WHat need there is of order and gouerne­ment, as in all assemblies of men that will liue together, so namely and chieflie in the Church of Christ; the wisedome of God hath many wayes witnessed vnto vs, both by the proportion of those natu­rall and ciuill societies, to which the Church is compared; and by the perfec­tion of that felowship, which the Saints haue had amongst themselues in all ages and places euen from the foundation of the world, where the true worship of God hath pre­uailed. The first roote of all humane consort and communion, I meane priuate howses, hath not the Lord distinguished by diuers degrees and prerogatiues of husband, parents, and master, aboue wife, children, and seruants; and yet linked them all together in mutuall correspondence with dueties according? The branches that thence rise, as Cities, Countries and kingdomes; haue they not their Lawes to prescribe, and Magistrates to execute things needfull for their common estate; God ordaining powers and de­liuering the sword for the defence of the simple and innocent, and repressall of the wicked and iniurious? Were wee willing or con­stant in that which is good; Discipline were not so requisite: but because the corruption of our nature is such, that we are soone de­ceiued of our selues, sooner seduced by others, and soonest of all a­uerted and peruerted with feare and desire: to settle the vnsted fast­nesse of our hearts, and bridle the vnrulinesse of our affections; the Lord hath prouided for all societies the line of direction, and rod of [Page] [...] [Page 1] [...] [Page] correction; as well to guide the tractable, as to represse the obsti­nate; least disorder endured should breed confusion the forerunner of all ruine, Since then the Church of Christ is 1. Tim. 3. the house of God, the Hebr. 12. Citie of the liuing God, and the Col. 1. kingdom of his beloued sonne; shall we thinke that God is carefull for other(s) and carelesse for his owne: or that confusion ought to be lesse doubted and feared in heauenly then in earthly thing [...]? God is no (where author) of 1. Cor. 14. confusion but of peace, especially in his Church; in which hee commandeth Ibidem. all things to be decently & orderly done. Where no man doeth gouerne, what order can bee kept: where no man doeth moderate, what peace can be had: yea what greater dissipati­on can befall the Church of God, then for euery man to intrude where he list, and obtrude what hee will, without restraint or re­proofe: Wherefore God hath appointed 1. Cor 4. Stewards ouer his hous­hold, Hebr. 13. watchmen and leader [...] ouer his flocke, Luc. 10. Labourers in his haruest, 1. Cor. 3. husbandmen in his tillage, 1. Cor. 12. diuers administrations, as well for the Ephes. 4. preseruation as edification of the Church, which is the body of Christ, and so farre foorth answereth the frame of mans body; that as there, so in the Church, Basil. in Psal. 33. God hath set some to be in stead of eyes, eares, tongue, and handes; that is, to be princi­pall members for the guiding and directing of the whole, which without them is maimed and vnable to prouide for the safetie and securitie of it selfe.

Neither may we thinke that order and discipline is needfull for the people in Gods Church, and needelesse for the Pastours; that were to gard the feete, and leaue the head open to a more deadlie wound: but rather as the more principall the part, the more perilous the disease, so the more disordered the Pastours, the likelier the people to perish by their dissentions. The house cannot stand, which the builders subuert. The haruest is lost, where the labourers doe rather skatter, then gather. If the eie lacke light, how darke is the body: If the salt be vnsauourie, where withall shall the rest he sea­soned: The folowers cannot goe right, where the guides go astray; and forces distracted, bee they neuer so great, are soone defeated. Discord and disorder in the Pastours rent the Church in pieces; where as peace and agreement in the Teachers confirme and esta­blish the mindes of the hearers. If they striue that sit at sterne, the ship of Christ cannot hold a straight and safe course in the te [...]ests [Page 3] of this world. Order then and discipline, the very nurse and mother of all peace and quietnesse, as well in diuine as in humane societies and assemblies, though it be not the life or spirite that quickneth the Church; yet doeth it fa [...]en and knit the members thereof, as ioints and si [...]e wes doe the partes of our bodies; in so much that the Ephes. 4. vni­tie of the spirite is not kept (as the Apostle noteth) without the Ephes. 4. band of peace; and where there is dissention nourished, or con­fusion suffered, no peace can be preserued, or expected.

Hence we must not frame what kind of regiment we list, for the ministers of Christes Church, but rather obserue and marke what maner of externall gouernment the Lord hath best liked & allowed in his Church euen from the beginning. The externall regiment of Pastours and Teachers among themselues, and ouer their flocks, I distinguish from the internall, that God hath by his spirite and truethih the hearts of the faithfull; which cannot be varied, and is not questioned in the Church of England. That I acknowledge to he the true kingdom of Christ; whereby he inwardly and effectual­ly worketh in his Saints the faith of his trueth, and feeling of his grace according to the purpose of his owne will, for the prayse of his glory; in which no earthly creature concurreth or ioyneth with him yet c [...]se he hath left the sound of his word and seale of his Sa [...]r [...]ments as externall meanes for vs to be made partakers of his heauenly graces; there must be sitpersons to teach the one, and dispence the other; and a power in them to admit the woorthie, and remooue the vnwoorthie, least holy things be defiled, whiles they [...]e Math. 7. proiected to dogs and swine. Hence riseth the necessitie of ex­ternall gouernment in the Church of God, which respecteth the ap­pointing of meete men, and repelling of vnmeete to be trusted with these heauenly treasures, as also the good vsing and right diuiding of sopreciousie wels committed to their charge.

What kinde of externall gouernment God setled in his Church euen at the first beginning, will soone appeare, if wee consult the Scriptures, Frō Adam to Iacob as the Church was contained in certaine families mentioned by Moses, so was the discipline of the Church Domesticall, and the gouernment Paternall; God leauing the father to be teacher and ruler of his houshold and of spring, and changing the children and their issues to honour with reuerence and obedience, their fathers deliuering and prescribing vnto them [Page 4] the true worship of God agreeable to his will reuealed to their fa­thers. The right and power the father had ouer his children and houshold before the Lawe is expressed in these wordes: Gen. 18. I know (saieth God) that (Abraham) will command his sonnes and his house after him to keepe the way of the Lord; which no doubt all the Patriarkes that were faithfull euen from Adam carefullie performed, and the children that were religious, reuerently obei­ed; the blessing of God passing by the fathers mouth vnto the chil­dren in reward of their submission, or curse in reuenge of their re­bellion. So Noah Gen. 9. blessed Sem for couering his nakednesse; and by that blessing made him heire of the promise; and cursed Cham for deriding the shame of his father and insulting at it. So like wise Gen. 27. Isaac and Iacob transmitted the blessing of God to their Gen. 49. children and Gen. 48. childrens children that were duetifull, and pronounced his heauie iudgements on their children that were wicked and obsti­nate.

As the Patriarkes were Prophets to declare to their children the promises and menaces of God; so were they magistrates to rule their families with fatherly coercion, such as God best allowed in the first world to gouerne his Saints. And for that cause did God comprehend Princes vnder the name of Parents in the Decalog [...]e of Moses; and euery where in the olde Testament chiefe men and gouernours are called Fathers; and to this day by Gods lawe, Princes ought to haue the same care and respect of their subiects that fathers haue of their children, by reason the first fountaine of princely power by Gods allowance was fatherly regiment. Nei­ther were the Patriarkes onely Princes within their tentes and dwellings; but also Princes in the Church of God, God alwayes reseruing the eldest and chiefest in those generations to serue him with sacrifice and thanksgiuing. To which end God did consecrate the first borne of their familie as holy to himselfe, to be Priests in his Church; and encreased their dignitie with this princely prero­gatiue, that they should be Lords ouer their brethren, and honou­red of their mothers children; as succeeding their fathers in the gouernment and Priesthood, vnlesse they were repelled from that honour by Gods secrete counsels or manifest iudgements; and o­thers named by God himselfe to sustaine that charge. Gen. 21. In Isaac shall thy seed be called, sayd God to Abraham when hee refused [Page 5] Ismael. Gen. 25. The elder shall serue the yonger, said God to Rebecca when he preferred Iacob. Gen. 49. Ruben mine eldest sonne (said Iacob) the beginning of my strength, excelling in dignitie, excelling in power: thou shalt not excell, because thou wentest vp to thy fathers bed. For otherwise this was the blessing due to the elder brother in the Gen. 4. v. 7. first world, and part of his birthright, as well before as after the flood, which Isaac vttered to Iacob, when he tooke him for his eldest sonne; Gen. 27. Be Lord ouer thy brethren, and let thy mo­thers children honour thee. Which priuiledge of the first horne God renewed and confirmed in the lawe of Moses throughout the common wealth of Israel, that as they were eldest, so should they be chiefest in their fathers houses, except their impietie prouoked the contrary.

This then was the regiment of Gods Church from Adam to Sem: the most ancient was alwayes the most excellent, both in priesthood and ciuill gouernment in the Church of God; and in his roume deceasing, succeeded his eldest sonne, vnlesse he were reiec­ted from it for his wickednesse, as Cain was that killed Abel. And to the first Patriarkes God gaue so long life, that they might wit­nesse his trueth by word of mouth vnto their children and childrens children, that would heare and regard the will of God. for this pre­cept expressed in the law, Deut. 4. Teach them thy sonnes, & thy sonnes sonnes; was the perpetuall charge of all fathers as well before as after the deluge; and then most needfull, when children had no tea­chers nor gouernours, saue fathers; as whiles the worde was yet not written, but the true worship of God was deliuered by hand from the father to the sonne. During which time, as each father that inherited the promise was eldest, so was he chiefest in directing and commanding his ofspring that beleeued, of whom the Church then consisted.

Adam gouerned the Church 930. yeeres, confirming to all po­steritie the creation and fall of himselfe and all mankind with him; and likewise redemption and victorie by the promised seede that should come of the woman. Seth the sonne of Adam assisted his fa­ther 500. yeeres, & taught his children which were then the Church Gen. 4. to call on the name of the Lord; and continued that charge 112. yeeres after his fathers death. Enosh did the like to Seth, and all the heires of the promise before the flood to their fathers; God al­wayes [Page] stirring vp the spirits of some excellent men to preach in his Church, whiles their fathers yet liued and guided the number of the faithfull. So Enoch pleased God and prophecied in his Church 300. yeeres; first vnder Adam, and after vnder Seth, in whose time he was translated. So Noah 2. Pet. 2. preached righteousnesse and repen­tance to the olde world, beginning vnder Enoch the sonne of Seth, and holding on six descents, vntil the flood came, the very same yeere that his grandfather Methusalem died. After whose death and the drowning of the world, Noah gouerned the Church 350. yeeres; and left the regiment thereof, as also the inheritance of the blessing and promise to Sem his eldest sonne, that was saued with him in the Arke from the waters, and blessed by him.

Sem succeeding his father in the couenant of peace, confirmation of the promise, and dignitie of the first borne, gouerned the Church 350. yeeres vnder his father, and 152. yeeres after him, cuen till Abraham was dead, Isaac dinune, and Iacob 50. yeeres olde, and might well for his age, birthright and blessing, be that Melchize­dec, king of Salem in Canaan, that Hebr. 7. met Abraham returning from the slaughter of his enemies, and blessed him that had the promises. for he must be greater then Abraham, that blessed Abra­ham, The diuersities of opinions tou­ching Melchi­zedck may be read in Hierome epistola ad Eua­grium, tom [...] 3. fol. 38. as the Apostle inferreth; and greater then Abraham could none be, but one that had the same promises which Abraham had, and that before him. Nowe Noah was dead 13. yeeres before A­braham entred Canaan; and Sem ten ascents before Abraham, inherited the same blessing and promise, that Abraham did. Du­ring whose life, (and he ouer liued Abraham) none of his of spring could haue the honour of the kingdome and priesthood from him, much lesse could any stranger excell him, or come neere him in the dignitie of his priesthood.

For first in his house was the Church, God vouchsafing to bee called the Gen. 9. God of Sem, as he was after the God of Abraham; and so blessing his Tents with righteousnesse of faith and heauenlie peace, that Noah foreseeing it in spirite, besought God to Gen. 9. per­swade and incline Iapheth (his yonger sonne) to dwell in the Tents of Sem. Next in his seed was the promised blessing, (the true cause of Abrahams greatnesse) and that 360. yeeres before it was in Abraham; and from him God lineally deriued it vnto Abraham by that blessing, as from the father both of Christ and of Abraham. [Page 7] Thirdly, in his person was the prerogatiue of the first borne to bee chiefe ouer his brethren as well in religion as in ciuill regiment, and consequently to be king and priest in the house of God. Fourth­lie, by the length of his life he wel resembled the true Melchizedec, who by his birthright is king and priest for euer ouer the sonnes of God: for he came out of the Arke, as from an other world, no man liuing that knew his beginning; & he dured more then 500. yeeres, euen twelue descents after the flood; and so neither the beginning nor end of his dayes were knowen to the heires of promise. Lastly, successour on earth he left none, by reason Abraham, whom God called from his Gen. 12. countrie, kinred, and fathers house, to inherite the promise and blessing next after Sem, and likewise Isaac and Iacob heires of the same promise with him, soiourned as strangers and pe­regrines first in the land of Canaan, (where Sem yet liued, and by force of his birthright and blessing continued a king and priest in his fathers house and citie, which was then the Church of God) and af­ter in the land of Egypt, vntill the departure of Iacobs posteritie thence: amongst whose sonnes God diuided the honours and dig­nities of Sem, appointing the scepter and seed to Iudah, the priest­hood to Leui, the 1. Chro. 5. birthright to Ioseph; and neuer conioyned them after in any but in Christ Iesus the onely priest that euer succeeded according to the order of Melchizedec, which farre excelled the or­der of Aaron that had the kingdome and birthright seuered from it.

Whosoeuer Melchizedec was, this was the gouernement of the Church so long as Sem liued, which appeared in the person of Melchizedec: to wit, the father was ruler ouer his children, and the first borne ouer his brethren, as well in pietie as in policie; and this priuiledge of the eldest brethren to be kings and Priests in their fathers house, represented the choice that God made of his Saints in Christ his sonne, to be 1. Pet. 2. a royall Priesthood to offer vp spiritual sacrifices acceptable vnto himselfe by Iesus Christ.

From Iacob to Moses, as the number of Gods children increa­sed, so the roiall priesthood vtterly ceased, and the gouernement of the Church was much obscured by the perpetuall pilgrimage of Ia­cob, and bondage of his ofspring, till God by Moses wrought their deliuerance; the Church in the meane time being guided first by Iacob, then by Ioseph, after by the heads and fathers of the twelue Tribes, Iudah being alwayes the chiefest both in Egypt and Ca­naan, [Page 8] and his Gen. 49. fathers sonnes bowing vnto him according to the tenor of Iacobs blessing. And so from Adam to Moses we finde a continuall superioritie of the father ouer his children, and the first borne aboue his brethren, approoued and established by God him­selfe in the regiment of his Church; and not any precept or prece­dent for equalitie.

WHen it pleased the goodnesse of God to extend the true knowledge of himselfe to the whole seed of Iacob, & to bring a people out of Egypt to be his peculiar, he seuered from the rest the Tribe of Leui, to attend the Arke and offerings which he commanded, & to teach their brethren the iudge­ments and statutes of their God. For the Church being enlarged and spred ouer the whole nation; the domesticall discipline that was before the lawe, could not so well fit the gouernment of a peo­ple, as of an household; and therefore out of twelue Tribes God chose one to retaine the priesthood and haue the ouersight of all ho­ly things, and execution of all sacred seruice. In which Tribe, ac­cording to the number and order of the first fathers and families descended from Leui the sonne of Iacob, God did proportion and establish diuers superiorities and dignities as well in answering the sentence of the lawe to the people, as in seruing him at his altar; and those not onely of Priests aboue Leuites, but of priests aboue priests, and of Leuites among themselues.

The first distinction was of Priests aboue Leuites; that is of Aa­ron & his sonnes aboue the rest of y^• same Tribe: who were restrai­ned frō touching or seeing the holy things cōmitted to the priests charge; and ministred in the Sanctuarie at the appointment and commandement of the priests. Num. 3. v. 6. Bring the Tribe of Leui (saieth God to Moses) and make them stand before Aaron the priest, and they shall minister vnto him. verse 9. Thou shalt giue the Leuites to Aaron and his sonnes; they are giuen him for a gift from a­mong the children of Israel; verse 10. And Aaron and his sonnes shalt [Page 9] thou (number or) appoint to execute the Priests office, which is theirs. And where the families of the Leuites deriued from Ger­shon, Kohath and Merari (the three sonnes of Leui) were allotted to certaine peculiar offices about the Tabernacle; they were all to be directed & commanded by the sonnes of Aaron that were priests. Num. 4. v. 27. At the mouth, (that is, at the word and commandement) of Aa­ron and his sonnes shall all the seruice of the sonnes of Gershon be done, in all their charge, and in all their seruice. And so for the sonnes of Kohath: verse 19. Let Aaron and his sonnes come & appoint them euery man to his office and to his charge. And likewise for the sonnes of Merari: verse 33. The seruice of the sonnes of Merari in all their seruice about the Tabernacle, shall be vnder the hand (or appointment) of Ithamar the (second) sonne of Aaron the priest. Yea the Leuites might not touch or see y^• things committed to the priests custodie. verse 15. When Aaron and his sonnes haue made an end of couering the Sanctuarie and all the instruments (thereof) the sonnes of Kohath shal come to beare it; but they shal not touch any holy thing, lest they die; verse 20. And let them not goe in to see when the Sanctuarie is folded vp, lest they die.

The preheminence of priests aboue Leuites, is often iterated by Gods owne mouth; and the murmuring against it, reuenged in Ko­rah the sonne of Kohath the Leuite by that dreadfull opening of the earth, and swalowing him vp and his confederates with all they had; for disdaining that degree, in which God had placed him a­mongst the Leuites, as Num. 6. v. 9. a small thing, and & 10. aspiring to the priests office.

Among the Leuites were three chiefe and principall heads na­med by God himselfe, of the lineage of the three sonnes of Leui; Num. 3. v. 24 Eliasaph for the Gershonites; 30. Elizaphan for the Kohathites; and 35. Zuriel for the Merarites. After these were other chiefe fa­thers of the Leuites that directed and gouerned the rest of their brethren in all the seuerall charges and courses allotted vnto them by Dauid, as appeareth, 1. Chron. 23. 24. 25. 26. some also were 1. Ch [...]. 26. v. 29. Officers, Iudges, and Rulers, as well amongst themselues, as & 30. at large for Gods businesse and the kings; some were assessors and coadiutors in the great Councel of Ierusalem together with the 2. Chr. 19. priests and princes of the twelue Tribes.

The Priests also were of sundrie sortes amongst themselues. [Page 10] The first and chiefest dignitie belonged to the high Priest, who by Gods appointment was Num. 3. v. 32. Prince of the princes of Leui; and 2. Chro. 19. chiefe ouer the supreme Iudges in Ierusalem, as well priests as others 2. Chro. 19. in all matters of the Lord. The which soueraigntie was not giuen him in respect he was a figure of Christ; but by rea­son God approoued superiour and inferiour callings in that com­mon wealth as the best way to gouerne his Church. Aarons priest­hood, in approching neerest vnto God, and in entering the second Tabernacle within the vaile, whither none might come saue the high priest alone, figured and shadowed the person of Christ; but by no meanes Aaron, nor none of his order did represent the roiall and iudiciall power of Christ. For then should Christ haue bene a priest after the order of Aaron, as well as of Melchizedec; if Aa­ron had resembled both his kingdom and priesthood, as Melchize­dec did. But without all question the scepter was seuered from the Tribe of Leui, and giuen to Iudah; wherefore the high priest by his iudiciall dignitie could not foreshew the kingly seate and throne of Christ, and that is manifest by the different execution of his office. The high priest had the 70. Elders as coassessours with him in the same Councell, Christ hath none: He with the 70. recei­ued hard and doubtfull matters by way of Appeale from inferiour Iudges; all matters without exception pertaine to Christes tri­bunall originally, and not by way of deuolution: the high priest had a superiour to controle him and ouer rule him, euen the lawe giuer of Iudah that held the scepter; but Christ is farre from any such subiection. Wherefore the high priests superioritie to direct and determine in Councel such doubts as were brought vnto him, was no figure of the soueraigne and princely power that Christ hath in his Church, and shall execute at the last day; but rather it was the regiment and external discipline which God then embraced in gui­ding the Church of Israel. And that appeareth by the sequence and coherence of other degrees which accompanied the highest.

Next to the high priest (which for euer should haue bene of the line of Eleazar and Num. 25. Phinees) and as it were a Secondarie to him, was the chiefe of y^t ofspring of Ithamar another of Aarons sonnes, vnder whose hand and appointment the Num. 4. v. 28. Gershonites and 33. Me­rarites (two part of the Leuites) were to doe all their seruice about the Tabernacle and Temple. These two are ioyned in the execu­tion [Page 11] of the priests office, & are often reckoned together as the chiefe fathers of the priests, and are called the 1. Chro. 24. Rulers (or Princes) of the Sanctuarie, and the Princes of God, that is, of things pertaining to the seruice of God.

Out of their posteritie came the 1. Chro. 24. 24. that were heads and fa­thers, or chiefe fathers of the priests, amongst whom the lots to serue in the Temple by course were diuided by king Dauid; and as they were subiect to the two former, so had they substitutes Nehe. 12. vn­der them, to supplie their places being absent, and assist them being present, and had also the ouersight and directing of all such priests and Leuites as serued in their course. These (though the number continued Nehe. 12. not so certaine, by reason of their captiuities and decay of their families) are often called in the old Testament the Nehe. 12. heads (or chiefe) of the Priests, and euery where in the new Testament Math. 2. 16. [...] the principall or chiefe priests.

And as within the Temple for the seruice of God there were di­uersities 21. 26. 27. Mar. 11. 14. Luc. 9. 20. 22. of degrees amongst priests and Leuites; so for the pre­sentation of ciuill right and peace, and execution of Moses lawe, some of the priests and Leuites not onely were Iudges and El­ders in their owne Cities which were allowed them to the number of Ioshua 21. 48. in the whole, but sate with the Elders of other cities, and were 1. Chr. 26. Iudges and officers ouer Israel. Yea many things by Gods lawe were wholie or chieflie reserued to the knowledge and sen­tence of the priests, as Leu. 13. leprosie, Num. 5. ielousie, Deut. 21. & inquisition for mur­der, 19. false witnesse and such like, in which cases the people and Elders were to consult the priests and take direction from them. Deut. 21. The priests the sonnes of Leui (saieth God) shall come foorth (out of the Cities where they were placed in euery Tribe) and by their word shall all strife and plague be tried.

Remembring alwayes that doubtfull and weightie matters were referred to the counsaile of priests and Iudges that sate in the place which the Lord did choose for the Arke to rest in. Deut. 17. If there come a matter too hard for thee (either by reason of the waight or doubt thereof) in iudgement betweene blood & blood, cause and cause, plague and plague, of matters in question within thy gates, thou shalt arise, and goe vp to the place, which the Lord thy God shal choose; and shalt repaire to the Priests of the Le­uites, and vnto the Iudge that shall be in those dayes, and aske, [Page] and they shall shew thee the sentence of iudgement. And thou shalt doe according to that, which they of the place (which the Lord hath chosen) shew thee, and shalt obserue to do according to all they informe thee. Thou shalt not decline from the thing, which they shall shew thee, neither to the right hand, nor to the left. And the man that will doe presumptuously in not hearke­ning vnto the Priest, (that standeth before the Lord thy God to minister there) or vnto the Iudge; that man shall die. This Councillor Senate of Elders residing at Jerusalem in Iehosa­phats time, (who no doubt did not infringe, but rather obserue the tenor of the lawe) consisted of 2 Chro 19. Leuites, and of 2 Chro 19. Priests, and of the 2 Chro 19. heads of the families of Israel, & had 2 Chro 19. Amariah the (high) priest chiefe ouer them in all matters of the Lord; and 2 Chro 19. Zebediah a ru­ler of the house of Iudah (chiefe) for all the kings affaires; and was a continuance of the 70. Elders, which God adioyned vnto Moses Num. 11. to beare the burden of the people with him.

From these superiour & inferiour degrees amongst the priests and Leuites vnder Moses happily may no necessarie consequent be drawen to force the same to bee obserued in the Church of Christ. First, for that the tribe of Leui might not be vnguided without ma­nifest confusion, and was not subiected to the regiment of any other Tribe; but had the same maner of gouernment, by her Prince, El­ders, Iudges and Officers ouer 1000. 100. 50. and 10. which o­ther Tribes had in that common wealth. Next, the ciuill policie of the Iewes being contained and expressed in the bookes of Moses, the Iudges and rulers of other Tribes, were to be directed and as­sisted by th [...]se that were most expert and skilfull in the writings of Moses (such as the priests and Leuites by their profession and func­tion were;) which in Christian kingdoms is not so requisite. For the Gospell doeth not expresse the maner and fourine of ciuill regi­ment and positiue lawes, as the bookes of Moses doe; but leaueth such things to the care and conscience of the Magistrate, so long as their policie doeth not crosse the rules of pietie and charitie prescri­bed in the Gospell: and therefore the Pastours and preachers of the new Testament must not chalenge to sit Iudges in those cases, which the Priests and Leuites vnder Moses did and might heare and determine. Thirdly, this preheminence grewe vnto them ac­cording to their families by inheritance and birthright; The father [Page 13] was chiefe of his ofspring whiles he liued, and after him his eldest sonne, which is no way imitable in the Church of Christ. And though sometimes the father for good respect made the yonger the chiefer, as it is written of Shuri, one of the line of Merari, that 1. Chro. 26. verse 10. though hee were not the eldest, yet his father made him the chiefe, yet the contrary was vsually obserued, and the priuiledge of the first-borne might not be changed for Deut. 21. affection without iust cause. Lastly, the seruices about the Sanctuarie and Sacrifices (which none might doe but Leuites) were of diuers sortes, and therefore not without great regard were there diuers degrees e­stablished amongst them; though to serue God euen in the least of them, was honourable. Now in the Church of Christ, the word and Sacraments committed to the Pastours and Ministers, haue no different seruices, and so require for the discharge thereof no dis­crepant offices.

Notwithstanding, for the better ordering, ouerseeing and con­taining such in their dueties as be called to be the guiders and lea­ders of Gods people, that they may walke worthie their vocation without reproch of life, and be sound in faith without all leauen of false doctrine; the wisedome of God in appointing some amongst the priests and Leuites to guide and gouerne the rest of their Tribe as well in the ceremoniall as iudiciall part of Moses lawe, is not hastilie to be refused, nor lightly to bee neglected. For if gouerne­ment be needfull amongst them that will liue in any societie and a­uoyd disorder, whereof God is no way author; we cannot get, nor need not seeke a fitter or better paterne to follow (as farre as the difference of states and persons will permit) then that which God himselfe allowed and confirmed in the Church and common welth of Israel. And though the certaine forme of their ecclesiasticall go­uernment be neither exactly knowen in euery point, nor preciselie to be vrged in the Church of Christ by reason of many dissimili­tudes betwixt vs and them; yet this is euident, that God appointed the Church of Israel to be guided, not by a generall equalitie of the priests and Leuites, but by certaine superiorities among them in euery calling; and that as wel in their conuersation as administra­tion; and their 70. Elders & supreme Council called their [...], consisted not of all that were and would be present; but of certaine of the Num. 11. Deut. 1. chiefest, who for their nobilitie and authoritie were prefer­red [Page 14] aboue the rest and admitted to be of that number. So that the Leuiticall discipline vnder Moses doeth cleerely confirme a diuer­sitie of degrees amongst Pastours and ministers in the Church to be more agreeable to the wisedome of God reuealed in his lawe, then a generall equalitie or paritie.

THe externall regiment of the Church, the Lord declined whiles he liued here, and relinquished to others as a thing meeter for the sonnes of men, then for the sonne of God. No doubt he was, euen then, the 1. Pet. 1. chiefe corner stone, elect and preci­ous, laied in Sion by God himselfe, the 1. Pet. 5. Archpa­stour ouer the whole flocke, and Heb. 3. high Priest ouer the house of God; the Prophets foretold, Esa. 9. the gouernment should be on his shoulders, and he should order the throne of Dauid with iustice and iudgement; the Apostle saieth, Eph. 5. he is (and then was) the head of his Church; yea the Col. 2. head of all power and principalitie; he said of himselfe to his disciples, Ioh. 13. ye call me Master and Lord, and ye say well, for so I am; the Heb. 1. Angels of God were to worship him whē he was brought into the world, much more the sonnes of men to bee in Heb. 2. subiection vnder his feete: but so wonderfull was his patience and humilitie at his first appearing in our flesh, that Math. 12. a bruised reede he would not breake, & smoking flaxe he would not quench, yea no man heard his voyce in the streetes. for he Math. 20. came to serue and not to be serued; to suffer for the world that he might saue it, and not (as yet) Ioh. 20. to iudge the world. All power then in heauen and earth belonged vnto him euen when hee was conuersant with men; but he neither declared, nor chalenged so much vntill he was risen from the dead: and in the dayes of his flesh, as he was a Prophet to teach and instruct, a Priest to cleanse and sanctifie his Church; so was he a king to rule and gouerne the same, saue that his Ioh. 18. kingdom was not of this world: and there­fore he would not raigne in his Church with the presence of his bo­die as a man; but with the power of his spirit as the sonne of God. The kingdom then and throne, which he reserued to himselfe, farre [Page 15] passeth the directing & ordering of outward things in the Church, which he hath left to others.

To the true kingdom of Christ belong the manifold wisedome, might and mercies of God shewed on vs for our saluation; I meane all the Power, Grace and Glorie that God vouchsafeth to bestowe on his Saints in this life, and keepeth in store for them vntill the next; so that whatsoeuer effects of his trueth, gifts of his spirit, and feeling of his promise we presently possesse, or hope to haue at the handes of God through Christ our Lord, it proceedeth from the strength and fauour of this king.

By the mightinesse of his power, though he sit in heauen, we re­ceiue that continuall protection, helpe and deliuerance, which we find in all our troubles and aduersities. And so we see his arme stret­ched out for the repressing, scattering and reuenging of our ene­mies; whose pride and rage he doeth so guide and order, that it ten­deth onely to the triall of such as feare him, and the confusion of their foes.

From the riches of his grace come all those heauenly giftes, fruits and blessings of his spirite where with the Church and euery member thereof is furnished and adorned, as namely the lightning of our mindes, softning of our hearts, quenching of our lustes; the grounding vs in faith, moring vs in hope, and rooting vs in charitie by the loue of his trueth, obedience of his will, and resemblance of his vertues, that hath called vs out of darknesse into his marueilous light. For 1. Cor. 4. what haue wee, that wee haue not receiued? and whence Iames 1. commeth euery good & perfect gift, but from aboue; euen from him Iohn 1. of whose fulnesse we all haue receiued?

From the stedfastnesse of his promise are deriued that peace, ioy and comfort of the holy ghost, which the godly feele within them, and whereby they are maintained and preserued against the day of Christ; and like wise that crowne of righteousnes and glory which he will giue to all that loue his comming when he shall appeare in the cloudes to bring eternall life and blisse with him for all the chil­dren of God. Till then he must raigne to subdue his enemies which now resist, and to fill vp the number of his Saints, which yet are wanting. That iudgement which finally rendereth to all flesh ac­cording to their workes, and eternally dureth without altering or ending, shall be the very close and conclusion of his kingdom, which [Page] he man then [...]. [...]. [...]. deliuer vp to God his father when he hath crowned his seruants with honour and immortalitie; and adiudged his ene­mies for their cursed sinnes to perpetuall torments.

This is the true kingdom of Christ; and in this effectuall, spi­rituall and celestiall maner he doeth and shall gouerne his Church here on earth and euery member thereof, till all his enemies be vn­der his feete. After that generall iudgement, (sinne, death, and hell being vtterly conquered, as in himselfe long agoe, so then in all his members) the administration of his kingdome shall cease (all his brethren being brought vnto God;) but the fruition shall be euer­lasting, euen as the ioyes thereof are exceeding aboue all that wee can speake or thinke.

By the maner of his gouernment, it is soone vnderstood, that the prcheminence of his kingdom is personall, belonging wholie and onely to the sonne of God; in so much that no earthly creature may claime without apparant blasphemie to be lieutenant vnder him, or communicant with him in his roiall dignitie. Rom. 11. Vnsearcheable are his iudgements, and his wayes vnartaineable. Who knoweth the minde of the Lord? or who was his counseller? Esa. 50. His hand is not shortened that it cannot helpe. 1. Cor. 1. The foolishnesse and weaknesse of God is wiser and stronger then men. And there­fore he will haue neither partner, nor helper.

The outward face of the Church, where the good and bad, by the word and Sacraments are gathered and mixed together, may be called the kingdom of heauen and of Christ; but we must take heed that we wisely distinguish euen in the word and Sacraments the mightie power of God from the outward seruice of men. The Gospel which saueth, is 2. Cor. 3. not written with inke, but with the spi­rite of the liuing God; not in tables of stone, but in the fleshlie tables of the heart. The seed of the word may be carefully cast by vs; but it taketh no roote, nor beareth fruite vnlesse the Lord pre­pare the ground. We are ioint workemen with God in his hus­bandrie, and yet 1. Cor. 3. neither he that planteth, nor he that watereth is any thing, but God that giueth the increase. Circumcision, though it were the Rom. 4. Seale of the righteousnesse of faith, yet auai­led it nothing so long as it was Rom. 2. out ward in the flesh: but that is true circumcision which is in the spirite, not in the letter, whose praise is of God, and not of men. The Preacher is the 2. Cor. 2. sauour of [Page 17] death vnto death; vntill God lighten and open the heart; and 1. Cor. 1. Christ crucified, euen when hee is preached, is a stumbling blocke to the Iewes; and foolishnesse to the Graecians; except God giue repentance and obedience of faith that they may beleeue and be saued. The Sacraments are dead elements in our handes, and the word a deadly sound in our mouthes without 2. Cor. 3. the spirite that quickneth. So that in them both it is no hard matter to disse­uer the outward signes from the inward graces, and the corporall actions performed by men, from the spirituall operations effected by the holy Ghost, which properly pertaine to Christes kingdom.

I stand some what the longer in separating the true kingdom of Christ from the externall order and discipline of the Church; for that in our times some more zealous then wise, and too much de­uoted to their owne fansies, haue promoted their Eldership and Presbyterie to the heigth of Christes scepter: and make grieuous outcries, as if the sonne of God were spoiled of halfe his kingdome, because their Laie-elders are not suffered to sit Iudges in euery parish together with the Pastour and Teacher of the place. I di­spute not as yet whether euer there were any such Elders (as they talke of) in the Church of Christ from the preaching of our Saui­our to this present age; I reserue that to a further inquirie: but though there were such suffered or setled by the Apostles in the Primitiue Church, yet were they no part of Christes kingdome, which is proper to his person and by many degrees excelleth all o­ther gouernments, for the diuine force and grace that are eminent in the spirituall fruits and effects of his kingdom.

I doe not denie but God hath ordained and established on earth many kinds of externall gouernments; as in spirituall causes, the Minister; in domesticall; the master of the familie; and superior to them both the Magistrate; & what is prescribed or exacted by any of those that God hath set ouer vs for a quiet, honest, and Christian course of life in this world, according to his word and their charge, he doeth ratifie and confirme in heauen; accepting the submission, and punishing the rebellion of all that disobey in each degree: but neither Prince, Pastour, nor Parent can search or change the heart: much lesse can they endue it with any heauenly grace and vertue; or settle it with expertance of life to come. They mode­rate and direct the outward actions which may bee soone dissem­bled; [Page 18] further they neither see, nor iudge: they haue not to doe with the secrete affections of the heart, with the sacred giftes of the spirite, the stedfast trust of future glory; these alwayes be­long to the kingdom of Christ and of God, which Eph. 1. worketh all things after the connsell of his owne will, vnto the praise of his glory.

Since then this king is Eph. 1. set at the right hand (of God) in the heauens farre aboue all principalitie, and power, and might, and dominion, and euery name that is named, not in this world one­ly, but also in the world to come; and all things are subiected vnder his feete, & he appointed head ouer all vnto the Church, which is his body; euen the fulnesse of him that filleth all in all; and declareth daily from heauen what is the riches of his glorious inheritance in the Saints, and exceeding greatnesse of his pow­er toward vs which beleeue; by lightening the eyes of our vn­derstanding, and scaling vs with the holy Spirit of promise: the watchmen and leaders of his flocke, though their seruice bee need­full and fruitfull in his Church, and they trusted with the keyes and mysteries of the kingdom of heauen; yet may they not arrogate any part of Christes honour or power as incident to their calling or function, but leaue all entire and vntouched, to the sonne of God, whose right it is: much lesse may the seuerall or Syno­dall assemblies, proceedings, or censures of the supposed Pres­byterie be reckoned the halfe deale of Christes most righteous and glorious kingdom.

AS I auouch that Christ reserued to himselfe the mightie force and heauenly grace of his spirituall kingdome; so am I out of doubt he left the superuision and moderation of exter­nall things and actions, which respect the peace, order and comelinesse of his Church, to such as hee called to bee the guiders of his flocke and stewards of his houshold, Who they were, is not so wel [Page 19] agreed on. Some men imagine, Christ did reinfuse the Iewish Synedrion, and thence extracted the Laie-Presbyterie, that should gouerne his Church. Their proofe they take cut of these wordes: Mat. 18. If thy brother trespasse against thee, goe and tell him betweene thee and him alone: if he heare thee, thou hast gained thy brother: if hee heare thee not, take yet with thee one or two, that by the mouth of two or three witnesses eue­rie word may bee confirmed. And if hee will not vouch safe to heare them, tell it vnto the Church: if hee refuse to heare the Church, let him bee to thee as an Ethnike and Publicane. Hence they collect; first, that our Sauiour spake to the Iewes, by reason hee sayd, let him be to thee as an Ethnike and Publi­cane, whom the Iewes and no people els abhorted and shunned: next, that he preseribed no new, nor vnknowen forme of Iudiciall proceeding, but referred them rather to the vsuall and accusto­n [...]ed maner of their Countrey, then generally receiued, and eue­ry where practised amongst them; which was by the Elders of e­uery place to determine their matters; or els to transmit them vn­to the Sanhedrin or councill of Ierusalem, which was the highest court in that common wealth.

Thus fame they seeme to haue some ground to support their opinion: but that our Sauiour appointed the like order to take place for euer in his Church, I see neither mention of it, nor rea­son for it in the Scriptures, and assure my selfe it can neuer bee prooued. For if our Sauiour meant to transferre any kind of regiment from the Church of the Iewes to his owne; it is cer­taine he would not choose out the corruptions of time, nor inuenti­ons of men; but ascend to the originall ordinance of God, and thence deriue his platforme. He would not follow, much lesse au­thorize in his Church any breach of Gods lawe, growen by depra­uation and vsurpation of wicked men that hated and pursued both him and his trueth; that were, with them to Mat. 15. transgresse the commaundement of God for the traditions of men, from which he was farre: but if hee purposed to deduce any forme of gouernement from the lawe to the Gospell; it was the same that God by Moses erected and allowed. Nowe that cannot be vrged and vsed in the Church of Christ, without apparant violence to the word of God, & euident iniurie to the Christia magistrate, as by the [Page 20] view thereof we shall easilie vnderstand.

Fir [...]t therefore let vs shortly see what kindes of gouernements were authorized and established by Moses in the first erection of the common wealth and Church of Israel; and consequently, what coherence or resemblance there may bee betweene those Councils and Synedrions of the Iewes, and the Presbyteries in euery pa­rish, which some men labour to impose on the Church of Christ, in euery christian kingdom and countrey.

