A treatise of the hierarchie and diuers orders of the Church against the anarchie of Caluin. Composed by Matthevv Kellison, Doctour of Diuinitie, &c.

THE FIRST CHAPTER . THAT THERE IS A HIErarchie of Angelles consisting of diuers orders , and consequentlie that the Church militant of men in earth , is also a Hierarchie , it being an Imitation of that .

IT is the opinion of that great Doctour and Prince of Diuines Saint Thomas of Aquin (a) (a) S. Tho 1. part . q. 50. art. 4. & alibi . that the Angelles are so different in nature and perfection that there are not twoe of one sorte and kind ( as there are of men and other creatures ) but that euerie one is distinguished in nature and office from euerie one , All Angells are of d●uers natures . euen from the highest to the lowest . Which his opinion is generallie receiued of all Thomists (b) (b) Caietanus & Nazarius ibidem . who for their number and learning beare noe litle swaye in the Schooles , and are no litle esteemed in the Church of God.

2. Angells are more i●●●umber then all corporall substaces . The same Doctour (c) (c) 〈◊〉 . 1. p. 9.50 . are . 3. b. 2. contra . gent. c. 92. F●●rar . ibidem . is also of opinion , that the Angels are farre more in Number then are all the Species or kindes of all the corporall creatures in the world , that is , more then the celestiall bodies , then the simple bodyes which we call the fowre elementes ; yea then all the mixte bodies composed of them , be they inanimate or animated , liuing or not liuing , as beasts , plantes , hearbes , metalles , and the like : which his opinion all his followers doe imbrace as constantlie as they doe the former . This is prooued by autro●i●e .

3. And this he prooueth out of S. Dionysius Areopagita S. Paules Scholler (d) (d) De coeloste Hierarch . cap. 14. whoe sayeth , that there are many armies of the blessed Angels which passe all our figures and numbers by which wee counte and calculate corporall thinges . Which opinion in diners places of Scripture is insinuated : as in sob (e) (e) Iob. 25 where Baldad Suhites sayeth . Nunquid est numerus militum eius ? Is there any number of his soldiours ? that is , of his Angels , as S. Gregorie (f) (f) Greg. lib. 17. moral . cap. 17. expoundeth . And in the Psalmes (g) (g) Ps. 67. where the Royall Prophet sayeth : The Charriot of God is ten thousand fold , thousands of them that reioce : our Lord in them . where S. Hierom (h) (h) Hiero. ib. in com . by these numbers vnderstandeth the numbers in the spirituall armie of the Angels . Daniel (i) (i) Daniel . c. 7. ver. 10 also sayeth thousands of thousands ministred to him and ten thousand hundred thousands assisted him . Which numbers signifie the almost innumerable numbers of Angelles who attend on the diuine Maiestie , as Dionysius (k) (k) S. Dionys & S. Grigorius . v●t suprà . and S. Gregorie doe auerre . Christe also by a greate certaine number , insinuated a farre greater number of Angelles , when he bad Peeter put vp his sword and sayed (l) (l) Matth. 26. vers 53 Anputa● quia non possum rogare Patrem meum &c. Thinkest thou that I cannot aske my father and he will giue me presen●lie more then twelue legions of Angelles ? which twelue legions amount to 72000. Angelles . Saint Paule (m) (m) Hebr. 12. ver. 22 also sayeth that wee are come to the companie of many thousands of Angelles . S. Iohn like wise in his Apocalypse (n) (n) Apa● . 〈◊〉 . 1● . harde the voice of thousands of thousands of Angelles . S. Bernardine of Sienna (o) (o) S. Bernardin . tor●●o. 4. ser. 49. sayeth that the Angelles exceed in number the starrs of the heauen , and the sandes of the Sea . But at least , according to the common opinion of diuines , they do eexceed omnes species rerum corporalium , all the kinds of corporall creatures .

4. This S. The same is prooued also by reason . Thomas (p) (p) S. Thomas 1. p. & 2. contra gentes ; vòi suprà . prooueth by this reason . The more perfect creatures , which are principall partes of this vniuerse , are then others , the more they exceed them in quantity : But the Angelles , whoe are such partes , exceed in perfection of nature all other God his creatures . Ergo they exceed them also in quantity : not in quantitie of extension ( for of that they are not capable , they being immateriall and spirituall substances ) Ergo in quantitie of discretion and number . The first and Maior proposition may be prooued by Induction . For as the water is perfecter than the earth and therefore is placed aboue it , so it is , or should be greater , were it not by the diuine prouidence coarcted and lessened , that soe the earth might be a fitte place of habitation for men and beastes ; and a more apte soile and garden plotte for plantes and hearbes : As the ayre , as it is perfecter in nature then the water , soe it is placed higher and is of greater quantitie : As the fier , as it is of a nobler nature then the ayre , so it is seated in a higher roome , and is also of greater extent : As the higher sphere of the heauens , as it is perfecter , so it is greater then the lower sphere , euen from the lowest to the highest ; Soe consequentlie the Angelles , as they are perfecter then all this corporall world composed of corruptible and Incorruptible bodies ; so they are greater then they all are , not in quantitie of extension ( for the reason alleaged ) but in quantitie 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 vnder them in degree of perfection .

5. A goodlie order a mong the Angells . Now if wee put these twoe Assertions together ; first that there are not twoe Angelles 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 Swanne , a Cedar tree from a Pinetree , a Rose from a Lillie , and gold from Syluer ; Secondlie that all these diuers Angelles are more in number then all corporall substances , corruptible and incorruptible , wee shall finde a goodlie order (*) (*) S. Thomas 1. p. q. 108. and a greate subordination of the lowest Angel to him next aboue him , and of him to the next aboue him , and so to the highest .

6. Order is the beautie of the world . Aristotele (q) (q) Aristot . 12. met . s. 52. sayeth that , order is the good and the beautie of the world : and therefore he whoe considereth the order and disposition of creatures , as how the fowre elementes are appointed euerie one to his naturall place and home ; how the fier , as most noble , hath the high est place vnder the heauens ; how the ayre and water take the middle roomes , as participating of twoe extremes , the ayre aggreeing with the fier in heate and lightnes , the water with the earth in couldnes and heauinesse ; and how the earth being of a lumpish nature , is worthilie thurst downe to the Center or lowest place : If he consider the order of the heauens one aboue another , and those moouing so orderlie , that they hinder not one another ; he cannot but fall in loue with the beautie of this corporall world , because order is the beautie of the world , and out of this beautie he cannot but gather how much greater is the beautie of God the Architect of this so well ordered peece of worke . It is a goodlie thing also to behold an armie rannged in battayle array , Order is the beautie of an Armie and a kingedome . a Kingdome or Societie well gouerned and disposed . But what a goodlie sight were it , if it could be seen by sight , to see that Angelicall world , that so well ordered spirituall kingdome that heauenlie Hierarchie , in which there is one principall Angell Monarch vnder God of all , and vnder him millions of Angelles different in nature , office and degree , and so one aboue another from the lowest to the highest .

7. The beautie of a garden , kingedome and Armie by reason of greate varietie . If you should enter into a garden where were aboundance of flowers , and yet not twoe of the same sorte , but all different in nature , smell , proprieties and colours , as but one rose , one lillie , one Gillieflower , one violette , one Mariegold , how would it recreate and rauish your sight ? If you should see a kingdome verie populous in which yet , as , there is but one king , so there should be but one Duke , one Earle , one Marquis , one Baron , one Baronnette , one Knight , one Esquire , one Gentleman , one Yeoman , and so in a most populous kingdome but one of one degree : how would you be taken with the view of such a kingdome ? If there were an armie consisting of a Million of Soldiours , and yet in it , as but one Generall , The Hierarchie of Angells is such a garden kingedome , armie . so but one Lieutenant , one Captaine , one Seargeant , one Corporall ; what order , and consequentlie what strenght , would there be in such an Armie ! The Hierarchie of the Angelles is such 〈◊〉 garden , such a kingdome , such an Armie . It is terribilis vt Castrorum a●es ordinata . (r) (r) Cont. c. 6. vers. 9. Terrible as the Armie of a Campe sette in array . In it you shall see nothing , but Chores castrorum . (s) (s) Cont. c. 7. vers. 1. The co●mpagnies of Campes .

8. A description of the Hierarchie of Angells . This populous societie of the Angelles is called a Hierarchie which is sacer principatus , A sacred principallitie , as the Greeke wordes 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 doe importe . This Hierarchie in respect of God the Souueraigne Prince maketh but one , (*) (*) Vid. ● . Thom. 1 p q. 108. art. 1. in corp . not onlie within it self , but also with men who all are subiects to one supreme Prince God : but if it be considered as it is a multitude , soe it is not only a distinct societie from men , but also in it selfe , by reason of the diuers sortes and diuers gouernement of the Angelles , it maketh three Hierarchies and nine orders , as wee shall see .

9. Three Hierarchies and nine orders of Angells . To a Hierarchie there is required one Prince and diuers orders vnder him , and to a distinct Hierarchie is appertaining a distinct Prince in his kind , and distinct orders and distinct manner of Gouernment . Wherefore because men are distinct subiects , from Angels and are other wise gouerned by God then Angells , they make a distinct Hierarchie from Angelles : And because , the Angelles themselues are not gouerned all together in the same manner ( for that the supreme Angelles receiue illuminations immediatlie from God , the middle Angelles from the supreme Angelles , the lowest Angelles from the middle ) therefore there are three Hierarchies ; (t) (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 euerie Hierarchie there are the supreme , middle , and low orders , in euerie Hierarchie there are three orders , and so in all nine .

10. Three Hierarchicall functions illumination , purgation , and perfection . In the first Hierarchie are the orders of Seraphins , Cherubins and Thrones : in the second are the orders of Dominations , Vertues and Powers : in the third are Principalities , Archangels and Angelles . Among these not only the Superiour Hierarchie gouerneth the inferiour , but also the superiour order the inferiour order , yea euerie Superiour Angell directeth and illuminateth his inferiour . This gouernment consisteth in three offices , to wit , in Illuminating , Vid. S. Dionys. de caelest . Hierarch . c. 6. part. 3. Purging , and Perfecting . For when the superiour Angell manifesteth some hidden veritie to his inferiour , hee illuminateth him according to that of saint Paule : (u) (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 euerie Hierarchie and order together with their names are declared by sundrie writers . To particularize more distinctlie the offices of euerie Hierarchie and order as saint Gregorie (w) (w) S. Gregor. hom 34. in Euang. de ●●dem re●g●t S. Th. 1. ● . q 108. a. 5. & 6.3 . con●●gent . c. 8 〈◊〉 2. 〈…〉 4. doth to whome I referre the Reader , and to tell what their names of Seraphins , Cherubins and the rest doe importe ( by which names their offices are discouered ) would require a longer discourse then one Chapter , or my intended breuitie would permitte : It being sufficient for my purpose , to haue shewed in generall , that among the Angelles there be Hierarchies and orders , that so I may also shewe that the Church militant on earth consisting of men , is established and gouerned according to the forme and order of the Church triumphant of Angelles in heauen , and that this Ecclesiasticale Hierarchie resembleth and representeth that , as its pattern or platforme .

12. One supreme prince amon●●the Angells . This Angelicall kingdome consisting of three Hierarchies and nine orders , is gouerned , by one Supreme Angell , who is soueraigne Prince vnder God of all those celestiall spirits . This Prince in the opinion of saint Thomas of Aquin (x) (x) S. Tho. 1. 〈◊〉 . 63. art. 7. in corp . yea and of diuers fathers and Diuines as of Tertulli●n (y) (y) Tertul . lib. 2. con● . Marc. , saint Gregorie , (z) (z) S. Gregor. lib 4. mor. c. 13. aliàs 12. & lib. 9 c. 2. saint Chrysostome (*) (*) S. Chry sost . hom. de Adam , & Eua. The reason why the highest Angell is most like to haue first sinned . and others , was Lucifer ; who as they thinke was supreme Angell of all ; who yet by his exorbitat pride tooke such a fall as from heauen he tumbled to the lowe and deepe pitte of hell . And saint Thomas (a) (a) S. Tho. 1. p. q. 63. ar. 7. vbi supra . giueth the reason why wee should thinke that the highest Angell , rather then any other was the first that fell by sinne , because , sayeth hee , although in respect of the pronesse and proclinitie to sinne , it might be thought that the lowest Angell sinned first , yet in respecte of the motiue of sinne , which was the Angells proper excellencie which puffed him vp , it seemeth rather that the highest Angell was the first that sinned , for that he had the highest perfection , and so the greatest motiue to pride , which all wayes waiteth on perfection , and therefore sooner creepeth into College and Religious houses then into rurall cottages , who haue litle to be proud of . To which I adde , that the highest Angell was more potent t● draw others into his faction , then a lower .

13. Wherfore saint Gregorie (b) (b) S. Gregorius lib. 32. c. 24. applieth those wordes which Iob it his fortieth chap. speaketh of Behemoth the greate Fishe : He is the beginning of the wayes of God , Lucifer his eminencie , beautie and perfection aboue other Angells prooued by diuers figures . Vnto Lucifer , who , he sayeth , is the beginning of the wayes of God , that is , of God his actions , by which , as di●ines saye , hee doth exire ad extra , goe forth of him selfe , 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 then the other Angelles . And in the same Chapter , to shew the eminencie of Lucifer aboue all the other Angelles , he accommodateth those words of Ezechiel (c) (c) Ezcechiel . c. 31. Cedri non fuerunt altiores illo in paradiso Dei &c. which are literallie meant of Assur , vnto Lucifer : The Cedars were not Higher then hee in the Paradise of God , the firre trees matched not his toppe and the Plane trees were not equall to his boughes . No tree of the Paradise of God was likened to him and to his beautie . For who can be vnderstood in Cedars , firretrees and planetrees , but those armies of Celestiall vertues of high tallenesse , planted in the Greene of eternall ioye , which though they were created high ( in perfection ) yet they were not preferred nor equalized to this high Angell . This tree , Angell , ( sayeth saint Gregorie ) had as many thick boughes , as he had vnder him legions of the supernall Spirits . And then he concludeth : Who therefore sinning was condemned without remission , because he was created greate without comparison . To shew this his greatenes he yet alleageth another place out of Ezechiel , (d) (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 applyed to Lucifer : Thou art the signet of similitude full of wisdome and perfect of beautie . And continuing (e) (e) Grego . lib. 33 cap. 25. the same prayse of Lucifer , he compareth him to Behemoth , adorned with nine precious stones Sardius , Topazius , the Iaspar , Chrysolytus , onix , Berillus , the Saphire , the Carbuncle , and the Emerald : Saying : Nouem dixit genera lapidum , quia nimirum nouem sunt ordines Angelorum ; He sayed nine kind of stones because there are nine orders of Angelles ; With which Lucifer is described to be cladd and couered , because he is clearer and brighter by them whilest he is compared vnto them . Tatianus in orat . contra gent. This is also the opinion of ( g ) Tatianus Scholler to Iustinus Martyr , who sayeth that , Angelus ille primogenitus , in daemonem mutatus est . That first begotten Angell ( that first Angell in dignitie ) was turned into a Deuill .

14. Lucifer's pride : which was his falle . But this goodlie creature by an ouerweening conceite of him selfe , exalted him selfe aboue him selfe , and sayed in his harte , as the King of Babylon sayed : (h) (h) Isa. ca. 14. vers. 13. I will ascend into heauen , aboue the starres of God will I exalte my throne , I will ascend aboue the height of the Cloudes , I will be like to the highest . But o proud harte how high aspirest thou ? and yet how lowe also doest thou fall ? Quomodo cecidisti de coelo Lucifer , qni mane oriebaris (i) (i) Isai ca. 14. vers. 12 Lucifer his creation sinne and falle dispatched in three instants . ? How art thow fallen from heauen , Lucifer , which did'st rise in the morning ? Pride was thy falle , and of the fayrest Angell hath made thee the fowlest fiende . He rose like a glorious sunne in the morning and first instant (k) (k) S. Tho. 1. p. q. 63. art. 6. & alij ibid. of his creation glittering more then the sunne in his naturall and supernaturall ornamentes aboue all the Angelles in heauen : But in the second instant he would rise so high that he would haue been as high as God him selfe , and therefore in the third instant his glorie was Ecclipsed , and he cast out of heauen as lowe as hell it selfe .

15. But how then ? After Lucifer his fall , Michael succeeded in the primacie ouer all the Angelles . hath this celestiall common wealth beene a kingdome without a king , and a bodie without a head ? no no ; God their creatour by his irreuocable sentence condemned and cast Lucifer head long to hell , but he constituted Michael a Seraphin , the next vnto Lucifer in all perfection , Monarch of that celestiall monarchie , and Prince of all that Spirituall kingdome . Whereby the way wee may obserue , that if God , although he was supreme Prince of the Angells and all creatures , yet would vse second causes , and giue the Angells a Prince of their owne kinde to rule them vnder him selfe : much more should Christe , though he be still supreme Pastour of the Church militant , giue vs Peeter and his successors for our Chiefe visible Pastours , wee especiallie being a visible church and so standing in need of a visible chiefe Pastour .

16. Michael is prince ou●r all the Angelles in the opinion of manie . Some of the fathers and Diuines are of opinion that Michael is only an Archangel of the last Hierarchie , and so not Prince of all the Angelles ; but others do thinke that Michael was the next in perfection to Lucifer , and so was worthilie constituted Prince of them all , as well for that he was aboue them in naturall perfection , as for that he with his spirituall troupes resisted Lucifer in defence of God his creatour , saying as his name importeth : Qui● sicut Deus ? who like to God ? and fought the first battayle that euer was fought , and gotte the first victorie . This saint Iohn (l) (l) Apoc. c. 12. vers. 7. & 9. insinuateth in his Apocalypse when he sayeth Michael and his Angelles , did make warn with the Dragon : For in the same place he opposeth vnto him , the Deuill and his Angelles ; But by the Deuill and his Angelles , wee vnderstand Lucifer the Prince of the Deuills , Ergo , by Michael and his Angelles , wee vnderstand the Prince of the good Angelles . This also Dan●el (m) (m) Daniel c. 1. vers. 12 seemeth to confirme , when he sayeth : In tempore autem illo consurget Michael Princeps magnus qui stat pro filijs populi tui . In that tyme shall arise Michael the great Prince , who standeth for the sonnes of thy people . And againe (n) (n) Daniel . cap. 10. vers. 13. : Et ecce Michael vnus de principibus primis venit in adiutorium meum : Behold Michael one of the first Princes came to helpe me : In which wordes a moderne writer sayeth there is an Hebraisme , by which vnus signifieth primus the first , as when it is sayed . (o) (o) Genes. c. 1. vers. 5. Et factum est vespere & mane dies vnus , that is primus : euening and morning that made one day , that is , the first daye : and so sayeth he Michael is called , vnus de Principibus primis , that is , the first of the first Princes . But how soeuer ( for I wil not stand on this interpretation ) S. Laurentius Iustinianes (p) (p) Laur. Iustinian . serm. de S. Mich. sayeth , sanctis spiritibus praelatus est Michael , sicut Lucifer mal●s . Sainct Michael is constituted ouer the holy Spirites as Lucifer is ouer the euill spirits . S. Basil (q) (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 dignitie and honours art preferred before all the supernall Spirits , to thee , I saye , I supplicate . Pantaleon (r) (r) Pantal. Homil. de S. Mich. apud Lippoman . the Deacon : Primum locum obtinet inter millia mille & decies millia myriades 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 starre of the brightest order , hath the first place among a thousand thousandes and tenne thousand millions of Angelles , and neerest and without any astonishment doth sing that thrice holie and admirable hymne . And although he be commonly called Michael the Archangell , The reason wherefore S. Michael is called an Archang . yet that may be , because he was sent to do the office of an Archangell , as Gabriel was , who yet according to some fathers and Diuines was of the supreme order of Seraphins : or else he is called Archangell , not because he is one of the last Hierarchie , but because he is chiefe of all the Angelles . To bee brefe , the Church in her office ( s ) seemeth to acknowledge S. Michael to be the Prince of all the Angelles , S. Michael heretofore protectour of the synagogue , now of the Church . in that by her he is stiled , Praepositus Paradisi , primas caelestis , praepositus animabus suscipiendis . Which Church also acknowledgeth Michael , as to haue been chiefe protectour of the Iewes vntill God forsooke them , so now to be her Principall protectour after God and his blessed Mother , and therefore in her Litanies shee placeth him next vnto her .

17. The Hierarchie of Angelles is a patterne of the Church militant . This nuch I thought good to saye of the Hierarchie of the Angelles , that soe I might laye a ground and firme foundation for the Hierarchie of the Church militant on earth , which our blessed Sauiour founded and established according to the forme of that triumphant Church of the Angelles . For seeing that ( as the Apostle (t) (t) Hebr. 'c. 12. vers 18. & 22. auerreth ) wee are not come to a palpable mount ( of Sina ) and an accessible fire and whirlewinde : at which the Iewes trembled ; but we are come ( in hope ) to mount Sion and the Cittie of the liuing God , heauenlie Hierusalem , and the assemblie of many thousands of Angelles : It was convenient that the Church militant , should be ordered and gouerned according to the Church triumphant of Angelles . And indeed S. Iohn (u) (u) Apoc. c. 21. vers. 1. in his Apocalypse sawe the holie Cittie , the new Hierusalem descending from heauen , that is , the Church militant , ( as some vnderstand this place ) which is sayed to descend from heauen because it is gouerned after the forme and manner of the Hierarchie of Angelles ; according to which interpretation S. Thomas of Aquin (w) (w) S. Tho. lib. 4. contra gent. c. 76. nu. 4. Ferrar. ibidem . sayeth : Ecclesia militans ex triumphante Ecclesia per similitudinem deriuatur ; vnde & Ioannes in Apocalypsi , vidit Hierusalem descendentem de caelo , & Moysi dictum est , quod faceret omnia secundum exemplar in monte monstratum : The Church militant is deriued by similitude from the Triumphant Church : Wherevpon saint Iohn in his Apocalypse sawe Hierusalem descending from heauen : and to Moyses it was sayed , (x) (x) Exod. c. 25. vers. 40. that he should make all according to the example which was shewed him in the mount . And saint Gregorie (y) (y) S. Gregor. lib 4. Indict . 13. ep. 52. cap. 96. hauing sayed that the Angelles are not equall , but are distinguished into diuers orders , prooueth also , that to keepe vs in peace , order and obedience , there should be diuers orders and prelacies in the Church . And Saint Ignatius (z) (z) S. Ignat . in ep . ad Trail . Patriarche of Antioche and the third of that Sea after S. Peeter , compareth the Hierarchie of the Church militant to the triumphant Church of Angelles saying : Quid enim est Episcopus nisi qui principatum omnium & potestatem super omnes obtinet , vt 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 vt Sanctus Stephanus B. Iacobo , & 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 principalitie and power ouer all , as much as a man can haue ? who is according to his forces an Imitator of Christe God. And what is the Presbyterie , but an holie Colledge , counsailors and confessours of the Bishop ? What also are Deacons , but Imitatours of the Angellicall vertues , and ministring a pure and immaculate ministerie , as saint Stephen did to blessed Iames , and Timothie and Linus to Paule , and Anacletus and Clement to Peeter . Hee therefore that shallbe disobedient to these men , he shallbe an Atheist and alltogether impious , and one that disprooueth Christe , and diminisheth his ordinance . And saint Bernard (*) (*) S. Bernard . lib. 3. de consider . ad Eugenium . speaking of the order and Hierarchie of the Church , which he sayeth is perturbed , when Abbots are subtracted from the Bishops Iurisdiction , Bishops from the Archbishops , and Archbishops from the Patriarches or Primates , speak's to Eugenius in these words . Nec vilem reputes formam hanc , quia in terra est , exemplar habet è coelo . Nor would I haue thee repute this forme ( of the Church consisting of Bishops , Archbishops and Patriarches ) as vile , because it is in earth ; it hath itts patterne from heauen ; for neither can the sonne , ( who planted this Church in earth ) doe any thing , but that which he hath seene his father doe , especiallie seeing to him in Moyses it was sayed : see thou doest all thinges according to the patterne that was shewed thee in the Mount. He had seene that ( Patterne ) who sayed : I sawe the Holie Cittie Hierusalem , new descending from heauen , prepared of God. For I thinke it spoaken by reason of the similitude . For as there the Seraphins and Cherubins and all the rest of the Angelles and Archangelles are ordained vnder one Heade , God : So here also in earth vnder one Chiefe Bishop , Primates , or Patriarches , Archbishops , Bishops , Priestes , or Abbots and the rest in this manner .

18. But as I sayed , The conclusion of this chapter , with the contents of the others ensuing . it shall suffice to haue prooued that in the Triumphant Churh of the Angelles there are Hierarchies and orders , that so it may the more easilie be prooued , that there is a Hierarchie of diuers orders in the Church militant in earth ; this being a Copie taken out of that . And because to the making vp of a Hierarchie there is required , besides one supreme Prince , diuers orders and degrees , I shall shewe in the ensuing Chapters , first in generall that there are distinct orders in the Church : Secondlie I shall prooue that there is one supreme Pastour and visible heade in the Church answerable to the spirituall Chiefe Prince of the Angelles : Thirdly I shall demonstrate that vnder this supreme visible heade there are diuers orders of Patriarches , Primates , Archishops , Bishops , Priestes , Deacons and other ministers , which doe correspond to the diuers orders of Angelles .

THE II. CHAPTER . That in generall there are diuers orders in the Church vnder one heade or soueraigne .

1. Noe prop●r priesthoo●e , accordinge to Luther and Caluin . LVther the Patriarch of the new Church , and father of the new ghospell , that he might preach what pleased him , and yet not be controlled by Pope , Bishop , Pastors or any Ecclesiasticall Prelate , denieth all proper and speciall Priesthood ; yea the Sacrament of Order , and consequentlie all order and superioritie in the Church . But least I might be thought to belie him ( as he hath done manie , euen of the auncient fathers , and the sacred penmen of holie Scripture ) I shall quote the places and cause him also to speake in his owne wordes . In an Epistle (a) (a) Luth. ep. ad senat . Pragensem . to the Senate of Prague thus he pronunceth , ex Tripode : Sacerdos in nouo 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 Baptisme , and all are Priestes a like . Yet Luther will graunt that all Christians are not to exercise the office , but they who are chosen by the multitude or Magistrat . And in another booke (b) (b) Lib. de Capt. Bab. cap. de ordine . he denyeth order to be a Sacrament . Sacramentum ordinis ( sayth he ) Ecclesia Christi ignorat , inuentúmque est ab Ecclesia Papae . The Sacrament of Order the Church of Christe knowet not , and it is inuented by the Church of the Pope . And again : (c) (c) Aduersus artic. Louan . 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 gouernment of the Church Caluin (d) (d) Cal. l. 3. inst. c. 4. nu. 4. seemeth to iumpe with him in the same opinion : Omnia sacerdotia ( sayeth he ) ad Christum translata sunt , in eo completa & finita . A● eum igitur vnum ius omne & honor sacerdotalis translatus est . All Prïesthood are transferred to Christe , in him they an finished and ended , to him alone therefo●● all Priestes right and honour is translated

2. Luther and Caluin by takinge awaie Priesthood , take awaie . Order also . Out of Luthers opinion it followeth , that in the Church there is no order , but all are Priestes alike ; and seeing that all are not true priestes , there are no true priestes , nor orders in the Church . The same absurditie followeth also out of Caluins wordes : for if in the new lawe there is no priest but Christe , no Priest hood but in Christ , then there are no bishops , nor priestes , nor other ministers distinct from the laitie by the diuine ordinaunce , and consequentlie all are equall , and so no order in the Church ( order importinge inequalitie of degrees ) but all confusion , for that a multitude without order is no well ordered but a confused multitude : and consequentlie there must be by these mennes opinion no monarchie , nor Hierarchie in the Church . Conformablie to these principles of Luther and Caluin , The confused Church of Luther and Caluin . the Reformers in France , Holland and other countries where Caluin raigneth , make ministers of laye men , and will not call them priestes or Bishops : and although in England there be Bishops and Pastors in name ; yet in deed and veritie they are not , for that they haue no Sacrament of order by their owne confession , and they haue neither lawfull vocation nor true ordination , as hath been often obiected to them and was neuer yet well answered . So that what Tertullian (e) (e) Tertullian . lib. pr●sc . c. 41. once sayed of the heretikes of his tyme : Ordinationes eor●m temerariae , leues , inconstantes nunc neophytos conlocant , nunc saeculo obsorictos , nunc Apostatas nostros , vt glori● eos obligent , quos veritate non possunt : nusquam melius proficitur quàm in castri● rebellium , vbi ipsum esse illie , promeren 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 rashe , light , inconstant , how they place Neophites ( in Ecclesiastical offices ) now those that are tyed to the world , now Apostatas from vs , that they may binde them to them by glorie , whom they cannot by veritie . No where is promotion gotten better , then in the tentes of the enemie , where onlie to be , is to deserue . Therefore one to daye is Bishop , to morrowe another , to day a Deacon , to morrowe a Reader , to day a Priese , to morrowe a laye man : for euen to laye men they enioine Priestlie offices . But in this Chapter I shall prooue plainlie , but yet in generall onlie , that there are distinct orders and degrees in the Church , and so a Hierarchie .

3. For first in the Synagogue which was a figure of the Church , the Tribe of Leui was deputed by God to furnish it with Gouernours and Rulers of diuers degrees , Diuers orders prooued in the Church by diuers degrees in the Synagogue . out of which Tribe their high Prieste and other inferiour Priestes and Leuites were chosen ; (f) (f) Nune. c. 3. & 4. who for their greater grace and honour were consecrated (g) (g) Exod. c. 28. & 29. with certaine ceremonies . And the high Priest ( whom Anacletus (h) (h) Anaclet pap . ep. 2. Pope calleth Episcopus Bishop ) had certaine offices and functions common to him and othe● Priestes , The high priest's Office. but some proper (i) (i) Deuteron . c. 7. vers. 12. Hebr. c. 9. vers. 7. to him selfe onlie . For first he onlie entred once a yeare into the Sanctuarie so expiation of the people sinnes and Immundicities contracted all th● yeare . A degree of Inferiour priestes . Secondlie he consecrated th● priestes and Leuites . Thirdly 〈◊〉 was supreme visible Iudge who pronounced sentence in controuersie of the lawe and ceremonies , from which there was no appeale . Last lie he being inuested in the Ephod and Rationale , demaunded resolutions from God in doubtfull matters . Besides this one high Priest , there were manie other Priestes , and those of no lowe degree nor reputation , who did minister by turnes in the Temple , as Scripture (k) (k) Lue. c. 1. vers. 8. witnesseth , and Iosephus (l) (l) Ioseph . lib. 5. antiquit. c. 11. recordeth : and both the high Priest and the inferiour Priestes descended from Aaron , and his two sonnes Eleazar and Ithamar , his other two sonnes Nadad and Abiu being consumed by fier (m) (m) Leuitic . c. 10. vers. 1. Num. c. 3. for vsing profane fier in sacrifices , whereas they should haue taken holie fier from the Altar . Besides these Priestes there were Leuites , which were also of the Tribe of Leui , but not of the familie of Aaron who though they were not Priestes yet they had offices , A degree of Leuites . first about the Tabernacle , and after in the Temple , and were in great estimation and in great number , being deuided into the families (n) (n) Num. 3. & 1. paral . c. 26 of the Catharites , Gersonites and Merarites . The priestes were in so great a number , that Iosephus (o) (o) Ioseph . lib. 2. cont. App. sayeth there were fowre Tribes of priestes of which Tribes euerie one contained aboue 5000. who in their daies appointed ministred in the Temple . These distinct orders of Priestes and Leuites were to the Synagogue such an honour and gaue such a lustre vnto it , that ( as Iosephus (p) (p) Ioseph . lib. 11. Antiq. c. vltimo . writeth ) when Alexander the Great came with a full purpose to besiege Hierusalem , and the High priest Iaddus , admonished by God in his sleepe accompanied with all his Priestes and Leuites , went out of the Cittie to meete him , and to receiue him : The high Priest adorned with his Stole of hyacinthe about his necke and his tyara on his heade and his lamina aurea plate of gold , in which the name of God was engrauen , the other Priestes and Leuites in great troupes , all cladd in their goodly robes ; this maiestie strucke such a reuerence into Alexander , who yet made the world to quake , that he desisted from his intention of besieging and sackinge the Cittie and was so farre from sackinge it ; that contrarie wise adoringe the high Priest , and the name of God engrauen in the plate of gold aboue mentioned , and reuerencing all that Priestlie Hierarchie he entred peaceablie into Hierusalem with them , and there offered sacrifice , and was glad to see Daniels (q) (q) Danie . c. 8. vers. 21. prophecie , which fortold that a Grecian which he interpreted to be him selfe , should subiugate the Empire of the Persians .

4. If there were such a goodly order of dignities in the Hierarchie of the Synagogue , much more eminent orders ought there to be in the Church of Christ , by how much the bodie exceedeth the shadow ; veritie the figure ; and this priesthood , that . And therefore saint Hierome (r) (r) S. Hi●ron . ep . ad Euagrium . sayeth : Quod Aaron & filij eius atque Leuitae in templo fuerunt , h●● sibi Episcopi & presbyteri & Diaconi vendicent in Ecclesia . What Aaron and his sonnes and the Leuites were in the Temple , that may the Bishops and Priestes and Deacons challenge to themselues in the Church .

5. The second proote of the Hierarc●ie of the Church . Secondlie this distinction of orders and degrees may be prooued by the things to which the Church in holie Scripture is compared . It is compared to a man's bodie , which hath a head and eyes and manye members , which also haue diuers functions : (s) (s) 1. Cor. 12. vers. 17. & 19. And , sayeth S. Paule , if the whole body were the eye , where is the hearing ? If the whole bodie were the hearing , where is the smelling ? And if all were one member , where were the bodie ? The Church compared to a man's body . where saint Paule compareth the Church to a man's bodie in which are diuers members , as the heade , eyes , and the rest which haue diuers 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) (t) 1. Cor. 12. vers. 28. And some verilie God hath sett in the Church , first Apostles ; Secondlie Prophets ; thirdly Doctors &c. And then he demandeth : Are all Apostles ? are all Prophets ? are all Doctors ? confronting as it were Luther and Caluin , who say that there are noe Priestes , or that all are Priestes alike , whence it followeth , that all are heades , all eyes , all Apostles , all Doctors , and so no distinction of members or orders .

6. The Church compared to a cittie , an armie , a familie , a kingdome a ship . The Church is also compared to a Citie , (u) (u) Matt. c. 5. vers. 15. in which is a Mayor , Aldermen and other officers to gouerne , and inferiour Citisens to be gouerned : It is compared to an Armie (w) (w) Cant. c. 6. vers. 3. in which is a Generall , Captaines , Lieutenants , Seargeants , Corporalls and common souldiars : It is compared to a familie (x) (x) Matt. c. 24. vers. 25. in which is the Pater familias the good-man of the house , his wife , his Children and seruants : It is compared to a Kingdome (y) (y) Matth. c. 13. vers. 24. Luc. cap. 1. vers. 33. Dan. c. 2. vers. 44. in which besides the kinge , are Dukes , Countes , Marquises , Vicountes , Barons , Knightes and diuers officers and Magistrates , who differing in dignitie office and degree one from an other and from the communaltie , do adde vnto the common wealth no lesse lustre then strength , by which it may preuent Ciuill warres at home , and resist forraine invasions from abroad : saint Anaclete (z) (z) Anacl . ep. 1. and saint Clement (*) (*) Clemens ep. 4. ad Iac. compare the Church to a Ship , which saileth in the sea of this world , tossed with the windes of persecutions and tentations , whose shipwright is God , whose gouernour is Christ , and vnder him his Vicaire ; he that ruleth the decke or forepart of the ship is the Bishop , whose shipman or mariner is the Priest , whose dispensers are Deacons , whose souldiars are the rest of Christians .

7. And shall wee thinke that the Kingdome of Christ his Church , ( which in holie Scripture is often tymes (a) (a) Mat. c. 13. vers. 2● . 31.44.45.46 . stiled the kingdome of heauen , and which was founded by him , who to estabish a well ordered kingedome , wanted no power being the powerfull arme of his father ; nor wisedome being the treasurie of Gods wisedome it self ) wanteth these degrees and orders ? No no it wanteth not this lustre , and strength which diuers degrees and dignities giue vnto a kingdome , it especiallie being not whatsoeuer kingdome , but a kingdome , of no lesse extent then the world is , which beareth rule from sea to sea , (b) (b) Psal. 2. & 71. and which is , the Hille of God that filleth the whole earth (c) (c) Dan. c. 2. vers. ● 35. which is of such durance and continuation , that where as those mightie Empires of the Chaldeans , Persians , Grecians and Romanes haue had an end this kingdome shall continue for euer according to that of Daniel : (d) (d) Danae . 2. vers. 44. But in the dayes of those Kingdomes ( aforenamed ) the God of heauen shall rayse vp a Kingdome , that shall not be dissipated for euer , and his Kingdome shall not be deliuered vp to an other people , and it shall breake in peeces , and shall consume all those ( Kingdomes aboue mentioned ) and it selfe shall stand for ●uer : which the Angell confirmeth 〈◊〉 saint Luke (e) (e) Luc. 〈◊〉 1. vers. 33. saying : Et regni eius ●on erit finis : And of his Kingdome there shalbe be no end .

8. Out of this I argue thus : A Kingdome is a multitude ordered and disposed by diuers dignities and degrees vnder one soueraigne Prince , as is alreadie shewed : But the Church is a Kingdome and the perfectest Kingdome that euer was , as is prooued , Ergo the Church is not a congregation or multitude in which all are equall ( as Luther and Caluin (f) (f) Luther . & Caluin . vbi suprà . seeme to saye ) but an ordered common wealth , in which are diuers orders and degrees of Christians , whereof some gouerne , some are gouerned ; and amongest those that gouerne , one is subordinate to another , as in a Kingdome , and all are subiect to one soueraigne Prince , who commaundeth all . For this cause Christes garment which is his Church , is Polymita (g) (g) Gen. c. 37. vers. 3. of diuers colours , by reason of the diuers orders , but it is also Inconsutilis (h) (h) Ioan. c. 19. vers. 23. by reason of her one supreme visible Pastour , one gouernement , one faith , one Hierarchie ▪ For the same cause the Church 〈◊〉 compared (i) (i) Psal. 44. vers. 10. to a Queene in vestit● deaurato circundata varietate : in gold● rayment compassed with varietie : In golden rayment ; because by persecution shee and her fayth hath been trye● and purified , as gold in the fie● compassed with varietie , by reason of he diuers states , orders and degrees .

8. Hauing prooued in genera● that in the Church there are diuer orders vnder one supreme Prin● and Pastour ; The conclusion of this chapter with the contents of the ensuinge . it remaineth that prooue in particular , first that in the Church there is one supreme visible P● stour ; then that there are diuers orders and degrees vnder this visible Pastour , ●s there are diuers states vnder one King , for that , as wee haue seene in the first Chapter , This is necessarie to a Hierarchie .

THE III. CHAPTER . That there is one visible Monarch and chiefe Pastour of the Church , to wit , S. Peter .

1. Nature pleadeth for a Monarchie which is in a man his bodie in his soule , in the world . NAture and naturall reason seeme to pleade for a Monarchie in which one soueraigne swayeth all , againste Arislocratie , in which diuers Potentats , and Democratie , in which the people hy their magistrates doe commaunde . For nature telleth vs , that in man's bodie there is a kinde of Monarchie , in which the head is Monarch that ruleth the rest of the members : and that in man's soule aso is a Monarchie of which the understanding is prince , who ruleth all the inferiour powers , and appeaseth vnrulie and mutinous passions when they rebell against reason . Nature sheweth this world to be gouerned by Monarchie and to haue one God , not manie for its Monarch , who ruleth all the creatures and partes thereof . which saint Athanasius (a) (a) Ath●n . orat . contra Idolat . prooueth by the vniforme gouernment , consente , order , and vnion of all the partes of the world : Whereas if there were manie Gods and gouernours there could not be this harmonie , nor this order , but rather confusion .

