him so much as veniallie. This charity is charitas patriae and the end of charitas viae; and so to it we are not obliged in this life, 
The end of the law bindeth not.  the law commonly binding us to the things commanded, but not to the end intended. As if the General command his soldiers to assault a town with intention to win it, if they given the assault they fulfil his commandment, though they win not the town. 
The 3. perfection is of all Christians . The third perfection consisteth in that charity by which we so love God, that we will not transgress his commandments nor offend him mortally. And by this, as divines say; we love God above all Appretiatively, that is, we so prise and esteem him, as we will not offend him mortally for the love of any creature: And to this perfection all are obliged, though they be neither Bishops, nor Priests, nor Religious. Of this perfection saint john ●●eaketh saying: 
(o) 1. Io. c. 2. v. 5.  Qui seruat verbum eius, vere in hoc charitas Dei perfecta est, He that keepeth his word (that is his commandment, for a little after he sayeth, The old commandment is the word which you have heard) in him in very deed the charity of God is perfected. This charity No had: 
(p) Gen. ●p. 6. v. 6.  No vir iustus atque perfectus fuit: No was a just man and perfect. To Abraham God said: 
(q) Gen. c. 17. v. 1.  walk before me and be thou perfect. And of King Asa is written: 
(r) 2. Paral. c. 15. vers. 17.  Asa his hart was perfect all his days. And this perfection the young man in the Gospel 
(s) Matt. c. 19 vers. 20.  had, if, as he said, he had in deed fullfilled all the commandments. The fowrth perfection implieth that charity, 
The 4. perfection is of the regulars.  by which we so love God, as we are ready not only to observe the commandments, but also the aforesaid counsels for his love: And this charity is the charity o● Religious if they observe the afore said counsels sincerely as they profess. 
How it differeth from the perfection of all Christians . This perfection requireth that we actuallie leave all, but the former perfection to which all Christians are bound, requireth not that we actuallie leave all, 
All Christians must leave all in preparation of mind.  but only in preparation of mind, that is, that we be so prepared in mind, that although for the present we may enjoy these things, yet we must be ready, if the occasion were offered, to leave Father, Mother, Lands and lives, rather than transgress God his commaundemements or offend him mortally; and this preparation of mind had Abraham in the midst of his riches, and amid his many wives. For although he left not all actuallie, as religious men do, yet he left all in preaparation of mind, to which preparation all Christians are bound. wherefore Christ sayeth: 
(t) Luc. c. 14. v. 26.  If any man come to me and leaveth not his father and mother wife and children, and brethren and sisters, yea and his own life beside, (that is, if he leave not all these in preparation of mind) he cannot be my disciple. 
The difference betwixt religious and other christians . So that there is only this difference betwixt Religious and other Christians; that the Religious leave all these things actuallie, other Christians must leave them in preparation of mind. 
To leave all actually is no perfection . The former actual leaving of them is no perfection: but an instrument of perfection, unless it be joined with the love of God, in which consisteth perfection, as saint Thomas of Aquin 
(v) D. Th. 2. 2 q. 184 ar. 7. ad 1.  well observeth. But to leave all in preparation of mind is perfection, because it either is the love of God, or is joined with it.  
13. We must also distinguish betwixt perfection, and the state of perfection; for that (as saint Thomas sayeth) evil Bishops, 
State of perfection and perfection are distinct and may be separated.  and disorderlie religious men are in a state of perfection, but have no perfection; and good christians may be perfect, as Abraham was, though they be not in state of perfection: Yea the Religious man as often as he sinneth mortally, loseth perfection, because he loseth charity; but his state he cannot loose. Perfection therefore consisteth in charity and the love of God (as above we have declared) but the state of perfection implieth an immobility, 
What is a state of perfection.  grounded in some obligation, as S. Thomas 
(w) D. Th. 2. 2. q. 184 ar. 4.  hath declared unto us: for, as he well observeth, a man is not a bondslave, because he serveth an other, for that freemen do serve according to that of the Apostle: 
(x) Gal. c. 5. vers. 13.  By charity serve one another: nor is a servant, or boundman made a freeman because he ceaseth to serve; for that slaves may be fugitives, and remain slaves, though they serve not actuallie. But as he is in state of bondage who by birth is borne slave, or by contracte is made slave; so he is in state of perfection, who by vow is obliged to acts of perfection, as the Bishop and Religious man are. And because all states are commonly given by some solemnity, besides an obligation or vow, which causeth immobility, saint Thomas 
(y) D. Th. ubi supra.  also requireth some solemnity; and so if a man should privately vow poverty, chastity and obedience, as he should not be properly Religious, because the Church hath not received his vows; so he should not properly have the state of perfection; but if he make his vows to God in the hands of a lawful Superior, and in an order approved by the Church, which hath accepted his vows, as then he is properly religious, so then, and no before hath he properly a state. And because many oblige themselues by promise to things which they observe not, and many observe things to which they have no obligation (as one of the sons of the lord of the vineyard 
(z) Matt. cap. 11.  said he would not work in the vineyard, yet afterwards did work, the other promised to work and did not) therefore evil Bishops are in state of perfection but have no perfection: and a Religious man who keepeth not his vow or liveth not in compass of his rule, hath a state of perfection, but is far from perfection.  
14. There is also a difference betwixt states of perfection, for that as saint Thomas 
(*) S. The. 1.2. q. 184 ar. 7. Dionys. lib. de Eccl. Hier. 2. States of perfection: the one as of Bishops who teach, &c.  of Aquin and others both fathers and divines affirm, there is one state of them who illuminate and perfect, as Bishops and Prelates do: there is another of them who are to be perfected and illuminated, 
The other of religious who are taught and illuminated.  as the religious are; The one is of them who are in state of perfection already acquired, as Bishops and Prelates are; the other of them who are in state of perfection to be acquired, as Religious are; they by state are perfect, these tend to perfection: And therefore look what difference there is in state betwixt Agents and Patients, Illuminators and Illuminated, Masters and Scholars; that is betwixt Bishops and Prelates and the Religious. And by how much greater science is in the Master then in the scholar, so much in regard of state, is there more perfection in the Bishop then in the Religious. Whence it is that saint Hierom 
(a) Hiero. ep. ad Riparium.  sayeth: Monachus non docentis sed plangentis habet Officium The Monk hath the of fice not of a teacher, but of a mourner. And again: Alia caussa est monachorum, alia Clericorum: Clericipascunt oves, ego pascor: Other is the cause of monks, other of Clearckes: Clearckes feed, I am fed. And as the text of the Canon law sayeth: 
(b) 7 q. 1. cap. hoc nequaquam.  The life of Monks hath the word of subjection, and of a scholar. The Bishop by his state is obliged to expose his life for his flock, when just occasion is offered, as other Pastors also are obliged, according to that 
(c) joan. c. 10. v. 11. : A Good pastor giveth his life for his sheep: but the religious, as religious, by his state is not obliged to this heroical charity, as to be every day ready to die for his neighbour, he having no care of souls; only be is bound to observe his vows of the three Counsels, and by them to tend to perfection. And so in this respect not only the Bishop but also every pastor; Yea and all they who are lawfully called to convert or govern souls by preaching, teaching and ministering of Sacraments (especially if in performing these offices they expose their lives, 
Pastors have a higher calling then religious, but not so perfect a state.  lands, or liberties) have a more perfect calling then the Religious, as Religious, have, because the Religious man by his calling seeketh only to save his own soul, not the souls of others, he having by state and office no care of souls, and he is not by his calling to given his life for others, as every Pastor, and they who have charge of souls are. And therefore when Religious men are sent to preach to Infidels, and to convert souls as that pertaineth not to them a Religious, but as they are extraordinarilie called: So they are then sent to exercise greater acts of perfection, then purely monastical or regular which are properly belonging to them. And the reason of this is: because there is no greater perfection in this life then charity, 
(d) 1. Cor. cap. 3.  and there is no greater charity then to given or hazard one's life for the saving of souls. Only the Pastor not Bishop, though he have a perfecter callling than the Religious as Religious, yet he hath not so perfect a state as the Bishop, or Religious hath: not as the Bishop, because the Pastor not Bishop hath charge only of a Parish, the Bishop of a Diocese; and that charge the Pastor hath dependentlie of the Bishop: Not as the Religious because as we have seen to a state immobility is required 
(f) D. Tho. 1.2. q. 184 a. 7. ad 1.  which 
(e) joan. c. 10. v. 1●.  the Pastor not Bishop hath not. And therefore the Pastor not Bishop may forsake his pastourship and retire himself to a more quiet life, either in religion or out of religion without licence of the Pope; the religious man after his vows made, cannot return to the world, nor can he of Religious become no religious man, as the Pastor of a Pastor may become no Pastor.  
15. 