The sorts of regiments setled amongst the Iewes by Gods law were these. Under Moses the chiefe magistrate by the counsell of Iethro, consent of the people, & allowance of God were y^• Deut. 1. Exod. 18. knowen and wise men of euery tribe set to be rulers and captaines ouer thousands, ouer hundreds, ouer fifties & ouer tens; & they iud­ged the people at all seasons; and brought the hard matters vn­to Moses; & iudged all small causes themselues. When matters of importance grew many, & wearied Moses; God willed him to Num. 11. bring seuentie men whom he knew to be Elders & gouernors of the people; and they should beare the burden of the people with him, & assist him in hearing & ordering all matters of weight and difficultie. Besides these God named twelue princes (of euery Tribe one) for oftener meeting & quicker dispatch to be alwayes present with Aaron and Moses, that is, with the high Priest and the Magistrate. Thus had euery Tribe their Iudges and offi­cers, Elders and Princes, to direct and rule the rest of the mul­titude.

The same order was by Moses prescribed against they should recouer and enter the land of promise, and was likewise there ob­serued. Deut. 16. Iudges & officers shalt thou make thee in all thy cities throughout thy Tribes, & they shal iudge the people with righ­teous iudgement. And Deut. 17. if there arise a matter too hard for thee in iudgement within thy gates, thou shalt arise & goe vp to the place which the Lord thy God shall choose; where the seuen­tie Elders were to abide and attend such matters as were of grea­test moment both ciuill & sacred; and their sentence by Gods law no man might refuse without punishment of death. This maner of gouernement Iehosaphat restored together with religion, when hee 2. Chro. 19. set Iudges in the land throughout all the strong cities of Iudah, citie by citie. Moreouer in Ierusalem he placed of the Le­uites, [Page 21] and of the Priests, and of the chiefe of the families of Isra­el, for the iudgement and cause of the Lord, and sayd, Behold A­mariah the priest is chiefe ouer you in all matter of the Lord; and Zebediah the sonne of Ishmael, a ruler of the house of Iudah, for all the kings affaires; and the Leuites (are) officers in your presence. Iosephus repeateth the summe of these lawes of Moses in this sort. Ioseph. Anti­quit. Iuda [...]ca, li. 4. cap 8. In euery Citie let there be seuen rulers, men chiefly regarding vertue & the loue of iustice. To euery Magist [...]acie let there bee allotted two of the Tribe of Leui for assistance. If (these) Iudges cannot pronounce of any matter brought before them; let the whole cause be sent to the holy Citie, & the high Priest, the Prophet and the Senate (or councill of Elders) assem­bling, determine what they thinke right. The Iewish Thalmud varieth from Iosephus in the number of their Iudges, and saieth, that on small and pecuniarie matters in euery citie sate three Iud­ges; on criminall and capitall, three and twentie; on the highest affaires of the common wealth, and causes sent from other Cities sate at Ierusalem the lxxi. Elders and rulers of the people. The booke of Ruth witnesseth that Ruth. 4. ten of the Elders of the citie sate with Boaz in the gate, when the matter was ended betwixt him and his kinsman for the inheritance of Elimelech, and marrage of Ruth. The Princes and Elders of Iudg. 8. Succoth, euen of one Citie, were 77. whose flesh Gede on did teare with thornes for refusing to relieue his wearied souldiers.

The iarre in the number of the Iudges, I labour not to recon­cile; they may speake of diuers times and places without repug­nance of each to other; this I obserue, that Moses appointed nei­ther Iudges nor Elders in Citie or Synedrion, but they were magistrates to execute the iudgements of the lawe, and had the sword to chastice the body, and punish with death. The supreme Synedrion of Ierusalem heard and decided matters pertaining to God and the king, and the man that presumptuouslie disobeied them, was by Gods lawe to die. Under Esdras the punishment of him that neglected their commandement, was the Es [...]. 10. forfeiture of all his goods and separation from the people of God. The Elders of their Cities were to Deut. 21. inquire and sweare for vnknowen mur­der; to Deut. 19. deliuer the wilfull murderer vnto the hand of the auen­ger of blood; to Deut. 21. adiudge to death disobedient children, to Deut. 22. a merce [Page 22] and chastise the slanderer of his wiues virginitie, and to stone the adulteresse to death, and in like maner to performe all the punish­ments and penalties of Moses lawe. By which it is euident that their Elders in euery Citie were the Magistrates and rulers of the people, and might inflict both losse of limme and life, and determine all causes, saue such as for distinction of holy and vnholy were pecu­liar to the Priest, or for weight and difficultie were reserued to the councill of Ierusalem.

In the dayes of our Sauiour, though many things were corrup­ted, and altered from Moses lawe; and the power of their Elders and Sanhedrin much decreased, first by the kingdome of Herode, then by the Romane Presidents; who not regarding Moses lawes, could not endure the soueraigne authoritie of the high Priest and Elders so neere their noses: yet for the better containing the peo­ple in obedience to their countrey rites and lawes, without which they would in no wise be gouerned or quieted; the Elders of each place were suffered to retaine some shew of their former power; as to heare and redresse the priuate wrongs and iniuries of their bre­thren; and the Councill of Ierusalem had authoritie left them to imprison and chastice with rods the contemners and disturbers of their religion, as appeareth by their Mat. 26. binding and Mat. 26. buffe [...]ing of Christ, and Act. 5. beating his Apostles, as also by Pauls letters from the Act. 22. high Priests and Elders to prison and beate in euery Syna­gogue such as beleeued. Mat. 10. I send you (saieth Christ to his disci­ples) as sheepe among wolues; they will deliuer you vp to Councils, and scourge you in their Synagogues. Yea by shew­ing themselues zealous for Caesar and by false suggesting that the Apostles vnder colour of religion laboured to Act. 24. stirre sedition a­mong the Iewes, as Theudas and Iudas not long before had done, the Elders so preuayled with the Roman [...]s, that not one­lie the Presidents themselues persecuted the faythfull to con­tent and gratifie the people, but suffered the Synedrion at Ieru­salem to haue power of life and death when they same cause, and to exercise the same in cases of defection from their lawe, or rebel­lion against their lawe.

Our Sauiour saieth of the Scribes and Pharises sitting in Moses chaire; Mat. 23. Fulfill ye the measure of your fathers. Behold, I send vnto you Prophetes and wise men; and some of them [Page 23] shall you kill and crucifie, and some shall you scourge in your Synagogues, and pursue from Citie to Citie. Paul confessing how hote hee was against the Christians in the time of his igno­rance, saieth, Act. 22. I persecuted this way vnto the death, binding and imprisoning both men and women. And Act. 22. when the blood of Steuen the Martyr was shed, (hee) stoode by and consented vnto his death, and Act. 7. kept the clothes (of the wit­nesses) that slew him. Act. 8. At that time also (when Steuen was stoned) there was a great persecution agaynst the Church, which was at Ierusalem, and Saul entered into euerie house, and drewe out both men and women, and put them in pri­son; Act. 9. breathing out threates and slaughter against the disciples of the Lord and making hauocke of his Church.

The stoning of Steuen some men suppose was done in a tu­mult without all lawfull authoritie; because the chiefe Priests not long before sayd to Pilate; Iohn 18. It is not lawfull for vs to put a­ny man to death. Tumultuous it was by reason of their immo­ [...]erate rage shewed in the ende of their iudgement: yet so, that the witnesses were produced though false, the partie suffered to an­swere for a season, Saul trusted to see execution done, and the wit­nesses as by the lawe they were bound, the first that cast stones on Steuen. And when the tumult was ceased, the persecution in­creased; and Saul (afterward Paul) appointed by Commission from the high Priest and Elders, to bee a chiefe Actor for the slaughter of Christes Saintes both there and else where. Their wordes to Pilate, It is not lawfull for vs to kill any man, might bee spoken either in regard of the present time which was so sa­cred vnto them that they would not that day Ioh. 18. v. 28. goe into the iudge­ment hall where Pilate sate; or in respect of the crime they ac­cused him of, which was Luc. 23. v. 2 [...]. affectation of the kingdome; and so no where determinable but in Caesars court; or lastly, by rea­son of Pilates presence, without whose assent being there in per­son they could not proceede on life and death. Whatsoeuer power the Romanes limitted or enlarged to the Elders of the Iewes after they were lordes ouer them, I greatly force not: this is euident, they were Magistrates by Moses lawe, and had the sword from God to execute his iudiciall ordinances, as I shew­ed before.

[Page 26] more might the Deut. 23. v. 3. Ammonites or Moabites; the children of the Verse 8. Edomites and Egyptians were receiued in the third generati­on. Altens were not admitted to be of the number of the Lordes people; and any vncleannes of the flesh did separate for a season the Iewes themselues from approaching neere to the Congregation or Tabernacle of God; but neither of these is excommunication. The strāgers which were not yet admitted, could not be eiected; the na­turall weakenes & vncleannes of the bodie, as leprosie, pollution of feede, touching of the dead and such like, are no iust causes of ex­communication, but rather remembrances of our corruption. For greater sinnes committed, if they could be prooued, God by his law appointed corporal punishments: for wrongs he required recom­pence: for smaller matters he accepted sacrifices of confession and repentance: Other censuring in Moses I reade none commanded.

This phrase, He shalbe cut off from the mids of his people, so much vsed in the law, seemeth to some men to expresse a kind of ex­communication & Anathematization from the people of God; but they must pardon me if I beleeue it not, vntill I see it prooued by the Scriptures. The Rabbins write many things touching the traditions and customs of later times; but what Moses ordained or intended by this speach, I looke for proofes out of Moses himselfe, and not out of Rabbins. And long wee shal not neede to search; the places are so often & euident. In the 18. of Leuiticus, God threat­ning, incest, adulterie, Sodomitrie, buggarie, and offering of chil­dren vnto Molech, concludeth; Leu. 18. v. 29. Whosoeuer shal commit any of these abominatiōs, the persons that do so, shalbe cut off from a­mong their people. Whereby God meaneth; they shall die the death (as is expressed in the 20. of Leuiticus in the very same sins;) & also that if man spare such and leaue them vnpunished, God him­selfe from heauen by his dreadfull iudgements will roote them and theirs out of the earth. Leuit. 20. v. 2. Whosoeuer shal giue his children vnto Molech he shall die the death, the people of the land shal stone him to death. Verse 3. And I will set my face against that man and cut him off from among his people. Verse 4. And if the people of the lande doe hide their eyes, and wincke at that man, and kill him not, then wil I set my face against that man and his familie, and cut him off. So for incest; Ibidem v. 17 They shall be (saieth God) cut off in the sight of their people (that is openly put to death.) And like­wise [Page 27] for any wilfull breach of Gods law; Nomb. 15. The person that doeth presumptuously, the same blasphemeth the Lorde, therefore shall he be cut off from among his people (or) suffer death. for when this speach is referred to the Magistrate, execution is enioy­ned, and such malefactors must be cut off from the earth by the losse of their liues: but when it is referred to God, it is a commination denounced, that he will plague them with violent and hastie de­struction, and roote out themselues and their posterities, and e­uen their remembrances from the people of God. Hereof are euery where examples. Nahum 3. The sworde shall cutte thee off; Ierem. 11. Let vs cut him off from the land of the liuing, and destroy the tree with the fruite, that his name may be no more in memorie. Ezech. 14. I will set my face (sayth God) against that man, and make him an ex­ample and a prouerbe, and will cutte him off from the middest of my people. So againe, Ezech. 21. I will come against thee and drawe my sword out of his sheathe, and cutte off from thee both the righteous and wicked. This signification is euery where oc­current, but no where excommunication.

In Esdras after the returne of y^• people from Babylon, I find a separation frō the Congregation threatned to the disobedient; & in Nehemias a chasing away of some that maried strāge wiues; but either of these proceeded frō the magistrate, and so neither ser­ueth for y^• ministers of Christs Church. The separatiō in Esdras is ioyned with the Esdr. 10. forfeiture of al their substance, which offended; (for so we reade;) & is rather an exiling & banishing from the coun­trey, then barring from the Temple. In Nehemias the curse of Gods law coucurred with the Magistrates power, which no Pa­stour may imitate. Nehem. 13. I reproued them, saith he, and cursed them, & smote certaine of them, and pulled off their haire, & tooke an othe of them by God, not to commit the like: one of the hie priests nephews that married the daughter of Sanballat the Horonite, Ibidem v. 28. I chased him from me. This seazing of their goodes, smiting of their bodies, separating them from the people, and chasing them from the place, shew the ciuil vse of the sword in the Princes hand; not the spiritual force of the word in the Priests mouth: And ther­fore the one is no president for the other.

The casting of men out of their synagogues, first deuised by the Pharises to serue their prowd & aspiring humor, for that y^e chiefest [Page] power of the sword was transiated vnto stranger [...], and the Ioseph. A [...]tiq. Iuda [...]. 18. ca. 20. high­est dig [...]ities remained vnto the Sadduces; and not only deuised, but sharply pursued by them against our Sauior and his disciples, was no spirituall curse, but rather a temporall losse of all such ho­nor, office, priuilege and freedome as the parties had in the Coun­trie, Citie or Synagogue where they liued; and a plaine thraldome to prisoning, whipping and such other chastising as their Synedri­on by their Lawes might inflict. Saint Iohns report is, that Iohn 19. Io­seph of Arimathea was Christs Disciple, but secretely for feare of the Iewes, and that Iohn 12. many of the chiefe Rulers beleeued in him: but because of the Pharisees, they did not confesse him, lest they should be cast out of the Synagogue. Nowe no man belee­uing in Christ in whō al Nations should be blessed, coulde feare the spirituall curse and excommunication of the Pharisees. They knew the promise of God to Abraham. Genes. 12. I will blesse them that blesse thee, and curse them that curse thee: and were acquainted with Balaams confession; Numb. 23. How shall I curse where the Lorde hath not cursed? yea Numb. 24. cursed is he that curseth thee: what then did they feare but the losse of their earthly honours and dignities, from which they were dismissed and depriued, when they were thrust out of the Synagogue, and subiected to the lusts and spites of eger and cruel enemies. Iohn 12. They loued saieth Saint Iohn, the glorie of men more then the glorie of God. Wherefore this ca­sting them out of the Synagogue was intermixed with the ciuill regiment, and the terror thereof wholy proceeded from the power of the sword confirmed by God to the Councels and Elders of that common wealth; which the Pastours and Leaders of Christes Church may not vsurpe nor chalenge in whole or in parte, vnlesse the policie concurre with them, and authorize their doings.

Since then the imagined Presbyteries in euery parish haue no better concordance nor agreeance with the Councels and Syne­drions of the Iewes; let vs weigh the words of Christ, which they thinke conclude their purpose.

Matth. 18. If thy brother trespasse against thee, go and tel him his fault betweene thee and him alone; if he heare thee, thou hast wonne thy brother; if hee heare thee not, take yet with thee one or two. If hee heare not them, tell it to the Church. The partie grieued must be man, not God; our selues, not others. If thy bro­ther [Page 29] trespasse against thee (not against God) reproue him. The first admonition must be secret betwixt thee and him alone; now in greeuous or notorious sinnes against God or his Church the re­proofe must be open. 1. Tim. 5. Those that sinne, rebuke openly; that the rest may feare. Againe if the wrong doer repent himselfe, the suffe­rer must forgiue him. Luke 17. If thy brother trespasse against thee, re­buke him; if he repent, forgiue him. yea though he sinne against thee seuen times in a day, and seuen times in a day turne againe to thee and say, It repenteth me, thou shalt forgiue him; and not seuen times onely, but Matth. 18. seuentie times seuen. Wee may and must forgiue the sinnes that are committed against our selues. So the Lordes prayer teacheth vs; Matth. 6. forgiue vs our trespasses as we for­giue them that trespasse against vs; but to remit other mens wrongs and harmes, we haue neither power nor leaue; much lesse to acquite and pardon the sinnes and iniuries offered vnto God, Thirdly, if he repent not, we must yet giue him a second admoniti­on with one or two witnesses afore wee publish him to the Church; and if he then relent, we must forgiue, and goe no further. These be no rules for open and knowen sinnes, dishonouring God & scan­dalizing his Church; but for priuat trespasses and offences betwixt man and man; this is no Iudiciall proceeding in the Consistory but a charitable warning in secrecie by him alone that is oppressed and grieued with wrong or reproch.

So Peter conceiued the speach of our Sauior whē he straight­waye asked; Matth. 18. How oft shal my brother sinne against mee, and I forgiue him? seuen times? So the Lord opened his owne mean­ing, when for answer hee proposed the parable of the two detters; one that owed his master Matth. 18. tenne thousand talents; and the other that owed his fellow an hundred pence. where hee maketh two sortes of sinnes; the greater against God; the lesser against our bre­thren, and addeth; Ibidem. so will mine heauenly father doe vnto you, except you forgiue from your hearts eche one to his brother their trespasses. This is agenerall duetie binding euery Christi­an, and not a speciall authoritie reserued to Pastours and Elders. which Ierome wel obserued upon this place. Hiero. lib. 3. in Matth. ca. 18. If our brother hurt vs in any thing, we may forgiue him, yea we must, being com­manded to forgiue our debters their trespasses. But if a man sin against God, it is not in our power. for the diuine Scripture [Page 30] saith, if a man sin against man, the Priest shall pray for him: but if hee sinne against God, who shall intreate for him? And Chry­sostome Chrysost. homil. 61. in Matth. Why doeth (Christ) charge him that hath suffred the wrong, and none other to reprooue? A man will not take it in so good part to be reprooued at any mans hands, as at his that hath suffered wrong and beene vexed with reproch, specially if hee doe it alone. Likewise Ambrose. (Christ) Ambros. lib. 8. in Luc. ca. 17. said well, if thy brother trespasse against thee. for the rule is not like when we trespasse against God, as when (we trespasse) against men. And Austen. August. de ver­bis Domini sermo. 16. Go and be reconciled to thy brother (that is) aske pardon of him whom thou hast offended, whom thou hast har­med. This ought he to do, which offereth wrong. But he that suffereth wrong what must hee doe? that which we heare this day (read.) If thy brother trespasse against thee, reprooue him betwene thee and him alone. If thou neglect, thou art woorse then he, he doth wrong, and by doing it grieuously woundeth himselfe; thou regardest not the wound of thy brother, thou feest him perish, and carest not for it. Our Sauiour then in this place speaketh of priuate offences and greeuances, which hee only that is oppressed, and no man else may reproue and forgiue: of publike sinnes he speaketh not; the doers whereof must not be re­prooued in secrete; nor twise admonished, before they be censured by the Church. The incestuous Corinthian had neither priuate, nor double warning giuen him, before hee was deliuered to Sa­tan by Paul, and wee must not thinke the Apostle would so soone forget, or so flatly crosse his masters meaning, if Christ had spo­ken this of open wickednes hatefull to God, and heinous in the e [...]es of men.

Some hold opinion, that these words (against thee) doe not concerne priuate iniuries, but distinguish betweene secrete and manifest sinnes. Be the sin then neuer so heinous that is cōmitted, no mā must tel it to the Church so long as the doer seemeth willing to repent. How this constructiō should stand with the circumstan­ces and consequence of the Text, I yet perceiue not. For put the case in idolatrie, blasphemie, heresie, periurie, murder, adulterie, & such like grieuous crimes; must the parties keepe counsell that know any such offendors, so as they will say they repent y^• fact▪ Is that the tenor of Gods law, or duty of a Christian man? I trow not. [Page 31] If thy brother, the son of thy mother, or thine own son, daugh­ter, Deut. 13. or wife that is in thy bosome, or friend which is as thine owne soule, intice thee secretly, saying; Let vs go & serue other gods: thou shalt not consent vnto him, nor heare him, thine eie shal not pitie him, nor shew mercy, nor keepe him secret; thine hand shall be first vpon him to put him to death, and then the hands of all the people. And so for all enormous sinnes against God and our neighbour, a concealer is a consenter and partaker of the wickednes committed. It is no pietie, it is no charitie, to be se­cret to malefactors and keepe their counsell, when they dishonour God, or damnifie their brethren, although repentance followe. That may saue the soule, if it be vnfained; but that may not stay the iust execution of Gods or mans Lawes. Agame, what power haue we to remit the wrongs that are offered to others? Our owne iniuries, if withall they be not publike crimes against the Lawes of God, and the land where wee liue, wee may forgiue; other mens harmes wee may neither suffer, nor smoother. Since then Christ speaketh of such trespasses as eche man must remit vnto his brother vpon repentance; it is euident hee speaketh not of sinnes against God and our neighbours, hidde from the multitude, and knowen to a few; but of such iniuries, as he that feeleth, best kno­weth; and may release, because they touch him alone, and no man else. When we desire of God to be forgiuen our debts, as we for­giue our debters; meane we the sins against others that we be pri­uy to; or the sins against our selues that we be parties vnto? Is it silence that God requireth of vs in this prayer, or patience? secre­cie, or mercie? In secret sinnes we are but witnesses, in which case it is a sinne to be silent: in priuate wrongs we be sufferers; vnder which burden it is a vertue to be patient. Lastly, this exposition ouerthroweth it selfe. For if thy brother trespasse against thee in that sort, which they interprete; that is, if his sin be knowen on­ly to thee, and do not repent, howe caust thou tell it the Church? without proofe the church must not beleeue nor regard thy speach; and proofe thou hast none. One and the same person can not be both accusant & deponent; and at the mouth of one witnesse though his testimonie were receiued, yet may no man be condemned. So that if the sinne be secret to thee, how can it be tolde and iustified to the Church? If it may be prooued to the Church, how is it secrete [Page] to thee alone: Our Sauiour then had no such meaning that eche man should conceale and forgiue the sinnes that are done against God and his neighbour, so long as they be not notorious and pub­like, but knowen onely to some priuate persons; hee rather enioy­neth all men to remeate the same measure vnto others, that God meateth vnto them; and to forgiue smaller iniuries offered against them, as they are forgiuen greater committed against God. For that is thankes-worthie with God, not to be liberall in remitting other mens wrongs, nor to keepe counsell with malefactors, but to pardon our brother that offendeth vs; as we are pardoned when we offend our heauenly Father. This is it that Christ prescribeth in this place, that the Scriptures so often iterate; and all the fa­thers with one consent subscribe vnto.

But 1. Pet. 4. charitie couereth the multitude of sinnes, euen as enuie doth blaze them abroad. Charitie couereth all the sinnes that are committed against our selues, by forgiuing them; and refraineth the obiecting and insulting at other mens sinnes after punishment or repentance; and hideth all the infirmities and ouersights of our brethren, which our dutie to God and our neighbour may endure: but it neither betrayeth the truth with silence, nor dispenseth with other mens harmes, nor generally cloaketh, fauoureth or dissem­bleth any sinne, be it neuer so secret, whereby the name of God is blasphemed, or the state of our neighbour endangered.

Matth. 18. If he heare not (two admonitions) tel it the Church. if he heare not the Church, let him be to thee as an Ethnike and Publi­cane. What is ment by the Church, whether the Church of Christ, or the Churches and assemblies of the Iewes, that God ordained in that common wealth to gouerne his people and determine their quarrels; this breedeth some question amongst diuines: howbeit the reasons are many and weightie that mooue mee to thinke the Church of Christ is not comprised in these wordes. First, this was a direction to the Iewes seruing them for their present state and time; & then had Christ no Church in Iewrie to which they might complaine for he Iohn 18. euer preached in their Synagogues and Tem­ple, whither al that would resorted, and in secret said he nothing; much lesse did hee gather and assemble Churches apart from the rest of the Iewes to receiue and consider the complaintes of their brethren. Next, the matters of which they must complaine, were [Page 33] such; as the Church of Christ might not chalenge to heare and de­termine. Priuat wrongs and offences betwixt man and man must be directed by lawes & reformed by iudgements; and consequent­ly belong to the Magistrate; the Church of Christ hath no warrant to make lawes or giue iudgement in ciuil and priuate trespasses. The Lord himselfe, when he was desired to make peace and ende a strife about parting an inheritance, answered, Luke 12. man, who made me a Iudge or diuider ouer you? What he refused as no parte of his calling, the Pastours and Elders of his Church must not cha­lenge as annexed to their vocation. Luc. 6. The Scholler is not aboue his master; as his Iohn 20. father sent him, so sent he them, but not with a further or larger commission. Thirdly, that Church is heere spo­ken of, which abhorred Ethnikes as vncleane persons; and shun­ned al society with Publicanes: but neither Christ, nor his Church did euer so; wherefore the Church of Christ, is not expressed by these words; Let him be to thee as an Ethnike and Publicane; for they neuer refused nor declined to conuerse with either.

Luc. 3. To the baptisme of Iohn came the Publicanes, and were re­ceiued of him, and not willed by him to leaue their calling, but to walke vprightly in it. Our Sauiour accepted them to his compa­nie, and did not onely eate with them but was counted a Matth. 11. friend to Publicanes. Mathew the Apostle was chosen Matth. 9. sitting at the re­ceipt of custome; Zacheus a chiefe Publicane was the Luke. 19. child of Abraham; and the Publicane that prayed in the Temple was Luke 18. iustified before the Pharisee. Yeathe Lord sayth of them, Matth. 21. Pub­licans shal go into the kingdome of heauen before (the Scribes and Elders that despised them.) The Publicanes then were mem­bers of Christes Church and inheritours of his kingdome; and therefore by flying and forsaking the felowship of Publicanes, the Church of Christ could not be described.

The Iewes, you will say, to whome Christ spake, made that account of them; and as they were cast out of the Iewes Syna­nogues, so doeth Christ will disobedient and impenitent sinners to be vsed in his Church; that is, to be separated and excluded from the number of the faithfull. What account soeuer the perfidious and presumptuous Pharisees made of them, Christ and his disci­ples which were also Iewes, had as great regarde of them as of the rest; yea so farre was hee from allowing it in the Iewes and [Page 34] proposing it to his Church, that by his life and doctrine, as I haue shewed, he openly disliked and dissuaded the contempt which the Priests and people had of the Publicanes.

As for Ethnikes and Gentiles, though they were strangers to the common wealth of Israel, when as yet they knew no God; yet neuer were they persons excommunicate; and since the appearing of our Sauiour in flesh, through his mercy vouchsafed to be parta­kers of his promises, & the true members of his Catholike church. So that this can be no rule for Christs Church to measure persons excommunicate by Gentiles and Publicanes; since amongst the Iewes, Publicans beleeued and entred the kingdome of God, and after the reiection of that Nation, the Church of Christ consisted chiefly, if not wholy, of Gentiles and Ethnikes. This then can not be the true intent and purpose of our Sauiour in that place, to au­thorize his Church vpon priuate quarrels betweene man and man to excommunicate, if her verdict be not obeyed. Where there is a Christian Magistrate, the Church may not claime or presume to decide such matters, by publike audience and sentence, without encroching on the Princes sword and scepter, whose right and charge it is to Esay 1. Psal. 82. relieue the oppressed, to iudge the fatherles and defend the widow, & to execute iudgement and iustice, as wel in priuate wrongs & iniuries, as in publike crimes and enormities.

But Paul reproueth some of Corinth, for 1. Corinth. 6. going to law vnder the vniust (Magistrates) and not rather vnder the Saints (though priuate persons?) Paul did not debarre the Magistrates that were Infidels, of their iurisdiction; nor create new Iudges for ciuil of­fences in the Church; it was beyond his calling and commission to doe either of them: but perceiuing that Christians pursued eche o­ther for priuate quarrels before vnbeleeuers to the shame of the Church and slander of the Gospel; he saith they were better suffer wrong & losse in earthly things, thē expose the doctrine of Christ to be derided of his & their enemies. And to appease their brabbles & end their strifes if they were so contentious, hee willeth them to choose, if not the wisest, yet the woorst and least esteemed in the Church to arbitrate their causes, rather then to lay themselues & their whole profession open to the mockes and taunts of heathen and profane Iudges. To preserue peace & loue in the Church, the godly might then, and may now mediate betweene brethren, as [Page 35] friends and welwillers to both parties; and likewise debate and conclude their cases, as Arbiters chosen by consent of either side: but they may not interpose themselues as Iudges authorized by Christ to excommunicate all that will not heare them in priuate griefes and ciuil suites: that were, to take the sword, which is not giuen them, and to thrust themselues by this pretence into Prin­ces places; which neither Christ prescribed, nor Paul imagined, nor the Church assumed.

And yet was here giuen vnto Paul a iust occasion to repeate and renew that order, if Christ had ordained any such in his Church. For the Christians trespassed one an other; and Paul by no meanes permitted them to pursue their brethren at the Tribunals of In­fidels. What sayeth he then: doeth he wil them to tel the Church; and if the wrong doer heare not the Church, to account him as an Ethnike and Publicane? If Christ prouided this as a reoresse for priuate wrongs and offences in his Church; shal we thinke the Apostle durst alter his masters order, and abrogate the course, that Christ layd down to pacifie contentions in his Church. No doubt he would rather haue recalled them toit, then auerted them frō it. What doeth he now: 1. Corinth. 6. If ye haue iudgements (saith he) for things touching this life, (tell the Pastour and Presbyterie? No, but) set vp (or choose out) the worst in the Church, and make them Iudges of your causes and quarrels. Then certainely our Saui­our neuer meant, the faithfull shoulde for priuate trespasses com­plaine to the Pastour and Elders of euery parish, and they shoulde haue power sufficient, to heare and determine all such matters as were so offered vnto them, and to excommunicate those that would not stand to their sentence and iudgement.

What then is the meaning of our Sauiours words: what euer it be, this it can not be, to authorize the Church to intermeddle with matters pertaining to the Magistrate; and to exclude them a [...] from the societie and communion of the Sacraments and Saints, that obey not her resolution in ciuil and priuate trespasses. Yetlest I should returne a Text without any interpretation, though the sense seeme hard to hit, by reason the [...]ate of the Iewish Church is not so well knowen in our dayes as when our Sauiour spake the wordes. I will not refuse to set downe what I thinke, if any bring better, I am ready to learn.

[Page] We must first conceiue that in the time of our Sauiour and a li­tle before his birth, the Romanes had taken the Scepter and So­ueraigntie from the Iewes, as Iacob Genes. 49. prophecied shoulde come to passe in the dayes of the Messias; leauing them in priuate suites be­tweene man and man, and in smaller cases of correction, that kind of regiment and forme of Lawes which God by Moses ordained; and excepting from their Lawes and Tribunals al strangers, that were amongst them, or had any thing to do with them, (whom the Iewes called Ethnikes and abhorred as prophane persons;) and like wise Publicanes, that is, such of the Iewes, as did any seruice to the Romanes in collecting and answering the tributes, taxes and toles due to the Romane Empire, whome the Iewes pur­sued with greater dislike and despite then they did strangers, for keeping companie with the heathen, and seruing their turnes a­gainst their owne Nation. Both these sortes of men, as well Publicanes as strangers, for the detestation and hatred the Iewes had of them, were exempted from the Lawes and Iudgements of the Iewes; and if any man had ought against them, hee must con­uent them before the Romane President, and not in any Court of the Iewes, nor before any Magistrate of the Iewish profession. The like libertie was left to any Iew that woulde appeale to the Romane Gouernour or impeach and molest his brother in anie of the Roman Consistories. For though the Iews in many things were left to their Countrie Lawes: yet were the Romane Courts amongst them so priuiledged, that who would, might haue recourse thither, and there recouer his right, or redresse the wrong offered him.

In this confusion of the Iewes estate lately begunne and e­uery day increasing, our Lorde and Master liuing, directeth the people what way they shall take, neither to breake the law of God which Moses gaue them, nor to impugne the Romane Empire which then gouerned them. In their priuate quar­relles and actions therefore hee proposeth three degrees of pro­ceeding; First, the rule of charitie; Next, the order of Mo­ses policie; Lastly, the helpe of the Romane Soueraigntie. If thy brother trespasse thee, tell him priuately of the wrong offered thee; If hee regarde not thy voyce, take one or two with thee, that may bee men indifferent betwixt you. This [Page 37] the rule of charitie requireth, in secret and friendly manner; yea by the mediation of wel-willers and neighbours to compose all pri­uate quarrels as much as in vs lieth. If this take not place, tel it vnto the Church; that is, vnto the assemblie and gouernours that are in thy Citie. For euery Citie by Gods Lawe was to haue her Iudges and Magistrates, there to Deut. 16. iudge the people with righ­teous iudgement. And their manner was to sit in the gates of their cities, whither the whole multitude did assemble vnto thē; not onely to heare and see what they did, but in weightie matters to ioyne with them and giue their consents. Our Sauiour then meaneth, that if charitable and brotherly admonitions be neglec­ted; they should seeke their remedie from the Iudges and Elders of their Cities, as by Gods law the Iewes were directed and per­mitted to do.

Tell it vnto the Church then, is as much as tel it, (not vnto the Church of Christ, which as yet was not seuered from the Iewes, nor assembled together; and therefore had then neither places nor persons specified or authorized for that purpose) but vnto that Councel of Magistrates, which God by Moses commanded to haue the hearing and ending of those causes. For Christ by this precept doth not establish new Iudges, nor erect new Consistories; but re­ferreth the people to Gods ordināce expressed in the law of Moses, and already receiued and vsed in that common wealth: thereby meaning, that if the doers of wrong to their brethren would not be reformed by priuat and friendly admonition & intercession, the par­ties grieued might with good conscience aske the aid and assistance of those Magistrates, whom God had appointed ouer them to com­pell and force the trespassers to surcease their iniurious dealings.

If it seeme strange to any man that the word Ecclesia should be taken heere not for the Church of Christ, as we commonly vse it, but for the assemblie of any place or citie, where the Rulers and Commons, be they Christiās or Infidels, are gathered together to consult or determine as well of ciuil causes, as of religion: besides that the Septuagint do often vse the word [...] for any kind of meeting, as [...] Psalm. 25. I haue hated the assem­blie of the wicked. and againe, Prouer. 5. I was almost ouerwhelmed with al euil [...], in the middes of the Church & Synagogue; S. Luke in the 19. of the Acts vseth the word in that [Page] sort Prou. 5. v. 32, 39, 40. thrise in one chapter. Beza a man of great learning, and one whome none can mistrust as not addicted enough vnto discipline, writing on this place, saith; Annotat in Matth. 18. Wee must note, they are fouly de­ceiued, which would conclude out of this place, that the hea­ring of al matters must be referred to the assembly of the whole multitude. The name of the Church say they, is neuer other­wise vsed; which euen out of this place is proued to be false. For surely it appeareth, that this is spoken as it were of the Iewes, by that which is added, Let him be to thee as an Ethnicke and Publicane. Now, that iudgements amongst the Iewes were exercised by the Elders, and that their manner was not euer to assemble the whole multitude, all the writers of those matters do witnes. And truely vnlesse Christ had fitted all this speach vnto the vse that was in his time, who coulde haue vnderstoode him what hee saide? It is lastly to bee obserued, that in this one place of all the new Testament the name of the Church is spo­ken of the Iewes.

The words which followe, if he heare not the Church, let him be to thee as an Ethnike and Publicane; must import either the punishing his obstinacie which obeyed not the Iudgement of the Rulers and Magistrates that were of the Iewes; or a further pur­suing him before others y^• had more power to represse such insolen­cie. If they expresse any punishment for his wilfulnes; that must proceed either publikely frō the Iudges, or priuately frō the plain­tife. The punishment of him y^• disobeied the Magistrate, by Gods Law was Deut. 17. death: that Christ would not alter. For he came not to change the ciuil gouernement, or qualifie the iudicall punish­ments of Moses Law; but to leade them the way to the celestiall and eternall kingdome of God. The chiefe Rulers and Gouer­nours of the Iewes, being his capitall aduersaries, and not ac­knowledging his authoritie, would neuer respect his counsell nor commandement. The wordes themselues haue reference to a par­ticular person, Let him be to thee as an Ethnike and Publicane. Christ therefore in these words decreed no publike punishment.

As for priuate reuenge, he was farre from liking it, and further from teaching it. Matth. 7. False Prophets we must beware; and with no­torious wicked persons we must not keepe companie: but priuate iniuries we must rather suffer with patience, then resist with vio­lence, [Page 39] or requite with disdaine. Matth. 5. Resist not euill saieth Christ to all his disciples; but whosoeeer shall smite thee on the right cheeke, turne to him the other also; and if any will sue thee at the law to take away thy coate, let him haue thy cloake also. Then may wee not reiect & detest our brother that doth vs wrong, as the Iewes did an Ethnike and Publicane. The mind that must quietly beare wrong once, twise, and oftner, if neede be; must not abhorre and shunne the person of his brother that wrongeth him, as prophane. It resteth then, that our Sauior in these words did per­mit the partie oppressed, to seeke further remedie, when neither charitie nor equitie could preuaile with the oppressour; And that was to doe as they did to strangers and Publicanes; which was to conuent him before y^• Roman Magistrate, who had power to force him that did wrong, to abide the iudgement that shoulde be giuen. And so I suppose y^e words may be taken, Let him be to thee as an Ethnike and Publicane, that is, pursue him in those Courts where thou wouldest a Pagan and Publicane that should do thee wrong.

If any man like not to vnderstand those words of a further pur­sute before the Magistrate; he may referre them to a priuate for­saking of all companie with the wrong-doer vntill he reforme him­selfe. Let him be to thee as an Ethnicke and Publicane, that is, shunne such wilfull oppressours as much as thou doest Pagans and Publicanes; but without bitternes of minde or breach of pati­ence. And so S. Augustine sometimes expoundeth them. If hee heare not the Church, let him be to thee as an Ethnike & Pub­licane:) August. de ver­bis Domini sermo 16. that is, account him no longer in the number of thy brethren, & yet neglect not his saluation. So the Lord warneth, when he by and by addeth, Verely I say vnto you, whatsoeuer you binde on earth, shall be bound in heauen. Thou beginnest to account thy brother as a Publicane, thou doest binde him on earth. When thou doest correct and make agreement with thy brother, thou hast loosed him on earth; and when thou loosest him on earth, hee shall be loosed in heauen. Which of these twaine be preferred I force not, so the first be not impugned as dis­agreeing from the Text.

Some thinke our Sauior would not prescribe how the Iewes should proceede in their priuat suits and quarels; that care belong­ing rather to Counsellers at the law, then to Preachers of y^• word.

[Page 42] I conclude then; there can be no proportion nor imitation nei­ther of the higher nor of the meaner Synedrion amongst the Iewes expected or admitted in the Church of Christ: and as for the words of Christ in the 18. of Mathew, whereon some new writers build the foundation of their laie-Presbyterie; they be free & farre from any such construction or conclusion; and the Catholike fathers ex­pounding that place, be further from the mention or motion of any such regiment.

ALbeit the sonne of God assembled no Chur­ches whiles he liued on earth, nor setled the Iewes Synedrion to remaine amongst the faithfull, for ought that we find by the sacred Scriptures: yet least the house of God should be vnfinished, and his haruest vngathered, in his own person whiles he walked here, he cal­led and authorized from and aboue the rest certaine workemen and stewards to take the chiefe charge, care, and ouersight, after his de­parture, of Gods building & husbandrie. for which cause he made, when as yet hee was conuerfant with men, a plaine distinction be­twixt his disciples; choosing Luc. 6. Twelue of them to be his Apostles, and appointing Luc. 10. other 70. to goe before him into euery Citie and place, whither he should come, and to preach the kingdom of God; giuing those Twelue larger Commission, perfecter instruc­tion, higher authoritie, and greater gifts of his holy spirite, then the rest of his disciples; which hee made labourers also in his haruest and messengers of his kingdome.

The Twelue, not the 70. were the continuall and domesticall hearers of all his sermons, and beholders of all his wonders; as chosen to witnesse his doctrine, doings, and suffrings to the world; the Twelue, and no more, were present when he did institute his last supper, and they alone heard and had those heauenly praiers and promises which then he made. To the Mat. 28. v. 16. Eleuen apart from the rest was giuen in mount Oliuet the Commission to Mat. 28. v. 19. teach all Nati­ons; and looke how God sent his sonne, so sent he them as Apostles, that is, Ambassadours from his side, not onely to preach the trueth, [Page 43] and plant the Church throughout the world, but in his name to commaund those that beleeued in all cases of faith & good maners; to set an order amongst them in all things needfull for the gouerne­ment, continuance, peace, and vnitie of the Church; sharply to re­buke, and reiect from the societie of the faithfull such as resisted or disobeied; to commit the Churches to sound and sincere Teachers and ouerseers; to stop the mouthes of those that taught things they should not, for filthie lucres sake; and to deliuer them to Satan that persisted in their impieties or blasphemies.