2. Monarchie among t●e Angelles , the heauens , and planetis . We haue seene in the former chapter how the Angelicall world is a Hierarchie ruled and gouerned by one supreme Angell , who as hee is more perfect in nature then all the rest ; so he is by nature Prince and Monarch of all the rest . Wee see that among these celestiall spheres and incorruptible bodies , there is one Monarch , one Primum mobile , who makes all the inferiour globes to follow his motion . One sunne ( the eye of the world ) domineereth among the Planetts , who sitting in the middest of them illuminateth them all and directeth them .

3. A mona●chie at first among men and other creatures deuoide of reason . All creatures seeme to affecte a Monarchie : for that men at first liued in families vnder one good-man of the house ; afterwardes these families ioyned in one cittie vnder one Mayor , and diuers citties vnder one king . Euen creatures deuoyde of reason ayme at this gouernment . Rex vnus est apibus ( saieth S. Cyprian ) (b) (b) Cypr. de Idolorum vanitate . & dux vnus in gregibus ; in armentis rector vnus : multo magis mundi v●u●est rector : Bees haue one king , in flockes there is one leader , in heardes of beastes one heard's man . The like hath saint Hierome : (c) (c) Hieron . ep . ad Ru●●●cum . Etiam a●imalia ( sayeth he ) & ferarum greges ductores sequ●ntur suos . In apibus principes sunt . Crues vnum sequuntur ordine litterato . Euen brute beastes and flockes of wildebeastes do follow theire leaders . Amongst bees there are princes ; Cranes follow one Crane in forme of a letter . Thus nature pleadeth for a Monarchie ; naturall reason also challengeth the same .

4. Naturall reason standeth for a Monarchie . The first reason . For first that is the best gouernment which best maintaineth peace , vnitie and concorde amongst the subiectes : but one gouernour better maintaineth vnitie then manie . Ergo Monarchie in which one supreme Monarch beareth rule , is the best gouernment . The Maior or first proposition : That is the best gouernment which best maintaineth vnitie , is euidente : because vnitie among the subiects is the ende which gouernment should intende ; and the thing which conserueth not onelie societies but also all other thinges . For there is no Ens which is not Vnum ; and there is nothinge that looseth vnitie , but it falleth to nullitie , and consequentlie by ceasinge to be One thinge , it prooueth Nothinge . Hence it is , as Boetius (d) (d) Boetius lib. 3. de consola . pros. 11. and saint Thomas of Aquine (e) (e) S. Tho. 1. p q. 103. art. 3. obserue , that all thinges resist as much as they can disvnion , they being conserued by vnitie or vnion . Wherefore we see how all liuing creatures abhorre death because it is a separation or disvnion which bringeth destruction . All thinges r●sist disvnion . These Doctours saye further that this diuisibilitie procedeth in creatures from a defect of nature in them , and therefore perfecte creatures , The reason why an Angell and man's soule are incorruptible . as Angelles and a man's soule ( which though as a parte is imperfect , yet as immateriall is the perfectest creature nexte vnto an Angell ) as they are perfecter then other creatures , so they are not subiecte to diuision , or disvnion ; and so are incorruptible : because all corruption is diuision or separation of the soule from the bodye or the matter from the forme , or of one parte from another . All corruption proceedeth from diuision . Wherefore being that vnitie and Concorde is that which conserueth Societies ; yea all thinges ; and discorde that which dissolueth and ruineth them ; that gouernment must be best which best conserueth societies , and that best conserueth societies which best conserueth vnitie and concorde in them . The Minor or second proposition , to wit , that one gouernour better maintaineth vnitie among the subiects then manie , is as easilie prooued : because this peace and concorde importeth an vnion not onelie betwixt the subiectes among them selues , but also with their prince or chiefe gouernour ( for if they be diuided among themselues it is dissension ; if from their head , rebellion ) which peace and concorde one man better maintaineth then manie . Because when manie gouerne , they cannot make peace among their subiectes vnlesse they first agree among themselues . For if one commande one thing , and another the contrarie or another thing ; some will obey one , some another ; and so diuision wil be caused , no peace or vnion . But one gouernour can more easilie agree with himselfe , then manie can with one another : Ergo a Monarche or one gouernour , is apter to maintaine vnitie among the subiectes then manie ; and consequentlie Monarchie in which one gouerneth is the best gouernment .

5. The seconde reason why Monarchie is the best gouernment . Secondlie that Head or superiour of a communitie is most apt to make peace among his subiectes which hath most vnitie in himselfe ; because the vnitie of the subiectes procedeth from him as the effecte from the cause : But in one cheife gouernour there is greater vnitie , then in manie gouernours ; because in one is vnitie , in manie can be onelie vnion : Maior autem est vnitas quàm vnio : Greater in vnitie then vnion : Ergo one is more apt to conserue peace and vnion among the subiectes , The third reason why Monarchie is the best gouernment . then manie .

6. Thirdlie when the subiectes are to obey manie gouernours , there are two difficulties : one in them that obey ; and this is also in Monarchie , in which all obey one : the other in them that commaunde ; and this is greater , when manie commaunde than when one commaundeth , because it is harder for manie commaunders to agree among themselues euerie one of them desiring that his owne proiecte and iudgemente ouerswaye the others : much easier is it for one to agree with himselfe . Ergo the gouernment of one is better than the gouernmente of manie .

7. The fourth reason why Monarchie is the best gouernment . Fourthlie I maie prooue this by an argument like to that which Aristotle (e) (e) Aristo●eles lib. 2. pol. c. 2. vseth to disprooue Plato's common wealth ; who would haue all thinges common ; as landes , possessions , goodes and the like : which Aristotle disprooueth thus : As when the Lorde or maister hath manie seruauntes belonging to one office , he is not the better serued , but the worse ; because one seruante putteth of the worke or businesse to an other , and thinketh it lesse belonging to him , because it belongeth also to another : So ( sayeth Aristotle ) if landes , possessions , and all were common , all would be neglected ; because euerie one would neglecte that which he thinkes another maie , will , or should looke vnto . But ( sayeth Aristotle ) when possessions are diuided , and euerie one hath his owne proper house and landes appropriated to himselfe onelie ; then he will looke diligentlie to them , partelie because he knoweth that none els will , partlie because they are his owne . For ( as the same philosopher (f) (f) Aristo . vbi 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 owne . The like argumente I make for Monarchie againste Aristocracie ad Democracie . When there are manie Princes , Leaders , and Gouernours of the common wealth , then e●erie one would putt of the care of it to another , and would saie , it appertaineth as well to another , as to me , lett 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 Gouernour ( as there is but one chiefe in Monarchie ) then he taketh care of the common wealth as belonging properlie to himselfe : and so trusteth not anie other with the principall chardge , euerie one louing and looking to that which is his owne . An answere to an obiection against Monarchicall Gouernment .

8. By this it is euident that Monarchie in which one is chiefe , is the best gouernment . For albeit it maie be obiected that : Plus vident oculi quàm oculus : More is seene by manie eies then by one eie , and that one man cannot beare so great a charge as a kingdome . Yet it is easilie answered , that Monarchie requireth not that the king onelie should doe all , but one lie that he should be chiefe : and therefore Monarchie admitteth , yea requireth inferiour Princes , counsailours , and other Magistrates to assiste the king and to beare the burden and charge with him , though euer dependentlie of him .

9. In the Church must be the best Gouernment . We hauing then demonstrated that Monarchicall Gouernment , in which one head or Prince hath principall commaunde is the best ; no Christian can doubte but that this gouernmente is established in the Church . For who can thinke but that the Church of God , which is more worthie and excellent , then all the kingdomes and Empires that euer were , which is the Cittie , house and familie of God ; which is the arke of Noë , out of which is no saluation ; which is the terrestriall paradise , in which the second Adam was framed ; which though it be seated on earth is called the kingdome of heauen ; which hath in her Pastours the power to bynde and loose in heauen , and earth ; which hath the keyes , by which she can by her Pastours open and shut heauen ; which is the spouse of Christ purchased by his bloode , so that shee may saye vnto him as Sephora saied to Moyses (g) (g) Exod● c. 4. vers. 24. Sponsus sanguinum tu mihi es : A bloudie spouse thou art to mee : Shall we thinke that this kingdome establisseed so by Christe that the gates of hell should not preuaile against it , (h) (h) Matt. c. 16. vers. 19. so founded by Christe who wanted no wisedome nor will to choose ; nor power to effectuate what he had chosen , hath not the best gouernmente ; and consequentlie a Monarchicall gouernmente , in which one Prince beareth rule , and hath the chiefe commaunde ?

10. One visible head in the Church besides . Christe . And if our aduersaries answere that they confesse one supreme head and Monarch of the Church , Christe IESVS ; it is not sufficiente . For although Christ bee still our high prieste and supreme Pastour ; yet he since his Ascension liuing not visiblie amongst vs ; a visible kingdome ( as the Church is ) requireth a visible king and supreme Pastour to rule her in a visible manner : Especiallie seeing that the Hierarchie of the Angelles ( by which as by a patterne , the Church was formed ) though it be an inuisible kingdome ; yet besides god the king of kinges , hath a supreme Angell for her prince and chiefe gouernour vnder god . And that Christe left saint Peeter ; and after saint Peeter , the Bishop of Rome , as a chiefe and visible Pastour , to rule and gouerne vnder him , I shall prooue most cleerelie .

11. S. Peter's supremacie prooued firist . And first I will begin with saint Peeter : for whose supremacie ouer the Church and vnder Christe this shalbe my first argumente . Our B. Sauiour before his death promised vnto saint Peeter for that his so worthie confession : Tues Christus filius Dei viui : (i) (i) Matth. c. 16. vers. 16. Thou art Christe the sonne of the liuing God ; that he would make him the foundation and rocke of his Church , sainge Etego di●o tibi , quia tues Petrus & super nanc petram aedificabo Ecclesiam meam : And I saie vnto thee that thou art Peeter , and vpon this rocke I will build my Church . By those wordes : And vpo this rocke , Christe cannot meane him selfe ; for although he be the onelie principall rocke and foundation (l) (l) 1. Cor. 3. on which Peeter the secondarie rocke relyeth , yet Christe in those wordes cannot meane him selfe , but onelie Peeter : first because he sayeth in the future tense , By the Rocke , cannot heere be vnderstood anie but ●ee ▪ ter . Aedificabo Ecclesiam meam : I will build my Church , which must be vnderstood of Peeter , on whom as yet he had not founded his Church , not of him self , because on him selfe the Church was alreadie built . Secondlie by these wordes Vpon this rocke , Christe can neither meane himself nor Peeter's faith or confession ; as our Noue●listes would haue it , that so they might exclude Peeter : but onelie he must meane Peeter ; because these wordes , And vpon this rocke are to be referred to one spoaken of immediatlie before , as the verie tenour of the wordes doth importe . But Christe spoake before neither of himselfe , nor of Peeter's faith , or confession , but of Peeter . Ergo to Christe or Pee●ers faith these wordes cannot be referred , but to Peeter onelie . And therefore as when he sayed immediatlie before , Thou art Peeter he mente not himself , nor Peeter's faith , or confession , but Peeter ; so when he sayeth immediatlie after And vpon this rocke , he cannot meane him selfe nor Peeter's faith or confession , but peeter's person onelie . And if wee consider in what language Christe spoake , to wit , in Chaldee or Syriake , it is yet more euident that by the Rocke , peeter's person is vnderstood . Because in that language Christe saied : Thou art Cephas , and vpon this Cephas I will build my Church : Which is as much to saie ; thou art a rocke ( for Cephas signifieth a rocke ) and vpon this rocke , I will build my Churh .

12. An obiection out of some fathers answered . And although saint Hilarie (m) (m) Hilarius lib. 6. Trinitat . S. Ambrose (n) (n) Amb. 2. c. Ephe. S. Augustine (o) (o) Tract . 10. & 20. in loan . S. Cyrill (p) (p) Cyril . lib. 4. Trinit. S. Chrysost. (q) (q) Chrysost. hom. 53. in Matth. do seeme to vnderstand Christe or Peeter's faith and confession : yet when they saie Christe is the rocke , they exclude not S. Peeter ; but onelie meane that peeter is so a rocke , that he relyeth on a more principall fundation , Christe . And therefore S. Leo (r) (r) Leo. serm . 3. Assumpt. sua ad Pontif. maketh Christe to speake to S. Peeter thus : Quia tu es Petrus , id est , cum ego sim inuiolabilis Petra , ego lapis augularis , ego fundamentum , tamen tu quoque petra es , quia mea virtute solidaris vt quae mihi potestate sunt propria , sint tibi mecum participatione communia . Because thou art Peeter , that is , whereas I am one inuiolable rocke , I the corner stone , I the foundation , yet thou also art a rocke , because thou art made solide by my vertue , that so those things which are proper to me by power maie be common to thee with me by participation . And when those fathers saie that by this Rocke is vnderstood Peeter's faith or confession , they take not his faith or confession a parte from him , but as ioyned with him and inherent in him . And so they exclude not Peeter , but will haue him to be the Rocke ; though by his infallible faith and confession , which was neuer wanting in him after he was made the Rocke of the Church , or in his successours . Wherefore the same authors do expresselie call Peeter the Rocke and foundation of the Church . Saint Hilarie (s) (s) S. Hilarius in Mattha . cap. 16. thus exclameth : O in nuncupatione noui nominis felix Ecclesiae fundamentum , dignaque aedificatione illius petra , quae inferni leges & Tartari portas & omnia mortis claustra dissolueret : O in the nūcupation of a new name the happie foundation of the Church , and a rocke worthie the buildinge of that which should dissolue the infernall lawes and the gates of hell and all the grottes of death . Saint Ambrose in the hymne at the I audes of Sunday , cited by Saint Austin , (t) (t) S. Ambros . in hymno citat . ab Aug. l. 1. Retract . cap. 21. speaking of the Cocke which calleth vs vp in the morning sayeth ; Hoc , ipsa Petra Ecclesiae , Canente , culpam diluit : whilest the cocke singeth the Rocke of the Church ( Peeter ) did washe away his sinne , by his teares of contrition . S. Ambrose saieth : Peeter for the soliditie of the deuotion of the Church ; is called a rocke , as our lord sayeth : Thou art peeter and vpon this rocke &c. Saint Austin (u) (u) S. August . ser. 1● . de Sāctrs . 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 nominauit . Et ideò dignè fundamentum hoc Ecclesia colit ; suprà quod aedificij Ecclesiasti●i altitudo consurgit . Rightlie therefore doth the Church worship the Feaste of that seat which the Apostle ( Peeter ) for the safetie of the Churches did vndertake ; our lorde sayinge : thou art Peeter , and vpon this Rocke will I build my Church . Our lorde therefore nominated Peeter the foundation of the Church . And therefore worthilie doth the Church worship this foundation vpon which riseth the height of the Ecclesiasticall building . Saint Cyrillus speaketh as planielie : (w) (w) Cyril . Ioan. 1. Tues Simon filius Ionaei ●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 sonne of Iona , thou shalt be called Cephas , signifyinge fittlie by the worde that in him as in a rocke and a firme stone he was to build his Church . S. Chrysostome (x) (x) Chrysost. hom. 4. de verb. Isa. & hom. 3. in cai . Matt calleth him the Base of the Church , and the foundation of the Church . Out of this place I argue thus : Christe promised that on Peeter as on a rocke and foundation he would build his Church ; and seeing that in a mysticall bodie , a foundation or head is all one , it followeth that Christe promised to saint Peeter , that he should be head , and chiefe visible Pastour and spirituall prince of his Church . I demaunde then whether Christ was as good as his worde or no ? If he was not ; then he is not veritie it selfe , which can neither deceiue , nor be deceiued : If he was ; then Peeter is heade and supreme visible Pastour of the Church .

13. The seconde proofe of S. Peeter's supremacie . My second argument shal be taken out of the 21. chapter of saint Iohn : where ( as I shall prooue ) Christ performed what in the former place he promised , and made Peeter actuall head , and chiefe visible Pastour of the Church : for there he sayed vnto saint Peeter : Simon of Iohn louest thou me more then these ? Peeter answereth : yea lorde , thou knowest , that I loue thee . Christe sayeth vnto him : Feed my lambs . And Christe asking the same question the second tyme , He biddeth Peeter feed his lambs . And asking the same the thirde tyme , He biddeth him , Feed his sheepe . Whereis to be noted first , that Christ asked , Peeter whether he loued him more then the rest ; which argued that Christ ment to giue to Peeter greater authoritie then to the rest . For if he had intended to giue him no more authoritie than to the rest ; it had beene sufficient to haue asked whether he loued , not ●hether more than the rest . Secondlie Christe sayinge to Peeter in presence of the rest : Feed my lambs , Feed my sheepe , and that also without limitation ; giueth authoritie to Peeter to to feede all his sheepe ; and consequentlie he constituteth peeter pastour of all his sheepe ; euen the Apostles there presente . And therefore saint Bernard (y) (y) S. Bernardus lib. 3. de consid . ad Eugen. bringeth in Christ speaking to S. Peeter in these wordes : Si me amas Petre pasce oues meas . qua ? illius vel illius populos ciuitatis ●●●regionis aut ●e●te regni ? oues omnes meas inquit : Cui non planum non designasse omnes ? nihil excipit vbi distinguitur nihil . If thou louest me , Peeeer feed my sheep : Which sheep ? The people of this or that cittie , region or kingdome ? all my sheep , he sayeth : To whome is it not plaine , that he designed not some , but assigned all ? He excepteth nothing where nothing is distinguished . Where is to be noted that the worde ( Pas●e , Feed ) when it is referred to reasonable creatures ( as here it is ) signifieth to gouerne and rule by power and authoritie . For which cause kings are called pastours . Homer (z) (z) Iliad . B. calleth Agamemnon 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 pastour of the people . So the tribes of Israel tould Dauid : (*) (*) Lib. 2. Reg. c. 5. vers. 2. Dixit Dominus ad te : Tu pasces populum meum Israël : & tu eris dux super Israël . Our lord sayed to thee : Thou shalt feed my people of Israël : and thou shalt be prince or captaine ouer Israël . In this sense God promised by his prophet Ezechiel : (a) (a) Ezech. 34. vers. 23. Suscitabo super eos pastorem vnum , qui pascat eos , seruum meum Dauid ipse pascet eos & ipse erit eis in pastorem . I will raise vp ouer them one pastour , who shall feed them , that is , goruerne them , my seruante Dauid , that is , the sonne of Dauid , ( for Dauid was dead before Ezechiel liued , ) he shall feed them , and he shalbe their pastour : And so when Christ sayed to Peeter : Feed my sheep : He gaue him authoritie , not onelie to feed his sheepe by preachinge the worde of God , and ministring Sacraments ; but also to gouerne them by lawes , to restraine them by excommunications , and and other Gensures . And therefore in the same place of Saint Iohn , as the Euangeliste vsed the Greeke worde 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 which signifieth to Feed , so he vsed the worde 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 which signifieth also to gouerne .

14. What S. Peeter might haue demaunded of the rest of the Apostles . So that if Saint Peeter after that he had receiued this charge and authoritie ouer his sheepe should haue demaunded of the rest of the Apostle are you the sheep of Christ ? they could not haue denied it , vnlesse they would haue denied them selues to be Christians , all Christians being the sheepe of Christe . And then Peeter might hau● subsumed : If you be the sheep of Christ , you are my sheep , because Christ without distinction committed all his sheep to mee . And if ●ou be my sheep , I am your pastour , ●●d superiour : Because as sheep is a name of subiection , so Pastour is a name of superioritie . And if I be your Pastour , who are also Pastours ; I am Pastor Pastorum : Pastor of Pastours , and so pastour of you and your sheep , and consequentlie of all the Church .

15. Werefore Dionysius Areopagita (b) (b) ‛ Dionys. de diui . nom . cap. 3. calleth Peeter Supremum Decus & ●●●iquissimum Theologorum Columen . The supreme honour and most ancient pillar of diuines . Hippolytus (c) (c) Hip. pol. orat . de consum . mundi . thus extolleth him : Princeps Petrus fidei petra , quem beatum iudicauit Christus D●us noster ; ille Doctor Ecclesiae , ille prï●●us dis●ipulorum ; ille qui regni claues h●●et . Peeter the Prince , the ro●ke of faith , whom Christ our God iudged to be blessed ; he the Doctour of the Church , the first of the disciples ; he that hath the keyes of the kingdome of heauen . Epiphanius . (d) (d) Epiph. hares. 51. honoureth him whith the Title of Captaine of the Apostles . S. Chrysost. (e) (e) Chrysostom . ho. 55. in Matth. calleth him the mouth Prin●e and Heade of the Apostles . Isidorus Pelusiota (f) (f) Isidor . c. 142. calleth him So dalitij Apostolici Choryphaeus : The chief● of the Apostolicall sodalitie . Saint Cyprian sayeth ; (g) (g) Cypr. cp. 40. Cathedra vna supe Petrum voce Domini fundata . Ore chain founded vpon Peeter by the voice of on lorde . And againe (h) (h) Cypr. lib. de virtute Ecciesiae . Primatus Pet● datur vt Cathedra vna monstretur . The primacie is giuen to Peeter , that one chain may be shewed . Saint Ambrose (i) (i) Ambr. in cap. de Gal. thus pronounceth : Soli Petro grat● primatus inter Apostolos est concessa . 〈◊〉 onelie Peeter the grace of primacie among the Apostles is graunted . To him subscribeth saint Hierome : (k) (k) Hiero. lib. 1. aduersus ouinianū . Propt● reainter duodecim vnus eligitur , vt cap●te constituto schismatis tollatur occasio● Therefore amongst twelue one is chosen , that 〈◊〉 head being chosen , the occasion of schisme away be taken a waie . Saint Austin (l) (l) Auga . q. 75. vet. & noui Testam . Tract . 56. in Ioan. lib. 2. de baptisme . ●●sum constituit caput eorum , vt pastor ●●sset gregis Dominici : Him ( Peeter ) he ●onstituted head of them ( the Apostles ) that he might be pastour of our lordès flocke . The like he hath in manie other places . Saint Leo the Great : (m) (m) Leo serm. 3. de anniuers . assumpt . sua . Vnus de toto mundo Petrus eligitur ●ui & vniuersarum gentium vocationi & ●●nnibus Apostolis , cunctisque Ecclesiae ●atribus praeponitur . One Peeter is chosen out of all the worlde who might be set ouer and haue charge ouer the vocation of all nations , and all the Apostles , and all the fathers of the Church .

16. By this is plaine that there is as euident proofe for saint Peeter's supremacie as there is for the sacred Trinitie : for that we haue the plane text of Scripture , and interpretation of fathers . And I might adde Councells ( but that I desire to be shorte ) for Peeters supremacie : And we can haue no more proofe or Authoritie for the Blessed Trinitie . So that our aduersaries must beleeue both , or els I will saye that they beleeue neither fide diuina . Because to the same authoritie there can be no credit giuen in one of its Assertions , vnlesse it be giuen vnto all . And therefore Luther (n) (n) Luthe . in assert . art. 25. was to bould to sai● against scriptures and fathers , that all the Apostles were equall to peeter . And Caluin (o) (o) Calui . lib. 4. instit . c. 6. num. 7. as bould as he , when he saieth : Peeter was equall , no● superiour ; fellow , not lorde of the resto the Apostles . I conclude therefore that there is one Soueraigne and supreme visible pastour of the Hierarchie of the Church vnder Christ , which is saint P●●ter .

THE IIII. CHAPTER . That after S. Peeter there was euer a supreme visible pastour of the Church , who is the Bishop of Rome .

1. BVt our Aduersaries will saye , be it that Peeter was supreme head vnder Christ of the Church for his tyme ; it is not necessarie he should haue a Successour ; because this supremacie might be a speciall priuiledge graunted to Peeter in recompense of his rare confession (*) (*) Matt. cap. 16. vers. 17. of Christs diuinitie ; or if he must haue a Successour , why should the Bishop of Rome make claime to this dignitie more then the Bishop of Hierusalem , Antioche , or Alexandria : seeing that holie scripture maketh no mention of any successour to Peeter , much lesse of the Bishop of Rome . I shall therefore prooue in this chapter that the Bishop of Rome is the lawfull successour to saint Peeter , and that therefore there is still , and euer shalbe a supreme spirituall Prince and Pastour of this Ecclesiasticall Hierarchie ; as there is of the Celestiall .

2. S. Peeter must haue a successour . The first proofe . And first out of holy scripture I gather that Peeter must haue : Successour in his primacie ouer the whole Church ; And thus I gather it , and prooue it . First because , a● we haue prooued , Christe made S. Peeter ordinarie pastour ouer all the Church , and euen the Apostle them selues ; and so in him Christ ▪ instituted a succession of supreme Pastours : for that an Ordinarit must haue others to succeede hi●● in the same authoritie : And in th● consisteth the difference betwixt an Ordinarie and a delegate , as all Lawiers and diuines confesse , wherefore a king who is ordinarie of his kingdome , a Bishop because he is ordinarie of his Diocese , a pastour for that he is ordinarie of his Parish , must haue successours ; who in that they are chosen to these places haue the authoritie which their Predecessours had , without anie especiall new graunt . Hence is it that the Apostles ( as we shall see hereafter ) because the authoritie which they had ouer all the Church ( though dependentlie of Peeter ) was extraordinarie , graunted onlie for theire time , and for the speedier conuersion of the world and propagation of the Church , had no successours in that ●● thoritie : but in theire Bishopricites and particular seates they had successours ; as to S. Iames succeded in the Bishopricke of Hierusalem S. Simeon , to him Iustus : As to S. Marke in Alexandria succeeded Anianus : As in Antioch to S. Peeter succeeded Euodius , to him S. Ignatius , to him Heron . &c. But S. Peeter because he was ordinarie pastour of all the whole Church was to haue a Successour in that his ample authoritie and Iurisdiction . The second proofe for the same .

3. Secondlie Christ commaunded S. Peeter to seed all his sheepe without limitation , and consequentlie not onelie his sheepe then present , but also which were to bee . But Peeter could not in person feed the sheepe which were to be after his death ; Ergo by his successours . Wherefore saint Leo (a) (a) S. Leo ser. 3. de Anniuers . Assump . Pope and first of that name sayeth that Peeter still feedes Christes sheepe and in an other place (b) (b) Ser. 2. de Anniuers . he sayeth . His it aque mouis , dilecttssimi , rationabili obsequio celebratur hodierna festiuitas , vt in persona humilitatis meae ille intelligatur , ille honoretur , in quo & omnium Pastorum solicitudo cum commendatarum sibi ouium custodia perseuerat , & cuius etiam dignitas in indigno haerede non deficit : By these meanes therefore , my most beloued , by reasonable obedience this present festiuitie is celebrated , that in the person of my humilitie he bee vnderstood , he honoured , in whom both the solicitude of all pastours with the sheepe commended vnto him , doth persouer , and whose dignitie also in an vnwhorthie heire ( sucessour ) doth not faile .

4. The thirde proofe for the same . Thirdlie Christe appointed Peeter head of his Apostles and of al Christians , to gouerne them by his supreme authoritie , and so to gouerne them , as to preuent all schismes and dissentions : But the Church after S. Peeters death , had as much neede of such a supreme visible Pastour to gouerne her as shee had in saint Peeters tyme ; yea had more neede of such a Pastour , Christians being multiplied in greater numbers after Peeters death , then they were before ; and charitie and zeale waxing more cold , and heretickes also ( which in the Apostles tyme durst not so freelie open their mouthes , ) after their deathes , as Eusebius (c) (c) Euseb. lib. 3. hist. cap. 32. writeth entring into the Church thick and three fold , and preaching their heresies more bouldlie and with more open mouth : Ergo after S. Peeter , Successours were necessarie .

5. The fourthe proofe of the same . Fourthlie Christ instituted one visible fold and that perpetuall that is , to the end of the world ; Ergo he instituted a perpetual visible Pastour to feed and gouerne this flocke : But Peeter in person could not be alwaies Pastour vnto this fold , he after some yeares dying : Ergo he must haue a perpetual successour least the visible fold and flocke should be without a visible Pastour . Conformablie to this , Christe sayth : (d) (d) Ioan. cap 10. vers. 16. Other sheepe I haue which are not of this fold ( insinuating the Gentils , which after his death weere to be added to his fold ) them also I must bring , and they shall heare my voice , and there shal be made one fold and one Pastour : but the fold which is the Church is one visible fold , and perpetuall : Ergo it must haue one visible Pastour , and him perpetuall : That Pastour cannot be Christe onelie ; for that he is now no more visible ( though he bee still the same inuisible Passour ) nor Peeter onelie ; because he dyed : Ergo Peeters successour : otherwise after Peeter wee should not haue one visible fold and one visible Pastour . This successour to S. Peeter is not the Bishop of Antioch , not of Alexand ia , not of Hierusalem not of Constantinople .

6. So that I haue euidentlie deduced out of Scripture that Peeter by Christes institution must needes haue a successour . I demaund now who that was or is ? not the Bishop of Antioche ; for that Peeter left that seate before his death : and Antioche neuer claimed the first seate , nor was the Patriarche of Antioche euer called saint Peeters successour : Yea of the three Patriarchall seates (e) (e) Anuel . ep. 3. ex Conc. Nicen . can . 6. Chalced. act . 16. Leo ep . 53. & 83. Gregor. ep. 57. of Rome , Alexandria , and Antioche , that of Antioche had but the third place of dignitie : Not the Bishop of Alexādrid , for although that seate had the second place as being founded by saint Marke in the name of saint Peeter ( of whom Rome Alexandria and Antioche haue theire dignitie of Patriarchall seates ) yet it had but the second place ; and neuer claimed the first : Nor was the Patriarche of Alexandria euer called saint Peeters successour : Not of Hierusalem ; for that Peeter neuer fixed his seate there ; nay that for fiue hundred yeares had not the trew power and dignitie of the fourth Patriarchall seate ; for that it was subiect to Caesarea which was its Metropolitan Church , as may appeare by the Councel of Nice (f) (f) Cone . Nisen . can . 7. Hieron . ep . ad Pammach. where it is decreed that the Bishop of Hierusalem shall haue the fourth place , but with this condition that he shall not be exempted from his Metropolitane Bishop of Caesarea . Not the Bishop of Constantinople : For that he was no Patriarch of Constantinople at the tyme of the Councel of Nice , nor could he be , because Constantinople at that tyme had no Patriarch , neither was it then called Constantinople but Bizantium , and a By zātine Patriarch was neuer hearde of . And although in the first Councell of Constatinople , and after in the Councell of Chalcedon the Bishop of that Cittie endeuoured by all meanes to be called Patriarch , and to haue the next place of dignitie after the Bishop of Rome ; Yet he neuer obtained his desire ( S. Leo (g) (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 Iustinian the Emperour , and after the yeare of our lord fiue hundred , partlie by the fauour , of the Emperour , partlie by the permission of the Bishop of Rome , he obtained not onelie to be Patriarch , but also to be the second in dignitie , who was the last in standing ; but neuer was he equalized to the Bishop of Rome : much lesse proferred before him . And therefore the Bishop of Rome hath euer carried him selfe ( as he was ) as his and all the Patriarchis Superiour . (*) (*) Vid. Bell. l. 2. de Rom. Pont. c. 18 And Nicholas Pope and first of that name in his Epistle to Michael the Emperour reckeneth eight Patriarches of Constantinople deposed by the Bishop of Rome , which ar●ueth his superioritie ouer them , and theire subiection to him . Whence 〈◊〉 conclude , that the Bishop of Rome , where saint Peeter liued and died Bishop , is the successour of Peeter , not onelie as he was Bishop of Rome ; but also as he was Bishop and pastour of the whole Church .

7. The reason why the Bishop of Rome is S. Peeter's successour And the reason is for that ( as I haue prooued ) Peeter must haue a successout euen in the vniuersall charge of the Church ; and so Peeter neuer transferring his seate from Rome , but dying Bishop of Rome and electing the Bishop of Rome for his successour eleuated that seate to the vniuersall Bishopricke of the world ; and made the Bishopricke of Rome and of the world all one , euen as when a Bishopricke is eleuated to the dignitie of an Archbishopricke ( as now Paris is , which formerlie was but a Bishopricke they are not two Bishoprickes but one eleuated .

8. An obiection against the Bis●op of Rome being 8. Peeter's successour answered . But some will saye , be it tha● Peeter by Christ his ordinance m●● haue a successour ; yet it followed not that his successour should hau● anie particular Church , but one●● the vniuersall Church for his seate as S. Peeter as first had , till he fix●● his seate first at Antioche and the● at Rome : and therefore after Petters dath the Church might ha● chosen a successour to Peeter , wh● should haue beene the vniuersa● Bishop of the vniuersall Church but no particular Bishop of an particular seate or citie , and so● more Bishop of Rome then anie other particular Citie : I answere that this might haue beene , as the ●rgument prooueth : For out of ●cripture we can onelie deduce , that 〈◊〉 succession must be to Peeter ; but that the Romane Bishop should 〈◊〉 his successour , wee cannot prooue out of Scripture ; onelie the fact of Peeter who there dyed and lost the Bishop of Rome his successour , and Tradition , and the the ancient fathers and councelles do assure vs that he is Peeters lawfull successour both in the Bishopricke of Rome , and in the Bishopricke of the world . For Peeter in his life tyme was as truelie Bishop of Rome , as saint Iames the Iuste was of Hierusalem ; and he electing the Bishop of Rome to succeed him in 〈◊〉 Bishopricke of Rome and the whole Church , and this by Gods will and commandement , he onelie is his lawfull successour . Wherefore (*) (*) Vid. Bellarm. l. 2. de Ro. pont. c. 12 saint Anacletus , saint Marcellus , saint Athanasius , and others whom anone I shall rehearse , say that Peeter dyed at Rome by Christ● commandement and founded the Romane Church , and made it hea● of the vniuersall Church .

9. This supposeth Peeter to ha●● beene af Rome and to haue liue● and dyed Bishop of Rome ; which though Illyricus (h) (h) Illyr. l. 10. de primatu Papae . and others o● the new Church denie ; yet it is 〈◊〉 euident that Peeter was at Rom● that Caluin (i) (i) Calu. l. 4. Inst. c. 6. nu. 17. sayeth he will no● denie it Propter Scriptorum consensu● For the consent of writers : That S. Peeter was at Rome , is prooued . onelie 〈◊〉 cannot beleeue that he was Bishop of Rome , especiallie for anie lon● tyme . But first that saint Peeter w●● at Rome , he himselfe testifieth who in the end of his first Epist● (k) (k) 1. Pet. c. 5. v●r. 13. sayeth : salutat vos Ecclesia quae est in Babilone coëlecta : The Church which 〈◊〉 in Babilon coëlected saluteth you : Where by Babilon he vnderstandeth ●ome as it then was pagan and persequuted Christians ; as doe wittnesse Eusebius (l) (l) Eusebius lib. 2. c. 15. and saint Hierom (m) (m) S. Hie. lib. de viris Illustribus in Marce. . And in this sense saint Iohn al●●● in his Apocalipse , (n) (n) Apoc. cap. 17. vers. 5. That S. Peeter dyed at Rome is prooued . calleth Rome Babilon . Secondlie that saint Peeter dyed at Rome , Eusebius (o) (o) Euseb. lib. 2. c. 35. also speaking of Nero , witnesseth 〈◊〉 these wordes : Et Paulum quidem capite in ipsa Vrbe Roma , Petrum verò Crucis patibulo condemnat : and Paule he ●ondemned in the cittie of Rome it selfe to be beheaded , Peeter to be crucified . And he addeth , that it is superfluous to seeke further testimonie of this seeing that the most shining monuments do testifie it to this daye : Yet he citeth also for this the testimonie of Caius and Dionysius Corinthius . And S. Chrysost. (p) (p) Chrys. hom. 32. in ep. Rom. sayeth that the Martyrdomes and bodies of S. Peeter and saint Paule make Rome more resplendent , then the starres doe the heauens . That S. Peeter dyed at Rome Bishop is prooued . Thirdlie that he dyed at Rome , Bishop of Rome ( which Caluin feareth to graunt , least he should be forced to graunt , that the Bishop of Rome is saint Peeters successour ) it is as euident out of the same Eusebius and generallie out of the Councells and fathers . Eusebius (q) (q) Eus●bias . in Chron. anno 44. auerreth it in these wordes : Petrus natione Galilaeus Christianorum Pontifex primus , cum primum Antiochenam fundasset Ecclesiam , Romam proficiscitur , vbi Euangelium praedicans viginti quinque annis eiusdom vrbis Episcopus perseuerat : Peeter bynation a Galilaean , the first Bishop of the Christians when first he had founded the Church of Antioche , goeth to Rome where preaching the Ghospell twentiefiue yeares he perseuered Bishop of the same Cittie .

10. And as Cardinal Bellarmin (r) (r) Bell. l. 2● de Rom. Pont. c. 12. well obserueth , Saint Marcellus (s) (s) Marcel . ep . ad Autioch . Pope , Saint Ambrose , (t) (t) Ambr. orat . cont. Aux . and S. Athanasius (v) (v) Atha . in Apolog. pro fugâ . affirme that S. Peeter by our lords commandement went to Rome , to suffer there death for Christe ; and therefore it is not improbable that Christe bad him there fixe his seate and establish his successour . Certes Nicholas (w) (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 fundauit , & supra petram fidei mox nascentis crexit , quia Beato aeternae vitae Clauigero , terreni simul & caelestis Imperij iura concessit : But that seate ( of Rome ) onelie hee founded , and reared vpon the rocke of fayth , which by and by sprunge vp , who graunted to the Blessed Keybearer of eternal life the rights of the terrene and heauēl●e Empire . And immediatelie 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 fundauit Ecclesiam . Illius certe pniuilegio fungitur , illius authoritate fulcitur , vnde non dubium quin quisquis cuilibet Ecclesiae ius suum detrahit , iniustitiam facit . Qui autem Romanae Ecclesiae priuilegium ab ipso Summo omnium Ecclesiarum capite traditum auferre conatur , hic proculdubio in haeresim labitur : Not euerie terrene sentence therefore , but that word , by which heauen and earth were created , by which , to be breefe , all the elements were made , founded the Roman Church . It trulie vseth his priuiledge , it is vnderpropped by his authoritie , wherefore no doubt but that whosoeuer detracteth from anie Church her right , doth iniustice . But he that seeketh to take from the Roman Church the priuiledge giuen her from the head of Churches , he without doubt falleth into heresie . And S. Anaclete : (x) (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 vniuersas Ecclesias ac totum Christiani populi gregem assecuta est , si●ut ipse B. Petro Apostolo dixit : Tues Petrus & super hancpetrā &c. The sacred Roman and Apostolicall Church not from the Apostles , but from our lord and sauiour himself obtained the primacie , and hath gotten the eminencie of power ouer all Churches and ouer the whole flocke of the Christian people . And againe sayeth he : Prima ergo sedes est coelesti beneficio Romana Ecclesia : Therefore the first seate by the heauenlie benefit is the Roman Church . By which it is plaine , that these holie and ancient fathers were of opinion , that the Seate of Rome was founded by Christe himself ; and consequentlie that by Christe his ordinance S. Peeter eleuated that Church to haue authoritie ouer all the rest of the Churches ; and elected the Bishop of Rome for his successour ; and that the Roman Bishop hath his authoritie immediatelie from Christe him selfe . The Roman Bishop hath his autor●●e from Christe . For although the Electours which heretofore were the clergie of Rome and neighbour Bishops , and now are the Cardinalles , designe the person of him , that is to be Pope ; yet they giue him no Iurisdiction , but after they haue designed and elected his person , Christe from aboue giueth him power and iurisdiction ouer them and all the Church as the fathers alleaged do expresslie a●●rme . And the reason is because his power being not onelie supernaturall but also greater than anie power the Cardinales , or the whole Church taken as distinct from him , The reason wherefore the Electours of the Pope , designe onelie the person , but giue no authoritie . hath ( it being a supremacie ouer all the Prelats and members of the Church , and hauing also annexed an Infallibilitie in defining Controuersies concerning fayth , which power his Electours haue not ) can not be giuen by them , but onelie by Christ himselfe .

11. Out of all this I argue thus : The Bishop of Rome is Peeter's successour our Sauiour Christ in appointing and creating Peeter supreme visible Pastour ouer all the Church , as I haue prooued , he hath instituted also a successour to succeed him in authoritie ouer all the Church , as is also prooued ; and him he instituted successour whom the Church by the Electours do choose ; and to him thus chosen , he him selfe giueth authoritie , as euen now I declared : But the Bishop of Rome , euen from S. Peeter was chosen to succeed S. Peeter in the charge of the whole Churche , as fathers , Councells and all antiquitie doth testifie , and as may sufficientlie appeare by that which is sayed : Ergo he onelie is Peeters successour ouer all the Church and hath his authoritie not from men , but from Christ himselfe .