The Bishop in state of perfection excelleth . But in this respect also the Bishop excelleth the religious man; for that the Religious man may be preferred, to be a Bishop, as practise of the Church teacheth and the Canons, 
(g) 18. q. 1. cap. statutum est.  which argueth (sayeth saint Thomas 
(h) S. Th. 2.2. q. 184. ar. 7. in argum. sed contra.  that the state of a Bishop, is a greater state of perfection: For if it were lesser, it were not lawful for the Religious to be a Bishop, because as Saint Thomas also sayeth: Nulli licet à maiori statu ad minorem transire; hoc enim esset retrò aspicere: It is lawful for no man to go from a greater state (of perfection) to a lesser; for this were to look back. But the Bishop cannot leave his Bishopric were it to be a Religious man, unless the Pope who hath full power under Christ upon some just cause dispense with him, as saint Thomas expresselie averreth: 
(i) S. Tho. 1.2. q. 18● art. 4. The Bishops marriage with his Church.  for as Euaristus 
(k) Euaristus ep. 2. d. 1. episc. erectis.  Pope, Calixtus Pope, 
(l) Calixtus ep. 2. ad omnes Galliae episc.  and Innocentius III Pope 
(m) Innocent. III in c. Inter corporalia. de Translat. episc.  do acertaine us, the Bishop when he is consecrated, elected and confirmed to his Church, doth contract a spiritual marriage with his Church: and so may not leave it unless the Pope upon an urgent cause dispense with him: Else if a Bishop might leave his Bishopric for a greater, the door would be open to much ambition, and noon would be content with his Bishopric. And therefore this is severelie prohibited by diverse Councils, as by the Council of Antioch, 
(n) Conc. Antioch. c. 1. & refortur. ca Episcoperun in 7. q. 1.  Sardis 
(o) Conc. Sardic. can. 1.  Carthage: 
(p) Conc. Carthag. 3. c. 38.  by saint Leo 
(q) Leo ep. 84. ad Anastas.  and Innocentius III 
(r) Innoc. III ubi supra. & cap. Nisi cum priden de renunciatione.  And Innocentius addeth that it is easier for a Monk, to ascend to a Bishopric, then for. Bishop to go to be a Monk, because the state of a Bishop is perfecter. And hence some infer that the Bishops marriage with hi● Church is firmer and more indissoluble than is marriage betwixt ma● and wife, which is contracted, bu● not consummated: because matrimony contracted only, is dissolve by entrance into Religion, but th● marriage betwixt a Bishop and 〈◊〉 Church cannot so be dissolved.  
16. So that the state of a Bishop is an higher state of perfection th● the state of Religious; yea a religious state can be but a means to come to be a Bishop, and so must ●eedes be inferior, the means being inferior to the end. And ●herefore S. Hierom 
(s) Hiero. ep. ad Rusticum Monach.  writing to Monk sayeth: Sic vive in monaste●io ut Clericus esse merearis: So live in ●y monastery that thou mayst deserve 〈◊〉 be a Clerk. And with much more ●●ason might he have said: so live 〈◊〉 thy monastery as thou mayst ●eserue to be a Bishop. Wherhfore ●hen a Religious man is made a ●ishop or a Pastor, he is preferred ●o an higher calling, and to a vocation of greater perfection: yea religious men when they were sent to preach and convert countries, they were sent to exercise higher acts of perfection; for that in this life there is no greater charity, and cō●●uentlie no greater perfection then to have care of souls and to hazard one's life for them, to which the Pastor is obliged by his state and office, not the religious.  
17. 
An objection answered . If any object that a Bishop may have riches and possessions and so observeth not that counsel of Christ: 
(t) Matt. c. 19 v. 21.  Si vis perfectus esse, vade & vende omnia quae habes & da pauperibus: If thou wilt be perfect, go cell all thou hast, and given to the poor: I answer with saint Thomas of Aquin 
(v) 2.2. q. 184. ar. 7. ad 1.  the honour of the schools and glory of religion, that actuallie to renounce all, is no perfection, but an instrument and means to perfection, and therefore though the religious person do actuallie leave all, that argueth not him to be perfecter in state then the Bishop. But the Bishop by his state is obliged to be ready prepared in mind to expose his life for his Church, and every one of his Diocese. Which preparation of mind Abraham had in the midst of his riches: And in this preparation (as above is declared) consisteth perfection not in the actual leaving of all as many heathens have done: though (as above is said) this actual leaving of all, be a good means to perfection.  
18. Wherhfore S. Thomas 
(w) 2.2. q. 185. ar. 8. incorp. S. Th. his censure.  determineth this controversy in these words: Status religionis ad perfectionem pertinet quasi quaedam via in perfectionem tendens. Status autem Episcoporum ad perfectionem pertinet, tamquam quoddam perfectionis magisterium. Vnde status religionis comparatur ad statum Episcopalem, sicut disciplina ad magisterium, & dispositio ad perfectionem: The state of Religion pertaineth to perfection as a way tending unto perfection: But the state of Bishops pertaineth to perfection, as the mastership of perfection. Whence it is that the state of religion is compared unto Episcopal state, as instruction to mastership: And Henricus a Gandavo handling this question Whither the religious or the Bishop be in the greater state of perfection, concludeth in these words: 
(x) Henricus Gandavensis his censure. quodl. 12. quaest. 29.  Status praelatorum se habet ad statum religiosorum, sicut status magistorum adstatum discipulorum: Magister autem debet esse perfectior discipulo. The state of Prelates hath that comparison to the state of religious, which the state of Masters hath to the state of scholars: But the master aught to be perfecter than his scholar. And again (sayeth he) Quando aliquis religiosus deductus est ad summum aliquid & perfectum, tunc primum estidoneus ut assumatur in praelatum. When a religious man is brought to a high and perfect (degree of perfection) then first he is fit to be assumed for a Prelate. And so where a religious man endeth, there a Bishop or Pastor beginneth, and the Bishop layeth his foundation on the Religious man's top and roof. 
The conclusion of this chapter . Having spoken of all the orders of the Church though more amply and particularly of the greater than of the lesser; it remaineth that in the ensuing Chapters I examine which of all these orders are most necessary.   

THE XII. CHAPTER. Bishops are so necessary in the Church of God, that it can not subsist without them.  
1. All the orders of the Church as of Priests, Deacons, Subdeacons &c. being given with some Sacramental action, it is necessary (sayeth 
(a) D. Tho. lib. 4. count gent. c. 76. Ferrar. ibidem.  saint Thomas) that there should be a sacred power which giveth them, and which also must be greater and of an higher order than they, the cause being greater and nobler than the effect; 
Not orders without a Bishop.  and this is Episcopal authority, by which the Bishop hath power to given all the orders, and ordain all the ministers of the Church. So that without a Bishop there can be no other orders, and without diverse orders there can be no Hierarchy, and without a Hierarchy there can be no Church, which, as above we have seen is Hierarchicall; and so without a Bishop there can be no Church. Hence it is that the Council of Trente 
(b) Cono. Tvid. sess. ●3. ●. 4.  declareth that, Praeter caeteros Ecclesiasticos gradus &c. Besides the other Ecclesiastical degrees, Bishops, who succeed into the place of the Apostles, do appertain principally to this Hierarchicall order, and are placed (as the Apostle 
(c) Act. ca 20. v. 28.  sayeth) by the holy Ghost, to rule the Church of God, and are superior to Priests, and do given the Sacraments of Confirmation and ordain Ministers. And again the same council 
(d) Sess. 23 can. 6,  thus pronounceth: If any shall say that in the Catholic Church there is not a Hierarchy instituted by the divine ordinance, which consisteth of Bishops, Priests and ministers, let him be accursed.  
2. Secondlie the Bishop having the highest degree in the Church both in power of jurisdiction and order, as above is declared, there can be no lawful ministration of Sacraments, no preaching of God his word, no laws Ecclesiastical can be enacted, 
Not ecclesiastical function without a Bishop.  no act juridical or Hierarchicall can be lawfully exercised, no Councils, which essentially consist of Bishops, can be assembled, no consecration of Churches, no government of Dioceses or Parishes, no sacring of Chalices, no hallowing of vestments or other things, and so no Ecclesiastical function can be exercised lawfully in the Church without a Bishop, all depending on him. Wherhfore saint Ignatius sayeth: 
(e) Ignat. ep. ad Smyrnenses.  Non licet sine Episcop● neque Baptizare, neque offerre, neque sacrificium immolare, neque dochen, id est, caenam celebrare: It is not lawful without the Bishop neither to baptise, nor to offer, nor to Immolate the sacrifice, nor to celebrated the supper.  
3. Thirdlie the Church, as above, is compared to the Hierarchy of Angels, and to a temporal Kingdom, it being a spiritual Kingdom and called the Kingdom of heaven. 
(f) Mat. 23.  It is also a monarchy whose monarch under Christ is Peter and his Successor, as there also is proved. Wherhfore as in the Hierarehie of the Angels, besides one supreme Angel who under God ruleth that spiritual Kingdom, there are three Hierarchies and nine orders, all which have their Princes to govern them: And as in a kingdom or Monarchy there are rulers of Provinces, which they rule also not as the king's Lieutenants, but as Princes in their degree: So in the Church of God there must not be one only Monarch and supreme Pastor (which is Peter and his Successor, as we have demonstrated) for that he only and alone, cannot sufficiently menage all the affairs of the Church; nor rule and direct all the members of it: but also other Pastors, I mean Bishops, who are spiritual Princes, are necessary: and although they depend of the Pope for their jurisdiction; Yet they are spiritual Princes, and ordinary Pastors in their kinds and not his delegates. 