As for the gifts of Gods spirite, they were so great in his Apo­stles, that they both preaching and writing, deliuered infallible trueth to the Churches of God, and that in Act. 2. all languages of the world, and euen the Act. 5. shadowes and the 19. napkins that had tou­ched their bodies did heale the sicke, and cast out deuils; & these miraculous workings of the holy Ghost not onely themselues had in greater measure, then any others, but they gaue them vnto others by laying their hands on them. When Philip had conuerted and baptised the people of Samaria in the name of the Lord Iesus; yet none of them receiued the gifts of the holy Ghost, vntill two of the Apostles Act. 8. came downe to them, praied for them, and laid hands on them; and then was the holy Ghost giuen them through lay­ing on of the Apostles hands. Philip, though he preached and bap­tized the beleeuers as well as the Apostles did; yet could he not be­stow on them the gifts of the holy Ghost: that was reserued to the Apostles, as to persons of an higher calling in the Church of Christ, then Philip was; and yet was he one of the seuen deacons, & also an Act. 21. Euangelist, as S. Luke witnesseth; and wel appeareth by his di­spensing the word & Sacraments. Whē Paul laid his hands on the 12. disciples at Ephesus, they straight way Act. 19. spake with (diuers) tongues and prophesied.

So that our Sauiour as well liuing on earth, as ascending on high, kept a differēce betwixt his Apostles, & the rest of his disciples (that were preachers) both in hauing them alwayes with him, the better to acquaint them with the mysteries of the kingdome of hea­uen; and in leauing vnto them at his departure the conuerting and instructing of all nations; and in powring on them after his ascen­sion a greater aboundance of his holy spirite, then on the rest, for the better execution of the charge committed vnto them.

[Page 44] For the plainer proofe whereof, we may remember, that when our Lord and Master elected 12. Apostles to be with him, & other 70. disciples to goe before him at the first gathering of his Church, hee did imitate the choice which God made in the wildernesse of Num. 1. twelue chiefe Princes, and Num. 11. seuentie Elders, to guide and go­uerne the people of Israel; by their two seuerall numbers distin­guishing their two seuerall degrees; and when Iudas by transgres­sion fell from his Apostleship; an other was taken out of the 70. to supplie his roome; which needed not, if the 70. had had before e­quall place and calling with the Apostles. Ierome saieth, Hiero. in epistola ad Oceanum. Qui pro­uehitur, de minore ad mai [...]s prouehitur; hee that is promoted, is promoted from the lesse to the greater. Now that Iudas succes­sor was taken out of the 70. and not out of the Laitie, appeareth by this, that euery Apostle was to haue his calling from Christ as the 70. had, and not from men; and on Matthias the Apostles impo­sed no hands; which argued that hee was called before by Christ himselfe amongst the 70. And so saieth Ierome. De scripto. ec­cles. in Matth. Matthias being one of the 70. was chosen into the order of the eleuen, in the place of Iudas the traitour. And Epiphanius. In fine com. 1. contra haereses. Christ sent 72. to preach; of whose number was Matthias which in Iudas place was numbred amongst the Apostles. Eusebius also confirmeth the same report; that Euseb. li. 1. ca. 12. & li. 2. ca. 1. Matthias which was chosen to be an A­postle in the place of Iudas the traitor, had (before that) the cal­ling of one of the 70.

Paul numbring the diuersities of gifts and administrations in the Church, saieth, 1. Cor. 12. God hath ordained in the Church, first A­postles, next Prophets, thirdly Teachers, then those that do mi­racles, after that, the gifts of healing, helping, gouerning &c. rec­koning the Apostles first, not in order onely, but in excellencie al­so, as appeareth by his similitude of mans body, whose partes are some Ibid. vers. 22. & 23. comelier, some Ibid. vers. 22. & 23. feebler; and his comparison of spirituall gifts, whereof some be vers. 31. more excellent, and some of lesse regard and account in the Church of Christ. And so Chrysostome well obserueth. Chryso. hom. 32. in 1. Cor. Because some did mightily swell with the gift of tongues, he placeth that last of all. for first and second, are not v­sed here fortales sake, but he noteth what is higher in degree, and what is lower. Wherefore hee set the Apostles before, as those that were endewed with all sortes of gifts. Hee saieth not, [Page 45] God hath placed some to bee Apostles, some to be Prophets; but he saieth in the first place, in the second, in the third. And Ambrose. Ambros. ca. 12. 1. ad Cor. The chiefe in the Church hee placeth the Apostles which are Christes Embassadours. Hierome writing of the 12. fountaines, and 70. palme trees that the Israelites found in Elim, saieth, Hiero. de 42. Mansio: mans. 6. There is no doubt but the 12. Apostles are hereby ment, from whose fountaines the streames running along doe water the drynesse of the whole world. Neere to these springs grewe 70. palme trees, whom we vnderstand to be the teachers of the second order, Luke the Euangelist witnessing, that there were 12. Apostles, and 70. Disciples of a lower degree, whom the Lord sent two and two before him. And Augustine. August. in Psal. 35. As when the sunne riseth, it first shineth on the hils, and thence the light descendeth to the lowest places of the earth; so when Christ Iesus our Lord came, he first spred his beames on the height of the Apostles, he first lightened the mountaines, and so his light went downe to the valleis of the earth. Theophil. in Luc. ca. 10. The palme trees, saieth Theophilact (alluding as Hierome doth to the twelue fountaines and seuentie palme trees in Elim) are these (70. disciples) which are to bee nourished and taught by the Apostles. for though Christ also choose those (70) yet were they inferiour to the twelue, and afterward their scholers and followers. Which we may the rather beleeue, because Eusebius and Clemens long be­fore testified that Euseb. li. 2. ca. 1. Christ deliuered the (full) knowledge of him­selfe to the Apostles, and the Apostles afterward to the 70. Disciples.

And that the Apostles had a superiour vocation aboue Pro­phets, Euangelists, Pastours, Teachers, and whomsoeuer in the Church of God, and euen the gouernement and ouersight of them; will soone appeare, if we consider what Paul the Apostle writeth of himselfe, and vnto them, directing, appointing, and limiting as well Prophets as Euangelists, (and therefore much more Pa­stours and Teachers) what to doe, and how to be conuersant in the Church of God; what to refraine in themselues, and what to re­presse in others; in which cases we must not dare say, or thinke, the Apostle presumed aboue his calling, or had a seuerall Commission from the rest of the Apostles to doe that hee did; but in his doings and writings, we may perceiue the height and strength of Aposto­like [Page 46] authoritie, so guided and tempered with the spirit of wisedome and humilitie, that it grieued or displeased none in the Church, but such as did either swell with pride, diuerted to fables, or troubled the Church with their contentions.

From an Apostolike spirite and power proceeded these speaches that follow, and many such that may euery where be obserued in his epistles. 2. Thes. 3. We charge you brethren in the name of our Lord Iesus Christ, that you withdrawe your selues from euery brother which walketh vnorderly, and not after the rule (or direction) which hee receiued of vs. 2. Thes. 3. Wee are perswaded of you in the Lord, that you doe and will doe those things which wee charge you. 1. Cor. 11. Brethren I commend you that you remember all mine, & hold fast the ordināces as I deliuered them to you. 1. Cor. 11. Other things when I come, I will set in order. 1. Cor. 16. Concerning the gathering for Saints, as I haue ordained in the Churches of Galatia, so do you. And redressing abuses both in Pastours and Prophets, he faieth: 1. Cor. 14. If any speake with tongues (let it be) by two or three at most; and let one interprete; if there bee none to interprete, let him keepe silence in the Church. The Prophets, let them speake, two or three, and the rest iudge. Your women, let them keepe silence in the Churches; and if they will learne any thing, let them aske their husbands at home. If any seeme to be a Prophet, or to haue the spirite, let him agnise the things that I write, to be the com­mandements of the Lord.

And hearing of the 2. Cor. 12. strife, enuie, contentions, back bitings, whisperings, swellings, discords, & sundry other enormities that were at Corinth, not in the people alone, but euen in such as 2. Cor. 11. came to preach the Gospel amongst them, and vndermined the Apostles credite and authoritie with them, he saieth, 2. Cor. 10. The weapons of our warrefare are not carnal, but mightie through God to cast down fortes, & all heigth that lifteth it selfe against the knowledge of God; & hauing in readines wherwith to reuenge all disobediece, when your obediēce is fulfilled. If I should boast som what more of our authoritie which the Lord hath giuē me for your edifica­tion & not subuersion, I should not be ashamed. 2. Cor. 13. I write now be­ing absent to thē which heretofore haue sinned, & to all others, y^• if I come again, I wil not spare, for so much as you seeke experi­ence of Christ y^• speketh in me. I write these things being absent, [Page 47] lest whē I am present, I should vse sharpnes according to y^e pow­er which y^e Lord hath giuē me to edificatiō, & not to destruction.

Directing Timothie how to guide the Church of Ephesus, he giueth him this instruction and this commission. 1. Tim. 1. As I prayed thee to staie at Ephesus when I went to Macedonia that thou migh­test command certaine not to preach any (strange or) other do­ctrine, and that they intend not to fables; (so) this charge I com­mit to thee sonne Timotheus. Ibidem. Hymeneus and Alexander I haue deliuered vnto Satā, that they may be taught not to blaspheme. And expressing at large in the third chapter, how the bishops & dea­cons ought to bee qualified before they bee admitted, he addeth; 1. Tim. 3. These things I write to thee, that if I [...]arie long, thou mayest know how to behaue thy selfe in the house of God. 1. Tim. 5. Refuse the yonger widowes, I wil that they marrie & gouerne (their) house­hold. Let not a widow be chosen vnder the age of 60. 1. Tim. 5. Receiue no accusation against an Elder, but vnder two or three witnes­ses; those that sinne, rebuke openly that the rest may feare. Laie handes hastily on no man, neither bee partaker of other mens sinnes. And hauing deliuered diuers and sundrie points of whole­some doctrine, godly life, and seemely gouernement, too long to be here inserted, he authoriseth and requireth Timothie to see them performed in this sort. 1. Tim. 6. These things command and teach; Let no man desp [...]se thy youth. 1. Tim. 5. I require thee before God and the Lord Iesus Christ and his elect Angels, that thou obserue these things without preiudice or parcialitie. And in the very close of his epistle; 1. Tim. 6. I charge thee before God and Iesus Christ, that thou keepe these precepts without spot or reproofe.

In like maner to Titus an other of his helpers and coadiutors in the Gospell: Tit. 1. For this cause I left thee in Crete to supplie those things y^t want (orrectifie those things which remaine) & to ordain Elders in euery city as I appointed thee. There are many vaine talkers & deceiuers of minds, whose mouthes must be stopped, that subuert whole houses for filthy lucres sake. Rebuke (y^• Creti­ans) sharply, that they may be sound in faith, & not take heed to Iewish fables & cōmandements of mē. Tit. 2. These things speake & exhort, & reprooue with all authoritie. Let no man despise thee. Tit. 3. Reiect him that is an here [...]ike, after the first & second admoni­tion. By these & the like precepts she wing himselfe euery where to [Page 48] speake as Christes embassadour; and in matters of faith, good be­hauiour, and needfu [...]l discipline, to be the Apostle and Teacher of the Gentiles. for in all these things not onely the people that were beleeuers, but euen the godly Pastours, Prophets, and Euange­lists perceiuing his sinceritie, and reuerencing his authoritie, obei­ed the Apostles voyce, as 1. Cor. 7. hauing the spirite of Christ giuen him for the perfect directing and guiding of the Church amongst the Gentiles.

Much more might be sayd to this effect; but by this it is euident that the Apostles function and calling was superiour to all other degrees and offices of the Church of Christ, were they Deacons, Doctors and Pastours, Prophets or Euangelists, or of the 70. Disciples; and this their superioritie was giuen them by Christ himselfe, whiles he liued on earth and confirmed vnto them by the mightie gifts and power of his holy spirite after his ascending into the heauens, and acknowled [...]ed and honoured by all the faithfull; so long as the Apostles liued, none spurning at it, or contradicting it, but such as drew disciples after them to raigne ouer their bre­thren, or seduced the simple to serue their owne bellies.

S. Iohn noteth Diotrephes for not acknowledging his Apo­stleship, in this wise. Epistola Iohan­ [...]is 3. I wrote to the Church, but Diotrephes that loueth to be chiefest among them, receiueth vs not: wherefore when I come, I will declare his workes which hee doeth, pra­ting against vs with lewd wordes. Farre otherwise were the godly Pastours and Teachers minded in the Church of Christ, yeelding with all submission vnto the Apostles, as vnto the expresse messengers of Gods will, and disposers of his mysteries, and put­ting a great difference betwixt the Apostolike function and theirs, as Ignatius confesseth in his epistle to the Romanes; Ignat. ad Ro­m [...]n [...]s. [...]. I prescribe (or enioyne) nothing vnto you as Peter and Paul did; they were the Apostles of Iesus Christ: but I the least. And agayne, Idem ad Tra­lian [...]s. [...]; I commaund not as an Apo­stle, but keepe my selfe within my measure. Whereof we neede no further nor surer proofe then this; that the whole Church then, and euer since, did, and doeth hold all the precepts, rules, orders, and admonitions of the Apostles contained in their epistles for au­thenticall oracles of the holy Ghost, and partes of the Canonicall [Page 49] Scripture; and they no doubt had the same authoritie speaking, which they had writing; and consequently no Pastour or Teacher might then more resist or refuse the Apostles doctrine, decrees, or doings, then we may now their letters, sermons, or epistles.

This Prerogatiue, to be best acquainted with the will and mea­ning of our Sauiour, and to haue their mouthes and pennes direc­ted and guided by the holy Ghost into all trueth, as well of doctrine as discipline, was so proper to the Apostles; that no Euangelist nor Prophet in the new Testament came neere it: and therefore the stories written by Marke and Luke were not admitted to be Cano­nical in respect of the writers; but for that they were taken from the Apostles mouthes, and by the Apostles perused and confirmed as true and sincere. So saieth Luke of his owne Gospell. Luc. 1. As they deliuered vnto vs; which from the beginning were eie witnes­ses and ministers of the word; as soone as I searched out per­fectly from the first all things, it seemed good to me in order to write them. And those his writings S. Paul saieth, were ratified and receiued in all Churches. 2. Cor 8. I haue sent the brother, whose praise is in the gospel throughout all the Churches; which could not haue so generally bene accepted with good liking, but that the Apostles, who then gouerned and directed the Churches, had first viewed & approued the same; els neither would the faithfull haue so esteemed it, nor S. Paul so commended it. The Gospel of Marke had the like approbation frō Peter, as Ierome & Iero. in Marc. others doe testifie. Euseb. li. 2. ca. 1 [...]. Marke the disciple & interpreter of Peter, according as he had heard Peter make relatiō, wrote a short gospel, being therto de­sired by the brethren at Rome. The which Gospell when Peter heard, he allowed it, & by his authoritie published it, to be read of y^e church, as Clemens in his first booke Hypotypωseωγ writeth. Can any man doubt reading the words of S. Paul, which I haue cited; but the Apostles had in the Church of Christ right to require and command, power to rebuke and reuenge, authoritie to dispose and ordaine in all such cases as touched the soundnesse of faith, syn­cerenesse of life, or seemlinesse of order amongst the faithfull; and that in so doing they did not vsurpe vpō their brethren, nor tyrannize ouer them; but were guided by Gods spirit, and obeied as Christes messengers and Legates in euery place where the trueth was ad­mitted: Neither did Paul resolue & conclude in such cases by num­ber [Page 50] [...] [Page 51] [...] [Page 50] of voyces, or assent of the Presbyterie; but as himselfe speaketh, 1. Cor. 7. so I teach in all Churches, Gal. [...]. if an Angel from heauen teach o­therwise, hold him accursed, 1. Cor 4. some are puffed vp as if I would not come to you: but I will come to you shortly by Gods leaue, and know, not the wordes, but the power of those that swell thus; 2. Thes. 3. if any man obey not our sayings, note him by a letter, and keepe no companie with him.

Under the Apostles were a number of their disciples whom the Apostles caried with them as companions of their iourneis, and hel­pers of their labours: and whom, when they had perfectly trained, and throughly tried, they left any where behind them at their de­parture, or sent any whither in their absence to finish things imper­fect, to redresse things amisse, to withstand or preuent false pro­phets and seducers, to suruey the state of the Churches; and to keep thē in that course which was first desiuered by the Apostles. These men, for their better instruction serued with the Apostles, as chil­dren with their fathers. So Paul saieth of Timothie, Phil. 2. Yee know the proofe of him that as a sonne with his father he hath serued with me in the Gospel. Touching these the Churches had Col. 4. com­mandement if they came to receiue thē; that is, to beleeue them & trust them as men sincerely minded & sent from the Apostles; yea to Phil. 2. admit them with all gladnesse, and highly to esteeme of them.

From their mouthes (as perfectly vnderstanding the Apostles doctrine, doings and meaning, by reason of their continuall societie with them) were other Pastours of the Church to be directed and instructed. 2. Tim. 3. Persist thou (saieth Paul to Timothie) in those things which thou hast learned and are committed to thee, knowing of whom thou hast learned them. And 2. Tim. 2. what things thou hast heard of me in the presence of many witnesses, the same deliuer to faithfull men, that they may be able to teach others. And a­gaine, 1. Cor. 4. I haue sent vnto you Timotheus which is my beloued sonne and faithfull in the Lord, who shall put you in remem­brance of my wayes. as I teach euery where in euery Church. These were charged by Paul to 1. Tim. 1. require and command the Pa­stours and Preachers to refraine from false doctrine, and to Tit. 1. stop their mouthes or Tit. 3. reiect them that did otherwise, to Tit. 1. ordaine Elders according to the necessitie of the places, and Tit. 1. receiue accu­sations against them, and 1. Tim. 5. sharplie & 1. Tim. 5. openly to rebuke them [Page 51] if they sinned, and that Tit. 2. with all authoritie. These things the A­postle earnestly requireth, and before Christ and his elect Angels, chargeth Timothie and Tite to doe. It is then euident they might so doe. for how vaine and friuolous were all those protestations made by S. Paul, if Timothie and Tite had onely voyces amongst the rest, and nothing to doe but as the rest. How farre was the A­postle ouerseene to adiure them, and not the whole Presbyterie, to keepe his prescriptions inuiolable, if the Elders might euery houre countermaund them and ouer-rule them by number of voyces?

Since then they were willed and consequently warranted by the Apostles to ordaine, examine, rebuke and reiect Pastors & El­ders, as iust occasion serued, & equal ouer equal hath no power nor preheminence; It is certaine that as wel the Apostles authorizing, as their disciples authorized so to do, were superiors in the Church of Christ to Pastours and Elders; and likewise that they might, and did perfourme and execute the Apostles rules and prescripti­ons, without expecting the consent of Pastours or Presbyteries; and the Churches of Christ knew they were bound to obey and bee subiect to them in those cases guided by the Apostles mouthes or letters, as well as if the Apostles had bene present; and that to resist them, was to resist the order which the holy Ghost had approoued in gouerning the Church.

THe power and prerogatiue of the Apostles aboue Euangelists, Prophets, Pastours, Doctors, and all others in the Church, would the sooner bee granted, were it not that certaine places in holie Scripture, seeme repugnant to it; as where Christ forbade his Apostles all Luc. 22. Mat 20. dominion ouer their brethren; and the Apostles in Act. 6. electing to offices, Act. 15. as­sembling in councell to determine of faith, 1. Tim. 4. imposing of handes, and 1. Cor. 5. putting the wicked out of the Church, seemed not to chalenge all to themselues, but to associate others with them, as if the right thereof appertained so well to the Church & Presbyterie, as to the [Page 52] Apostles; which particular actions cause many men to thinke, that alone the Apostles could not execute these things, but iointly with others. It shall therefore not be amisse to consider the places.

In the contention amongst the disciples for superioritie; wee must obserue the occasion of their strife; and the affection of the striuers. The occasiō was ministred by Iames and Iohn the sonnes of Zebedee, who by their mother importuned Christ, that in his kingdome her sonnes might be the chiefest men about him, and sit, the one at his Mat. 10. right hand, the other at his left. These two dreamed, as the rest of the Jewes, and also the other Apostles did (whiles they were weake, vntill they were endued with the power of the holy Ghost from heauen) that the Messias should Act. 1. restore the (tem­porall) kingdom to Israel; and sit as an earthly prince in great glo­rie on the throne of Dauid his father, and rule all nations with a rod of iron; receiuing of them subtection, seruice, and tribute as other Princes vsed; and whatsoeuer the Prophets foretold of the won­derful plentie, tranquilitie & excellencie of the kingdome of Christ, these two Mat. 16. not sauouring (as yet) the things that were Gods, nor Luc. 18. vnderstanding any thing of the spiritual kingdom of Christ; ap­plied to fit their earthly desires; & hoped for great promotions by seruing their master, and looked to beare rule & to be chiefe men a­bout him, when he came to his glory. The other ten being deceiued with the same error, & caried with the like hope, though not expres­sed in so ambitious maner, Mat. 10. disdained the two brethren, & the nee­rer their master drew towards his death, y^• sharper grew the strife amongst them, who should be greatest & chiefest about him, when he came to his kingdom; which they supposed should be earthly.

This vaine expectation and contention of his disciples the Lord vtterly suppresseth at his last supper, (for there the Luc. 22. strife reuiued,) by assuring them, that his kingdom was no worldly kingdom; and therefore they might not looke to be great Commanders and Ru­lers ouer others; for so his words import, Mat. 20. Princes of the Gentils beare rule (ouer them) and great States exercise authoritie on them; with you it shall not be so. that is, you shall not haue any such rule or dominion, as they haue. He doeth not say, you shall haue no prerogatiue nor preheminence aboue others; but you shall haue no such, or it shall not be so with you, as it is with them. By this all ciuill iurisdiction, & power of the sword to command, compell, & [Page 53] punish by losse of life, li [...]e, or libertie, is secluded from the mini­sters function, and reserued to the Magistrates; but Christ neuer meant by those words to barre all degrees and diuersities of gifts and administrations in his Church; he rather expresseth the coutra­rie euen in the same place. Luc. 22. Ye are they (saieth he to his Apostles) which haue continued with me in my tentations; and I (for re­compense) appoint you a kingdom, as my father hath appointed to me; that you may eate & drinke at my table in my kingdom, and sit vpon thrones iudging the twelue tribes of Israel.

And not depriuing them of that honour which he had, or would bestow on them to be chiefe in his kingdome; but instructing them how to vse it without offending God, or grieuing their brethren, he addeth; Luc. 22. He that is greatest amongst you, let him be as the least; and he that is chiefest, as he that serueth. In which wordes the Lord noteth amanifest distinction amongst his; of some greater, some lesse, some chiefer, some lower; and chargeth his Apostles to vse that greatnesse and authoritie which they had, in such sort; that thereby they should serue euen the meanest of their brethren to doe them good, and 1. Cor. 9. become all things to all men that they might winne some. This he caught them that very time, not in wordes onely, but by deeds also, for hauing washed their feete, and wiped them drte, he saieth vnto them: Iohn 13. Vnderstand you what I haue done to you? you call me Master and Lord; and you say well, for I am so. Then if I your Lord and Master haue washed your feete, you ought to wash one an others feete. I haue giuen you an example, that as I haue done to you, you should also doe the liked They should be so farre from striuing who should be greatest, that euen the greatest and chiefest should striue to preuent the low­est and meanest with honour and seruice after the example of their Master.

These texts then con [...]e two speciall doctrines vnto vs. The [...]; that Apostles and Preachers may not chalenge by vertue of their office, any compulsiue dominion or violent iurisdiction ouer their brethren, but leaue that to Princes. The next, the greater our calling is in Christes Church, the readier we should te to make our selues euen with those of the lowest degree, to gaine them thereby: but that Christ intended in those places to giue all sortes of Minister and helpers in his Church equall power and authori­tie [Page 54] with his Apostles, I am not perswaded, and that for these causes. What Christ had alreadie giuen, or after meant to giue to his Apo­stles he would neuer crosse with any speach of his. The sonne of God cannot repent his fact, or alter his mind; but the same I. uc. 22. king­dome that was appointed to him, he appointed to them, and as his Ioh. 20. father sent him, so sent he them into all the world with a larger warrant from his mouth, and greater power and wisedome of his holy spirit to teach all nations what he commanded them, and to o­pen all the counsell of God vnto them, then was giuen to other tea­chers and helpers in the Church. He therefore neuer recalled nor rebated any part of their Apostolike preh [...]nnence aboue others; but onely taught them to vse it to Gods glory, and the edifying of his Church.

Againe, what Christ had prohibited, no Apostle guided by his spirite would euer haue vsed or chalenged; but Paul in his wri­tings hath chalengeth and vseth an Apostolicall power and prehe­minence aboue other Pastours and Teachers in the Church, as is alreadie declared; It was therefore neuer intended by our Saui­our to make all others equall with his Apostles in the direction and regiment of his Church. Lastly, if those places did conclude any thing for an equalitie; that must bee referred to the Apostles a­mongst themselues, to whom Christ gaue equall power and honour as Cyprian noteth of them. Cypr. de vni­tate ecclesiae. The Apostles were endued with like fellowship of honour and power. And Ierome, Li. 1. aduers. Iouintanum. All (the Apo­stles) receiued the keies of the kingdome of heauen and the strength of the Church is equally grounded on them.

But Paul speaking of himselfe, saieth; 2. Cor. 1. not that wee haue dominion ouer your fayth, but are helpers of your ioy: and Pe­ter admonisheth all Pastours to 1. Peter 5. feede the flocke of God, not as if they were lordes ouer (Christes) inheritance, but as exam­ples to the flocke. Origen. in E­saiam, hom. 6. Qui vocatur ad Episcopatum, faieth Origene, non ad Principatum vocatur, sedad seruitutem totius Ecclesiae. Hee that is called to bee a Bishop, is called not to the soueraigntie, but to the seruice of the whole Church. Hiero. ad Ne­potianum devita Clericorum. Episcopi sacerdotes se esse nouerinst, non Dominos, saieth Ierome. Let the Bishops vn­derstand they are Priestes, not Lordes (or Masters.) And Ber­nard. Bernard. de considerat. li. 20. Forma Apostolica haec est: Dominatio interdioitur, in­dicitur ministratio; The paterne for the Apostles themselues is [Page 59] this; dominion is interdicted, a ministration is enit [...]ned.]

These and such like speaches in the Scriptures and fathers, doe neither prooue all ministers to haue equall power and honour with the Apostles; nor impugne the regiment which the Pastours haue ouer their flocks; but as wee [...] before by the wordes of our Sauiour, they distinguish betweene pastorall and princely re­giment, and direct both Apostles and Pastours how they shall go­uerne. The thing so much prohibited by Christ and his Apostles; whose wordes the auncient fathers doe follow, is that Preachers and Pastours should [...] behaue or thinke themselues to be lords and masters ouer their brethren. What word is opposed to [...] in the Scriptures, and wherein consisteth the relation betwixt them, if we call to mind; we shall not be deceiued in the right sense of these wordes. Christ saieth, Mat. 10. [...]. The ser­uant is not aboue his lord (or Master): and Mat. 6. Luc. 16. [...], no seruant can serue two masters. The power of lordes & masters ouer their seruants, is likewise expressed by our Sauiour. Luc. 12. The seruant that knoweth his masters will, and doeth not ac­cording to his will, shall bee beaten with many stripes. And a­gaine, Luc. 7. I say to my seruant, doe this, and he doeth it. Eph. 6. Col. 3 Yee ser­uants, faieth Paul; obey the masters of your flesh in all things for Rom. 6. know yee not that his seruaunts you are, whom you obey? whereby, as by infinite other places it is euident, that opposite to lord and master, are neither children nor brethren, but seruants; and he is a seruant, that is vnder the yoke, and bound to obey his masters will, euen as he is a lord or master, that may commaund his seruant to execute his will, or thereto compell him with stripes: for that is the right of a lord and master, to commaund and punish his seruant that disobeieth.

What maruell then, if Christ forbade his Apostles to bee lordes and masters ouer their brethren that is, to commaund them and compell them a [...] their vassals; since the beleeuers are no servaunts but brethren; and the Pastours no lordes ouer Gods inheritance, but fathers vnto the faithfull: Whereby the ho­nour [...] [...] the [...] of Christes flocke is not diminished, but augmented; and the people not licenced the sooner to [...] the [...] but thereby required the rather to regard them for [...] honour due to master or father and who loueth [Page 56] most: a seruant or a sonne: Hi [...]y. ad [...]potia [...]. Amare filiorum, timere seruorum est. A sonne doeth loue, a seruant doeth feare. which God expresseth by his Prophet, when he [...]aith; Malach. 1. If I be a father, where is mine ho­nour? If I be a Master, where is my feare? Wherefore to increase the loue of his sheepe towards their shepeheards, Christ would not haue his Apostles to be feared as masters, but to be honoured as fa­thers; and consequently Pastours, not to force, but to feede; not to chase, but to lead the flocke committed to their charge; neither toughly to intreat them as seruants, but gently to perswade them as coheires of the same kingdome. If at any time they require and commaund, they doe it in Gods name, as messengers sent to declare his will; who onely and rightly may commaund in such cases, and as fellow seruants set ouer their masters household to diuide them meate in due season, and to put the rest in minde of their masters pleasure. For which cause their office is rather a seruice, then a soueraigntie in the Church of Christ, as Origene noteth, and as Ierome saieth. Si quis 3 Hiero. Oceano. Episcopatum desiderat, bonum opus deside­rat; opus, non dignitatem; laborem, non delitias; opus per quod hu­militate decrescat, non intume scat fastigio. If any man desire the office of a bishop, he desireth a good worke; (if he desire) the worke, not the dignitie; the paynes, not the case; the labour whereby he should waxe lowe with humilitie, not swell with arrogancie. August. de ciui­tate De [...], li. 19. ca. 19. Nomen est operis, non honoris, vt intelligat se non es­se Episcopum, qui praeesse dilexerit, non prodesse. The office of a bishop (saieth Austen) is a name of labour, not of honour; to let him vnderstand, that he is no bishop which loueth the pre­ferring of himselfe, not the profiting of others. So Bernard. Bernard. de con­siderat. li. 2. Specula est, sonans tibi Episcopi nomine non dominium, sed officium. It is a watch, sounding vnto thee in the name of a bishop, not an imperie, but a ministerie.

If any man thinke I debase the office of a Bishop more then needs, in that I say he must rather serue then rule in the Church of Christ, let him remēber the sonne of God, though he were heire and lord of all, Mar. 10. came to serue & not to be serued; to whose Iohn 13. example, all his disciples must conforme themselues, by his expresse com­mandement: and the elect Angels 2. Pet. 2. though greater in power and excellency then we, yet are they al Hebr. 1. ministring spirits for ou [...] sakes that shall be heires of saluation; yea Kings and Princes are not ap­proued [Page 57] of God, if their Deut. 17. hearts be lifted vp aboue their brethren, but rather in all societies of the righteous and faithfull, as Austen obserueth, August de ciui­tate Dei lib. 19. ca. 14. Qui imperant, seruiunt ijs quibus videntur imperare. Non enim dominandi cupiditate imperant, sed officio consulendi, nec principandi superbia, sed prouidendi misericordia: They that rule, serue those whom they seeme to rule. for they rule not with a desire to master them, but with a purpose to aduise thē; neither with pride to be chiefe ouer them, but with mercifull care to prouide for them. It is no shame then for a Christian Bi­shop to say with the Apostle; 2. Corinth. 4. We preach not our selues, but Iesus Christ (to be) the Lord; and our selues (to be) your seruants for Iesus sake. August. contrae Crescon. lib. 2. cap. 11. We are not Bishops for our selues, sayth Augustine, but for their sakes, to whom we minister the worde and Sacra­ments of the Lord. If Chrysost. homil. [...]oan 1. ad Timot. therefore any man desire the office of a Bishop saith Chrysostome, non principatus ac dominationis fastu, verùm cura regiminis & charitatis affectu, non improbo; bonum quippe opus desiderat; not for pride to be chiefe and beare rule; but for care to gouerne and charitable desire to doe good, I mis­like it not; he desireth a good worke.

Our Sauiour, you will say, forbiddeth his disciples, not onelie the power, but the very name of Lord, in saying; Luc. 22. They that beare rule, are called gratious Lords, but you shall not be so. I heare the Translator, but I finde no such Text. [...] which word S. Luke vseth, is a benefactor, or a bountifull man; it soundeth no­thing neare neither Grace, nor Lord. The simple may so be de­ceiued, the learned cannot so be deluded; but they must finde it is a gloze besides the text. If so small a title be denied them, it is cleere, you thinke, that higher stiles (as Gratious Lordes) can not be al­lowed them. That is an illation out of the wordes, no translation of the wordes. Besides, it is more cleere that the name of matter is forbidden them; Christ saieth in precise wordes, Math. 23. Nolite vocari Rabbi, Be not called Master; and yet I weene the meanest Pres­byter will looke sowerly, if he be not vouchsafed that name. If we were disposed to quarrel, as some are, we could say, no man may be called father; for Christ saieth; Mat. 23. Call no man father on earth; there is but one, euen your father which is in heauen; no crea­ture, man nor Angell may be called lord; 1. Cor. 8. Nobis vn [...]s est Domi­nus Iesus Christus; To vs there is but one Lord Iesus Christ. The [Page 58] trueth is, if we attend either the right or force of the creator, or the worthier p [...]rte of the creature, which is the soule; no man on earth can iustly be called, Master, Father, or Lord; for none doth effectually fashion, teach, and gouerne man, specially the soule of man, saue onely God who worketh all in all: but if wee respect the proportion and resemblance deriued from God, and approoued by God in his word; then those that beget, or gouerne our bodies as Gods instruments and substitutes on earth, may be called Masters, Lordes and Fathers; yea for submission or reuerence, strangers vnknowen, and knowen superiors, either spirituall or temporall, may be called by those names; which as well the custome of the Scriptures, as the consent of all Nations will confirme vnto vs.

The French haue no higher worde for Lorde, then Seigneur, which they attribute to Christ and God himselfe, as Le Seigneur Iesus, The Lord Iesus, Le Seigneur Dieu, The Lord God; and yet they call euery one by that name, which is of any credite or re­putation with them. With vs euery meane man is Lorde of his owne, & Tenants haue no name for the owner of the land or house, which they inhabite, but their Lord; yea euery poore woman that hath either maid or apprentise is called Dame; and yet Dame is as much as Domina, and vsed to Ladies of greatest account, as Dame Isabel, and Madame. In Latin Dominus soundeth more then Ma­ster, and yet the boyes in the Grammer schoole do know how com­mon the stile of Dominus is, and vsually giuen to euery man, that hath any taste of learning, shew of calling, or stay of liuing, [...] is the chiefest word the Grecians haue for Lord, either on earth or in heauen; and yet S. Peter willeth euery christian woman, after Sa­rahs example, to call her husband, whatsoeuer he be, 1. Pet. 3. [...]. Marie Magdalene supposing she had spoken to the keeper of the garden, where Christ was buried, said, [...], (which is, Lord) Iohn 20. if thou hast taken him hence, tell mee where thou hast layed him. The Greekes that were desirous to see Christ, came to Philip the Apo­stle and said, Iohn 12. [...], (Lord) we would see Iesus. The Hebrewe word Adoni (my Lord,) which otherwise the Iewes did attri­bute to Kings and Princes, and euen to God himselfe, was for ho­nor & reuerence yeelded to any superior or stranger. When Loth prayed the two strangers, (whom he then did not thinke to be An­gels) to lodge with him that night, he saide, Genes. 19. See my Lordes, I [Page 59] pray you turne into your seruants house. Rebecca, when Abra­hams seruant, not knowen to her, prayed he might drinke a little water of her pitcher, answered; Genes. 24. Drinke my Lorde.

The places of Iohn, as also that of Peter, you suppose may be better translated, Sir, which is more familiar with vs then Lorde. The word in Greeke is [...], the selfe same, that the Scriptures euery where giue to God himselfe, when they call him Lorde; and Sarahs wordes alleaged by Peter cannot be translated Sir. For thus they stand in Moses: Gens. 18. After I am olde, and my Lorde also, shal I lust? where to say, and my Sir also, were some what strange to Englisheares. Besides, the Hebrew word is Adoni, the verie same that seruants and subiects in the Scriptures alwayes giue to their Lords and Princes. Lastly, the selfe same Translatours retaine the name of Lord in Moses, howsoeuer afterward they changed it in Peter. And touching the signification of Sir, by which they interprete the Greeke worde [...], though the honor thereof be some what decayed by reason it is now growen common; yet an­ciently it was, and originally it is as much as Lorde. Sir, is the onely stile wee haue at this present to distinguish a knight from lower degrees; yea the French to this day call their king Sir; and in former ages it was no disgrace with vs to say Sir King. and no maruell. For if it come from the French Syre, which is all one in sound with Cyre, C. being changed into S; then it is a contractiō of the Greeke word for Lord, as Cyre for Cyrie. If we fetch it frō Seigneur by shortning it into Sieur, as in Monsieur for Monseig­neur, My Lord; yet so is it equiualent with the French word for Lord. If, with the Germans and Italians, we deriue it from [...] as first Her, then Sere; Heros is he that for his valour and vertue commeth neerest to diuine perfection and honour. But with titles and termes the Church of Christ should not be troubled; onely this I say, that (if Syr be not as much as Lorde) in all tongues saue ours, the name of Lord is as common as Sin with vs; and giuen to farre meaner men then Bishops both of the Cleargie and Lai [...]e; and for the Hebrew tongue the Scriptures themselues do witnes no lesse.

The Prophets of God, did both giue and receiue this title of ho­nour without blemish to their calling. 3. Reg. 18. Are not thou my Lorde Elias? saide Obediah the Gouernour of Achabs house when hee [Page 60] fell on his face before the Prophet, and said further 4 Reg. 2. I thy seruant feare the Lord from my youth; hath not my Lord heard, how I hid an hundred prophets in a caue, when Iesabel woulde haue staine them? and fedde them with bread and water? The chil­dren of the Prophets both at Bethel and Iericho, saide to Elise­us, when Elias shoulde be taken from him: 4. Reg 2. Knowest thou not, that God wil take thy Lord from thine head this day? And whē Elias was taken vp by a whirle winde, the children of the prophets met him, and fell to the ground before him, and said, 4 Reg. 2. Behold, there are with thy seruants fiftie strong men, Let them we pray thee goe, and seeke thy Lord. The inhabitants of Iericho mis­liking the barennes of the soile, saide likewise to Eliseus; 4. Reg. 2. The si­tuation of the Citie is good, as thou, my Lord, feest; but the wa­ter is naught, and the ground barren. 4. Reg. 4. O my Lorde delude not thine handmaid, saide the godly Shunnamite, when Eliseus first told her she should haue a sonne. And when the child was dead, she fell at his feete and saide, Ibidem. Did I desire a sonne of my Lord? The children of the Prophets intending to make them a larger place to dwell in, saide to Eliseus, 4. Reg. 6. Vouchsafe to goe with thy seruants. And as one of them was felling a tree by the riuers side, the head of his are fell into Iorden: and he cryed to Eliseus, Ibidem. Alas my Lord, it was borrowed. Hazael the great Commander of Syria vnder Benhadad, when Eliseus wept, foreseeing the euill that he should do to the children of Israel, said, 4. Reg 8. Why weepeth my Lord? And when Elizeus lay sicke on his death bed, Ioash the king of Israel saide vnto him; 4. Reg. 13. O my father, my father, the chariot of Israel, and horsemen (or safegard) of the same.