12. Conformablie to this Optatus Mileuitanus (y) (y) Optatus Mileuit . setteth downe the succession of Bisnops of Rome from S. Peeter to Syricius . lib. 2. cont. Parmen. ( one highlie esteemed by saint Augustin and S. Hierome ) not onelie affirmeth that the Bishop of Rome is Peeters successour , but also setteth down his successours euen 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 denie that thou knowest that the Episcopall chaire was giuen first to Peeter in the cittie of Rome , in which satte the head of all the Apostles , Peeter , whence also he was called Cephas : In which one chaire , vnitie of all might be kept . And a litle after : Vt iam schismaticus & peccator esset qui contra singularem Cathedram alteram collocaret . Ergo cathedra vnica est &c. that now he should bee a schismatique and sinner who should place another chaire against this singular chaire . Therefore the chaire is one , which is the first of the dowries , in which Peeter satte 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 Vrbanus , to Vrbanus 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 Syluester , to Syluester Marcus , to Marcus Iulius , to Iulius Liberius , to Liberius Damasus , to Damasus Syricius , who now raigneth , who is ours : with whom and vs all the world concordeth in our Communion of societie by commerce of lettres called formatae . Thus hee . And we can shewe the like succession euen to Vrbanus Octauus who now happilie sitteth at the sterne of S. Peeters shippe .

13 And we may say to our Reformers of this time , as Optatus sayed immediatelie after (z) (z) Optatus vbi suprà . to the Donatists : Vestrae Cathedrae vos originem reddite , qui vohis vultis Sanctam Ecclesiam vindicare : Show vs the origen of your chaire , who will chalenge to your selues the hol●e Church . But our Reformers can shew no succession of theire Bishops either in the Chaire of Rome , or anie other chaire either of the Greeke or Westerne Church . In England they can go no higher then Granmer ; for that all the Bishops in Canterburie Chaire , euen from S. Austin the Monke the first that satte in that chaire , were ours , not theirs . So Saint Ireneus (a) (a) Iren. lib. 3. c. 3. reckeneth the Bishops of Rome as S. Peeters Successours in the Chaire of the vniuersall Church from saint Peeter to Eleutherius ; saint Austin vnto Anastasius . And by this succession Ireneus sayth wee confound all heretiques : saint Austin (b) (b) Augutom . 2. ep. 165. lib. cont. ep . fundam . c. 4. sayeth that this succession houldeth him in the Catholicque Roman Church . And this succession Tertullian (c) (c) Tertullian . lib. praescriptio . who calleth saint Clement Bishop of Rome . Peeters successour , demaundeth of all Heretiques , knowing that they cannot shew it .

14. But although enough hath beene sayed to prooue the Bishop of Rome Peeters successour ; yet let vs he are what the mellifluous saint Bernard (d) (d) Bern. lib. 3. de consider . ●d Eugen. sayed to Pope Eugenius , who had been his Monke and scholler , and then was Bishop of Rome . But because he is long , I will cite him in English : Go to , let vs searche yet more diligentlle , who thou art , whose person thou bearest for the tyme in the Church of God. Who art thou ? The great Preist , the chiefest Bishop . Thou art Prince of the Bishops , thou art heyre to the Apostles . Thou art in primacie Abel , in gouernment Noë , in Patriarchship Abraham , in ordre Melchisedech , in dignitie Aaron , in Authoritie Moyses , in office of iudge Samuel , in power Peeter , in vnction Christe . Thou art he to whom ( in Peeter ) the Keyes were giuen , the sheepe committed . There are others indeed that are porters of heauen and Pastours of flockes ; but thou so much the more gloriouslie , by how much the more differentlie thou hast inherited aboue others both names . They haue flockes assigned to them , seuer all , to seuerall ; to thee all flockes are committed , one to one , Neither art thou pastour onelie of the sheepe , but also of all the pastours , thou alone art Pastour of all . Thou demandest how I prooue this ; out of the word of our Lord . For to whom , I say not of the Bishops , but euen of the Apostles , so absolutelie and without dinstinction , were all the sheepe committed ? If thou louest mee , Peeter , feede my sheepe (*) (*) Io. ca. 21. vers. 17. which ? the people of that or that cittie ? of that nation or Kingdome ? my sheepe , sayth he . Who seeth not plainlie that he designed not some certaine , who assigned all ; nothing excepted wher nothing is distinguisshed . And a litle after continuing his speech to the same Pope Eugenius , he concludeth in these words : To bee breefe , Iames who seemed to be a pillar of the Church was content with Hierusalem onelie , yeelding to Peeter the whole world ; the brother of our Lord yeeldeth , who els can thurst him selfe into P●e●ers prerogatiue ? Therefore according to thy Canons others are called into part of the sollicitude , thou to the fullnesse of power : others power is restrained within certain limites , thine extended euen to them who haue charge ouer others . Canst not thou , when there is cause , shut heauen to a Bishop , depose him from his Bishoprick , and deliuer him vp to Satan ? Thus saint Bernard .

15. Actes of the B. of Rome , in which he carried himself as supreme Pastour . And truelie the Bishop of Rome hath euer euen from saint Peeter carried himselfe as vniuersall and cheefe Pastour . For he hath deposed euen Patriarches and Bishops ; and confirmed the election of others ; he hath called generall Councelles and presided in them ; he hath at the petition of generall Councelles confirmed theire decrees ; he hath prescribed lawes to the whole Church ; he hath appointed Bishops out of the Diocese of Rome , euen in Greece it selfe ; he hath giuen authoritie to others to preach the ghospell in all countries ; To him appellations haue been made from all partes ; he hath written lettres of command to all Bishops , to Kings and Emperours ; and he hath excommunicated , deposed and absolued them : all which argueth him euer to haue exercised the power of an vniuersall Bishop ouer all the Church and Prelates of the Church ; and consequentlie he is S. Peeters successour , and Christes Vicaire , as Constantine (e) (e) Dist. 96. cap. Constaninus . the greate stileth saint Peeter , to whom he is successour .

16. Wherefore if the Pope should demaund of all the Bishops , An argument proouinge the Bishop of Rome to be aboue all Bishops . Primates or Patriarches of the Church , ether residing in theire owne seates , or assembled in a Generall Councell , whether they be the sheepe of Christ ; they could not deny it vnles they should deny themselues to bee Christians . And then the Pope might subsume : If you be the sheepe of Christ , you are Peeters sheepe , for that Christ committed all his sheepe without anie restriction vnto saint Peeter : If yow be Peeters sheepe , yow are my sheepe , for that I am Peeters lawful successour : If yow be my sheepe I am your Pastour ; and if your Pastour , your Superiour .

17. Awaie then with our Reformers who will haue all equall , all Priests alike , and consequentlie no supreme Pastour . Awaie with Spalatensis his equalitie of Bishops ; the Bishop of Rome is their Prince and Pastour . For as the Church is one visible fold so it hath one visible chiefe Pastour ; as it is one visible Kingdome , so it hath one spirituall and visible Monarche : as it is one mysticall and visible bodie , so it hath one visible head , not Christ onelie , because he is now inuisible ; and therefore saint Paul (f) (f) 1. Cor. c. 12. vers. 21. compareth the Church to a bodie whose head can not saye to the feete I need yow not , as Christe can , the visible heade the Pope cannot : It is one visible familie , and so hath one paterfamilias , and good man of the house : it is one visible armie terrible as an armie of a campe sette in array and so must haue one visible general to lead and command ; It is one Hierarchie instituted according to that of the Angelles , and so it hath ( at is prooued ) one supreme Pastour vnder Christ as that hath one supreme Prince vnder God.

THE V. CHAPTER . That besides Peeter and his successour who is the supreme visible and spirituall Prince of the Ecclesiasticall Hierarchie , there must be diuers orders and dignities vnder him .

1. I Hauing shewed in the first chapter that To the making vp of a Hierarchie two things are essentiallie required , to wit , one supreme Prince , and vnder him diuers orders and dignities , both which are found in the Hierarchie of Angelles , as in that Chapter is declared at large : and hauing prooued in the second Chapter that In the Ecclesiasticall Hierarchie of the Church , Conformablie to the caelestiall , there are in Generall diuers orders vnder one head and supreme visible Pastour ; and hauing demonstrated in the third Chapter , that S. Peeter was in his tyme the supreme visible Pastour of the Church vnder Christe ; and in the fourth Chapter that the Bishop of Rome is his lawfull successour and chiefe Pastour after him : It remanieth that in this fift chapter I make manifest vnto my Reader more particularlie then I did in the second chapter the orders and degrees of the Ecclesiasticall Hierarchie of the Church of Christ .

2. What was the Hierarchie of the Synagogue we haue seen , and how it consisted of the high Priest and the inferiour Priestes and Leuites we haue declared ; In the Church , first wee haue our Moyses also Christ IESVS ; for as Moyses was the first and highest Priest of the Iewes according to that of the Psalme : (a) (a) Psa. 98 vers. 6. Moyses & Aaron in sacerdotibus eius : Moyses and Aaron in his Priests , and did the office of the highest Priest in consecrating Aaron and his sonnes : (b) (b) Exod. 29. for which cause he is called by saint Gregorie Nazianzen (c) (c) Nazia . orat. 22. Sacerdos Sacerdotum : Priest of Priests : Christe compared with Moyses Ps. 109. Hebr. 5. so was Christ highest Priest of the new lawe according to Melchisedech , and he consecrated Peeter and the rest of the Apostles . As Moyses consecrated Aaron and his sonnes ; yet had none to succeed him in his Priesthood , all the succession being to Aaron and his children ; so Christ consecrated the Apostles , but had no successour ; onlie Peeter and the Apostles haue successours ; As by Moyses the old lawe was promulgated ; so the new lawe by Christ was enacted : As Moyses by manie miracles freed the Israëlites from the captiuitie of Pharao ; so Christ by manie more fteed his people from the thraldom of the diuil : As Moyses like a Prince , Duke , and Generall , ledde the Israëlites through the deserte towards the land of promise , for which cause Philo (e) (e) Philo. lib. 3. de vita Moysis . stileth him king , legislatour , Prophet and high Priest . Haec fuit vita obitusque Moysis Regis , legislatoris , vatis & Pontificis : So Christ leadeth vs by his lawe and grace through the desert of this life to heauen the land of the liuing , where all God his promises are fulfilled . Secondlie wee haue our Aaron and highe visible Prieste Peeter and his successours ; vnder them wee haue our Bishops and inferiour Priests : wee haue our Leuites , Deacons and other ministers as the Synagogue had theirs wherefore Dauid sayeth : (f) (f) Psal. 44. vers. 17. Pro patribus tuis nati sunt tibi filij : constitues eos principes super omnemterram : For thy fathers , there are borne sonnes to thee : thou shalt make them Princes ouer all the earthe : For the high Priest and other Priests of the old lawe which were thy Fathers ( o Synagogue ) there are Sonnes borne to thee , the Apostles ; and for thy fathers which were the Apostles , who begat thee in Christe ( o Church of Christ ) there are borne Bishops and Priests to thee . And therefore the Apostle sayeth : (g) (g) 1. Cor. 12. vers. 28. Et quosdam quidem posu● Deus in Ecclesia primum Apostolos , secundo Prophetas , tertio Doctores , &c. And some verilie God hath set in the Church , first Apostles , secondlie Prophets , thirdlie Doctors . Behold diuers degrees and orders in the Church . And therefore the same Apostle immediatelie after addeth : Numquid omnes Apostoli ? numquid omnes Prophetae ? &c. Are all Apostles ? are all Prophets ? &c. As if he had saied ; no ; because there are diuers degrees , ordres and offices in the Church , as there are diuers members in the bodie , which haue diuers offices ; amongst which not withstanding is great concord and mutuall communication , and participation . Again the same Apostle sayeth (h) (h) Ephe. 4. vers. 11. And he gaue some Apostles , and some Prophets , and other some Euangelistes , and other some Doctors and Pastours : behold here also distinct orders in the Church : for by Apostles as saint Chrysostome (i) (i) Chrysin cap. 4. ad Ephes . expoundeth he meaneth those onely , who were sent to preach ouer al the world , though they were Bishops also ; by Pastours and Doctors he vnderstandeth Bishops and Priests , who were not sent ouer al the world , but were tyed to some certain Citties and determinate places .

3. The Hieratchie of the Church in the Apostles tyme . And whilest the Apostles liued , this was the Hierarchie , these were the ordres of the Church . The first man in dignitie and chiefe pastour was saint Peeter , as I haue aboue demonstrated : next to him were the Apostles , who were his sheepe , as aboue is prooued and so subiect vnto him ; yet because they were Apostles , as well as he , they were in some sorte equall vnto him . Which equalitie Christ graunted vnto them onelie for the better and more speedie plantation and propagation of the fayth , and conuersion of the world .

4. The Apostles and S. Peeters authoritie compared . For first as Peeter by the assistance of the holie ghost , was so confirmed in grace that he could not sinne mortallie , so they as commonly diuines do teach : Secondlie as Peeter could not erre in preaching or defining matters of faith , for that Christ saied : (k) (k) Lucae . cap. 22. vers. 32. Rogaui pro te vt non deficiat fides tua : I haue prayed for thee that thy faith faile not : So neither could the rest of the Apostles , for whom also Christ prayed to his father to giue them the Holie Ghost . And this was requisite at that tyme , for that the Apostles deuiding them selues into diuers countries , and these farre distant by sea and Land , that so they might make the speedier and more vniuersall conquest of the world , if thus dispersed they would haue erred in defining the ●ayth , they should haue deceiued manie with them , and yet being distant from Peeter their head and Superiour they could not by him haue beene corrected . And besides because then it was not so well known amongst the new conuerted Christians that Peeter was the had of the Apostles , if any of them had erred the new Christians would haue beene scandalised , and could not haue knowne whom to followe ; and therefore it was necessarie then that none of the Apostles could erre in doctrine of fayth and manners , but this infallibilitie of preaching trew doctrine is not now necessarie in Bishops theire Successours , for that they may bee directed and corrected by Peeters Successour the Bishop of Rome .

5. Secondlie as Peeter had authoritie euerie where to preach , and minister Sacramentes , to absol● from sinnes , to excommunicate , t● make Ecclesiasticall lawes , to gi●● Indulgences and the like in all pa●tes of the world : so euerie one 〈◊〉 the Apostles could exercise this a●thoritie in all places where th● came , but with a subordination 〈◊〉 Peeter , who could send them to this Countrie and to that . And if in matter of facte any of them erred ( for in matter of faith they could not ) he could iudge and correct them ; and some say he could suspend or limit theire ample Iurisdiction , as he saw cause ; others say he could not , because they were not delegated by him , but by Christe , and had their Iurisdiction immediatelie from him , and not from Peeter . And although they might make particular Ecclesiastical lawes in euerie place where they conuerted Infidels to the Christian faith , which yet Peeter might haue abrogated if they could haue beene indonuenient for place and tyme ; yet they could not haue made Generall lawes to binde the whole Church , that appertaining properlie to Peeter , and for that it would derogate to the monarchie of the Church , and would breede confusion , if diuers should enact diuers generall lawes .

6. Thirdlie though euerie one of the Apostles had authoritie ouer all the persons of the Church , yet not ouer one another ; much lesse ouer Peeter : but he had authoritie also ouer them .

7. Fourthlie this vniuersall authoritie , in the Apostles was extraordinarie both in respect of him that gaue the authoritie , which was Christe , whereas , Peeter being the chiefe pastour , it should haue other wise been giuen by him ; as also in respect of the extent and largenesse of their Iurisdiction , which should haue been limited to particular places , as the Iurisdiction of Bishops is . But Peeters vniuersall authoritie was ordinarie in both respects . For as in the creation of the world it was no miracle that God immediatlie by himselfe alone should creat the first creatures , ( nature then requiring it ) but afterward the course of nature required that he should vse the second causes to worke , and so to let a man generate a man , and a lion a lion , and fier fier , and therefore now would be a miracle and aboue the course of nature if God should create a man , beast , or plante immediatlie : So it was no extraordinarie thing but necessarie that at first Christ should elect and constitute his vicegerent Peeter , though now if Christ should elect his Vicair immediatlie , and not by the Clergie , it would bee extraordinarie and as it were miraculous , though now also Christ immediatlie giueth Peeters successour his authoritie as is aboue declared : euen as now although God vseth man as a second cause to generate man , and to dispose to the creation of mans soule , yet God onelie createth and infuseth the soule . Likewise Peeters authoritie in respect of its extente was ordinarie , he being constituted ordinarie Pastour of the vniuersall Church , as aboue is prooued . And hence it is that the Bishop of Rome is pastour ouer the whole Church , because he succeedeth to Peeter , as Ordinarie Pastour of the sayed Church . But because the vniuersall Iurisdiction of the Apostles was extraordinarie and delegate , therefore Bishops ( who are their successours ) do not succeed them in that ample Iurisdiction . If anie of the Apostles liued after Peeter he was subiect to Peeters successour Out of which it followeth that if after Peeters death anie of the Apostles should be liuing , they should be subordinate to Peeters successour euen as they were to Peeter , onelie they should exceed Peeters successour in this , that they could make Canonicall Scripture , whereas the Bishop of Rome can onely approoue it , and define which is scripture , which is not , and what is the trew meaning of it , and what is not .

8. By this it will easilie appeare that the first in dignitie and authoritie of the Churches Hierarchie are the twelue Apostles prefigured ( as Iustinus (l) (l) Iustin . in dialog. cont. Tryphonem : sayeth ) by the 12. belles 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 seauentie two disciples , as Anacletus (m) (m) Anaclet . Ep. 3. affirmeth . Because though Bishops haue not authoritie ouer al 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 ordaine Ministers and confirme , as they did : and as the Apostles were the first in dignitie after Christ , so they are the first after Christ his Vicair the Bishop of Rome . And although the seauentie two disciples were not Priests ( for as wee read in the Acts (n) (n) Act. c. ● . vers. 6. of the Apostles , Philip and Stephen and the other 5. Deacons who were of the seauentie two , were ordayned Deacons by the Apostles ) yet because as the 72. disciples were next to the Apostles , so Priestes are next in ranke and place of dignitie to the Bishops they are sayed to succeed the 72. disciples .

9. To Bishops the Apostles sayed (o) (o) Act. c. 20. vers. 28. attendite vobis & vniuerso gregi . Take heed to your selues and the whole flocke , wherein the holy Ghost hath placed yow Bishops to rule the Church of God , which he hath purchased with his owne bloud . By which it is plaine , that Bishops are instituted by the holie Ghost and diuine ordinance . And where the Apostle in the places alleaged (p) (p) 1. Cor. c. 12. & ad Eph. 4. to the Corinthians and Ephesians sayeth , Christe gaue some Apostles some Doctours &c. Saint Chrysostome by Doctours and Pastours vnderstandeth Bishops . Which places also argue the dignitie of Bishops to be no human inuention , but the diuine ordinance . So when the Apostle sayeth vnto Timothee (q) (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 giuen vnto thee by prophecie with imposition of the handes of priesthood : By prophecie he doth not signifie that by it ( as by a rite or instrument ) grace was giuen , but onelie , that by prophecie , that is , by reuelation saint Paul knew Timothie to be fit to receiue the grace of ordination which was done with imposition of handes of the priesthood , that is , ( as saint Chrysostome , Oecumenius , Theophilact and others expound ) of a companie of Bishops : Three Bishops are necessarie to make Bishop . for sayeth S. Chrysost he could not be ordained Bishop , as he was , by priests . And therefore diuines saye that to make a Bishop , three Bishops are necessarie vnlesse necessitie excuse . And this they prooue out of Anacletus who was ordained by saint Peeter , and who in his second Epistle (r) (r) Anaclet . ep. 2. c. 1. sayeth that saint Iames the first Bishop of Hierusalem who was called , Iuste , and was the brother , that is , the consir● of our Lord and Sauiour , à Petro I●cobo & Ioam● Apostolis ordinatus est : h● was ordained by Peeter , Iames maior , and Ihon Apostles : which ( sayth he ) example was giuen ; that a Bishop should not be ordained by fewer then three Bishops . And that three Bishops are necessarie by the diuine praecept and Institution to ordaine one Bishop , it may appeare by that in the beginning of his Epistle he sayeth , he will answer breeflie , prout Dominus tribuit & vt a B. Petro Apostolorum principe instructi sumus , a quo & Presbyter ordinatus sum : as our lord giueth , and as we are instructed by Blessed Peeter the Prince of the Apostles of whom also I was ordained Priest . The same affirmeth Pope Anicere (s) (s) Anicet . ep . vnica ad Episc. Gallia . alleaging the former wordes , and Damasus (t) (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 councel of Nice , and the second of Carthage , and first of Arles do auerre the fame : yet in case of necessitie one Bishop sufficeth .

10. Likewise when saint Paul (v) (v) Tit. c. 1. vers. 5. writing , to Titus sayth : Huius reigratia reliqui te Cretae , vt ea quae desunt corrigas & constituas per ciuitates presbyteros &c. For this cause I left the in Crete , that thou shouldst reforme the things that are wanting and shouldst ordaine Priests by Citties . Where for the word Priests in Greeke is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 presbyteros which in the Apostles time was a name giuen to Bishops as well as to Priestes . And that here he meaneth Bishops appeareth as well because presentlie after he sayeth , a Bishop must be without crime , as also for that he telles him he left him in Crete that he should ordaine priests by Citties ; because in euerie great cittie , as neere as myght be , the Apostles ordained a Bishop and but one in a Cittie ; Priests were appointed to other lesser places . Episcopi autem ( sayeth Anacletus ) (w) (w) Anacl . ep. 3. non in castelli● aut modicis ciuitatibus debent constitui ; sed Presbyteri per castella aut modicas ciuitates atque villas debent ab Episcopis ordinari & poni : But Bishops not in Castles or litle walled townes or litle citties must be constituted , but Priests must by the Bishop be placed in castles litle citties and townes ; and he giueth by and by the reason : Ne vilescat nomen Episcopi : least the name of a Bishop should be litle esteemeed . And when Paulus and Barnabas constituted by citties (x) (x) Act. c. 14. vers. 22. Presbyteros , they constituted Bishops .

11. And amongst Bishops there are diuers degrees , not of order , but Iurisdiction . For that S. Peeter , who was Bishop of the whole Church , Diuers degrees of Bishops in Iurisdiction onelie . was made by Christ head of all the Apostles ; the Apostles were higher in dignitie then Timothie and Titus , who were made Bishops by saint Paul : yea then all other Bishops , and amongst Bishops not Apostles , there are also degrees . And first Primates or Patriarches which ( as Anacletus sayeth ) were in his time but three ; as in deede a long time after they were no more . The first Patriarchall seate sayeth hee , is the Roman Church , where saint Peeter dyed Bishop : The second is Alexandria consecrated by Marke in the name of saint Peeter : Pataiarches who were three at the first ; after fower principal . The Third is of Antioche , honorable ( sayth he ) for the name of Peeter , who there satre seauen yeares : The fourth in tyme is the Church of Constantinople ; which yet afterward was made by the Bishop of Rome , at the entreatie of the Emperour , the second in dignitie , as aboue we haue seene . After these great Patriarches there were other lesser Patriarches , now called Primates , Archbishops . as of Lions , of Canterburie , and such like . After them are Archbishops who haue diuers Bishops for their suffragans : and after them are Bishops who are lower in dignitie and Iurisdiction then all the former . Bishop● . For Patriarches and Primates haue Iurisdiction ouer diuers Countries ; Archbishops ouer diuers citties and Bishops ; Bishops are principallie ouer one cittie , as London , Winchester , &c. And vnder Bishops are Priests , Priestes . who haue lesse Iurisdiction then the Bishop ; because the Bishop hath Iurisdiction ouer his diocese which containeth manie parishes ; the Priest , if he be Pastour , hath authoritie onelie in his Parish : and the Bishop can reserue causes from the Priest and pastour , and is his Iudge and can excommunicate him .

12. But if we consider the degrees , not of Iurisdiction 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 himselfe , and hath as great power of order as they , for that he can ordaine and confirme as wel as they : and therefore Anacletus (y) (y) Anacl . ep. 3. saieth : Episcoporum autem vnus est ordo : Of Bishops there is one order . And S. Ignatius (z) (z) Ignat. ep. ad Smyrn . saieth that a Bishop is princeps Sacerdotum : Prince of Priests : and that as there is nothing in the commonwealth greater then the King , so there is nothing in the Church greater then the Bishop .

13. The office of a Bishop . The Bishops office is to offer sacrifice , to remitte sinnes , to ordaine Priests and other Ministers of the Church , to confirme , to Iudge , consecrate Churches , altars , chalices , vestements , and to these all his other offices may bee reduced .

14. After Bishops are Priests whose first office is to offer the dreadfull sacrifice of he bodie and bloud of Christ , The office of a Prieste . which is so proper to them , that it cannot be performed of anie , who is not Priest truelie ordained and consecrated , which power Christe gaue to the Apostles and in them to all Priests at his last supper , when he gaue them his sacred body and bloud , and saied vnto them : (†) (†) Luc. c. 22.1 . Cor. c. 11. Hoc facite in meam commemoratiouem : Do you this for a commemoration of mee . For then as the Councell of Trente (*) (*) Conc. Trident. sess. 22. c. 1. defineth , Christ made the Apostles Priests , and gaue them power to consecrate and to offer the holie sacrifice of the body and bloud of Christ vnder the formes of bread and wine , as Christ their highest Priest had done before them : and the same power which he gaue to them , he gaue in like manner to all Priests their Successours in Priesthood , as saint Denis , (a) (a) Diony. de Eccles. Hierarch . c. 3. saint Ireneus , (b) (b) Iren. lib. 4. c. 12. S. Cyprian , (c) (c) Cypri . ep . ad Cecil . S. Chrysostome , (d) (d) Chrys. hom. 17. in ep. Heb. S. Amb●ose , (e) (e) Ambro. in Psal. 38 &c. 1. Heb. and others affirme . The second office of a Priest is to absolue from sinnes , which power was giuen to the Apostles and to all Priestes ( who in Priesthood succeed them ) after Christ his resurrection , when as he sayed : (f) (f) Ioan. c. 20. vers. 23. Quorum remiseritis peccata , &c. Whose sinnes yow shall forgiue , they are forgiuen : and whose yow shall retaine they are retained . Which office Priests now exercise in the Sacrament of Pennance , as S. Cyprian (g) (g) Cypr. serm. de Laps . S. Chrysostome , (h) (h) Chry. sost . lib. 3. de sacerd . S. Hierom , (i) (i) Hieron . in c. 16. Matt. & in cap. 10. Eccles. saint Cyrille , (k) (k) Cyril . lib. 2. in Leuit. saint Austine , (l) (l) Rom. c. 13. vers. 4. and other ancient Fathers do wittnesse .

15. And if wee compare these powers , the first is the greatest , because by it the Prieste hath power in corpus Christi naturale , as deuines say : The power to consecrate is greater then the power to remit sinnes . that is to consecrate the naturall body of Christ , and by transubstantiating bread into his bodie and wine into his bloud ( which the Priest doth by the force of Christs owne words ) to make both reallie present on the Altar , as they are reallie present vnder the formes of bread and wine . The second power though greater then any Angell in heauen hath , for to whom of the Angelles was it euer sayed ; whose sinnes yow shall forgiue , they are forgiuen them ? yet it is lesser then the former because by this the Priest hath power onely ouer the mysticall body of the Church by absoluing her members from their sinnes or by retayning them : The dignitie of a Priest . And therefore as the mysticall body of Christ is lesse in dignitie then his natural body which is infinitlie dignified by its vnion with the diuinitie ; so the power te remitte sinnes is lesser then the power to consecrate the bodie and bloud of Christ . And these two powers declare how greate the dignitie of a Priest is and how he is to be esteemed and honoured . The dignitie of a Priest . Other lesser offices the Priest hath as to , baptize , to minister Sacramentes , to preach , and to blesse diuers creatures ; though without a speciall priuiledge he cannot blesse vestements , 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 Greeke word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 which signifieth in his first acception Minister , as 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 signifieth any ministerie . And in this large signification S. Paule (l) (l) Rom. c. 13. vers. 4. calleth Kings and secular princes or Magistrates God his minister in Greeke 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . So he calleth (m) (m) Rom. c. 15. ver. 8. Christe Minister circumcisionis : minister of circumcision , because he executed his office of Messias first towardes the Iewes circumcised , in Greeke 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . So he biddeth (n) (n) 2. Tim. c. 4. ver. 14 Timothie fulfill his ministerie : in Greeke 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 : and yet then Timothie was a Bishop : and therefore saint Paul biddeth (o) (o) 1. Tim. c. 4. vers. 5. him not to neglect the grace which was giuen him with the imposition of handes by the Priesthood , that is , by a companie of Bishops who ordained him Bishop , as aboue we haue prooued . Deaconship an holie order . But by vse of scripture and custome of the Church , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Diaconus signifieth not whatsoeuer 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 commonlie diuines do auerre ; whence it is that the Apostle when he mentioneth Bishops and Priests he mentioneth also Deacons as when he sayeth (p) (p) 1. Tim. c. 3. vers. 2. & 8. It behoueth 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 vnder the name of Bishops are vnderstood Priests , who also must haue these qualities . He addeth ; Diaconos similiter pudicos &c. Deacons in like manner chaste &c. And to the Philippians : (q) (q) Phil. c. 1. vers. 2. Cum Episcopis & Diaconibus , with the Bishops and Deacons . And againe : let Deacons be the husbandes of one wife : Where in in the name ( Deacons ) some interpreters think that subdeacons are vnderstood . The first office of Deacons was to haue care of the poore and widowes , and to this office seuen ( where of saint Stephen was the first ) were elected , with imposition of handes . And many Diuines think that in this place they were ordayned , and receiued the holie order of Deacons , and that then they were not elected onelie to haue care of the poore , but also to assist at the Altar : For that not onelie faithfull and industrious men , who had been sufficient to haue care of the poore and widowes , but also men full of the holie Ghost were chosen . Which argueth them to be chosen to a more sacred function , that is , to assist at the altar , and therefore Stephen is sayed (r) (r) Actor . c. 6. vers. 8. to be full of the holy Ghost , and to haue disputed of the law so learnedlie and Zelouslie , that they could not resist him ; Philip preached the ghospell to the Samaritans , (s) (s) Astor. 8. and the Eunuche ; and therefore is graced with the title of Euangelist . (t) (t) Act. 21. And all the rest , sauing Nicolaus , were of the like sanctitie , as the Martyrologes on their dayes do testifie of them . Who therefore can think with anie reason , that so rare men should be elected onelie to a prophane office , such as the office of a Steward is ? And what needed it , that such men should be ordained with prayer and imposition of handes as Bishops are , had they been ordained onelie to a prophane office and not to a sacred function ? Other deuines saye that in the sixt of the Actes they were elected as onelie prefectes ouer the tables of the widowes and poore , and after were ordained to the sacred function of assisting at the Altar : But it litle skilleth when they were ordained to the Altar , so they were ordained , as all Catholiques do confesse : yet the reasons alleaged seeme to prooue that at that tyme ( either a litle before or after ) they were elected to haue charge of the poore and widdowes , they were also ordained to assist at the Altar . And therefore the Fathers and councells Greeke and Latin , alleaged by Coccius (v) (v) Coccius tom. 2 lib. 8. ar. 3. speake of Deacons as sacred ministers , who assist at the Altar . The Offices of a deacon . The first office then of a Deacon , and that principall is to assist the Bishop or Priest at the Altar . Wherefore saint Ignatius Bishop of Antioche (w) (w) Ignatius ep. ad Tral . in his Epistle ad Trallianos ( which saint Hierom in his Catalogue approueth as his ) writeth thus of Deacons : Quid sunt Diaconi nisi Imitatores Angelicarum virtutum ei ministrantes ministerium purum & immaculatum ; vt S. Stephanus Beato Iacobo , & Timotheus ac Linus Paulo , & Anacletus atque Clemens Petro. The second office was not to consecrate but to minister the holie Chalice vnto the Communicantes , as witnesseth saint Cyprian (x) (x) Cypr. serm. de lap . and as saint Ambrose , (y) (y) Ambr. lib. Offie . cap. 41. saint Leo (z) (z) S. Leo serm. de S. Laurent . and saint Austine (*) (*) Augu. serm. 37. de diuersis . affirme of saint Laurence ; yea to distribute to those that were present , and to carrie to those that were absent , the sacred hoste , as saint Hierom , or whosoeuer was authour of the Epistle of the Paschal Candle , and the fourth Councel of Carthage (a) (a) Conc. Carthag. 4. can. 38. in which saint Austin was present , do auerre . The Third is to minister bread and wine to the Priest , as the Missall and Pontificall do teache vs. The fourth to preache 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) (b) Act. cap. 8. So saint Gregor●● (c) (c) Greg. ep. 44. and saint Austin (d) (d) Augnst . ser. 4. de B. Stephan● . do assure v● And therefore Deacons are ordained by the booke of the ghospelles , which is giuen vnto them . The fift is to assist the Bishop when he preacheth , and at other tymes : and therefore Anacletus (e) (e) Anaclet . ep. 1. and Euaristus (f) (f) Euarist . ep . ad Episc. Africa . call Deacons the eyes of the Bishop . The seauen Deacons which were chosen in the vj. of the Actes represent the seuen spirits which assist before the throne (g) (g) Tobiae . 12. Apoc. 1. & 4. as the Deacons assist before the Altar , as some expounde .

17. Next to Deacons is the order of Subdeacons , Subdeacons their order is a Sacramente . which order was also instituted ( as diuines do commonlie teach ) by Christe , and is an holy order : and therefore to it , not to the inferiour orders , is annexed chastitie . Of Subdeacons , as of sacred ministers , who therefore are bound to chastitie , there is honorable mention in the writings of ancient fathers and Councels , as the reader may see in Iudocus Coccius (h) (h) Coccius . tom. 2. lib. 8. art. 4. at large . I will onelie alleage two or three places ; and to omitt saint Clement ; (i) (i) Clem. lib. 3. const . Apost. c. 11. lib. 8. c. 21.22 . ep. 2. ad Iacob . S. Ignatius , (k) (k) Ignatius ep. ad Antioch . Saluto ( saieth he ) presbyterorum Collegium , saluto sacros Diaconos , saluto Hypodiaconos &c. I salute the College of Priestes , I salute the sacred Deacons , I salute the subdeacons . Eusebius (l) (l) Eusebius lib. 6. ● . 33. also speaking of Nouatus the Heretique sayeth : Is ergo qui Euangelium vendicabat , nesciebat in Ecclesia Catholica vnum Episcopum esse debere , vbi videbat esse , presbyteros quadraginta & sex , Diaconos septem , subdiaconos septem &c. he therefore who chalenged the Ghospell to him , knew not that in the Catholique Church there must be one Bishop where he sawe fort●● and six priests , seuen Deacons , seuen Subdea ons &c. Saint Athanasius (m) (m) Athanasius ep. ad solit. vit. agentes . telleth how the Arrians tooke away violentlie Eutychius his subdeacon who serued the Church well and whipped him to death . Sozomenus (n) (n) Soz. lib 4. hist. c. 2. maketh mention of Martyrius subdeacon ; Anacletus (o) (o) Anaclet . vbi supra . mentioneth Deacons and Subdeacons , who are to assist the Bishop in solemne feastes . S. Cyprian (p) (p) S. Cyprian ep. 24. sayeth that he made Saturus Lector ; and Optatus subdeacon . The Roman Synod (q) (q) Synod● Roman . c. 7. vnder S. Syluester 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 shew obedience and humilitie , as well in publique , as in the Church . The fourth Councel of Carthage (r) (r) Concil. Carthag. 4. c. 5. telleth how a Subdeacon must be ordained . S. Leo (s) (s) S. Leo ep. 48. c. 4. the first , Subdiaconis carnale connubium non conceditur : carnall marriage is not graunted to Subdeacons : so sacred this order was esteemed . Saint Gregorie in many places , (t) (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 masse to the Deacon , The office of a Subdeacon . and to prepare the thinges which he must giue 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 chiefe Priest , the order of Deacon , and Subdeacon , there are fowre lesser orders ; to wit , of an Accolite , of an Exorcist , of a Lector or Reader , and of an Ostiarius , who had in anciente tyme charge of the Church dore , to keep out infidels and excommunicated persons and to let in the faithfull onelie and those who are not excommunicated : Which fower lesser orders if they be Sacramentes of Order , as the other are ( as saint Thomas o● Aquin (v) (v) S. Tho. in 4. d. 24. qu. 2 ar. 2. q. 3. & ●lij ibidem . and diuers diuines affirme ) then is the Hierarchie of the Church , consisting in these seuen orders , wholie instituted and ordained by Christ ; because he onely , not the Church , can institute Sacramentes . But if the fowre lesser Orders be not Sacramentes , but onelie orders and degrees instituted by the Church for decencie , and for the better performing of the functions in the Hierarchie of the Church , as others saye ; (w) (w) Magist . in 4. dist. 24. c●p . s●ptimus ordo . Dur. ibid. Caiet . to . 1. opuse . tract. 11. then the Hierarchie of the Church is partlie of Christes , partlie of the Churches institution . As for the Clericall tonsure called Prima tonsura , that is onelie a disposition to other orders , no order ; because it giueth a man no speciall degree in the temple or Ecclesiasticall state ; but onelie is a generall disposition to all orders by which a Clearke is distinguished , from the Laye , but hath no degree in the Cleargie .

19. Which opinion so euer goe for true ( for here I intend not to dispute the matter , but to leaue it to the scholes ) there is ancient mention of these fower lesser orders not onely by Isidorus (x) (x) Isidor . lib. 2. Offic. Eccles . Rabanus (y) (y) Raba . lib. de institu . Clericor . c. 12. Alcuinus , (z) (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 aboue quoted mentioneth Acolytes Lectors and porters . Saint Cyprian (a) (a) Cypr. ep. 15.24.55.78 . also in diuers Epistles mentioneth one or other of them . The Roman synod , as wee haue seene aboue , rehearseth all the seuen orders . The fourth Councell of Carthage (b) (b) Con● . Carth. 4. can. 2.3.4.5.6.7.8.9 . vnder Anastasius Pope , at which saint Austine was present , setteth downe the manner , how a Bishop , Priest , Deacon , Subdeacon , Acolyte , Exorcist , Lector , and Ostiarius , are to be ordained .

20. Saint Thomas of Aquin (c) (c) D. Tho. in 4. d. 24. q. 4. sheweth how these seuen orders are answerable to the graces which diuines call Gratias gratis datas , and which saint Paule reckeneth in his first Epistle to the Corinthians . (d) (d) 1. Cor. c. 12. For sayeth he Sermo scientiae the word of wisdome , aggreeth to the Bishop which is he that ordaineth all and illuminateth all : The 7. orders compared to the graces . The worde of knowledge to the Priest , who must haue the key of knowledge : faith to the Deacons , who singeth and preatheth the ghospell ; and in like manner he applieth the rest . Yea ( saieth he ) some distinguish these orders according to the celestiall orders which do purge , illuminate , and perfect . Saint Bonauenture (e) (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 wayes and all verie pertinentlie .

21. In these orders consisteth the Hierarchie of the Church , and in the orders of Bishops , Priests , Deacons , and Subdeacons , it consisteth by the Diuine ordinance , and Institution ; in the other fower at least by the Institution of the Apostles or the Church , which euen from the Apostles hath practised these lesser orders , as the Councell of Trent assureth vs , and as may vndoubtedlie appeare by the Councells and ancient fathers alleaged . Wherefore the same Councell (f) (f) Conc. Trid. sess. 23. cap. 2. defineth that the Hierarchie of the Church , established by the diuine ordinance , consisteth in Bishops , Priests , and other ministers : where by other Ministers , Deacons and Subdeacons seeme at least to be vnderstood . These bee the wordes of the Councell (g) (g) Conc. Trid. sess. 23. can. 6. with which I will end this chapter : Si quis dixerit in Ecclesia Catholica non esse Hierarchiam diuina ordinatione institutam que constat ex Episcopis & presbyteris & ministris : Anathema sit : If any shall say that there is not in the Cathelique Church a Hierarchie instituted by the diuine ordinance , which consisteth of Bishops , Priests and ministers let him be accursed .

