Archiepiscopal priority instituted by Christ, proved by plaine testimonies of Scripture. Asserted by the ancient fathers. And whereunto all the moderne divines of the Protestant side doe fully assent, without contradiction of any one man. / By Samuel Daniel Master of Arts.

The twelfth Argument.

Hee that was appointed by Christ, to be the chiefe Apostle of the Circumcisi∣on, received from Christ a prioritie and precedencie of the rest of the Apostles.

But the Apostle Peter was appointed by Christ, to be the chiefe Apostle of the Circumcision:

And therefore the Apostle Peter received from Christ, a prioritie, and a pre∣cedencie of the rest of the Apostles.

Either this primacie which our Saviour Christ gave unto Peter, did consist in a prioritie and precedencie, or in a superioritie of power and Authority, but this cannot be granted, because we see no warrant for

it in Scripture at all, and therefore of necessitie this prioritie and pre∣cedencie for orders fake must be granted him.

As to the assumption, that Christ appointed S. Peter to be the chiefe Apostle of the Circumcision, is manifest, Gal. 2.7. where the Apostle Paul saith, that the Gospell of the Circumcision was committed to Pe∣ter, and that the rest of the Apostles saw that it was committed unto him; Now I ask, by whom saw they that it was committed unto him? by Christ only sure; for none other could commit it unto him, but ei∣ther Christ or his Apostles the Apostle: did not commit it, for they saw it was committed by another, and consequently by Christ; and this Willet in his Synop. pag. 156. affirmeth, that Christ himselfe made this distinction; But here it will be objected, that the Gospell of the Circumcision, was committed to all the rest as well as Peter. I answer, it was committed to all the Apostles alike, to preach the Gospell to all Nations, but the Church of the Jews was chiefly recommended to Peter, for even by that particular commission which Christ gave to Pe∣ter, to feed his sheep, to feed his lambs; Some understand this particu∣lar charge of Peters, over the Jewish nation, for our Saviour Christ before called them his sheepe, when he first gave them all a commis∣sion to goe to the lost sheepe of the house of Israel; and indeed this charge before Christs death was layd upon all alike, but after his Re∣surrection he inlarged their charge, and commanded them to teach all Nations, and withall gave the speciall oversight of the Jews to S. Peter, as is most cleer & evident by the testimony of the Apostle Paul, Gal. 2.7.

The necessity of this precedencie comes to be spoken of in the third place, of the which I wil speak but a little: that a speaker & a precedent is necessary, nature, reason, and experience teacheth us; yea, that it is ne∣cessary, both necessitate medij, & necessitate praecepti (as we speak) it is most certain. Necessitate medij, because otherwise there could neither be go∣vernment nor order in Gods house, but meere confusion and misorder, such as is not to be found among many sorts of brutish creatures: neces∣sitate praecepti, for the Apostle Paul cōmands that all things be done de∣cently and in order; which order I think was necessary in the dayes of Christ and his Apostles though not so necessary as now; yea, Christ himselfe hath tacitly injoyned it, Mar. 9.35,36. & Luk. 9.47,48. where he cōmands, that he that desired the first place among them to be ser∣vant to all, and most meek and humble in his own conceit, he wil have him both last of all, and least of all, and then saith our Saviour, the same shal be great, as if he would say, only they are worthy of preferment, that are humble and meek, and lowly, and of small account in their own conceit.

I will make this doctrine manifest by a formall argument.

If Christ hath declared how those should be qualified, that have chiefe place among the Governours of the Church, then it is Christs will and pleasure, that there bee one to moderate in their meetings and assemblies.

But Christ hath declared how those should be qualified, that have chiefe place among the Governours of the Church.

And therefore it is Christs will and pleasure, that there be one to moderate in their meet∣ings and assemblies.

The Proposition will be granted; I prove the assumption.

If Christ hath commanded that those, that have any prioritie in dignitie or degree in the Government of the Church to be simple as Doves, and meek and humble as children, yea, account themselves as servants to the rest, then Christ hath declared how those should be qualified that have chiefe place among the Governours of the Church.

But the first is true, and therefore the second.