Not partieular Church without Bishops . And therefore as the whole Church hath one supreme Pastor, so all particular Churches must have their Bishops and Pastors. And so every Patriarchship hath its Patriarch, every Archbishopric, which containeth diverse Dioceses and suffragan Bishops, hath its Archbishop; and every Diocese its Bishop, and every Parish its Pastor. Which also argueth that without Bishops, the Church cannot subsist, it containing in it diverse particular Churches, which are of the Integrity yea and essence of the whole Church; which particular Churches are to be governed by Bishops.  
4. Hence it is that the Apostles besides saint Peter and them selves; constituted Bishops in diverse places, as saint Peter (according to 
(g) Chrys. home 87. in joan.  saint Chrusostom) constituted saint james Bishop of Jerusalem: and he and saint john and saint james the greater ordained him, as Anacletus 
(h) Anacl. ep. 2. & Euseb. l. 2. cap. 1.  averreth. S. Chrusostom sayeth: Si quis a me percontaretur, quomodo jacobus sedem Hierosolymitanam acceperit, responderem ego hunc totius orbis magistrum praeposuisse Petrum: 
Bishops constituted.  If any ask of me how james took the seat of Jerusalem, I would auswere, that Peter the master of the whole world, constituted him. Saint Paul constituted Timothy Bishop of Fphesus, as saint Paul himself 
(i) 1. Tim. c. 1. v. 3.  insinuateth, and Eusebius 
(k) Euseb. l. 3. hist. cap. 4.  plain lie avoucheth. Saint Paul 
(l) Tit. c. 1. vers. 5.  also constituted Titus, Bishop of Crete that the should ordain Priests by Cities. So after S. Peter had founded and governed the 
(m) Gelas. in decrete de libris Apocr. Anacl. ep. 2. Euseb. l. 2. c. 24.  Church of Antioch seven years, Euodius was there Bishop, to whom succeeded Ignatius. So saint Mark in the name of saint Peter founded the Church of Alexandria, to whom succeeded Anianus. And whosoever is never so little conversant in Ecclesiastical histories and the practice of the Church, cannot but see, how the Church hath ever been governed by Bishops, even from the beginning. For as we have seen, the Apostles presently after they had converted countries and Cities, did ordain and sand Bishops to govern them. And Anacletus, 
(n) Anacl. ep. 2. cit. c. 1. & ep. 3.  ordained Priest by Saint Peter, maketh mention of patriarchs or Primates, Archbishops, and Bishops which in his time governed. So that take away Bishops and you take away the Church, they being essentially pertaining to the Hierarchy without the which there is no Church. Wherhfore S. Anaclete sayeth: Sacerdotum or do bipartitus est, & sicut Dominusillum constituit, à nullo debet perturbari: The order of Priests is of two sorts (to with Bishops and Priests) and as our Lord hath constituted, it must be perturbed by no body. And saint Cyprian 
(o) Cypr. ep. 6. q. ad Flor. edit. pamel.  sayeth that the Church is, Sacerdoti plebs adunata & Pastori suo grex adhaerens: The Church is the people united to the Bishop, 
No Church without a Bishop.  and the flock adhering to its Pastor; And seeing that there cannot be a people united to the Bishop, without a Bishop, it follows that there cannot be a Church without Bishops. The same father in the same Epistle sayeth: Vnde scire debes Episcopum in Ecclesia esse & Ecclesiam in Episcopo; Whereupon thou must know that the Bishop is in the Church, and the Church in the Bishop. And why? because the one cannot be without the other. For as the Kingdom cannot be with out a King, nor the King without a Kingdom, they being correlatives; so neither can the Church be without a Bishop, nor the Bishop without the Church, he being ordained to no other end then to rule the Church. 
(p) Act. c. 20. v. 28.  And the council of Trent 
(q) Canc. Trid. supra Sess. 2.3. can. 6.  as we have seen accurseth them that shall say that in the Catholic Church there is not a Hierarchy instituted by the divine ordinance, 
Bishops of the essence of the Church.  or that it consisteth not of Bishops, Priests and other ministers. By which it is evident that Bishops are of the essence of the Church; and that neither the universal Church, nor any particular Church in its perfect state can be without a Bishop; the Church universal or particular being (as saint Cyprian 
(r) Cypr. ubi supra.  sayeth) nothing else, But the people united to the Priest that is to the Bishop, and the flock adhering to its Pastor.  
5. And therefore they who will have no Bishops will consequently have no Church; and so our Puritans who will have no Bishops, declare themselves to be no Church; and the Protestant's are wiser than they, who though they have no true Priests or Bishops, and so no true Church; yet they have supposed Bishops, and so a show of a Church: 
Protestants government of their Church, better than that of the puritans.  and even as a Tyrant because he hath some show of a king, better governeth a Kingdom than a seditious multitude, and therefore by Tyramnie Kingdoms have stood for some time, never by sedition; so the Protestant's Church will stand longer under supposed Bishops who have a show of Bishops than the congregation of the puritans under a Presbytery or consistory of Ministers not Bishops, who therefore for lack of Bishops to keep them in order and unity, are always at variance.   

THE XIII. CHAPTER. Bishops are so necessary that even in time of persecution (though it should be greater for the Bishops) the Church may not be governed without Bishops.  
1. BY that which hath already been said in the former Chapters, and especially in the last, it is evident that the universal Church cannot be without Bishops: yea it is an heresy to say that the Church may be governed without Bishops; the Church being essentially a Hierarchy, and Bishops being of the essence of this Hierarchy, as the Council of Trent 
(s) Conc. Trid. sess. 23. can. 6.  hath defined, and is above proved, and the government of the Church being given to Bishops by the divine ordinance, as above is declared out of many places of scriptures, and out of the Council of Trent in the place last alleged, no humane authority can altar it. And therefore Anacletus 
(t) Anacl. ep. 3.  sayeth, that the order of Priests is of two sorts (that is of Bishops and simple Priests) and as our Lord hath constituted, it must be perturbed by no body.  
2. 
The government of the Church by Bishops can not be changed . And the reason is because the government of the Church being established by Christ, it is juris divini, of the divine law which no man can altar; in which the Pope cannot dispense; which the whole Church cannot change: because the Inferior Prince cannot abrogate or dispense in the laws of his Superior, as Christ is to the Church. For as commonly divines, ●aye the Pope and Church cannot abrogate the divine law by which the Sacraments are instituted and commanded, nor dispense in any other divine positive laws, they being only to be changed by God who made them. Wherhfore seeing that Christ hath established a form of Government in his Church by Bishops and Priests, no humane authority can abrogate or change it. And so the Pope cannot put down all Bishops and govern the Church only by himself and vicars or delegated officers not Bishops, Christ having appointed Bishops: This commonly divines say, and it is evident in reason: I will allege only Suarez 
(v) Suar. to. 2. disp. 25. s●st. 1. nu. 8.  because he is a learned divine. He in his fourth tome of his Commentaries upon the third part of saint Thomas his sum concludeth in these words: Vnde sine dubio non posset tota Ecclesia hunc modum regiminis (per Episcopos) mutare, ut omnes etiam autores fatentur. Et ratio breviter est, quia Christus Dominus instituit perfectam Monarchiam in Ecclesia. Ad perfectionem autem Monarchiae, & bonum animarum necessarium est ut in tota Ecclesia, non tantum unus Monarcha, sed etiam ut sub illo essent alij veluti Principes Ecclesiae, ipsi supremo principi, subordinati: Ergo hoc totum Christus instituit. Minor declaratur, tum quia Monarchia ut sit perfecta debet habere aliquid admixtum Aristocratiae, quia oportet ut in republica sint varij Principes sub uno primo: Whereupon without doubt the whole Church could not Change this manner of government by Bishops, as all authors do also confess. And the reason briefly is because Christ our Lord instituted a perfect Monarchy in the Church: but to the perfection of a Monarchy and the good of souls, it is necessary that in the whole Church there should be not only one Monarch, but also others under him as Princes of the Church, subordinate to the chief Prince. Therefore Christ instituted all this. The Minor proposition is declared, both because a Monarchy, that it may be perfect, must have some thing admixed of Aristocracy, because there must be in the Church many Princes under one the first.  
3. 
Christ sent his Apostles not withstanding persecution . Wherhfore even in time of persecution, though it should be principally intended against Bishops, this government must not be changed; it being ordained by Christ. Certes our blessed Saviour foresaw, yea foretold the persecutions, which were to be raised against his Apostles, for said he: 
(w) Matt. c. 10. v. 16.  Ecce ego mitto vos sicut oves in medio luporum &c. Behold I sand you as sheep in the midst of wolves. Be ye therefore wise as serpents and simple as doves. And take heed of men: (Homo homini lupus, Man to man is a wolf) For they will deliver you up in councils and in their Synagogues they will scourge you. And to Precedents and Kings you shallbe led for my sake &c. And he addeth; 
(x) Mat. c. 10. v. 22.  you shall be odious to all men for my name: He foretold Peter his death by the cross saying: 
(y) joan, c. 21. v. 18.  When thou wast younger thou didst guirde thyself, and didst walk where thou wouldst, but when thou shalt be old thou shalt stretch forth thy hands, and another shall guirde thee, 
So sayeth Tertu. lib. prescr. nu. 14. Chrys. he. in hune locum Euseb. l. 2. ca 24.  and lead thee whither thou wilt not. And this, sayeth saint john, he said, signifiing by what death he should glorify God. Did he therefore omit to make him Bishop? Nay in the words which he spoke immediately before these, he made him not only Bishop, but Chief Bishop and Pastor of the Church. 