THE VI. CHAPTER . That Bishops are distinct in Order from Priestes and higher in dignitie then they .

1. BY that which is allready sayed , it may easilie be seen , that the Bishop and Priest are the highest orders and degrees in our Ecclesiasticall Hierarchie : wherefore because the more distinction there is in orders the more the Hierarchie is graced , as in the first chapter wee haue seen by the Hierarchie of Angels , in which there are not two of one degree ; I shall shew 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 Hierarchie , by how much it hath greater distinction of Orders .

2. Aërius and some other heretiques , to ruine our Hierarchie , which cannot stand without distinction of orders , haue sought to confounde them and to make them all one . I will not deny but that in the Apostles tyme , 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 aboue we haue related . For where saint Paul (a) (a) 1. Tim. c. 4. vers. 14. exhorteth Timothie not to neglect the grace which is giuen him by imposition of handes of priesthood ; by priesthood he vnderstandeth a compagnie of Bishops , as the Greeke interpreters (b) (b) Chrys. Oecumen . Theoph. expound it . And when he sayeth (c) (c) Tit. c. c. 1. vers. 5. that he left Titus in Creete to ordaine Priests by Citties , by Priestes he meaneth Bishops as saint Hierom (d) (d) Hier●nymus . expoundeth and as aboue is declared . So saint Peeter by Seniours to which in Greeke is answerable 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , vnderstandeth Bishops , as appeareth by the wordes following (e) (e) 1. Petr. c. 5. vers . ● . Pascite qui in vobis est gregem Dei : prouidentes &c. Feed the flocke of God which is amongst you , prouiding not by constraint &c. Where for the word Prouidentes Prouiding , the Greeke , text hath 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 of which cometh the word ●piscopus Bishop so the name Presbiter and Senior is taken in other places (f) (f) 2. & 3. epist. Ioan. 1. ●etr . vlt. Act. 15. & 20. for a Bishop . But although in the Apostles age the Bishop and Priest were called by one name ; yet Bishops , euer since their first institution , Bishops and Priests had one name but a distincte power . were distinguished from Priests in power and digintie , and therein euer had the precedence and superioritie ouer them : and therefore some tymes euen holy scripture doth appropriate the name 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Presbyter , Priest , vnto Priests , as they are distinguished from Bishops . As when saint Paul (g) (g) 1. Timoth. c 5. vers. 15. sayeth : Aduersus Presbyterum accusationem noli accipere nisi sub duobus a●t tribus testibus : Against a Priest receiue not accusation , but vnder two or three witnesses : he chargeth Timothie a Bishop not to receiue to easilie accusation against a Priest ; which argueth that he speaketh of a Priest , whose Iudge the Bishop is ; which is a signe that the Priest is inferiour to the Bishop . And when S. Iames (h) (h) Iacob . c. 5. vers. 14. sayeth : Is any man sicke among you ? let him bring in the Priests of the Church , and let them praye ouer him &c. He meaneth Priests , not Bishops ; For that in one Church there neuer were many Bishops ( as we haue shewed aboue ) though vnder 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 heretique , because he could not himself attaine to the dignitie of a Bishop , as he desired , affirmed that a Bishop and a Priest were all one , as Epiphanius (i) (i) Epiph. haeres. 75. and S. Austine (k) (k) Augustin . lib. de haeres . hers . 53. do testifie . To him subscribeth Iohn Caluin (l) (l) Caluin . lib. 4. institut. ca. 4. num. 1. in his Institutions ; who therefore in Geneua and France where he domineereth , hath no Bishops to gouerne , but a consistorie of Ministers ; which gouernment , our Puritans also do affect to bring into our Englishe new Church , though the Prince hath euer resisted them .

4. The fathers and diuines make a Bishòp and Priest distincte . But the common opinion of ancient Fathers and diuines is , that a Bishop is of an higher rank in the Church of God then a Priest , and is superiour to him in degree ad dignitie by the diuine ordinance and institution . Sanctus Ignatius (m) (m) Igna. ep. ad Smyrnons . calleth the Bishop Prince of Priests : Ergo he is his Superiour , and therefore he chargeth Deacons to be subiect to Priests , and Priests to Bishops . Saint Ambrose (n) (n) Ambr. in 1. Timoth. 3. obserueth that saint Paul writing to Timothie , after the Bishop addeth immediatelie the Deacon , not mentioning the Priest : Post Episcopum , Diaconi ordinem subijcit : Quare ? nisi quia Episcopi & Presbyteri vna ordinatio est , vterque enim Sacerdos est . Sed Episcopus primus est , vt 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 euerie Bishop is a Priest , but not euerie 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 graunteth that the Bishop is first and chiefe , to wit , as Bishop , and so insinuateth another ordination by which he is Primus First , and aboue the Priest . Damasus (o) (o) Da. masc . ep. 4. also when he sayeth : Hoc solummodo Chorepiscopis concedatur vt inter sacerdotes locum habeant &c. Let this onelie he graunted to the Chorepiscopi that they haue place amongst the Priests , and that they content themselues with the ministerie of Priests , and not meddle with Episcopal functions ; insinuateth enough that the Chorepiscopi and Priests are of an inferiour ranke and degree , then Bishops are . S. Austine (p) (p) Aug. ep ad ●iero● . in one of his epistles to saint Hierom : Quamquam secundum honorum vocabula , quae iam Eccles●e vsus obtinuit . Episcopatus Presbyterio maior sit ; tamen in multis rebus Augustinus Hieronymo minor est &c. Although according to the names of honour , which now the vse of the Church hath obtained , the order of a Bishop be greater , then the order of a Priest ; yet in many thinges Austine ( though a Bishop ) is lesse then Hierom. This the Councel of Trent (q) (q) Conc. ●rid . sess. 23. cap. 4. hath defined in expresse words saying Proinde Sacrosancta Synodus declarat , praeter caeteros Ecclesiasticos gradus , Episcopos qui in Apostolorum locum successerunt , ad hunc Hierarchicum ordinem praecipue pertinere , & positos ( sicut Apostolus ait ) a Spiritu Sancto regere Ecclesiam Dei , eosque Presbyteris superiores esse : Wherefore the Sacred Synod declareth that , besides other Ecclesiasticall orders , Bishops , who haue succeeded into the place of the Apostles do appertaine principallie 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 superiour to Priests . And againe the same Councel (r) (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 saye that Bishops are not Superiour to Priests or haue not power to confirme or ordaine , or that power , which they haue , is common to Priests with them , let him be accursed . The Bishop exceedeth the Priest in power of ordro first .

5. And if wee looke into the power both of order and Iurisdiction , 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 consecrate Priests and other ministers of the Church , as may be gathered out of diuers places by me alreadie alleaged out of saint Paul. (t) (t) 1. Tim. 3. & 5. Tit. 1. And when saint Paul chargeth Timothie Not to receiue accusation against a Priest , but vnder two or three witnesses , he insinuateth planelie , that a Bishop , as Timothie was , is Iudge and consequentlie superiour to the Priests . Dionysius Areopagita (v) (v) Dionys. l. eccl. Hier. c. 5. sayeth that the Priest is ordained by Imposition of handes of the Bishop . Saint Hierom sayeth (w) (w) Hiero. in cap. 59. that ordination which the Grecians call 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 is fulfilled not onelie by prayer of the voice , but also by imposition of handes . The fourth Councel of Carthage (x) (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 ouer him . The same Councel giueth the reason why the Bishop onelie imposeth his handes vpon a Deacon when he is ordained , but when the Priest is ordained , not onelie the Bishop but the Priests also , lay there handes on him ; because he is theire fellow Priest .

6. Secondlie . Secondlie the Bishop with two other Bishops can ordaine Bishops . For as Ana●letus (y) (y) Anacl . ep. 1. cit. sayeth , and the Canons of the Apostles (z) (z) Canon Apost. can . 1. & 2. haue declared , three Bishops are necessarie to the making of one Bishop , as S. Iames stiled the Iust , the first Bishop of Hierusalem , was ordained by saint Peeter , saint Iames Maior and S. Ihon. And this is euidentlie deduced out of that place of saint Paule , alreadie alleaged : 1. Tim●t . c. 4. vers. 14. Noli negligere gratiam : do not neglect the grace which is giuen thee by prophecie with imposition of handes of priesthood , that is , of a companie of Bishops , as the Greeke fathers (*) (*) Chrys. Oecum●n . Theophyl . ibidem . especiallie do expound . Which argueth a superioritie in degree of the Bishop ouer the Priest ; For that one Bishop can ordaine a Priest , but three are necessarie to consecrate a Bishop ; though in case of necessitie one Bishop by commission from the Pope ( as some diuines teach ) may consecrate a Bishop . And therefore S. Epiphanius (a) (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 lauacri generationem generat filios Ec●lesie , non tamen patres &c. To saye that the Bishop and Priest are equall , 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 Lauatorie of Baptisme children , but not fathers &c.

7. Thirdly the Bishop ministreth confirmation : the Priest doth not . The grace of Confir ▪ Thirdly the Bishop can minister the Sacrament of Confirmation by which he giueth the holie Ghost , and herewith a speciall grace , by which the confirmed receiueth force to confesse the name of Christe , and to professe his faith , maugre the threatnings of the persecutour , and in no wise for shame or feare to omitte this profession ; and therefore is signed in the forehead , and anointed also , to signifie that he is enrolled amongest the spirituall soldiars of Christe , and receueth his militarie marke and lyuerie , to signifie that vnder the coulours of Christe he is to fight spirituallie against all persecutions in defence of his faith . And this the simple Priest cannot doe , but only the Bishop . Hence it is that although saint Philip conuerted and baptized the Samaritans , (b) (b) Act. c. 8. yet he attempted not to confirme them ; but saint Peeter and saint Iohn Apostles and Bishops were sent to impose handes on them ( which imposition was Confirmation ) and thereby gaue them the holy Ghost . Where venerable Bede (c) (c) Beda . sayeth that if Philip had been an Apostle or Bishop he might haue confirmed them , but this , sayeth he , is reserued to Bishops . Saint Cyprian , (d) (d) Cypr. ep. 73. ad Iubatanum . sayeth that they who by Philip were baptized in Samaria , ought not to be baptized any more , but onlie that which wanted was done by Peeter and Iohn , to wit , that by prayer made for them and Imposition of handes , the holie ghost might be powred vpon them . Which now also ( sayeth he ) is done with vs , that they which in the Church are baptized may be signed with our Lordes seale . Saint Denis (e) (e) Dion . l. de Eccl. Hier. sayeth that the Priests did present the baptized to the Bishop , that he might signe them diuino & Deifico vaguento : with the diuine and Deificall oyntement . And againe we read (f) (f) Act. c. 19. vers. 5. that when saint Paule came to Ephesus and found some baptised only by saint Iohn the Baptist his baptisme , the Scripture insinuateth that they were baptised by some other , but yet expresslie sayeth that faint Paule imposed hands on them and that so the holie ghost descended vppon them . The ancient fathers relying on these scriptures , haue euer taught , that the Sacrament of Confirmation is to be ministred onlie by the Bishop , which hath also euer been the practise of the Church . So doe saint Clement , (g) (g) Clem. l. 3. constit . c. 15. Eusebius Pope (h) (h) Easeb . ep. 3. ad Episc. Tusciae . Melchiades Pope , (i) (i) Melch. ep. ad Episcopos Hispan. Innocent the first Pope (k) (k) Innocent. 1. ep. ad decent . cap. 3. Leo the first Pope , (l) (l) Leo ep . 88 saint Cyprian , (m) (m) Cypr. ep. 79. ad Iub . saint Hierom , (n) (n) Hiero. in Dial. saint Austin (o) (o) Aug. l. 15. Trin. c. 26. and others teache , and lastlie the Councell of Florence (p) (p) Conc. Flor. in Decret. and of Trent (q) (q) Conc. Trid. Sess. 23. c. 4. can. 7. haue defined that the proper and ordinarie 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 pitche and growgh and so it is to be ministred by him onlie 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 consecrate the bodie and bloud of Christe and remitte sinnes , The reason way a Bishop onlie confirmeth . with the power the Bishop hath to consecrat Priests and other ministers , and to confirme the baptised , The Priests power is greater then 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 ordaine ministers hath only power ouer corpus Christi mysticum , as diuines saye , that is , ouer the Church ; but the Priest by the power to consecrate the bodie and bloud of Christe hath power ouer Corpus Christi naturale , The Priest by the power to consecrate the bodie and bloud of Christe , hath . the natural bodie of Christe , in that he by Christe his owne words conuerteth breade into Christes bodie and wine into his bloud , and makes them both reallie present vnder the forme of breade and wine . (r) (r) Mat. 26. And for this reason the power the Priest hath to remitte sinnes , is lesser then the power , he hath to consecrate ; For that by the power to consecrate , The Priests power to consecrate is greater then his power to remit sinnes . The reason . he hath power Super corpus Christi naturale , Ouer the naturall bodie of Christe , as is declared : But by the power he hath to remitte sinnes , he hath onlie power Super corpus Christi mysticum : Ouer the mysticall bodie of Christe , which is his Church . And therefore by how much the naturall bodie of Christe ( Deified as it were and ineffablie dignified by the vnion it hath with the diuinitie ) excelleth the mysticall bodie of Christe the Church ; by so much the power the Priest hath ouer Christ his naturall bodie , surpasseth the power which he hath ouer the mysticall bodie of Christe . Yet the Bishop is absolutelie greater then the Priest . The reason .

9. But yet for all this , the Bishop is absolutelie greater in power and dignitie then the Priest , because in that he is a Bishop , he is Summus Sacerdos : An high Priest , and so as the Superlatiue supposeth the Positiue , so a Bishop supposeth a Priest , and consequentlie 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 lawfullie ) be made a Priest Per saltum ( as diuines saye ) though before he be not a Deacon ; None 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 essentiallie an high Priest , and so the order of Priesthood is essentiallie subordinate to the order of a Bishop , and consequentlie a man can neither lawfullie nor validlie be ordained Bishop , vnlesse he be first a Priest , it implying as much to be Summus Sacerdos before Sacerdos , as the Superlatiue degree implyeth to be before the Positiue .

10. Secondlie a Bishop exceedeth the Priest in power of Iurisdiction , the Bishop being the Priests Iudge and (s) (s) 1 Tim. c. 5. vers. 19. the Priest being to stand at his tribunall for sentence : The Bishop can excommunicate , as saint Paule (t) (t) 1. Cor. c. 5. vers. 5 excommunicated the incestuous , the Priest cannot ; The Bishop hath Iurisdiction ouer a Diocese , the Priest onlie ouer a Parish : The Bishop can giue Indulgences , the Priest cannot ; the Bishop hath his deciding voice in Councelles , the Priest hath not ; The Bishop can reserue cases from the Priest , the Priest cannot from him : The Bishop can consecrate Churches , Altars , Chalices and can blesse vestements , the Priest , though he can blesse other thinges , yet these he cannot without a speciall graunte or priuiledge .

11. A question Wether the Bishop hath iurisdiction immedialie from Christe or the Pope . But whether the Bishop excelle the Priest in power of Iurisdiction by the immediate graunt of Christ , or by the graunte of the supreme Bishop , the Bishop of Rome , it is disputed amongest diuines probablie on both sides . Some saye the Bishop hath Iurisdiction immediatlie from Christ ; so maior 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 proofe . Some of them are of opinion that the Bishop and Priest haue their Iurisdiction and power to absolue , to excommunicate and the like , immediatlie from Christ , when they are ordained : and these doctours would saye that the Bishops power of Iurisdiction is greater by the diuine graunte and institution , then is the Iurisdiction of the Priest . This they proue first out of Scripture ; as where Christ sayeth , (v) (v) Matt. cap. 18. vers. 10. to all the Apostles , whose Successours Bishops are : Que●nnque alligaueritis superterram , erunt ligata & in caelo . Et quaecunque solueritis super terram , erunt soluta & in caelo : What soeuer you shall bynd vpon earth , shall be bound also in heauen : And what soeuer you shall loose vpon earth shal be loosed also in heauen . In which words as he promised before the power of bynding and loosing to saint Peeter (w) (w) Matt. c. 16. vers. 19. principallie , as to an ordinarie chiefe Pastour of the Church , so now he promiseth an vniuersall power to all the Apostles ouer all the Church : but which in them was extraordinarie , yet requisite for the first planting of the Church and faith , as aboue is declared . So Christ immediatlie giueth power to the Apostles and in them to all Bishops and Priests to absolue from sinnes , saying : (x) (x) Ioan. c. 20. vers. 23. Quorum remiseritis peccata &c. Whose sinnes you shall forgiue , they are for●iuen them : and whose you shall retaine , they are retained . But to bynd and loose , to absolue from sinnes , and to retaine them are actes of Iurisdiction : Ergo ( saye they ) Iurisdiction of Bishops and Priests proceedeth immediatly from Christe . The 2. proofe . This also they prooue because the Priest in his ordination hath authoritie giuen by his order to remitte sinnes : As the forme of wordes in his ordination importeth : Frgo he hath power from Christe by his ordination , and not from the Church or Pope . This they confirme also , The 3. proofe . for that the Priest cannot saye , I absolue thee in the name of the Pope , or Church , or by authoritie from them , which yet ( as it seemeth ) he might saye if his authoritie proceeded from them . And if you obiect , An obiection against this opinion is answered . why then cannot a Bishop excommunicate them , who are not of his diocese , he hauing Iurisdiction from Christ who limited him to no place ? Why cannot a Pastour absolue those from sinnes , who are of another Parish , he hauing from Christ authoritie to absolue without limitation to any place or person ? Why cannot euerie Simplex Sacerdos , that is , who hath no care of soules committed to him , absolue euerie one that will confesse his sinnes vnto him , seing to him it is saied in his ordination : Accipe spiritum Sanctum : quorum remiseritis peccata remittuntur eis &c. Receiue the holie ghost , whose sinnes you shall forgiue they are forgiuen them . To this they answere , that although all Bishops and Priests receiue their Iurisdiction in respect of the actiue power which it implyeth , immediatlie from Christe in their ordination , yet they cannot exercise it , vnles by the Pope , subiects be giuen them and applyed to them , as they are to the Bishop in his Diocese , and to the Pastour in his Parish , but not out of it ; and so ( saie they ) if a Bishop excommunicate or absolue one , who is not of his Diocese his excommunication and absolution is inualid , not for want of any actiue power of Iurisdiction , but for want of matter or subiects on whom it may be exercised . And for the same reason a Priest cannot absolue any from mortall sinne ( for from venial euerie Priest can absolue ) who are not of his Parish , or otherwise by the Pope , or some vnder him are not assigned for his subiects . For ( sayeth Dominicus Sotus ) (y) (y) Sotus supra . in 4. d. 18. cit. as , although a man haue a key fit and apte of it selfe to open a locke , yet it cannot open it vnlesse it be applyed : So although a Bishop or Priest haue the Key of Iurifdiction ; yet he cannot exercise it but on them who are applyed as subiects vnto him .

12. Other diumes saie Bishops and Priests haue Iurisdiction 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 . Couar . Reg. peocatum . 2. p. §. 9. nu. 6. Suar. to. 4. disp. 25. sect. 1. nu. 10. Other diuines saye that Bishops and Priests haue power of Iurisdiction immediatlie 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. Receiue the holie Ghost ; whose sinnes you shall forgiue &c. They receiue onlie Potestatem ordinis , Power of order , which is not sufficient to excommunicate or absolue , till the Bishop haue Iurisdiction from the Pope , and the Priest from the Bishop , or some other who can giue Iurisdiction . For although ( saye they ) the Pope receiueth Iurisdiction ouer all the Church immediatlie from Christe , ( he hauing no other superiour from whom to receiue it ; and the Cardinalles onlie designing his person , The Pope hath his Iurisdiction from Christe . Christ giuing him his Iurisdiction , as aboue we haue seen , yet Bishops and Priests ( as these Doctours do thinke ) receiue onlie power of order from Christ by meanes of their consecration ; but their Iurisdiction they receiue from the Pope , or some other that vnder him giueth Iurisdiction , and in more or lesse ample manner , as he shall Iudge most fitting . Wherfore as the Episcopall caracter and order requireth more Iurisdiction then doth the caracter of the Priest , so the Pope giueth ordinarilie more Iurisdiction to the Bishop then to the Priest or Pastour . Order and Iurisdiction maie be separated . And that these powers of order and Iurisdiction are distinct , and may be separated , appeareth ( saye they ) in that the Pope may be Pope in respect of Iurisdiction ouer all the Church by his election onlie and before he be consecrated Bishop , yea or Priest ; and some * So saieth the Pentisicall in the begining of Cousec●ation of the Pope . So ●etrus Moroneus and others were elected Pope . vid Pontisical . ibidem . haue been elected Popes before they were consecrated Bishops yea Priests , or Deacons , and euen then before they were consecrated Bishops or Priests , they had all power of Iurisdiction ouer the Church to define controuersies in faith , to make generall lawes , to excommunicate , What the Pope and Bishop may doe before they be conseciated . to call Councelles and to define in them , to giue Indulgences and to giue Iurisdiction to Bishops : but they could not consecrate Bishops or ordaine Priests , before they were consecrated Bishops themselues , nor absolue from sinnes in the court of conscience before they were Priests , nor confirme till they were consecrated Bishops , these actes being actes of order not Iurisdiction . So contrariwise a Bishop or Pastour after he is consecrated Bishop or ordained Priest may renounce his Bishopricke , or Pastourship , and so remaine true Bishop or Priest in respect of his caracter and order without all Iurisdiction , and whatsoeuer they shall attempt in that kind , wilbe inualid and of no force .

13. This their opinion they proue out of some fathers as S. Gregorie (a) (a) Cap. Decrato . 2. q. 6. where he sayeth that the Romaine Church vices suas ita alijs impertiuit Ecclesijs vt in partem sintvocate sollicitudinis , non in plenitudinem potestatis : Hath so imparted to other Churches her authoritie , that they are called into parte of the care , and sollicitude , not into the fulnes of power . And saint Leo (b) (b) S. Leo ep. 87. ad Epis Vien . dist 29. cap. Ita Dominus . sayeth that Christ from saint Peeter Tanquam a quodam capite : As from a certain heade , hath diffused his guiftes into all the bodie of the Church . They alleage also reason grounded in experience for this their opinion ; for ( saye they ) the Pope some tymes deposeth Bishops and depriueth them of all Iurisdiction , which he could not do if this Iurisdiction were giuen immediatlie by Christ , and not by him selfe .

14. But whether of these opinions we admitte ( as both are probable ) it is all one for my purpose ; for that at least complete Iurisdiction , or the lawfull and valid vse of it , is from the Pope . For be it that the Bishop and Priest haue their Iurisdiction in respect of the actiue power from Christ immediatlie and by ordination , as the Doctors of the first opinion do hold ; yet they graunte that the Bishop and Priest cannot validlie exercise this their power of Iurisdiction vnles the Pope , who at first diuided Dioceses and Parishes , assigne vnto the Bishop his Diocese to the Priest his Parish , on whom he may exercise this his Iurisdiction ; for else they are not his subiects ; And if the Pope depriue the Bishop of his Bishopricke , or the Pastour of his Pastourship , he consequentlie depriueth them of subiectes ; and so though still they haue the power of Iurisdiction , and cannot ( as these Doctours auerre ) be depriued by the Pope of it , they holding it from Christ immediatlie , yet because the Pope depriueth them of their subiects , neither the Bishop nor Pastour can exercise with validitie this their Iurisdiction .

15. Out of all this we may gather first , that as all Priests are equall 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 Iurisdiction , All Bishops equall in power of order : so all Priests equall in priesthood . not in power of order ; in which the Bishop is as greate as the Archishop , Patriarch and Pope ; euen 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 then he .

16. The Bishop is superiour in power of Iurisdiction . Secondly that Bishops though equall amongest them selues in power of order , are superiour to Priests , as well in power of order as Iurisdiction as I haue already proued out of scripture , and by comparing their powers together . S. Hierom seemeth to fauour Aërius , but do●● not .

17. I know that saint Hierom (c) (c) Hier●n . in p. ad Tit. ep . ad Euagrium is all aged by some as a fauourer at least in parte of Aërius his opinion , who , as aboue we haue seene , maketh the Priest and Bishop all one . And they alleage saint Hieroms own wordes in his commentaries vpon the Epistle to Titus , and in his explication of these wordes : 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 prooued that in the Apostles tyme a Priest and Bishop had one name , and thence inferreth that they are all one , he addeth : Quod autem postea vnns electus est qui caeteris praeponeretur in schismatis remedium factum : But that after wards one was elected to be set aboue the rest , it was done for a remedie against schisme . For ( sayeth he ) At Alexandria from saint Marke the Euangelist to Heraclas and Dionysius Bishops , the Priests placed in an higher degree one elected from amongest them , whom they called Bishop . As if an armie make an Emperour , or Deacons do choose one amongest 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 auerre that the Bishop had not at the first superioritie ouer the Priest , but that afterwards to auoid occasion of schisme , the Priests chose one from amongest them and nominated him Bishop . Which his manner of speech may argue that Bishops are not greater then Priests by Christes institution , but by the Church or Pastours election , and that otherwise in order they are all one , and differ only in dignitie or Iurisdiction .

18. Wherefore some diuines (d) (d) Vasquez . do graunt that saint Hierom was of this opinion , yet did not iumpe with Aërius the Heretique : for that Aërius denyed all iust and lawfull distinction , and sayed that the Church iniustlie had eleuated the Bishop aboue the Priest ; but saint Hierom at least confesseth that iustlie and not without good reason the Church or Pastours placed the Bishop aboue the Priest in dignitie and office .

19. S. Hierom defended . Yet other diuines to whom subscribeth Baronius (e) (e) Baron . to . 1. Annal. do interprete saint Hierom more fauourablie ; and say , that saint Hierom denyeth not but that Bishops by their caracter and order receiued in their ordination from Christ , are greater then 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 doe . Where he graunteth that the Bishop can ordaine 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 successours of the Apostles ; but the Apostles as they were made Priests at the last supper (f) (f) Mat. 26. and in the 20. of Saint Iohn , (g) (g) Ioan. 20. as aboue we haue shewed , so they were made Bishops immediatlie by Christ : And therefore Bishops are not made by men , but by Christ immediatlie by the ministerie of three Bishops . And in his Dialogue against the Luciferians : (h) (h) Hicronymus in . Dial. contra Luciferianos . But if thou demaund ( sayeth he ) Quare in Ecclesia Baptizatus &c. Why he that is Baptised in the Church receiueth not the holy ghost but by the hands of the Bishop ? learn that this obseruation descendeth from that anthoritie that after the Assension of our Lord , the holy ghost descended vpon the Apostles . Wherefore these diuines ( to whom I rather subscribe for honour of saint Hierom ) do think that saint Hierom onlie meaneth in his former words alleaged out of his Epistle to Euagrius , S. Hierom explicated that Bishops and Priests are all one in Priesthood , and in the tyme of the Apostles had one name , and that then Priests by the practise and custome of the Church did sit in Councell with the Bishop , and did with them by common counsaile gouerne the Church ; though after , when the number of Bishops and Priests encreased , Priests were no more admitted to this dignitie , but the Bishop tooke on him the superioritie which he had by his order , and principallie gouerned the Church by him selfe . The Bishop and Priest make two eminent orders . By this Chapter then it is euident that The Bishop and Priest are distinct in order and degree , and that consequentlie they make two eminent orders in the Hierarchie 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. OVt of that which hath bene saied in the precedent chapters it followeth euidentlie , that the Bishop in power and dignitie of order taketh the highest roome and dignitie in the Church of God. The Bishop as high in the power of Order as the primate and Pope . The Pope highest in Iurisdiction and dignitie : For although the Archbishop and Primate be aboue him in power of Iurisdiction and Ecclesiasticall dignitie , yet in the order and power of Bishop , he is as high as any of them , euen as the Pope himself . True it is , that the Pope is head of the Church , and Pastor Pastorum , Pastor of the Bishops themselues , ( as aboue I haue demonstrated ) yet this superioritie is in Iurisdiction , The actes and offices of the Pope . by which he can prescribe lawes to the whole Church ; can call councelles , and define and decree with infallibilitie controuersies of faith : by which he may create and inthronise Bishops out of his Diocese ; and depose them againe ; by which he can excommunicate them ; by which he may canonise saintes , giue Indulgences , send preachers into pagane countries , erect newe Bishoprickes , suspend , dispense , reserue cases euen from Bishops &c. Yet all this superioritie is onlie in power of Iurisdiction , which in him is supreme : but in the power of order , the Bishop can validlie do as much as he , for that he may ordaine Priestes , and confirme the baptised as well as he ; The Bishop by power of order can validlie do all the Pope can do in that kinde . and although if he shall suspend the Bishop from these offices , as he may , the Bishop shall sinne in doing them : yet if he ordaine or confirme , what he doeth shall be valide , these his functions proceeding from his character and power of order , which ( as we haue seene aboue ) he holdeth and receiueth immediatly from Christe , and not from the Pope or anie humane power . And therefore in degree of order the poorest Bishop is as greate as the richest and greatest Patriarche ; yea as the Pope himself , there beeing but one order of a Bishop , in which all are equale amongest themselues , and superior to Priests , much more to the laitie , be they Princes or Monarchs .

2. Two Conclusions . Whence I may deduce two conclusions ; the one that the Bishop is to be honoured of all , euen of Monarches , and Emperours : the second that he is also to be humblie obeyed of all his subiectes . The first prooued , first by Fathers . The first conclusion I proue first out of the testimonie of holy fathers : secondly out of the respect Emperours and Princes haue borne vnto them . Amongest the fathers let Saint Ignatius (a) (a) Ignat. ep. ad Smynenses . Bishop and martyr , and one of the most ancient as being the third Bishop of Antioche after S. Peeter speake first : Honora ( saieth he ) Deum vt omnium authorem , & Dominum , &c. Honour God as the author and lord of all ; the Bishop as the Prince of Priestes , bearing the image of God : of God indeede , by his principalitie , but of Christe by his Priesthood . And next to him we must honour the king , for neither is any better or chiefer then 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 saluation of the worlde , nor is any equal amongest Princes to the King , who procureth peace and iustice amongest the subiectes . 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 Christe . And how o holie Bishop , shall that bee ? Thus sayeth he ; Let the laye people be subiect to the Deacons , the Deacons to the Priestes , the Priestes to the Bishop , the Bishop to Christe , as he to his father . Where you se , that he will haue the Bishop honoured next to Christe , None in heauen or earth greater then the Bishop in power of order . as he placeth him in dignitie next to Christe . And in deede in regarde of his power of order there is none in earth or heauen , ( be he an Archangel , nay a Cherubin or Seraphin ) that is aboue the Bishop . For which of the Angels hath the power ouer the naturall bodie of Christe , as the Prieste hath ( as aboue we haue sene ? ) who of the Angels hath that power ouer the misticall bodie of Christe , the Church which he hath in ordaining the Churches ministers , in confirming her children and feeding and gouerning her , as he hath ? For cui Angelorum dictum est , pascite , qui in vobis est , gregem Dei ? (b) (b) 1. Pet. c. 5. vers. 2. To which of the Angelles was it euer sayed , feede the flock of God that is among you ? To Bishops it was sayed . (c) (c) Actorum c. 20. vers. 28. To whom of the Angels was it euer saied ; Attendite vobis & vniuerso gregi , in quo vos Spiritus Sanctus posuit Episcopos regere Ecclesiam Dei , quam acquisiuit sanguine suo : Take heed to your selues and to the whole flock , wherin the holie Ghoste hath placed you Bishops to rule the Church of God , which he purchased with his owne blood : To Bishops it was sayed . The same holy father in the same epistle saieth , that who honoureth the Bishop , shal be honoured of God , and who dishonoureth him , shall be dishonoured of God. And in his epistle to the Trallians : (d) (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 principalitie and power ? And againe (e) (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 : Pri●stes are Good , and ministers of the world , but better is the Bishop , to whom are committed the holies of holies , to whom onlie the secrets of God are committed .

3. S. Ambrose (f) (f) Ambr. de dignitate secerdatali c. 2. cometh not behinde saint Ignatius in extolling episcopall dignitie : Honor & 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 episcopall hononr and sublimitie cannot be equalized by any comparisons . If thou compare it to the splendour of Kings and the diademe of Princes , it shalbe much lesse , as if thou shouldst compare the metall of leade to the luster of Gold ; for as much as thou seest the necks of Kings and Princes subiected to the knees of Priestes , whose right hands they kissing , do beleiue that they be protected and defended by their prayers .

4. Saint Chrysostome , (g) (g) Chrys. Hom. 4. de verbis I● saiae . that torrent of eloquence , speaking of the power and dignitie of a Priest , and especially of the high Priest the Bishop , hath these words : Maior hic principatus ; propterea rexcaput submittit manui sacerdotis & vbique in veteri scriptura sacerdotes inungebant reges : Greater is this principalitie and therefore the king submitteth his head to the hand of the Priest , and euery where in the old testament Priests did anoint kings . And againe ; (h) (h) Hom. 5. de verbis Isaeiae . Siquidem sacerdotium principatus est ipso etiam regno venerabilius ac maius &c. Because the Priesthood ( especiallie of the high Priest and Bishop ) is a principalitie , and that more venerable and greater then the kingdome it selfe . Speake not to mee of the purple and diademe and golden robes , these all be but shadowes , and more vaine then spring slowers . Speake not to mee of these things , but if thou wilt se the difference betwixt a king and a Priest ( especiallie a Bishop ) weigh the power giuen to them both and thou shalt see the Priest sitting much higher in dignitie then the king . Much more he hath in that place to this effect .

5. Saint Gregoire Nazianzene . Bishop , in an oration (i) (i) Greg. Naz. orat. 17. ad pop. timore perculsum . he made , conuerting his speach to the prefects , and euen to the Emperour Valentinian , vseth these wordes : An me liberè loquentem aequo animo feretis ? nam vas quoque potestati meae meisque subsellijs lex Christi subijcis , imperium enim ipsi quoque gerimus , adde etiam praestantius , & perfectius , nisi vero aequm est spiritum carni fasces submittere , & caelestia terrenis cedere . Sed non dubito , quin hanc dicendi libertatem ( o imperator ) in optimam partem excepturus sis , vtpote sacrimei gregis ouis sacra , magnique pastoris alumna &c. Will you take in Good parte what I shall speake freely ? For the lawe of Christe doth submitt you also vnto my benches : For we also beare empire , and I add also , mere excellent and more perfect : vnles it be meete to submit the spirit to the flesh , and that things celestiall should yeeld to things that be terrene . But I doubt not ( O Emperour ) but that thou wilt take in Good parte this my freedom of speache , as being a holie sheepe of my holie flock , brought vp vnder the great Pastour , &c.

6. Here I intend not to detract from the king ; I acknouledge with S. Ignatius (k) (k) Ignatius supra ep . ad Smyrnen ses . that there is nothing equall to the king in the common wealth , as there is nothing in the Church aboue the Bishop in power of order . I saye and conconfesse with Tertullian : (l) (l) Tertul. li● . aduersus ●capulam . colimus imperat●rem ( regem ) sic , quo modo & nobis licet , & ipsi expedit , vt hominem a Deo secundum , solo Deo minorem : We honour the Emperour ( the king ) so , as it is lawfull for vs , and expedient for him , as a man second to God , and onlie lesse then God : For that in temporall power he hath none aboue him but God , by whom and vnder whom onlie he raigneth .

7. The former Conclusion prooued secondlie by Emprours and Kings . Secondlie how a Bishop is to be honoured the kings and Emperours themselues will testifie , who haue euer done great homage vnto him . Constantine the great , as Rufinus (m) (m) Ruf●●n l. 1. c. 2. Constantine . relateth , when certaine Bishops assembled at the Councell of Nice , offered vnto him certaine memorialls , in which were complaintes and accusations of one another , he saied vnto them : Deus vos constituit sacerdotes , & potestatem vobis dedit de nobis quoque iudicandi &c. God hath constituted you Priests , and hath giuen you power to iudge euen of vs , and therefore we are rightly iudged of you : but you cannot be iudged of men . For which cause , do you expect onlie God his iudgement betwixt you : and your differences and contentions , whatsoeuer they be , let them be reserued to the diuine examination , for you are giuen of God to vs as our Gods , and it is not meete that a man should iudge Gods , but he onlie , of whom it is written : (n) (n) Psal. 81. vers. 1. God stoode in the assemblie of Gods , and in the middest he iudgeth Gods. And when this Emperour entred into the Councell , he so reuerenced that graue assemblie and senate of fathers , that he would not sitt downe , till that they had entreated him .

8. Theodosius . Theodosius an Emperour also , as Theodorete (o) (o) Theodor . lib. 5. hist. c. 18. recordeth , so honoured saint Ambrose Bishop of Milan , that he accepted with all submission a publique penaunce prescribed by him , and was content at the same Bishops commaundement to depart out of the chancell , and so sit amongest the laitie .

9. Gainas (p) (p) Theod. l. 5. c. 33. though an Arian and prefect of the Emperours armie , and so potent that rhe Emperour feared him , so reuerenced saint Iohn Chrysostome bishop and Patriarche , that when he was sent from the Emperour vnto him as Embassadour into Thracia , where at that tyme Gainas played the tyrant and rebell ; Gainas . Gainas hearing of his comming , went a good way to meete him , and when he was come to him , he vsed all reuerence to him , and took the Bishops handes and put them on his eyes , and made his children kneel downe to receiue his blessing . Many other examples I could here alleage of the reuerence of Emperours and kings not onlie to the Pope , but also to inferiour Bishops .

10. Valentinian . Valentinian the Emperour 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) (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 whome we also maye subiect our head , and whose reprchensions we may admit as a cure of physicke : And so they made choise of saint Ambrose .

11. When Valentinian vouchsafed not to rise out of his regal throne to saint Martin Bishop , (r) (r) Fortunat . l. 3. de vita S. Martini . Seuer . Sulpit. l. 2. Dial. c. 7. fier suddainlie issued out of his chaire , and made him not onlie rise , but also cast himselfe prostrate at his feete . And the Emperesse like an other S. Marie Magdalene could not be persuaded to leaue kissing his feete .

12. I otharius king of Fraunce prostrated himselfe before S. Lupus Bishop . (s) (s) Ex Annalibus Franc. The kings of Spaine whe● they came to a Councell of Bishops vsed to prostrate themselues before them . (t) (t) Leo Castrens . Comment. in Isa. c. 49. Saint Austin (v) (v) Augser . 18 de verbis Apostoli . insinuateth it to haue beene the custome of Christians to falle at the Bishops feete , saying : Ad Ecclesiam curris , Episcopum videre cupis , ad eius pedes volutaris : Thou runnest to the Church , thou desirest to se the Bishop , thou fallest at his feete .

13. In our countrie wee want not examples of respect borne to Bishops not onlie by the people , but also by the kings themselues . How king Oswald honoured Bishop Aidan , and how his sonne and successour king Oswin prostrated himselfe at his feete , Venerable Bede (w) (w) Beda lib. 3. c. 3. hath set downe for an example to posteritie . How much king Ina reue rented S. Aldelme Bishop , Malmesburie (x) (x) Malmesburie l. 3. de gest is Pont. Angior . relateth . What a reuerent respect our kings bore to S. Dunstan Archbishop of Canterburie , and to Saint Hugh Bishop of Lincolne our chronicles do recorde . No countrie more honoured Bishops , then England did , as appeareth by the goodlie pallaces , and the great reuenues they had , and by the esteeme our kings had of them , who admitted them for Lords of the Parlament and Peeres of the realme , and some for his priuie Counsell , and the Archbishop of Canterburie for chiefe of the Counsell , and consecratour of the king . The English people were heretofore so deuoted to their Bishops , that when a Bishop passed by anie towne or village they rung their bells , and carried their children in great troupes to be confirmed of him , or to receiue his benediction , as appeareth by one example in Malmesburie (y) (y) Malmesb l. 3. de Gest is Pontif. Anglorum . who recordeth , how a deuout woman in the thick throng of those that brought their children to Wilfride Bishop , brought also hers , though dead , to receiue his benediction , hoping thereby to receiue her child againe liuing , as in deed she did . When S. Anselme on a tyme came to S. Bertins monasterie he was receiued as Surius (z) (z) Sur. 21 April . writeth , with great ioy and honour of the people , Clergie and Monkes and for fiue daies he was deteined there , and all that tyme at the request of some of the chiefe of the Town he confirmed great numbers who flocked to him thick and threefould , hauing not had a Bishop for diuers yeares who had ministred that Sacrament vnto them .