The proposition cannot be denied, the assumption is manifest, Mat. 9. 35,36. and Luke 9.47,48. Yea our Saviour sets his own example before them to follow, behold, would our Saviour say, although I be chiefe among you, yet am I as he that serveth, the son of man came not to be mini∣stred unto, but to minister, Matth. 20.28. yea, which is worth our consi∣deration after that he hath declared, that hee that desires to be chiefe among them, must humble himself like a little child, he inferreth, Whosoever receiveth one of such little children, receiveth me, and whosoever receiveth me, receiveth him that sent me, and whosoever shall offend one of those little ones that belie∣veth in me, it is better that a milstone were hanged about his neck, and he were cast into the Sea: Augustine saith, by little ones wee must understand humble ones, such as hee would have his Disciples to be, and to re∣ceive such little ones, is to obey the Governours, of the Church, that humble themselves to attend upon us, as the Mother to attend her children, and to have a care of them, and they that receive such with all submission and obedience, Christ saith, they receive him, and not him only, but also him that sent him, and to offend those humble ones, (saith Augustine) is to disobey them or contradict them: that this is the true meaning of our Saviour; it is evident by the like speech of our Saviour to his Disciples, Matth. 10.40. Hee that receiveth you, re∣ceiveth me, and he that receiveth me, receiveth him that sent me. And Luke the 10.16. he expounds himself these words as I have done. He that hea∣reth you, heareth mee (saith our Saviour) and hee that despiseth you despiseth me, and he that despiseth me, despiseth him that sent me, to heare in this place is to obey, and to despise is to desobey.

So then we see that Christ hath evidently declared, that all those that have the chiefe goverment of the Church, must be humble, meek,

and lowly, and consequently that chief Governours there must be, and a chief precedent among these Governours.

But it will be replyed, that this necessity is not absolute but condi∣tionall, when the Governours of the Church, has occasion to meet and assemble together. I answer, if it be of absolute necessity that there be chiefe Governours in the Church, according to Christs ap∣pointment, then is it absolutely necessary, that there be a constant pre∣sident to moderate their meetings & assemblies. There is no Incorpo∣ration without a chief: a Major, an Alderman, a Baily, no Company without their Master, to moderate all their meetings: even so the Go∣vernours of the Church, must have a constant Moderator to sit amongst them, upon all occasions to convene them together when need is, pro∣pone matters to be handled in their assemblies, stay contentions and misorder, impose silence to the mutinous, and many other things.

Here again my opponents will reply, that the forementioned Go∣vernours are elected every yeere: I answer, then hee that has the first place among them may be elected after that same manner; but in a So∣ciety, where the Governours has place for their life time, or ad culpam, then the chief president must be continued for his life, or ad culpam. I grant, to chuse a Speaker at every assembly is conform to the platform of presbyteriall Government, for this precedent is no longer needfull in a Church so governed, because the Church during the not sitting of the assembly, is governed by Presbyteries in such a bound, and by Sessions consisting of the Ministers and lay Elders in every Parish, and so they need not a constant Moderator; but in a Church that is governed according to the paterne that Christ hath left behind him, that is, if the government be established in the persons of certain chief Governours, with the concurrence of those whom they shall chuse to assist them, of necessity this precedent must be constant and perpe∣tuall, either ad vitam, or ad culpam.

But what do I dispute a point, so cleerly revealed in the Scriptures? did not Christ appoint the 12 Apostles, and their successors to be chief Governors of the Church? who can, yea, who dare deny it? and is it not as manifest that Christ appointed a president to moderate all their meetings? and was he not appointed to moderate for his life? if he was not, shew me how long he was to continue in his office? when hee was to lay it down? Well I am sure, Christ was as wise as all the thousands of my opponents, and he knew the necessity of or∣der and government in his Church, and therefore laid down a platform of Government to teach us what form of Government to follow, and

what form he thought most necessary and expedient himselfe, and if he have laid down any other platforme then I have declared, I shall be very willing to know, and as willing to learn. O bessed Jesu, thou that art the way, the truth and the life, Direct me in thy truth, lead mee one in that way, that I may be partaker of that life, which shall never have an end. Amen.