The Apostles preach and ordain Bishops in persecution . Yea the Apostles knowing that they were made Bishops to preach and convert the world, and after to govern it; maugre all the Tyrants and their engines of cruelty, they set upon this great piece of work of the world's conversion, and they, whom they converted were as willing to receive them, though they knew the persecution was raised especially against them.  
4. And as Christ ordained his Apostles Bishops though he foresaw this great persecution: So the Apostles ordained Timothy and Titus Bishops, and they ordained by Cities other Bishops 
(z) Tit. 1. above. So● did their successors.  not with standing the persecution. And the successors of the Apostles have not omitted to ordain Bishops for fear of persecution, nor did the Christians then except against ordaining Bishops, though they knew that the persecutors aimed especially at Bishops, and at others for their sakes. Although the persecuting Emperor (sayeth 
(a) Cypr. l. 4. ep. 2. ad Antoniawm.  saint Cyprian) was so infestus Sacerdotibus ut fanda & infanda comminaretur; And did so hate the Bishops of Rome that multo patientius & tolerabilius audiret levari adversus se aemulum Principem, quam constitui Romae Dei Sacerdotem: Endured more patiently to hear of a Prince competitor, then of a Bishop constituted at Rome: Yet should you then have seen (sayeth he) Cornelius (and other Popes) sedere intrepidum, to sit in Peter Chair without fear, knowing it to be protected by Peter Master. OH the courage and constancy of the Bishops of Rome, who never shrunk the shoulders, never intermitted their succession, but lest the Church should want a head, and the Hierarchy a Hierarchicall Prince, were content with evident hazard of their lives, to maintain the Succession of Bishops in that seat, maugre the barbarous cruelty of the bloody Tyrant. And OH the zeal of the Romans who though they known, they could not have a Bishop without hazard of his life and theirs; yet admitted him; yea thought them selves happy to have him, and as unhappy to be without him, as it is for the army, when it is assaulted, to be without a General, or the ship amid the surging waves and winds to want a Pilot, or the flock, when the wolf is enraged, to be without a Pastor.  
5. Wherhfore, as we may gather out of Ecclesiastical histories, from the cruel Tyrant Nero to the Clement Emperor Constantine the Great, there was scarce any Bishop of Rome who was not a Martyr, who at lest suffered not great persecution. Twenty seven of them are commonly avouched for Martyrs, to wit Peter, Line, 
27. Pope's Martyrs before the time of Constantin.  Cletus, Clement, Anacletus, Fuaristus, Alexander, Sixtus, Thelesphorus, Anicetus, Callistus, Urbanus, Pontianus, Anterus, Fabianus, Cornelius, Lucius, Stephanus, Sixtus Secundus, Faelix, Eutichianus, Caius, Marcellinus, Marcellus, joannes, Syluerius, Martinus: 
(*) Vide Boziuml. 8. c. 3.  To whom may be added many more who were banished and by the misery of Banishment had their lives shortened.  
6. And these glorious Bishops Peter Successors, as they were contented the later to succeed the former in the Bishopric of Rome and therein to hazard their lives, knowing that it was Christ's will, that the universal Church should be governed by one supreme visible Pastor: so they also knowing that Christ, besides the supreme visible Pastor, instituted other Bishops to govern with reference to the supreme Pastor, 
The ancient Popes ordained still Bishops in time of persecution.  their particular Churches, so to make up a Hierarchy of diverse orders: never omitted in the greatest persecutions to ordain Bishops over particular Churches, though this ordination hazarded no less the ordainers, than the ordaineds lives. And to omit that in the three Patriarchall Seats, of Rome, Alexandria, and Antioch and other principal Seats there was never wanting a Patriarch or Bishop to govern them as may partly appear by the martyrdom of the aforesaid Bishops in the Seat of Rome, 
(b) Euseb. l. 3. hist. c. 20. & 32.  of Saint Mark and saint Anianus in the seat of Alexandria, of Euodius and Ignatius in the seat of Antioch, of saint james, 
Ordinations of Popes.  and saint Simeon in the seat of Jerusalem: If you read the lives of the Bishops of Rome, you shall found that in the greatest persecutions they omitted not to consecrated Priests and Bishops in diverse places. 
(c) Ex Ban. ron. an. Domini. 80. an. 43. an. 102. an. 112. an. 121. an. 132. an. 142. an. 154. an. 158.  So saint Linus saint Peter immediate successor ordained eighteen Priests and fifteen Bishops in the persecution of Vespasianus: saint Cletus five and twenty Priests in the persecution of Domitian, saint Clement ten Priests and fifteen Bishops in the persecution of Traiane: saint Anaclete Six Bishops and five Priests in the same persecution: saint Euariste seventeen Priests and fifteen Bishops in the persecution of Hadrian: Saint Alexander five Bishops in the same persecution: Saint Sixtus eleven priests and four Bishops in the persecution of Antoninus: Thelesphorus thirteen Bishops: S. Higinus six Bishops in the same persecution. And to omit many others: The Priest in his Breuiarie will found in the office of Popes in the end of their lives how every one of them in the very fur●e of Persecution ordained Deacons, Priests and Bishops in diverse places, knowing that the Church of God according to Christ's Institution, was to be governed by Bishops.  
7. This were sufficient to show that for fear of persecution the ordination of Bishops may not be omitted lest the sheep should be destituted of Pastors. But yet I will not omit here to propose unto my reader the fervent zeal and desire the catholics of the Church of Carthage had for Bishops. When Hunericus 
(d) Victor Vticensis l. 2. perseqvand. in initio.  began his reign, to make a show of clemency and favour towards the catholics of Carthage, he offerred them (yet at the instance of Zeno the Emperor and Placidia to choose in that Church and to consecrated a Bishop whom they would (which ornament (sayeth Victor) carthage had wanted for four and twenty years) but yet upon this condition, that the Arrians at Constantinople might enjoy the free use of their Churches; otherwise (sayeth Hunericus) not only the Bishop that shallbe ordained in carthage with his clergy, but also all other Bishops of the African Provinces with their clergy, shallbe sent to the Moors. The which when Victor Primate of Africa and others heard, they refused his courtesy with so cruel a condition, and said: Si it a est, interpositis his conditionibus periculosis, haec Ecclesia Episcopum non delectatur habere. Gubernat eam Christus qui semper dignatur gubernare: If it be so, with these perilous conditions, the Church of Carthage is not delighted to have a Bishop. 
The desire of the people of Carthage for a Bishop . But the people so cried out for a Bishop that they could not be appeased without one. Eugenius therefore an holy man being ordained their Bishop, there was great joy, and as it were, a Triumph made that they had again a Bishop; And the younger sort flocking together shown great signs of joy, 
Their joy for him.  and said that they had never before (for they had been destitute of a Bishop twenty and four years) seen a Bishop in that Episcopal Throne And they were so enamoured of this their Bishop, that, as Victor sayeth: Animam suam pro eodem universos ponere delectaret: All of them would have taken delight to have given their lives for him. Hear I cannot but turn my speech to my dear countrymen the Catholics of England, and to desire them who for their constancy and zeal for the catholic faith, have been a mirror and pattern to all other countries, to iumitate this zeal of the Carthaginians for a Bishop, and their love towards him, and to imprinte it in their hearts. These would have hazarded their lives for their Bishop, because they had not seen one in their Church for the space of fowre and twenty years: how zealous should you be for your Bishop, you having not seen a true Bishop in England till these two last you have had, for fare more years.  
8. But let us behold another example of Hunericus cruelty and of the African catholics zeal to their Bishops and Pastors. Hunericus his cruelty Victor Vticensis 
(e) Victor, Vtie. l. 2.  describeth rather by tears then words saying: 
Huneticus his cruel  Quibus autem prosequar fluminibus lachrymarum, quando Episcopos, Presbyteros, Diaconos & alia Ecclesiae membra, id est, quatuor millia D. CCCC. LXVI. ad exilium eremi destinavit, in quibus erant podagrici quam plurimi, alij per aetatem annorum lumine temporaliprivati &c. But with what floods of tears shall I prosecute Hunericus his cruelty. When he sent Bishops, Priests, Deacons and other members of the Church into Banishment in the wilderness, amongst whom were many troubled with the gout, others by age blind and deprived of sight &c. For he further setteth down what miseries they suffered in their journey. Behold Hunnericus cruelty.  
9 
The Catholics zeal for their Bishops . Now let us behold also the zeal of the Catholics of these countries for their Bishops and Priests. They complained pitifully that they were to be deprived of their Pastors, saying or rather crying: 
(f) Victor. l. 2. perseq. vandal.  Quibus nos miseros relinquitis, dum pergitis ad coronas? qui hos baptizaturi sunt paruulos fontibus aquae perennis? qui nobis paenitentiae munus collaturi sunt, & reconciliationis indulgentia obstrictos peccatorum vinculis soluturi? quia vobis dictum est, 
(g) Mat. c. 18. v. 18.  Quaecumque solueritis super terram, erunt soluta & in caelis. Qui nos solemnibus orationibus sepulturi sunt morientes quibus divini sacrificij ritus exhibenduse saint? Vobiscum & nos licebat pergere, si liceret ut tali modo filios a patribus nulla necessitas separaret: To whom do you leave us miserable wretches, whilst you go to receive your crowns? who shall given us the Sacrament of Penance, and lose us tied with the bonds of sins by the Indulgence of reconciliation? For to you it was said: What soever you shall lose upon earth, shallbe loosed in heaven? who shall bury us with solemn prayers when we shall die to whom the rite of the divine sacrifice is to be exhibited? we might have go with you, that so no necessity might separate the children from their fathers. Wherhfore as for other points of our faith we must die rather than deny them, so we must die rather than deny the Hierarchy of the Church, it being a point of faith, as above we have proved out of Scriptures 
(h) Act. 20. Eph. 4.  and consisting of Bishops, Priests and ministers, as the Council of Trent (whose words we have diverse times related) hath defined. 