14. And shall we now be lesse zealous for our Bishop , lesse respectfull vnto him ? true it is that the two last Bishops , we haue had , haue not had those riches , that splendour , which our Bishops in Catholique time had . But shall we honour them the lesse for that ? do reueneues 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 vndertake the office and charge of a Bishop , but meerlie the Catholiques good and comforte , for which they expose euen their liberties and liues . And although they haue not that wordlie honour , splendour , and riches , which our auncient Bishops had , yet they are not inferiour to them in degree of order , no nor in learning , life , nor labour : and therefore are to be honoured as much as they were , and to be prouided for according as these tymes will permitt , because . Qui bene praesunt praesbyteri , duplici honore digni habeantur , as S. Paule saieth (*) (*) 1. Tim. c. 5. vers. 17. the Priestes that rule well ( that is Bishops , as saint Chrysostome expoundeth , and gathereth out of the word Praesunt , Rule ) let them be esteemed worthie of double honour , that is , not onlie of the honour of capp and knee , but of honourable maintenaunce also , as saint Thomas of Aquin (a) (a) S. Tho. tom. 2. in comment . in ep . D. Paul. expoundeth . Of the first Ecclesiasticus speaketh , when he saieth : (b) (b) Eccl. c. 4. vers. 7. Presbytero humilia animamtuam : To the auncient humble thy soule . Of the second the wiseman speaketh (c) (c) Prou. 3 c. 3. vers. 9. saying : Honora Dominum de tua substantia ; Honour our lord with thy substance , and giue to him of the first of all thy fruites . And of this double honour those Priestes and Bishops are worthie , who , as S. Paule (d) (d) 1. Tim. c. 5. vers. 1 immediatlie after saieth : Do labour in the word and doctrine , as our Bishop and our Priestes in England do . For , saieth he , The scripture saieth , (e) (e) Deut. 25. vers. 4. Thou shall not moselle the mouth of the oxe , that treadeth out the corne , and the workman is worthie of his hire .

15. The second conclusion prooued . My second conclusion deduced out of the dignitie , power , and authoritie of a Bishop ( which aboue I haue declared ) to wit , that to the Bishop is due obedience from his subiects , I easilie proue . For first S. Paule (f) (f) Rom. c. 13. vers. 1. saieth ; Let euerie soule be subiect to higher powers , for there is no power but of God : But the Bishop hath an higher power , ( as aboue we haue seene ) for he hath power of order and iurisdiction , Ergo his flocke is subiect to it , and must obey it . And this I confirme , for that this the Bishops power is from Christe , who giueth immediatlie his power of order , and if he giueth not immediatlie his power of Iurisdiction , as we haue alleaged some diuines that saye so , yet at least he hath giuen to S. Peeter and his Successour authoritie to giue Iurisdiction to the Bishop , and so this Iurisdiction mediatlie proceedeth from Christe ; and therefore seing that ( as the Apostle in the same place sayth ) Those powers that are , of God are ordained , and that he that resisteth the power , resisteth the ordinance of God , it followeth that the subiect , that resisteth the Bishops authoritie , resisteth God his ordinaunce , and so sinneth .

16. Secondly saint Paule (g) (g) Hebr. c. 13. vers. 17 expresslie commaundeth obedience to Bishops . Obey your prelates and be subiect to them . For they watch , as being to render account for your soules . Where saint Thomas of Aquin (h) (h) S. Tho. in ep. ad Hebr. loco sit . noteth that the Apostle commaundeth vs to be obedient to our prelates , because , Melior est obedientia quam victima : (i) (i) 1. Reg. c. 15. vers. 22. Better is obedience then sacrifice : and to reuerence them also , and therefore he addeth : Et subiacete eis : And be subiect to them . And the reason why he so strictlie and so seuerelie commaundeth obedience is this : because ( sayeth he ) they watch , that is , are sollicitous and carefull for your soules , as being ( because they are superiours , who haue charge of soules ) to render account for them before the iuste iudge ; who ( as Saint Thomas (k) (k) S. Tho. in c. 13. ad Hebr. in the same place saieth ) will at the daye of iudgement demaunde : Vbi est grex qui datus est tibi , Hiere . 13. pecus in●lytum tuum ? Quid dices cùm visitauerit te ? Where is the flock , thy glorious cattaile , which was giuen vnto thee ? What wilt thou saye when he shall visit thee ? Worthilie therefore are we commaunded to obey and reuerence our prelates , they hauing charge of our soules , and beeing to answere soule for soule .

17. S. Ignatius (l) (l) Ignatius vbi supra ep . nd Smyrn . therefore ( as abone we haue sene ) commaundeth all to obey the Bishop , as the Prince of the Priestes , bearing the image of God. And in his epistle to the Magnesians (m) (m) Ignatius in ep: ad Magnes . he will haue vs so obseruant and obedient to the Bishop , that we should do nothing without his aduise and Counsail , nor permitt our selues to be separated from our Bishop . And this he thinketh to be the onlie meanes to keepe vs in peace and concord ; for if we be separated from the head , who is giuen vs to procure and conserue vnitie among the members , we cannot long aggree amongest our selues . These be his words ; And first hee he sayeth that it becometh vs Episcopo obedire , & in nullo illi contradicere . Terribile est enim tali contradicere ; non enim hunc qui cernitur &c. It becometh vs 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 deceiue him , ( the Bishop ) who is seene ; but him , that is inuisible , who cannot be deceiued of any . For God saieth to Samuel (n) (n) 1. Reg. c. ● . vers. 7 they deceiued not thee but mee ; and Moyses sayeth : this murmuration is not against vs , but against our lord God. No man ( sayeth this holy father ) remained vnchastised , who extolled himself against superiours . And then he telleth how terribilie Dathan and Abiron for murmuring against Moyses , and Chore for resisting Aaron , and Ozias for encroching on the Priestes office , and Saule for disobeying Samuel , were punished : It behoueth you therefore ( saieth he ) to obey your superiour● that you may not onlie 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 onlie Bishop by nature will saye , what do you call mee lord , lord , and do not the things I saye ? for such seme to me not to be men of good conscience , but dissemblers , and Personati , such as take on them the personnes they are not . And a little after ; I warne 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 vnum 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 ( Christe Iesus ) doth nothing without his father ( for , saieth he , I can doe nothing of my selfe ) so ye also , neither Prieste , nor Dea●on , nor laike without the Bishop must do any thing . Nor let any thing seme to you aggreable 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 then obedience and reuerence to the Bishop .

20. You haue heard how obedient Theodosius was to saint Ambrose , who did the publique penaunce he enioyned , and recalled his law , he had made , as saint Ambrose commaunded , and when he was in the Chauncell went out into the bodie of the Church to sit amongest the laitie , as he prescribed . Our king Ina ( as Malmesburie (o) (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 commaundementes he harkened vnto humblie , receiued amplie , fulfilled them chearfullie . Let vs then obey our Bishop , as our lawfull Superiour , reuerence him as lord and spirituall Prince , loue him as our father .

THE VIII . CHAPTER . Who in particular belong to the Hierarchie of the Church .

1. HAuing prooued in the former Chapters , that the Church is a Hierarchie consisting of diuers orders , of which the orders of Bishop and Priest are the most principall , who also , as I haue prooued in the sixt Chapter , are distinct ; it followeth now that I breeflie declare which in particular are these orders , and whether all that are of dignitie in the Church , be of the Hierarchie , not onlie as the laytie is , which is of this Hierarchie , as the common people are of the Kingdome , but also as they are who beare office and haue an eminent place in the Church .

2. Diuerslie christians are of the Hierarchie first in respect of order . To the deciding of which controuersie we must distinguish the diuers wayes that Christians may be of this Hierarchie . First then if we speake of this Hierarchie as it importeth distinction of degrees in power of order , then onlie Bishops , Priests , Deacons , Subdeacons and other inferiour ministers , as Acolytes , Exorcistes , Lectors and Ostiarij are of the Hierarchie ; and they onlie ; because there be no other orders , and consequentlie no other degrees of orders then these . And so Cardinales , Patriarches and Archbishops &c. Vnles they be Bishops , Priests , Deacons , or Subdeacons , &c. Are not of the Hierarchie . And in this sense a Bishop that is onlie elected Bishop but not consecrated , is not of the order of Bishops though he haue Iurisdiction in the exteriour Court , and if he haue none of the orders afore named , but onlie primam tonsuram , which ( as aboue we sayed ) is no order , but a disposition to orders , he is not at all of the Hierarchie of order . So religious men though for their state of life they be eminent in the Church of God ; yet be they Abbots or Prouincialles or Priours , are not , in that qualitie , of the Hierarchie , as it consisteth of diuers orders ; but onlie as they are Priests or Deacons , &c. Because the names of a Cardinall , Patriarch Archbishop are onlie titles of dignitie and Iurisdiction , not of order ; and the dignitie of an Abbot is a dignitie in religion , but no order of the Church , as it consisteth of diuers orders in the afore saied meaning . And , although taking order in the sense aboue sayed , some Abbot may ordaine Acolytes and Exorcistes and others of the lesser orders ; yet that he doth not as Abbot by any Caracter of a religious order , but by a priuiledge which the Pope graunteth to grace his dignitie .

3. A ●●est●● Wh●●●er all the●● orders be insti●●●ed by Christe If you aske me whether these orders be all Sacraments and of the diuine ordinaunce , or of the Churches Institution , I must answer that of all the seuen orders there is not the like certaintie . For , that the orders of a Bishop , Priest , Deacon , and Subdeacon are Sacraments , and orders instituted by Christ , it is the common opinion of Diuines , who prooue it ( as we aboue haue prooued ) out of holy scripture , Councelles and fathers : but as for the other fower lesser orders some diuines saie they are sacraments , and consequentlie are instituted by Christe , Some saye the 4 lesser orders are Sacramentes . and do giue grace and imprint in the soule a Caracter . Of this opinion are many and the grauest and learnedest diuines , (a) (a) S. Th. in 4 d. 24. q. 2. a. 1. q. 7. Bon. ar. 2. q. 1. Ric. a. 4. qu. 1. Scotus d. 24. q. vnica 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 Bonauenture , Scotus , Gabriel , Maior , Almainus and others . And these Doctours would saye that the whole Hierarchie of these seuen orders , is of the diuine ordinance .

4. Others saye the fowre lesser orders are no Sacraments , and consequentlie giue no grace , nor imprint any caracter ; but are offices instituted by the Church , though they be of ancient vse and are mentioned by Clemens Romanus , by Anacletus , S. Ignatius and others , as aboue we haue partlie seene . And of this opinion is the master of sentence , (b) (b) Magist . in 4. a. 24. c. 7. though he saieth also that Subdeaconship is of the Churches institution , where in he contradicteth the greatest part of diuines ; who auouch that the order of Subdeacon is an order instituted by Christe and a Sacrament , and in this sense an holy order ; though some haue sayed it is not a sacred order ; not because it is not a Sacrament , and in that respect not sacred ; but because heretofore the sacred vowe of Chastitie was not by the Church annexed to it , as afterwards it was . With the master of sentences other diuines do hold as Durand , (c) (c) Dur. d. 24. q. 2. Caietan (d) (d) Caiet . to . 1. Opas . Truc. 11. and others . And these would saye that the lesser orders are not ordained and iustituted immediatly by Christ , but by the Church . And therefore , saye they , there hath beene mutation in these lesser orders : for of the order of an Acolyte S. Ignatius and S. Clement who recken other lesser orders make no mention , which yet after , was an order . And the office of Cantor or Psalmista ( as they saye ) 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 euer opinion goe for current , certaine it is that the order of Bishops , Priests , Deacons and Subdeacons are of the diuine Institution . Wherefore the Councell of Trent (e) (e) Conc. Trid. sess. 23. can. 6. thus pronounceth : Si quis dixerit in Ecclesia non esse Hierarchiam diuina ordinatione institutam , A Hierarchie in the Church of Bishops &c. quae constat ex Episcopis , & Presbyteris , & ministris : Anathema sit : If any one shall saye that there is not in the Church a Hierarchie instituted by the diuine ordinance , which consisteth of Bishops , Priests and ministers ; let him be accursed . In which words the Councell defining that there is a Hierarchie instituted by the diuine ordinance , and which consisteth of Bishops , Priests and ministers ; by Ministers in the plurall number , must needs vnderstand at least Deacons and Subdeacons . So that this Hierarchie of order , at least 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) (f) Concilium Trid. sess. 23. c. 4. that Bishops especiallie do appertaine to this Hierarchie .

6. Secondlie in respect of Iurisdiction . In poweer of Iurisdiction and dignitie , orders among Bishops . But if wee speake of a Hierarchie as it importeth a distinction of degrees in power of Iurisdiction and dignitie , then besides the aforesaid orders there are others . For in power of Iurisdiction , as we haue seen aboue , there are distinct degrees amongest Bishops , who in power of order make but one order . Wherefore Anacletus (g) (g) Anacl . ep. 3. sayeth . Episcoporūrero ordo vnus 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 Iurisdiction . And in this respect there are diuers orders and degrees amongest Bishops in the Church of God : which make also a kinde of Hierarchie and distinction of degrees not in power of order , but Iurisdiction and dignitie : To wit , Patriarches or Primates , Archbishops and Bishops : and heretofore Patriarches were of the highest ranke of Bishops , Patriarches bertofore , now Cardinalles are next to the Pope in Ecclesiasticall dignitie . and amongst them the Patriarches of Rome , Alexandria , and Antioche ; and afterwards of Constantinople had the precedence ; after whom followed Archbishops and Bishops : but now Cardinalles , and euer since they were Counsellers to the Pope and his Electours take place of all Patriarches , How Cardinalles are of the Hierarchie ; How religious are of the Hierarchie . and are in dignitie next to the Pope . But these also as Bishops , Priests , Deacons &c. are of the Hierarchie of the Church , as it consisteth of diuers orders , but as Cardinalles , Patriarches , and Archbishops , they are not of the Hierarchie of the Church , as it consisteth of diuers orders ; because their degrees are not orders ; yet in Iurisdiction and dignitie they are eminent , and giue a great lustre and splendour to the Church .

7. Now as touching religious ( of whom I shall make honorable mention here after , as I shall also of Cardinalles ) they , as Religious , are not of this Hierarchie as it consisteth of diuers degrees in power of order or Iurisdiction ouer the Church , because as religious , they haue no power of order ; no nor of Iurisdiction , but in their owne order ; though if they be Bishops , as many tymes they haue beene , and are , yea many tymes haue been Archbishops , Primates ; Yea and Popes : then they pertaine to the Hierarchie of the Church in both respectes . Yet religious , euen as religious , are a greate ornament to the Churche , and are in this sense of the Hierarchie of the Church , in that they are eminent members of the Church , and are ordained to helpe and assist Bishops and Pastours in preaching and hearing confessions , as the Pastours shall desire and need , or as their priuiledges shall permitte them .

8. Twoe sortes of Religious These as Cardinall Bellarmine (h) (h) Bel. to. 1. l. 1. de monachis c. 1 , hath well obserued , are of two sortes : some are called Monachi Monkes , whose profession is to liue solitarilie in their Monasteries and there separate to vacare contemplationi , to attend to contemplation , and to the contemplatiue , not the Actiue life . And therefore saint Hierom (i) (i) Hieronymus ep . ad Heliodor . sayeth : Interpretare vocabulum Monachi , hoc est , tuum : quid facis in turba qui solus es ? Interprete the name of a Monke , that is , thy name ; what doest 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 applye them selues not onlie to the contemplatiue life , but also to the Actiue , in ayding Bishops and Pastours by their Preaching and administration of the Sacraments of Confession , and the Sacrament of the sacred Euchariste , and these , sayeth he , are not called Monkes , but regulars or Religious . But although Monkes by their Institution should keepe them selues with in their Monasteries , and apply them selues only to contemplation and prayer and singing their office in the Quiere ; yet in tymes of necessitie they also by the Pope haue been licensed to go abroad , and to preach to Infidels , as saint Austine and his fellowe Monkes preached in our Countrie and conuerted it , and as other Monkes haue preached to other Countries , and with great fruite also . But yet all of them are onlie to helpe the Bishops and Pastours , and haue no Sacrament or power of order amongest them , as regulers ; but onlie , as suche haue Religious titles and offices amongest them selues .

9. Wherefore Saint Francis conmaunded his religious not to preach against the Bishops will . (*) (*) Reg. S. Francisci . cap. 9. So saint Xauier , as Tursellinus (k) (k) Turselin . l. 6. de vita S. Xauerij cap. 8. in his life relateth , would not haue those of his order to preache , or do the offices of the Societie without licence from the Bishop or his Vicaire . These are Tursellinus his words : Erga Episcopos verò eorumquevicarios Xauerij veneratio iuxta & obedientia insignis fuit . Nam diuinum in eis numen venerans ex illorum auctoritate , sua munia obire gestiebat . Eis 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 Xauerius his reuerence and obedience towards Bishops and their Vicars was remarkeable . For he reuerencing in them the diuine power , delighted to do his functions by their auctoritie . To be breefe in all things he was obedient to them . The same he bad the rest of the Societie to do , dictating to our men a notable example of obedience towards Ecclesiasticall Prelates . And a litle after : Eandem obedientiam aduersus praepositos Ecclesiasticos exigeb it a socijs , vt 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 fellowes , that they should not preache to the people , nor do any functions of the Societie vnlesse they first haue leaue of the Bishop . And although he was the Popes Legate , yet in the Countrie where he was Legate , he reuerenced not onlie Bishops and their Vicars , but also Priests , carrying him selfe rather as a seruant to them all then as the Popes Legate . And in the rules of the mission of tohle of the Societie (l) (l) Regu . la 8 Societatis . in the seuenth rule , they are commanded that so soone as they are entred into any places where the ordinarie resideth , they offer their help and labours humbly vnto him and demaund leaue modestlie of him .

10. And therefore these titles of Patriarches , Archbishops , Priests and Pastours are not titles or orders of Religious , as they are religious , but onlie of the secular Clergie and Hierarchie of the Church : And these titles of Abbots , Priours , Prouincialles &c. Though honorable , are not titles or orders of the Hierarchie of the Church as it importeth distinction of orders ; but onlie of the Religious state and profession Wherefore not onlie the Wiclefists and the Lutherans and Caluinists of this tyme are worthilie condemned for condemnig the Religious orders , as we shall see hereafter but also some others who haue opposed them and accused them as perturbers of the Ecclesiasticall Hierarchie ; are verie much to be blamed , as they were by (m) (m) S. Th. Aquin. Opusc . 19. Bern. Apol. ad Gul. Abbatem . Bonauen . saint Thomas of Aquin , saint Bonauenture and S. Bernard in their Apologies they made for their orders . For that by these diuerse orders of Religious , the Hierarchie of the Church is adorned , the Pastours are ayded , and the people is edified and stirred vp to deuotion : and if anie Religious do oppose the Pastours and Prelates of the Church , or do in anie sort molest them or by their euill 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 highlie commended .

THE IX . CHAPTER . Who of the Hierarchie of the Church are designed by the diuine ordinance to gouerne the Church , to preache , and to minister Sacraments .

1. AS in a temporall Kingdome ( to which aboue (a) (a) Cap. 2. we compared the Church ) euerie one is not to rule or gouerne , to prescribe lawes , to enacte statutes , or to administer Iustice ( for that would breed confusion ) but onlie the king principallie , and vnder him his officers , Iudges and magistrates : so in the Church euerie one is not to arrogate to him selfe the gouernment thereof , which consisteth in making ecclesiasticall lawes , in calling councells , in preaching and ministring of Sacramentes , but he onlie qui vocatur à Deo tanquam Aaron : (b) (b) Heb. c. 5. vers. 4. Who is called vnto it from God as Aaron was .

2. In the old law (c) (c) Deut. 17. Exod. 28. Nume . 3. Leuit. 8. not euerie one of the people was to meddle in matters of the lawe , in offering sacrifices and in gouerning the Synagogue , but onlie the tribe of Leui , Aaron and his Children , and their successours Wherefore when Core , Dathan and Abiron with their followers rose vp against Moyses and Aaron , and arrogated the Priesthood vnto them selues which pertained onlie to Aaron and his sonnes , saying vnto them : (d) (d) Num. 16. Let it suffice you that all the multitude consisteth of holie ones , and our Lord is among them : So Luther and Caluin say all are Priests alike . why lift you vp your selues aboue the people of our Lord ? God punished them most seuerlie , causing some to be swallowed vp by the earth others to be consumed by fier . And when Ozias King would entermedle in the Priests office to offer Incense , Azarias the high Priest accompanied with eightie other Priests resisted him , and sayed : (e) (e) 2. Pa●al ca. 26. vers. 18. It is not thy office Ozias , to burne incense to our Lord , but of the Priests , that is , of the Children of Aaron which are consecrated to this kind of ministerie . And because he obeyed not , God at the same instant marked him with a leprosie in the forhead .

3. So in the Church of Christ , of which the Synagogue was a figure , not euerie one is to entermeddle in the gouernment of the Church , in preaching or ministring Sacraments , but they onlie whom Christ our high Priest hath appointed . For as he onlie founded the Church and purchassed it with his blood : (f) (f) Act. 20. vers. 28. So he onlie is to appoint the gouernours and ministers of the Church . And who are they ? In a word , they are the Apostles and their Successours ; the Apostles for their tyme , their Successours after the Apostles tyme .

4. For if we speake of the administration of the Sacraments , The minister of Baptisme . we shall find that by Christs Institution and ordinance , to the Apostles and Disciples and their Successours Bishops and Priests that charge was committed . Who were commaunded to baptize but the Apostles , Disciples and their Successours ? For to them it was sayed : (g) (g) Matt. c. 28. vers. 19. Euntes ergo docete omnes gentes &c. Going therefore teach ye all nations baptizing them in the name of the Father , and of the sonne and of the holy ghost . Out of which words diuines (h) (h) S. Th. 3. p. q. 67. do gather that the office of baptizing appertaineth first to Bishops who are the Apostles Successours , and to Priests either by commission of the Bishop , who maye giue any Priest commission to Baptize in his Diocese , or by graunt of a Pastorship , by which they , as ordinarie Pastors , maye baptize ; a Deacon by his caracter and ordination is apt to baptize solemnlie when the Priest is wanting , if it be committed to him by the Bishop , but he cannot be a Pastour . Others cannot baptize solemnlie but onlie in necessitie and priuatlie , and without solemnitie and the ceremonies of the Church . Wherefore Tertullian (i) (i) Tertul. lib. de Baptismo ca. 17. speaking of the minister of Baptisme sareth : Dandi quidem habet i●s summus Sacerdos qui est Episcopus , dehine Presbyteri & Di●coni , non autem sine Episcopi authoritate : The right of giuing Baptisme the chiefest Priest hath , who is the Bishop and after him Priests and Deacons , but not without the Bishops authoritis . Yet in necessitie any , euen weomen , or Infidels , without solemnitie may baptize , so they vse the right matter , to wit elementarie water , and the right forme of words .

5. The Minister of Confirmation . The minister of Confirmation is the Bishop , as aboue we haue prooued , for that the Apostles only (k) (k) Act. 8. & 19. by Imposition of hands gaue the holy ghost whose Successours are Bishops who euer haue done that office . And therefore the councelles of Florence (l) (l) Conc. Flor. in decreto sidei . and I rent (m) (m) Conc. Trid sess. 7. can. 3. haue defined that the ordinarie minister of this Sacrament is a Bishop , though as some thinke the Priest hauing commission from the Pope may be extraordinarie minister of it . The Minister of the Sacrament of the Altar .

6. The holie Sacrament of the Altar Priests onlie do minister ; for to the Apostles , and in them to Priests , it was saied at the last supper : (n) (n) Luc. 22. ● . Cor. 11. Hoc facite in meam commemorationem . Do ye this for a commemoration of me . At which tyme , as the Councell of of Trent (o) (o) Cinc. Trid. sess. 22. cap. 1. defineth , and we aboue (*) (*) Aboue chap. 5. haue shewed , the Apostles were made Priests . And so Priests are ordinarie ministers of the Eucharist ; heretofore Deacons were by commission onlie to distribute it but neuer to consecrate it .

7. The Minister of the Sacrament of Confession or penaunce . The minister of the Sacrament of Confession or penaunce , is he who can in it absolue from sinnes confessed , that is , the Bishop and Priest : for to them in the Apostles it was sayed (p) (p) Mat. c. 18. vers. 18. Whatsoeuer you shall bynd vpon earth , shall be bound in heauen : and whatsoeuer you shall loose vpon earth , shal be loosed also in heauen . To them also it was , sayed . (q) (q) Ioan. c. 20. vers. 23. Whose sinnes you shall forgiue , they are forgiuen them &c. Wherefore the Catholique people of the Vandals when their Priests were banished by the Arrians , cryed out pitifullie : (r) (r) Victor Vticensis de perseg . Wandalica . Who shall baptize these infantes ? who shall minister penance vnto vs , and loose vs from the bandes of sinnes ? and saint Cyprian (s) (s) Cypr. ep. 54. accounteth those Priests cruell whoe permitte penitents to to depart this life without absolution and reconciliation receiued by them .

8. The Minister of the Sacrament of order . The minister of the Sacrament of order is the Bishop , for that , as aboue we haue seen , he with two other Bishops can consecrate a Bishop , and alone ordaineth Priests and other inferiour ministers ; and therefore , as Epiphanius (t) (t) Epiph. Hier. 75. sayeth , and as aboue (*) (*) Aboue chap. 6. wee haue seene , he is Patrum generator , he by the Sacrament of order begetteth fathers that is Priests : the Priest by baptisme is Generator filiorum , a spirituall begetter of Children . And therefore saint Paule (v) (v) 1. Tim. c. 4. vers. 14. chargeth Timothie , not to neglect the grace that is in him with Imposition of handes of Priesthood , that is , of a companie of Bishops , as the Greeke Interpretours expound . And so the councell of Trent (w) (w) Conc. T●id . sess. 25. can. 7. condemneth as heretiques all those that saye , that a Bishop is not greater then a Priest , or hath not power to confirme and ordaine &c.

9. The Minister of Extreme Vnction . The Minister of Extreme Vnction is the Priest , as saint Iames (x) (x) Iacobica . 5. Vers. 14. in his Epistle doth assure vs , saying : Is any man sicke among you ? let him bring in the Priests of the Church , and let them pray on him , anoyling him with oyle in the name of our Lord , and the prayer of faith shall saue the sicke &c. And if he be in sinnes they shal be remitted to him . And so none but a Priest can minister this Sacrament , as out of S. Iames his wordes the Fathers , and councelles (y) (y) Innoc. 1. ep. ad Decent . Bern. in vita . S. Malachiae c. 32. Conc. Cabilon . 2. c. 48. do gather .

10. The Minister of matrimonie . The minister of matrimonie , as some diuines (z) (z) Canus lib. 8. de locis c. 8. Syluius 3. p. q. 42. a. 1. q. 2. Con. 3. say , is the Priest , for although ( saie they ) it may be a ciuil contract without the Priest , yet vnles he saie those wordes : Ego vos coniungo &c. It is no Sacrament . others saye that because matrimonie is a ciuil contract , though a Sacrament also , that the parties who contracte are the ministers of this Sacrament , which is the opinion of Vasquez (a) (a) Vasq. disp 2. de matrim. c. 5. & alij apud illum . and others . But whichsoeuer opinion be admitted , now since the councell of Trent (b) (b) Conc. Trid. sess. 24. c. 1. and where it is receiued , matrimonie contracted without the presence of the Pastour or of another Priest by licence of the Bishop or Pastour and 2. or 3. witnesses , is inualid . But in England Clandestine marriages though seldom lawfull , yet are valid without the Priest his presence , because this decree of the councell hath not yet been there promulgated ( though it commaundeth all ordinaries to publish this decree so soone as they can ) and the councell will not haue it to be of force till thirtie daies after the publication of it in the parish .

11. The ministerie of Sacramentes belongeth to Bishops , Priestes and Pastours . By this it is easilie seene that the ministerie of Sacraments , which is a principall function of the Hierarchie of the Church , appertaineth to Bishops and Priests by the diuine lawe and ordinance and institution ; not to Cardinalles as Cardinalles , nor to regulers as regulers ; though to them also as Bishops or Pastours , if they be called to these dignities .

12. Preac●ing oulie belongeth to Bishops and Priests not to Deacons but by Cominission . Now as touching preaching , which was commaunded for the instruction of the people and conuersion of Nations , that also by God his ordinance appertaineth to Bishops and Priests , not to any others not Bishops or Priests ; vnles , by commission , to Deacons and others . Wherefore to the Apostles , Disciples , and their Successours , Christe saied : (c) (c) Matt. c. 28. vers. 19. Going therefore teach yee all Nations . And least any should demaund what auctoritie Christe had to send preachers into the world , he telleth vs in the words which go before , That all power is giuen to him in heauen and earth . And again the same he inculcated by saint Marke : (d) (d) Marei c. 16. vers. 15. Euntes in mundum vni●ersum praedicate Euangelium omni creaturae : Going into the whole world , preach the Ghospel to all creatures , that is , to men . For as saint Gregorie saieth , man is all creatures in that he containeth in him selfe compendiouslie the perfection of all creatures . And it followeth : (e) (e) Marc. c. 16. vers. 20. But they going forth preached euerie where , our Lord working with all , and confirming the word with signes that followed . So saint Luke (f) (f) Lu●ae . c. 9. vers. 1. & 2. telleth vs that Christe , calling together the 12. Apostles , he gaue them vertue , and power ouer all Diuills and to cure maladies . And he sent them to preach the Kingdome of God. And againe : (g) (g) Luc. c. 10. vers. 1.2 . & 3. And after this our Lord designed also other seuentie two , and he sent them two and two before his face into euerie Citie and place whether him selfe would come . And he saied vnto them the haruest trulie is much , but the workmen ( Preachers ) few &c. Goe : behold I send you as lambes amongest wolues , to make them also by preaching sheepe and lambes . Whence it followeth that Bishops and Priests by the diuine ordinance haue the office and right to preach . Wherefore saint Thomas of Aquin (h) (h) 3. p. q. 67. a. 1. ad. 1. saieth : Docere , id est , exponere Euangelium pertinet proprie ad Episcopum , cuius actus est perficere secundum Dionysium , persi●ere autem idem est quod docere . To teache , that is , to expound the Ghospel pertaineth properlie to the Bishop , whose acte is to perfecte , according to Dionysius , but to perfecte is all one as to teache . Yea the Councell of Trent , (i) (i) Conc. Trid. sess. 5. c. 2. because preaching is the principall office of Bishops , decreeth that all Bishops , Archbishops , Primates and all other Prelates of Churches are bound by themselues , if they be not lawfullie hindred , to preach the holy Ghospell of Iesus Christe : and if they be lawfullie hindred , that they be bound to appoint others to doe this office . And the same Councell (k) (k) Conc. Trid. sess. 24. c. 4. in another place giueth againe the same charge to Bishops and Pastours of Parishes .

13. Hence may euidentlie be deduced that the Apostles and disciples and their Successours , Bishops and Priests , haue by the diuine ordinance authoritie and right to preach to gentils and to propagate the faith , but yet with a dependence one the Chiefe Pastour . And therefore the first conuersion of Countries was done by the Apostles , Bishops and Priests . And although after wards Regulars were admitted and sent to preach to the Gentils , yet that office doth not appertaine to them Iure ordinario , by the ordinarie lawe , but by priuiledge and extraordinarilie . And therfore S. Thomas of Aquin (l) (l) S. Th. 2.2 q. 187. a. 1. in fine corp . saieth that the state of Religion doth not giue vnto monkes and other Religious authoritie to preach , teach , and to do such other offices : yet Religious men may do these offices if they receiue order , and ordinarie Iurisdiction , or if those offices which are of Iurisdiction be committed vnto them . And the Councell of Trent (m) (m) Gone . Trid. sess. 24. c. 4. forbiddeth Regulars to preache euen , in the Churches of their own orders against the will of the Bishop .

14. The gouernement of the Church perteineth onlie to Bishops and Priestes . And as concerning the gouernment of the Church , that also was committed first to the Apostles and Disciples , then to their Successours , Bishops and Priests : wherefore S. Paule (n) (n) Ephes. c. 4. vers. 11. et . 12. saieth that Christe gaue some Apostles , and some Prophets , and other some Euangelists , and other some Pastours and Doctours , to the consummation of the Sainctes , That is , to the perfecting of them , that are alreadie faithfull ( who then were all called Saintes ) Vnto the worke of the ministerie , that is , to the ministring of Sacraments , preaching , and gouerning the Christians , Vnto the edisying of the bodie of Christe , that is , to the conuersion of Gentils , by which the mysticall bodie and Church of Christ is edified and propagated ; and these he hath giuen Vntil we meete all in vnitie of faith &c. So S. Thomas of Aquin (o) (o) D. Th. in hunc locum . on this place place . And saint Paule saieth to Titus (p) (p) Tit. 1. Bishop : For this cause I lefte thee in Crete : for what cause ? that thou shouldest reforme the things that are wanting , and shouldest ordaine Priests by Citties , as I also appointed thee , that they may instruct the people , gouerne them direct them , and minister Sacraments vnto them . The same Apostle from Miletum sendeth for the Clergie of Ephesus and when they were come to him he gaue them this Charge : (q) (q) Act. c. 20. vers. 28. et . 29. Take heed to your selues and to the whole flocke , wherin the holie Ghost hath placed you Bishops to rule the Church of God , which he hath purchased with his owne bloud . For ( saieth he ) I know that after my departure there will rauening wolues enter in among you , not sparing the flocke &c. And S. Peeter (r) (r) 1. Petri . c. 5. v. 1. & 2. The Seniors therefore ( that is Bishops and Priests in Greeke , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . That are among you , I beseeche my selfe 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 Christe his institution Bishops and Priests are to gouerne the Hierarchie of the Church , to preache , to minister Sacraments , and therefore at first they onlie preached the Ghospell , conuerted countries ; and amongest the conuerted , placed Bishops and Priests to gouerne them , and to minister Sacraments .

15. How Regulars are chosen to Eccleastisticall dignities . But some may obiect that Regulars also haue conuerted countries , haue been Bishops , yea Popes . To this I answer , that regulars in deed haue been assumpted and elected vnto these dignities and offices : onlie I contend that by the diuine law and institution the gouernment of the Church was not giuen to them , but to Bishops and Priests ( as we haue seene ) which names of Bishops and Priests , are not names of regulars as regulars ; for that at the begining especiallie , few regulars were Priests or Bishops ; onelie the superiour or Abbote or some one other was Priest to saie Masse and communicate the rest . (*) (*) Vide Bellar. l. 2. de Monachis . c. 6. & Aug. ep . 81. & Epiph. ep. ad Ioan. Hierosol . And it is not certaine that saint Antonie , saint Benedicte , and saint Francis ( though founders of religious Orders ) were Priestes . Yea saint Bonauenture and others expresselie saie that saint Francis was onelie Deacon . Wherefore the Councell of Constantinople celebrated vnder Iohn the eight Pope of thatname saieth : (s) (s) Cone . Const. Act. 5. & refertur 1. q. 7. c. Hoc nequaquam . Monachorūvita subiectionis habet verbum , & discipulatus , non docendi , vel praesidendi vel pascendi alios : The life of Monkes hath the word of Subiection and of a scholler , not of teaching or presiding or ruling others . And saint Hierom : (t) (t) S. Hier. ep. ad Ripar●●m . Monachus non docentis sed plangentis habet officium : A monke hath the office not of a teacher , ( or preacher ) but of a mourner . And again : Alia causa est monachorum , alia Clericorum . Clerici pascunt oues , ego pascor : Other is the cause of Monkes , other is the cause of Clarkes : The Clarkes feed the sheepe , I ( sayeth saint Hierom ) ame fedde . And saint Leo : (u) (u) S. Leo ep. ad Theodoritum . refertur cap. Adij●imus . 16. q. 1. hoc speciali●er statuentes vt praeter Domini Sacerdotes nullus audeat praedicare siue Monachus siue Laicus ille sit , qui cuiusli●et scientiae nomine glorietur . Ordaining this speciall●e that none be so bold as to preache but the Priests of our Lord , whether he be a Monke , or a ●a●ma● , who may glorie vnder the name and title of whatsoeuer lerning . How Rogulars come to Ecclesiasticall dignities .

16. How then ( will you saye ) came regulars to haue charge of the Church with other Bishops and and Priests ? I answer that by these meanes this came to passe . First the Popes and other Bishops knowing many regulars to be worthie of Ecclesiasticall dignities both for sanctitie of life and learning , did assume them to the Clergie , but as I saied this their assumption to the Clergie , was extraordinarie . Secondlie because Bishops and Priests were busied in gouerning their Subiectes , and so could not be spared and besides were bound to residence ; The Popes , when they found regulars fitte for learning and Sanctitie of life , sent them to conuert countries , in which they prospered so well , that many Countries do aknowledge religious men for their Apostles and first founders of religion amongest them . As we English Catholiques acknowledge most gratefullie , S. Austine monke the Apostle of England . saint Austine and his fellow monkes for our Apostles ; onlie this I contend , which also I haue prooued , that this appertaineth onlie to Bishops and Priests by the diuine lawe and institution , not to regulars as regulars ; who yet by their vowe and state of religion are not vncapable of Ecclesiasticall degrees .

17. This saint Thomas of Aquin (w) (w) S. Th. 2.2 . q. 187. a. 1. in Corpore . the honour , ( after saint Dominicke the founder ) of the order of the Dominicans , and the glorie of the Scholes , explicateth thus : For he propounding a question whether it be lawfull for religious or regulars to preach and to do other Ecclesiasticall functions ; answereth to this effect : Two wayes may it be saied that a thing is not lawfull or conuenientfor a man. First because he hath in him selfe some thing that repugneth to it : So it is not lawfull for any man to sinne , because he hath reason and an obligation of the lawe of nature in him , which opposeth it selfe against all sinnne : So ( saieth he ) one that is irregular may not take holie orders , because his irregularitie repugneth : So he that is a publike sinner cannot preache lawfullie according to that : (x) (x) Ps. 49 vers. 16. Pecratori autem dixit Deus , quare tu enarras iustitias meas : To a sinner God saied , Why deest thou prea●h my Iustices ? because his publique sinne repugneth to preaching in that it maketh the worde of God or its preacher to be despised . And in this sense , it is not vnlawfull for religious men to preach , and to do other Ecclesiasticall functions , for that their vow and state of life doth not repugne or make them lesse fitte ; but rather fitter for Ecclesiasticall dignities and degrees . Secondlie a thing may be saied to be lawfull for one to do ; not because he hath in him selfe any thing contrarie to such an acte or facte ; but because there is some thing wanting in him which is required to performe such an Acte ; as a Deacon cannot saie Masse ( saieth he ) because he hath not the order of a Priest ; and a Priest must not giue sentence , or confirme , or ordaine , because he hath not Episcopall power and authoritie . And in this second sense it is not lawfull for monkes or Regulars , to preach and to do other Ecclesiasticall functions . Yet they may do these things if they receiue order and Iurisdiction . And in his answer to the arguments he had proposed to the contrarie , he saieth , that saint Hieroms words and such like aboue alleaged , prooue only that regulars as regulars , cannot exercise Ecclesiasticall functions ; but prooue not that such functions may not be committed vnto them . So that this learned and holie Doctour ( though him selfe a regular ) graunteth that Regulars as Regulars are not called to Ecclesiasticall functions , as Bishops and Priests are ; but yet affirmeth ( which no good Catholique can denye ) that Regulars may be called to these functions to ayde Bishops and Pastours in the gouernment of the Church ; and to gouerne also when the Church shall thinke good to call them , elect them , and ordaine them Bishops , Priests , and Pastours . The same doctrin the same Doctour deliureth in his Opusculum (y) (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) (z) 16. q. 1. cap. alia est causa monachi . cap. Adijcimus & cap. Iuxta & 7. q. 1. cap. uequaquam . canon lawe and diuers fathers , who saie that Regulars are not to be Pastours , to preach or minister Sacraments ; And his answere is , that monkes and Regulars as such , are not to presume to preach or Minister Sacraments of their owne authoritie , or without holie orders ; but ( saieth he ) if they be called to it and be ordained as others , then they maye .