Why then doth our Sauiour debarre his Apostles from all such ti­tles, by saying, You shal not be so?] He doth not forbid his Apo­stles to admit that honour which God hath commanded and allow­ed to their calling; the Scriptures should so be contrarie to them­selues; Ecclesiast 7 Feare God (saith the Wiseman) and honor his Priests. 1. Timoth. 5. They that gouerne well, are worthy of double honour, sayth Paul; and againe Philip. 2. [...] haue such in (great estima­tion or) honor. Yea the Lord himselfe sayeth. Mark. 6. A Prophet is not without honour but in his owne Countrie. If honour by Gods law must be yeelded vnto Prophets and Pastours; honor by Gods law may be receiued by them: but to admit titles of honour about [Page 61] and against their calling, or to expect and affect that honour which is due vnto them; this is it, that Christ forbiddeth. Iohn. 5. How can you beleeue (saith he to the Pharisees) when ye receiue honour one of another (he meaneth greedely or gladly) and seeke not the ho­nour which is of God alone, Luc. 20. Beware of the Scribes (saieth he to his disciples) which desire to goe in long robes, and loue saluta­tions in the markets, and the chiefest seates in the Synagogues, and the highest roomes at feastes. The desire and loue of these things is ambition and vanitie, as Christ noteth in the Pharisees: the accepting them when they are by others forced on vs, or in re­spect of our place appertaine vnto vs, so as wee neither seeke after them, long for them, or swell with them; is not against the rule of christian modestie and humilitie.

Though Pastours by Gods Law must be honoured with reuerence and maintenance, yet titles and appellations of honour, you thinke, are not incident to their calling.] Whom we must honour in heart and deede, why not in wordes? Can the lippes neglect whom the heart regardeth? Is not the mouth made to expresse as well the reue­rence as Luc. 6. abundance of the heart? Would God the contempt of the trueth did not so fast followe the contempt of the persons, as we find by too much experience of our times. The Clergie should, you say, be honored for their vertues. and what for their professi­on and function? Is learning, wisedome and religion become so seruile in a Christian common-wealth, that they deserue not the name of honour? Paul commended the Galathians for receiuing him with such submission and reuerence, as if he had beene an Galat. 4. An­gel of God. The Lord himselfe in the Reuelation speaking of the Bishops of the seuen Churches in Asia, calleth them Reuel. the Starres and Angels of the seuen Churches. In the Gospell he nameth his Apostles, Matth. 5. The Salt of the earth, and Light of the worlde. The Scripture, which cannot be broken, Iohn 10. calleth them Gods, to whome the word of God came. Rom. 10. How beautifull are the feete of them, saith Paul, which bring glad tidings of peace? Our Galat. 4. eies, if it were possible, are not too deare for them. We Philem. v. 19 owe them not onely honour, but euen our selues. And to speake vp­rightly, if euery man on earth be measured by the degree of his ma­ster, and dignitie of his seruice; I see no cause, why 2. Cor. 5. Christs Em­bassadours, and the 1. Cor. 4. Stewards and Mat. 24. Rulers of Gods houshold, [Page 62] should be contemptible, in the eyes of their fellow seruants, that should Heb. 13. obey them, and be subiect to them, as vnto their spiritual Leaders, Teachers and Fathers.

Is this assertion strange or new in the Church of Christ: Hiero. ad Ne­potianum. Esto subiectus Pontifici tuo, & quasi Parentem animae suspice. Be subiect saith Ierome, to thy Bishop, and reuerence him as the father of thy soule. Chrysost. de sacerdot. lib. 3. For good cause ought we, saith Chrysostome, not only to stand in more awe of Priests, then of Kings and Princes; but also to giue them more honour, then our naturall Parents. The king saith Austen, beareth the Aug. questio. ex veteri Testa­ment. 35. Image of God, euen as the Bishop doth of Christ. As long then as he holdeth that office, he is to be honoured, if not for himselfe, yet for (his) order. And Ambrose, Ambros. de dig­nitate sacerdot. ca. 2. Honor & sublimitas Episcopalis nullis poterit compara­tionibus adaequari. The honour and height of a Bishops (functi­on) can be matched by no comparison: (the sheep) that are com­mitted to Priests (or Pastours) are truely said to be vnder their Leaders; (the Gospel determining that) the Scholler is not aboue his Master. And againe, Ibidem ca. 3. Haec cuncta &c. vt ostenderemus nihil esse in hoc seculo excellentius Sacerdotibus, nihil sublimius Episcopis reperiri: All this to shew, that no (condition) in this world can be found more excellent then a Priests, no (calling) higher then a Bishop. Ibidem ca. 2. If you compare it to the brightnes of Kings or diadems of Princes, that is more inferiour to it, saieth Ambrose, then lead vnto gold; yea, Chrysost. de sacerdot. lib. 3. they haue that power giuen them, saith Chry­sostom, which God would not giue to Angels, nor Archangels. Cypr. lib. 3. epi­stola 9. Iesus Christ, saith Cyprian, our King, Iudge, and God euen vn­to the day of his death, yeelded honor vnto the Priests and Bi­shops (of the Iewes) though they retained neither the feare of God, nor knowledge of Christ; teaching (vs) lawfully and fully to honour true Priestes by his behauiour vnto false Priests.

These Fathers in your iudgement doe not meane, that exter­nall and ciuil honour should be yeelded to the persons of Teachers and Bishops; but spirituall and inward reuerence to bee due to their calling. Much lesse doe they meane that contempt and re­proch should be requited them for their paynes. If wee sticke at titles, Christ himselfe calleth them Starres, Angels and Gods; if wee doubt of their power or honour, they haue more power [Page 63] then the Angelles, as Chrysostome sayeth; and must haue more honour then the Fathers of our flesh. If anie like not the conclu­sion, let him reade Chrysostomes probation more at large in the place afore cited. As for the distinction of outward or in­ward honour due to their persons or professions, if the men bee good; it is superfluous, wee must honour both: if the men bee badde, their vocation must bee honoured though their vices bee condenmed, and that honour as I saide before must appeare in heart, worde and deede. For if one of these faile, it is not ho­nour, but neglect and contempt, which God will reuenge. 1. Sam. 8. Non te reiecerunt sed me, They haue not reiected thee but mee, is an ancient verdict of Gods owne giuing. Luc. 10. Hee that despiseth you (in heart, worde, or deede) despiseth mee. Exod. 20. Honourthy father, bindeth the whole man, not this, or that parte of man, and duetie to Parentes and superiours is violated euen with wordes and lookes. But godlie Teachers must looke for reward and honour at Gods handes, and not from men.] I knowe it well; the worlde shall vse them, as it vsed their Master; yet doeth not that excuse the neglecters and contemners of them; yea rather it is an euident signe, hee loueth not God, that despiseth his Prophets, and reprocheth Christ, that dishonoureth his Mini­sters.

God is my witnesse, I smoothe no mans pride, I seeke no mans fauour: I wade as sincerely as my simple learning will suffer mee: and by that as I finde Christ for biddeth his Disci­ples all affectation of honour, and desire of superioritie, and re­quireth the greatest after his example to serue the lowest: so I see no reason why it shoulde grieue any godlie minde to heare a Bishoppe called by that name, with which Saint Peter wil­leth euerie woman to houour her husband. For to mee it is strange, it shoulde bee a prowde and Antichristian Title in a Pastour, which may be giuen to euerie Artisant with duetie and humilitie. Howbeit what externall appellation or honour, is meete or vnmeete for the Pastours and Fathers of Christes Church, I leaue it wholie to the wisedome and consideration of the State, who are fit Iudges therefore; and not euerie cu­rious head, or couetous heart, to order the Cleargie at their plea­sures.

[Page 64] With trueth and sobrietie I may affirme this, that the first Christian Princes and Emperours, to cause religion the more to flourish, did what they coulde to make the people honour and reue­rence their Bishops; permitting them to heare and determine all quarrels and strifes betweene man and man, for debts, goodes, or lands; and confirming the iudgements of the Bishops euen in such cases by publike Lawes; and by their owne example teaching all men to submit their heads vnder the Bishops hands. Theodor. lib. 4. cap. 5. Place you such a one in the Episcopall seate, (saith Valentinian to the Sy­node assembled for the choise of a Bishop of millan) to whom we our selues, the Rulers of the Empire, may sincerely (or willingly) submit our heads; and whose reproofes, we may receiue as an wholesome medicine. Ambros. de dig­nitate sacerdot. ca. 2. Thou mayest see, saith Ambrose, the necks of Kings and Princes bowed downe to the Priests knees, and kissing the right hands (of Priests) thinke themselues gar­ded with their prayers. Chrysost. de ver­bis Esaiae vidi Do­minum homil. 4. To a King, saith Chrysostome, are bo­dies committed; to a Priest, Soules: the one hath sensible armor; the other spiritual: he fighteth against the Barbarians; I against Diuels. This is the greater soueraigntie; therefore the King submitteth his head to the Priests hands. Constantine the great by his Lawes Sozomen. lib. 1. cap. 9. gaue leaue, that those which would decline the ciuil Magistrates, might appeale to the iudgement of their. Bi­shops, and commaunded the sentence of the Bishoppes to take place before the sentence of other Iudges, as if it had bene pro­nounced by the Emperour himselfe, and to be put in execution by the Presidents and their officers. And lest wee shoulde thinke this Lawe reached onely to spirituall things, Saint Augustine sheweth in his time with what matters they were troubled. August. epistola 147. Men, saith he, desiring to finish their secular causes by our iudgement, call vs holy and the seruants of God, about golde and siluer, landes and chattels; quotidie submisso capite salutamur, wee are euery day saluted with lowe bowing the head: to determine the strifes of men.

I alleage not these things to haue them reuiued: too much ho­nor inflameth ambition; as too little engendreth contempt: I one­ly obserue in the best ages how careful good Princes were in their owne persons to honour the Bishops of Christes Church, and by their Lawes to make them acceptable to the people; where as in [Page 65] our dayes some wayward spirites thinke it a great point of pietie by despising and reproching their state and calling, as vnchristian and vngodly, to make them contemptible & odious to the meanest of the multitude. A better way to reforme the faults of Bishops is that admonition, which Ambrose gaue them when he said, Ambros. de diznitate sacer­dot. lib ca 3. Ne sit honor sublimis & vita deformis. Ne sit Deifica professio, & illi­cita actio. Ne sit gradus excelsus, & deformis excessus. Nam quanto prae caeteris gradus Episcopalis altior est, tanto si per negli­gentiam dilabatur, ruina grauior est. Magna sublimitas, magnam debet habere cautelam; honor grandis, grandiori debet solicitu­dine circumuallari. Let not the honour (of Bishops) be loftie, and their life loathsome; their profession diuine, and their acti­on vnlawfull; their state high, and their excesse shamefull. For the higher a Bishoppes degree is aboue the rest, the greeuouser is his fall, if hee slide by negligence. Great dignitie ought to haue great warinesse. Much honor should be kept with much carefulnesse. To whome more is committed, of him more shal be required. Hee impeacheth not the honour of their calling, but assureth them their iudgement shall be encreased, and punishment aggrauated, if their care and diligence doe not answere that honor and reuerence, which they haue in the Church of God aboue their brethren. Then as they that Chrysost. in Act. homil. 3. affect this dignitie because they woulde be honoured before men, are condemned before God; so this Idem hom [...]l. 2. in epistola 2. ad ad Timoth. is the cause of all euill, saieth Chrysostome, that the au­thoritie of (ecclesiasticall) Rulers is decayed, and no reuerence, no honour, no feare is yeelded to them. Hee that is religious­ly affected to the Priest, will with greater pietie reuerence God; and hee that despiseth the Priest, commeth by degrees to this at last, that hee waxeth contumelious against God him selfe.

The summe of all is; first, that our Sauiour interdicted his A­postles, and consequently the Pastours of his Church by vertue of their Ministerie to claime any ciuill dominion to commaund and compell; which is the power that Princes and Lordes vse ouer their subiects and seruants. Next, they must neither desire nor de­light any titles of honor and praise from men, but expect the com­ming of the Arch-pastour, when euery one shall haue praise from God. Thirdly, howe great soeuer they be, they must serue the [Page 66] lowest of their brethren to doe them good, and watch ouer them for the sauing of their soules; yet this nothing hindereth the rule and gouernement that pastours haue ouer their flocks by the word of God, neither doth it barre them or depriue them of that honour and obedience which in heart, word and deed is due to the 1. Corinth. 4. Fathers of our faith, the Embassadours of Christ, and Stewards of Gods houshold.

IN choosing of Elders and Deacons, and laying hands on them, many thinke the whole Church, or at least the Presbyterie ioyned with the Apo­stles; and to that ende sundrie Precedents are alleadged; as namely the choice of Matthias, of the seauen Deacons, of the Elders of Lystra, Iconium and other Churches in the 14. of the Actes, and of Ti­mothie; all which seeme to prooue, the Apostles did nothing of thēselues, but with the consent & concurrence of others. To come by thetrueth what the Scriptures resolue in these two points, the best way will be to examine the places in order, as they lie.

In the choice of Matthias it is not expressed that the Church intermedled. Peter acquainted all the Disciples, that one must supplie y^• roume of Iudas; but who named those two that were ap­pointed, whether the Apostles, or all the Disciples, it is not deci­ded in the Text; the force and coherence of the words conuince nei­ther. For thus they stand: Act. 1. And they appointed two; and they prayed, saying, and they cast lottes. If prayers and lottes were perfourmed by the Apostles, as by the principall directors of that action, and thereto ledde by the instinct of Gods spirite; con­sequently it was their deede to present them both to God, that hee might them, which of thē he had chosen. Besides, an Apostle might not be chosen by men, much lesse by the people; and therefore no question, the spirit of God made this election, and the Disciples afterward acknowledged it for Gods doing, and accounted Mat­thias [Page 67] with the eleuen.

But Chrysostome saith, Chrysost. homil. 3. in Act. Ibid. Non ipse [...]os statuit, sed omnes (Pèter) himselfe did not appoint those (two) but all (did it.) Yea hee saith further, Considera quàm Petrus agit omnia ex communi Dis­cipulorum sententia, nihil authoritate sua, nihil cum imperio. Marke how Peter doth al things by the common consent of the Disci­ples, nothing by his owne authoritie, nothing by commande­ment. He saith so in deed, but the Text saith not so; only the verbe is the plural number, which may be referred to the Apostles aswel as to the rest of the Disciples: yet the reason why Peter did it not, was not for that it was not lawfull for him without the multitude to doe it, but as Chrysostome noteth, lest he should seeme to grati­fie the one, and not the other, as also that, as yet, he had not receiued the holie Ghost. Ibidem. An non licebat ipsi eligere? Licebat, & quidem maximè: verum id non facit, ne cui videretur gratificari. Quan­quam alioqui nondum erat particeps spiritus. Might not Peter haue chosen him? He might most lawfully. but he did it not, lest he should seeme to gratifie either part. Aibeit as yet hee was not partaker of the holie Ghost. And for that cause as Chrysostome thinketh they cast lottes. Ibidem. Quontam non-erat spiritus, sortibus rem peragunt; Because the holy ghost was not yet powred on them, therefore they determine the matter by lottes.

The choice of the seauen Deacons was referred to the multi­tude, the approbation of them reserued to the twelue, and that not without cause. For by this choice, the Deacons (as they say) re­ceiued not charge of the word and sacraments, but a care to see the Saints prouided for, and the collections and contributions of the faithfull sincerely and vprightly employed, according to the neces­sities of the persons. Now that the people shoulde very well like, and fully trust such as shoulde bee Stewards of their goodes, and dispensers of their substance, had euident reason; and the Apostles in so doing staied the murmuring of the Disciples, and freed them­selues from al suspition of neglecting their widowes, (which was the cause of their dislike) by praying them to choose out of them­selues such as they best trusted, to care for their tables & distribute their store. By the circumstance of the Text it seemeth that where the Act. 2. beleeuers liued in one place and had al things in common, & Act. 4. selling their lands, possessiōs & goods, they brought the price [Page 68] thereof and layed it downe at the Apostles feete to be distribu­ted to euery man according as hee had neede; the Apostles had put some in trust to bestowe the Churches treasure, I meane the Disciples goodes, who of like being Iewes, regarded the wi­dowes that were Iewes, more then the Grecians widowes. And hence arose the grudging of the Grecians, that their widows were neglected. The Apostles then excused themselues, for that they might not leaue the preaching of the word, and attend for tables, to see their widowes indifferently vsed, and willed the Act. 6. whole multitude to look out from amongst thēselues such as were re­plenished with the holy ghost & with wisdom & best reported of, (for fidelitie and industrie) to take the ouersight of that busi­nesse. This is all that can bee pressed out of this storie. For an­swere hereof, first by your owne doctrine, the parties there chosen receiued not power to preach and baptise; but to dispence the goods of the Church for the dayly prouision of the Saints, who then liued together, and yeelded all their abilitie to be vsed in common, at the discretion of these parties appointed by themselues. And though Philip did preach and baptise at Samaria, and did the like to the Eunuch of Ethiopia; yet you auouch he did that, not as a Deacon, but as an Euangelist; both which titles indeede Saint Luke gi­ueth him in the one and twentieth Chapter of the Actes. Next, if it be true that Epiphanius writeth of them, these seauen were Epiphan. contra [...]ares. lib. 1. tom. 1. in fine. all of the number of those seuentie Disciples, which Christ himselfe called while she liued on earth and sent to preach, aswel as Matthi­as and Barnabas, that were named to succeede in the roome of Iu­das the traitor, and then by this election they had no ordinarie func­tion in the Church, but an extraordinarie charge to prouide for the widowes; since none of the 70. Disciples could beginne againe at the lowest degree and become Deacons. Chrysostome reasoning what office they had by this imposition of handes, saith, Chrysost. homil. 14. in Act. [...]. What dignitie these (seauen) had, and what maner of imposition of hands they receiued, it shal not be amisse to learn. Was it the office of Dea­cons? This (now) is not the Churches; but this charge (to looke to widows) belōgeth to Presbyters: and as yet there was no bishop, [Page 69] but the Apostles onely. Wherefore I thinke it was neither the name of Deacons nor Presbyters expressely and plainely, which these seuen receiued. If these seuen were expresly neither Dea­cons nor Presbyters, as Chrysostome thinketh they were not and the Councel in Trullo Concil. Constan. in Trullo sub Iu­stiniano ca. 16. ioyneth with him in the same opinion: then can their election be no proofe, that others ioyned with the Apo­stles in the choice of Presbyters or Bishops.

If with Ignat. ad Hero­nem. Ignatius, Cypr. lib. 3. epi­stola. 9. Cyprian, Iero. aduers. Lu­ciferia [...]os. Ierome, and others we take these seuen for Deacons, such as serued in the Church, and attended on the Lords table when the mysteries of Christ were dispenced; yet the Apostles made this no perpetuall rule for all elections; other­wise neither Paul, nor any other Apostle could haue imposed hands but on such as the people named and elected, which is euidently re­pugnant to the Scriptures, as in place conuenient shall appeare. Againe, this singular example concludeth no more for electing by voyces, then the choice of Matthias doth for retaining of lots. For since two sortes of elections were vsed by the Apostles presently the one vpon the other; who can determine which of those twaine was prescribed to the Church as of necessity to be continued: Last­ly, examples are noprecepts; and the reasons that mooued the A­postles to referre the choice of those seven to the liking of the mul­titude, admit infinite varieties & circumstances, which being al­tered, the effect must needes alter according to the cause. And ther­fore no general rule can be drawen from a particular fact without a strong reason to maintaine the coherence; much lesse may you leape from the choice of Deacons in the Apostles time, to conclude the like of the election of Presbyters and Bishops which then did, and now do greatly differ both in giftes and calling from the Dea­cons.

That the Ministers and Elders of Lystra and Iconium, and of the Churches confining were ordained by Paul and Barnabas, can be no question: the Text doth cleerely a [...]ouehit; onely the signi­fication of the Greeke worde [...] there vsed is forced by some to prooue that those Elders were chosen by the consent of o­thers, besides Paul and Barnabas; because [...], (say they) is to choose by lifting vp of handes, which was the vse amongst the Grecians for the people to doe in their elections.

The aduantage taken vpon the word [...] is not so sound as [Page 70] they suppose. For first, if that were the right Etymologie of the word; yet as most words in Greeke & Hebrew, besides the exter­nall action and circumstance, which they first importe, do signifie the effects and consequents depending on that action and circum­stance; and are by translation generally and vsually applied to o­ther things: so this worde doeth signifie to elect and appoint, though no handes bee helde vp; because electing and appointing was the effect and consequent of lifting vp the handes. To prooue this, wee neede go no further then the tenth chapter of this verie Booke; where Saint Luke without all contradiction vseth the word in such sorte and sense, as I mention. Act. 10. This Iesus of Naza­reth God raised vp the third day, and shewed him openly not to all the people, [...], but to vs witnesses chosen (or appointed) before-hand of God. It were more then absurde to imagine, that God did choose the Apo­stles to bee witnesses of his sonnes resurrection by lifting vp of handes; God hath not hands to lift vp; the Apostles neither were, nor could be chosen by the peoples hands; wherefore [...], doth signifie simply to choose and appoint, though it [...]e not doone with holding vp of hands, nor by the people.

Againe, were the word in the 14. of the Acts vsed in that signifi­cation which they vrge, as namely to consent or elect with holding vp the hands; yet the Text doth manifestly restraine it to Paul and Barnabas; that they did elect and appoint by stretching out their hands, such Elders as the Churches then needed. For [...] is for a man to holde vp, or stretch out his owne hand, and not other mens hands; and no example will euer be brought that [...] is to gather voices, or take the consents of others; but for men to giue voices themselues, & signify their own consents by stretching forth their hands. And so howsoeuer the word be pressed, it cannot proue, that others concurred with Paul and Barnabas in that action.

But to speake some what more of the signification of the worde [...], not as the prophane orators amongst the Grecians applied it, but as the Church stories and ancient Councels in Greeke euer vsed it; [...] is properly [...], that is, to stretch or extēd the hand, as welforth-right as upward; and for that cause with Eccle­siasticall writers it importeth as much as [...], that is, to lay hands an another mans head. For the hands must first be stretched [Page 71] forth, which is [...], before they can be laid on, which is [...], & then [...] Act. 14. is nothing els but imposing of hands; euen as Paul did Act. 19. on the 12. disciples, whō he found at Ephesus.

If my affirmation for the vse of the word be not trusted, let the places following be considered. Eusebius reporting Cornelius words, how Nouatus gate to be an Elder or Minister in the church by the immoderate fauor of the Bishop that made him, saith, Euseb. lib. [...]. ca. 43. [...]. The Bishop, being prohibited by al the Clergie and many of the Laitie; desired he might be suffered to impose hands on him onely: [...] in this place cannot bee to gather voices; for the whole Clergy, & a great number of the Laitie were against the making of Nouatus priest, as a thing repugnant to the Canons; It doeth therefore signifie imposition of handes; which the bishop gaue though the Clergie and people dissented.

The great Councell of Nice, as Socrates writeth, was content that the Ministers and Priests made by Miletius the schismatike, Socrat. lib. 1. ca. 9. [...], being admitted and ordained by a more sacred imposition of hands, (then that they receiued of Mi­letius) should retaine the honour of their place and office. The hol­ding vp of the peoples hands to signifie their consents, is no way mysticall or sacred; but the laying on of hands by the Bishop is a mystical and sacred action deriued frō the Apostles, and euer since continued in the Church of Christ. The same Author like wise af­firmeth, that the Homousians or true Christians in Constantinople after the death of Eudoxius the Arrian, Socrat. lib. 4. ca. 14. [...], named, or elected one Euagrius, and Eustathi­us, (once Bishop of Antioch lying secretly in Constantinople) im­posed hands on him. Eustathius did not the second time elect E­uagrius; he was chosen before by the people; but he gaue him impo­sition of hands, which there is expressed by [...]; and Valens the Emperour, when he heard it, commanded Idem lib. 4. ca. 15. [...], the party that imposed hāds, & the party that receiued imposition of hands, to be banished eche of thē to a seueral place. The Electors were not banished; for their y^• whole number; that named him, must haue gone into exile; but he y^• imposed hands & created E [...]grius B. of Constantinople, he alone, and Euagrius, were throwen into banishment. [...] therefore i [...] [Page 72] for a Bishop to confirme and consummate the nomination and e­lection before made with laying his handes on the party elected. And that the same writer most manifestly expresseth in the choice both of Ambrose and Chrysostome.

When Auxentius the Arrian, Bishop of Millaine, was dead; the people were readie to go together by the eares about the choice of a newe Bishoppe. To represse which sedition, Ambrose then Lieutenant of the Prouince came into the Church amongst the people; and as with many good persuasions he endeuoured to stay the rage of the people, Socrat. libr. 4. ca. 30. suddenly there was a generall consent of them all; and they cryed out that hee was woorthie of the place; [...], and they all desired hee might bee created, or receiue imposition of handes. The Em­perour, when hee heard this, wondering at the sudaine consent and agreement of the people, & perceiuing it to be Gods doing, willed the Bishops Ibidem. [...], to yeelde their seruice vnto God (as it were) bidding (them) to impose hands. The people, after they had with one consent chosen Ambrose, de­sired to haue him, not elected againe, (that was alreadie finished,) but confirmed with imposition of handes; which is there signifi­ed by [...]: and the Emperour being aduertised, that the people had elected him, required the Bishoppes Ibidem. to yeelde their seruice vnto God; which is there expressed by [...] is therefore a stretching foorth of the handes belonging to the Bi­shoppes after the peoples choice is made, which can bee nothing else by the Canons of the Primitiue Church, but imposition of hands; whereby the partie chosen is allowed and authorized to ex­ecute his function.

The like will appeare in the choice of Chrysostome. After the death of Nectarius Bishoppe of Constantinople, Chryso­stome one of the Priestes or Ministers of Antioch was sent for by Arcadius the Emperour, to succeede in the roome of Necta­rius. This the Emperour did, Socrat. lib. 6. ca. 12. [...]: by the (generall consent or) common decree of all ioyning to­gether, as wel of the Clergie as Laitie. And when by the Empe­rors commandement many other Bishops were come to Constan­tinople, & amongst them Theophilus Archb of Alexandria, to con­secrate y^• bishop newly chosen; Theophilus, for the desire he had to [Page 73] promote a priest of his owne to the place, refused to giue Chrysost. imposition of hands. Upon which refusall, Theophilus was detec­ted to the bishops then assembled, of many crimes and sundrie com­plaints were offered against him. And Eutropius high chamber­laine to the Emperour, taking the bils of complaint, shewed them to Theophilus, and bad him make his choice, [...], either to impose hands on Chrysostome; or to answere the things ob­iected against him. Theophilus fearing the accusations, [...], gaue Chrysostome imposition of hands. The election was fully made by the generall consent of the Prince, people, and Clergie, and a Synode of bishops called to consecrate or lay hands on him that was chosen. The Archbishop therefore of Alexandria medled not with the choice of Chrysostome, which was before concluded; but with-held imposition of hands; which by the pre­rogatiue of his place and dignitie of his sea appertained to him, and so [...], most manifestly by the ecclesiasticall writers is vsed for imposition of handes; which no way belonged to the people, but was alwayes reserued to the Apostles and their successors.

And so much Chrysostome himselfe will witnesse vnto vs; who intreating of the choice of the seuen Deacons made in the 6. of the Acts, vpon the words, [...], and (the Apostles) praying, laid hands on them, writeth thus; Chrysost. hom. 14. in Acta Apost. [...]. Hands were laied on them with prayer. This is (that which the Grecians call) [...], the hand of man is laied on; but God worketh all, and his hand it is, that toucheth the head of him that receiueth imposition of hands, if they be laied on as they ought. Where, [...], they laied handes on them, standeth for the Actiue to [...], they receiued impo­sition of hands, and equiualent with both is [...], which is ex­pounded by these two circumstances, [...], the hand of man is laid on; and [...], the hand (of God) toucheth the head of him that is ordered. Againe, debating the wordes of S. Paul to Timothie, Neglect not the gift, which was giuen thee by prophesie, [...], with the imposition of handes of the Presbyterie; he saieth, (Paul) Idem hom. 13. in 1. ad Timoth. ca. 4. speaketh nothere of Elders but of bishops, [...] [Page 74] [...]. For Elders laid not hands on a Bishop, which Ti­mothie was. Where [...] is vsed by Chrysostome to import & expresse these words of S. Paul, [...], impositiō of hāds.

The very same exposition of the word [...] is often vsed in the ecclesiasticall historie. When Moses was to be made bishop of the Saracens, before the Romane Emperour could haue peace with them; and was brought to Lucius an Arrian and bloudy per­secuter, then bishop of Alexandria, to bee consecrated by him; Socrat. li. 4. ca. 36. [...]: hee refused imposition of hands with these words to Lucius. I thinke my selfe vnwoorthy for the place of a bishop; but if the state of the common wealth so require; [...] Lucius shall lay no handes on me, for his right hand is full of bloud; and so his friends led him to the mountaines, there to receiue, [...], imposition of hands of those that were banished (for the trueth.) Likewise whē Sabbatius the Iew, that was made priest by Marcianus a bishop of the Nouatians, began to trouble the Church with obseruing and vrging the Passeouer after the Iewish maner, Marcianus Socrat. li. 5. ca. 21. misli­king his owne errour, [...], for imposing handes on him, said; It had bene better for him, [...], to haue laied his handes on thornes, then on such priests. And so Ba­sil expressing the words of S. Paul to Timothie, Lay hands hasti­lie on no man, saieth; Basil. definit. 70. [...]. Wee must not be easie (or ouer readie) to impose hands.

There can then be no question, but as amongst the prophane Grecians [...] did signifie to lift vp the hand in token of li­king, because that was their maner in yeelding their consents: so amongst all ecclesiasticall writers, [...] is to laie hands on an other mans head, which the Church of Christ vsed in calling and approouing her bishops and Presbyters, to whom she commit­ted the cure of soules.

And in this sence shall we finde the word euery where occur­rent in the Greeke Canons of the auncient Councils; as by fiue hundred examples more might bee shewed, if these were not e­nough which I haue produced. Whose liking and laisure serueth him to make triall hereof, let him reade the Councils and Fa­thers here quoted, though not discussed for breuities sake, least in a matter more then plaine, I should bee tedious, and spend [Page 75] both paynes and time more then sufficient. The Canons called the Apostles (which I alleage not as theirs; but as agreeing in many things with the auncient rules and orders of the Primi­tiue Church) the 1. 2. 29. 35. 68. The Councill of Ancyra. ca. 10. 13. The Councill of Neocaesaria. ca. 9. 11. The great Councill of Nice. ca. 4. 16. 19. The Councill of Antioch. ca. 9. 10. 18. 19. 22. The Councill of Laodicea. ca. 5. The gene­rall Councill of Constantinople. ca. 2. 4. The great Councill of Chalcedon. ca. 2. 6. 15. 24. The Councill of Africa. ca. 13. 18. 50. 51. 56. 90. 95. Basili. epist. 74. 76. Nazianz. in epitaph. patris. Chrysost. de sacerdotio. li. 2. & 4. Epipha. haeres. 75. Grego­rius in vita Nazianz. and so the Greeke historiographers. Euseb. li. 6. ca. 20. Socrat. li. 1. ca. 15. li. 2. ca. 6. 12. 13. 24. 26. 35. 44. li. 3. ca. 9. li. 4. ca. 29. li. 5. ca. 5. 8. 15. li. 6. ca. 12. 14. 15. 17. li. 7. a. 12. 26. 28. 36. 37. Theodoret. li. 4. ca. 7. 13. li. 5. ca. 23. Sozome. li. 3. ca. 3. 4. 6. li. 4. ca. 8. 12. 20. 22. 24. li. 5. ca. 12. 13. li. 6. ca. 8. 13. 23. 24. 38. li. 7. ca. 3. 8. 9. 10. 18. li. 8. ca. 2. Euagrius, li. 2. ca. 5. 8. 10. li. 3. ca. 7. All which pla­ces, and infinite others prooue the word [...] to bee taken a­mongst y^e Greeke Diuines, as I haue sayd, for imposition of hands, and to be an act proper to the bishops, not common to the people; & therefore by no means to import a collecting of the peoples voices, or gathering their consents, although I denie not, but sometimes it signifieth simply to choose, by whom soeuer it be done, one or many.

S. Paul so vseth the word, commending Luke vnto the Corin­thians; 2. Cor. 8. We haue sent the brother whose prayse is in the Go­spell, [...], not onely so, but also hee is chosen of the Churches to bee a companion with vs in our iourney, (or to goe with vs) to cary this grace or con­tribution which is ministred by vs. In collecting and conueying the liberalitie of the Gentiles vnto the Saints at Ierusalem, S. Paul would not entermeddle alone, least any should distrust him, or misreport him, as couetously detaining, or fraudulently diuerting any part of that which was sent; but he tooke such to goe with him, and to he priuie to his doings, as the Churches that were contribu­ters liked & allowed; those he calleth Ibidem. [...], y^e messengers of the Churches, & they were chosen by the churches thēselues, not by the Apostle, because he would auoid all suspicion & blame in this [Page 76] seruice, and Ibidem. prouide for the sincere report and opinion of his do­ings Ignat. ad Phi­ladelphios epist. 6. & ad Poly. car pum epist. 8. euen with men. I finde the worde likewise vsed once or Hier [...]. in 1. Ti­moth. 4. twice in epistles that are attributed to Ignatius; where Concil. Africa. ca. 136. [...], is to choose some Bishop that shoulde be sent as a Le­gate to Antioch in Syria to procure and confirme the peace of that Church; and not to choose one that shoulde be Bishop of An­tioch. For as yet Ignatius their Bishop was liuing, who wrote that Epistle; and what had the Churches of Philadelphia and Smyrnato doe with the choosing of a new [...] Bishop for the Church of Antioch? But as other Churches vsed in any contention or vn­quietnesse of their neighbours to send, some their Bishop, some an Elder or Deacon to appease the strife; and reduce the Church to concord: so Ignatius prayed them in his absence, being now Chri­stes prisoner, to send some sufficient Legate to heale the breach that was made, and quench the flame that was kindled in his Church at Antioch.

For the signification and etimologie of the worde [...] this may suffice: by which it is euident, no proofe can be made from the fact of Paul and Barnabas in the foureteenth Chapter of the Acts, that the people or Presbyterie concurred with them in the election of Elders, or imposition of hands; yea rather, since [...] with all Greeke Councels, Fathers and Stories, is to, ordaine by laying on of hands; both the generall vse of the word amongst all Greeke Diuines, and the coherence of the Text do enforce, that Paul and Barnabas without assistance or consent of others, (for any thing that is expressed) imposed handes on meete Pastours in eue­ry place and Church that was destitute. And this translation of the word hath farre better warrant then that which is lately crept into some English Bibles; they ordained Elders by election.

The place, 1. Tim. 4. is left, whereas some thinke, Saint Paul confesseth, that others ioyned with him in the calling of Timothie; But what if the word [...] signifie there not the Colledge of Elders, but rather the degree and office of an Elder; how can wee thence inferre that others ioyned with Paul in laying hands on Ti­mothie? The Commentaries vnder Ieroms name doe so expound it. Hier [...]. in 1. Ti­moth. 4. Prophetiae gratiam habebat cumor dinatione Episcopatus. Hee receiued the grace of Prophesie, together with the order (or cab­ling) of a Bishop. And so Primasius, Haymo and others vnder­stand [Page 77] it. Yea Lyra himselfe could find, that Lyra in 1. Tim. 4. Presbyterium est dig­nitas vel officium Presbyteri (the word) Presbyterium (in this place of S. Paul) is the dignitie or office of an Elder, and he speaketh nothing amisse; for the Greeke word hath that signification as vsu­all as the other.

In the 2. Canon of the great Nicene Councill, the fathers mis­liked that some were promoted Concil. Niceni ca. 2. [...], together with their baptisme vnto the office or dignitie of a Bishop, or of an Elder; that is, vnto a Bishoprike or an El­dership. The Councill of Antioch, the 18. Canon, taketh order, that such as were appointed to be bishops, and could not bee receiued in the places to which they were named, should returne to the Chur­ches where they were before, and retaine their former degree and calling of an Elder: but if they troubled or disquieted the bishops alreadie setled Concil. An­tioch. ca. 18. [...], euen the (degree and) honour of the Eldership (which they had) should bee taken from them. The Councill of Africa in their epistle to Bonifacius bishop of Rome, aduertising him what they had done with Apiarius for whom hee had written vnto them, saieth in this wise; Concil. Africa. ca. 136. Wee thought good, that Apiarius the Priest should bee remooued from the Church of Sica, but retaine the honour of his degree, and receiuing our letters of testimonie, [...], might (in any other Church) where he would & could ex­ecute the office of his Priesthood.

Eusebius vseth the word in that sense very often. The bishops (saieth he) of Cesaria and Ierusalem, iudging Origene to be wor­thie of the highest degree, Eus [...]bius, li. 60 ca. 8. [...], laid hands on him for an Eldership; or to make him an Elder. Againe, the bi­shops of Cesaria prayed him to expound the Scriptures vnto the whole Congregation, Idem lib. 6. cap. 20. [...], when as yet he had not receiued imposition of hands of an Eldership, or of Priesthood. Not long after being sent into Palestine vpon some vrgent ecclesiasticall affaires, Idem. lib. 6. cap. 23. [...], receiued imposition of hands of Priesthood by the bishops of those partes. And Cornelius speaking of Nouatus, saieth; he gate his Priesthood or Eldership by the fauour of the bi­shop, Idem, lib. 6. cap. 43. [...], that laied hands on him for the lot or office of an Eldership. Socrates telling how Proclus [Page 78] rose to the bishop of Constantinople, saieth that Atticus first placed him, Socrates lib. 7. ca 41. [...], in the order of Deaconship; after he was thought worthie [...], and by Sisinnius preferred Socrates lib. 7. ca 41. [...], to the bishoprike of Cyzicum; where [...], stand in order for the degree and place of a Deacon, Elder, and Bishop. And surely either the Greeke tongue wanteth a word to expresse the office and calling of an Elder deriued from [...], which were absurd; or els the two words [...] and [...] must signifie as well the office and degree of euery Elder, as the whole number and assembly of Elders.

If any man thinke this exposition to be friuolous or curious, let him reade what Calum confesseth of it; Caluinus in 1. Tim. 4. They which thinke the word Presbyterium, to bee here a nowne Collectiue, and put for the Colledge of Elders, thinke well in my iudgement. Tametsi omnibus expensis, diuersum sensum non malè quadrare fateor, vt sit nomē officis; Though all things weighed, Icōfesse the other sense agreeth well (with the words) that it should be a name of office. Then doeth this place make no forcible proofe that the Presbyterie did concurre with Paul in laying hands on Timothie. That Paul laid hands on Timothie, cannot be doubted; the words of Paul vn­to him are plaine: 2. Tim. 1. Stirre vp the grace of God, that is in thee, by the imposition of my hands. That the Presbyterie ioined w^t him in that action is supposed out of the words of Paul, 1. Tim. 4. but can not thence be concluded; as we see by the diuers signification of the word [...], and by the confession of old and new writers.

But Caluin, you say, affirmeth the other exposition to be the bet­ter; and so doe Chrysostome, Ambrose, Theodorete, Theophi­lact and others. Nay, what if Caluin reiect the other exposition as contrary to Pauls owne wordes els where vttered: Looke his in­stitutions; his words be these. Caluinus Insti­tutio. li. 4. ca. 3. Paulus ipse alibi se, non alios com­plures, Timotheo manus imposuisse commemorat. Admoneo te, (in­quit) vt gratiam suscites, quae in te est per impositionem manuum me­arum. Nam quod in altera epistolade impositione manuum Presby­terij dicitur, non it a accipio, quasi Paulus de Seniorum Collegio lo­quatur; sed hoc nomine ordinationem ipsam intelligo; quasi diceret, fac vt gratia, quam per manuum impositionem recepisti, quum te Presbyterum crearem, non sit irrita. Paul himselfe saieth, that he, and not others moe, laid hands on Timothie. Stirre vp the grace, [Page 79] saieth hee, that is in thee by the laying on of my hands. for that which is written in the other epistle of imposition of handes of the Eldership, I do not so take it, as if Paul spake of the Colledge of Elders, but by that word I vnderstand the very ordering (of Timothie;) as if Paul had said, Looke that the grace bee not in vaine, which thou receiuedst by imposition of handes when I created (or made) thee an Elder.