(i) Conc. Trid. sess. 23. can. 6.  And therefore as saint Thomas of Canterbury is a true Martyr, 
He should be a martyr who should die for the Hierarchy.  who yet died only for the right of the Church; So he that should die for defence of the Hierarchy of the Church, which consisteth principally of Bishops, should be truly a Martyr.  
10. The like complaint did or might our English Catholics make when in Queen Elizabethes' time, partly by banishment, partly by Imprisonment, partly by death, they were deprived of their Bishops and Priests, and consequently of the Sacrament of confirmation, whose use especially is requisite in time of persecution, and of the public use of other Sacraments, and of the sacrrifice of the Mass and other benefits. But now that Christ by his Vicar hath sent us a Bishop, should we repined, or rather should we not rejoice and thank God for so great a benefit.  
11. 
The cruelty of Trasamundus . But behold yet another as great a cruelty of the Arrian Tyrant Trasamundus answered with no less zeal of the African Bishops: 
(k) Oresius lib. 1. hist. c. 10.  The Tyrant commanded that they should not ordain any more Bishops in the place of those that died, and so the Church of Carthage after the death of Eugenius had no Bishop. The Bishops considering that without Bishops their Churches could not long subsiste, but would fall without any other persecution or violence used against them, resolved to call a council 
(*) An. Domini 504.  as they did. And in that council called Byzacenum (of which is a memory in the second tome of the councils) all the Bishops with one consent decreed, notwithstanding the Tyrant's Edict to the contrary, to ordain Bishops; cogitantes (as the history sayeth) aut Regis iracundiam, si qua forsan existeret mitigandam, 
The Bishops Zele.  quo faciliùs ordinati in suis plebibus viverent, aut si persecutionis violentia nasceretur, coronandos etiam fidei confessione, quos dignos inveniebant promotione etc: Thinking that the King's wrath, if any perchance should be, would be mitigated or that they who were found worthy of promotion, would be crowned with confession of their ministry, and that amidest the tribulatious they should so given confolation to the people; And good reason had they to do so: For, as sayeth Baronius 
(l) Baronius An. Domini 504.  Quaenam spes de Ecclesijs pastoribus destitutis ulterius reliqua esse poterat, convulsis earum fundamentis ipsis quibus innitebantur Episcopis? What hope could there remain for the Churches when their foundations, to with the Bihops, to which they leaned and on which they depended, were ruined and pulled up.  
12. Behold then OH Catholics of England, 
A speech to English Catholics.  how these Bishops for fear of persecution do not omit to consecrated Bishops (who are by Christ's institution appointed to govern the Church in all times and especially in persecution) which they might justly expect from that Arrian Tyrant, but will expose Bishops and Priests, and all to Martyrdom, rather than their Church should sustain so great a loss as the want of Bishops: And you, who for your constante confession of your faith have been a mirror to all other Catholic countries of this age; refuse not to take of those holy Bishops a pattern of true zeal, which is required not only of Bishops and Priests but also of all good Catholics. Bishops are the governors of the Church, they are appointed by Christ himself, as above we have showed; and they were appointed even then when nothing but a raging persecution could be expected, and by the Church they have ever been ordained in the very midst of persecution. To refuse therefore Bishops for fear of persecution, is to refuse a pilot when the ship is dangerously tossed with the surging waves, a Pastor when the wolf is ready to devour the flock, a General when the enemy approacheth and offereth battle.   

THE XIIII. CHAPTER. That a particular Country may not refuse Bishops by reason of persecution.  
1. I Have showed in the tenth Chapter that the Church cannot subsiste without Bishops, for that the Church is a Monarchy and Hierarchy in which there is not only one Chief Bishop Peter Successor and Christ his Vicar, who is one supreme pastor of the whole Church, but also diverse other Bishops, heads of particular Churches. And this diversity of Bishops is by Christ's divine law and ordinance established in the Church. Hence it is that when any such number as required a Bishop was converted, by and by even in the Apostles times, a Bishop was appointed over them, as S. james at Jerusalem, saint Mark and after him Anianus at Alexandria, saint Euodius after saint Peter at Antioch, yea saint Timothy was appointed by saint Paul at Ephesus, and Titus at Crete, as above we have seen, who also had order to constitute other Bishops, 
When any country was converted by and by a Bishop there was ordained.  as the number of Christians required. Hence it is that when any country was converted by any one who was not Bishop, the first thing was to consecrated there a Bishop. So saint Austin the Monk although he was not Bishop when he first preached in England, yet when there was a number of Christians converted capable of a Bishop, not only he but diverse others as justus and Melitus, were ordained Bishops. So saint Boniface when he first preached to the Germans was not Bishop, yet after, when the number of Christians increased, he and others were appointed Bishops. And the reason was because Bishops by Christ's ordinance and Institution are the proper rulers of the Church.  
2. 
An objection answered . But some may allege, that although Bishops are necessary in the whole Church, yet they are not so necessary for every particular Church, but that a particular Church may be Governed, at lest, for a time without a Bishop, that is till the time of persecution be blown over and the storm appeased. To this I answer that if for a time some particular Church, which formerly hath had a Bishop or requireth a Bishop be governed by Priests or an Archpriest without a Bishop, it is a thing accidental and not ordinary, nor according to Christ's Institution, who will have his Church governed, not only by one universal, but by diverse particular Bishops. 
An other objection answered . But some may again reply, be it that by the divine ordinance there must be some particular Bishops to govern particular Churches; yet that this Church in particular should be so governed, it is not juris divini of the divine law. I answer that for this argument, it seemeth not so evident that there must be a Bishop in this or that particular Church by the divine ordinance, as that in general, and indeterminatlie there must be particular Churches Governed by Bishops; Yet Sotus, 
(*) Sotus. lib 10. de lust. & jure qu 1. a 4. post secundam conclus.  a learned Dominican affirmeth it to be De iure divino of the divine law Quod in genere singulis Ec●lesijs secundum Ecclesiasticam divisionem sui applicentur Episcopi; That in general to every particular Church according to the Ecclesiastical divistion proper Bishops are to be applied. And Bannes another later yet learned divine of the same Order sayeth: That Bishops cannot by the Pope be removed from the whole Church, or a great or notable part of it. And I argue thus: by the divine law there must be particular Bishops in the Church, as in the former Chapter I have proved that there must be; But there is no more reason why the particular Church of France (for I speaked especially of great particular Churches, which are notable parts of the whole Church) should be governed by a Bishop or Bishops more or fewer according to the extent of the Country, rather than the Church of Spain, or the Church of Spain, rather than the Church of England or Flanders: Ergo France, Spain, England, Flanders and all other particular Churches of extent must be governed by Bishops and that it hath been ever the practice of the Church to appoint a Bishop, or Bishops to govern when the country converted was capable I have showed sufficiently in the former Chapter. Which maketh me demand why the Popes and Bishops in the primitive Church were so diligent and exact in consecrating Bishops; yea and making Popes even in the midst of the greatest persecutions, and when the persecutions were principally intended against Popes and Bishops; and would not for fear of persecution or other humane respects let any country or Church especially of any greatness to be without a Bishop, but that they thought it was juris divini of the divine law that every Church or country should have its Bishops.  
3. And although when a Bishop cannot at all be gotten, the particular Church must be governed as it may, necessity having no law; yet when a Bishop may be had, though not without increase of persecution, I am of opinion (which I humbly submit to Aurhority) that this particular Church cannot except any long time against having a Bishop for fear of persecution. True it is that in England we were long without a Bishop, but that was because we could not get one, and our Superiors were informed tha● a Bishop would not be permitted to enter into England, or would presently be taken and put to death and so it was to no purpose to sand a Bishop with evident hazard of his life and no hope of good to the people by sending him. But if a Bishop may be had, and may so live in a Country (as he may in England) that as there is fear lest he be apprehended, 
When a Bishop may behad, he cannot be refused for persecution.  so there is hope he may escape some time, and so do some notable good: I do not think that the Catholics of that country can except against his entrance.  
4. For as, all though every one is not bound under mortal sin to receive a Priest, or to keep him in his house, if he see probably, that thereby he shall hazard his life liberty or lands; yet Catholics cannot except against the mission of Priests into their country, because without Priests the people can have no Sacraments, nor absolution from sins, no sacrifice, no preaching of the word of God; which to a whole country is so great a damage that no man can except against their mission for fear of persecution; but rather aught to hazard persecution of the body, than such damage of the soul: So although no man in particular perchance is bound to receive a Bishop into his house, or to receive confirmation of him with probable hazard of his life, liberty or lands; yet neither a country, nor any of the country can except against the mission of a Bishop into it, though his entrance might 'cause a persecution. And my reasons are two.  