18. An obiection answered . But some may obiect that some Religious orders are instituted to preache , and to conuert nations as the Dominicans , Fanciscās and Iesuites . Ergo to these at least it appertaineth as well , as to the secular Clergie to do these functions . I answer : that these orders are indeed instituted to that purpose , but yet to helpe onlie and assist the Clergie ; and to this they were not ordained by the diuine law as Bishops and Priests are , but by the Churches institution .

19. Another obiection answered . Another obiection and which semeth of more force is made by some , for that the Apostles seme to haue been Religious men : and seing that the Apostles by Christ were ordained to preach and teach and minister Sacraments , it semeth that Regulars , their Successours , are also by the diuine lawe 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 Iustitia q. 5. a. 5. and some others are of opinion that the Apostles vowed pouertie . Others , as Sermientus , (a) (a) Sarm . 1. p. Apol. cap. 2. thinke that they vowed not pouertie : 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 perfecte and teache others . Vasques (b) (b) Vas● . Tract . de redditibus dub . 2. one of the most learned schoole men of this age , saieth that although the Apostles some tymes obserued perfect pouertie , and liued of that which deuoute persons gaue them : And therefore saied : (c) (c) Matt. c. 19. vers. 27. behold we haue left all ; And for a tyme Christe ( d ) saied vnto them : Doe you not possesse golde or siluer or money in your purses : Yet this was but counsel ; and other tymes they had some thing at least in common , and Iudas was their purse bearer . And at first not only the Apostles , but all liued in common who yet all vowed not pouertie . And although Lessius (e) (e) Less . lib. 2 de ●tatu relig. c. 4. and some others thinke that the first Christians vowed pouertie , and prooue it also by the example of Ananias and Saphira , who could not haue sinned so greeuouslie , (f) (f) Act. 5. nor had been punished so seuerely for reseruing some of their Gods , had they not vowed pouertie : yet others saie that this prooueth not that they had vowed pouertie ; for that they hauing giuen all to the Apostles and the communitie of Christians that liued then in common , their goods were no more their own , but the communities , and so reseruing some goods to them selues , they sinned and did iniurie to the communitie , and so are saied to haue defrauded of the price . So that , saieth Vasquez , out of the factes of the Apostles nothing can be gathered of any certaintie ; yet ( saieth he ) hence may be deduced , that at least the state of Bishops doth not require pouertie ( as in deed it doth not ) because the Bishops , as saint Paule (g) (g) Tit. c. 1. vers. 8. saieth , must be Hospital ; which standeth not so well with pouertie . But suppose the Apostles had vowed pouertie ; yet all three vowes of pouertie , obedience and chastitie , are not sufficient to make a religious man , vnles the Church by her decree or consent admitte them , and ordaine that the same vowes made before the Superiour shall make a man religious , as Vasquez (h) (h) Vasq. 1.2 . disp. 165. proueth at large . And yet it is not certain that the Apostles vowes were euer so admitted . Lastlie suppose that the Apostles had been religious men , yet Christe gaue them not power to preach and minister Sacraments , and to gouerne the Church , as they were religious , but as they were Bishops and Priests ; and so in this not the Regulars , but the seculars , to wit Bishops and Priests do succed the Apostles ; and consequentlie they , not Regulars are by the diuine ordinance to preach , gouerne , and minister in the Church . But although Regulars , as they be Regulars onlie , are not ordained by Christe to preach ; to minister Sacraments , and to gouerne the Church ; yet the Church hath of old tyme committed to them the office of preaching so to ayd the Pastours , and some tymes also hath choosen them to be Bishops , yea and Popes when she saw them fitte for their pietie and learning .

10. Hauing hitherto spoaken of the diuers orders of the Church , and in particular of Bishops , Priests , Deacons , Subdeacons and other inferiour orders , it remaineth before I proceed to saie anie more of Bishops , that I speake of two eminent states of this Hierarchie , to wit , Cardinalles and Regulars , and first of Cardinalles they being next in dignitie to the Spirituall and visible Prince and monarch of the Hierarchie .

THE X. CHAPTER . Of the dignitie of Cardinalles .

1. What the name Cardinall , importeth . THe name Cardinall being deriued from the word Cardo , which in its proper signification is taken for the hinge on which the doore hangeth , is by a Metaphor trans . ferred to signifie euerie principall thing on which other things are dependent . So the fowre Winds , as the Eastern , Western , Northern and Suthern , are Cardinales venti , the Cardinall and principall winds , to which all the other windes are reduced : So Vitruuius calleth the two poles Arcticque and Antarcticque Cardines caeli ; because on them the globe and sphere of the heauen is imagined to relye in his motion : So Plinie (a) (a) Plin. lib. 18. c. 25. calleth the fowre principall partes of the yeare , to wit spring , Summer , Autumne , and Winter Cardines temporum , by which the whole yeare runneth : So the fower morall vertues , Prudence , Iustice , Fortitude and Temperance are called Cardinall vertues , because they are the most principall of morall vertues , and haue diuers Species and kindes of vertues vnder them and depending on them : So saint Austine (b) (b) Aug. lib. contra Donatistas de baptism . c. 6. calleth the principall of the Donatists , Cardinall Donatists . And so the Bishops , Priests , and Deacons of the Romane Church are called Cardinalles , not onlie because they serue most faithfullie the Church of Rome , Why the Bishops , Priestes and Deacons of the Roman Church were called Cardi ▪ nalles . which is as it were the Cardo of other Churches as S. Anaclete (c) (c) Anacl . ep. 3. & cap. Sacrosancta . d. 22. stileth it , but also because as the doore is sustained by the hinges , so the whole Church in her gouernment next after the Pope dependeth on the Cardinalles , who are the Popes Counsellers and are called In partem sollicitudinis omnium Ecclesiarum : in parte of the carefulnes of all Churches ; And after him to swaye most in the gouerment of the whole Church .

2. When the name of Cardinalles beyan is not certaine . But as the beginnings of ancient Kingdomes , Townes , Cities , and families are not easilie discouered , so of how ancient standing Cardinalles are in the Church of God it is not so certaine , but that writers do dispute their antiquitie to and froe , and as yet sub iudice lis est , the controuetsie is not determined .

3. Caluins lying , and false opinion . Caluin as he is no freind to the Hierarchie of the Church , as we haue seene aboue in the second Chapter , So this owle cannot endure to behold the splendent rayes of this dignitie , and therefore he raileth not onlie at the Cardinalles , but also at the Pope , Bishops , and Clergie of Rome , and feareth not to saye ( but with an impudent lye ) that they are all so contaminated with all manner of vice , that they resemble monsters rather then men . And saieth he : (d) (d) Cal. uin . lib. 4. Institut. c. 7. num. 29 & 30. Quantum ad Cardinales ( quos vocant ) attinet , nescio quid factum sit , vt 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 , vt 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 Cardinalles ( as they call them ) I know not how it is come to passe that so suddenlie they are growne to such greatenes . This Title in Gregories tyme aggreed onlie to Bishops . For as often as he mentioneth Cardinalles , he so calleth not onlie the Bishops of Rome , but others also ; so that in breefe a Cardinall is nothing but a Bishop ; In the ages before Gregorie , I finde not this name . Yet I see that then Cardinalles were lesse in dignitie than Bishops whom now they farre excelle .

4. Caluins Lye , concerninge Cardinals . Thus he in fewe lines hath told vs no fewe lyes . The first is that which he saieth of the liues of the Cardinalles and Clergie of Rome . For that all they who know Rome cannot but know also , that they for their grauitie , Pietie and Priestelike , yea Prelatelike carriage and conuersation , The Clergie of Rome the lightes of the Church : and Rome the elect Citie of God , shyneth in all actes of pietie . are principall lightes of the Church ; and Rome it selfe like the elect Citie of God shineth more in actes of charitie , Pietie and Religion , then anie Citie of the world ; whereof one reason is , because they are gouerned immediatlie by Christ his Vicaire ; another is , because as saint Cyprian (e) (e) Cypr. ep. 55. & lib. 1. ep. 3. saieth no perfidiousnes can haue accesse to the Romanes ; and consequentlie no Lutheranisme nor Caluinisme , which wheresoeuer they enter do first corrupt faith , then depraue and debauche manners and morall life . His second lye is that in saint Gregories tyme Cardinalles and Bishops were all one ; For that there were Cardinall Deacons not Bishops , euen from the first origin of Cardinalles . The third that before the age of saint Gregorie there was not the name Cardinall , whereas it is found to be much ancienter as I shall prooue .

5. Turrecremata , (f) (f) Turrecrem . lib. 1 Sum. c. 80. Panormitanus (g) (g) Panormit . in ca. Per venerabilem qui sint legittimi filij . and some others (h) (h) Mauclerus . 2. p. de Monarch . lib. 4. c. 11. & alij . are in another , but better extreme ; for they are of opinion that the dignitie and office of Cardinalles is as ancient as the Apostles , though the name be of later standing ; and consequentlie that their dignitie was instituted by Christ and before the order of Bishops . To shew this Turrecremata distinguisheth here three states of the Apostles . The first is , as they assisted Christ before his Ascension , according as Christ himselfe testifieth saying : (i) (i) Luce. 1.22 . v. 27 Vos estis qui permansistis mecum in tentationibus meis : You are they that haue remained with mee in my tentations . The second is , as after Christes Ascension , they assisted Saint Peeter his Vicair Generall in the gouernment of the vniuersall Church . The third was as they were separated from Peeter , and from one another , and as , so separated , were to preach ouer all the world the Ghospell , according as Christ commaunded saying : (k) (k) Mare . cap. vlt. vers. 15. Euntes in mundum vniuer sum praedicate Euangelium omnicreaturae : Going into the whole world , preach the ghospell to all creatures . Which distinction supposed ( he saieth ) that the Apostles in the first and second state were Cardinalles , in that they assisted Christ in the first state , and Peeter his vicare in the second . In the third state they were Bishops whose office is in their Dioceses (l) (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 Cardinalles , and exercised th● function of Cardinalles , before they were Bishops , or exercised the office of Bishops ; because they were Apostles before Christ his passion , according to that : (m) (m) Lneae c. 6. vers. 13. Vocauit Discipulos suos & elegit duodecim ex illis quos & Apostolos nominauit : He called his disciples and he chose twelue of them whom also he named Apostles . But Bishops and Pastours they were not till after Christ his passion , Peeter their head being not created chiefe Pastour till after Christes Resurrection , when Christ bad him feed his sheepe (n) (n) Ioan. c. 21. vers. 17. as aboue wee haue seene . (*) (*) Aboue cap. 3.

7. Secondlie that the Apostles were Cardinales orbis , Turrecremata his second in . ference . Cardinalles of the world and vniuersall Church , before they were Cardinales vrbis , Cardinalles of the citie of Rome . For ( saieth he ) as saint Peeter was Bishop of the whole Church some yeares before he was particular lie Bishop of Rome , as aboue is declared ; so the Apostles were Cardinalles of the whole world , before they were Cardinalles of the Church of Rome , because they assisted Peeter in the Gouernment of the whole Church , before they assisted him in the rule of the Roman Church .

7. Turrecremata his third inference . Thirdlie that the Pope him selfe may be reckened amongest the Cardinalles ( for which he alleageth Archidiaconus , (o) (o) Archidiac . in cap. Saecrosancta , d. 22. because he succeedeth to Peeter as he was Cardinall and Assistent to Christ before he was Bishop and Pastour : for although all the Apostles were Pastour ; yet ( saieth he ) they were Apostles before they were Pastours ; whence , he thinketh to be , that the Pope is called Apostolic●● Apostolique .

9. Turrecre . mata his fourth inference . Fourthlie that in the Hierarchie of the Church the Cardinalles , succeed the Apostles as they were Apostles , and that the Bishops succeed them as they were Bishops and Pastours : and seeing that the Apostles were Apostles before they were Bishops ; the dignitie of Cardinalles was instituted before the order of Bishops . And so Cardinalles by Christ his Institution , haue their ranke and place next to the Pope in in the Churches Hierarchie , and by the same diuine Institution do take the precedence of Bishops . Thus he more subtillie and conceitfullie , then solidlie .

10. Sotus his censure of this opinion . Dominicus a Soto (p) (p) Sotus . in 4. d. 24. q. 2. art. 4. saieth that although he was a most learned man ( as in deed he was , though learned men be men and so may be ouer seene ) yet this his discourse , as it fauoreth to much his owne order ( for he was a Cardinall ) so it hath no solid ground : and therefore he concludeth that the order of a Cardinall , as it is distinct from a Deacon , Priest and Bishop , is not of Christs , but of the Churches Institution . Vasquez (q) (q) Vasquez . tom. 3. in 3. p. d. 242. c. 4. saieth that the office of a Cardinall is not any holie order instituted by Christ , nor was in vse in the tyme of the Apostles , but was after their tyme instituted by the Church .

11. The authors opinion . And in deed that which Turrecremata saieth of the Apostles , to wit , that they were first Cardinalles to Christ , and after to Peeter , is but a conceite , and not grounded at all in scripture , as he imagineth ; for that the Cardinalles office is to assist the Pope with their Counsell , and when on Pope is deade to electe another ; which officies the Apostles did not exhibit to Christ ; he as their master , hauing tought them not hauing euer taken counsell o● them : and he hauing elected them , not being elected by them ; nor did they , but Christ him selfe elect Peeter to be his vicaire , as aboue (†) (†) Chap. 3. wee haue proued , nor did they by common consent electe Peeters successour , but Peeter himselfe before his death elected him . Cardinalles instituted by the Church . And so the Apostles were neuer Cardinalles , and consequentlie Cardinalles as Cardinalles are not their successours , nor were they ( as such ) instituted by Christ , but by the Church .

12. Three thinges in Cardinalles . Wherefore in Cardinalles three thinges are to be distinguished . First that the Cardinalles are Priestes , Deacons , or Subdeacons , and so they are Instituted by Christ as those orders are . Secondlie that they assist the Pope in gouerning the Church in Councelles , and out of Councelles and do also elect him ; and this office was in deed performed euen from the Apostles tymes , but promiscuouslie by all Priests and Bishops . For as Cardinall Bellarmine (r) (r) tom. 1. lib. 1. de Clericie . cap. 16. and Vasquez (s) (s) Vasquez . disp. 2.12 . cap. 4 cit. do well obserue , immediatlie after the Apostles tyme for the space of manie yeares and some ages ; because there were fewe Priests and Deacons , all of them were called to Councelles , and all concurred , to the Election of the Bishops ; and the Bishops and they to the Election of the Pope : neither at that tyme were Cardinalles in this distinguished from not Cardinalles . For this cause saint Cyprian (t) (t) Cypr. lib. 3 ep. 5. & lib. 2. ep. 7. writing to the cleargie of Rome , writeth to all Priests and Deacons : And the clergie answering him , onlie the Priests and Deacons answere .

13. When the name Cardinall began . But when the name Cardina● began , and why this name was giuen to some not to other some , i● is not a thing so certainlie aggreed on amongest writers . Yet certaine it is that the name Cardinall is more ancient then Caluin maketh it : for that Euaristus (v) (v) Euarist . ep. 1. ad omnes Episcopos Africae . Pope ordained that in euerie Citie where a Bishop was , seuen Deacons should assist him whilest he preached , partlie for his greater honour , partelie for his better defense and protection ; and these resembled the seuen Angelles which assist before the Throne of God. (w) (w) Apoc. c. 1. v. Yea Pope Fabian (x) (x) Fabia . ep. 1. & habetur in Pontif. Damasi . also diuided seuen Regions of the Citie of Rome to seuen Deacons , who were called Dia●oni Regionarij , Regionarie Deacons . And in the second Roman Synode (y) (y) Synod . 2. Rom. Act. 2. we read that Pope Syluester diuided the Citie of Rome into seuen Regions and committed them to seuen Deacons : And in the same Synode he decreed , that there should be seuen Cardinall Deacons in the citie of Rome ; of which seuen Deacons Nicephorus , (z) (z) Nicephorus . lib. 2. histor. c. 34. and and the councell of Aquisgrane (*) (*) Conc. Aquisgranense . c. 64. do make mention . And although there seemeth to be no expresse mention of Cardinalles before the second Roman Synode , yet because Pope Syluester in this Synode speaketh of seuen Cardinall Deacons , not as then first created , it seemeth that the seuen Deacons created by Euaristus and Fabian were also called Cardinall Deacons

14. Whence followeth that Iohn Caluin either was blind or neuer looked into antiquitie , or else wilfullie lyed , when he saied , that before Pope Gregorie he findeth not the name Cardinall . And whereas he saieth that in saint Gregories tyme onlie Bishops were called Cardinalles , his mouth also runneth o●uer ; for that saint Gregorie (a) (a) Greg. lib. 1. ep. 11. Et refertur ca. Fraternitatem . d. 71. writing to Fortunatus Bishop of Naples who desired saint Gregorie to graunte vnto 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 Gregorie 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 haue thought good by these present writings to graunt vnto thee who shalt haue licence , by our authoritie to constitute him Cardinall of thy Church . And in another of his Epistles (b) (b) Greg. 2. ep. 25. & refertur cap. Pastoralis . 7. q. 1. he constituteth a Bishop who could not abide in his own Church , Cardiuall of an other Church . And yet in an other Epistle (c) (c) Greg. lib. 2. ep. 13. ad Agnellum . & refertur . 21. q. 1. c● Relatio . he constituteth one Agnellus whose Church and Citie was destroyed by the enemie , Cardinall Bishop of Tarracina , as the people of that Citie had desired . But in deed in these places S. Gregorie by Cardo vnderstandeth the Church , by Cardinalis him that was by his ordination tyed to one Church , and by Cardinandus him who being first ordained to one Church was afterwards transferred to another , and speaketh not of Cardinalles who were counsellers to the Pope , or Cardinalles of the Church of Rome , as Paulus Lancelottus (d) (d) Lancellotus in cap. fraternitatem . d. 71. Whether the name Cardinall was giuen first to the place or person . in his Annotation vpon the Chapter which beginneth Fraternitatem hath well obserued .

15. Now if anie demaund whether this name Cardinall was first giuen to the place or the gouernour of it ; Bellarmine (e) (e) Bellar. vbi supra : sai●th to the place . will answer that the name Cardinall was first giuen to the place , Church , or Title , by reason that they were principall Titles , and of the Church the Pastour or Gouernour was called Cardinall : Vasquez (f) (f) Vasq. vbi supra saieth to the person . contrariewise thinketh that the name Cardinall was first giuen to the persons , to wit , to the aforesaid Deacons , who of the Regions of the Citie committed to their charge ( which regions were called Cardines ciuitatis ) tooke the name of Cardinall Deacons , and so this name , as he thinketh , came afterwarde to be giuen to Priests and Bishops : which is also the opinion of Doctour Pitse (g) (g) Pitsaeus in praesat . ad Catalogum Cardinalium Anglorum in his preface to his catalogue of our English Cardinalles . This they confirme by the second Romain Synode (h) (h) Synod . 2. Roman . Act. 2. parum ante cap. 11. where is mention of a Deacon who was , Cardine constrictus vrbis Romae , tyed to a Cardo , that is , a principall Region or parte of the citie of Rome . Such Deacons were the seuen Deacons which saint Syluester in the second Roman Synod , as we haue alleaged called , Cardinall Deacons : which before as we haue aboue probablie deduced were called Regionarij , and Cardinalles also .

16. When Cardinalles had first the precedence of Bishops . But when they first began to haue the precedence of Bishops , and when first they were assumpted to be the Popes Counsellers and Electors , it is no litle obscure . It is true that in the Councel of Nice the Roman Priests , Victor and Vincentius sate before the Bishops , yet that might be , not because they were Roman Priests or Cardinalle● of the seuen Regions or Titles , but because they were Pope Sylueste● his Legates . Wherefore in tha● Councell after Osius Bishop o● Corduba , subscribed Victor and Vincentius before the Patriarche● but as Osius subscribed first because he was Pope Syluester his legate ( and otherwise could not haue taken that place ) so the other two , to wit Victor and Vincentius had the the precedence of the rest of the Councell , not perchaunce because they were Roman Priests , and peraduenture Cardinalles also of some of the saied Regions or Titles , but because they were the Popes Legates , who for respect to the Supremacie of the Pope , whom they represented , euer tooke the highest place in councelles . And therefore this was their subscription : (i) (i) Vide Concilium Nicenum in subscriptione Patrum . Victor & Vincentius Presbyteri vrbis Romae , pro venerabili viro Papa & Episcopo nostro Sancto Syluestro Subscripsimus , it a credentes sicut supra scriptum est . We Victor and Vincentius Priests of the Citie of Rome , haue subscribed for the Venerable man our Pope and Bishop saint Syluester , so beleeuing , as aboue is written . In other councelles saieth Vasquez (k) (k) Vasquez . disp. 242. c. 6. the Bishops subscribed before the Priests not legates , amongest whom not withstanding ( saieth he ) some were no doubt Cardinalles of the Regions or Titles of Rome . Wherefore in the councell of Rome vnder Syluester , it was decreed that a Bishop should not be condemned vnder 72. witnesses , a Priest not vnder fortie fowre , a Deacon tyed to his Cardo ( that is a Cardinall Deacon ) not vnder thirtie six : which argueth that in that Councell Bishops were preferred before Cardinall Deacons . Yet Leo (l) (l) Leo ix . ep . contra Michaëlem &c. c. 10. the ninthe Pope of that name in his Epistle to Michael Bishop of Constantinople , and to Leo Acridanus ; saieth that as Constantine the greate gaue to the Bishop of Rome his mitre , Crowne and other imperiall ornaments , so he gaue to the most Reuerend Cardinalles who serue the holie Church of Rome , the honour of Consulles and Patritij : which argueth them to be verie ancient .

17. But howsoeuer , Cardinalles , since they were electours , take precedence of all prelates nexte to the Pope . since they had the honour to be the Popes daylie Counsellours and his sole Electours , they haue worthilie taken the precedence . And so in the Councell of Florence ( and as it is like before also , (*) (*) Concil. Flerent . in subscript . for that this dignitie is not mentioned as a new thing ) the Cardinall Priests , yea and Cardinall 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 seene in the subscriptions of the Latin fathers .

18. And Turrecremata (m) (m) Turrecrem . lib. 1. sum . cap. 80. thinketh . is of opinion that Cardinalles are in the highest state of perfection next vnto the Pope ; Cardinalles be in the highest state nexte to the Pope . and so for this respect also do deserue the first ranke after the Pope in the Church of God. That they are in a state he prooueth ; because a state requireth an immobilitie caused by some obligation , as appeareth in the state of a bondman , of a married man , of a Religious man ; Priest and Bishop : which , saieth he , is caused in that of charitie , and by their office and profession they binde themselues perpetuallie to assist the Pope in the rule of the Church , and to defend him and the Church against all enimies with hazard of their liues . That they are in a state of perfection he prooueth ; because the perfection of Christian life ( as we● shall see in the next Chapter ) i● Charitie , which maketh vs perfect in vniting vs to our last end God , according to that of saint Iohn . (n) (n) Ep. 1. Ioan. c. 4. vers. 16. Qui manet in charitate in Deo manet & Deus in eo : He that abideth in charitie abideth in God , and God in him . And therefore it is called (o) (o) Coloss. c. 3. v. 15. vinculum perfectionis , the band of perfection . Yea , saieth he , they are by so much in an higher state of perfection then Bishops , by how much the vniuersall good of the Church , of the which Cardinalles haue care and charge , exceedeth the particular good of a Diocese , where with the Bishop is charged . And in deed in this respecte , the Cardinall excelleth the Bishop ; but in other respectes the Bishop excelleth the Cardinall . For that the Bishops state is of the diuine institution , the Cardinalles is of the Churches ordinance ; The Bishops order is a sacred order instituted by Christ , The Cardinalles office is no sacred order ; nor is it instituted immediatlie by Christe ; the Bishop by the diuine ordinance hath a deciding voice in the Councell , the Cardinall onlie by the Popes decree : For which cause the Pope calleth the Bishops , Venerabiles Fratres : Venerable brethren ; Cardinalles he stileth Dilectos filios , Beloued sonnes .

19. The Bishop greater then Cardinall not Bishop in dig ni●ie of Order : so the Priest and Deacon . So that , if wee respect the power of order , the Bishop is greater then a Cardinall Priest , and the Priest is greater then a Cardin all Deacon ; for that the Bishop can ordaine and create Priests and other ministers , and can also confirme ; the Cardinall Priest can do neither : The simple Priest also can consecrate the sacred Euchariste , the Cardinall Deacon cannot . And if wee regarde the ordinarie power of Iurisdiction , which a Prelate or Pastour hath in his owne Church , the Bishop hath greater then the Cardinall not Bishop , for that the Bishop hath power ouer a whole Diocese , the Cardinall not Bishop hath onlie power in his Church and Title , which saieth Bellarmine (p) (p) Bellarminus vbi supra . is like to the Iurisdiction of a Parish Priest in his Parish . The Bishop by his ordinarie power of Iurisdiction can make lawes , inflicte excommunication , and other censures , The Cardinall can do no more in this kind then the Pope licenseth him .

20. The Cardinalle in the gouernment of the whole Church is before all Bishops . But if we consider the gouernment of the whole Church , the Cardinall though but Deacon , for these many yeares , yea for no fewe ages , taketh place and precedence , before all Bishops not Cardinalles : and worthilie also . For first the Cardinalles assist the Pope daylie in all his publike and most important affaires , for which Cardinalles are most apte , being ordinarilie Princes or learned and expert men in diuinitie or lawe ; and being chosen from all partes and Countries , that so they may giue the better information ; although most of them are chosen out of Italie and Rome , and not without reason also ; because they being neere are better acquainted with the affaires of the Court and Church of Rome , and so also inconueniences are auoided , which haue happened by externe Cardinalles , (q) (q) Bossius . tom. 2. lib. 10. designis c. 21. nu. 22. as Bossius hath obserued . Secondlie Bishops assiste the Pope onlie in councells , the Cardinalles in councelles , and out of councells : and because councelles now a dayes are more seldome then in former ages , Bishops assist the Pope but seldome , Cardinalles daylie . And if you demaund of me why councelles are not now so frequent as formerlie they haue been , Why Councel , les now not so frequent . the answere is readie ; for that as councelles are verie profitable to the vniuersall Church , so they are no litle discommodious to particular Churches , which ( during the tyme of the councell ) are forced to want their Pastours and since Cardinalles haue beene the Popes Electours , the businesses of the Church are dispatched by the Pope , and that with lesse discommoditie and yet sufficientlie ; especiallie since diuers congregations of them haue beene erected ; one for the propagation of the faith , another for the Interpretation of the councell of Trent , &c.

21. Thirdlie the Cardinalles haue beene this greate while the onlie Electours of the Pope . And Alexander (r) (r) Conc. Lateran . c. 1. & refertur . ca. licet de electione & electi potestate . the third in the councell of Lateran saieth that although before his tyme there were constituted sufficient lawes for the Election of the Pope ; yet because the ambition of some had abused those hol some lawes , he decreeth that the Pope shall not be counted canonicallie elected vnles by two partes of the Cardinalles : and since this constitution ( as Bellarmine noteth out of Onuphrius ) there haue beene fewer schismes and greater peace then before ; (s) (s) Bellar. lib. 1. de Cleric . c 9. for that of twentie and nine schismes , where with the peace of the Church hath beene perturbed , there haue but three schismes happened since that constitution was made , and of those three , but one through the default of the Cardinalles .

22 The Reformeers ( as they call themselues though in deed they haue deformed religion , life and all ) carpe with Caluin (t) (t) Calui . lib. 4. c. 7. num. 2 9. at the most Illustrious colledge of Cardinalles ; yet , as Bozius (v) (v) Bozius lib. 9. de signis c. 5. obserueth , besides that they are for the most parte Princes or learned lawiers or diuines , Cardinalles the most parte princes , or learned manie of them ●aue beene saintes . there haue beene more Sainctes and holie men in that colledge then can easilie be shewed in anie colledge of their number , they till Sixtus the fowerth his tyme hauing not beene aboue thirtie , and till Leo the tenthe his tyme not aboue fiftie three in number .

23. Cardinalles the 60. valiantes . And in deed these most Illustrions Prelates may be compared to the threescore Valiants of the most valiaunt of Israël (w) (w) Cant. cap. 3. vers. 7. ( the Church ) as who by profession , as we haue saied , are to expose their liues and to spille their bloud for the Churches defence ; for which their charitie ( as no man hath greater charitie then to expose his life for his freind ( x ) Ioan. c. 10. v. Why the Cardinalles were Scarlett . they weare scarlet robes and cappes , Why the Cardinalles were Scarlett . as one Antonius Scappus (y) (y) Anton. Scappus De Bireto Rubeo . Responsione prima & alibi . Aduocate in the courte of Rome in his booke De Bireto Rubeo &c. and Antoninus (z) (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 Cardinalles to Scraphins . a learned Doctour of Sorbon to the Seraphins , that is , to the highest Hierarchie of the Angelles so called for their ardent loue and charitie : who compasse the litle bed of Salomon (a) (a) Cant. c. 3. v. 7. ( the Church of Christ , the onlie bed of repose in matters of faith and saluation , and litle in respect of the Church Triumphant ) all holding swords and most ●unning to battaile , because their life is a warfare for the Churches defence . These Prelates are the Syluer pillars (b) (b) Canti . ca. 3. v. 10. of Salomons Throne yea the pourple ascending Steppes (c) (c) Cant. c. 3. v. 10. and staires thereof .

24. To these Prelates saieth Turrecremata (d) (d) Lib. 1. sum . c. 8. may be applyed those words of Annaes Canticle : (e) (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 vpon them he hath sette the world ; Because as the heauens 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) (f) Anacl . ep. 3. calleth the Heade and Cardo of other Churches , is particularlie vnder the Pope gouerned by Cardinalles ; yea Cardinalles are they who ( after the Pope ) swaye most in the gouernment of the whole Churche , which is seated on earth . And vpon them God hath sette , and seated the worlde , Cardinalles the 72. Seniors . that is the Christian world and Church , whose limites are no other than those of the whole world . Yea what the seuentie Ancientes with Heldad and Medad to whom God imparted parte of Moyses spirit ( saieth (g) (g) Turrecremat . lib. 1. sum . cap. 83. Turrecremata ) were to Moyses , that are the Cardinalles to the Pope : who being called vnto parte of the sollicitude which he hath of the vniuersall Church , do helpe him to beare the greate charge and pastorall burden : whom therefore saint Bernard (h) (h) Bern. lib. 4. de considerat . cap. 1. calleth Seniores populi , The Seniors of the people who daylie assist the Pope , and the Iudges of the world . Thus much I thought good to saie of the most Illustrious order and Colledge of Cardinalles so to honour the more the Church of Rome whose Spirituall Senatours and consulles they are ; and so to giue a greater lustre to the Hierarchie of the Church militant , The Conclusion of this Chapter . of which they are the Seraphins for the charitie they professe , and the first order for their dignitie , in which they are next to the Pope and aboue all the rest of the spirituall 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 neuer Pagan who admitted a God or Gods , but graunted also Religion , naturall reason teachiug him that to such Excellencie a supreme honour is due , which we call Religion And therefore Plutarch (a) (a) Plutarch . l. aduersus Colotem . saieth that you shall sooner find cities amongest them without walles , lawes , coynes , then without Temples in which they worshiped their Godes ; for as Cicero saieth : Omnes Religione mo●entur & Deos patrios quos a maioribus acceperunt colendos sibi diligenter & retinendos arbitrantur : All are mooued with Religion and do thinke that they must worship and reteine diligentlie their Countrie Gods whom they receiued from their Ancestours : onlie the difference amongest them was what God or Gods should be admitted , and with what worship . Al heretiques acknowledge Christian Religion , but so as euerie one chalengeth it to himselfe . Euen so all heretiques do admitte of some worship of Christ and some Christian religion , because euerie one of them professeth the name of Christ , but yet so , as euerie sectmaster will chalenge to him selfe and his sect the onlie true Christian Religion .

2. Manie heretiques deny particular Religions and Religious orders . But as for the particular Religion , which is a state of certaine persons who by obseruation of the counselles of Pouertie , Chastitie and obedience , and by the vowes of them do tend to more perfection then is the ordinarie perfection of Christians , and who , as saint Thomas (b) (b) D. Th 22. q. 81. a. 1. ad 5. saieth , are speciallie called Religious , because they consecrate their whole life to Christ and totallie abstracte them selues from the world ; such Religion , and such Religious , manie Heretiques do condemne , Wiclephes obiection against religious orders . as derogating to Christian Religion : so do Wiclephe , Luther , Caluin , and manie others : for ( saied (c) (c) Apud Th. Wald . l. 3. doctrin . fidei . Wiclephe ) Christ hauing instituted Christian Religion to which he obligeth all men , and this Religion being perfect and sufficient ; to adde other Religions deuised by men , as is it superfluous , so it is iniurious to Christ , that being , as it were , to go about to amend Christ his Religion , and to argue it of imperfection and insufficiencie .

3. Against this Heresie condemned in the councell of Constance , (d) (d) Conc. Constant . Sess , 8. in sent , damnat . articulorum 45. Wiclef . our countrie man Thomas Waldensis (e) (e) Thom. Vald. lib. 3. Prouinciall in his tyme of the Carmelites , Doctour of diuinitie in Oxford , and one highlie esteemed by Henrie the fifte , writeth a whole booke ; shewing that as Christ Instituted christian Religion , Defend●th them . The three counsels instituted by Christe Mat. 19. to which all are bound , so he instituted the substance of all particular Religions , to wit the three counsels of Prouertie , obedience and Chastitie , in which all Religions do aggree , and on which they are founded . To which counselles all christians are counselled , none obliged , but they who voluntarilie oblige them selues by vowe , as Religious men do . And so these particular Religions of particular orders , as of Benedictins , Dominicans , Franciscans and others , in regarde of the substance are no additions to Christ his religion : for that he , as he instituted the commaundement , so he instituted the Counselles , but with this difference , that he obligeth all to the commaundements , but none to the counselles ; vnles by vowe they first oblige them selues ; for then he also obligeth them , saying : Vouete & reddite Domino Deo ●●stro : (f) (f) Ps. 75. vers. 12. Vowe ye and render to your Lord God : In the first word vowe is a Counsell , in the second , render is a commaundement . And again ; Si quid vouisti Deo ne moreris reddere : (g) (g) Eccles. c. 5. v. 3. If thou hast vow●d any thing to God , differre not to paye 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 holie ●en and great Sanites , as appeareth ●y their holie liues and miracles , for which the Church hath canonized them , that is , declared them to be Saintes ; and such as we may and ought to honour and pray vnto : which Church in this and all other her definitions and declarations is to be credited , she being Columna & firmamentum veritatis : (h) (h) 1. Timoth. c. 3 , vers. 15. The pillar and ground of truthe . Or if Wicleph and his Schollers , Luther and Caluin , will except against the Religious habit and rule , because it i● not in scripture , nor commaunded by God , they may by the same reason except against the habit of the prophetes and their manner of life which they found not commaunded by scripture ; yea and against the habit and rules of our colleg● in Oxford and Cambridge , yea an● against all newe fashions whi●● are not commaunded by scriptur● If they answere that these hab● and rules are not against scriptures ; the same saie I of the religious rules and habits .

5. The first counsel is voluntarie pouertie . The first counsaile is the counsaile of pouertie , which Christ giueth , saying to the young man and in him to all ; (i) (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 sell all the things that thou hast , and giue to the poore , and thou shalt haue treasure in heauen , and come followe me ? Where wese how Christ distinguis●heth betwixt commaundements and counselles . For before he had saied of the commaundments : (k) (k) Matt. cap. 9. vers. 17. If thou wilt enter into life , keepe the commaundements : but now speaking of a counsell , he saieth not , if thou wilt en●er into life sell all , but only , if thou wilt ●e perfect , sell all . For that a man may ●e saued and yet keepe his riches , as 〈◊〉 braham did , but he cannot so easilie attaine to perfection , vnles by selling or leauing all , he free himselfe from the encombrances of Riches . Thus saint Chrysostome (l) (l) Chrys. hom. 21. in 1. ep. ad Corinth . and other fathers (m) (m) Theophil . ibid. Aug. ser. 61. de Temp. expound this place . So that if a man sell all to giue all to the poore , or to other pious vses , he doth well ; but if he doth not , The difference betwixt counsell and precept . he doth not ill ; if he giue all he shall please God , because he followeth his counsaile ; if he do not , he shall not displease him , because he doth not against his commaundement .

6. The 2. counsell of chastitie . The second counsell is of chastitie which Christ also gaue , when he saied : (n) (n) Matt. c. 19. v. 12 Non omnes capiunt verbum hoc &c. Not all take this word , but they to whom it is giuen , for there are Eunuches which were born so from their Mothers wombe , and there are Eunucher which haue gelded them selues for the kingdome of heauen . He that can take , let him take . Where is to be obserued that when the disciples had hearde Christ saie , that a man must not leaue his wife , as the Iewes did , and take another , and that if he do take another , he shall commit aduoutrie ; The disciples saied vnto him ; (o) (o) Mat. cap. 19. vers. 11. If the case of a man with his wife be so , it is not expedient to marry : Christ replied : (p) (p) Matt. c. 19. v. 11. Not all take this worde , but they to whom it is giuen : And again : He that can take let him take , All haue the guife of chastitie that will . not all take this word of liuing chastlie without a wife , but they to whom it is giuen . by which Apostatate Monkes , and fryars must not cloake their incestuous marriages against their vowes , because they haue not the guift ; for so neither can married men liue Chast , without the guift and grace of God , according to that of the wiseman , (q) (q) Sap. c. 8. vers. 21. no man can be continent vnles God giue it , and of the Apostle : (r) (r) 1. Corint . c. 7. vers. 7. Euerie one , euen the married man , hath a proper guift of God , one so , and another so : But all that haue not either this or that guift , it is either because they will not praie for it , or will not vse it when they haue it , or will not vse the meanes , as of fasting and other austerities by which Chastitie is conserued ; or will not auoide the occasions , as companie of woemen &c. Saint Austine (s) (s) Aug. l. de gratia & lib. arb. cap. 4. saieth : Quibus non est datum , aut nolunt aut non implent quod volunt . Quibus autem est datum , sic volunt vt impleant quod volant : To whom it is not giuen to liue chaste , either they will not , or they fullfill not what they will . But they to whom it is giuen , so they will as they may fullfill what they will . The Counsell of chastitie prooued . For otherwise if it were impossible to liue chaste , Christ would not counselle it , saying : He that can take , let him take . Vpon which saint Austine discoursing , saieth : (t) (t) Aug. ser. 61. de Temp. Aliud est consilium aliud praeceptum &c. One thing is a Counsell , ano ther thing is a precept , counsell is giuen to keepe virginitie , to abstaine from wine and flesh , to sell all and giue to the poore ; but a precept is giuen , that iustice be kept , that euerie man decline from euill and do good . To be breefe of virginitie it is saied : He that can take , let him take ; but of Iustice it is not saied , he that can do iustice let him ; but it is saied of it , euerie tree that yeeldeth not good fruite shalbe cut down and shalbe cast into the fyre . He that shall willinglie harken vnto counsell and do it , shall haue greater glorie : he that doth not fullfill the precept , vnles penaunce helpe him , he cannot auoid punishment . Conformablie to this saint Paule commaundeth not , but yet counselleth virginitie saying : (v) (v) 1. Cor. cap. 7. vers. 25. And as concerning virgins a eommaundement of our Lord I haue not , but counsell I giue . Vpon which words thus S. Hieron (w) (w) Hiero. ep. 22. discourseth : De virginibus ( inquit Apōstolus ) praeceptum Domini non habeo Cur ? quia & ipse vt esset virgo , non fuit imperij , sed propriae voluntatis &c. As concerning virgins , saieth the Apostle , a commaundement of our Lord I haue not . Why ? because it was not a commaundement , but his own will that he was him selfe a virgin . Why therefore hath he not a commaundement of our Lord of virginitie ? because it is a thing of greater reward , which is not forced vpon a man but offered . For if virginitie had beene commaunded , marriages should haue seemed to haue beene taken awaye . And it had beene most harde to compelle against nature , and to extorte from men a life of Angelles .