I know some of the weakest of my opponents will say, that by this d••ctrine, I give too much advantage to Papists, in affirming Peter to have been primus Apostolus, and chiefe Over-seer of the rest. Truly these brethren, exposes their weaknnesse to the World, for they neither know what popery is, nor what it is to oppose Popery: to mayntain Bishops to have been instituted by Christ, and that Christ did chuse one to be their chief President and Moderator, is so far from being Popery, that it is directly against it: for papists will have Bishops to be the Popes creatures, and not Christs, they will have the cal∣ling of Bishops only to be de jure humano, and not divino, and that Bi∣shops are no more but Priests, and that Bishops and Presbyters are but one order, and that all are equall secundam consecrationem Eucharistiae, in regard of their equall power to consecrate the Eucharist, and all this they say to maintain the Popes pretended supremacy for Bellarmine, that great champion of Rome, affirms that the calling of the 11 Apostles was extraordinary, and that they were Christs extraordinary Embassa∣dours, and that Peter was only appointed by Christ to be the ordinary and chief pastor of the Church, and that hee and his successours the Popes should govern the universall Church in all ages to come: now I refer it to the judgment of all Christians, to judge between mee and my opponents, whether I accord with the papists in most things, or they: this shall be the parallel, the papists say that the calling of the A∣postle was but temporary and not perpetuall, so doth my opponents; the papists say that the 11 Apostles was but Christs extraordinary Em¦bassadors, so doth my opponents; the papists say that the Episcopall function is not de jure divino, but humano so doth my opponents; the papists say that Bishops and presbyters are all one order, so doth my opponents; in all these I am opposite to the papists, for I mayntaine that the calling of the Apostles was an ordinary calling, and that the Apostles was ordained by Christ to be the chiefe Governours of the Church, and to have successours in all ages and generations to come, superiour both in dignity and degree, to inferiour presbyters.

But my opponents will say, although I doe not agree with the pa∣pists in the forementioned heads, concerning the Episcopall Function,

yet I jump with them in making Peter to be the chief of the Apostles: and here also I desire all good Christians to be judge in this case: this is the parallel. The papists say that Peter was in degree before the rest of the Apostles, I only that he was before them in dignity: The papists say that Peter had a supremacy of jurisdiction above the rest of the A∣postles, I, that hee had only a primacy of moderation: the papists say that Peter had granted him by his Master a superiority of power and authority in his Church, I say that his Master gave him only a priority of order in it; The papists say that Christ made Peter Universall Bi∣shop over his whole Church throughout the World; I say that Christ committed only to him the chiefe Apostleship of the Circumcision; the papists say that Peter was both in dignity and degree above Paul, Peter was chief they say, and Paul only Legatus à latere: I say that Paul was equall to Peter both in dignity and degree, and had the larger Commission, for he was the chief Apostle of the uncircumcision, Peter only of the circumcision. The papists say that Peter received both the swords from Christ, civill and spirituall: that is both civill and spiri∣tuall power, I say he only received spirituall power, and that equally with the rest of the Apostles. The papists say that the pope of Rome is Peters successor in the Universality of jurisdiction: I say that an Arch∣bishop is his successor, in his priority of order and primacie of mode∣ration within his own province.

Consider now good Christian which of us two, I or my opponent, be most popish, he is half I am sure, I in no case, hee in the point of Episcopall government, saith wholly as they say, I am against them in all the foresaid controversies, I give no more to Peter, then the chief adversaries of popery gives him, Calvin, Piscator Iewell, Willet, Marlorat, as I made manifest before by their particular testimonies, to whom ac∣cords Davenant in his determinations, for hee saith, that both out of Scriptures and Fathers, many things may be brought, which ascribes to Peter some prerogatives of honour, but of such titles and preroga∣tives as are attribute to him, we affirm, that no other thing can be col∣lected, but that he obtain'd a certain primacy and presidency, for or∣ders sake among the Apostles. Maier also in his Treasury upon Matth. 16. saith, That Christ gave Peter some prerogative above the rest of the Disciples, and yet making another viz. Paul equall to him in every respect. And truly I remember no Protestant Divine that denyes that Peter had the first place amongst the rest of the Apostles, and how can they? since it is so plain and manifest in Scriptures, and which is in effect the very bane and overthrow of the mayn grounds of popery.