5. 
The first reason . The first is that which I have often alleged, because the government of Bishops is instituted by Christ, and hath been put in practice even in the greatest persecutions yea instituted against persecution as we have seen in the former Chapter.  
6. My second reason is, 
The second reason.  because the commodity which a province reapeth by a Bishop is so great, and the want of him is such a loss, that we should rather hazard persecution (as 
(*) above in the former chapter.  the African Catholics did) then to be deprived of a Bishop. For first without a Bishop we cannot be perfect christians, because without a Bishop we cannot have confirmation, 
By the Bishop we are made perfect Christians.  which giveth us our full pitch and grough. True it is that by baptism we are borne new creatures, and 
(b) Tit. 3.  regenerated to the life of grace; but we are borne only little ones in spiritual life, and are 
(c) 1. Petr● c. 2. v. 2.  Sicut modo geniti infantes, as infants even now borne: But we grow to be men in a spiritual life, and receive our full strength and grough by Confirmation, and Confirmation we cannot have ordinatilie without a Bishop. And therefore we see what youngones and weaklings the Apostles were before they received the holy ghost in Pentecost, which is given by confirmation; and how strong and courageous afterwards they proved. Hence it is that saint Thomas of Aquin 
(d) 3. p. q. 65. a. 1. in corp. & q. 72. a. 1. Confirmation giveth us manly strength in our spiritual life. A similitude.  compareth: Baptism to our nativity, Confirmation to our augmentation, by which we get our grough; for as by our nativity we receive our being, and have all the parts and limbs belonging to a man, but yet all weak and little, and by augmentation we receive our full strength and quantity in all our limbs: So by Baptism we are born Christians, though as yet but little ones in a spiritual life. And by Confirmation we are made perfect Christians and receive our manly grough and force, and we are endued 
(e) Luea. c. 24. v. 49.  Virtute ex alto, with force and strength from above, as the Apostles and Disciples were in Pentecoste when they received the holy ghost, who is given to this purpose by Confirmation. For this cause Dionysius Areopagita 
(f) Diony. l de Eccles. Hier. ca 5. Cle. ep. 4.  calleth this Sacrament a perfitting and consummating unction. And S. Clement sayeth: Omnibus ergo festinandum est fine mora revasci Deo, & demum consignari ab Episcopo; id est, septiformem gratiam Spiritus Saucti percipere, quia incertus est uniuscuiusque exitus vitae. Quum autem regeneratus fuerit per aquam, & postmodum septiformis spiritus gratia ab Episcopo confirmatus, quia aliter perfectus esse Christianus nequaquam poterit &c. All therefore must make hast without delay to be regenerated to God, and then to be consigned by the Bishop, that is, to receive the sevenfold grace of the holy ghost, because the end of every one's life is uncertain. But when he shallbe regenerated by water, and afterwards confirmed by the Bishop with the sevenfold grace, of the spirit, because otherwise he cannot be a perfect Christian &c.  
7. 
The necessity of confirmation . Secondlie the utility or necessity of the Sacrament of Confirmation pleadeth hard for a Bishop. For although, as many divines affirm, in Catholic countries this Sacrament be not so necessary to every one in particular, as to bind under mortal sin, so it be not contemned; And although also even in time of persecution a man may have sufficient grace without this Sacrament to stand to the profession of his faith (as appeareth by them who though neither confirmed nor baptised have endured martyrdom, and have been baptised in their own blood and by Catholics who in the last persecution in England have shed their blood for their faith, though they were not confirmed; 
Confirmation is the ordinary means which giveth grace to profess our faith.  yet because confirmation is the ordinary means, which is instituted to given force and courage to profess our faith before the persecutor, and therefore is given in the forehead, it may seem a presumption to neglect it, especially in time of persecution, when it may commodiously be had; and as some divines think, it is a mortal sin. I will not deliver here my own opinion lest I may be thought to severe: only I will here set down what one Doctor Estius, who was in his life time a learned and holy man, and taught divinity many years, and hath published diverse learned books, and who died not without opinion of Sanctity, hath published in print. He in his commentaries upon the master of the sentences 
(g) Estius in 4. dist. 7.5.18.  pronunceth thus: Quod si quaeras &c. But if thou ask whither the omission of confirmation, when it can commodiously be had, be a mortal or venial sin? I answer that it cannot be omitted without mortal sin in time and place of persecution of faith, when forsooth there is danger to a man by reason of infirmity, lest he deny his faith in word or deed, or at lest be ashamed to confess (his faith) when he should: otherwise I thinit only a venial sin so there be no contempt.  
8. But howsoever although every man in particular cannot be condemned of sin for omitting confirmation for fear of losing his life, lands, or liberty: yet I think that neither any country, nor any one of the country; for fear of persecution, can oppose against the coming in of a Bishop, though thereby only the Sacrament of Confirmation should be wanting; for although the want of Confirmation be not so great a harm to any in particular where persecution rageth not, that he should hazard his life or liuings for it, 
Confirmation cannot be refused by a çountrie for fear of persecution.  it being not a Sacrament of necessity to every particular person; yet it is so profitable a Sacrament to every one in particular, so necessary to a persecuted country, it being the ordinary means instituted by Christ to given force and courage in persecution, 
Novatus fell for want of confirmation.  that it cannot be refused for fear of persecution; for that if one fall not, others probably will (as Novatus 
(h) Euseb. l. 6. c. 33. alias 34.  did) for want of it: and so we are rather to hazard persecution of the body then to undergo such a loss of the soul, as the want of such a Sacrament is, especially in time of persecution, for which especially it was ordained. And consequently if there were no other damage to a country by the want of a Bishop then that it should thereby lose confirmation, a Bishop were to be admitted, yea to be desired and procured.  
9 
No Church without Bishop . Thirdlie without a Bishop there can be no particular Church. For as saint Cyprian 
(i) Cypr. ●p. ad florinum.  sayeth, and we have above alleged, the Church is Sacerdoti plebs adunata, & Pastori suo grex adhaerens. The Church i● the people united to the Priest, (Bishop) and the fllocke adhering unto its Pastor. And therefore, as I have she we● above, that in the whole Church there are many particular Churches, as of England, France, Spain so I have shown that as the whol● Church hath one supreme Bishop to govern it, who is Peter Successor, to with the Bishop of Rome: So every particular Church also must have its Bishop or Bishops, else it should not be a particular Church, and so the whole and universal Church should not (as Christ hath instituted) be a Hierarchy composed of diverse particular Churches. Wherhfore the Catholics of England all the while they had no Bishop, were no particular Church, and shall no longer be a particular Church than they shall have a Bishop, but shalbe a flock without a Pastor, an army without a general, a ship without a Pilot, a spiritual Kingdom without a spiritual King, a family without a good man of the house.  
10. Fourthlie without a Bishop no Hierarchicall or Ecclesiastical function can be exercised in the Church of God. 
Not Hierarchicall function without a Bishop.  Dionysius Areopagita 
(k) Diony. l. de Eccl. Hier. ca 5. vid. Tho. Waldens. l. 2. doctrifidei ar. 3. a cap. 57  sayeth that the power of a Bishop which he calls the Hierarchicall virtue, comprehendeth all the holy functions of the Church: for although (sayeth he) inferior Priests may baptise, yet they cannot baptise solemnly without the holy oil which the Bishop consecrateth: And although the Inferior Priest hath power to consecrated the holy Eucharist, yet he may not consecrated it but on the Altar which the Bishop only consecrateth. And above in the sixth and tenth Chapter, I have proved that it is the proper office of the Bishop to consecrated and ordain Priests, and others; yea that the Bishop with two other Bishops, is also the only consecratour of a Bishop: And so without a Bishop we can have no consecration of ministers in the Church, and so no Sacraments, no sacrifices, no absolution from sins, no consecration of Churches, Altars, chalices, no benedictions of vestementes or other things. In fine without a Bishop all would be profane nothing holy. And although in England in Queen Elizabethes' reign we had Priests sent into England, who were ordained beyond seas, and so we were in some sort supplied without a Bishop of our own; Yet that was not ordinary, for that the ordinary government of the Church requireth that every particular Church should within itself be sufficiently furnished and provided of all these necessaries (as we see generally they are) though with a reference to the chief Bishop Peter Successor and with a dependence of him, to whom also in extraordinary cases recourse is to be had  
11. 
The conclusion of this Chapter . By this and some of the former Chapters it easily appeareth that the order of a Bishop is the worthiest and most necessary of all the orders of the Church: The worthiest, because it giveth all other orders, and the cause is worthier and nobler than its effects: The most necessary, because all other orders, yea and Ecclesiastical functions depend on it.   

THE XU CHAPTER. To have a Bishop in England cannot probably increase persecution because it cannot probably be offensive either to the King and state, or to the provestant Bishops, it being prejudicial to neither, but rather profitable to the temporal state.  
1. IN the two last Chapters I have showed that although a Bishop or Bishops in a Kingdom or common wealth should occasion persecution, yet they were not therefore to be excepted against, they being appointed by Christ 
(a) Act. 8. Act. 20. Ephes. 4.  to govern the Church, and to minister the Sacraments of order and Confirmation, which last is most requisite; yea, as above is showed, in time of persecution to put life into the pusillanimous, and to given force and courage to the weak and faint ha● ted. Now I shall show how by the presence of a Bishop, as Catholics whould be much comforted, so neither the King nor the state temporal or spiritual can probably be irritated, nor consequently Catholics the more persecuted by the presence of a Bishop.  