If seposing a litle the names of men, wee eramine the grounds of both interpretations, or remember but your owne positions, we shall soone perceiue, which is the likelier. That the Presbyterie wi­ned with Paul in laying handes on Timothie, no reason euicteth; onely the ambiguitie of the word, which hath those two significati­ons, leadeth some writers to that surmise on the other side, that Paul himselfe laid hands on Timothie without others to conioine with him; besides the wordes of Paul, which are plaine enough for that purpose, the excellencie of Timothies functiō, were he Euan­gelist or Bishop, and sufficiencie of Pauls hands do strongly enduce. Your selues say, Timothie was an Euangelist, that is one which attended and helped the Apostle in his trauels for the Gospell; & to appoint who should folow the Apostle in his voiages, pertained not to the Presbyterie of any one Church, but lay wholy in the Apostles own choice & liking; as appeareth by his refusing Marke, & taking Silas, when Barnabas departed from him, because he Act. 15. would not take Marke into his company. Againe, the power & gifts of an E­uangelist or Bishop, so farre exceeded the degree of Presbyters, that they could not be deriued frō them, but from the Apostles. As there­fore Timothie could not haue the calling neither of an Euangelist, nor of a Bishop, frō the Presbyterie, but frō the Apostle; so was he to receiue imposition of hands, (the signe & seale of his calling,) frō the Apostle & not from the Presbyterie. Lastly, since Paul saith, his hands were laid on Timothie, what needed the helpe of other mens hands: Were not Pauls hands sufficient, without assistance to giue him the grace either of aprophet, Euangelist, bishop or pastor: The first prophets & Pastors to whom the Apostle committed the chur­ches of the Gentils; from whose hands did they receiue their gifts: notfrom Pauls? Thē if Pauls hands were able to make the Pastors and prophets, whē as yet there was no Presbyterie, had he now lost his Apostolike power, that he could not do the like to Timothie?

[Page 80] But Chrysostome and others affirme, that moe besides. Paul l [...]i [...]d hands on Timothie.] Chrysostome cleane excludeth the Preshy­terie by saying; Chrysost. hom. 13. in 1. ad Ti­moth. The Presbyters could not impose hands on a bi­shop; those are his words before alleaged. Theodoret saieth, Theodor in 4. ca. 1. ad Tim. Pres­byteriū hic vocat eos, qui Apostolicā gratiam acceperunt. Paul here calleth them the Presbyterie, which had Apostolike grace, that is, episcopall as himselfe expoundeth it. Theophilact followeth Chrysostome, and taketh the Presbyterie for the bishops, saying; Theophil. in 4. ca. 1. ad Tim. Aduerte quantum valeant Pontificum manu [...] impositae: Marke what force the imposing of handes by bishops hath. Ambrose inclineth to one, rather then to many; his words are, Ambros. in 4. ca. 1. ad Tim. Gratiamta­men dari ordinatoris significat perprophetiam & manuum impositio­nem. That the grace of the ordainer was giuen, he signifieth by prophesie and imposition of hands.

As yet then we haue no proofe by the Scriptures, that in electi­ons of Elders the people concurred with the Apostles; nor that in imposing hands the Presbyterie ioyned with them: the places cited to that intent, prooue no such thing. Matthias was chosen by lots; the seuen Deacons your selues say, had no charge of the word and Sacraments: at Lystra and Iconium, Paul and Barnabas laied hands on such as they found meete to be Elders; and Timothie be­ing superiour to Presbyters, was offorce to haue the gifts & grace of his calling, not from them, but from the Apostles hands. I haue not racked nor wrested the places from their naturall sense, nor the words from their proper significance. [...], with ecclesiasticall writers to him that will not purposely shut his eyes against the truth is to impose hands; [...] is the office and calling of an Elder, as well as the number of Elders; and that sense Caluin not only cōfesseth to Caluin in 1. ad Tim. 4. agree wel with the text, but resolutely vpholdeth it in his institutions, as the right meaning of S. Pauls words; the Presbyterie must goe seeke for some other hold for the imposition of their hands. The fathers Greeke and Latin, repell that as an ouer­sight or conceit, in our late writers.

How then were elections made, and imposition of hands giuen in the Apostles time: I confesse I had rather read other mens iudgements herein, then write mine owne, so as they take the pains soberly to prooue that they say, and not peremptorily to auouch what they like; the which, if it might be obserued in the Church of [Page 81] Christ, would a great deale the sooner appease and decrease the [...]rifes that now afflict the mindes, and quenth the zoales of most men, not knowing where to rest, or what to beleeue: yet least our silence should animate others to fall further in loue with their fan­sies, I will not be grieued to expresse what I suppose was the au­thenticall and Apostolicall manner of electing Elders, and impo­sing hands. and first of imposing of hands; whence it was deriued, and to what end it was vsed.

The laying of handson anothers head, was an auncient rite a­mongst the Iewes; vsed in making their prayers for any, and bea­ting witnesse, with, or against any, confirmed and ratified by God himselfe. Gen. 48. Iacob, when he blessed the children of Ioseph, laied his hands on their heads. Moses was willed by God Num. 27. to put his hands vpon Ioshua, before all the Congregation, and in their sight to giue him his charge, that he might bee ruler of the Lordes people. Euery man by the lawe of Moses, was to Leuit. 13. 4. lay his hand on the head of his sacrifice, that he presented vnto God. The two Elders that falslie accused Susanna, Hist. Susanna. laied their handes on her head, whiles they gaue euidence against her. The some of God when he came in flesh, did not re [...]ect that ceremonie, but did rather streng­then it. When little children were brought vnto him, Math. 19. Mark. 10. he laied his handes on them and blessed them. Mark 6. The sicke and such as were Luc. 13. possessed with deuils, were healed by the laying on of his hands; and to the faythfull he gaue that power, that they Mark. 16. should lay their hands on the sicke and recouer them.

The Apostles receiuing it from their master, not onely vsed it in curing of diseases, and in their publike blessings, prayers and supplications for any man that his labour might succeed to the glo­rie of God, and good of others; but also retained it in the calling and confirming of such as the spirite of grace would make meete for these uice of Christes Church, and in conferring the gifts of the holy Ghost on them. Paul Act. 28. laied handes on the father of Publius; when hee cured him of his feauer and bloudie fluxe. Ananias Act. 9. laied handes on Paul, when as yet hee was not baptized, that hee might receiue his eye-sight. When the holie Ghost commaunded to separate and dismisse Paul and Bar­nabas, that they might attend the worke, whereto hee had ap­poynted them; Simeon, Lucius, and Manahen, that prophe­sied [Page 82] and preached at Antioch together with them, Act. 13. fasted, pray­ed, and laied their handes on them and let them goe. When the seuen were chosen to see the whole assemblie prouided for, and the goods of the faithfull well distributed; the Apostles Act. 6. praied for them and laied their hands [...] [...] Here first appear [...]th the or [...] of [...] in whose e­lection for the traill of their vprightnesse, discretion and dili­gence to dispose the goods and almes of the Church, the peo­ple were consulted, as for ma [...]ers not exceeding their reach and appertaining to their [...] but on the seu [...], the Apostles, and none els laied ha [...]es; though the senentie disciples and El­ders were then in place with the [...] No [...] though the multitude were meete Iudges of those things which were then required in the Deacous, yet could they no more iudge of the gifts and habilities of Pastours and Prophetes, then blinde men of co­lours. Knowledge directeth, ignorance [...] and disableth a Iudge. In the worde and Sacramentes the people are to follow their leaders; not to judge of their talents. Of maners, you thinke, they may iudge, and in that respect their consent needefull to the choosing of Elders. Thereof hereafter in place more oportune; wee nowe speake of the giftes and graces that were requisite to the function of Pastours and Prophets; and those I say the multitude neither could, neither can discerne or examine. Howbeit this is not out question who could best iudge of euery mans giftes, but who then could giue them. for at the first planting of the fayth, the Apostles were to make men fi [...]te, whome they found vnfitte; and not to discerne the giftes of such as were fitte; and to that ende had they power with imposition of handes to giue the holy Ghost, to such as o­therwise without those giftes, and before those giftes were most vnfitte.

An example will make it playne. When the people of Sa­maria beleeued the preaching of Philip and were baptized in the name of Christ, Act. [...]. The holie Ghost came on none of them till Peter and Iohn came downe and prayed for them, and laied their handes on them; and so by laying on of the A­postles handes, the holy Ghost was giuen (them.) The mi­raculous [Page 83] giftes of the spirite, to speake with strange tongues, to heale all diseases, but specially to preach, pray and propher­sie by reuelation without all humane learning or labour, it pleased God at the first spreading of the Gospell, to bestowe on many for Eph. 4. the edifying of [...]nd Church and worke of the ministerie. for so the Apostle writeth; that 1. Cor. 12. the manifestati­on of the spirite is giuen to euerie man to profite (the Church) withall. These giftes the Apostles gaue with laying on of handes, not to all that beleeued, or desired them, but to those persons, whome the spirite pointed out, and prepared for the spreading of the trueth, and guiding of the Church, and in such measure as the spirite pleased, to 1. Cor. 14. comfort, exhort and edifie the Church withall. In Samaria Peter and Iohn found no meete men to vndertake the charge of the Church after their departure, (for they were latelie conuerted, and skant yet trayned in the mysteries of Christian religion; much lesse acquainted with the Scriptures, by which their do [...]teine should bee directed, and they enabled to 2. Tim. 3. teach, conuince and instruct in righteousnesse) but by imposition of handes they did furnish such as the holie Ghost named vnto them, with all things need­full for their calling, making some of them Prophetes, some Pastours, some otherwise; and enduing euery one of them with graces answerable to their functions. In which case wee may not bee so foolish as to thinke the people did elect, on whom Peter and Iohn should impose handes; but contrarywise the holie Ghost did name by voyce or by prophesie, on whome hee would bestowe his giftes; and on those the Apostles laied handes.

The like did Paul at Ephesus to the Twelue disciples, that neuer heard of the giftes of the holy Ghost before. Hee Act. 19. laied his handes on them, and the holy Ghost came on them, and they spake with congues and prophesied; that is, they were endued with giftes and graces meete Ephes. 4. for the gathering of the Saints together, and worke of the ministerie. Beza Annota­tiones in Actor. ca. 19. Wee must confesse, faieth Beza, that in this place is described the first founding of the Ephesine Church, whereas before this, there were no orderly assemblies of the godly there; and therefore the Apo­stle [Page 84] asketh them concerning those gifts, with which God vsed speciallie to furnish such as were admitted to the gouerne­ment of the Churches; to wit, whether handes were laied on them, or they end [...]d with those giftes of the holy Ghost, by which it might be gathered they were called by God to the sa­cred ministerie, as namely the gift of tongues & of prophesie. The iudgement of Beza I take to bee very sound and good in this place, and thence if I bee not deceiued, I rightly conclude; that Paul called these Twelue, and laied hands on them to make them Prophets and Teachers in the Church of Ephesus, when as yet there was neither assemblie to elect them, nor Presbyterie to ioyne with him; and consequentlie the imposition of Pauls handes alone without the Presbyterie was most sufficient to make Euangelists, Prophets and Teachers in the Church of Christ.

Yea, what if the Presbyterie might not ioyne with Paul in that action; but to giue the giftes of the holy Ghost with imposing handes was the peculiar signe and honour of his Apostleship? At Samaria was Philip, and euen there hee Act. [...]. conuerted and bapti­zed the citie, and yet Philip there present might not ioyne with Peter and Iohn in laying on of handes, but they two did it with­out Philip. Paul neuer trauelled alone; and at this time Acts 19. v. 22. Timo­thie and others did minister vnto him, and yet hee alone laied handes on these Twelue to make them Prophetes. That which hee saieth to the Romanes, I know, Rom. 19. when I come, I shall come vnto you with the abundance of the blessing of the Gospell of Christ; may very well beare this sense, that he should come vn­to them with the plentifull giftes of Gods spirite to bee powred on them by his handes. That which he saieth to the Corinthians, can haue no other meaning; [...]. Cor. 12. The signes of an Apostle were wrought among you, with signes, wonders, and powers; for what is it, wherein you were inferior to other Churches? proo­uing himselfe to be an Apostle by the gifts and graces that God be­stowed on them by his handes. Thus much and more is confes­sed by Beza, a man of no small account, who grounding his opi­nion on the promise of Christ made onely to the Twelue, & accor­dingly performed, saieth; Beza, de mini­strorum euange­ [...], c [...]. 5. All the Twelue assembled on the day [Page 85] of Pentecost, expecting the promise made, for the good of the whole Church, but not vnto the whole Church, nor to all the Disciples, but properly & peculiarly to these (twelue.) Luke 24. 49. Math. 28, 16. & 19. Marc. 16, 14. & 15. Act. 1, 2. & 4. In the processe of the Storie, they are all said to be of Galilee, neither is Peter sayd to stand foorth with any other Collegues then with these eleuen; Act. 2, 7. & 14. & 37. so that it euidently appea­reth this solemne sending of the holy Ghost pertained to none other, then to those twelue appointed with a speciall aboun­dance of the holy spirite, to plant Churches throughout the world; by whose ministerie (or handes) afterward the giftes of the holie Ghost might bee giuen to such others, as should be their helpers.

That none besides the Twelue receiued the holy Ghost, when they did, or that all the rest receiued the same by the Apostles hands, and not immediately from God, I dare not affirme. S. Austen saieth, August. in epist. Iohan. tractat. [...]. The holy Ghost came from heauen, and filled an hun­dred and twentie (of them) sitting in one place. The seuen Dea­cons were full of the holy Ghost before the Apostles handes were laied on them. And Peter testifieth the same of the Gentiles that heard him preach in Cornelius house. Act. 11. v. 15. As I began to speake, the holy Ghost fell on them, euen as vpon vs at the beginning. So that God gaue the power of his spirite as well to others, as to the Apostles, and that without the Apostles handes: but I verily be­leeue, that at the first none gaue the giftes and graces of the holie Ghost by imposing handes, saue onely the Apostles. And so saieth Chrysostome. Chrysost. hom. 18. in Act. ca. 8. Philip baptising gaue not the holy Ghost; and in deed he could not; Hoc enim donum solorum Apostolorum erat; for the giuing thereof belonged onely to the Apostles. And a­gaine, Ibidem. Others receiued power to doe signes, but not to giue the holy Ghost. Igitur hoc erat in Apostolis singulare; this was peculiar to the Apostles. So that not onely the Apostles might impose handes on such as should be Prophets and Pastours in the Church, to make them fitte for their callings, by the power and giftes of Gods spirite, without the Presbyterie; but in that cafe the Presbyterie might not arrogate so much vnto themselues as to ioyne with the Apostles in giuing the holy Ghost, which was the very seale of their Apostleship. and therefore whom the Spi­rite [Page 86] appointed, the Apostles ordained with imposing hands with­out either people or Presbyterie to ioyne with them, to ratifie their election or action. Mens voyces might bee spared when Gods will was reuealed; and the spirite gaue his giftes, not as o­thers consented or liked, but where himselfe purposed and ap­poynted. The holie Ghost then electing and choosing, howe could the Presbyterie take vpon them either to confirme it with­out presumption; or reuerse it without rebellion against God and his spirite:

Can any bee shewed that was so named by the spirite to receiue imposition of handes from the Apostles?] No doubt the Apostles were directed as well to the persons whom they should choose, as to the places where they should teach. When Paul would haue preached in Phrygia, he Act. 16. was forbidden of the holy Ghost to preach the word in Asia. When he sought to goe into Bithynia, Act. 16. the spirite suffered him not, but the Lord called him by a visi­on into Macedonia. At Antioch Act. 13. the holy Ghost sayd; Separa [...]e mee Barnabas and Paul for the worke whereto I haue called them. Of Timothie Paul saieth, 1. Tim. 1. the prophesies (or Prophets) spake of him before, that he should fight a good fight. Neither was this priuate to Timothie, but as Chrysostome noteth it, it was vsuall in the Apostles times: Chrysoft. hom. 5. in 1. ca. 1. ad Timotheu [...]l. Tunc quia nihil fiebat huma­num, sacerdotes ex prophetia veniebant. Quid est exprophetia? ex Spiritu sancto. Then, because nothing was done by men, the Pastours were made by prophesie. What is, by prophesie? by the holy Ghost, (speaking by himselfe, or by the Prophets) as Saul was shewed by prophesie where he lay hid amongst the stuffe▪ as the holy Ghost sayd; separate me Paul and Barnabas, so was Timothie chosen. And likewise Theodoret vpon the same words of the Apostle to Timothie, writeth thus; Thou hast not thy cal­ling, saith Paul, Theod. in 1. ca. 1. ad Timoth. by men, but thou receiuedst that order by di­uine reuelation. And so the Scholies collected by Oecumenius. Oecumenius in 1. ca. 1. ad Tim. By the reuelation of the spirite, Timothie was chosen of Paul to bee his Disciple, and circumcised, and ordained a Bishop. Yea this dured a long time after Pauls death, as Eusebius re­porteth out of Clemens Alexandrinus, all the while S. Iohn the Apostle liued. of whom hee writeth, that after his returne Euseb. li. 3. ca. 23. out of Patmos vnto Ephesus, hee went to the Churches of [Page 87] the Gentils adioyning, some where appointing Bishops, some­where setting whole Churches in order, [...], somewhere supplying the Cler­gie, with such as the spirite named, or drawing lots for such as the spirite signified. So that thirtie yeeres after Peter and Paul were dead, the holy Ghost signified to S. Iohn whom hee should take into the Clergie; and for auoiding ambition and contention, he drew them by lots; euen as we read in the Acts was done in the choice of Matthias.

If you aske mee, what was the generall rule for elections and ordinations in the Apostles times; in a doubtfull case I must re­turne a doubtfull answere. There are three sortes of elections mentioned in the new Testament, By the spirite, By lots, By voi­ces. By lots was Matthias chosen; by voyces the seuen Deacons. By the spirite speaking in his owne person, were Paul and Bar­nabas called from Antioch to preach to the Gentiles. By the spi­rite speaking in the Prophets, was Timothie designed. 1. Tim. 4. Neg­lect not the grace which was giuen thee by prophesie with im­position of hands of an Eldership. And againe, 1. Tim. 1. This comman­dement I commit to thee, according to the prophesies, that went before of thee. The Apostles were warned by the spirite, as well of the parties on whom he would bestow his giftes, as of the places whither they should goe, or where they should staie. Act. 8. v. 29. The spirite spake to Philip, to ioyne himselfe to the Eunuches charet; and Act. 11. v. 12. to Peter, willing him to goe with Cornelius mes­sengers. Ananias and his wife would needes trie whether the spi­rite in Peter knew the secretes of their dealings: but their temp­ting the holy Ghost in the Apostle was sharply reuenged in them both. 2. Cor. 13. If I come againe, saieth Paul, I will not spare, seeing you seeke experience of Christ, that speaketh in me. By that spirite were Peter and Iohn directed on whom they should lay handes at Samaria; and so was Paul at Ephesus, when hee laied the first foundation of that Church. And in that sense hee might after­ward truely say to the Pastours and Elders of Ephesus, Act. 20. Take heede to the flocke where the holy Ghost made you o­uerseers; for it was the holie Ghosts doyng, both to notifie the persons vnto Paul, that should receiue imposition of hands, and to powre out his wonderfull blessings on them to make them [Page 88] meete for the calling of Pastours and Prophets, whereto hee had chosen them.

Whatsoeuer the Apostles did, that had a most plentifull measure of Gods spirite farre aboue Pastours, Prophets and Euangelists: yet their followers, for example, Timothie and Tite, were not to impose hands without the people and Presbyterie concurring with them.] I haue heard this often and earnestly asserted, but I could neuer yet see it prooued. The greatest ground of this presumption is, for that the Apostles themselues did so; from whose example their scholers would not rashlie depart. But as we finde by better view, the Apo­stles did not so. by lots and by Prophets, directed not by mens wils, but by Gods spirit, the Apostles choose Elders; or rather by laying on their hands, as the holie Ghost guided them, they did fur­nish such as before were neither meete nor able to sustaine that charge with the gifts of the spirit fit for that calling: by the voyces and liking of the people, they made no Pastors nor Prophets, that I read; and therfore I must haue leaue to thinke that Tite and Ti­mothie vsed rather the helpe of Prophesie to finde whom the spirit would name, thē the consents or suffrages of the people. for in their times the gifts of the spirite were not quenched, yea the Prophets that were vnder the Apostles, continued vnder them; and these two gifts, the 1. Cor. 14. 25. reuealing of secrets, and 1. Cor. 12. 10. discerning of spirites, which the Prophets and Euangelists had, (though in lesse measure then the Apostles) serued chiefly to distinguish who were fit or vnfit for the seruice of Christes Church. Whē Prophets failed, the Church was forced to come to voices; but so long as the spirite declared by the mouthes of the Prophets whom hee had chosen, the consent of the people or Presbyterie might not be required.

The Apostle giueth rules to Timothie and Tite, what maner of men must be chosen, & how they must be qualified before they be ele­cted.] Paul doeth not teach the people whom they should elect, but appointeth Timothie and Titus whom they should admit. To pre­uent ambition and emulation in the competitors, affection and dis­sention in the electors, lots were first liked by the Apostles, and re­tained a long time after by S. Iohn; and to disappoint seducing and lying spirites then crept into the world, and into the Church, these rules were prescribed as a touchstone for Timothie and Ti­tus, to discern the spirit of trueth speaking sincerely, from the spirit [Page 89] of errour, flattring and admiring the persons of men for aduantage sake. for as God gaue the power & grace of his spirite to his Church in great abundance to illustrate the glorie & enlarge the kingdome of his sonne: so the deuill ceased not to intermixe whole swarmes of false and deceitfull workemen to obscure the brightnes and hin­der the increase of Christes Church; and therefore the Apostle set­teth downe what manner of men Tite and Timothie shall lay hands on, & whom they shall refuse, left they be partakers of their sinnes.

Paul could not feare lest the holy Ghost speaking by the Prophets would name men vnworthie the place.] Paul saw the nūber of false Prophets already risen, and euery day likely to rise, and foresaw the poyson and danger of their deceits and pretences; and for that cause setteth down a perpetuall canon to the Church for euer, what vices must be shumed, and vertues required in a Pastour and Preacher. Such did the holie Ghost name whiles hee ruled the mouthes of the Prophets; and such for euer should be called euen when the gift of prophesie was decayed.

The Primitiue Church vsed alwayes to elect her Pastors by the suffrages of the people; and Cyprian saieth, it is none other then a diuine tradition, and Apostolike obseruation.] I shall haue place and time anone to speake of the custome of the Church and opinion of the fathers; till then I reserue the handling of both. I am now searching the Scriptures and viewing the word of God, whether it can thence be prooued, that Pastours and Elders were or ought to be chosen by the consent of the people; and for my part I professe I finde none. I see some men men zealously bent to authorize it by the will and commandement of God: I dare not professe to bee sopriuie to his will without his word. In the old Testament Hebr. 5. Aa­ron was called of God, and al the Numb. 3. Leuites according to their fami­lies were like wise assigned to their places; the children succeeded in their fathers roumes; the Prophets were inspired from aboue, and none elected; Exo. 3. Moses, Numb. 27. Ioshua and the Iudges were appoin­ted by God, as also the Numb. 1. Princes of the twelue Tribes. The se­uenty Elders were such as were Numb. 11. knowen, (not chosen,) to be El­ders and Rulers of the people; and to make Captains ouer 1000. 100. and 10. Moses Deut. 1. tooke the chiefe of euery Tribe: to 1. Sam. 10. Saul God gaue the kingdome by lottes; and after to 1. Sam. 16. Dauid by voyce; their successours inherited or intruded. I see in all these neither

[Page 92] amongst the rest of the Gentiles, which till then the spirite had de­ferred: but he receiued no power from them to be an Apostle, nor to preach vnto the Gentiles. Paul saith of himselfe that he was an Apostle Galat. 1. neither of men, nor by man; and that the Galat. 2. chiefest (gaue him nothing or) added nothing vnto him, that is, neither autho­ritie nor instruction; much lesse did these three of a meaner calling then the Apostles, lay hands on him to make him an Apostle: that power belonged onely to Christ. Againe, he receiued his Apostle­ship of the Gentiles long before, as he saith: Galat. 1. v. 15. When it pleased God to reueale his son in me, that I might preach him amongst the Gentiles, I did not straightway conferre with flesh and blood; but went into Arabia, and after three yeeres came (first) to Ierusalem. He had beene at Act. 9. v. 26. Ierusalem, and was presented by Barnabas to the Apostles, before he came to Antioch. For, af­ter the first sight of the Apostles he went from Ierusalem to Act. 11. v. 25. Tar­sus; and thence Barnabas fet him, as Act. 9. v. 15. a chosen vessell to carrie the name of Christ vnto the Gentiles, when he first brought him [...] Antioch. And at Antioch, where Act. 11. v. 26. he preached a whole yeere [...]fore he receiued this imposition of hands, to whome preached he but to the Grecians, that is, to the Gentiles: Wherefore they did not impose handes on him, to giue him authoritie to preach to the Gentiles; he receiued that commission from Christ long before; & had then twelue moneths and more, preached vnto the Gentiles in the very same place where they imposed hands on him.

To what ende then did they impose hands on Paul and Barna­bas?] They had preached there a good time, and furnished the Church with needful doctrine and meete Pastours to take charge of their soules: and then the holie Ghost minding to haue them do the like in other places, willed the Act. 13. v. 2. Prophets and Teachers there to let them go, for so the word [...] may signifie, and the words following import as much, that the Prophets and Pastours laying hands on them Verse 3. [...] sent them away; and they Verse 4. [...] be­ing sent abroad by the holie Ghost, went to Saleucia, Cyprus and other places.

Imposition of handes to that purpose was not necessarie.] No more was fasting: but by these two ioyned with prayer, the Pro­phets and Pastors witnessed vnto the Church, that they were cal­led away by the holy Ghost, and departed not vpon their owne [Page 93] heads; and that the worke, they tooke in hand, needed the continu­all prayers of the faithful, as well for the good successe of their paines, as protection of their persons amidst so many troubles and dangers, as they were like to sustaine; and therefore with a so­lemne kinde of prayer for them, and blessing of them (for August. de [...] ­t scontra Dona­ti [...]t. lib. 3. ca. 16. Im­position of hands, as Austen saith, is nothing else but prayer o­uer a man, and to that ende was it heere vsed) they commended them to the grace of God. This was the purpose and effect of that imposition of hands, which Paul & Barnabas receiued at Antioch, as Saint Luke himselfe reporteth: for after they had labored and preached the Gospell in many places, they returned to Antioch, Act. 14. v. 26. whence they had beene commended to the grace of God for the worke which (now) they had perfourmed. So that when they departed from Antioch, the prayers there made for them, and imposition of hands on them, were nothing els but A COMMEN­DING THEM TO THE GRACE OF GOD, for the bet­ter prospering of the worke which they vndertooke.

Chrysostome, Oecumenius and others affirme, that Bishops, which differ not from Elders, laide handes on Timothie as well as Paul.] They take the word Presbyterie, not for Elders as you doe, but for Bishops; and adde this reason, because Presbyters could not impose hands on a Bishop: which directly ouerthrow­eth your imposition of hands by the Presbyterie.

Yet others ioyned with Paul in imposing hands which is heere de­nied.] The word, as Ierome doeth expound it, admitteth no such sense. And if we follow Chrysostomes interpretation, it rather harmeth then helpeth the Presbyterie. For no Presbyter by his assertion could impose hands. Neither doeth the Text, if you con­sider it, say, they ioyned with Paul in imposing hands, 1. Tim. 4. but grace was giuen to Timothie with the imposition of hands.

That must needes be, when Paul also imposed his hands.] The Presbyterie, that is, the Prophets might lay hands on him as well as Paul, though not at the same time, nor to the same ende. It is no strange thing in the Church of Christ, neither was it then in the Apostles times for a man to receiue imposition of hands oftner thē once. Act. 9. On Paul first Ananias layed handes, and after wardes the Act. 13. Prophets of Antioch. Act. 1. Barnabas wanted not imposition of hands when he stoode in the choice with Matthias, without which [Page 94] he was not capable of the Apostleship; and yet afterward at Act. 13. An­tioch he receiued it the second time. In the Primitiue Church, they were first Deacons; and vpon triall, when they had mini­stred well, and were found blamelesse, they were admitted to be Elders or Priestes; and after that, if their giftes and paines so deserued, they were called to an higher degree; and in euery of these they receiued imposition of handes. So that euery one by the ancient discipline of Christes Church before he could come from ministring to gouerning in the Church of God, receiued thrise, or at the least twise imposition of handes. The like, if any man list, hee may imagine of Timothie, that the Act 16. v. 2. good reporte which the brethren of Lystra and Iconium gaue of him vnto Paul, whereupon hee Verse 3. woulde that Timothie shoulde go foorth with him; grew vpon triall of his faithfull and paine­full seruice in a former and lower vocation, for which hee had un­position of handes; and that mooued Paul to take him along with him; and when hee sawe his time, to impose handes on him for a greater calling. For it is not credible, that Paul would impose hands on him at the first steppe to place him in one of the highest degrees, being so yoong as hee was, without good experience of his sober and wise behauiour in some other and formet func­tion.

Lastly, if it should be granted, that others ioyned with Paul in laying hands on Timothie, we must not conclude it was of neces­sitie, as if Paules handes had not beene sufficient without them to giue the holie Ghost; or that he had not power in himselfe to choose who Act. 16. should goe foorth with him, and Act. 19. minister vnto him: we must shunne both these as sensible absurdities: but because Ti­mothie was very yong, lest Paul should seeme to be ledde with any light respect in taking him vnto his companie, he might happily be content to heare the iudgements of the Prophets then present, and guided by the same spirite that he was, and suffer their handes as wel as their mouths to concurre with his in prophesying and pray­ing ouer Timothie; that all the Church might know, the spirite of God had pronounced him worthie the place, and not Paules affec­tion aduanced him vnworthie. In that respect, I say, Paul might be willing the Prophets shoulde expresse to the whole assemblie what the holie Ghost spake in them touching Timothie; and [Page 95] permit them with prayers and handes, as their maner was, to con­firme the same; otherwise Paul alone had power enough both to impose handes on Pastours and Prophets, as he did at Ephesus; and to make choice of his companie, as he did not long before when he vtterly refused Marke, and retained Silas to trauaile with him.

ANother point in shewe diminishing Apostolike authoritie is; that the Act. 15. Elders assembled in the Councel of Ierusalem together with the Apo­stles to discusse the matter in question betwene Paul and others; and the letters deciding the controuersie, were written to the Churches a­broade as well in their names, as in the Apostles. This case wil soone be answered by Saint Paul himselfe. Paul stoode not in doubt of his preaching, neither needed hee the consent of the Apo­stles or Elders to confirme that doctrine, which the spirit of Christ had deliuered vnto him: we must remember his earnest protesta­tion; Galat. 1. If an Angell from heauen preach vnto you otherwise, then that you haue receiued (of me) hold him accursed. As we said before, so say I againe, If any man, (Apostle or other) preach vnto you otherwise then that you haue receiued (already) let him be accursed. And why: The reason is yeelded in the next wordes. Galat. 1. v. 11. For I certifie you brethren, that the Gospell which I preached, was not of man; neither receiued I it of man, neither was I taught it, but by the reuelatiō of Iesus Christ. What ther­fore Saint Paul was right well assured Christ had deliuered vnto him; to submit that to the correcting or censuring of men, yea of the Apostles themselues, had not beene in him moderation or sobrietie but distrust and infidelitie. And for that cause, when God reuea­led his sonne vnto him; he did not first Galat. 1. 16. conferre with flesh and blood, neither went hee to Ierusalem vnto those that were Apostles before him; least hee shoulde seeme to derogate from the voyce and trueth of Christ; but straightwaie preached [Page 96] the Gospell, which he learned by reuelation, and stoode alwayes resolued, that what the sonne of God had taught him, the sonnes of men ought not to reuoke, and could not amend.

Why then repaired he at length to Ierusalem to the Apostles and Elders, to haue his doctrine examined, & confirmed vnto the Chur­ches by their letters?] Many false brethren came from Ierusalem; and pretending the Apostles names, impugned both the credite and doctrine of Paul, and taught that except the Gentiles were circum­cised, they could not be saued; and by enforming the brethren, that this course was obserued at Ierusalem, (for they counted Paul fa [...] inferiour to the chiefe Apostles) they hindred the weake from be­leeuing, and caused the strong to stagger at the truth of Paules doc­trine. To stop the mouthes of these seducers, and to retaine the Churches in their stedfastnes, and remooue this stumbling blocke from before the simple, that Paul taught contrarie to the rest of the Apostles; the holie Ghost Gal. 2. v. 2. willed him by reuelation to goe vp to Ierusalem and declare to the rest the Gospell which hee preached; that by their generall confession and letters, the doctrine which he preached, might be acknowledged vnto the Gentiles to be sound and sincere. This was the intent of Paules iourney thither: Not to haue his doctrine reuised and approoued by their authorities, but to haue it heard and acknowledged by their confessions, that the false report of their discording euery where spread by those decei­uers, might no longer trouble the mindes of the Gentiles.

I ascended (saith Paul of that his iourney to Ierusalem) by re­uelation; when he came thither, what did he? Gal. 2. v. 2. I declared (saith he) the Gospell which I preach among the Gentiles, and particu­larly to the chiefest; Verse 4. for the false brethrens sake, which crept in to spie out our libertie which we haue in Christ Iesus; to whō wee gaue no place by yeelding no not an houre, that the trueth of the Gospel might remaine amongst you (that are Gen­tiles.) And Verse 6. they that were chiefest added nothing vnto mee, but contrariwise, when they saw that the Gospel ouer the Gen­tiles was committed vnto me, as the Gospel ouer the Iewes was vnto Peter, when Iames, Cephas, and Iohn, which are counted to be Pillars, knewe the grace which was giuen mee, they gaue to mee and Barnabas their right hands (in token) of fellow­ship.

[Page 97] What needed the presence of the Elders at this meeting?] Some of them had come from Iewrie to Antioch, as sent from the church at Ierusalem, and troubled the minds of the Gentiles with vrging circumcision. Wherefore to knowe the reason of their so doing, and to preuent the like in time to come; the Apostles woulde not haue the matter priuatly handled, but in the audience and presence of the Act. 15. v. 22. whole Church, and with a generall consent, letters were written in all their names, as well to disclaime the sending of a­ny such; as also to confirme the Gentiles in the course which they had begunne. For these two points their letters importe. Act. 15. v. 23. The Apostles, Elders and brethren, which in the verse before are called the whole Church, to the Brethren of the Gentiles at Antioch, &c. Verse 24. Because we haue heard, that certaine comming from vs haue troubled you with words & entāgled your minds, saying you must be circumcised, to whom we gaue no such cō ­mandement; Verse 25. it seemed therfore good vnto vs, when we were together with one accord to send chosen men vnto you with our beloued Paul and Barnabas, Verse 27. which shall tell the same by word of mouth.

The Apostles wanted neither authoritie nor sufficiencie to de­termine the matter. How many doubts doth Paul himselfe resolue to the Romans, to the Corinthians, to others without a Councell? This very question, when after this meeting it troubled the church of Galatia, did Paul alleage the Apostles letters vnto them; or the decision made at Ierusalem: No, he resteth on his owne Apostle­ship and saith, Galat. 5. Beholde, I Paul say vnto you, that if you be cir­cumcised, Christ shal profit you nothing. For I testifie vnto eue­ry man which is circūcised, that he is bound to keep the whole Lawe. ye are abolished from Christ: whosoeuer are iustified by the Law, ye are fallen from grace. The Councell at Ierusalem decreed it was not needefull for the Gentiles to be circumcised be­fore they could be saued. It seemed good to the holie Ghost and to them not to lay that burden on their neckes. But Paul goeth a degree furder and telleth them, they are cut off from Christ, and fallen from grace, if they seeke or admit circumcision. Hee is so farre from standing on the credite of that assemblie; that hee vt­terly denieth, they added any thing to him; and auoucheth hee withstoode and reprooued Peter to his face for the same cause at [Page 98] Antioch. Yea in that Councell, who decided the controuersie but Peter & Iames? yet because it touched the whole Church of Iurie; and for that many of the Elders then present were after to preach vnto the Gentiles, and to liue amongst them & with them; the Apo­stles, no doubt, directed by Gods spirit brought y^• matter to be ful­ly discussed in the open hearing of the whole Church, thereby to sa­tisfie & quiet the consciences of those Iews that were Act. 21. ve. 20. zealous of the Lawe, though they beleeued; and wholy to quench, if it were possible, the heart-burning and detestation the beleeuing Iewes had of the Gentiles, which well appeared by their Act. 11. striuing with Peter for entring into the Gentiles and eating with them; and by their owne Act. 21. report made to Paul long after this Councell was ended.

The last thing wherein the people or Presbyterie seeme to ioyne with the Apostles authoritie, is the putting the wicked from among the faithfull, and deliuering them ouer to Satan, of pur­pose to reduce them to repentance, or by their example to feare o­thers from the like offences. Of the incestuous Corinthian Saint Paul writeth thus. 1. Corinth. 5. I verely as absent in bodie, but present in Spirite, haue already decreed, as if I were present; that he which hath doone this, when you are gathered toge­ther, and my Spirite in the name of our Lorde Iesus Christ, by the power of our Lorde Iesus Christ to deliuer such a one vnto Satan for the destruction of the flesh, that the Spirite may bee saued in the day of the Lorde Iesus. Put away therefore from among your selues that wicked man. By this it is collected that the Apostle alone could not excommunicate, nor deliuer vnto Sa­tan; but the Church must ioyne with him; and then for not hearing the Church, the offendor might be taken for an Ethnike and a Pub­licane.

This place breedeth two great doubts; first, what it is to deli­uer vnto Satan; next, by whome this incestuous person was de­liuered vnto Satan, whether by Saint Paul, or by the Corinthi­ans. And because the latter point is of more importance to the mat­ter we haue in hand, let that first be examined: then after, what is meant by deliuering vnto Satan.

The least we can imagine of these words is, that Paul being ab­sent requireth them to put the malefactor out of their societie, and [Page 99] to keepe no company with him. For that rule he giueth touching all notorious offendours in the same Chapter. 1. Cor. 5. If any man that is called a brother, be a fornicatour, or couetous person, or an Idolater, or a railer, or a drunkard, or an extortioner, with such a one eate not. As else-where he charged the faithfull to 2. Thess. 3. with­drawe themselues from euery brother that walked disorderly, and not after the instruction which he gaue them. And if any man (saith he) obey not our wordes, keepe no company with him, that he may be ashamed. If the Apostle did but this; that is, re­quire them (because he was not present) to remooue that incestu­ous person from their fellowship; this sheweth he had authoritie ouer them, after that sort in Christes name to command them; but the wordes, which he vseth, are farre more forcible.

Reproouing their negligence for not doing, what in them lay, to put that offendour from among them, he addeth, [...]. 1. Corinth. 5. I haue already decreed (or determined) as if I were present, by the po­wer of our Lord Iesus Christ to deliuer this wicked one to Satan. He asketh not their consents; he prayeth not their ayde; he refer­reth not the matter to their liking; he sayeth, I haue already de­creed; afore he wrote, and afore they read, that part of his Epi­stle. What to doe? To ioyne with them in deliuering the Tres­passour to Satan? No, I haue already decreed to deliuer this sinner vnto Satan. By what meanes? By the power of our Lorde Iesus Christ. Then for ought that wee yet finde in this place, the Apostle though absent, decreed as present to do the deed himselfe, and that by the power & might of our Lord Iesus Christ; not by the consent or helpe of the Corinthians.