7. The 3. counsell is of obedience . The third counsell of obedience Cardinall Bellarmine and others do gather thus : Christ counselled the youngman not onlie to selle all , but also to followe him , to wit by obeying him as the other disciples did , (x) (x) Mat. c. 19. who liued in a particular obedience to their maister ; Who also saied : (y) (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 denie him selfe and take vp his crosse and follow me . Where is insinuated that to come after Christ or to follow him , is to denie our selues , which then we do when denying our own willes we subiect them voluntarilie to a Superiour . And the reason is , because our vnderstanding and will , being the principall commaunders and rulers of man , and of all his actions , in renouncing our willes and iudgements and submitting them by obedience to the will and Iudgement of the Superiour , we renounce our selues . According to this saint Hierom (z) (z) Hiero. ep. ad Eustoch . de custodia virginitatis . speaking of Monkes who liued together , and in common , saieth : Prima apud eos confaederatio est obedire maioribus , & quicquid iusserint facere : The first confederation with them , is to obey their elders and to do whatsoeuer they shall commaunde .

8. No credit to be ●iuen to beretiques w●o deny counselles . By this it appeareth what credit is to be giuen to Luther and Caluin , who saie that there are no workes of Supererogation , no counselles , but all commaundements ; for that voluntarie pouertie , virginitie , and voluntarie obedience to a Superiour , to whom we freelie submitte our selues , are counselled but not commaunded ; or if they be commaunded , why do not the Reformers obey them ? Why did Luther contrarie to his vowe of these counselles reuolt from them , and shake them of , as thinges not necessarie .

9. Vowes of counselles prooued lawfull . And hence wee may gather also , that if these counselles be lawfull and good and in our power also ( as no doubt they be , else our Sauiour Christ and saint Paule would not haue counselled them ; for that vnlawfull things cannot be counselled without sinne ; nor impossible , without meere madnes ) we may also vowe them . For why should it be vnlawfull to vowe that which other wise is honest and lawfull , and in our free power ? An acte of vertue vowed is a double vertue . Certes a vowe of an acte ( which is otherwise vertuous , as chastitie , or abstinence ) makes it twise vertuous ; for if one vowe virginitie , which of it selfe is the most laudable and principall acte of chastitie , it is by vowe made also religious ( vowes pertaining to religion ) and so is not onlie chaste , but religious . Again , 〈◊〉 saint Thomas of Aquin (*) (*) S. Th. 2.2 . q. 88. a. 6. in corp. auerreth , he that voweth an acte of vertue doth subiect him selfe to God , not onlie , quantum ad actum , sed etiam quantum ad potestatem : not onlie in respect of the acte , but also in respect of the power : That is , he that voweth to God chastitie , giueth him not onlie the acte which the vertue of chastitie alone could do , but also the power : For that before a man vowe virginitie , he may leaue that laudable acte when he pleaseth , and take a wife , but after he hath vowed it , he hath now no lawfull power to leaue it , and so by vowe he giueth to God not onlie the acte but the power . So Christ saieth : (a) (a) Matt. c. 19. v. 12 There are Funuches who haue gelded them selues for the kingdome of heauen . Which is most properlie to be vnderstood of those that vowe chastitie . For that , as they who are corporallie gelded , haue nether the acte nor power to generate ; so they who vowe virginitie , are spirituallie gelded : for that after their vowe they haue no morall , or lawfull power to exercise the acte of generation ; whereas yet , liued they neuer so chaste , they had the power before they vowed . And besides these reasons scripture in diuers places warranteth vowes saying : (b) (b) Ps. 75. vers. 22. Vouete & reddite Domino Deo vestro : Vowe ye , and render to our Lord your God. And againe : (c) (c) Eccles. c. 5. v. 3. If thou hast vowed any thing to God , differre not to pay it , for an vnfaithfull and foolish promise displeaseth him . These 3. vowes are the essentiall partes of religion . But what soeuer thou hast vowed pay it : and it is much better not to vowe , then after avowe , not to performe the thinges promised . These three counselles with the vowes of them , are the essentiall partes of a Religious life , and therefore , as I saied , 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 charitie : for although faith and hope , as which are Theologicall vertues , bee great perfections ; yet that which maketh the soule absolutlie perfect , is charitie , which is greater then faith and hope ; yea then all other vertues , according to that of saint Paule : (d) (d) 1. Cor. ● . 13. v. 13. And now there remaines faith , hope and charitie , these three , but the greater of them , is charitie . And the reason of this is . For that as the earth then attaineth its last end and perfection , when it is vnited to the center , and therefore then resteth and moueth no further : So the soule of man then receiueth her last and greatest perfection of this life , Charitle vniteth to God. when she is vnited to God as to her last end and Summum bonum : who onlie is her center and place of rest : according to that of saint Austine : (e) (e) Augustinus . Fecistinos , Domine , ad te & inquietum est cor nostrum donec reuertatur ad te : Thou haft made vs , o Lord , to thee , and our harte is vnquiet till it return to thee . And this charitie doth , as she is loue . For that all loue is of an vnitiue , and gluing nature and vniteth the louer to the person loued , as Dionysius Areopagita (f) (f) Dion . l. de Eccl. Hier. & l. de diuinis nom . affirmeth , and Scripture and Philosophie teacheth . Ionathas his soule is saied : (g) (g) 1. Reg. c. 8. v. 1. To haue beene glued to Dauids soule by loue . Christ praied (h) (h) Ioan. 1. c. 17. v. 11. that as he and his father were one by consubstantialitie , so his disciples might be one by loue and charitie : The first Christians (i) (i) Act. ca. 4. v. 32. had one harte and soule by charitie : And the holie Ghost who prooceedeth eternallie from God the father and God the sonne , is called by diuines , their nexus their knotte of Freindship ; by saint Austine , (k) (k) Aug. lib. 6. Trin. c. vlt. their ineffabilis complexus , their ineffable imbracing and colling : because he is their loue . The Philosopher saieth (l) (l) Arist. l. 9. Eth. c. 8. freinds are one soule in a. bodies . that two freinds by loue are one soule : and that a freind by loue is another ones selfe ; and therefore Damon , and Pythias , Pylades and Orestes would haue dyed for one another , the one thinking him selfe by loue to be transformed into the other , and his soule to be more where it loued , then where it liued . And therefore saint Austine (m) (m) Aug. ● . 4. confess . c. 6. thought him selfe halfe dead when his other halfe Nebridius was dead . Wherefore charitie vniting vs to God and more then other loues , in that it is the loue of God , according to that , 1. Ioan. c. 4. v. 16. he that abideth in charitie , 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 counselles ? The 3. counselles are instruments and meanes to perfection , yet not necessarie . they are instruments of perfection , not necessarie , yet verie profitable . Not necessarie because Abraham attained to great perfection without practise of these counselles , for he onlie exercised the ordinarie obedience due to God and his commaundements ; he obserued onlie coniugall chastitie ; and he was so farre from leauing all , that he was verie riche in goods and possessions . And there are manie not onlie secular Priests who are not bound to pouertie , but also manie married men more perfect of tentymes than are manie of the Religious . But yet they are profitable instruments of perfection , in that they are conuenient meanes to procure charitie the loue 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 diuine perfection which no creature , not the most blessed in heauen can attaine , though we are counselled to imitate it according to that : (n) (n) Matt. c. 5. v. 48. Be you perfect therefore , as also your heauenly father is perfect : For as none but God can comprehend God , so none but God can loue God Quantum est diligibilis , The 2. perfection of the blessed . as much as he is worthie of loue . Secondlie there is the perfection of the blessed in heauen , who seeing God face to face , cannot but loue him most ardentlie and incessantlie ; and so also , that they haue no inordinate motions , nor can offend him so much as veniallie . This charitie is charitas patriae and the end of charitas viae ; and so to it we are not obliged in this life , The end of the lawe bindeth not . the lawe commonlie bynding vs to the things commaunded , but not to the end intended . As if the Generall commaunde his souldiers to assault a towne with intention to win it , if they giue the assault they fullfill his commaundement , though they win not the towne . The 3. perfection is of all Christians . The third perfection consisteth in that charitie by which we so loue God , that we will not transgresse his commaundements nor offend him mortallie . And by this , as diuines say ; we loue God aboue all Appretiatiuely , that is , we so prize and esteeme him , as we will not offend him mortallie for the loue of any creature : And to this perfection all are obliged , though they be neither Bishops , nor Priests , nor Religious . Of this perfection saint Iohn ●●eaketh saying : (o) (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 commaundement , for a litle after he saieth , The old commaundement is the word which you haue heard ) in him in verie deed the charitie of God is perfected . This charitie Noe had : (p) (p) Gen. ●p. 6. v. 6. Noe vir iustus atque perfectus fuit : Noe was a iust man and perfect . To Abraham God saied : (q) (q) Gen. c. 17. v. 1. walke before me and be thou perfect . And of King Asa is written : (r) (r) 2. Paral . c. 15. vers. 17. Asa his hart was perfect all his daies . And this perfection the young man in the Ghospel (s) (s) Matt. c. 19. vers. 20. had , if , as he saied , he had in deed fullfilled all the commaundements . The fowrth perfection implyeth that charitie , The 4. perfection is of the regulars . by which we so loue God , as we are readie not onlie to obserue the commaundements , but also the aforesaid counselles for his loue : And this charitie is the charitie o● Religious if they obserue the afore saied counselles sincerely as they professe . How it differeth from the perfection of all Christians . This perfection requireth that we actuallie leaue all , but the former perfection to which all Christians are bound , requireth not that we actuallie leaue all , All Christians must leaue all in preparation of minde . but onlie in preparation of mynd , that is , that we be so prepared in mynde , that although for the present we may enioy these thinges , yet we must be readie , if the occasion were offered , to leaue Father , Mother , Landes and liues , rather then transgresse God his commaundemements or offend him mortallie ; and this preparation of minde had Abraham in the middest of his riches , and amidst his manie wiues . For although he left not all actuallie , as religious men do , yet he left all in preaparation of mynd , to which preparation all Christians are bound . wherefore Christ saieth : (t) (t) Luc. c. 14. v. 26. If any man come to me and leaueth not his father and mother wife and children , and brethren and sisters , yea and his owne life besides , ( that is , if he leaue not all these in preparation of mynd ) he cannot be my disciple . The difference betwixt religious and other christians . So that there is onlie this difference betwixt Religious and other Christians ; that the Religious leaue all these thinges actuallie , other Christians must leaue them in preparation of minde . To leaue all actually is no perfection . The former actuall leauing of them is no perfection : but an instrument of perfection , vnles it be ioyned with the loue of God , in which consisteth perfection , as saint Thomas of Aquin (v) (v) D. Th. 2. 2 q. 184 ar. 7. ad 1. well obserueth . But to leaue all in preparation of mynd is perfection , because it either is the loue of God , or is ioyned with it .

13. We must also distinguish betwixt perfection , and the state of perfection ; for that ( as saint Thomas saieth ) euill Bishops , State of perfection and perfection are distinct and may be separated . and disorderlie religious men are in a state of perfection , but haue 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 charitie ; but his state he cannot lose . Perfection therefore consisteth in charitie and the loue of God ( as aboue we haue declared ) but the state of perfection implyeth an immobilitie , What is a state of perfection . grounded in some obligation , as S. Thomas (w) (w) D. Th. 2. 2. q. 184 ar. 4. hath declared vnto vs : for , as he well obserueth , a man is not a bondslaue , because he serueth an other , for that freemen do serue according to that of the Apostle : (x) (x) Gal. c. 5. vers. 13. By charitie serue one another : nor is a seruant , or boundman made a free-man because he ceaseth to serue ; for that slaues may be fugitiues , and remayne slaues , though they serue not actuallie . But as he is in state of bondage who by birth is borne slaue , or by contracte is made slaue ; so he is in state of perfection , who by vowe is obliged to actes of perfection , as the Bishop and Religious man are . And because all states are commonlie giuen by some solemnitie , besides an obligation or vowe , which causeth immobilitie , saint Thomas (y) (y) D. Th. vbi supra . also requireth some solemnitie ; and so if a man should priuatelie vowe pouertie , chastitie and obedience , as he should not be properlie Religious , because the Church hath not receiued his vowes ; so he should not properlie haue the state of perfection ; but if he make his vowes to God in the handes of a lawfull Superiour , and in an order approoued by the Church , which hath accepted his vowes , as then he is properlie religious , so then , and no before hath he properlie a state . And because manie oblige themselues by promise to things which they obserue not , and manie obserue things to which they haue no obligation ( as one of the sonnes of the lorde of the vineyarde (z) (z) Matt. cap. 11. saied he would not worke in the vineyarde , yet afterwards did worke , the other promised to worke and did not ) therefore euill Bishops are in state of perfection but haue no perfection : and a Religious man who keepeth not his vowe or liueth not in compasse of his rule , hath a state of perfection , but is far from perfection .

14. There is also a difference betwixte 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 teache , &c. of Aquin and others both fathers and diuines affirme , there is one state of them who illuminate and perfecte , 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 alreadie 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 perfecte , these tende to perfection : And therefore looke what difference there is in state betwixt Agents and Patients , Illuminators and Illuminated , Maisters and Schollers ; that is betwixte Bishops and Prelates and the Religious . And by how much greater science is in the Maister then in the scholler , so much in regarde of state , is there more perfection in the Bishop then in the Religious . Whence it is that saint Hierom (a) (a) Hiero. ep. ad Riparium . saieth : Monachus non docentis sed plangentis habet Officium The Monke hath the of fice not of a teacher , but of a mourner . And againe : Alia caussa est monachorum , alia Clericorum : Clericipascunt oues , ego pascor : Other is the cause of monkes , other of Clearckes : Clearckes feed , I am fedd . And as the texte of the Canon law saieth : (b) (b) 7 q. 1. cap. hoc nequaquam . The life of Monkes hath the worde of subiection , and of a scholler . The Bishop by his state is obliged to expose his life for his flocke , when iust occasion is offered , as other Pastours also are obliged , accordinge to that (c) (c) Ioan. c. 10. v. 11. : A Good pastor giueth his life for his sheepe : but the religious , as religious , by his state is not obliged to this heroicall charitie , as to be euerie day readie to dy for his neighbour , he hauinge no care of soules ; onelie be is bounde to obserue his vowes of the three Counsailes , and by them to tend to perfection . And so in this respect not onelie the Bishop but also euerie pastour ; Yea and all they who are lawfullie called to conuerte or gouern soules by preaching , teaching and ministring of Sacraments ( especiallie if in performing these offices they expose their liues , Pastours haue a higher calling then religious , but not so perfecte a state . landes , or liberties ) haue a more perfect calling then the Religious , as Religious , haue , because the Religious man by his calling seeketh onlie to saue his own soule , not the soules of others , he hauing by state and office no care of soules , and he is not by his calling to giue his life for others , as euerie Pastour , and they who haue charge of soules are . And therefore when Religious men are sent to preach to Infidelles , and to conuerte soules as that pertaineth not to them a Religious , but as they are extraordinarilie called : So they are then sent to exercise greater actes of perfection , then purelie monasticall or regular which are properlie belonging to them . And the reason of this is : because there is no greater perfection in this life then charitie , (d) (d) 1. Cor. cap. 3. and there is no greater charitie then to giue or hazarde ones life for the sauing of soules . Onlie the Pastour not Bishop , though he haue a perfecter callling then the Religious as Religious , yet he hath not so perfect a state as the Bishop , or Religious hath : not as the Bishop , because the Pastour not Bishop hath charge onlie of a Parish , the Bishop of a Diocese ; and that charge the Pastour hath dependentlie of the Bishop : Not as the Religious because as we haue seene to a state immobilitie is required (f) (f) D. Tho. 1.2 . q. 184 a. 7. ad 1. which (e) (e) Ioan. c. 10. v. 1● . the Pastour not Bishop hath not . And therefore the Pastour not Bishop may forsake his pastourship and retyre himself to a more quiet life , either in religion or out of religion without licence of the Pope ; the religious man after his vowes made , cannot returne to the world , nor can he of Religious become no religious man , as the Pastour of a Pastour maie become no Pastour .

15. The Bishop in state of perfection excelleth . But in this respect also the Bishop excelleth the religious man ; for that the Religious man maie be preferred , to be a Bishop , as practise of the Church teacheth and the Canons , (g) (g) 18. q. 1. cap. statutum est . which argueth ( saieth saint Thomas (h) (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 lawfull for the Religious to be a Bishop , because as Saint Thomas also saieth : Nulli licet à maiori statu ad minorem transire ; hoc enim esset retrò aspicere : It is lawfull for no man to goe from a greater state ( of perfection ) to a lesser ; for this were to looke backe . But the Bishop cannot leaue his Bishopricke weere it to be a Religious man , vnlesse the Pope who hath full power vnder Christ vpon some iuste cause dispense with him , as saint Thomas expresselie auerreth : (i) (i) S. Tho. 1.2 . q. 18● art. 4. The Bishops mariage with his Church . for as Euaristus (k) (k) Euaristus ep. 2. d. 1. episc . erectis . Pope , Calixtus Pope , (l) (l) Calixtus ep. 2. ad omnes Galliae episc . and Innocentius III. Pope (m) (m) Innocent . III. in c. Inter corporalia . de Translat . episc . do acertaine vs , the Bishop when he is consecrated , elected and confirmed to his Church , doth contract a spirituall marriage with his Church : and so maie not leaue it vnles the Pope vpon an vrgent cause dispense with him : Else if a Bishop might leaue his Bishopricke for a greater , the doore would be open to much ambition , and none would be contente with his Bishopricke . And therefore this is seuerelie prohibited by diuers Councelles , as by the Councell of Antioche , (n) (n) Conc. Antioch . c. 1. & refortur . ca. Episcoperum in 7. q. 1. Sardis (o) (o) Conc. Sardic . can. 1. Carthage : (p) (p) Conc. Carthag. 3. c. 38. by saint Leo (q) (q) Leo ep. 84. ad Anastas . and Innocentius III. (r) (r) Innoc. III. vbi supra . & cap. Nisi cum pridem de renunciatione . And Innocentius addeth that it is easier for a Monke , to ascende to a Bishopricke , then for . Bishop to go to be a Monke , because the state of a Bishop is perfecter . And hence some inferr that the Bishops marriage with hi● Church is firmer and more indissoluble then is marriage betwixt ma● and wife , which is contracted , bu● not consummated : because matrimonie contracted onlie , is dissolue by entrance into Religion , but th● marriage betwixte a Bishop and 〈◊〉 Church cannot so be dissolued .

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 meanes to come to be a Bishop , and so must ●eedes be inferiour , the meanes being inferiour to the end . And ●herefore S. Hierom (s) (s) Hiero. ep. ad Rusticum Monach. writing to Monke saieth : Sic viue in monaste●io vt Clericus esse merearis : So liue in ●y monasterie that thou maiest deserue 〈◊〉 be a Clearke . And with much more ●●ason might he haue saied : so liue 〈◊〉 thy monasterie as thou maiest ●eserue to be a Bishop . Wherefore ●hen a Religious man is made a ●ishop or a Pastour , he is preferred ●o an higher calling , and to a vocation of greater perfection : yea religious men when they were sente to preach and conuerte countries , they were sente to exercise higher actes of perfection ; for that in this life there is no greater charitie , and cō●●uentlie no greater perfection then to haue care of soules and to hazarde ones life for them , to which the Pastour is obliged by his state and office , not the religious .

17. An obiection answered . If anie obiecte that a Bishop may haue riches and possessions and so obserueth not that counsaile of Christe : (t) (t) Matt. c. 19. v. 21. Si vis perfectus esse , vade & vende omnia quae habes & da pauperibus : If thou wilt be perfect , go sell all thou hast , and giue to the poore : I answere with saint Thomas of Aquin (v) (v) 2.2 . q. 184. ar. 7. ad 1. the honour of the schooles and glorie of religion , that actuallie to renounce all , is no perfection , but an instrumente and meanes to perfection , and therefore though the religious person do actuallie leaue all , that argueth not him to be perfecter in state then the Bishop . But the Bishop by his state is obliged to be readie prepared in minde to expose his life for his Church , and euerie one of his Diocese . Which preparation of minde Abraham had in the middest of his riches : And in this preparation ( as aboue is declared ) consisteth perfection not in the actuall leauinge of all as manie heathens haue done : though ( as aboue is saied ) this actuall leauinge of all , be a good meanes to perfection .

18. Wherefore S. Thomas (w) (w) 2.2 . q. 185. ar. 8. incorp . S. Th. his censure . determineth this controuersie in these wordes : 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 waie tending vnto perfection : But the state of Bishops pertaineth to perfection , as the maistership of perfection . Whence it is that the state of religion is compared vnto Episcopall state , as instruction to maistership : And Henricus a Gandauo handling this question Whether the religious or the Bishop be in the greater state of perfection , concludeth in these wordes : (x) (x) Henricus Gandauensis 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 Maisters hath to the state of schollers : But the maister ought to be perfecter then his scholler . And againe ( saieth he ) Quando aliquis religiosus deductus est ad summum aliquid & perfectum , tunc primum estidoneus vt assumatur in praelatum . When a religious man is brought to a high and prefect ( 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 Pastour beginneth , and the Bishop laieth his foundation on the Religious mans toppe and roofe . The conclusion of this chapter . Hauing spoaken of all the orders of the Church though more amplie and particularlie of the greater then of the lesser ; it remaineth that in the ensuing Chapters I examine which of all these orders are most necessarie .

THE XII . CHAPTER . Bishops are so necessarie 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 giuen with some Sacramentall action , it is necessarie ( saieth (a) (a) D. Tho. lib. 4. cont. gent. c. 76. Ferrar. ibidem . saint Thomas ) that there should be a sacred power which giueth them , and which also must be greater and of an higher order then they , the cause being greater and nobler then the effect ; No orders without a Bishop . and this is Episcopall authoritie , by which the Bishop hath power to giue all the orders , and ordaine all the ministers of the Church . So that without a Bishop there can be no other orders , and without diuers orders there can be no Hierarchie , and without a Hierarchie there can be no Church , which , as aboue we haue seen is Hierarchicall ; and so without a Bishop there can be no Church . Hence it is that the Councel of Trente (b) (b) Cono. Tvid . sess . ●3 . ● . 4. declareth that , Praeter caeteros Ecclesiasticos gradus &c. Besides the other Ecclesiasticall degrees , Bishops , who succeede into the place of the Apostles , do appertaine principallie to this Hierarchicall order , and are placed ( as the Apostle (c) (c) Act. ca. 20. v. 28. saieth ) by the holie Ghost , to rule the Church of God , and are superiour to Priests , and do giue the Sacraments of Confirmation and ordaine Ministers . And againe the same councell (d) (d) Sess. 23 can. 6 , thus pronounceth : If any shall saie that in the Catholique Church there is not a Hierarchie instituted by the diuine ordinance , which consisteth of Bishops , Priests and ministers , let him be accursed .

2. Secondlie the Bishop hauing the highest degree in the Church both in power of Iurisdiction and order , as aboue is declared , there can be no lawfull ministration of Sacraments , no preaching of God his worde , no lawes Ecclesiasticall can be enacted , No ecclesiasticall function without a Bishop . no acte Iuridicall or Hierarchicall can be lawfullie exercised , no Councelles , which essentiallie consist of Bishops , can be assembled , no consecration of Churches , no gouernment of Dioceses or Parishes , no sacring of Chalices , no hallowing of vestements or other things , and so no Ecclesiasticall function can be exercised lawfullie in the Church without a Bishop , all depending on him . Wherefore saint Ignatius saieth : (e) (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 lawfull without the Bishop nether to baptize , nor to offer , nor to Immolate the sacrifice , nor to celebrate the supper .

3. Thirdlie the Church , as aboue , is compared to the Hierarchie of Angels , and to a temporall Kingdom , it being a spirituall Kingdom and called the Kingdom of heauen . (f) (f) Mat. 23. It is also a monarchie whose monarch vnder Christe is Peeter and his Successour , as there also is prooued . Wherefore as in the Hierarehie of the Angels , besides one supreme Angell who vnder God ruleth that spirituall Kingdome , there are three Hierarchies and nine orders , all which haue their Princes to gouerne them : And as in a kingdom or Monarchie there are rulers of Prouinces , which they rule also not as the kings Lieutenants , but as Princes in their degree : So in the Church of God there must not be one onlie Monarch and supreme Pastour ( which is Peeter and his Successour , as wee haue demonstrated ) for that he onlie and alone , cannot sufficientlie menage all the affaires of the Church ; nor rule and direct all the members of it : but also other Pastours , I meane Bishops , who are spirituall Princes , are necessarie : and although they depend of the Pope for their Iurisdiction ; Yet they are spirituall Princes , and ordinarie Pastours in their kinds and not his delegates . No partieular Church without Bishops . And therefore as the whole Church hath one supreme Pastour , so all particular Churches must haue their Bishops and Pastours . And so euerie Patriarchship hath its Patriarch , euerie Archbishopricke , which containeth diuers Dioceses and suffragane Bishops , hath its Archbishop ; and euerie Diocese its Bishop , and euerie Parish its Pastour . Which also argueth that without Bishops , the Church cannot subsist , it containing in it diuers particular Churches , which are of the Integritie yea and essence of the whole Church ; which particular Churches are to be gouerned by Bishops .

4. Hence it is that the Apostles besides saint Peeter and them selues ; constituted Bishops in diuers places , as saint Peeter ( according to (g) (g) Chrys. hom 87. in Ioan. saint Chrysostome ) constituted saint Iames Bishop of Hierusalem : and he and saint Iohn and saint Iames the greater ordained him , as Anacletus (h) (h) Anacl . ep . 2. & Euseb. l. 2. cap. 1. auerreth . S. Chrysostome saieth : Si quis a me percontaretur , quomodo Iacobus sedem Hierosolymitanam acceperit , responderem ego hunc totius orbis magistrum praeposuisse Petrum : Bishops constituted . If any aske of me how Iames tooke the seate of Hierusalem , I would auswere , that Peeter the maister of the whole world , constituted him . Saint Paule constituted Timothie Bishop of Fphesus , as saint Paule him selfe (i) (i) 1. Tim. c. 1. v. 3. insinuateth , and Eusebius (k) (k) Euseb. l. 3. hist. cap. 4. plain lie auoucheth . Saint Paul (l) (l) Tit. c. 1. vers. 5. also constituted Titus , Bishop of Crete that the should ordaine Priests by Cities . So after S. Peeter had founded and gouerned the (m) (m) Gelas . in decrete de libris Apocr . Anacl . ep . 2. Euseb. l. 2. c. 24. Church of Antioche seuen yeares , Euodius was there Bishop , to whom succeeded Ignatius . So saint Marke in the name of saint Peeter founded the Church of Alexandria , to whom succeeded Anianus . And whosoeuer is neuer so litle conuersant in Ecclesiasticall histories and the practise of the Church , cannot but see , how the Church hath euer been gouerned by Bishops , euen from the beginning . For as we haue seene , the Apostles presentlie after they had conuerted countries and Cities , did ordaine and send Bishops to gouerne them . And Anacletus , (n) (n) Anacl . ep. 2. cit. c. 1. & ep. 3. ordained Priest by Saint Peeter , maketh mention of Patriarches or Primates , Archbishops , and Bishops which in his tyme gouerned . So that take awaie Bishops and you take awaie the Church , they being essentiallie pertaining to the Hierarchie without the which there is no Church . Wherefore S. Anaclete saieth : Sacerdotum or do bipartitus est , & sicut Dominusillum constituit , à nullo debet perturbari : The order of Priests is of two sortes ( to wit Bishops and Priests ) and as our Lord hath constituted , it must be perturbed by no bodie . And saint Cyprian (o) (o) Cypr. ep. 6. q. ad Flor. edit . pamel . saieth that the Church is , Sacerdoti plebs adunata & Pastori suo grex adhaerens : The Church is the people vnited to the Bishop , No Church without a Bishop . and the flocke adhering to its Pastour ; And seeing that there cannot be a people vnited to the Bishop , without a Bishop , it followeth that there cannot be a Church without Bishops . The same father in the same Epistle saieth : Vnde scire debes Episcopum in Ecclesia esse & Ecclesiam in Episcopo ; Wherevpon 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 Kingdome cannot be with out a King , nor the King without a Kingdome , they being correlatiues ; 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) (p) Act. c. 20. v. 28. And the councel of Trent (q) (q) Canc. Trid. supra Sess. 2.3 . can. 6. as we haue seene accurseth them that shall saie that in the Catholique Church there is not a Hierarchie instituted by the diuine ordinance , Bishops of the essence of the Church . or that it consisteth not of Bishops , Priests and other ministers . By which it is euident that Bishops are of the essence of the Church ; and that neither the vniuersall Church , nor any particular Church in its perfect state can be without a Bishop ; the Church vniuersall or particular being ( as saint Cyprian (r) (r) Cypr. vbi supra . saieth ) nothing else , But the people vnited to the Priest that is to the Bishop , and the flocke adhering to its Pastour .

5. And therefore they who will haue no Bishops will consequentlie haue no Church ; and so our Puritans who will haue no Bishops , declare themselues to be no Church ; and the Protestants are wiser then they , who though they haue no true Priests or Bishops , and so no true Church ; yet they haue supposed Bishops , and so a showe of a Church : Protestantes gouernmente of their Church , better than that of the puritans . and euen as a Tyrant because he hath some showe of a king , better gouerneth a Kingdome then a seditious multitude , and therefore by Tyrannie Kingdomes haue stood for some tyme , neuer by sedition ; so the Protestants Church will stand longer vnder supposed Bishops who haue a show of Bishops then the congregation of the puritans vnder a Presbyterie or consistorie of Ministers not Bishops , who therefore for lacke of Bishops to keepe them in order and vnitie , are alwayes at variance .

THE XIII . CHAPTER . Bishops are so necessarie that euen in tyme of persecution ( though it should be greater for the Bishops ) the Church may not be gouerned without Bishops .

1. BY that which hath alreadie been sayed in the former Chapters , and especiallie in the last , it is euident that the vniuersall Church cannot be without Bishops : yea it is an heresie to saie that the Church may be gouerned without Bishops ; the Church being essentiallie a Hierarchie , and Bishops being of the essence of this Hierarchie , as the Councell of Trent (s) (s) Conc. Trid. sess. 23. can. 6. hath defined , and is aboue prooued , and the gouernment of the Church being giuen to Bishops by the diuine ordinance , as aboue is declared out of manie places of scriptures , and out of the Councell of Trent in the place last alleaged , no humane authoritie can alter it . And therefore Anacletus (t) (t) Anacl . ep. 3. saieth , that the order of Priests is of two sortes ( that is of Bishops and simple Priests ) and as our Lord hath constituted , it must be perturbed by no bodie .

2. The gouernment of the Church by Bishops can not be changed . And the reason is because the gouernment of the Church being established by Christe , it is Iuris diuini , of the diuine law which no man can alter ; in which the Pope cannot dispense ; which the whole Church cannot change : because the Inferiour Prince cannot abrogate or dispense in the lawes of his Superiour , as Christe is to the Church . For as commonly diuines , ●aye the Pope and Church cannot abrogate the diuine lawe by which the Sacraments are instituted and commaunded , nor dispense in any other diuine positiue lawes , they being onlie to be changed by God who made them . Wherefore seeing that Christ hath established a forme of Gouernment in his Church by Bishops and Priests , no humane authoritie can abrogate or change it . And so the Pope cannot put downe all Bishops and gouerne the Church onlie by him selfe and Vicaires or delegated officers not Bishops , Christ hauing appointed Bishops : This commonlie diuines saie , and it is euident in reason : I will alleage onlie Suarez (v) (v) Suar. to. 2. disp. 25. s●st . 1. nu. 8. because he is a learned diuine . He in his fourth tome of his Commentaries vpon the third parte of saint Thomas his summe concludeth in these words : Vnde sine dubio non posset tota Ecclesia hunc modum regiminis ( per Episcopos ) mutare , vt omnes etiam autores fatentur . Et ratio breuiter est , quia Christus Dominus instituit perfectam Monarchiam in Ecclesia . Ad perfectionem autem Monarchiae , & bonum animarum necessarium est vt in tota Ecclesia , non tantum vnus Monarcha , sed etiam vt sub illo essent alij veluti Principes Ecclesiae , ipsi supremo principi , subordinati : Ergo hoc totum Christus instituit . Minor declaratur , tum quia Monarchia vt sit perfecta debet habere aliquid admixtum Aristocratiae , quia oportet vt in republica sint varij Principes sub vno primo : Wherevpon without doubt the whole Church could not Chaunge this manner of gouernment by Bishops , as all authours doe also confesse . And the reason breefelie is because Christ our Lord instituted a perfect Monarchie in the Church : but to the perfection of a Monarchie and the good of soules , it is necessarie that in the whole Church there should be not onlie one Monarche , but also others vnder him as Princes of the Church , subordinate to the chiefe Prince . Therefore Christe instituted all this . The Minor proposition is declared , both because a Monarchie , that it maye be perfect , must haue some thing admixt of Aristocracie , because there must be in the Church many Princes vnder one the first .

3. Christ sent his Apostles not withstanding persequution . Wherefore euen in tyme of persecution , though it should be principallie intended against Bishops , this gouernment must not be chaunged ; it being ordained by Christe . Certes our blessed Saniour foresaw , yea fortold the persecutions , which were to be raised against his Apostles , for saied hee : (w) (w) Matt. c. 10. v. 16. Ecce ego mitto vos sicut oues in medio luporum &c. Behold I send you as sheepe in the middest of wolues . Be ye therefore wise as serpentes and simple as doues . And take heed of men : ( Homo homini lupus , Man to man is a wolfe ) For they will deliuer you vp in councelles and in their Synagogues they will scourge you . And to Presidents and Kings you shal be ledde for my sake &c. And he addeth ; (x) (x) Mat. c. 10. v. 22. you shall be odious to all men for my name : He foretold Peeter his death by the crosse saying : (y) (y) Ioan , c. 21. v. 18. When thou wast younger thou diddest guirde thy selfe , and diddest walke where thou wouldest , but when thou shalt be old thou shalt stretch forth thy handes , and another shall guirde thee , So saieth Tertu . lib. prescr . nu. 14. Chrys. he . in hune locum Euseb. l. 2. ca. 24. and leade thee whether thou wilt not . And this , saieth saint Iohn , he saied , signifiing by what death he should glorifie God. Did he therefore omitte to make him Bishop ? Nay in the words which he spake immediatlie before these , he made him not onlie Bishop , but Chiefe Bishop and Pastour of the Church . The Apostles preache and ordaine Bishops in persequution . Yea the Apostles knowing that they were made Bishops to preach and conuert the world , and after to gouerne it ; maugre all the Tyrants and their engines of crueltie , they sette vpon this greate peece of worke of the worldes conuersion , and they , whom they conuerted were as willing to receiue them , though they knew the persecution was raised especiallie against them .

4. And as Christe ordained his Apostles Bishops though he foresawe this great persecution : So the Apostles ordained Timothie and Titus Bishops , and they ordained by Cities other Bishops (z) (z) Tit. 1. aboue . So● did their successors . not with standing the persecution . And the successours of the Apostles haue not omitted to ordaine Bishops for feare of persecution , nor did the Christians then except against ordaining Bishops , though they knew that the persecutors aymed especiallie at Bishops , and at others for their sakes . Although the persecuting Emperour ( saieth (a) (a) Cypr. l. 4. ep. 2. ad Antoniauum . saint Cyprian ) was so infestus Sacerdotibus vt fanda & infanda comminaretur ; And did so hate the Bishops of Rome that multo patientius & tolerabilius audiret leuari aduersus se aemulum Principem , quam constitui Romae Dei Sacerdotem : Endured more patientlie to heare of a Prince competitor , then of a Bishop constituted at Rome : Yet should you then haue seen ( saieth he ) Cornelius ( and other Popes ) sedere intrepidum , to sit in Peeters Chaire without feare , knowing it to be protected by Peeters Maister . O the courage and constancie of the Bishops of Rome , who neuer shrunke the shoulders , neuer intermitted their succession , but least the Church should want a head , and the Hierarchie a Hierarchicall Prince , were content with euident hazard of their liues , to maintayne the Succession of Bishops in that seate , maugre the barbarous crueltie of the bloudie Tyrant . And O the zeale of the Romans who though they knewe , they could not haue a Bishop without hazard of his life and theirs ; yet admitted him ; yea thought them selues happie to haue him , and as vnhappie to be without him , as it is for the armie , when it is assaulted , to be without a Generall , or the shippe amidde the surging waues and windes to want a Pilot , or the flocke , when the wo●fe is enraged , to be without a Pastour .

5. Wherefore , as we maie gather out of Ecclesiasticall histories , from the cruell Tyrant Nero to the Clement Emperour Constantine the Greate , there was scarse any Bishop of Rome who was not a Martyr , who at least suffered not great persecution . Twentie seuen of them are commonlie auouched for Martyrs , to wit Peeter , Line , 27. Popes Martyrs before the tyme of Constantin . Cletus , Clement , Anacletus , Fuaristus , Alexander , Sixtus , Thelesphorus , Anicetus , Callistus , Vrbanus , Pontianus , Anterus , Fabianus , Cornelius , Lucius , Stephanus , Sixtus Secundus , Faelix , Eutichianus , Caius , Marcellinus , Marcellus , Ioannes , Syluerius , Martinus : (*) (*) Vide Boziuml. 8. c. 3. To whom maie be added manie moe who were banished and by the miserie of Banishment had their liues shortened .

6. And these glorious Bishops Peeters Successours , as they were contented the later to succeed the former in the Bishopricke of Rome and therein to hazard their liues , knowing that it was Christes will , that the vniuersall Church should be gouerned by one supreme visible Pastour : so they also knowing that Christ , besides the supreme visible Pastour , instituted other Bishops to gouerne with reference to the supreme Pastour , The ancient Popes ordained still Bishops in tyme of persecution . their particular Churches , so to make vp a Hierarchie of diuers orders : neuer omitted in the greatest persecutions to ordaine Bishops ouer particular Churches , though this ordination hazarded no lesse the ordainers , than the ordaineds liues . And to omitte that in the three Patriarchall Seates , of Rome , Alexandria , and Antioche and other principall Seates there was neuer wanting a Patriarch or Bishop to gouerne them as maie partelie appeare by the martyrdom of the aforesaied Bishops in the Seate of Rome , (b) (b) Euseb. l. 3. hist. c. 20. & 32. of Saint Marke and saint Anianus in the seate of Alexandria , of Euodius and Ignatius in the seate of Antioch , of saint Iames , Ordinations of Popes . and saint Symeon in the seate of Hierusalem : If you reade the liues of the Bishops of Rome , you shall finde that in the greatest persecutions they omitted not to consecrate Priests and Bishops in diuers places . (c) (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 Peeters immediate successour ordained eighteene Priests and fifteen Bishops in the persecution of Vespasianus : saint Cletus fiue and twentie Priests in the persecution of Domitian , saint Clement ten Priests and fifteene Bishops in the persecution of Traiane : saint Anaclete Six Bishops and fiue Priests in the same persecution : saint Euariste seuenteen Priests and fifteen Bishops in the persecution of Hadrian : Saint Alexander fiue Bishops in the same persecution : Saint Sixtus eleuen priests and fowre Bishops in the persecution of Antoninus : Thelesphorus thirteen Bishops : S. Higinus six Bishops in the same persecution . And to omitte many others : The Priest in his Breuiarie will find in the office of Popes in the end of their liues how euerie one of them in the verie fur●e of Persecution ordained Deacons , Priests and Bishops in diuers places , knowing that the Church of God according to Christs Institution , was to be gouerned by Bishops .