2. 
The reason why the King and state have no just cause to fear a Bishop . In times past our Countries temporal state under the spiritual government of Catholic Bishops nourished in all peace and concord of the Subjects amongst themselves, and with their sovereign, and was thereby so strengthened, that England was a terror to all bordering Countries; and happy then was that Country that could obtain league and amity with England. And had not wars happened more by the ambition of the houses of York and Lancaster, and of some other our temporal Princes and Potentates, then by any occasion of Catholic Bishops or Catholic Religion (by which the Subjects were rather kept in awe and obedience to the Prince) England for peace had been another Paradise. For as the catholic Church and her Religion is no enemy to temporal states, but rather hath conserved them in a temporal felicity, so the government of this Church by catholic Bishops hath always been a strength and defence unto the kingdom, as appeareth by the many catholic countries which even form their first conversion have flourished even in temporal peace and felicity under the catholic Church, and her catholic Bishops.  
3. It is heresy, not the catholic faith that causeth garboils, tumults, divisions, Rebellions and wars, as I could show by the example of the Arrians who backed by some Arrian Emperors for many years to gether troubled, disturbed, and imbroiled the Christian world, as histories do record to the eternal disgrace of heresy. 
(*) Vid. Baron. An. Christi 355. Constantij 19 & en. 355. Constan tij 20. Vid. Ruffian. l. 2 c. 3. Socr. l. 2. cap. 7. See the oration of Peter Frarin pronounced in Lo●ain in the school of Attes and translated into English. See Surius in compendio rerum in orbe gestarum.  And we have seen what garboils have been raised presently upon the preaching of Luther's and Caluins' new gospels; which their preaching seemed nothing else but a proclamation of war. For presently upon their preach the Drums began to sounded, the Canons to roar, and 
(b) Lucae. c. 21. v. 10.  Surrexit gens contra gentem, & regnum adversus regnum, One country against another, one City against another, and one parte of the City against the other were presently up in arms; as appeareth by the wars in Germany caused by Luther, Munster, Zuinglius and others; by the garboils in France stirred up by Calvin and Beza; and the rebellions and broils in the Low countries caused by the Gues, which our modern Histories record, and those countries to this day do feel. And although our country of England hath not felt so much the smart of heresy in this kind, yet it may thank the Prudence of our Princes, and the good nature of the people which heresy could not altogether change, and the wall and Rampar of the Sea that guardeth it, not heresy, which is always mutinous.  
4. But some may object, 
An objection answered.  that now that England is not catholic, Catholic religion and her Bishops and Priests cannot but be enemies to the state. I answer that although the catholic faith be opposite to heresy, yet it is not opposite to state, as appeareth by so many stairs that have been and still are conserved by our Religion, Church and Pastors; yea in that it is an enemy to heresy, it is a friend and favorour of state which rather tottereth than standeth under heresy, as appeareth by many states ruined or molested by its fury. And the reason is because our Church being founded on a rock 
(c) Mat. e. 16. v. 16. The reason why a state relying on the Catholic faith is strengthhed.  so firmlie, that the gates and forces of hell could never yet nor ever shall prevaille against it, as above I have proved, and experience of sixteen hundred years confirmeth; that temporal state which relieth and appuyeth itself upon this Church, standeth and flourisheth; and that state that will not rely on this rock but buildeth on the sands of heresy, rather tottereth than standeth.  
5. They will yet object that it is against policy for a state which embraceth a contrary Religion to permit the Catholic religion and her Bishops and Pastors. I answer that our Religion commandeth us to obey Princes and states even of a contrary religion, 
Another objection answered.  as by and by I shall show; and so it cannot be against true policy to permit the Catholic religion, and her Bishops and Pastors; yea it is true policy to permit it. And therefore, as the king of France permitteth to the Hugonottes and their ministers liberty of their Religion, not out of any love to heresy, but only out of Policy: and as the states in Holland and the netherlandss permit to Catholics fare greater liberty in their religion, then is permitted to them in England, not out of any liking they have of Catholic Religion, but only out of policy: so might our noble Sovereign and his state permit in England liberty of Conscience to our Bishops, Priests, and catholics, if not out of love to our Religion (as were to be wished) at lest out of policy, catholics I dare say, being the most ancient, and (absit verbo invidia) the most modest, quiet, and faithful Subjects the King hath.  
6. Certes King james, as of late, so of famous memory, and who in princely policy and art of governing a Kingdom (which he had practised from his tender age) yielded perchance to noon of his predecessor; although when at the first he heard, that a Catholic Bishop was to be sent into England he seemed to be moved; yet when his majesty was informed, that this Bishop was only to govern the catholic clergy in Church matters, the laity in matters belonging to conscience and their soul's health, and not to meddle with matters of state no more than the Priests do, who attended only to their Priestly functions, he did not oppose against his entrance, nay after he knew that he was entered and was in London, he would not command him to be apprehended, as he might easily both in London and any part of England, Kings having long and powerful arms.  
7. And so our wise and noble sovereign; who now happily reigneth and worthily succeedeth both by right of Princely birth and Princely qualities, for which he is worthy to sway an heavier sceptre and to wear a greater crown than England can afford; will not (such is his rare wisdom and Clemency) be in any sort offended, that his catholic subjects should enjoy the comfort of their Priests and Bishops, their religion commanding obedience even to Princes of a different-religion; they themselves having been the most ancient subjects since England was Christian, who have served their King's most faithfully in peace and war, at home and abroad, their Bishops and Priests having from England's first conversion always governed the Church of England in its greatest splendour in all peace and concord in matters of religion, and having ever taught the lay people to be subject to higher powers: 
(d) Rom. c. 13. v. 1.  and especially to the King 
(o) 1. Petr. ca 2. v. 13.  quasi pr● cellenti) as excelling: Nay rather both his Royal majesty and the temporal state should (as in deed they may if they look into the matter with an indifferent eye) allow and approve of a catholic Bishop to govern in spiritual matters the Catholic subjects.  
8. 
The King and state have cause to desire a Cath. Bishop . Bishops have ever been esteemed by Kings, and Emperors as their spiritual fathers and wisest and sincerest counsellors, whose Priestly liberty they knew would not permit them to conceal from their kings the truth either for fear or favour; for as saint Ambrose 
(f) Ambr. lib. 5. ep. 29.  said to Theodosius: Neque est Imperiale libertatem dicendi negare, neque sacerdotale quod sentiat non dicere: Neither is it the part of an Emperor to deny any the freedom of speaking, nor is it the part of a Priest not to speaked what he thinketh. Gratian 
(g) Ex Ambr. in prologo librorum de fide ad Gratianum.  the Emperor before he waged battaylle against the Goths requested of saint Ambrose a Treatise of faith, trusting more to the shield of faith the breast plate of justice, 
Ephes. c. 6.  the helmet of Salvation and the word of the spirit, which is the word of God, then to his military arms and forces. And such confidence he put in him that he attributed his victories after God to his prayers; so he loved him that he could not be without his presence; 
(*) Amb. l. 5. epist. ep. 25.  And when by reason of his own soldiers he was delivered up to Maximus the Tyrant, the last words he spoke were Ambrose, Ambrose, as saint Ambrose 
(h) Ambr. orat. de obitu Valentiniani in fine.  himself testifieth in his funeral oration he made of Valentinian the younger. And although justina the Arrian Emperesle had persecuted saint Ambrose, yet both she and her young son Valentinian, put such confidence in his wisdom and fidelity, that in their greatest necessities they sent him in two Embassages, unto Maximus the Tyrant. How Theodosius the Emperor respected him, and followed his counsel, how our King Ina 
(*) Above in the seventh Chapter.  listened all ways to Bishop Aldelme his advice, how King Canutus was directed by Egelnothus Bishop of Canterbury, and how faithful this Bishop was to him and his heirs the sons of Emma his wife: How S. Hugh Bishop of Lincoln prevailed with King Richard we have seen above; and how many other Catholic Bishops have been employed by our kings in weightiest affairs and most important Embassages, our Chronicles do record. 
The Bishop will hold the Catholic subjects in obedience to the King.  And therefore neither our Noble Soweraigne nor his temporal state need to fear any Catholic Bishop that hath been heretofore or shalbe hereafter sent into England; for that they will not degenerate from the fidelity of their predecessors the Catholic Bishops of England, and that choice wilbe ever made of men, who for their leanring and wisdom shalbe able, and for their respect to their Prince willing to do his majesty service if he please to employ them. At lest they shall do him this service, that is, they shall keep his Catholic subjects in obedience and fidelity unto him.  