For although the Papists abuse the foresaid places of Scripture, to maintaine Peter his supremacy and his successors the Pope, yet we must not refuse to give Peter that which his master bestowed upon him, and so wrest the Scriptures as farre upon the other hand: although the Papists abuse the words of our Saviour Christ (hoc est corpus meum) to maintaine their transubstantiation, yet we must not deny a reall and spirituall presence of Christs body in the soules of the faithfull: even so although the papists abuse the foresaid places of Scripture to maintaine Peters supremacy, and the universality of the Popes power and authority, yet we must not deny that Christ gave Peter a priority of order, and a precedency of moderation, a∣mong the Apostles, for there is a great difference between supream power and authority, which the papists ascribe to Peter and his successour the Pope, and a priority of order for avoiding of confu∣sion; this Christ gave Peter without doubt, but not the former.

It is true indeed Protestant Divines have beene very sparing in amplifying the prerogative, and preheminence, that Peter had a∣mongst the rest of the Apostles, only because the Papists advance him too much, far beyond measure and moderation: But although the Papists decline too much to one extremity, God forbid, that wee decline as farre to the other, God forbid, because papists de∣fend a bodily presence of Christ in the sacrament, that we turne Sacramentaries, because the papists extoll good workes and make them meritorious, that we turn Libertines, because papists wil needs worship God supra statutum, they will doe more then God hath commanded, that we refuse to doe that which he hath appointed: even so God forbid, because Papists make Peter universall monarch of the whole world, that we deny, that he was chiefe Apostle of the circumcision, and had a priority of order among the gover∣nors of the Church of the Iewes, which the Scripture gives him in plaine language, let us remember, that they that adde to, and they that take from the word of God, are both subject to the same curse, and that they that call evill good, and good evill, are in the same case.

For my owne part, I dare not but speake the truth as I find it de∣livered in the Scriptures, it is the dutie of all Gods messengers, to reveale the whole counsell of God, and to keepe back nothing, the knowledge whereof is necessary for the promoving of Gods glory, and the advancement of the Kingdome of his deare sonne: and

this point which I maintaine, concerning the superiority of Church Governors, concerns the externall government of his kingdome, I am sure, and it is so cleere and evident in Scripture, that none that has understanding and can read the Scriptures, but may conceive it, and my opponents some of them make a Church government a marke of the Church, and a part of the Gospell; it stands us then greatly in hand, to make triall, which is that government, that Christ hath established in his Church, and truely the government which I defend is the onely government which we finde establi∣shed by Christ and his Apostles, and which hath beene in use in the Christian Church, in all ages and generations since: And that which some of my opponents defend, we neither read of it in Scrip∣ture, not so much as a syllable, nor that as it was the government established of any particular Church, in the whole Christian world, till within these few yeares, and truely it makes my haire to stand upon my head to heare so glorious Epithiets given to the Inventi∣ons of men, as to call their discipline, the temple of God, Mount Sion, the Tabernacle of the Lord, the eternall councell of God, the Scepter of Iuda, a marke of the Church, a part of the Gospell: these Epithiets, & stiles are proper to the Apostolicall government, to the purity whereof, as it is recorded in Scriptures, if the govern∣ment of the Church of England were conformed, it might be justly called the holy discipline, and enjoy all these forementioned Epi∣thiets. O blessed Iesu! happy should I thinke my selfe, if I should see thy Church in all Christian Kingdomes governed, as thou hast pre∣scribed in thy word; and thus much I have said for Peters Archie∣piscopall priority, now I will say somewhat for Paules, in the Chur∣ches of the Gentiles.

Saint Augustine saith that Peter was not the head of the Church but an eye in the head: and truely if Peter was the one eye, I may say that Paul was the other, for although that Peter was called a∣mong the first of the Apostles by Christ his master, and Paul after all; yet the Apostle Paul mentions his dignity and degree to bee as high as Peters, he was not inferiour he saith to the chiefe Apostle; and if we looke to the manner of their calling, Pauls calling was much more glorious then Peters, even when hee was first called to be a preacher of the Gospell. Peter was called when he was going about the workes of his calling, Paul when he was raging with all cruel∣ty against the Saints of God, Christ arrests him and makes him