But their assembling thēselues was required withall. For he saith; When you are assembled in the name of the Lord Iesus and my spirit with you.] The Apostle would then doe it, when the whole Church might beholde it; and be afraide of the like. And though hee were absent in bodie, yet shoulde they finde the force of his Spirite present; euen the might and power of the Lorde Ie­sus, to deliuer that hainous sinner vnto Satan. Nowe howe should the power & might of Christ, be shewed in excluding a man from the word and sacraments: Pronouncing a few words is suf­ficient for that matter. Which maketh me to be of Chrysostomes [Page 100] minde, that he was deliuered vnto Satan Chrysost. in 1. Corin. [...]. homil. 15 vt eum percelleret vul­nere malo aut morbo aliquo;to strike him with some greeuous plague or disease.

This power in the Apostles was neither strange nor rare. Whē Ananias and his wife lied vnto Peter, and thereby would try whe­ther the holie Ghost in Peter knew the secrets of their doings; Pe­ter strake them both Act. 5. dead with the very breath of his mouth, I meane, with the sound of his words. When Elymas the sorcerer Act. 13. resisted the preaching of the trueth, and Act. 13. sought to turne away Sergius Paulus from beleeuing the same, Act. 13. immediatly the hand of the Lord was vpon him at Paules worde, and tooke his eie sight from him. That which the Apostle saide of himselfe, 2. Corinth. 10 wee haue vengeance in readinesse against all disobedience; and euen his wordes next before the rebuking and punishing of this incestuous person; 1. Corinth. 4. shal I come vnto you with a rodde, or in the spirite of mildnes? and 2. Corint 13. If I come againe; I will not spare: This rodde, This vengeance, This not sparing, importe they no more then a plaine remoouing them that sinned from the fellowship of others? or, as the words lie, had Saint Paul the mightie power of Gods Spirite to reuenge the disobedient and to chastice the disordered? 2. Corint. 12. The tokens (saith he) of an Apostle were wrought among you with signes, and wonders, and great workes, (or mightie po­wers.) And when some of them abused the Lordes supper; 1. Corint. 11. for this cause (saith he) many are weake and sicke among you, and many be dead or sleepe. Whereby it is euident that in the Apostles times, when as yet there were no Christian Magistrates to correct and punish the disorders of such as professed the Gospell, the hand of God sometimes by himselfe, sometimes by the Apostles did af­flict and scourge the wicked and irrepentant sinners, that thereby they might learne not to detaine the trueth of God in vnrighteous­nes; and the rest feare to prouoke his wrath with the like vnclean­nes.

And this is no such new found or vaine exposition, that it should be scorned. Not only Chrysostome, but Ierome, Ambrose, Theo­doret, Oecumenius, Theophilact & diuers others embrace it, as most coherent with the Text. Ierome saith Ierom. in 1. Co­rinth. 5. To deliuer him vnto Satan for the destruction of the flesh]vt arripiendi illum corporaliter habeat potestatem, That the diuel may haue power corporally to [Page 101] possesse him (or afflict him) Ambrose saith, Ambros. in 1. ca. 1▪ ad Timoth. This is the deliue­ring vnto Satan, when the Apostle pronounceth the sentence, & the diuell which is readie to take into his power those that are forsaken of God, hearing the sentence, seazeth on them (forth­with) to let them vnderstand they are therefore tormented be­cause they haue blasphemed. Theodoret. Paul Theodor in 1. Corinth. 5. sheweth that the Lord pronounceth sentence, and deliuereth him to the tor­menter, and appointeth how farre he shall proceede, to chastise the body onely. By this place we are taught that the diuell in­uadeth them that are seuered from the body of the Church, as finding them destitute of grace. The Commentaries collected by Oecumenius, Oecumen. in 1. Corinth. 5. For the destruction of the flesh.] Hee appoin­teth limits vnto Satan, that he should touch the body only, and not the soule. And he wel saieth for the destruction of the flesh, that is, to waste him (or pine him) with some sickenesse. Theo­philact, Theophi. in 1. Corinth. 5. For the destruction of the flesh] He doeth restraine the diuel to certaine bounds, euen as, (he was restrained) in holie Iob to touch the body onely, and not the soule.

If we scanne the circumstances, I see no cause why this ex­position should be reiected. That he was excommunicated I make no doubt: these words of Saint Paul lead me so to thinke. 1. Corinth. 5. You haue not rather sorrowed, that he which hath doone this (lewd) fact might bee put from among you. Purge out therefore the olde leauen: Put away from among you that wicked man. For his excommunication these words had beene sufficient; there nee­ded no further nor other circumstances: but because the fact was heinous and horrible, and such as the very heathen abhorred, and therefore tended to the great slander and reproch of Christs name; the Apostle not content, as I take it, to haue him onely remooued from the company of the godly; addeth, that hee had already de­creed to make him an example; and at their next meeting, though hee were absent, by the mightie power of the Lorde Iesus (hee would) deliuer him vnto Satan for the destruction of the flesh, to saue the spirite by repentance. Paul decreed this of himselfe, without the knowledge or consent of the Corinthians. To exe­cute that which hee decreed, hee needed, and therefore vsed the mightie power of the Lorde Iesus. For [...] with Saint Paul is often taken for the miraculous power of the holie Ghost, where­by [Page 102] the Apostles and others did great workes; and had euen the di­uels in subiection vnto them. That which he woulde doe, should be this: to deliuer him vnto Satan in the presence of them all for the destruction of the flesh; to the ende the affliction of his flesh might bring him to repentance, and so saue his soule in the day of Christ. To deliuer vnto Satan, is more then to excommunicate. Many are secluded from the companie of the godly for a time, that are not yeelded vnto Satan; yea many were deliuered vnto Sa­tan without excommunication, as Ananias and Elymas. The end of this action was the affliction or destruction of the flesh; which in excommunication hath no sense, except it be Metaphoricall. For excommunication endangereth the Spirite, and toucheth not the flesh. And the lustes of the flesh are not destroyed by ex­communication, but by repentance, which of it selfe is no con­sequent to the other; (for many are excommunicated, that ne­uer repent;) but affliction and feare of destruction cause repen­taunce; and thereby the soule is saued. Forsomuch then as Paul decreed it alone, and that absent; and in perfourming it, vsed the mightie power of Christ, to the destruction of his flesh, that had sinned; which thinges can not bee vnderstoode of excommunicating or remoouing the offendour from the fellow­ship of the faithfull; and that is before and after in other wordes expressed: I am perswaded, that by de [...]i [...]ering vnto Satan, the Apostle meant to shewe the mightie [...]ower, which Christ had giuen him to reuenge the disobedient, when the Spirite of God shoulde see it needefull, to make some men example to others. Of that power hee thus warneth the rest of the Corinthians. 2. Corinth. 13 verse 10. I write these thinges vnto you absent, lest when I am present I shoulde vse sharpenesse according to the power which the Lorde hath giuen mee. 2. Corinth. 12 verse 21. I feare when I come, I shall be waile many of them, which haue sinned already and not repented. 2. Cor. 13. v. 2. I write to them which haue heretofore sinned and to others, that if I come againe I will not spare.

But grant that by deliuering vnto Satan, were meant excom­munication; what reason is there to affirme; the Apostle alone coulde not doe it? He alone decreed it, and required them though hee were absent, to execute it; yea hee rebuketh them for not putting the Trangressour from amongest them; and else-where [Page 103] he saieth of himselfe, that hee did the like. 1. Tim. 1. Hymeneus and A­lexāder I haue deliuered vnto Satan, that they might be taught not to blaspheme. Why shoulde wee not beleeue he could doe it, since he saith he did it: He that had vengeance in readines against 2. Cor. 10. all disobedience, why coulde hee not by the same power deliuer the offendour at Corinth vnto Satan as well as he did else-where Hymeneus and others:

Excommunication, some thinke, pertained to the whole Church, because our Sauiour saide, Matth. 18. Tell the Church. If hee heare not the Church, let him bee to thee as an Ethnike and Publicane; and therefore they conclude the Apostle neither coulde nor woulde excommunicate without the consent and liking of the Church.] What I take to be the true meaning of Christes wordes (if hee heare not the Church, let him bee to thee as an Ethnike and Publicane) I haue said before, I shall not neede to repeate it as nowe; Neuerthelesse, because the ancient Fathers vse as well these wordes of our Sauiour, as those of Saint Paul to expresse the strength and terrour of excommunication, I will not gaine­say their exposition; yet this shall wee finde to bee most true, that no Catholike father euer heard or dreamed, that lay Elders or the whole multitude shoulde meddle with the keyes and Sacra­ments of the Church; but onely the Apostles and their successours. Dic Ecclesiae] Chrysost homil. 61. ex 18. Matth Praesulibus scilicet & Praesidentibus. Tell it the Church, that is, saieth Chrysostome, the Rulers and Gouernors of the Church. And vpon the next wordes, Verely I say vnto you, whatsoeuer you binde in earth shall be bound in heauen, &c. he writeth thus. Ibidem. Non dixit Ecclesiae Praesuli, vinculis istum constringe; sed si ligaueris, haec vineula indissolubilia manent. Christ biddeth not the Gouernour of the Church to binde him, but if thou binde him; the band is in dissoluble. By these words faith Ierome, Hiero in 18. Matth. Christ giueth his Apostles power to let them vn­derstand that mans iudgement is ratified by Gods. Hee fore­warneth, saith Hilarie, that Hilar. in Matt [...]. ca. 18. whome (the Apostles) binde or loose, answerably to that sentence they are bound or loosed in heauen.

If this persuade vs not y^• the Apostles had power without the consent of the people or Presbyterie to excommunicate and deli­uer vnto Satan; we cannot denie, but our Sauior gaue them this [Page 104] power, that Iohan. 20. whose sinnes they did remit shoulde be remitted; and whose they did retaine, should be retained; yea speaking particularly to one of them, he saide, Matth. 16. I will giue thee the keies of the kingdome of heauen; and whatsoeuer thou shalt binde on earth, shall be bound in heauen, and whatsoeuer thou shalt loose on earth, shall be loosed in heauen. If then the rest had Cypr. de vnitate ecclesi. c, equall power and like honour with Peter, as Cyprian saieth they had; and if Paul were 2. Corinth. 12 nothing behind the chiefe Apostles, as him selfe affirmeth he was not; it is euident he had power to binde in heauen, and to deliuer vnto Satan without the helpe of the Pres­byterie or people of Corinth. And why? The power of the keys was first setled in the Apostles before it was deliuered vn­to the Church; and the Church receiued the keyes from the Apo­stles, not the Apostles from the Church. And therefore when Augustine sayeth, August. tract. 50. in Iohann. If this (I will giue thee the keyes of the king­dome of heauen) were spoken onely to Peter, the Church doeth it not: if this bee doone in the Church, then Peter when hee receiued the keyes, (represented or) signified the whole Church: Wee must not thinke by the name of the Church hee en­tendeth the Lay Presbyterie or the people, but hee doeth attri­bute this power to the Church, because the Apostles and their suc­cessours, the Pastours and Gouernours of the Church receiued the keyes in Peter and with Peter. Ambros. de dignitate sacerdo­tali ca. 6. The keys of the kingdome of heauen we all that are Priests, saieth Ambrose, receiued in the blessed Apostle Peter.

The Apostles then had the keyes of Christs kingdome to binde and loose both in heauen and in earth; and by the dignitie of their Apostleship receiued the holie Ghost to remit and retaine sinnes as well before as after Christes resurrection, without either Presby­terie or people to concurre with them. Hilar. de trini­tate lib. 6. O you blessed and holie men, (saith Hilarie speaking of the Apostles,) that for the desert of your faith gate the keyes of the kingdome of heauen, and ob­tained right to binde and loose in heauen and earth.

I suppose then it is not much to be contradicted, that the Apo­stles had from their master a larger commission, fuller instruction, higher power, and greater gifts then the rest of the Doctours, Pa­stours, Prophets and Euangelist in the Church of Christ; and that the Churches in their time were not gouerned by the voyces and [Page 105] consents of the greater part concurring with them before any thing could be done, but by their precepts and rules deliuered by speach, or expressed by writing, which the faithfull in euery place as well Pastors as people with all readinesse obeyed: And that in appoin­ting and ordeyning Pastors and Elders; as likewise in reteyning sinnes, and binding offenders by deliuering them vnto Satan; or reiecting them from the felowship of Saints, they needed not the helpe or agreement of the people or Presbyterie; but had power suf­ficient with imposing their handes as the Spirite directed, to make Prophets and Pastors, by giuing them the gifts of the holy Ghost needefull for their seuerall callings; and by the same power, coulde yeeld the bodies of such as sinned and repented not, to be punished and afflicted by Satan, or remooue them from the Communion of Christes Church, and exclude them from the kingdome of heauen, as their wickednes or wilfulnes deserued. This superioritie they reteined whiles they liued; so moderating their power, that they sought rather to winne the euill disposed with lenitie, then represse them with authoritie, saue when the wicked might no longer be en­dured, lest others should be iufected; and vsing such meekenes and mildnes towards al, that no schisme disordered the Church by their rigour, nor soule perished by their default; labouring more to profit many with their paines, then to preferre themselues before any by their priuiledge, and vtterly forgetting their owne dignitie, whiles they serued and aduanced Christes glory. I obserue as well their patience as their preeminence, lest any man should thinke, I goe a­bout to make them Princes in the Church of Christ, to commaund and punish at their pleasures, and not rather faithfull Stewards and careful Shepheards, to feede and guide the Church committed to their charges.

IT will happely be graunted the Apostles had their prerogatiue and preeminence aboue others in the Church of Christ; but that limitted to their persons, and during for their liues: and therfore no reason can be made from their superioritie to [Page 106] force the like to be receiued and established in the Church of Christ for all ages and places; since their office and function are long since ceased, and no like power reserued to their successours after them. I doe not denie but many things in the Apostles were personall, giuen them by Gods wisedome for the first spreading of the fayth, and planting of the Churches amongst Jewes and Gentiles, that all nations might be conuerted vnto Christ by the sight of their mi­racles, and directed by the trueth of their doctrine: yet that all their gifts ended with their liues, and no part of their charge and power remained to their after-commers; may neither be confessed by vs, nor affirnted by any, vnlesse we meane wholy to subuert the church of Christ. To be called by Christes owne mouth, and sent into all nations; to be furnished with the infallible assurance of his trueth, and visible assistance of his spirit; not onely to speake with tongues, cure diseases, worke miracles, know secretes, and vnderstand all wisedom, but to giue the holy Ghost to others that they might doe the like; these things, I say, were needfull at the first preaching of the Gospell, to conuert infidels that neuer heard of Christ before; to confirme the beleeuers compassed with diuers temptations; and to store the whole world then presently with meete Pastours and Teachers: but to maintaine the Church once setled, and faith once preached; there is no cause why either the immediate vocation or generall commission, or mightie operation, and sudden inspirati­ons of the Apostles should alwayes endure. The Scriptures once written, suffice all ages for instruction: the miracles then done, are for euer a most euident confirmation of their doctrine; the authori­tie of their first calling liueth yet in their succession; and time and trauell ioyned with Gods graces bring Pastours at this present to perfection; yet the Apostles charge to teach, baptize, and admini­ster the Lordes Supper, to bind and loose sinnes in heauen and in earth; to impose hands for the ordaining of Pastours and Elders, these partes of the Apostolike function and charge, are not decaied, and cannot bee wanted in the Church of God. There must either be no church, or els these must remaine: for without these no church can continue.

The Gospell must be preached, the Sacraments must be fre­quented, for which purposes some must bee taken to the publike seruice and ministerie of the Church. for Rom. 10. how shall they inuo­cate [Page 107] in whom they haue not beleeued? or how shall they be­leeue (in him) of whome they haue not heard? or how shall they heare without a Preacher? and how shall they preach, ex­cept they bee sent? without sending there can bee no preaching; without preaching the word, there is no ordinarie meanes for faith; and without faith there is no Church. Neither onely the lacke of the word and Sacraments, but the prophanation and a­buse of either, how greatly doethit endanger the state and welfare of the whole Church of Christ: yea, Mat. 7. the casting of holy things vnto dogges; and of pearles before swine; how dreadfull a iudgement doeth it procure, as well to the consenters as presu­mers: 1. Cor. 5. A little leauen so wreth the whole masse. So that pow­er to send labourers into Gods haruest, and to separate prophane persons for de [...]iling the mysteries and assemblies of the faythfull, must be retained and vsed in the Church of Christ, vnlesse we will turne the house of God Iere. 7. into a denne of theeues, and make the Temple Reuel. 18. a cage for vncleane and hatefull birdes.

As the things be needfull in the Church of Christ; so the per­sons to whom they were first committed, cannot bee doubted. Mat. 28. Goe teach all Nations, baptizing them, sayd our Sauiour to the eleuen in mount Oliuet, whenhe ascended. Luke 22. Doe this in re­membrance of mee, sayd hee to the twelue that sate at supper with him. After his resurrection when hee appeared to the ele­uen sitting together, hee sayd; Iohn 20. As my father sent me, so send I you; Receiue yee the holy Ghost, whose sinnes yee remit, they are remitted; whose sinnes yee retaine, they are retai­ned. for though the Lord before his death promised the keyes of the kingdome of heauen vnto Peter, and as then sayde no­thing vnto the rest; yet after his rising from the dead, Cypr. de vni­tate eccles. hee gaue all his Apostles like power, as Cyprian obserueth, and Hiero. li. 1 ad. uers. Jouinian. they all receiued the keies of the kingdome of heauen, as Ierome auoucheth. Orige. tract. 1. ex 16. Math. Are the keyes of the kingdome of heauen gi­uen onely to Peter by Christ, (saie [...]h Origen) neither shall any other of the blessed receiue them? If this saying, I will giue thee the keyes of the kingdome of heauen, be common also to the [...]est; why should not all that went before and followeth after, as spoken to Peter, be common to all (the rest?) So Augustine: August. tract. 15. in Io [...]an [...]em. If in Peter had not bene a mysterie of the Church, the [Page 108] Lord would not haue said vnto him, I will giue thee the keies of the kingdome of heauen. Gal. 2. The Gospell ouer the vncircum­cision (that is ouer the Gentiles) was committed to mee, saieth Paul, as ouer the circumcision (or Iewes) was to Peter. 2. Cor. 4. Let [...] man (therefore) so reckon of vs as of the Ministers of Christ, and stewards of the mysteries of God. The Apostles were Ste­wards of the word and Sacraments, and had the keyes of Gods kingdome, not onely to dispence them faithfully whiles they li­ued, but in like sort to leaue them to the Church of Christ, as need­full for the same, vntill the ende of the worlde. Neither neede I spend moe words to prooue they must remaine in the Church, since that is not doubted on any side, but rather examine to whome the Apostles left them, and to whose charge those things were com­mitted.

The worde and Sacraments are not so much questioned, to whom they were bequeathed, as the power of the keyes, and right to impose hands, to whom they are reserued. To diuide the word and administer the Sacraments is the generall & perpetual charge of all those that feede the flocke of Christ, and are set ouer his hous­holde to giue them meate in season. 1. Pet. 5. The Elders that are among you, I that am also an Elder exhort, (saieth Peter) feede you the flocke of Christ, which is committed to you. Act. 20. Take heede to your selues and to all the flocke whereof the holie Ghost hath made you ouerseers, to feede the Church of Christ, saith Paul to the Elders of Ephesus. Matt. 28. Goe teach, baptize; which our Sa­uiour hath ioyned, may not be seuered; and the seruice must endure as long as the promise, which is this; (in so doing) Ibid. ver. 20. I am with you alway vntill the ende of the worlde; not with his Apostles so long; they are dead fifteene hundred yeeres before our dayes, but Christ is present with those that succeede his Apostles in the same function and ministerie for euer. Their Commission to doe both ceaseth not, so long as his precept bindeth them, and help suppor­teth them in both, which is to the worlds end.

The power of the keyes, and right to impose handes, I meane to ordaine Ministers, & excommunicate sinners, (for so I alwaies interprete those two speeches) are more controuersied then the o­ther two; by reason that diuers men haue diuers conceits of them. Some fasten them to the liking of the multitude; which they call [Page 109] the Church; others commit them to the iudgement of certaine cho­sen persons as well of the Laitie, as of the Clergie, whome they name the Presbyterie; some attribute them onely, but equally to all Pastours and Preachers; and some specially reserue them to men of the greatest gifts, ripest yeeres, and highest calling amongst the Clergie; which of these best agreeth with the trueth of the Scriptures, and vse of the primitiue Church, in place conuenient will soone appeare. It shall now suffice in few wordes to obserue, how neere imposing handes and binding sinnes doe ioyne with the dispensation of the word and Sacraments: that thereby wee may resolue whether laie men may entermeddle with these ecclesiasti­call actions or no.

To create ministers by imposing hands, is to giue them, not one­ly power and leaue to preach the word, and dispence the Sacra­ments; but also the grace of the holy Ghost to make them able to execute both parts of their function. This can none giue, but they that first receiued the same. They must haue this power and grace themselues, that will bestow it on others. Laie men which haue it not, can by no meanes giue it; and consequently not impose hands, which is the signe and seale of both. Yea what if to giue power to preach and baptize, bee more then to preach and baptize? euen as lawfully to authorize an other to doe any thing, is more then to doe it our selues? August. de bap­tis. contra Dona­tist. li. 1. ca. 1. Sacramentum baptismiest, quod habet qui baptiza­tur. Sacramentum dandi baptismi est, quod habet qui ordinatur. It is the Sacrament of baptisme, (saieth Austen) that hee hath, which is baptized. It is the Sacrament of giuing baptisme, that he hath which is ordered. Yea Caluin himselfe, a man of no small learning and iudgement in the Church of God confesseth it is a kind of Sacrament, and in that respect not to be giuen by any but onely by Pastours. Calu. Institut. li 4 ca. 19. sectio. 28. Surely, saieth he, (the Papists) are very leud, in that they dare adorne (their sacrificing Priesthood) with the title of a Sacrament. As for the true function of the ministerie commen­ded vnto vs by the mouth of Christ; Libenter eo loco habeo, I willingly accept it (for a Sacrament) for first there is a ceremo­nie (of imposing hands) taken out of the Scriptures; then Paul witnesseth the same not to be superfluous and emptie, but a sure signe of spirituall grace. And that I put it not third in the num­ber (of Sacraments) it was because it is not ordinarie nor com­mon [Page 110] to all the faithfull, but a speciall rite for a certaine function; and therefore of imposition of hands he saieth; Idem institut. li. 4. ca. 3. sect [...]o 16. Hoc postremo ha­bendum est non vniuer sam multitudinem manus imposu [...]sse mini­stris, sed solos Pastores: This lastly we must learne, that the whole multitude did not impose handes on their Ministers, but onely the Pastours did it. Then may laie men no more chalenge to im­pose handes then to baptize; yea, to preach and baptize, is not so much as to giue power and grace to others openly and lawfully to doe the like in the Church of Christ; and therefore if laie-men be debarred from the one, they be much more excluded from the other.

To excommunicate, is to remooue the wicked and irrepentant from the participation of the Lordes Supper; least by sacrilegi­ous presuming to violate that table, the vngodly should condemne themselues, and defile others. Whose calling it is to deliuer the bread and cup of the Lord to the due receiuers, is out of question; they are for that cause named the ministers of the worde and Sa­craments. Nowe to whom it pertaineth to admit the woorthie, to them it belongeth to reiect the vnwoorthie. they that are placed by God to deliuer the mysteries to the faithfull and penitent; are com­manded by him to denie them to the faithlesse and impenitent. The charge to deliuer the Sacraments is theirs, the care not to deliuer them, (but where they be willed by God so to doe) must needes bee theirs; you must free them from both, or leaue both vnto them. If it shall be required at their hands, they may not be forced by others; if none can excuse them, none may compell them. We may plaine­ly perceiue, as well by their calling, which they haue from God; as by the account they shall yeeld vnto God, that the deliuering or with-holding the Sacraments is in the Pastours power and charge, and not in theirs, which haue neither vocation nor com­mission to meddle with the word or Sacraments. Chrysost. hom. 83. in Mat. 26. No small pu­nishment (saieth Chrysostome to those that ministred the Com­munion,) hangeth ouer you, if knowing any man to be wicked, you suffer him to be partaker of this Table. His blood shall be re­quired at your hands. If he be a Captaine, a Consul, or a crow­ned king that commeth vnworthily, forbid him, and keepe him off; thy power is greater then his. If any (such) get to the Table, reiect him without feare. If thou darest not remooue him, tell it me; I will not suffer it. I wil yeeld my life rather, then the Lords [Page 111] body to any vnwoorthy person; and suffer my bloud to be shed before I will graunt that sacred blood to any, but to him that is woorthie.

Againe, it cannot be doubted, but the moderation of the keies, and imposition of hands were at first setled in the Apostles, and ex­ercised by them, as I haue already made proofe by the Scriptures; and neither the people nor laie-Elders succeed the Apostles, but onely the Pastours and ministers of the worde and Sacraments. They can haue no part of the Apostolike commission, that haue no shew of Apostolike succession. They must looke not onely what they chalenge, but also from whom they deriue it; if from the Apo­stles, then are they their successours; if from Christ, as Colleagues ioyned with the Apostles, wee must finde that consociation in the Gospell, before wee cleare them from intrusion. Hebr. 5. No man (should) take this honour vnto himselfe, but he that is called of God, as the Apostles were. If they be called by Christ, read their assignation from Christ; if they bee not, surcease that presump­tion. But in deede how should they bee called to denie the Sa­cramentes, that are not licenced to deuide the Sacramentes? or what right haue they to staie the seale, that haue no power to affixe the seale? The worde of God is sealed by his Sacra­mentes; and whom he hath sent to denounce the one, those hath hee chosen to annexe the other. If in preaching the word, laie-men were no publique parteners with the Apostles; in di­recting the Sacraments, which are the seales of the Gospell, they could not bee linked with the Apostles. They must be tru­sted with both, or with neither. And so are Pastours, recei­uing by succession the power and charge both of the word and Sacramentes, from and in the first Apostles and messengers of Christ. 1. Pet. 5. The Elders that are among you, I exhort, saieth Peter, [...], as a Co-elder (with you) feede yee the flocke of God, committed to you. Pastours then which feede the flocke, haue coparcinerie with the Apostles; Laie-men haue not, and consequently the power and right granted by Christ to his Apo­stles and their successours, may not be chalenged or communi­cated to them that haue no fellowship with the Apostolike func­tion. Hiero. ad He­liodorum de vita Eremetica. God forbidde, (saieth Ierome) that I should speake any euill of those who succeeding the Apostolike degree, [Page 112] make the body of Christ with their sacred mouth; by whome we become Christians; who hauing the keies of the kingdome of heauen, in sort iudge before the day of iudgement. A monke hath one calling, a Clergie man another. Clergie men feede the flocke, I am fed. It is not lawfull for me to sit before a Priest; he may, if I sinne, deliuer mee to Satan for the destruction of the flesh, that the spirite may be saued.

With imposing of hands, it may be the people had nothing to doe: but the electing of Pastours, when they came once to bee chosen, per­tained chieflie & wholie to them as the storie of the primitiue Church declareth. and so the retaining and remitting of sinnes, the multitude might not chalenge: but with casting notorious and scandalous offen­ders out of their company, the whole Church did intermeddle, as ap­peareth by Pauls wordes written to the Church, and not to the Pa­stours or Elders of Corinth.] I come not yet to the maner of elec­ting Pastours, vsed in the primitiue Church, when prophesie fai­led, and the miraculous gifts of the spirite ceased; I reserue it, as time and order lead me, to the next age after the Apostles: but with the Apostles, as there was no cause the people should, so is there no proofe they did concurre in choosing their Pastours. for the people might not appoint on whom the holy Ghost should bestow his gifts; that were to tie Gods graces to their pleasures; but if they were to choose, they must elect such as were meete and able, which then were none, vntill by the Apostles handes they had receiued the wonderfull and extraordinarie giftes of the spirite to prepare and fit them for the care and charge of the Churches where the holie Ghost would make them ouerseers. Against this, if any thing can be obiected out of the Scriptures, I would gladly heare it; as yet I finde there neither example of it, nor reason for it. The election of the seuen Deacons, is the onely precedent that can bee found in the word, and that conuinceth vtterly nothing for the choice of Pa­stours. With money matters not onely at Ierusalem, but in all places the Apostles refused to meddle; auoiding thereby all occasi­on of sinister reports and suspicion, that they did any way increase or regard their priuate gaine; and for that cause Paul would not so much as carrie the beneuolence of the Gentiles to the poore saints at Ierusalem, without some specially trusted and 2. Cor. 8. chosen by the Churches, to see it faithfully done. Phil. 2. All seeke their owne, and [Page 113] not that which is Christes; had poisoned so many, 1. Tim. 6. thinking gaine to be godlinesse; that Paul to cleare himselfe of that suspicion, and to shew that he 2. Cor. 2. sought them and not theirs, 1. Cor. 9. did not vse the power he might, in liuing on the Gospell, where he preached the Gospell, but his Act. 20. owne hands ministred to his necessities. And for the same reason the Apostles at Ierusalem would not haue the goods and lands of the disciples passe through their hands; but to be dispensed by some such, as the people liked and named to that purpose. Now for choosing of Pastours, or rather making them fit to be Pastours, which before were not fitte; the people had litle to say, and lesse to doe; but the holy Ghost directed the Apostles by prophesie, or otherwise on whom hee would bestow his giftes, and they should lay their handes; in which case I cannot so much as imagine, how, or why the people should ioyne with the spirite of God, to powre his heauenly giftes on such as hee furnished for the seruice of his Church; or limite the Apostles on whom they should laie their handes; si [...]ce not man, but God, made choise of those persons.

As for excommunication, if you take it for remoouing the vn­rulie from the ciuill societie of the faithfull, vntill they conforme themselues to a more Christian course of life; I am not altogether auerse, that the whole Church, where there wanteth a Christian magistrate, did, and should concurre in that action. for thereby the sooner, when all the multitude ioyne in one minde to renounce all maner of conuersing with such, will the parties bee reduced to a better minde, for shame and griefe to see themselues reiected and exiled from all companie; and the whole Church shall declare their innocencie before men, by auoiding and shunning the doers of wickednesse; and encrease their zeale and loue of holinesse be­fore God, by hating and detesting vnrighteousnesse in others, and by keeping themselues cleane and vnspotted from the like offen­ces. 1. Cor. 5. If any man that is called a brother, bee a fornicatour, or couetous, or an idolater, or a railer, or a drunkard, or an ex­tortioner, with such an one eate not. 2. Thes. 3. Yet count him not as an enemie, but admonish him as a brother. This rule as I could wish euery Christian man did for his owne part duely obserue; so I iudge it not amiffe, if the whole congregation in defect of a chri­stian magistrate, ioyne with the Pastor in misliking, rebuking, and [Page 114] forsaking such disordered & vsuall offenders, as will neither be re­claimed nor ashamed of their lewdnesse; but for deliuering or deny­ing the Sacraments, I take that to be the Pastors charge, and not the peoples. Yet Pastors shall do well after the example of the anci­ent & godly fathers, Cyprian and others, not only to prouoke repen­tance in the malefactors, but to tender the offence taken by the mul­titude so farre, that as the minds of the godly are grieued by notori­ous impieties, so they may be satisfied and contented by the earnest and vnfained sorow of the repentant, before they be receiued to the Lords table. Against these rules of Christian moderation & circum­spection, I dispute not; I onely enquire whether by the word of God any laie persons haue any interest to withhold or yeeld the Sa­craments without the allowance and liking of the Pastour. And to expresse what I thinke, I finde no warrant in the Scriptures for it; and the maine consent of the Catholike fathers, and course of the Primitiue Church against it. Some places are detorted and wrested to that effect; but they must be very partiall, that will be led with such weake proofes.

The words of our Sauiour, Math. 18. If he heare not the Church, let him be to thee as an Ethnike and Publicane, which are the onely ground-worke of this opinion, I haue before handled & examined as far forth as needed. If by those words the church of Christ were ment, which no circumstance there enforceth; yet the rulers & go­uernors of the Church are thereby intended, as Chrysostome affir­meth, and Annotatio. in 18. cap. Math. a soule error it is, as Beza thinketh, to say the whole multitude is there comprised. In deed it is no new rule, neither with the Scriptures, nor with other writers, for the chiefer and worthier part to beare the name of the whole.

The fathers, who often attribute excommunication to the Church, by no meanes endure that laie-men should vse the keies de­liuered to the Apostles and their successors. Ambros. de poe­nitent. li. 1. ca. 2. That right is permit­ted only to Priests, as Ambrose saith; Chrysost. de Sa­ [...]rdotio, li. 3. It is the Priests band that toucheth the soule, and reacheth vnto heauen, as Chrysostome teacheth. Orige▪ tract. 1. in Math. When they which chalenge the place of Bishops, and receiued the keies of the kingdom of heauen from our Sauiour, teach; what they bind, is bound in heauen; what they loose, is loosed in heauen; we must acknowledge they say wel, if with­all they haue those things, for the which it was said to Peter, The [Page 115] gates of hell must not preuaile against him, that will binde and loose. for if he bee bound with the ropes of his owne sinnes, in vaine doeth he (offer to) bind or loose, saith Origen. Cypr. li. 1, epist. 2. Shal it not be imputed to vs (saith Cyprian with the rest of the Bishops his Colleagues) if so good a souldier should die without peace, and without the Communion? Shall not great slacknesse, or cruell hardnesse be ascribed to vs in the day of iudgement, that being Pastours, we neither in peace would heale the sheepe commit­ted & credited vnto vs, nor arme them in the battell? How doe we teach or prouoke them to shed their bloud in the confession of Christes name, if wee denie them the bloud of Christ, when they be entring the conflict? or how doe we make them readie for the cup of martyrdome, if first in the Church we admit them not by right of Communion to drinke the Lordes cup? It hath pleased vs therefore, the holy Ghost directing vs, that vpon exa­mination of euery mans cause, such as fell in persecution, should be reconciled (or receiued to the Lords table;) and if there be any of our Colleagues which doth not thinke it good to giue peace (that is the Communion) to the brethren or sisters persecution ap­proching, he shal in the day of iudgement render account to the Lord of his importune censure, or inhumane rigor. And so againe, Idem li. 3. epist. 16. when as in smaller faults a man may not come to the Commu­nion, except the Bishop and the Clergie first lay their hands on him (in signe of reconciliation,) how much more should the disci­pline of the Lord be obserued in these most grieuous & extreme sinnes? Likewise Basil; Basil. in reguli [...] contractioribu [...], qu [...]st. 288. Confession of sinnes must necessarilie be made to them to whom the dispensatiō of the mysteries of God is committed: for so they which in former times repented a­mongst the Saints, are read to haue done. It is written in the Go­spel, that they confessed their sinnes to Iohn Baptist; In the Acts they all confessed their sinnes vnto the Apostles, of whom they were baptized. Ibid. quest. 15. Power to forgiue (sinnes) is not absolutely gi­uen; but (limited) to the obedience of the penitent, and agree­ment with him that hath the charge of the soule.

Hiero. in Math. ca. 16. Apud Deum non sententia Sacerdotum, sedreorum vita queri­tur, Quomodo ergo ibi leprosum Sacrdos mundum vel immundum facit, sic & hic alligat velsoluit Episcopus & Presbyter: With God saith Ierome, not the sentence of the Priest, but y^e life of the partie [Page 116] is respected. As therefore (in the law) the Priest did make (that is pronounce) the Leeper cleane or vncleane; so (in the Gospell) the Bishop and Presbyter bindeth or looseth. And againe, Idem in ca. 3. ad epist, ad Tit. formica­tor, adulter, homicida & caetera vitia per Sacerdotes de Ecclesia propelluntur. The fornicator, the adulterer, the homicide, and all other transgressours, are cast out of the Church by the Priest. S. Augustine; Hee that willingly iudgeth himselfe, least against his will he be iudged of the Lord, Aug li. 50. ho­mil [...]arum hom. 50. ca. 11. Veniat ad Antistites, per quos illi in Ecclesia claues ministrantur, & à Praepositis sacrorum accipiat satisfactionis suae modum: Let him come to the Presidents by whom the keies are ministred vnto him in the Church, and re­ceiue of them that haue the ouersight of the Sacraments, the maner of his satisfaction. Ambros. de poe­nitentia, li. 2. ca. 2 It seemed vnpossible that by repen­tance, sinnes should be remitted, saith Ambrose, but Christ grā ­ted this to his Apostles, & from the Apostles it descended to the Priests function. Greg. in euang. hom. 26. Loe, saith Gregory, (the Apostles) which fea­red the district iudgement of God, are made iudges of soules. Their places now in the Church, the Bishops keepe. They haue authoritie to bind & loose, that are called to (that) degree of re­giment. A great honour, but a great burden followeth this ho­nour. Let the Pastour of the Church feare vndiscretely to binde or loose: but whether the Pastour binde iustly or vniustly, the Pastours sentence is to be feared of the flocke.

The Councils generall & prouinciall, reserue both excommuni­cation and reconciliation to the iudgement & conscience of the Pa­stout & Bishop; and by no means impart either of them to the peo­ple or laie-Elders. The great Council of Nice. Ni [...]n. Concil. ca. 5. Touching such as are put from the Communion, whether they be Clergie men or Laie, by the Bishops in euery place; let this rule be kept ac­cording to the Canon, that they which be reiected by some, be not receiued by others; but let it be carefully examined, that they be not cast out of the church by the weaknes, waspishnes, (fro­wardnes) or rashnes of the bishop. And y^• this matter may the bet­ter be enquired of, we like it wel, y^• twise euery yere there should be kept a Synode in euery Prouince, y^• all the Bb. of the Prouince meeting together, may examine those matters; & such as haue cleerly offended their bishop, let thē be held iustly excōmunicat by all, vntil it shall seeme good to the bishops in cōmon to giue [Page 117] an easier iudgement of them. This was the ancient and vniuer­sall rule of Christes Church; for the Pastour or Bishop to haue the power of the keyes to admit and remooue from the Sacraments such as deserued it; and for the examination and moderation of their doings, neither people nor laie-Presbyters were ioyned with them, but a Synode of Bishops in the same Prouince e­uerie halfe yeere heard the matter, when any found himselfe grieued with the censure of his Bishop, and they according to the right of the cause were to reuerse or ratifie the former iudge­ment; yea the Bishop had power at the time of death, or other­wise vpon the vnfained repentance of the partie to mitigate the rigour of the Canons; as appeareth in the 12. and 13. of the same Councill. Concil. Niceni, ca. 12. It shall be lawfull for the Bishop to deale more gently with them. And againe, Ca. 13. generally for euery (excom­municate person) that is readie to depart this life, and desireth to bee partaker of the Eucharist; let the Bishop vpon triall giue him the Communion. And so the generall Councill of Chal­cedon. Concil. Chalc [...]. ca. 16. We determine the Bishop of the place shall haue pow­er to deale more fauourablie (with such as by the Canons should stand excommunicate.)