9 And truly now that the Catholic Subjects have a Bishop they shallbe bound by a double bond to be his majesty's most assured subjects, 
Catholics by having a Bishop, have a double bond to the King. The first.  as well impeace as in war. Their first bond is in respect of his Royal person, to whom, as to their true and natural Prince, their Religion bindeth them. For 〈◊〉 though Beza 
(i) Beza. ep. dedicator. before the new Testament an. 1564.  defendeth rebe●●●, against Princes of a different Religion, 
Hollanders in their edict printed at Francf. 1583.  which doctrine they in Holland have practised in rebelling and deposing their King of Spain; yet our conscience and Religion telleth us that we must obey our kings though they differ from us in Religion. For when saint Paul 
(k) Rom. c. 13. v. 1.  said: let every soul (that is man) be subject to higher powers, for there is no power but of God. And those (powers) that are of God, are ordained. Therefore he that resisteth the power resisteth the ordinance of God. And they that resist, purchase to themselves damnation: When I say saint Paul commanded this obedience of Christians to Princes, they were then Pagans', and so of a contrary Religion. And therefore Vasquez 
(l) Vasq. in his Paraphrase on this place.  in his Paraphrase maketh saint Paul speaked thus: Every man be he Ethnique or Christian, let him obey higher powers, and let him not refuse to obey Princes under pretext of religion. And when saint Paul said to Titus 
(m) Tit. c. 3. v. 1.  admonish them to be subject to Princes, Princes were then Ethniques; and when saint Peter 
(n) 1. Petr. ca 2. v. 13.  said, be subject therefore to every humane creature for God, whither it be to the King as excelling, or to rulers as sent by him to the revenge of malefactors &c. And again, fear God, honour the king; Kings and Princes were at that time Ethniques. 
The second bond . Their second bond now will be in respect of their Bishop, to whom, as to their spiritual Superior, they own obedience, according to that of saint Paul: 
(o) Hebr. c. 13. v. 17.  Obey your Prelates and be subject to them: for they watch as being to tender account for your souls. For now the Bishop commanding them to be faithful and obedient to their king (as by his office he is bound) they must and will obey him, and consequently now by a double bond they are bound to his majesty: 
Less fear of tumults by having a Bishop.  who therefore now hath less cause to fear any tumult or insurrection or conspiracy amongst the Catholics then ever he had: for that now if any Catholics would out of private disgustes or discontentment (as they are most contented, yea and comforted in his Majesty's government) attempt any thing not pleasing either to the Prince or state, the Bishop who is their spiritual father, whose counsel, direction or commandment good catholics use to respect and obey; would easily appease them and persuade them to their due obedience and bounden duty, and by his authority will ever keep them in awe. And so we see how in Ireland the Catholic Subjects by their Catholic Bishops and Archbishops are kept in obedience to the king and state in all civil and temporal matters.  
10. Having showed how the king and Temporal state have no cause to fear a Catholic Bishop in England, it remaineth that I show how the protestant Bishops of England (whom it may seem most to touch) have no cause to except against him. And this is as easily showed. For first the Catholic Bishop out of his respect to his Soweraigne, 
The first reason why the Bishops of England need not feat a Catholic Bishop.  and the love he beareth to the temporal state, which he and all catholics do and aught to tender, would not entermedle with the Bishops established by the king and parliament, but will be content, as he aught to permit them to enjoy that which the king hath given them; lest by entermedling he may offend the king irritate the state, and overthrow himself and the Clergy and all Catholics with him. 
The second reason for the same . Secondlie the Bishop of England who now is, hath only a general spiritual power and jurisdiction over the Clergy and say Catholics in spiritual matters, and hath no Title given him to any particular Bishopric in England, but only to Chalcedon, which is far enough distant from England; and so can by no right challenge to himself any particular Bishopric; no more than the Priests by their faculties which they have to preach and minister Sacraments to English Catholics in all parts of England, can therefore challenge to themselves any particular parish Church, or Churches. And therefore if the protestant Bishops of Ireland established there by the king's authority, fear not the Catholic Irish Bishops, though they have Titles to particular Bishoprics, because they know that the Catholic Bishops as they have not the power, so out of their respect to the king they have not the will to supplante them, or to trench upon them: much less cause have the Bishops of England to fear our catholic Bishop, who hath no Title to any particular Bishopric, but only a general spiritual jurisdiction of a Bishop, by whicth he can challenge no Bishopric, not not so much as the poorest parish.  
11. 
The regulers need not fear a Bishop . Nor need the Religious fear lest this Catholic Bishop encroach or trench upon their privileges. For although there hath been some controversy of late betwixt him and the Religious concerning approbation, which the council of Trent 
(p) Conc. Trid. sess. 23. cap. 19  commandeth the Religious to ask of the Ordinary before they presume to hear confessions of seculars, and which is the ordinary practice in other Catholic countries; (which yet the religious in England pretend not to oblige them by reason of their privileges, of which I will not presume to given my opinion the matter being referred to the highest court) Although, I say there be some difference betwixt them and the most Reverend Bishop concerning that point: Yet they need not fear their other privileges granted by the Sea Apostolic, for that the Bishop out of his respect to that sea and desire of peace with all men, will not meddle with them as he hath openly protested and declared his mind and Intention; nor is it like that he will ever offer to restrain these their prioiledges, which he knoweth to be lawfully granted unto them, and which their orders enjoy with the peaceable permissino of all Bishops, in all other countries.  
12. 
The the Catholics need not fear a Bishop . Lastlie as the lay Catholics of England cannot in conscience refuse to have a Bishop for fear of persecution, as I have proved at large the former Chapter, partly because the government of the Church is committed to Bishops, by Christ's Institution, who therefore have been governors of it in the greatest rage and fury of persecution; partly for that they are rather to hazard a temporal loss of lands and liberty, than the spiritual loss of a Bishop, so necessary especially in time of persecution, as in the same chapter I have at large deduced: So there is no probable reason why they should think that their persecution wilbe increased by having a Bishop, there being no other laws against a Bishop, then are already enacted and in force against Priests and Religious; and there being no reason why a Bishop should be more odious either to the King's Majesty or his temporal state then a Priest or Religious man, he being not to erect any public tribunal, as some have feared, that being a thing neither intended by him, as he hath protested, nor suitable to these times, as he himself confesseth; and he being only to intermeddle in the government of his clergy, and Laity in spiritual matters and in ministering the Sacrament of confirmation; which in no wise can prejudice the temporal state, it being only a spiritual function, nor can prove more odious to the king or state then the function of the Priests and Religious.  
13. Wherhfore if for real fears the Christians of the primitive Church refused not Bishops (as I have showed) but have hazarded euen their lives for them, and thought themselves worse than dead to live without them: If the Romans for their Popes, the Alexandrians and Antiochians for their patriarchs, if the Catholics of Africa for their Bishops, were contented to hazard liuings, life, and all; and never refused them for real and imminent dangers, as above 
(*) Above chap. 14. Beda. lib. 3. c. 7.  we have seen: If our king Cenwalch when he had sent awaie Agilbertus his Bishop and expulsed his Bishop Wini, thought himself destitute Divino praesidio, of the divine aid and succour, when he was destitute of a Bishop: If the people of Milan, when Valentinian 
(r) Ruffin. l. 2. cap. 15.  the younger, at the instigation of justina his mother, sent a troop of soldiers to break open the Church doors, to pull out saint Ambrose and to sand him into banishment, stuck so fast and faithfully to their Bishop, ut animas prius amittere quam Episcopum mallent: That they had rather lose their lives, than their Bishop: let not us for imaginary fears seek to deprive ourselves of so great a good as a Bishop, without whom we can be no Church, we cannot be perfect Christians, nor can have so easily, and infallibly, that special grace which gave force to the prime Christians to profess their faith with an undaunted courage, and to subsigne and seal this their profession with their dearest blood.  
14. 
The conclusion of the whole treatise . And thus much I thought good to say of the Hierarchy of the Church, and of the diverse goodly orders of which it is composed, so to defend the Church against her enemies who deny these orders, and so to encourage you who are members of this Church and parts of these orders, to suffer constantly as hitherto you have for justifying of this Church and every order of it; so to allure all orders to respect one another, every order in its kind deserving respect and honour; and lastlie so to persuade you all to live in peace and concord amongst yourselves and with your Bishop, as formerly you have done, and as it becometh members of one body, and orders of one Hierarchy: 
(s) Eph●s. c. 4. vers. 1. & 2.  To walk worthy of the vocation in which you are called, with all humility and mildness, with patience, supporting one another in Charity, careful to keep the unity of spirit, in the bond of peace: And 
(t) Coloss. c, 3. v. 12.13.14.15.  to put on as the elect of God, holy and beloved, the bowels of mercy, benignity, humility, modesty, patience, supporting one another, and pardoning one another, if any have a quarrel against any man, as also our Lord hath pardoned us, so you also. But above all these things, have charity which is the band of perfection: And let the peace of Christ exult in your hearts. Or as the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 importeth, let it triumph in you, and let it have the victory over all passions and respects, that so you may prefer the common peace before all private interests. And as in my Epistle I desired, so in the end of this book I desire you again to take this my Treatise which I have out of my love and respect to you all and my zeal to the common cause presumed to dedicated unto you, in as good parte and meaning, as I meant and intended it; who intended only to defend all orders of the church, but to offend noon, to praise all in their kind and degree, dispraise noon; and so to confirm your peace and concord, but in no wise (as God knoweth) to disturb it.   
FINIS.   

 

  

   

FAULTES ESCAPED IN THE PRINTING.  
Pag. 36. lin. 16. after those words of his time: Add: may be said of the Heretics of these times. pag. 72. lin. 14. after the word Designasse, Add, aliquas, sed assignasse omnes. Other faults of less moment the prudent reader will easily correct.