stand and yeeld, Saul, Saul, why persecutes thou me, it is hard for thee to kick against the pricks: it was at this time that hee was caught up into paradice, and heard unspeakable words, which is not lawfull for man to utter, 2. Cor. 12. It is no wonder that the Apo∣stle Paul glories in the manner of his calling, for none of them were called after so excellent a manner, which was a presage of the greatnesse of the worke, whereunto he was called, which our Savi∣our makes known to Ananias Act. 9. for he saith to him, he is a chosen vessell unto me to beare my name before the Gentiles, and Kings, and the children of Israel, for I will shew him saith the Lord, what great things he shall suffer for my names sake, this was the first time that hee was called, and that onely to be a preacher of the Gospell, he was not as yet called to be an Apostle; nor he was not advanced some yeares after this to the Apostolicall function, not before the Lord appeared to the Prophets and teachers at Antioch, and required them to separate to him Barnabas & Saul, to the worke whereunto he had called them Act. 13. it was at this time that hee was made an Apostle; before this time, he was no more but one of the Prophets of the Church of Antioch, and so called Act. 13.1. after this time he is said to be filled with the Holy Ghost, and to be mighty by wonders and miracles, after this hee is called by a new name Paul.

That Paul was the chiefe Apostle of the Churches of the Gentiles, he shewes in divers places of his Epistles, Eph. 3. he saith, for this cause I Paul the prisoner of Iesus Christ for you Gentiles, and verse 2. if ye have heard of the dispensation of the mystery of God, which was given to you-ward, and verse 8. unto me, who am lesse then the least of all Saints is this grace given, that I should preach among the Gentiles, the unsearchable riches of Christ: The Apostle saith this grace was given him, not because it was only given him, but because it was chiefely given him. But he most plainely declares his priority in the Churches of the Gentiles, Gal. 2. for there hee equalls himselfe with Peter, who as I have made manifest, had a priority of order among the 12. Apostles, and in the whole Iewish Church, and doth not in any case acknowledge himselfe inferiour to him, neither in order nor degree, yea he tells us plainly that the Gospell of the uncircumcision was committed to him, as the Go∣spell of circumcision was committed to Peter, which testimony of the Apostle Pauls, evidently declares, that there was a speciall over-sight

committed unto Peter, in the Church of the Jewes, and unto Paul, in the Church of the Gentiles, for if it had not beene so, why would he compare with Peter, and not with the rest? not, he would have said without all doubt as the Church of the Iewes was commit∣ted to Peter, Iames, and Iohn, so the Church of the Gentiles was com∣mitted to him and Barnabas.

Moreover it is evident that Paul his charge had some excellency in it, above the ministery of the other Governors of the Church of the Gentiles, for although there were others that were Apostles of the Gentiles, and namely Barnabas for one, yet he appropriates a speciall oversight of the uncircumcision to himselfe in these words, He that was effectuall in Peter to the Apostleship of the circumcisi∣on the same was mighty in me towards the gentiles.

Further Paul telleth us, 2. Cor. 11.26. that he had the care of all the Churches, viz. of many Churches of the Gentiles, this evidently shewes not the greatnesse only but the speciality of his charge, for sure there was some other Apostle that had the care of some Chur∣ches of the Gentiles, as Tim. of Eph. Tit of Cret. Epaphroditus of Phil. Archippus of Laodicea, Epaphras of Col. and Hierapolis, Apollos of Cor. and others; And although these mens Apostleship may be que∣stioned, there can no be question of Barnabas Apostleship, and tha•• over the uncircumcision too, and yet the Apostle Paul saith that he had a speciall care of all.

His care is also manifest in his diligent writing to the Churches of the Gentiles, Cor. Gal. Eph. in the which he makes knowne the great care that he had of their salvation, as may be instanced in his expostulations, protestations and earnest exhortations, yea he had a speciall care of those Churches that were not planted by him∣selfe, but by others, as of the Church of Col. Laodicea, Rome: & where he planted the Gospell himselfe, what a speciall care had he to vi∣sit them againe, and keepe them safe as far as as he could, from the entring in of wolves to devoure the sheep committed to his charge? yea this is the greatest argument that he hath against the false Apo∣stles that they intruded them upon his charge, the Gentiles being chiefely committed to him, which he proveth by the testimony of Peter, Iames and Iohn, who gave him and Barnabas the right hand of fellowship, that they should goe unto the Iewes, and they unto the heathen; now from these grounds, I will forme some arguments for Paul his priority of order among the Churches of the Gentiles.