The Councill of Antioch. Concil. Anti­och. ca. 6. If any be depriued the Commu­nion by his owne Bishop, let him not be admitted to the Com­munion by others afore he appeare and make his defence at the next Synode; and obtaine from them another iudgement; ex­cept his owne Bishop or Dioecesan, bee content to receiue him. This rule to be kept touching laie-men, Priests & Deacons, and all others within the compasse of the Canon. The Councill of Sardica. Concil Sardi­cens. ca. 14. If a Bishop be ouer caried with anger, (which ought not to be in such a man,) and hastily mooued against a Priest or Deacon, wil cast him out of the church, we must prouide that he be not condemned, whē he is innocent, nor depriued the Com­munion. And the Bishop that hath put him from the Communi­on, must be content that the matter bee heard, that his sentence may be confirmed or corrected. But before the perfect & exact hearing & looking into the cause, hee that is excommunicated, may not chalenge the Communion. The third Councill of Car­thage; Concil. Carthag. 3. ca. 31. & 32. Let the times of repentance be appointed by the discre­tion of the Bishops vnto y^• Pen [...]ents, according to the difference [Page 118] of their sinnes. And that no Presbyter reconcile a penitent, with­out the liking of the Bishop; vnlesse necessitie force in the ab­sence of the Bishop. And if the fault be publike & blazed abroad, and offend the whole Church, let hands be imposed on him, be­fore (the railes, or) Arch (which seuereth the people from the mini­sters.) Concerning those which worthily for their offences are cast out of the assemblie of the Church, Augustine (then) Legate for Numidia sayd. May it please you to decree, that if any bishop or Presbyter receiue them to the Communion, which are wor­thily throwen out of the Church for crimes committed, he him­selfe shall be subiect to the same chalenge that they were, decli­ning the lawful sentence of their owne bishop. Sozomene decla­ring after what penitentiall maner the excommunicate persons in the Primitiue Church stood in an open place, whence the whole as­semblie might see them; addeth, that in this sorte, Sozome. li. 7. ca. 16. euery one of them abideth the time how long soeuer, which the bishop hath appointed him. A thousand other places might bee noted both in Fathers and Councils, to shewe that from the Apostles to this day; no late person was euer admitted in the Church of Christ, to ioyne with the Pastours and Bishops in the publike vse of the keies; and therefore the fathers haue exceeding wrong to be made fauourers and vpholders of the late discipline and laie Presby­terie.

Cyprian confesseth, the people consented and concurred with him in the receiuing of Schismatikes, & such lewd offenders to the church and Communion, vpon repentance. His words to Cornelius be these: Cypr. li. 1. epistola [...]. O if you might be present here with vs when peruerse persons returne from their schisme, you should see what labour I haue to perswade patience to our brethren, that suppressing their griefe of heart, they would consent to the receiuing and curing of these euil (members.) I hardly perswade the people, yea, I am forced to wrest it frō them, before they wil suffer such to be admitted.] It is an easie matter to make some shewe of contradiction in the writings of the ancient fathers, diuers occasions leading them to speake diuerslie; but it will neuer be prooued they thought it law­full for Laie men to chalenge the publike vse of the keyes in the Church of Christ. The causes of excommunication, and times of repentance were wholie referred to the iudgement of such as had [Page 119] the chiefest charge of the worde and Sacramentes, as wee may­perceiue by the former authorities; yet in notorious and scanda­lous offenses, when the whole Church was grieued, or when a schisme was feared; the godlie fathers did both in remoouing and reconciling of such persons, [...]taie for the liking and approba­tion of the whole people to concurre with them; not to warrant or confirme the sentence that should bee giuen, but to satisfie their consciences, and to preuent schismes. Aug. lib. [...]0. homiliarum homil. 50. ca. 10. In offering the sa­crifice of a troubled heart, let the deuote and suppliant doe not onely that which helpeth for the recouering of his owne saluation, but that also which may doe others good by ex­ample: when his sinne hath greatlie hurt himselfe, and scan­dalized others, atque hoc expedire vtilitati ecclesiae videtur An­tistiti, and the Bishop (or chiefe Priest) thinke it expedient for the good of the Church, let him not refuse to repent in the sight of many; yea, of the whole people. How daunge­rous it is to Mat. 18. v. 6. offend the least of those that beleeue in Christ, the Gospell doeth witnesse. Great reason then had those godlie fa­thers, to see the whole Church satisfied before they released the sentence of excommunication, or time of repentance; and in so doing, they shewed, not what right the multitude or laie-El­ders had to sit Iudges with the Bishop, but what care them­selues had to remooue from the people all occasions of stumb­ling; diligentlie teaching their flockes neither to stagger at o­ther mens falles to their owne subuersion, nor to bee straight laced agaynst repentance, through presumption of their owne standing, which were nothing els but to insult at other mens miseries.

The like course S. Augustine aduiseth to bee vsed, for a­uoiding seditions and factions. August. contra Parmenian [...] epi­stolam lib. 3. ca. 1. When any mans fault is so knowen to all, and abhorred of all, that it hath no parta­kers, or not such by whom a schisme may rise, slacke not the seueritie of discipline. And then may it bee done without breach of peace and vnitie, and without harming the corne, when the whole multitude of the Church is free from that [...]inne for which the offender is excommunicated. for then (the people) rather helpe the Gouernour (or Pastour) nebuking, then the guiltle resisting. Then do (the people) keepe themselues from [Page 120] his societie, so as not one of them will eate with him, not of an hostile rage, but by brotherly correction. Then the offender is striken with feare, & recouered with shame, when seeing him­selfe held accursed of the whole Church, he can finde no num­ber to ioyne with him to insult on the good, and reioyce in his sinne. But all this not withstanding, the censure proceeded from the Bishop and Pastour of the place, and not from the people or laie-Elders associated with him in pronouncing that iudgement. Examples and testimonies whereof are euery where to bee had both in Austen and Cyprian.

When Roga [...]ianus a Bishop, contumeliously abused by his Deacon complained vnto Cyprian and others of that iniurie, Cy­prian wrate backe in this wise. Cypria. li. 3. epistola 9. You did vs great honour, and shewed your accustomed humilitie, in that you choose rather to complaine of him (to vs,) Cumpro Episcopatus vigore, & Ca­thedrae authoritate haberes potestatem, quia possis de illo statim vin­dicari; whereas by vigour of your Episcopall function, and au­thoritie of your chaire, you had power (enough) to bee straight­way reuenged of him. And after a long discourse, that honour and obedience is due to the Priests and Pastours by Gods law, he con­cludeth; Ibidem. Therefore the Deacon of whom you write, must shew himselfe penitent for his boldnes, and acknowledge the honor of (your) Priesthood, and with full humilitie satisfie (you being) his Bishop & Gouernour. And if he shall offend & prouoke you any more with his contempts, vse against him y^e power of your (calling &) honor, either in deposing or excommunicating him. And because you wrate of an other that toke part with your Deacon in his pride and stiffenes, him also, and if there be any more that set themselues against Gods Priest, you may either represse, or remooue frō the Communion. Yet we wish & desire with mild patience, to conquere the reproches and wrongs of euery one, potiùs quàm sacerdotali licencia vindicare, rather then to reuenge them in such sort, as it is easie for Priestes to doe. Speaking of himselfe and his owne cause, hee saieth; Cypr. li. 1. epistola 3. The Church here is shutte agaynst no man, the Bishop with-holdeth himselfe from none, my patience, facilitie and mildenesse are open to such as come. I remitte all things, I conceale many things▪ I doe not examine trespasses against God with a religious [Page 121] and exact iudgement, for the verie desire and care I haue to keepe the brethren together; I my selfe doe almost sinne with remitting offences more then I should.

Auxilius a fresh yoong Bishop, hauing excommunicated a per­son of good account with his whole family for infringing the liber­ties of his Church, as he supposed; Saint Augustine treateth with him by letters to know what ground he had out of the Scriptures to excommunicate the sonne for the Fathers, the wife for the hus­bands, the seruants for their masters offence; and amongst others vseth these wordes. August. episto­la 75. Loe, I am readie to learne; an olde man of a yong, a Bishop of solong continuance, from my Colleague, not yet a yeeres standing: what good reason we may yeelde to God or to men, if for another mans sinne we indanger innocent soules with a spirituall punishment. If you can giue a reason for it, vouchsafe by writing to acquaint me with it, that I may be able likewise; if you cannot, what is it for you to doe (such a thing) vpon an vnaduised motion of the minde, whereof be­ing asked, you are not able to yeelde a iust reason? Neither thinke that vniust anger cannot ouertake vs, because we are Bi­shops; but let vs rather remember wee liue dangerously amidst the snares of temptations, because we are men. Saint Austen blameth neither people, nor Presbyters for the deede; but the Bi­shop whose hastie iudgement it was; and willeth him, not them, to be thinke himselfe what account he can yeelde to God or man for that Ecclesiasticall censure. And that excommunication pertained to the Pastorall charge, and proceeded from the Episcopall power and seate; the same Father euery where witnesseth. Upon the wordes of Saint Iohn, I sawe seates, and some sitting on them, and iudgement was giuen, he writeth thus. August. de ci­u [...]tate Dei lib. 20. ca. 9. Non hoc putandum de vltimo iudicio dici, sed sedes Praepositorum & ipsi Praepositi intel­ligendi sunt, per quos ecclesia nunc gubernatur. Iudicium autem da­tum nullum melius accipiendum videtur, quàm id quod dictum est, quaecun (que) lig aueritis in terra erunt ligata & in caelo &c. This must not be thought to be spoken of the last iudgement, but the seats of the Presidents, and the Presidents themselues, by whom the Church is now gouerned, are thereby to be vnderstoode. And iudgement giuen can no better way be taken, thē for that which is spoken of (in these wordes;) Whatsoeuer you binde in earth, [Page 122] shalbe bound in heauen; & what you loose in earth, shalbe loo­sed in heauen.

May not the word Praepositi signifie the Lay Elders, aswel as Bi­shops; since they also are set ouer the Church to gouerne the flocke in their kinde as well as Pastours?] The Fathers vse many words to expresse the calling and office of Bishops, as Antistites, Praesules, Praesidentes, Praepositi, Rectores, Sacerdotes, and such like, but of all these Praepositus with Cyprian and Austen is the most vsuall word for a Bishop, and hath best warrant from the Scriptures. Cypr. lib. 1. spist. 3. Ob hoc ecclesiae Praepositumpersequitur, vt gubernatore sublato, atrociui atque violentius circa ecclesiae naufragia grassetur. For this cause sayeth Cyprian, doeth (Christes enemie) pursue him that is set ouer the Church, that the Gouernour being made away, hee may with more violence and furie make hauocke in the shipwrackes of the Church. And againe in the same place, We may not bee so vnmindefull of the diuine doctrine, vt maiora esse furentium scelera, quàm Sacerdotum iudicia censeamus, as to thinke the wicked enterprises of the desperate to bee of more force, then the iudgements of Priestes. Ibidem. Shall wee lay aside the power and authoritie of Priestes, vt iudicare v [...]lle se dicant de ecclesiae Praeposito extra ecclesiam constituti? de indice rei? de Sacerdote sacrilegi? To let them that are ought of the Church say they will iudge of the Ruler of the Church? the guiltie of him that is their Iudge? sacrilegious persons of their Priest? And else-where; Cypr. lib. 3. epist. [...]4. what daunger is not to bee feared by offen­ding the Lorde, when some of the Priestes, not remembring their place, neither thinking they haue a Bishop set ouer them, chalenge the whole vnto themselues cum contumelia & con­temptu Praepositi, euen with the reproch and contempt of him that is set ouer them. And so almost euery where Cypr. lib. 3. epist. 9. Apostolos, id est Episcopos, & Praepositos Dominus elegit. The Lorde (him­selfe) chose the Apostles, that is, the Bishoppes and ouerseers. And againe, Episcopo praeposito suo plena humilitate satisfaciat: Ibidem. with al humilitie let him satisfie the Bishop, being set ouer him.

Saint Augustine vseth the word in the same manner. August. de ciuitate Dei lib. 1. ca. 9. Their case is farre woorse, saith he, to whom it is said by the Prophet; He shal die in his sins, but his blood wil I require at the watch­man [...]hands. Ad hoc enim speculatores, hoc est populorum Prae­positi [Page 123] constituti sunt in ecclesiis, vt non parcant obiurgando pecca [...]a. For to this ende are watchmen, I meane the Pastours of the people placed in the Churches, that they should not spare to re­buke sinne. August. epist. 166. Our heauenly master (saith he in another place) gaue vs warning before hand, vt de Praepositis malis plebēsecurā redde­ret, ne propter illos doctrinae salutaris Cathedra desereretur, to make the people secure touching euil ouerseers, lest for their sakes the chaire of wholsom doctrine should be forsaken. And again, August. in Io­han, tract. 46. Ha­bet ouile Domini Praepositos, & filios & mercenarios. Praepositi autē, qut fily sunt, Pastores sunt. The Lords folde hath some ouerseers, that be children, & some that be hirelings. The ouerseers that be children, are Pastors. Ibid. epist. 162. Diuina voce laudatur sub Angeli nomine Praepositus ecclesiae: By Christes owne mouth the ouerseer of the Church is praised vnder the name of an Angel. August. de Pastor [...]bus ca. 4. Attendit ouis e­tiam fortis plerum (que) Praepositum suum; The sheep that is strong for the most part marketh his Leader: & saith in his heart, si Praeposi­tus mens sic v [...]uit: If my leader so liue, why should not I doe that which he doth. The old translation of the new Testament hath y^e very same vse of the same word Praeposits. Hebr. 13. Mementote Praepositerū vestrorū, qui locuti sunt vobis verbum Dom. Remēber your (Lea­ders or) ouerseers which spake vnto you the word of God. And a­game, Ibidem. Obedite Praepositis vestris; ipsi enim peruigilant quasi ratione pro animabus vestris reddituri; Obey your ouerseers, for they watch ouer your souls, as those that shal giue accoūt (for them.)

And as the vse of the word is cleere in S. Austen, so is this asser­tion as cleere, that excommunication is a Pastorall and Episcopall iudgement, and no Laicall or popular action or censure. August. de cor. reptione & ra. tia ca. 15. Ipsa, quae damnatio nominatur, quam facit Episcopale iudicium, qua poena in ecclesia nulla maior est, potest si Deus voluerit in correptionem saluberrimam cedere. Pastoralis tamen necessitas habet, ne per plures serpant dira contagia, separare ab outbus sanis morbidam. That which is called condemnation, an effect of the Episcopall iudgement, then the which there can be no greater punishment in the Church, may if it so please God turne to a most wholsom correction. Yet the Pastour must needes separate the diseased sheepe from the sound, lest the deadly infection creepe further. But what neede wee moe priuate testimonies, when the pub­like Lawes of the Romaine Empire will witnesse as much: [Page 124] Nouell constit. 123. ca 11. We charge all Bishops and Priests (saieth the Emperour by his authentike constitution) that they separate no man from the sa­cred Communion before they shewe the cause, for which the holie Canons will it to be doone. If any doe otherwise in re­moouing any from the holie Communion, hee that is vniustly kept from the Communion, let him bee absolued from his ex­communication by a superiour (Bishop or) Priest, and restored to the Communion; and he that presumed to excommunicate (without iust cause) let him be put from the Communion by the Bishop vnder whose iurisdiction he is, as long as (the Superior) shall thinke good, that he may iustly abide that, which hee vn­iustly offered. No man ought remooue an other from the Com­munion but a Bishop or a Priest; and he that vniustly did it, was by a superiour and higher Bishop to be put from the Communion for such time as he thought meete.

Euery priuate man by Saint Austens confession, might admonish and reproue, yea, bind and loose his brother; and Theophilact saith; Theoph in Matth. ca. 16. Not onely those things which the Priests do loose, are loosed; but whatsoeuer, we being oppressed with iniurie, do binde or loose, those things are bound & loosed also.] Echman by word of mouth, and with griefe of heart, might and shoulde detest sinne, and reprooue sinners; and hee that is afflicted with any wrong, hath best right to release the same. But this doeth not touch the publike vse of the keyes in Christes Church, whereby wicked and impenitent persons are excluded or remooued from the Sacra­ments, vntill they shew themselues sorrowfull for their sinnes, and willing to amend their lewd course of life. With preaching the word and deliuering the Sacraments, neither people nor lay Elders might intermeddle, but onely Pastours, which had the charge and care of soules committed vnto them.

To whome then did Paul speake when he said to the Corinthians, 1. Corint. 5. Remooue that wicked one from among you?] If he spake to the people, he meant they should refraine all societie with that in­cestuous person, and not so much as eate with him: if he entended to haue the malefactor remooued from the Lordes Table; hee spake to the Prophets and Pastours that had power and charge so to do. S. August. contra Parmen [...]a in epi­stola lib. 3. ca. 1. Austen doth often expound it, as if he had required them to remooue that euill one from themselues, in not allowing, con­senting, [Page 125] or fauouring so wicked a fact in their hearts. Take which you will, I stand indifferent; howbeit by the wordes of his second Epistle it should seeme, he spake not to the whole Church of Co­rinth, but to the leaders and teachers there, when he willed them to remooue that wicked one from amongst themselues. For this he writeth of the very same person: 2. Corinth. 5. Sufficient for this (offendor) is the punishment, (or reproofe) that proceeded from many (not from all.) Wherfore I pray you confirme your loue towards him. For this cause also did I write, that I might see the proofe of you, whether you would be obedient in all things. So that in excommunicating the incestuous sinner, Paul asked not their consents, but tryed their obedience, and they with all care and zeale shewed themselues ready to execute his precept.

At least yet the Presbyterie ioyned with the Apostle in excom­municating that malefactour; and of this Presbyterie the Lay El­ders were no small part; so that by this precedent of the Apostolike discipline, the Pastours cannot exclude any men from the Sacraments without the liking of the Lay Elders and Presbyters.] What the Presbyterie might doe cannot well be resolued, vntill it be first a­greed, of what persons this Presbyterie consisted. Some thinke certaine skilfull and discreete men as well of the Laitie as of the Cleargie, were appointed by the common choice of the people to deliberate and determine of manners and all other matters pertai­ning to the regiment of the Church; and that by their aduise and consent, as it were by the decree of an Ecclesiasticall Senate, the power of the keyes was directed, and handes imposed. For this assertion, they shewe the witnesse both of Scriptures and Fathers so cleare, as they suppose, that they cannot be auoyded. Some o­thers confesse there was a kinde of Presbyterie in the Apostles times and long after in many Churches: but thence they exclude all Lay persons as no partes thereof, and account in that number none, but such as had charge of the worde and Sacraments, and ioyntly labored the conuerting of vnbeleeuers to the faith, and pre­seruing of the Church in trueth and godlines. Which of these two positions is the sounder, in processe will appeare.

IT is not to be doubted, that in the Apostles time, euery citie where the Gospell was receiued, had many Prophets, Pastours and Teachers not on­ly traueling to and fro to exhort and confirme the brethren, but abiding and persisting in the same place, all labouring to encrease the number of the Church, and continue the faithful in their profession. At Ierusa­lem fifteene yeeres after Christes ascention were Act. 15. Apostles and Elders; At Antioch in the Church were Act. 13. Prophets & Teachers, Barnabas, Simeon, Lucius, Manehen and Saul, besides Marke and others. In Rome when Paul wrate thither were many ap­proued Rom. 16. Labourers and helpers in Christ whom he knew before, besides such as the citie it selfe yeelded; of whome hee had then no such experience, and therefore passeth them ouer vnsaluted by name as men vnknowen. After, when hee came thither, he shew­eth who were his Coloss 4. worke fellowes vnto the king dome of God, to the Church of Corinth he saith, 1. Cor. 14. Let the Prophets speake two or three, and the restiudge. Being [...]t Miletum he Act. 20. sent for the Elders of Ephesus, whome the holie Ghost had set to watch and feede the Church of God. He writeth to the Saints at Philippi Phil. 1. together with the Bishops and Deacons. S. Iames saieth to the Iewes dispersed, Iaco. 5. If any be sicke, let him call for the Elders of the Church, and let them pray ouer him: nothing there were in euery Church not one, but many Elders, whose office it was to pray ouer the sicke, relcase their sinnes, and ease their infirmities.

This number of Teachers and Helpers in the Gospel was not superfluous, but very requisite in those daies; by reason they were forced to exhort and admonish as well priuatly Act. 20. throughout eue­ry house, as openly when the Church was assembled, for feare of seducers that secretly 2. Tim. 3. crept into houses leading away women loden with sinnes, and Tit. 1. subuerted whole houses teaching things (they ought not) for filthy lucres sake; and also for that they were daily to win those to Christ that yet beleeued not. In which case they were to refrain no place, nor slack no time to make Christ [Page 127] knowen to euery particular person, and house that was ignorant of him. And to this end they needed more aide then otherwise to guide and direct the Church at such times as the Saints mette together. Neither ceased this necessitie with the Apostles; it dured manie hundred yeers after them; which was the cause that in euery great citie the Pastors and Bishops had many Ministers & helpers ioy­ned with them, to labour the conuersion of miscreants, to streng­then and encourage the Martyrs and Confessours that suffered by thousands for the name of Christ, to visite the sicke and comfort them in their extremities, to cate chise the Nouices, to attend the seruice and Sacraments of the Church, to examine the faith, and suruey the behauiour of all that repaired to the Lordes Table, and to performe a number of such sacred duties, which for one Pastor or Bishop alone to do in so populous cities and assemblies, as they had, was vtterly impossible.

A Presbyterie then of Prophets, Pastors and Teachers, the Apostles in their times had and vsed in euery Citie, where they planted the Faith and setled the Church: but that lay Gouernours or Elders were part of that Presbyterie, & concurred ioyntly with the Pastors & Prophets in imposing hands, & exercising the power of y^t keys, & censuring both doctrine & maners; I find no such thing commāded or warranted by the Scriptures; the patrons of y^t Lay Presbyterie must vndertake the burden to proue their assertion.

The very foundation of the Lay Presbytery so strongly concei­ued & eagerly pursued by men in our dayes, is the place of S. Paul 1. Tim. 5. 1. Tim. 5. The Elders that rule well are worthie of double ho­nor, chiefly they that labor in the word & doctrine. Hence it is resolutely inferred; ergo, there were some Elders that labored not in the word and docrine; and those by comparison of other places are supposed to be 1. Cor. 12. Gouernours, which office Paul nameth amon­gest the spirituall functions of the Church, when he saieth; Rom. 12. Hee that ruleth (let him do it) with diligence. It is a matter of nosmal weight to giue Lay men power in euery parish to impose handes and vse the keyes, yea to haue the full and whole gouernement of the Church, aboue and against the Pastours by number of voyces, if they differ in iudgement; and therefore the ground that shall beare the frame of the Lay Presbyterie had neede be sure, especial­ly when it is vrged as a part of Christs spiritual kingdom, without [Page 128] the which no Church can be Christes, no more then it may with­out the trueth of his doctrine. But whether the wordes of Saint Paul 1. Timoth. 5. inferre any such thing or no, this is the matter wee haue now in hand. Some learned and late writers do so con­ceiue of that place; for my parte, I see so many iust and good rea­sons against their supposall, that I can not yeelde to their iudge­ment.

The first reason I haue of the weakenes of this place to vpholde the Lay Presbyterie is, that many learned and ancient Fathers haue debated and sifted the force of these wordes, and not one of them euer so much as surmised any such thing to be contained in this Text. Chrysostome, Ierome, Ambrose, Theodoret, Pri­masius, Oecumenius, Theophilact and diuers others haue consi­dered and expounded these wordes, and neuer dreamed of anie Lay Presbyterie to be mentioned in them. If then the wordes of Saint Paul stand faire and cleere without this late deuise, as in the iudgement of these learned and ancient Writers they doe; What reason after fifteene hundred yeeres, to entertaine a newe platforme of gouerning the Church by Lay men, vpon a bare con­ceit that the words of Saint Paul may sound to that effect as some imagine?

The second reason of my dissenting is; for that Saint Paul na­ming the Presbyterie but once in al his Epistles, excludeth al Lay Elders from that Presbyterie. 1. Timoth. 4. Neglect not the grace which is in thee, which was giuen thee by Prophesie, with the impositi­on of hands of the Presbyterie. This is the onely place in all the Scriptures, where the Presbyterie is namely mentioned; and Lay Elders are most plainely remooued hence as no parte of this Presbyterie. For this Christian Presbyterie gaue imposition of hāds to ordaine Ministers: but Lay-Elders had no right to impose hands to that purpose; Ergo. Lay men were no part of this Pres­byterie. That imposition of hands to make Ministers is a kinde of Sacrament, and reserued solely to Pastours; if Saint Austens authoritie were not sufficient, Caluins confession is very euid [...]nt, which I noted before. They must be Ministers of the worde and Supra pag. 109. Sacraments and succeede the Apostles in their Pastorall charge and function, that must ordaine others by imposing handes, and giue them power and grace to dispence both the word and Sacra­ments. [Page 129] This Lay Elders in the Apostles times neither did, nor might do; they were therefore no part of that Presbyterie, which Saint Paul speaketh of in his writings. Must we take the worde not for the Colledge of Elders, but for the degree and office which Timothie receiued? Neither so is the force of my reason auoided. For choose which you wil to be the signification of the word [...], either collectiue for the whole cōpanie of Elders, or distribu­tiue for the degree & office of euery Elder: if collectiue, none could be of that Colledge that might not giue imposition of hands; if di­stributiue none might take that function and calling on him, but must receiue imposition of handes, as Timothie did. Then Lay men which neither did giue nor receiue impositiō of hands, are bar­red both from the degree, and from the societie of Presbyterie, which was in Saint Pauls time.

Beza thinketh best to take it for a nowne collectiue, and addeth, Annotat. in 1. Timoth. 4. [...] id est, ordinis Presbyterorum; quo nomine coetus ille omnis significatur, qui in verbo laborabant in ea ecclesia, vbi hoc factum est. The Presbyterie; that is, the order or company of El­ders; by which name the whole company is signified, that la­boured in the word in that Church, where this was done. Then the whole Eldership or company of Elders in S. Pauls time labo­red in the word. Where now were the Lay Elders that laboured not in the worde: What Presbyterie were they of: Had euerie Church two Presbyteries? I trust not. This whole Presbyterie consisted of Pastours and Teachers; An other Colledge of Lay Elders and no Pastours will neuer be found.

My third reason is, for that the Text it selfe doth clearely refuse the sense which they inforce. For as they conclude, there were ergo some Elders that did not labour in the word and doctrine, and yet gouerned well; so the wordes are more euident, that they all were worthie of double honour, whether they laboured or gouerned. Which by Saint Paules proofes presently following, and by the consent of all old and new Writers is meant of their maintenance at the charges of the Church. Chrysest homil. 15. in 1. Tim. 5. Honour in this place, (saith Chry sostome) Paul calleth reuerence and allowance of thinges needefull. Paul Hiero. in 1. Ti­moth. ca. 5. will haue (the rest) yeelde carnall thinges to them of whome they receiue spirituall, because being occu­pied in teaching, they can not prouide thinges needefull for [Page 130] themselues. Ambros. in 1. Timoth. ca. 5. Good & faithfull Stewards, saith Ambrose, ought to be thought worthie not onely of high but of earthly honour, that they bee not grieued for lacke of maintenance. Paul Calu. in 1. Ti­moth. ca. 5. wil­leth maintenance to be chiefly yeelded to the Pastours that are occupied in teaching. For such is the ingratitude of the world, that take small care for nourishing the Ministers of the worde. Bulling. in 1. Timoth. ca 5. As the poore, so the Elders seruing the whole Church, are to be mainteined by the goods of the Church. Paul Vilichius in 1. Timoth. 5. mentioning the Church treasure, presently exhorteth the Ministers of the Church to be thence maintained. Bezain 1. Timoth. 5. By the name of honour is signified al godly duty and reliefe, after the vse of the Hebrewe (speach.)

Now that Lay Iudges and Censors of maners were in the A­postles time found at the expenses of the Church, or by Gods Law ought to haue their maintenance at the peoples hands; is a thing to me so strange and vnheard of, that vntil I see it iustly proued, I can not possibly beleeue it. S. Paul hath laied downe this rule; 1. Cor. 9. They that serue at the Altar, should be partakers of the Altar; and by Gods ordinance, they that preach the Gospell, must liue of the Gospell. Where shall we finde the like for the Lay Iudges that laboured not in the worde? They were, (if any such were;) as the sagest, so euery way the sufficientest men that were amongest the people; for feare of faction, contempt and corruption, which ea­sily grow when the weaker and baser rule ouer the richer and bet­ter sort. If the Apostle will not haue the poore widowes, so long as they might otherwise be succoured or employed, grieue the Church; would he then put the burden of the Lay Iudges and El­ders, in number many, in state able to relieue others, on the necks of the meaner and poorer brethren? there is neither cause, nor com­mandement in the word so to charge the Churches of Christ with maintaining the Lay Senate, which yet must be done before this construction can be admitted.

The fourth reason that holdeth me from receiuing this constru­ction is, that I find diuers and sundrie interpretations more agree­able to the Text, and more answerable to S. Pauls meaning, then this; which is lately so much liked & obtruded to the whole Church as the expresse voice of Gods spirit.

I deriue my first exposition from the Apostles purpose, which [Page 131] heere is so plaine, that it can not bee doubted. For letting Ti­mothie vnderstand with whome the Church of necessity must bee charged, and what degrees must bee obserued in their mainte­nance; hee beginneth with widowes, and sheweth which of them are fitte to bee relieued by the Church, and which to bee left to their friendes and kinsfolkes, that 1. Tim. 5. the Church be not burdened, but may suffice for those that are widowes indeede. From widowes hee commeth vnto Elders; that is, from the women to the men amongst them that must be found foode and apparell for them and theirs at the charges of the Church, and of them hee saieth, Ibidem. The Elders that rule well, to wit, which guide well the things committed to their charge, let them be counted woorthie of double honour; hee meaneth eyther of larger allowance then the widowes, because their calling was higher, and pains greater; or else maintenance for themselues and their families; which the widowes might not expect. For since they were to relinguish their former trades of life, whereby they succoured their families, and wholy to addict themselues to the seruice of the Church; the wisedome of God prouided for them, as vnder Moses for the Priestes and Leuites, that they which ser­ued at the Altar, shoulde liue of the Altar, both they and theirs. These Elders were of two sorts; some laboured in the word, some cared and attended for the poore. Both were worthie of double ho­nour, if they discharged their dueties well, but Ibidem. specially they that laboured in the worde and doctrine. The Church that was to beare the charge; the party to whom he wrate, were acquainted with it before this time, and accustomed to it. Paul requireth the people to doe it willingly and liberally, and warneth Timothie to see it doone. For such as serue the Church are woorthie of it, chiefly the Ministers. There were then, you will say, other El­ders in the Church that were not Ministers of the worde. There were, and those were the Deacons, whom you must either exclude from maintenance, and that you may not; or else comprise in this place vnder the name of Elders.

Happely you thinke this an euasion and no exposition. It stan­deth more clerely with the intent of Saint Paul then Lay Elders, and as cleare with the wordes. When the Church at Ierusalem was diuided by Saint Luke & their owne letters, into Act. 15. Apostles, [Page 132] Elders and Brethren; in which of these three are the Deacons contained? Not in Elders? When Paul and Barnabas Act. 14. ordai­ned Elders in euerie Church as they passed, left they the Chur­ches without Deacons, or neglected they the care of the poore? The next wordes to these, 1. Tim. 5. Receiue not an accusation a­gainst an Elder, but vnder two or three witnesses; doe they exclude the Deacons, or include them in this rule? If the word [...] an Elder, bee a name of age; why shall the Deacons bee barred that name, when as they were chosen for their age, grauitie and wisedome, as well as the Ministers? If it bee a name of office; that the Deacons 1. Tim. 3. by well ministring gette themselues a good degree, Saint Paul witnesseth: that Laie men had anie office in the Church as heere is imagined, what Text prooueth? This onelie place of all the Newe Testa­ment is produced; and by this, the doubt is rather encreased, then decided.

Besides, that the wordes [...] bee often so largely taken, that they comprise all Ecclesiasticall functions, might soone be prooued, if it were not confessed by such learned men as very much fauour this late found construction. Annotat. Be­zain 1. Tim. 4. These names of Bishops, Elders and Deacons be sometimes generall. Idem in 1. Pet. ca. 5. The name of Elder is generall comprehending all those, that haue any ecclesiasticall function. Then is our first exposition neyther false nor forced, but matcheth as rightly with the wordes of Saint Paul as theirs doeth, and farre righter with the sense.

A second interpretation of the wordes is that which Chryso­stome and other Greeke writers embrace; that where in a Mini­ster of the word, good life, good gouernement, and good doctrine are required: the two first are commended; but painefulnesse in y^t word, is chiefly to be preferred in men of their calling. And so not two sorts of Elders, but two parts of the Pastoral charge & func­tion are implyed in these wordes. Speake I more then you your selues confesse? Is it not your own distinction, that some are Doc­tors, which labor in the word, but haue no cure of souls; some Pa­stors, which besides their publike paines in the word, haue a special charge & watch ouer euerie mans soule, where they liue? S. Paul to the Hebrews calleth the Ministers of the word Hebr. 13. verse 7. & 17. [...]; and [Page 133] betweene [...] which is to stand before, and [...], which is to goe before, (as Leaders doe,) what difference can you find? Heare one whose learning you cannot, and iudgement in this case you do not mislike. Annotat. Beza in 1. Thess. 5. Idem valet [...]; quia nimirum Pa­stores gregi praeeant. These two wordes are al one in signification; because the Pastours doe goe before or leade the flocke. They must as well Act. 20. v. 28. [...], that is, ouersee, as feede▪ and doth ouerseeing import no more then simply teaching? why should it seeme strange to any man, that we affirme the Ministers of the word should be not only [...] paineful to reach, but [...] watchfull to guide and ouersee, since the Apostle ioyneth them both in good Pastours? 1. Thes. 5. v. 12. We beseech you brethren (saieth hee) acknowledge [...], those which labour amongst you, and are ouer you in the Lord, and admo­nish you; and haue them in singular loue for their worke sake. Whereupon a great Patrone of the discipline writeth thus: Cal [...]. in 1. Thes. 5. No­tandum est quibus titulis Pastores designet▪ primo dicit eos labora­re, simul praefecturae nomine eos ornat. It is to bee noted, by what titles Paul designeth Pastours: first hee saith, they labour; and withall he adourneth them with the name of rule and gouerne­ment. It is then no consequent out of this place, ergo, some Elders did not teach, but gouerne; this rather is inferred; ergo, more is expected of an Elder then teaching; to wit, good exam­ple of life, and watchfulnesse ouer his charge. As if hee shoulde haue saide; Pastours or Elders are woorthie of double honour in that they guide well themselues and their flocke; but chiefe­ly for that they labour in the Worde, which is the greatest and chiefest parte of their function. And so is our second interpretati­on warranted both by the true boundes of the Pastorall function, and the like vse of the same words else-where in the Apostle, and all this confessed by them that are very well learned, and wel affec­ted to the Presbyterie.

A third explication of these words, may be shortly drawen from the force of the worde [...], which importeth paineful and earnest labour; and then the sense is: The Elders that rule well are woorthie of double honour, chiefely they which be laborious and painefull in the word. This to be the proper and vsuall force of the word [...], when it doeth not signifie bodily labour; but is [Page 134] transferred to the mind, I thinke no man learned doth doubt. [...] is simply to labour, [...] is to weary our selues with labour. Beza Annotat. in Matth. 11. Cer­tè plus est [...] quàm [...] s [...]propriam vtrius (que) significationem spe­ctemus [...] is more then [...] saith Beza, if we respect the pro­per signification of either; as wearines is more then labour. He then which laboureth is worthie of his wages; but hee that euen wearieth himselfe with hard labour, is more woorthie. So saieth Saint Paul. The Pastours or Elders that discharge their places are worthie of double honor, chiefly they which refuse no paines & wearie themselues with labour and care to teach and admonish. Speake we absurdly, obscurely, or not answerably to the force of the Apostles words, when we thus expound him:

A fourth construction may be had of this Text, & that consonant to the words & intent of S. Paul; & yet [...]o Lay Elders empanelled in the Jurie. [...] may be referred to such Pastours and teachers as were abiding in euery Church; and therefore are pro­perly said [...] to haue the charge and ouer sight of the faithful, as being affixed to the place for that purpose; [...] to those that trauelled from place to place to visite and confirme the Churches. The wordes serue well for this difference, and both forts were to haue maintenance from the Churches, as well they that trauelled as they that persisted. Touching the vse of the word [...], besides that in the 6. of Matthew; the 5. and 12. of Luke; the 4. of Iohn; 20, of the Actes; the 1. Corinth. 14; the 4. Ephes. the 2. Tim. 2: it doth without all contradiction signifie bodily labour and weari­nesse; Saint Paul in the 1. Corinth. 15. thus writeth: 1. Cor. 15. Christ rising from death the third day was seene of Iames, then of al the Apostles; last of all hee was seene of mee as one borne not in due time: for I am the least of the Apostles, and not fitte to be called an Apostle, because I persecuted the Church of God; [...], yet haue I laboured more then all they. He meaneth, then the rest of the Apostles, to whom Christ appeared. I demaund whether Paul charged the other Apostles with negligence, or whether he durst affirme, that he had preached Christ more diligently then all they? It were an arrogant pre­sumption so to say; and a lewd imagination so to thinke. What then is the meaning of his words? Though he were an Abortiue, and the least of them all, yet had he trauelled further in spreading [Page 135] the Gospel then all they. And why: They were sent to the Iewes dispersed in some fewe Countries, and none of them passed the li­mits of Asia, for ought that we teade, saue Peter, who was brought prisoner to Rome towardes the ende of his life; but Paul had the Gentiles allotted to him, and so trauelled not only Arabia and Iu­rie, but filled Asia, Greece, Italie and Spaine, & many other coun­tries and nations with the Gospel of Christ; and in that significati­on of the worde [...], which is to trauell for the spreading of the Gospel, hee sayth very soberly, aduisedly and truely, that though he were last called, he had trauelled to preach Christ further then they all.

This word is often so vsed in the 16. to the Romans. Greece Rom. 16. Marie, [...], who hath trauelled much for vs. And againe, Greete Triphaena and Triphosa, [...], wo­men that labour and trauaile in the Lord. Greete Per [...] the be­loued, [...], a woman that hath much trauelled in the Lorde. The women neither did nor might prea [...]h in the Church; but many of them trauelled farre and neere, & dealt by pri­uate perswasions (which was more seemly for them to do then for men) with women to embrace the knowledge of the trueth, and re­paire to the houses where the Apostles and others did instruct the beleeuers.

And as there were of women that trauelled for Christ, so were there of men no final number, both Prophets, Euangelists & Tea­chers imploying their paines, & hazarding their liues to conuert the faithles, to confirme the faithful. And though some of them happe­ly liued of their owne, and others wrought with their hands to fur­nish thēselues with things wanting; yet because their worke was more painefull and perilfull, then the Pastors that kept their fixed places; and as needfull to encrease Christs kingdome; the Apostle willeth the Churches to haue special regard to such that they were not left destitute, after they had dedicated not only their labor, but also their liues to the seruice of Christ. Saint Pa [...]es compari­sons include both when hee [...]ayeth, 1. Corinth. 9. Who goeth on warre­fare at his owne charges? who planteth a Vine and eateth not of the fruit? Who tendeth a flocke, and [...]asteth not of the milke? So that hee which trauelleth abroade for Christ in danger, is more woorthie of recompence then hee that fee deth the flocke at [Page 136] home ingrenter ease and better safetie. Tauching such hee saith, 1. Cor. 16. If Timothie come, see he be without feare amongst you: for he worketh the worke of the Lorde euen as I doe; and send him away in peace. And againe Tit. 3. Bring Zenas, the Lawier and A­pollo on their [...]ay with diligence, that they lacke nothing. And noting whence they should haue it; Ibidem. Let ours learne to bee for­ward in good works to necessarie vses. And Saint Iohn, Joann. epist. 3. Thou doest faithfully whatsoeuer thou doest to the brethren and vnto strangers. Whome if thou bringest on their iourney as it beseemeth in God, thou shalt doe well: because for his names sake they went foorth, and tooke nothing of the Gentiles. We therefore ought to receiue such, that we might be helpers vnto the trueth. The summe then of Saint Paules wordes after this fourth exposition is this; The Pastours or Elders that guide wel and doe their dueties in the places where they remaine, are woor­thy of double honour, but chiefely they that trauell from place to place for the wordes sake are to be supported; their paines and neede are greatest.