7. This were sufficient to shewe that for feare of persecution the ordination of Bishops maie not be omitted least the sheepe should be destituted of Pastours . But yet I will not omitte here to propose vnto my reader the feruent zele and desire the catholiques of the Church of Carthage had for Bishops . When Hunericus (d) (d) Victor Vticensis l. 2. perseqvand . in initio . began his raigne , to make a showe of clemencie and fauour towards the catholiques of Carthage , he offerred them ( yet at the instance of Zeno the Emperour and Placidia to choose in that Church and to consecrate a Bishop whom they would ( which ornament ( saieth Victor ) carthage had wanted for fowre and twentie yeares ) but yet vpon this condition , that the Arrians at Constantinople might enioye the free vse of their Churches ; otherwise ( saieth Hunericus ) not onlie the Bishop that shal be ordained in carthage with his clergie , but also all other Bishops of the Africane Prouinces with their clergie , shal be sente to the Moores . The which when Victor Primate of Africke and others heard , they refused his courtesie with so cruel a condition , and saied : 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 haue a Bishop . The desire of the people of Carthage for a Bishop . But the people so cryed out for a Bishop that they could not be appeased without one . Eugenius therefore an holie man being ordained their Bishop , there was greate ioy , and as it were , a Triumphe made that they had again a Bishop ; And the younger sort flocking together shewed greate signes of ioy , Their ioy for him . and saied that they had neuer before ( for they had been destitute of a Bishop twentie and fower yeares ) seen a Bishop in that Episcopall Throne And they were so inamoured of this their Bishop , that , as Victor saieth : Animam suam pro eodem vniuersos ponere delectaret : All of them would haue taken delight to haue giuen their liues for him . Heere I cannot but turn my speach to my deare countrimen the Catholiques of England , and to desire them who for their constancie and zele for the catholique faith , haue been a mirrour and patterne to all other countries , to iumitate this zele of the Carthaginians for a Bishop , and their loue towards him , and to imprinte it in their hartes . These would haue hazarded their liues for their Bishop , because they had not seen one in their Church for the space of fowre and twentie yeares : how zelous should you be for your Bishop , you hauing not seen a true Bishop in England till these two last you haue had , for farre moe yeares .

8. But let vs behold another example of Hunericus crueltie and of the African catholiques zele to their Bishops and Pastours . Hunericus his crueltie Victor Vticensis (e) (e) Victor , Vtie . l. 2. describeth rather by teares then wordes 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 destinauit , in quibus erant podagrici quam plurimi , alij per aetatem annorum lumine temporalipriuati &c. But with what fluddes of teares shall I prosequute Hunericus his crueltie . When he sent Bishops , Priests , Deacons and other members of the Church into Banishment in the wildernes , amongest whom were many troubled with the goute , others by age blind and depriued of sight &c. For he further setteth downe what miseries they suffered in their iourney . Behold Hunnericus crueltie .

9. The Catholiques zele for their Bishops . Now let vs behold also the zele of the Catholiques of these countries for their Bishops and Priests . They complained pittifully that they were to be depriued of their Pastours , saying or rather crying : (f) (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) (g) Mat. c. 18. v. 18. Quaecumque solueritis super terram , erunt soluta & in caelis . Qui nos solemnibus orationibus sepulturi sunt morientes quibus diuini sacrificij ritus exhibenduse st ? Vobiscum & nos licebat pergere , si liceret vt tali modo filios a patribus nulla necessitas separaret : To whom do you leaue vs miserable wretches , whilest you go to receiue your crownes ? who shall giue vs the Sacrament of Penance , and loose vs tyed with the bondes of sinnes by the Indulgence of reconciliation ? For to you it was saied : Wat soeuer you shall loose vpon earth , shallbe loosed in heauen ? who shall burie vs with solemne prayers when we shall dye to whom the rite of the diuine sacrifice is to be exhibited ? we might haue gone with you , that so no necessitie might separate the children from their fathers . Wherefore as for other pointes of our faith we must die rather then denie them , so we must die rather then denie the Hierarchie of the Church , it being a point of faith , as aboue wee haue proued out of Scriptures (h) (h) Act. 20. Eph. 4. and consisting of Bishops , Priests and ministers , as the Councell of Trent ( whose words wee haue diuers tymes related ) hath defined . (i) (i) Conc. Trid. sess. 23. can. 6. And therefore as saint Thomas of Canturburie is a true Martyr , He should be a martyr who should dye for the Hierarchie . who yet dyed onlie for the righte of the Church ; So he that should dye for defence of the Hierarchie of the Church , which consisteth principallie of Bishops , should be trulie a Martyr .

10. The like complainte did or might our English Catholiques make when in Queen Elizabethes tyme , partlie by banishment , partlie by Imprisonment , partlie by death , they were depriued of their Bishops and Priests , and consequentlie of the Sacrament of confirmation , whose vse especiallie is requisit in tyme of persecution , and of the publique vse of other Sacraments , and of the sacrrifice of the Masse and other benefittes . But now that Christe by his Vicar hath sent vs a Bishop , should we repine , or rather should we not reioyce and thanke God for so greate a benefit .

11. The crueltie of Trasamundus . But behold yet another as great a crueltie of the Arrian Tyrant Trasamundus answered with no lesse zele of the African Bishops : (k) (k) Oresius lib. 1. hist. c. 10. The Tyrant commaunded that they should not ordaine anie more Bishops in the place of those that dyed , 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 anie other persecution or violence vsed against them , resolued to call a councell (*) (*) An. Domini 504. as they did . And in that councell called Byzacenum ( of which is a memorie in the second tome of the councelles ) all the Bishops with one consent decreed , notwithstanding the Tyrants Edict to the contrarie , to ordaine Bishops ; cogitantes ( as the historie saieth ) aut Regis iracundiam , si qua forsan existeret mitigandam , The Bishops Zele . quo faciliùs ordinati in suis plebibus viuerent , aut si persecutionis violentia nasceretur , coronandos etiam fidei confessione , quos dignos inueniebant promotione &c : Thinking that the Kings wrath , if anie perchaunce should be , would be mitigated or that they who were found worthie of promotion , would be crowned with confession of their ministerie , and that amidest the tribulatious they should so giue confolation to the people ; And good reason had they to do so : For , as saieth Baronius (l) (l) Baronius An. Domini 504. Quaenam spes de Ecclesijs pastoribus destitutis vlterius reliqua esse poterat , conuulsis earum fundamentis ipsis quibus innitebantur Episcopis ? What hope could there remain for the Churches when their foundations , to wit the Bihops , to which they leaned and on which they depended , were ruined and pulled vp .

12. Behold then O Catholiques of England , A speeche to English Catholiques . how these Bishops for feare of persecution do not omitte to consecrate Bishops ( who are by Christes institution appointed to gouerne the Church in all tymes and especiallie in persecution ) which they might iustlie expect from that Arrian Tyrant , but will expose Bishops and Priests , and all to Martyrdome , rather then their Church should sustaine so great a losse as the want of Bishops : And you , who for your constante confession of your faith haue been a mirrour to all other Catholique countries of this age ; refuse not to take of those holie Bishops a paterne of true zele , which is required not onlie of Bishops and Priests but also of all good Catholiques . Bishops are the gouernours of the Church , they are appointed by Christe him selfe , as aboue we haue shewed ; and they were appointed euen then when nothing but a raging persecution could be expected , and by the Church they haue euer been ordained in the verie middest of persecution . To refuse therefore Bishops for feare of persecution , is to refuse a pilot when the shippe is daungerouslie tossed with the surging waues , a Pastour when the wolfe is readie to deuour the flocke , a Generall when the enemie approcheth and offereth battaile .

THE XIIII . CHAPTER . That a particular Countrie may not refuse Bishops by reason of persequution .

1. I Haue shewed in the tenth Chapter that the Church cannot subsiste without Bishops , for that the Church is a Monarchie and Hierarchie in which there is not onlie one Chiefe Bishop Peeters Successour and Christe his Vicar , who is one supreme pastour of the whole Church , but also diuers other Bishops , heades of particular Churches . And this diuersitie of Bishops is by Christes diuine lawe and ordinance established in the Church . Hence it is that when anie such number as required a Bishop was conuerted , by and by euen in the Apostles tymes , a Bishop was appointed ouer them , as S. Iames at Hierusalem , saint Marke and after him Anianus at Alexandria , saint Euodius after saint Peeter at Antioche , yea saint Timothie was appointed by saint Paul at Ephesus , and Titus at Creete , as aboue wee haue seene , who also had order to constitute other Bishops , When any countrie was conuerted by and by a Bishop there was ordained . as the number of Christians required . Hence it is that when anie countrie was conuerted by anie one who was not Bishop , the first thing was to consecrate there a Bishop . So saint Austin the Monke although he was not Bishop when he first preached in England , yet when there was a number of Christians conuerted capable of a Bishop , not onlie he but diuers others as Iustus and Melitus , were ordained Bishops . So saint Boniface when he first preached to the Germanes was not Bishop , yet after , when the number of Christians increased , he and others were appointed Bishops . And the reason was because Bishops by Christes ordinance and Institution are the proper rulers of the Churche .

2. An obiection answered . But some maie alleage , that although Bishops are necessarie in the whole Church , yet they are not so necessarie for euerie particular Church , but that a particular Church may be Gouerned , at least , for a tyme without a Bishop , that is till the tyme of persecution be blown ouer and the storme appeased . To this I answere that if for a tyme some particular Church , which formerlie hath had a Bishop or requireth a Bishop be gouerned by Priests or an Archpriest without a Bishop , it is a thing accidental and not ordinarie , nor according to Christes Institution , who will haue his Church gouerned , not onlie by one vniuersall , but by diuers particular Bishops . An other obiection answered . But some maye again replie , be it that by the diuine ordinance there must be some particular Bishops to gouerne particular Churches ; yet that this Church in particular should be so gouerned , it is not Iuris diuini of the diuine lawe . I answer that for this argument , it seemeth not so euident that there must be a Bishop in this or that particular Church by the diuine ordinance , as that in generall , and indeterminatlie there must be particular Churches Gouerned by Bishops ; Yet Sotus , (*) (*) Sotus . lib 10. de lust . & Iure qu 1. a 4. post secundam conclus . a learned Dominican affirmeth it to be De iure diuino of the diuine lawe Quod in genere singulis Ec●lesijs secundum Ecclesiasticam diuisionem sui applicentur Episcopi ; That in generall to euerie particular Church accordinge to the Ecclesiasticall diuistion proper Bishops are to be applyed . And Bannes another later yet learned diuine of the same Order saieth : That Bishops cannot by the Pope be remoued from the whole Church , or a greate or notable parte of it . And I argue thus : by the diuine lawe there must be particular Bishops in the Church , as in the former Chapter I haue prooued that there must be ; But there is no more reason why the particular Church of France ( for I speake especiallie of greate particular Churches , which are notable partes of the whole Church ) should be gouerned by a Bishop or Bishops moe or fewer according to the extent of the Countrie , rather than the Church of Spayne , or the Church of Spaine , rather then the Church of England or Flanders : Ergo France , Spaine , England , Flanders and all other particular Churches of extent must be gouerned by Bishops and that it hath been euer the practise of the Church to appoint a Bishop , or Bishops to gouerne when the countrie conuerted was capable I haue shewed sufficientlie in the former Chapter . Which maketh mee demaund why the Popes and Bishops in the primitiue Church were so diligent and exact in consecrating Bishops ; yea and making Popes euen in the middest of the greatest persecutions , and when the persecutions were principallie intended against Popes and Bishops ; and would not for feare of persecution or other humane respects let anie countrie or Church especiallie of anie greatnes to be without a Bishop , but that they thought it was Iuris diuini of the diuine lawe that euerie Church or countrie should haue its Bishops .

3. And although when a Bishop cannot at all be gotten , the particular Church must be gouerned as it may , necessitie hauing no lawe ; yet when a Bishop may be had , though not without encrease of persecution , I ame of opinion ( which I humblie submitte to Aurhoritie ) that this perticular Church cannot except any long tyme against hauing a Bishop for feare of persecution . True it is that in England wee were long without a Bishop , but that was because we could not get one , and our Superiours were informed tha● a Bishop would not be permitted to enter into England , or would presentlie be taken and put to death and so it was to no purpose to send a Bishop with euident hazard of his life and no hope of good to the people by sending him . But if a Bishop maye be had , and may so liue in a Countrie ( as he may in England ) that as there is feare least he be apprehended , When a Bishop may behad , he cannot be refused for persecution . so there is hope he may escape some tyme , and so do some notable good : I do not think that the Catholiques of that countrie can except against his entrance .

4. For as , all though euerie one is not bound vnder mortall sinne to receiue a Priest , or to keepe him in his howse , if he see probablie , that thereby he shall hazard his life libertie or landes ; yet Catholiques cannot except against the mission of Priests into their countries , because without Priests the people can haue no Sacraments , nor absolution from sinnes , no sacrifice , no preaching of the word of God ; which to a whole countrie is so greate a domage that no man can except against their mission for feare of persecution ; but rather ought to hazard persecution of the bodie , then such domage of the soule : So although no man in particular perchaunce is bound to receiue a Bishop into his howse , or to receiue confirmation of him with probable hazard of his life , libertie or landes ; yet neither a countrie , nor any of the countrie 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 haue often alleaged , because the gouernment of Bishops is instituted by Christ , and hath beene put in practise euen in the greatest persecutions yea instituted against persecution as we haue seen in the former Chapter .

6. My second reason is , The second reason . because the commoditie which a prouince reapeth by a Bishop is so greate , and the want of him is such a losse , that we should rather hazard persecution ( as (*) (*) aboue in the former chapter . the African Catholiques did ) then to be depriued of a Bishop . For first without a Bishop we cannot be perfect christians , because without a Bishop we cannot haue confirmation , By the Bishop we are made perfect Christians . which giueth vs our full pitch and grough . True it is that by baptisme we are borne new creatures , and (b) (b) Tit. 3. regenerated to the life of grace ; but we are borne onlie litle ones in spirituall life , and are (c) (c) 1. Petr● c. 2. v. 2. Sicut modo geniti infantes , as infants euen now borne : But wee growe to be men in a spiritual life , and receiue our full strength and grough by Confirmation , and Confirmation we cannot haue ordinatilie without a Bishop . And therefore we see what youngones and weakelinges the Apostles were before they receiued the holie ghost in Pentecost , which is giuen by confirmation ; and how strong and couragious afterwards they prooued . Hence it is that saint Thomas of Aquin (d) (d) 3. p. q. 65. a. 1. in corp. & q. 72. a. 1. Confirmation giueth vs manlie strength in our spirituall life . A similitude . compareth : Baptisme to our natiuitie , Confirmation to our augmentation , by which we gette our grough ; for as by our natiuitie we receiue our being , and haue all the partes and limmes belonging to a man , but yet all weake and litle , and by augmentation we receiue our full strengh and quantitie in all our limmes : So by Baptisme we are born Christians , though as yet but litle ones in a spirituall life . And by Confirmation we are made perfect Christians and receiue our manlie grough and force , and we are indued (e) (e) Luea . c. 24. v. 49. Virtute ex alto , with force and strength from aboue , as the Apostles and Disciples were in Pentecoste when they receiued the holie ghost , who is giuen to this purpose by Confirmation . For this cause Dionysius Areopagita (f) (f) Diony. l de Eccles. Hier. ca. 5. Cle. ep. 4. calleth this Sacrament a perfitting and consummating vnction . And S. Clement saieth : Omnibus ergo festinandum est fine mora reuasci Deo , & demum consignari ab Episcopo ; id est , septiformem gratiam Spiritus Saucti percipere , quia incertus est vniuscuiusque 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 receiue the seuenfold grace of the holie ghost , because the ende of euerie ones life is vncertaine . But when he shal be regenerated by water , and afterwards confirmed by the Bishop with the seuenfold grace , of the spirite , because otherwise he cannot be a perfect Christian &c.

7. The necessitie of confirmation . Secondlie the vtilitie or necessitie of the Sacrament of Confirmation pleadeth hard for a Bishop . For although , as many diuines affirme , in Catholique countries this Sacrament be not so necessarie to euerie one in particular , as to bynde vnder mortall sinne , so it be not contemned ; And although also euen in tyme of persecution a man maie haue sufficient grace without this Sacrament to stand to the profession of his faith ( as appeareth by them who though neither confirmed nor baptized haue endured martyrdome , and haue been baptised in their owne blood and by Catholiques who in the last persecution in England haue shed their blood for their faith , though they were not confirmed ; Confirmation is the ordinarie meanes which giueth grace to professe our faith . yet because confirmation is the ordinarie meanes , which is instituted to giue force and courage to professe our faith before the persequutor , and therefore is giuen in the forhead , it maie seeme a presumption to neglect it , especiallie in tyme of persecution , when it maye commodiouslie be had ; and as some diuines think , it is a mortall sinne . I will not deliuer here mine owne opinion least I may be thought to seuere : onlie I will here sette down what one Doctour Estius , who was in his life tyme a learned and holie man , and taught diuinitie manie yeares , and hath published diuers learned bookes , and who dyed not without opinion of Sanctitie , hath published in printe . Hee in his commentaries vpon the maister of the sentences (g) (g) Estius in 4. dist. 7.5.18 . pronunceth thus : Quod si quaeras &c. But if thou aske whether the omission of confirmation , when it can commodiouslie be had , be a mortall or venial sinne ? I answere that it cannot be omitted without mortall sinne in tyme and place of persecution of faith , when forsooth there is danger to a man by reason of infirmitie , least he denie his faith in word or deed , or at least be ashamed to confesse ( his faith ) when he should : otherwise I thinit onlie a veniall sinne so there be no contempte .

8. But howsoeuer although euerie man in particular cannot be condemned of sinne for omitting confirmation for feare of loosing his life , landes , or libertie : yet I thinke that neither anie countrie , nor anie one of the countrie ; for feare of persecution , can oppose against the comming in of a Bishop , though thereby onlie the Sacrament of Confirmation should be wanting ; for although the want of Confirmation be not so greate a harme to anie in particular where persecution rageth not , that he should hazard his life or liuings for it , Confirmation cannot be refused by a çountrie for feare of persequution . it being not a Sacrament of necessitie to euerie particular person ; yet it is so profitable a Sacrament to euerie one in particular , so necessarie to a persecuted countrie , it being the ordinarie meanes instituted by Christe to giue force and courage in persecution , Nouatus felle for want of confirmation . that it cannot be refused for feare of persecution ; for that if one falle not , others probablie will ( as Nouatus (h) (h) Euseb. l. 6. c. 33. alias 34. did ) for want of it : and so we are rather to hazard persecution of the bodie then to vndergoe such a losse of the soule , as the want of such a Sacrament is , especiallie in tyme of persecution , for which especiallie it was ordained . And consequentlie if there were no other domage to a countrie by the want of a Bishop then that it should thereby loose 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) (i) Cypr. ●p . ad florinum . saieth , and we haue aboue alleaged , the Church is Sacerdoti plebs adunata , & Pastori suo grex adhaerens . The Church i● the people vnited to the Priest , ( Bishop ) and the fllocke adhering vnto its Pastour . And therefore , as I haue she we● aboue , that in the whole Church there are many particular Churches , as of England , France , Spaine so I haue shewed that as the whol● Church hath one supreme Bishop to gouerne it , who is Peeters Successour , to wit the Bishop of Rome : So euerie particular Church also must haue its Bishop or Bishops , else it should not be a particular Church , and so the whole and vniuersall Church should not ( as Christe hath instituted ) be a Hierarchie composed of diuers particular Churches . Wherefore the Catholiques of England all the while they had no Bishop , were no particular Church , and shall no longer be a particular Church then they shall haue a Bishop , but shalbe a flocke without a Pastour , an armie without a generall , a ship without a Pilot , a spirituall Kingdome without a spirituall King , a familie without a good man of the house .

10. Fourthlie without a Bishop no Hierarchicall or Ecclesiasticall function can be exercised in the Church of God. No Hierarchicall function without a Bishop . Dionysius Areopagita (k) (k) Diony. l. de Eccl. Hier. ca. 5. vid. Tho. Waldens . l. 2. doctrifidei ar. 3. a cap. 57. saieth that the power of a Bishop which he calles the Hierarchicall vertue , comprehendeth all the holie functions of the Church : for although ( saieth hee ) inferiour Priests maie baptize , yet they cannot baptize solemnelie without the holie oyle which the Bishop consecrateth : And although the Inferiour Priest hath power to consecrate the holie Eucharist , yet he maie not consecrate it but on the Aultar which the Bishop onlie consecrateth . And aboue in the sixte and tenth Chapter , I haue prooued that it is the proper office of the Bishop to consecrate and ordaine Priests , and others ; yea that the Bishop with two other Bishops , is also the onlie consecratour of a Bishop : And so without a Bishop we can haue no consecration of ministers in the Church , and so no Sacraments , no sacrifices , no absolution from sinnes , no consecration of Churches , Aultars , chalices , no benedictions of vestementes or other things . In fine without a Bishop all would be prophane nothing holie . And although in England in Queen Elizabethes raigne we had Priests sent into England , who were ordained beyond seas , and so wee were in some sorte supplied without a Bishop of our owne ; Yet that was not ordinarie , for that the ordinarie gouernment of the Church requireth that euerie particular Church should within it selfe be sufficientlie furnished and prouided of all these necessaries ( as we se generallie they are ) though with a reference to the chiefe Bishop Peeters Successour and with a dependence of him , to whom also in extraordinarie cases recourse is to be had

11. The conclusion of this Chapter . By this and some of the former Chapters it easilie appeareth that the order of a Bishop is the worthiest and most necessarie of all the orders of the Church : The worthiest , because it giueth all other orders , and the cause is worthier and nobler then its effectes : The most necessarie , because all other orders , yea and Ecclesiasticall functions depend on it .

THE XV. CHAPTER . To haue a Bishop in England cannot probablie encrease persecution because it cannot probablie be offensiue either to the King and state , or to the provestant Bishops , it being preiudiciall to neither , but rather profitable to the temporall state .

1. IN the two last Chapters I haue shewed that although a Bishop or Bishops in a Kingdome or common wealth should occasion persecution , yet they were not therefore to be excepted against , they being appointed by Christe (a) (a) Act. 8. Act. 20. Ephes. 4. to gouerne the Church , and to minister the Sacraments of order and Confirmation , which last is most requisite ; yea , as aboue is showed , in tyme of persecution to put life into the pusillanimous , and to giue force and courage to the weake and fainte ha● ted . Now I shall shew how by the presence of a Bishop , as Catholiques whould be much comforted , so neither the King nor the state temporall or spirituall can probablie be irritated , nor consequentlie Catholiques the more persecuted by the presence of a Bishop .

2. The reason why the King and state haue no iuste canse to feare a Bishop . In tymes past our Countries temporall state vnder the spirituall gouernment of Catholique Bishops hourished in all peace and concord of the Subiects amongest them selues , and with their soueraigne , and was thereby so strengthened , that England was a terrour to all bordering Countries ; and happie then was that Countrie that could obtaine league and amitie with England . And had not warres happened more by the ambition of the howses of Yorke and Lancaster , and of some other our temporall Princes and Potentates , then by anie occasion of Catholique Bishops or Catholique Religion ( by which the Subiects were rather kept in awe and obedience to the Prince ) England for peace had been another Paradise . For as the catholique Church and her Religion is no enemie to temporall states , but rather hath conserued them in a temporall felicitie , so the gouerment of this Church by catholique Bishops hath alwayes been a strenght and defence vnto the kingdome , as appeareth by the manie catholique countries which euen form their first conuersion haue flourished euen in temporall peace and felicitie vnder the catholique Church , and her catholique Bishops .

3. It is heresie , not the catholike faith that causeth garboiles , tumultes , diuisions , Rebellions and warres , as I could shew by the example of the Arrians who backed by some Arrian Emperours for many yeares to gether troubled , disturbed , and imbroiled the Christian world , as histories do record to the eternall disgrace of heresie . (*) (*) Vid. Baron . An. Christi 355. Constantij 19. & en. 355. Constan tij 20. Vid. Ruf●in . l. 2 c. 3. Socr. l. 2. cap. 7. See the oration of Peeter Frarin pronounced in Lo●ain in the schoole of Attes and translated into English. See Surius in compendio rerum in orbe gestarum . And we haue seen what garboiles haue been raised presentlie vpon the preaching of Luthers and Caluins new ghospells ; which their preaching seemed nothing else but a proclamation of warre . For presentlie vpon their preachinges the Drummes began to sound , the Canons to roare , and (b) (b) Lucae . c. 21. v. 10. Surrexit gens contra gentem , & regnum aduersus regnum , One countrie against another , one Citie against another , and one parte of the Citie against the other were presentlie vp in armes ; as appeareth by the warres in Germanie caused by Luther , Munster , Zuinglius and others ; by the garboiles in Fraunce stirred vp by Caluin and Beza ; and the rebellions and broiles in the Low countries caused by the Gues , which our moderne Histories recorde , and those countries to this day do feele . And although our countrie of England hath not felt so much the smarte of heresie in this kinde , yet it may thanke the Prudence of our Princes , and the good nature of the people which heresie could not altogether chaunge , and the wall and Rampar of the Sea that gardeth it , not heresie , which is allwayes mutinous .

4. But some maye obiect , An obiection answered . that now that England is not catholique , Catholique religion and her Bishops and Priests cannot but be enemies to the state . I answer that although the catholique faith be opposit to heresie , yet it is not opposit to state , as appeareth by so many stares that haue been and still are conserued by our Religion , Church and Pastours ; yea in that it is an enimie to heresie , it is a freind and fauorour of state which rather tottereth then standeth vnder heresie , as appeareth by manie states ruined or molested by its furie . And the reason is because our Church being founded on a rocke (c) (c) Mat. e. 16. v. 16. The reason why a state relying on the Catholique faith is strengthhed . so firmlie , that the gates and forces of hell could neuer yet nor euer shall preuaille against it , as aboue I haue proued , and experience of sixteen hundred yeares confirmeth ; that temporall state which relyeth and appuyeth it selfe vpon this Church , standeth and flourisheth ; and that state that will not relye on this rocke but buildeth on the sandes of heresie , rather tottereth then standeth .

5. They will yet obiect that it is against policie for a state which imbraceth a contrarie Religion to permitte the Catholique religion and her Bishops and Pastours . I answere that our Religion commaundeth vs to obey Princes and states euen of a contrarie religion , Another obiection answered . as by and by I shall shewe ; and so it cannot be against true policie to permitte the Catholique religion , and her Bishops and Pastours ; yea it is true policie to permitte it . And therefore , as the king of Fraunce permitteth to the Hugonottes and their ministers libertie of their Religion , not out of anie loue to heresie , but onlie out of Policie : and as the states in Holland and the netherlands permitte to Catholiques farre greater libertie in their religion , then is permitted to them in England , not out of anie liking they haue of Catholique Religion , but onlie out of policie : so might our noble Soueraigne and his state permitte in England libertie of Conscience to our Bishops , Priests , and catholiques , if not out of loue to our Religion ( as were to be wished ) at least out of policie , catholiques I dare saie , being the most ancient , and ( absit verbo inuidia ) the most modest , quiet , and faithfull Subiects the King hath .

6. Certes King lames , as of late , so of famous memorie , and who in princelie policie and arte of gouerning a Kingdome ( which he had practised from his tender age ) yelded perchaunce to none of his predecessor ; although when at the first he hearde , that a Catholique Bishop was to be sent into England he seemed to be moued ; yet when his maiestie was informed , that this Bishop was only to gouerne the catholique clergie in Church matters , the laitie in matters belonging to conscience and their soules health , and not to medle with matters of state no more then the Priests do , who attend onlie to their Priestlie functions , he did not oppose against his entrance , nay after he knew that he was entred and was in London , he would not commaund him to be apprehended , as he might easilie both in London and anie part of England , Kinges hauing long and powerfull armes .

7. And so our wise and noble soueraigne ; who now happilie raigneth and worthilie succeedeth both by right of Princelie birth and Princelie qualities , for which he is worthie to sway an heauier scepter and to weare a greater crown then England can afford ; will not ( such is his rare wisdome and Clemencie ) bee in any sorte offended , that his catholique subiectes should enioye the comfort of their Priests and Bishops , their religion commaunding obedience euen to Princes of a different-religion ; they them selues hauing been the most ancient subiects since England was Christian , who haue serued their Kinges most faithfullie in peace and warre , at home and abroade , their Bishops and Priests hauing from Englandes first conuersion alwaies gouerned the Church of England in its greatest splendour in all peace and concord in matters of religion , and hauing euer taught the laye people to be subiect to higher powers : (d) (d) Rom. c. 13. v. 1. and especiallie to the King (o) (o) 1. Petr. ca. 2. v. 13. quasi pr● cellenti ) as excelling : Nay rather both his Royall maiestie and the temporall state should ( as in deed they may if they looke into the matter with an indifferent eye ) allowe and approoue of a catholique Bishop to gouerne in spirituall matters the Catholique subiects .

8. The King and state haue cause to desire a Cath. Bishop . Bishops haue euer been esteemed by Kings , and Emperours as their spirituall fathers and wisest and sincerest counsellours , whose Priestlie libertie they knew would not permitt them to conceale from their kings the truth ether for feare or fauor ; for as saint Ambrose (f) (f) Ambr. lib. 5. ep. 29. saied to Theodosius : Neque est Imperiale libertatem dicendi negare , neque sacerdotale quod sentiat non dicere : Neither is it the parte of an Emperour to deny anie the freedom of speaking , nor is it the parte of a Priest not to speake what he thinketh . Gratian (g) (g) Ex Ambr. in prologo librorum de fide ad Gratianum . the Emperour before he waged battaylle against the Gothes requested of saint Ambrose a Treatise of faith , trusting more to the sheeld of fayth the breast plate of Iustice , Ephes. c. 6. the helmet of Saluation and the worde of the spirit , which is the word of God , then to his militarie armes and forces . And such confidence he put in him that he attributed his victories after God to his prayers ; so he loued 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 deliuered vp to Maximus the Tirant , the last words he spake were Ambrose , Ambrose , as saint Ambrose (h) (h) Ambr. orat . de obitu Valentiniani in fine . him selfe testifieth in his funerall oration he made of Valentinian the younger . And although Iustina the Arrian Emperesle had persecuted saint Ambrose , yet both she and her young sonne Valentinian , put such confidence in his wisdome and fidelitie , that in their greatest necessities they sent him in two Embassages , vnto Maximus the Tirant . How Theodosius the Emperour respected him , and followed his counsell , how our King Ina (*) (*) Aboue in the seuenth Chapter . listened all waies to Bishop Aldelme his aduise , how King Canutus was directed by Egelnothus Bishop of Canterburie , and how faithfull this Bishop was to him and his heyres the sonnes of Emma his wife : Howe S. Hugh Bishop of Lincoln preuailed with King Richard we haue seen aboue ; and how manie other Catholique Bishops haue been imployed by our kinges in waightiest affaires and most important Embassages , our Chronicles do record . The Bishope will hold the Catholique subiectes in obedience to the King. And therefore neither our Noble Souueraigne nor his temporall state need to feare anie Catholique Bishop that hath been heretofore or shalbe hereafter sent into England ; for that they will not degenerate from the fidelitie of their predecessors the Catholique Bishops of England , and that choise wilbe euer made of men , who for their leanring and wisdome shalbe able , and for their respect to their Prince willing to do his maiestie seruice if he please to imploye them . At least they shall do him this seruice , that is , they shall keepe his Catholique subiectes in obedience and fidelitie vnto him .

9. And trulie now that the Catholique Subiectes haue a Bishop they shal be bound by a double bond to be his maiesties most assured subiectes , Catholiques by hauing a Bishop , hane a double bond to the King. The first . as well impeace as in warre . Their first bond is in respect of his Royal person , to whom , as to their true and naturall Prince , their Religion bindeth them . For 〈◊〉 though Beza (i) (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 haue practised in rebelling and deposing their King of Spaine ; yet our conscience and Religion telleth vs that we must obey our kinges though they differ from vs in Religion . For when saint Paule (k) (k) Rom. c. 13. v. 1. saied : let euerie soule ( that is man ) be subiect 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 resiste , purchase to themselues damnation : When I saye saint Paule commaunded this obedience of Christians to Princes , they were then Pagans , and so of a contrarie Religion . And therefore Vasquez (l) (l) Vasq. in his Paraphrase on this place . in his Paraphrase maketh saint Paule speake thus : Euerie man be he Ethnique or Christian , let him obey higher powers , and let him not refuse to obey Princes vnder pretext of religion . And when saint Paule sayed to Titus (m) (m) Tit. c. 3. v. 1. admonish them to be subiect to Princes , Princes were then Ethniques ; and when saint Peeter (n) (n) 1. Petr. ca. 2. v. 13. saied , be subiect therefore to euerie humane creature for God , whether it be to the King as excelling , or to rulers as sent by him to the reuenge of malefactors &c. And againe , feare God , honour the king ; Kinges and Princes were at that tyme Ethniques . The second bond . Their second bond now will be in respect of their Bishop , to whom , as to their spirituall Superiour , they owe obedience , according to that of saint Paule : (o) (o) Hebr. c. 13. v. 17. Obey your Prelats and be subiect to them : for they watche as being to render account for your soules . For nowe the Bishop commaunding them to be faithfull and obedient to their king ( as by his office he is bound ) they must and will obeye him , and consequentlie now by a double bond they are bound to his maiestie : Lesse feare of tumultes by hauing a Bishop . who therefore now hath lesse cause to feare any tumult or insurrection or conspiracie amongest the Catholiques then euer he had : for that now if any Catholiques would out of priuate disgustes or discontentment ( as they are most contented , yea and comforted in his Maiesties gouerment ) attempt anie thing not pleasing ether to the Prince or state , the Bishop who is theire spirituall father , whose counsell , direction or commaundement good catholiques vse to respect and obey ; would easilie appease them and perswade them to their due obedience and bounden dutie , and by his authoritie will euer keepe them in awe . And so we se how in Ireland the Catholique Subiectes by their Catholique Bishops and Archbishops are kept in obedience to the king and state in all ciuill and temporall matters .

10. Hauing shewed how the king and Temporall state haue no cause to feare a Catholique Bishop in England , it remaineth that I shew how the protestant Bishops of England ( whom it may seeme most to touch ) haue no cause to except against him . And this is as easilie shewed . For first the Catholique Bishop out of his respect to his Souueraigne , The first reason why the Bishops of England need not feate a Catholique Bishop . and the loue he beareth to the temporall state , which he and all catholiques do and ought to tender , would not entermedle with the Bishops established by the king and parlament , but will be content , as he ought to permitte them to enioye that which the king hath giuen them ; least by entermedling he maye offend the king irritate the state , and ouerthrowe him selfe and the Clergie and all Catholiques with him . The second reason for the same . Secondlie the Bishop of England who now is , hath onlie a generall spirituall power and Iurisdiction ouer the Clergie and laye Catholiques in spirituall matters , and hath no Title giuen him to anie particular Bishopricke in England , but onlie to Chalcedon , which is far enough distant from England ; and so can by no right chalenge to him selfe anie particular Bishopricke ; no more then the Priests by their faculties which they haue to preach and minister Sacramentes to English Catholiques in all partes of England , can therefore chalenge to themselues anie particular parish Churche , or Churches . And therefore if the protestant Bishops of Ireland established there by the kings authoritie , feare not the Catholique Irishe Bishops , though they haue Titles to particular Bishoprickes , because they know that the Catholique Bishops as they haue not the power , so out of their respect to the king they haue not the will to supplante them , or to trench vpon them : much lesse cause haue the Bishops of England to feare our catholique Bishop , who hath no Title to anie particular Bishopricke , but onlie a generall spirituall Iurisdiction of a Bishop , by whicth he can chalenge no Bishopricke , no not so much as the poorest parish .

11. The regulers need not feare a Bishop . Nor need the Religious feare least this Catholique Bishop encroach or trenche vpon their priuiledges . For although there hath been some controuersie of late betwixt him and the Religious concerning approbation , which the councell of Trent (p) (p) Conc. Trid. sess. 23. cap. 19. commaundeth the Religious to aske of the Ordinarie before they presume to heare confessions of seculars , and which is the ordinarie practise in other Catholique countries ; ( which yet the religious in England pretend not to oblige them by reason of their priuiledges , of which I will not presume to giue my opinion the matter being referred to the highest courte ) Although , I saie there be some difference betwixt them and the most Reuerend Bishop concerning that point : Yet they need not feare their other priuiledges graunted by the Sea Apostolique , for that the Bishop out of his respecte to that sea and desire of peace with all men , will not meddle with them as he hath openlie protested and declared his mynd and Intention ; nor is it like that he will euer offer to restraine these their prioiledges , which he knoweth to be lawfullie graunted vnto them , and which their orders enioye with the peaceable permissino of all Bishops , in all other countries .

12. The the Catholiques need not feare a Bishop . Lastlie as the laye Catholiques of England cannot in conscience refuse to haue a Bishop for feare of persecution , as I haue prooued at large the former Chapter , partelie because the gouernment of the Church is committed to Bishops , by Christs Institution , who therefore haue been gouernours of it in the greatest rage and furie of persecution ; partlie for that they are rather to hazard a temporall losse of landes and libertie , then the spirituall losse of a Bishop , so necessarie especiallie in tyme of persecution , as in the same chapter I haue at large deduced : So there is no probable reason why they should thinke that their persecution wilbe encreased by hauing a Bishop , there being no other lawes against a Bishop , then are alreadie enacted and in force against Priests and Religious ; and there being no reason why a Bishop should be more odious either to the Kinges Maiestie or his temporall state then a Priest or Religious man , he being not to erect anie publique tribunall , as some haue feared , that being a thing neither intended by him , as he hath protested , nor sutable to these tymes , as he him selfe confesseth ; and he being onlie to entermeddle in the gouernment of his clergie , and Laitie in spirituall matters and in ministering the Sacrament of confirmation ; which in no wise can preiudice the temporall state , it being onlie a spirituall function , nor can prooue more odious to the king or state then the function of the Priests and Religious .

13. Wherefore if for reall feares the Christians of the primitiue Church refused not Bishops ( as I haue shewed ) but haue hazarded euen their liues for them , and thought themselues worse then dead to liue without them : If the Romanes for their Popes , the Alexandrians and Antiochians for their Patriarches , if the Catholiques of Afrique for their Bishops , were contented to hazard liuings , life , and all ; and neuer refused them for reall and imminent dangers , as aboue (*) (*) Aboue chap. 14. Beda . lib. 3. c. 7. wee haue seene : If our king Cenwalch when he had sent awaie Agilbertus his Bishop and expulsed his Bishop Wini , thought himselfe destitute Diuino praesidio , of the diuine ayde and succour , when he was destitute of a Bishop : If the people of Milan , when Valentinian (r) (r) Ruffin . l. 2. cap. 15. the younger , at the instigation of Iustina his mother , sent a troupe of souldiers to breake open the Church doores , to pull out saint Ambrose and to send him into banishment , stucke so fast and faithfullie to their Bishop , vt animas prius amittere quam Episcopum mallent : That they had rather loose their liues , then their Bishop : let not vs for imaginarie feares seeke to depriue our selues of so greate a good as a Bishop , without whom we can be no Church , we cannot be perfect Christians , nor can haue so easilie , and infalliblie , that speciall grace which gaue force to the prime Christians to professe their faith with an vndaunted courage , and to subsigne and seale this their profession with their dearest bloud .

14. The conclusion of the whole treatise . And thus much I thought good to saie of the Hierarchie of the Church , and of the diuers goodlie orders of which it is composed , so to defend the Church against her enemies who denye these orders , and so to encourage you who are members of this Church and partes of these orders , to suffer constantlie as hetherto you haue for iustifying of this Church and euerie order of it ; so to allure all orders to respect one another , euerie order in its kind deseruing respect and honour ; and lastlie so to persuade you all to liue in peace and concord amongest your selues and with your Bishop , as formerlie you haue done , and as it becommeth members of one bodie , and orders of one Hierarchie : (s) (s) Eph●s . c. 4. vers. 1. & 2. To walke worthie of the vocation in which you are called , with all humilitie and myldnes , with patience , supporting one another in Charitie , carefull to keepe the vnitie of spirit , in the bond of peace : And (t) (t) Coloss. c , 3. v. 12.13.14.15 . to put on as the elect of God , holie and beloued , the bowels of mercie , benignitie , humilitie , modestie , patience , supporting one another , and pardoning one another , if anie haue a quarrell against anie man , as also our Lord hath pardoned vs , so you also . But aboue all these thinges , haue charitie which is the band of perfection : And let the peace of Christ exult in your hartes . Or as the Greek word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 importeth , let it triumphe in you , and let it haue the victorie ouer all passions and respectes , that so you may preferre the common peace before all priuate interests . And as in my Epistle I desired , so in the end of this booke I desire you again to take this my Treatise which I haue out of my loue and respect to you all and my zeale to the common cause presumed to dedicate vnto you , in as good parte and meaning , as I meant and intended it ; who intended onlie to defend all orders of the church , but to offend none , to praise all in their kinde and degree , dispraise none ; and so to confirme your peace and concord , but in no wise ( as God knoweth ) to disturbe it .

FINIS .