Thus haue we foure expositions of the place 1. Timoth. 5. con­sonant to the signification of the wordes, and intent of the speaker; and all excluding the Lay Elders; which wee cannot deduce out of this Text without manifest wrong to the Apostles purpose, and [...]neth of the Scriptures. For then must all Lay Elders by the word of God haue double maintenance from the Church, which is apparantly false; and the Pastors which labour in the worde, may not meddle withguiding, ouerseeing and ruling the flocke commit­ted to their charge, which is as manifest an vntruth as the former. If the functions of ruling and teaching be two distinct offices, then may none intrude on both; if they be coincident, what neede two sortes of Elders, to execute one charge: Set this place aside, in which I see vtterly nothing for Lay Elders; and where else in the new Testament shall we finde, I say, not a sentence but a syllable sounding for them:

Rom. 12. He that ruleth (let him do it) with diligence.] Doth he say, the Lay man that ruleth the Church, let him doe it with diligence: No, but he speaketh of diuers functiōs in the Church, & so some must rule that may neither teach nor exhort, which must needs be lay El­ders.] He speaketh indeed of Rom. 12. v. 6. diuers gifts & graces of y^• holy ghost; [Page 137] for so [...] doeth import; of diuers offices hee speaketh not: for then they might not concurre in one man, and consequent­ly, neither might the Prophet teach, nor exhort, nor the Deacon distribute nor shew mercy. Many gifts may conioyne in one man; many offices cannot.

Paul speaketh of offices to be executed by those that had giftes ac­cording; and to that ende bringeth in the example of mans bodie, where the members haue seuerall powers, and seuerall actions.] I see the comparison, and thence I prooue he speaketh of particular gifts and not of publike offices in the Church. Rom. 12. As in one bodie, saieth he, we may haue many members; and all the members haue not the same action; so we being many, are one body in Christ, and euery one an others members. I aske now whether onely the of­ficers of the Church, or the whole multitude of beleeuers bee the the body of Christ: The whole no doubt is the body, and not this or that part, though excelling the rest. Then as in mans body, eue­rie part hath his action; so in Christes bodie, which is the Church, euery member must haue his gift, and not a publike office in the Church.

But Paul nameth here onely those giftes that had their publike vse in the Church, and no where els; as prophesie, teaching, exhor­ting, distributing, gouerning, helping.] Which of these gifts in the Apostles times was not common, as well to the people, as to the Pastours, and to women as well as to men: Prophesie which is the greatest and vnlikeliest to bee found in all sortes; was it not a common gift to old and yong: men and maides: Shall Ioel make alie that foretold it: Ioel 2. After that, I will powre out my spirite on all flesh; and your sonnes and your daughters shall prophesie; and vpon the very seruants and handmaids in those dayes will I powre out my spirite. Shall Peter be a false witnesse, that saith; This was performed when the giftes of the holy Ghost were pou­red on the Church after Christes ascension: All those that heard Peters sermon in Cornelius house, receiued Act. 10. the gifts of the ho­ly Ghost, to magnifie God before they were baptized. Act. 21. The foure daughters of Philip, did they not prophesie? 1. Cor. 11. Euery woman, saieth Paul, praying or prophesying bare headed, dishonoureth her head. If then prophesie were a gift of Gods spirit, common to all sortes and sercs, as well as a publike office in the Church; and [Page 138] Paul in the 12. to the Romanes, prescribeth and teacheth the right vse of those giftes, which God gaue to euerie man, that all the members of Christes body might haue their peculiar actions according to the measure of fayth; what reason haue we to con­uert this place from the priuate giftes of euery member to the publike offices of some few in the Churches, which were not here intended?

Teaching and exhorting seeme not to be priuate gifts; and ther­fore stand rather for ecclesiasticall functions.] We are so violent in this conceit of discipline, that we neuer remember the Scriptures that contradict it, be they neuer so often or euident. Priscilla the wife of Aquila, did shee not instruct and Act. 18. teach Apollo a Prea­cher, the way of the Lord more exactly? and doeth not Paul call her Rom. 16. his helper in Christ, as well as her husband? The women that laboured so much in the Lord, did they goe idlely vp & downe, or did they teach and exhort as they trauelled? 1. Cor. 14. If the women will learne anything, let them aske their husbands at home, saieth Paul, then might the husbands teach them. Coloss. 3. Let the worde of God dwell in you plentifully in all wisedome, teaching and ad­monishing your selues in Psalmes and Hymnes and spirituall songs, singing with grace in your hearts to the Lord; is a rule for all Christians of all sortes and degrees, and not for Pastors and Elders onely. 1. Thes. 5. Exhort one an other, and edifie one another, euen as you doe; admonish them that are vnrulie; comfort the feeble minded; beare with the weake; bee patient towards all men. These be general precepts for all beleeuers; to all are they prescri­bed, and by all to be performed. If then prophesie, doctrine and ex­hortation, be priuate graces of Gods spirit, & to be vsed of all accor­ding to the measure of each mans gift, as time & place require, for the good of our selues & others; what probabilitie can there be that the Apostle in this place should reckon Church offices, & not rather moderate & direct the gifts of Gods spirit poured out on his church, and parted amongst all the members of Christes mysticall body?

Distributing is no gift of the spirite, but plainely an office in the Church; and so gouerning and shewing mercy ioyned therewith doe fairelie resemble the Deacons, Elders and widowes, that were three ecclesiasticall and publike functions.] Distributing of our owne in singlenesse of heart, is a farre greater gift of Gods spirite, then di­stributing [Page 139] of other mens, as the Deacons did; and here the Apostle speaketh of spirituall gifts. Againe, [...] which is a ministerie or seruice, is before vsed, and had bene the fittest word for the Dea­cons office, if the Apostle had purposed to treate thereof. But if we seek for the true meaning of S. Paul in this place, and not to please our owne humors, S. Peters words vttered to the same effect that these are, will helpe vs. 1. Pet. 4. Be harbourers one to another without grudging. As euery man hath receiued the gift, minister the same one to another, as good Stewards of the manifold grace of God. If any man speake, let them bee as the words of God; if any man minister or giue any thing to an other, let him doe it as of the abilitie that God hath giuen him, that in all things God may bee glorified. This place, as well as the rest, I finde is racked to serue for the supposed discipline; but if wee marke whereabout Saint Peter goeth, wee shall learne as much of S. Peter here in fewe wordes, as of Saint Paul there in larger speach and more plentifull partes. As euerie man (saieth Peter, (and not euerie Pastour or Deacon) hath receiued the gift; (of Gods grace, and not an office by mans choice:) so minister the same one to another (for the benefite of each other.) If any man speake let him speake to comfort and edifie) as the wordes of God; if any man minister (that is, doe good, not in wordes, but in deeds, to an o­ther) let it be according to the abilitie that God hath giuen (him, not according to the contributiōs he hath receiued of other men) that in all things (euen in all our words & deeds) God may be glorified. S. Paul with alonger circuit of words, expresseth the same sense. As all the parts of our bodies haue diuers actions tending all to the vse and profite not of themselues, but of others; so Rom. 12. euery man saieth hee, (and not onely Teachers and Elders) according to the grace giuen (by Gods spirite and not by mans election, should be so­berly content with their measure, and vse to the good of others) whe­ther it were prophesie, teaching and exhorting (which con­sist in woordes) or gouerning and seruing with diligence, relieuing and helping with cheerefulnesse (which consist in deedes.) for all the members of Christes bodie, though they can not teache, exhorte, and guide; yet may they serue, relieue, and shewe mercie; and these are the giftes of Gods Spirite, not so miraculous, but as precious in his sight as the former, [Page 140] and proceed from the most excellent gift of Gods spirite passing all gifts, which is, 1. Cor. 13. vnfained loue and charitie.

The Text may more kindly and currantly be referred to the pub­like offices of the Church.] First then you must point vs foorth seuen such offices: for Rom. 12. here are seuen diuers parres. Next, you must prooue that [...], these gifts of the spirite, belong to the officers of the Church onely, and not to the rest of the faithfull. Thirdly, we must know whether these offices must be diuided, or may be com­bined in one person; if they bee distinct, no Prophet may teach or exhort; no Teacher may exhort or prophesie; if they may meete and agree in one subiect, then are they no offices, but graces; and he that hath one, may haue all; and so are you further from your pur­pose, then you were be fore. Lastly, make them euen ecclesiasticall functions if you list, how then can you chalenge them, or any one of them to laie persons:

Clergie men may not gouerne the Church.] You must leaue that error for your credites sake, as crossing the Scriptures, which ma­keth Pastours to be Iohn 21. Shepeheards, Hebr. 13. Watchmen, Ouerseers, Act. 20. Ru­lers and Guiders of the flocke, and infringeth your owne positi­ons, who say that Pastours doe rule and gouerne the Church. If he that ruleth, must do it with diligence; the Pastours by these words are appointed to bee watchfull, as those that shall answere for the soules of their flocke, and not the laie Elders.

If it be a priuate gift, to whom doeth it appertaine?] To euery man that hath charge or familie. The father with diligence is to guide his children, the master his seruants, the husband his wife. 1. Tim. 5. He that hath cast away the care of his household, is worse then an Infidel. To feed them, and not to rule them, and traine them in the feare of the Lord, is grossely to neglect them. He that ruleth not well his owne house, by S. Pauls prescription, must not bee 1. Tim. 3. v. 5. tru­sted with the Church of God. It is therefore a speciall vertue and grace of Gods spirite to rule well the persons committed to our charge. Let it be gift or office, priuate or publike, it maketh nothing for laie Presbyters.

There remaineth yet one place where Gouernours are named a­mongst ecclesiasticall officers; and that is 1. Cor. 12.] The answere is soone made, if we bee not contentious. Teachers are there ex­pressed, but Pastours omitted; and therefore well might Go­uernours [Page 141] be mentioned in stead of Pastours. If this content you not, I then denie, they be all ecclesiasticall functions that are there specified. 1. Cor. 12. 28. Powers, gifts of healing, kindes of tongues, what functions shall we call them in the Church of Christ: They were ornaments to the Pastorall and Propheticall calling.] And so was go­uernement. To gouerne, is a duetie and no gift.] To gouerne wise­lie is a great gift of the holy Ghost, & more needfull for the Church then tongues, healing, or miracles. To the gouerning of the Church belonged more then censuring of maners, or examining of witnesses; wisedome to preuent dangers, to direct doubtful cases, to discerne spirites, to calme strifes; many other weightie graces were requisite for the gouerning of the Church. This is therefore a principall gift of the holy Ghost; but not a different office from those that goe before. The Apostles, Prophets, & Teachers in the Church, had they not power to doe miracles, to cure the sicke, to speake with tongues: if these three be no diuers offices, but gra­ces, and all three found in euery Apostle, in many Prophetes and Teachers; why should not gouernement, being reckoned in the midst of them, be a gift likewise of the holy Ghost, bestowed on such Prophets, Pastours and Teachers, as pleased the spirit of trueth and grace to vouchsafe that honour:

To make vs vnderstand, that we must not confound the functi­ons in the Church with the gifts of the spirite, much lesse mistake the one for the other; let vs number the gifts of the spirite that are noted in this one Chapter, and see whether the publike functions of the Church can any way be proportioned to them. 1. Cor. 12. v. 8 To one, saieth S. Paul, is giuen by the spirite, the word of wisedome; to ano­ther the word of knowledge; vers. 9. to another faith; to another, the gifts of healing; vers. 10. to another, the operation of great workes; to another, prophesie; to another, discerning of spirits; to another diuersities of tongues; to another, the interpretation of tongues. Here are nine gifts of the holy Ghost numbred; in the ende of this very chapter are named two more; helping and gouerning, that were not reckoned before. To the Romanes, are fiue different frō these rehearsed; in all sixteene. I trust there were not so many di­stinct offices in the Church. The Apostle euen in this chapter vers. 8. set­ting downe eight degrees and dignities of spirituall gifts, and pla­cing them as it werein order, cleane smitteth Pastors & Deacons, [Page 142] as being rather standing offices in the Church, then miraculous gifts. Many Pastours and Doctors were furnished with many of them; the Apostles had them all, and that in greater measure then any other; which in offices could not be, in gift might bee. These were therefore neither vsuall nor perpetuall functions in the Church, as Pastours and Deacons must bee; but miraculous and extraordinarie gifts and graces during onely for a time, and giuen in what measure and to what persons it best liked the holy Ghost, for the ouerthrowing of Satans kingdome, and gathering of the Saints together, at the first planting of the Church.

What were Gouernours then in the Primitiue Church?] for my part I am not ashamed to say, I could easilie presume, I can not easilie prooue what they were. The maner and order of those wonderfull giftes of Gods spirite, after so many hundreds may be coniectured, cannot be demonstrated. Why should they not bee laie-Elders, or Iudges of maners?] Because I finde no such any where els mentioned, and here none prooued. Gouernours there were, or rather Gouernements, (for so the Apostle speaketh) that is, giftes of wisedome, discretion and iudgement to direct and go­uerne the whole Church and euery particular member thereof in the manifold dangers and distresses, which those dayes did not want. Gouernours also they might bee called, that were appoin­ted in euery congregation to heare and appease the priuate strifes and quarels that grew betwixt man and man; least the Christians to the shame of themselues, and slaunder of the Gospell, should pur­sue each other for things of this life before the Magistrates, who then were infidels. Of these S. Paul speaketh, 1. Cor. 6. 1. Cor. 6. Dare any of you, hauing matters one against another, seeke for iudge­ment before the vniust, and not before the Saints? If you haue any quarels for things of this life, appoint the worst in the Church, (to be your Iudges.) I speake this to your shame: Is there neuer a wise man amongst you, that can looke into his brothers cause, but brother goeth to lawe with brother, and that before Infidels? These Gouernours and moderators of their brethrens quarels and contentions I finde; others I finde not in the Apo­stolike writings, but such as withall were watchmen and feeders of the flocke.

None fitter then those Gouernours which you last named, to re­straine [Page 143] the vnrulie, and chastise the vngodly. for they censured the misbehauiors and disorders of men against men, and why not like­wise the sinnes and offences committed against God?] These Go­uernours had neither authoritie, necessitie, nor perpetuitie in the Church of God. Rather then the Christians should eagerly pursue one another before Pagans, and by their priuate brabbles cause the vnbeleeuers to deride and detest the doctrine of Christ; the Apostle willeth them to suffer wrong, o [...] els to referre the hearing and en­ding of their griefes to some wise and discreet arbiters within the Church: but he giueth those iudges no leaue, to chalenge the de­termining of other mens matters, nor power to commaund or pu­nish the disobeier. that were, to erect magistrates in the Church, and to giue them the sword euen in temporall and ciuill causes; which the Apostle neither did, nor could warrant. Besides, in Chri­stian common wealthes where there can bee no doubt of despising or scorning the Gospel for going to lawe, those iudges must cease; since there is no cause to decline the Tribunals of beleeuing Prin­ces, to whom the preseruing of all mens rights, and punishing of all mens iniuries and enormities doeth by Gods lawe generally and wholy appertaine. If these were the laie-Presbyters and Gouer­nours, which you so much stand on; they must giue place to the ma­gistrates sword, where the state vpholdeth the Christian fayth, as in England it doeth, and God graunt it long may.

Thinke ye that Pastours and Prophets in the Apostles times were hindered from their callings, & combred with examinations of par­ties principall, exceptions, and depositions of witnesses, and such like Consistorie courses, as were needfull for the triall of the trueth when any man accused? How far better is it to refer these things to the hea­ring of certain graue & good men chosen frō amongst the Laitie, ra­ther then to busie & ouerload the Preachers & labourers in the word with those tedious and superfluous toiles?] The Iudiciarie paines in the Apostles time were not great, nor the processe long. They medled with no matters, but with so notorious, that they scandalized the Church, and infamed the doctrine of our Sa­uiour with Infidels; and in those cases, where euery man could speake, the proofe was soone made. Againe, the Prophets and Pa­stors in those daies had the gifts of discerning spirits, and knowing secrets; so that malefactors were soone discouered and conuinced, [Page 144] if the case were doubtfull. S. Paul is a witnesse, that to know se­crets was then incident to the gift of prophesie. 1. Cor. 14. If you all prophe­sie, and there come in one that beleeueth not, hee is rebuked of all men, and iudged of all men; and so are the secretes of his heart made manifest; and hee will fall downe on his face and worship God, and say plainly, that God is in you in deed. A li­tle before he ioineth them both together. 1. Cor. 13. Though I had prophe­sie, and knew all secrets. To reueale things hid, and foresee things to come, were then annexed to the gift of prophesie, not generally and perpetually, but when and where the necessitie of the Church, or Gods glory required it should be so. Thirdly, the Apostle hath plainely committed, 1. Tim. 5. the receiuing of accusations euen against Elders, and 1. Tim. 5. open rebuking of such as sinned, vnto Timothie; and he in sight was no laie man. What warrant haue you then to take that from Pastours and Teachers, as a burden to their cal­ling, which Paul chargeth them with; and to giue it to laie El­ders, vpon pretence of some better policie, as if the spirit of God in Paul had missed his marke in establishing the worst way to gouerne the Church? That Pastours must iudicially examine and rebuke such as sinne; we prooue by the euident wordes of S. Paul: shew you the like for laie Elders, and wee will quietly resigne you the cause. Lastly, since the power of the keyes, and ouersight of the Sacraments, did, and doe clearely belong to Pastours, and not is laie Elders; I see not how laie men that are no magistrates, may chalenge to intermeddle with the Pastours function, or ouer-rule them in their owne charge, without manifest and violent intrusion on other mens callings against the word and will of Christ, who gaue his Apostles the holy Ghost, Iohn 20. to remit and retaine sinnes▪ and so ioyned the word and Sacraments together, that he which may not deuide the one, may not dispose the other; and so both word and Sacraments must pertaine to laie Elders, or neither.

I call no man Laie in contempt or derogation either of his gifts, or of that state, in which I know the Church of God hath alwayes had, and hath many graue and woorthie men fit for their wisedome and grauitie, to be are as great, or greater charge then clergie men. I vse that name for distinction sake, which I find in the best & [...] ancient writers: for such as were not by their calling dedicated and deuoted to the publike seruice and ministerie of the Church in the [Page 145] word and Sacraments; notwithstanding they were and bee the people of God, and his inheritance; euen a chosen generation 1. Pet. 2. and royall Priesthood by the inward sanctification of the holie Ghost, to offer vp spirituall sacrifices acceptable to God by Ie­sus Christ. And so the learned know the word [...], whence Laie is deriued, importeth euen the Lords peculiar people; which distinc­tion of people from Priests, is neither prophane nor strange in the Scriptures. Esa. 24. There shall be, saieth Esay, like people, like Priest. And so saieth Ose. 4. Osee; as also Ier. 23. & 26. Ieremie diuideth the Church into the Prophet, Priest, and People. As for the name of Clergie men, Ierome saieth, Hiero, ad Ne­potianum de vita Clericorum. Proptereà vocantur Clerici, vel quia de sorte sunt Domint, vel quia ipse Dominus sors, idest, pars Clericorum est. Ther­fore are they called Clergie men, or Clerkes, either because they are the Lordes portion (to serue the Church of Christ,) or for that the Lord is their portion & part (to liue on such things as are dedi­cated to the Lord.) The Laie hee calleth Seculares, Secular men, which word is not so good as Laici, the Laitie or people.

The name of Presbyter I vse, not thereby meaning aged and ancient men, of what calling soeuer they be, as the word sometimes signifieth and wherewith I see many that fauour the Presbyterie, deceiued and deceiuing others; but I vse it for those whom the A­postles call [...], Presbyters, (whence our tongue following the French, long since deriued Priests) who for their age should be Elders, and by their office are ministers of the word and Sacra­ments, and ouerseers of the flocke of Christ. And though there can be no doubt, but very often in the Scriptures, [...], in Latine Seniores, in English Elders, are taken for Pastours, Teachers, and such as laboured in the word, and dispensed the Sacraments; yet some more zealous then discreet, no sooner he are of the word Pres­byter or Senior, an Elder, in Scriptures or Fathers, but they straightway dreame of their laie Presbyterie, which is the greatest ground of all their errour, and lightest proofe that may possiblie be brought. For which cause I am forced often to distinguish the mi­nisters of the word, from such as some men would haue to bee Go­uernours of the Church, by the name of Presbyter, and not of El­der, which in our tongue is more common to aged men, then to Clergie men. But howsoeuer they may play with wordes, to make some the we that Elders were Gouernours of Christes [Page 146] Church in the Apostles times; assuredly no man is able to [...] that laie men were publike Gouernours to ordaine ministers, or re­mooue sinners from the Lordes table while the Apostles liued; and after their deaths the longer we search, the further we are from fin­ding any such Elders.

The whole Church by the very wordes of our Sauiour might ex­clude disobedient and froward persons, from their felowship, as Et [...] ­nikes and Publicanes; and bind them both in heauen and earth.] I haue answered alreadie that those wordes of Christ by the ver [...] confession of such as are the greatest defenders of this newe disci­pline, were spoken of the Iudges and Magistrates of the Iewes. And if by the credite and authoritie of the fathers wee will needes haue them spoken of Christes Church, wee must then take the Church for the Pastours and leaders of the Church, that haue re­ceiued power from Christ to binde and loose in heauen and earth. Lastly, if we intend nothing els by those wordes, (Let him be to thee as an Ethnike and Publicane) but refraine all company with him, and eate no more with him, then thou wouldest with an Eth­nike and Publicane; this charge pertaineth rather to the whole Church then to any laie Elders or Gouernours in the Church. The Apostles wordes, 1. Cor. 5. When you are gathered together, put away from among you that wicked man, are rather directed to the whole Congregation then to any laie Elders in the Church of Corinch; as are also these that folow, 1. Cor. 5. I wrate vnto you, that you should not company together with fornicatours; but nowe I haue written vnto you, if any man that is called a brother bee a fornicator or couetous; an Ido [...]ater, railer, drunkard or extor­tioner, with such an one eate not. Must onely the laie Elders, or all the multitude auoyd the companie of such enormous per­sons? Rom. 16. I beseech you brethren (saieth Paul) obserue those which cause diuisions and offences against the doctrine which you haue learned, and decline them. Should none but Elders and Teachers shunne Schismatikes and hainous malefactours, or must the people and hearers doe the like? 2. Thes. 3. If any man obey not our sayings, keepe no companie with him, that he may be asha­med; yet count him not an enemie, but admonish him as a bro­ther. Shall wee thinke the Apostle thought it sufficient for so [...] fewe laie Elders to forbeare the company of such disordered per­sons? [Page 147] or doeth hee will the whole Church with one consent to shunne all societie with such vnrulie ones, that they may bee asha­med?

Then yet the whole Church might excommunicate, and not Pa­stours onely.] With open reproouing by the word, and excluding from the Sacraments such as notoriouslie sinned, Pastours and Prophets might intermeddle; the people and laie Elders might not; it was no part of their charge: but in banishing malefactours from all fellowship and companie both ciuill and sacred with the faithfull; the Pastours were to direct, the people to assist and exe­cute that iudgement. The Apostle doeth not leaue it to peoples li­king as a matter indifferent, till they haue consented, but enioineth it as a necessarie duetie, and 2. Thes. 3. commandeth them in the name of Christ Iesus, to withdraw themselues from euery brother that walked inordinately. For as S. Iohn warneth vs; Iohanni [...] epist. 2. He that re­ceiueth to his house the bringer of another doctrine, or biddeth him good speede, is partaker of his euill deedes. And so is euery one that with countenance, fauour, or familiaritie doeth embolden the wicked to goe on in any other lewdnesse, when by Christian du­tie he should reproue such offenders, & if they persist, renounce al so­cietie with them; yea, where there wanteth a beleeuing magistrate, the Pastours shall not doe wisely to proceed to any such rigour a­gainst wilfull and obstinate sinners, without the knowledge and consent of the people, for feare of contempt, if the most part mislike, or factions, if the multitude be deuided.

If Pastours in such cases were to staie for the liking of the whole Church, is it not more likely that the people did referre the hearing and censuring of all such matters, to certaine chosen Elders of them­selues, rather then in a tumult confusedly without any Iudiciall forme determine such causes? That if wee euict, wee make no doubt that laie Elders were Gouernours in the Church of Christ, as well as Pa­stours.] Indeed, likelihoods and surmises were the best demon­strations, that euer were made for your supposed discipline: but if this hee all, you will neuer euict any thing. The people might well relie themselues on the credite and conscience of their Pastours, and beleeue them in other mens cases, whom they trusted with their owne soules. Againe, they might ap­prooue and confirme their Pastours iudgement in an open assem­blie [Page 148] without an vprore; things were at that time handled in the Church religiously not tumultuously. Lastly, if the people did ap­point certaine wise and sufficient men from amongst themselues, to looke into the trueth of euery crime, before they would beleeue the accuser, or reiect the accused from their company; then must your laie Elders claime, not from Christ as authorized by him to vse the keyes, and dispose of the Sacraments, but from the people, as their committies, to heare and report what they found detected and pro­ued in euery such offence as deserued separation from all Christian societie: and their delegation from the people must vtterly cease, where he that beareth the sword, embraceth the faith. For though by the lawes of God and nature, where there is no magistrate, eue­ry multitude may both order and gouerne themselues, as they see cause with their generall consent, so they crosse not superiour lawes and powers; yet we must beware when God hath placed Christian Princes to defend and preserue Iustice and Iudgement amongst men, that we not erect vnder a shew of discipline, certaine petit magistrates in euery parish by commission from Christ him­selfe in crimes and causes ecclesiastical, iudicially to proceed with­out depending on the princes power.

I seeke not to charge the fauourers of this new discipline with any dangerous deuise. I had rather acknowledge mine owne weakenesse, that cannot conceiue how laie Elders should bee Go­uernours of Christes Church, and yet be neither ministers nor ma­gistrates. Christ being the head and fulnesse of the Church, which is his body, gouerneth the same as a Prophet, a Priest, and a King; and after his example all publike gouernement in the church is either Prophetical, Sacerdotal, or Regall. The Doctors haue a Prophetical, the Pastours a Sacerdotal, the Magistrates a Re­gal power and function; what fourth regiment can we find for laie Elders? Prophets they are not, they haue no charge of the word; much lesse haue they priestly power; which concerneth sinnes and Sacraments. If they haue any, they must haue Regall; and conse­quently, when the magistrate beleeueth, laie Elders must [...]eli [...] ­quish all their authoritie to him, or deriue it from him, except they will establish an other regiment against him.

What you gi [...]e onely to Pastors making them Monarches to rule the [Page 149] Church at their pleasures, we impart to laie Elders as Associates with them in the same kinde of gouernement; so that laie Elders with vs doe no more prei [...]dice the Princes power, then Pastours do with you.] Inpreaching the word, dispensing the Sacramentes, remitting sinnes, and imposing hands, I trust your laie Elders are not associ­ated vnto Pastours. If in these things they be ioint-Agents with Pastours, then are they no laie Elders, but Pastours. You must giue them one name, if you giue them one office; the same deedes require alwayes the same wordes. If you ioyne not laie Elders in those Sacerdotall and sacred actions with Pastours, but make them ouerseers and moderators of those things which Pastours doe; this power belongeth exactly to Christian magistrates to see that Pastours doe their dueties according to Christes will; and not abuse their power to annoy his Church, or the members thereof. Neither is the case like betwixt Pastours and laie Elders. Pastors haue their power and function distinguished from Princes by God himselfe; in so much that it were more then presumption for prin­ces to execute those actions by themselues or their substitutes. To preach, baptize, retaine sinnes and impose hands, Princes haue no power; the Prince of Princes, euen the sonne of God, hath seuered it from their callings, and committed it to his Apostles; and they by imposition of hands deriued it to their successors: but to cause these actions to be orderly done according to Christes commaundement, and to preuent and represse abuses in the doers, this is all that is left for laie Elders; and this is it that we reserue to the Christian ma­gistrate.

The power of the sword in crimes and causes ecclesiasticall, wee wholie yeeld to the Christian Magistrate; and yet laie Elders may censure the Pastours actions by liking and allowing them if they bee good, or by disliking and frustrating them if they bee otherwise.] God hath not giuen Princes the sword in any causes temporall or ecclesiasticall to goe before or without iudgement, but to fo­low after, and support iudgement. The sword without iudge­ment, is force and furie; with iudgement, it is iustice and equitie. You cannot yeeld the sword to the magistrate, and reserue iudge­ment in these cases to the laie Elders: you then binde the Magi­strate to maintaine what your laie Iudges shall determine; and [...]o the sworde is not soueraigne aboue them, but subiect vnder [Page 150] them. Wherefore in ouerseeing the Pastors doings, and redressing their abuses, you must leaue the examination, determination, and execution to the Christian magistrate, and not deuide stakes be­tweene the Prince and the laie Presbyterie.

Princes haue no skill in such matters; and in that respect it is not amisse for them to take their direction from the Presbyterie.] A no­ble consideration and woorthie to be registred. The Church war­dens and Side-men of euery parish, are the meetest men that you can finde, to direct Princes in iudging of ecclesiasticall crimes and causes. A most wretched State of the Church it must needes bee, that shall depend on such sillie Gouernours. I omit how farre gen­tlemen and landlords can preuaile in euery parish with their neigh­bours and tenants, both to rule them and ouer-rule them at their pleasures. Uiew the villages in England, and tell me how farre you shall seeke, before you shall finde laie Elders, that in any rea­son ought to be trusted with the gouernement of the Church. I will not aduauntage my selfe by the rudenesse and ignorance of most part; I hope for very shame you will admit, that Princes are farre fitter in their owne persons, if they would take the paynes to determine ecclesiasticall matters, then husbandmen and Artisants. And if they want direction, or will giue Com­mission to that purpose, they neede not descend to the plough and carte for helpe or aduise. The world will greatly doubt of your discretion, and suspect, you sauour of popular faction and ambition, if by Gods lawe you presse Princes against their wils to accept such counsellers and substitutes in ecclesiasticall go­uernement. If they bee at libertie to make their choice, they haue store of learned and able men of all sortes within their Realmes, whom they may trust with the censuring and ouer­seeing of Clergie mens actions; so as to preferre Ploughmen and Craftesmen to vndertake that weightie charge for Christi­an Princes, were ridiculous, if not infamous follie. Where­fore the laie Presbyterie must either claime to haue their pow­er and authoritie from Christ without the Prince, and before the Prince; which is somewhat dangerous, if not derogatorie to the Princes right; or els they must staie till the Magistrate giue them power in euery place to gouerne the causes of the [Page 151] Church, and moderate the actions of the Pastours. For since they will needes concurre with the Prince in the same charge and o­uersight of Ecclesiasticall crimes and causes; they must deriue their warrant, either from the Prince, as his delegates, or from the Princes superiour.

Must not Pastours doe the like?] Princes cannot autho­rize Pastours to preach the worde, administer the Sacraments, remitte sinnes, and impose handes, these things are exempted from the Princes power and charge; the King of heauen hath appointed for that purpose Messengers of his will, and Stew­ardes of his mysteries, without taking their authoritie from earthlie Princes; but to redresse the disorders and abuses of these things in others, and to displace the doers; that neither Pastoures nor laie Presbyters may chalenge to doe without the Magistrates consent and helpe, where the State is Chri­stian.

And where the State is not Christian, from whom shall the Pa­stours deriue their power to represse disordered actions in others?] When the Church is not protected and assisted by the sword, but oppressed and pursued, (as where the Magistrate is an heretike or an Infidell) the whole may detect and disclaime any part as vnsound and vnsufferable. Cypr. li. 3. epistola 13. Idcirco copiosum est corpus Sacerdo­tum, &c. Therefore (saieth Cyprian) is the number of Priestes many; that, if one of our societie should attempt to vphold an heresie, and to spoyle and waste the flocke of Christ, the rest might helpe (represse him,) yea, the people haue by Gods lawe, where there wanteth a Christian Magistrate, the deserti­on, but not coertion of wicked and corrupt Pastours. They may decline them, and forsake them; they may not compell them or punish them. Uiolence and vengeance belong onely to the Princes sworde; not to any priuate persons or assemblies. Rom. 16. Marke them, saieth Paul, that cause diuisions and offences contrarie to the doctrine which you haue learned, and decline them. Ioh 10. My sheepe, saith Christ, heare my voyce and folow me. A stranger they will not follow, but flie from him. And so Cy­prian and the rest of the Bishops with him being consulted, an­swere. Cypria. li. 1. epistola 4. Separate your selues (saieth God) from the tabernacles [Page 152] of these wicked men, and touch nothing of all that is theirs, least you perish together with them in their sinnes. Wherefore the people obeying the Lordes precept, ought to separate them­selues from a sinnefull (Pastour or) ouerseer, and not to partici­pate with the sacrifice of a sacrilegious Priest; since they chiefly (where the publike state embraceth not the faith) haue power to (admit, or) choose worthie Pastours, and to refuse vn worthie.

The best writers of our age, and those no small number, interprete the words of S. Paul, as we doe, and affirme that laie Elders were go­uernours of the Church in the Apostles time, and part of the Pres­byterie.] Some learned and late writers liuing vnder persecution, or in free Cities, where the people and Senate beare the greatest sway, haue liked and commended this fourme of gouerning the Church by laie Elders ioyned in one Presbyterie with the Tea­chers and Pastours: but I see not how it may bee defended by the word of God, as tolerable, except they deriue the power of that Presbyterie from the whole Church in time of persecution, and in time of peace from the Magistrate; in which case they be no Elders authorized by Christ or his Apostles, to gouerne the Church, but Commissioners deputed by the State to moderate disorders in Pastours and Teachers, and so though they may haue the ouer sight of ecclesiasticall causes pertaining properly to the magistrate, yet may they not chalenge any interest or right, if they be laie men, to impose hands or exclude frō the Sacraments, which is the Pa­stours power and charge. Otherwise, if any late writers be other­wise minded, I say of them as Austen sayde of Cyprian. Their August. contra Cresconium, li. 2. ca. 32. writings I hold not as Canonical, but examine thē by the Ca­nonical writings; and in them what agreeth with the authoritie of the diuine Scriptures, I accept with their praise; what agreeth not, I refuse with their leaues. To whose praise I cannot attaine, with whose labors, I compare not mine, whose wits I embrace, with whose wordes I am delighted, whose charities I admire, whose deaths I honour, their iudgements in that they were o­therwise minded, I receiue not. God suffereth the best mē to haue some blemishes, lest their writings shold be receiued as authentike. The Text should not differ frō the gloze, if both were of like trueth and certaintie. In much writing many things scape the best lear­ned, euen as with long watching men oftentimes winke.

[Page 153] It is no wrong to their labours nor touch to their credites to say their writings and resolutions be not alwayes Canonicall. August. epist. 111. The disputations of Catholike, & praise-worthie men (saith Austen) we ought not to esteeme as wee doe the Canonicall Scriptures, that we may not without blemishing the honor due vnto those men, mislike or refuse some what in their writings, if happely wee finde that they otherwise thought then the trueth war­ranteth, vnderstoode by Gods helpe, either of others, or of our selues. Such am I in other mens writings; such woulde I haue the readers of mine to be.

Their learning would preuaile much with me, as it doth with others, men I suppose of no euill mind, but zealous for that which they take to be the trueth; were it not, that the very places which they draw to this intent, in the iudgement of as learned and more ancient writers and fathers import no such thing; and other places of the Scriptures where Elders are named doe rather contradict then authorize Lay Elders.

Paul sent for the Act. 20. Elders of the Church of Ephesus to Mile­tum, and gaue them this charge: Take heede to your selues and to the whole flocke, ouer which the holie Ghost hath made you Bishops to feede the Church of God. If all the El­ders came to Miletum, they were all Pastours and Bishops; if your Lay Elders came not, why stayed they at home, Paul send­ing for y^e Elders: They must loose that name, or take this charge, choose which you will. If they for sooke the name of Elders, I haue my desire; if they vndertooke this charge, they were not Lay, they were Pastours and Bishops. I shall not neede to prooue the confinitie betweene [...] and [...], as if they could feede the flocke, and not be Pastours. The charge that Christ gaue to Pe­ter, as an Apostle, was this; Iohn 21. feede my sheepe. If they did that, they were Sheepeheards; if they did not, they were no Elders. And so saith Peter. 1. Pet. 5. The Elders that are among you, I exhort, being my selfe an Elder; feede the flocke of God left to your care, and when the chiefe Sheepeheard shall appeare, you shall receiue an incorruptible crowne of glorie. They must ioyne with him in Pastorall paines before they shall receiue a Pastorall re­ward. If it be not their function to feede, it must not be their lot to be called Elders. The communion of the name and charge must [Page 154] goe together. The Apostles wordes to Titus will soone declare, what Elders were in his dayes. Tit. 1. For this cause I left thee in Creete that thou should est appoint Elders in euery Citie, if any be vnreprooueable for a Bishop must bee vnreprooueable as Gods Steward; holding fast the faithfull worde of doctrine, that hee may be able to exhorte with founde doctrine, and con­uince the goinesayers. No Teachers, no Elders by this rule. For they were Gods Stewards to exhort and conuince with found doctrine before they tooke that name. Elders might not be appoin­ted in any Citie, but so qualified as is heere prescribed; there was no place then in Creete for your newe founde Elders.

And as for Lay Gouernours of the Apostolike Church to bee mentioned by Saint Paul in the 1. to the Corinthians and twelfth Chapter, the ancient and learned Fathers are further from admit­ting any such, then I am; howsoeuer our late writers bee lighted on them. Nazianzene expounding the wordes of Saint Paul, which our men imagine concerne Lay Gouernours, sayth Nazianzen. de moderatione in disputationibus seruandae. [...]; Gouernements, that is, ouer-ruling the flesh. Chrysostome maketh Helpes and Gouernements all one, and saith, Homil. 32. in 1. Corinth. 12. It is a great blessing of God, in matters of the Spirite to haue an helper and exhorter. Ambrose saieth, Ambros. in 1. Corinth. ca. 12. In the fift place is giuen the gift of vnderstanding. For they bee Gouer­nours, that with spirituall raines doe guide men. Theophilact referreth it to the Deacons. Theophilact. in 1. Corinth. ca. 12. Helpes, gouernements] that is, to receiue the sicke and guide and dispence the goodes of our bre­thren.

Then neither doe the Scriptures any where mention Lay Presbyters; nor the Fathers expounding the places that are brought for them, did euer giue so much as an inkeling of any such persons. The words of Paul to Timothie be not only cleared from them by diuers sound interpretations, but produced against them. For they admit no Elders, but such as were for their worke sake maintained at the costes of the Church, and so were neuer anie Lay Presbyters. The two other places name Rulers and Go­uernours, but expresse neyther what persons or thinges they go­uerned, neyther who they were that did gouerne, whether Lay men or Pastours. Lay men had Christian gouernements; but o­uer their families; ouer the Church and house of God, none had, [Page 155] in the Apostles daies that wee reade, saue Pastors and Teachers, I meane, such as did feede and watch the flocke committed to their charge.

And yet if wee shoulde graunt, that in the Apostles time, for want of a Magistrate to vpholde the discipline of the Church, and punish the disorders and offences of loose brethren; there were certaine graue and wise Elders ioyned with the Prophets and Pastours to admonish the vnrulie, examine the guiltie, and ex­clude infamous and scandalous persons from the common societie of Christians; Is it anie consequent, the like must bee vsed with vs in a Christian kingdome vnder a beleeuing Prince: The A­postolike Churches were planted in populous Cities where they coulde not lacke meete men to sustaine that charge: ours are dispersed in rurall Hamlets; where there can bee no hope to finde so many fitte Gouernours, as shall bee requisite. To the first Churches came none but such as were willing and zealous, without all compulsion: to ours come all forces, Atheistes, Hy­pocrites, and howe manie rather forced by Lawe, then ledde with deuotion; yea, woulde God it did not often so fall out that in manie places the richer and wealthier men eyther regarde no Religion, or secretely leane to the woorst. Euerie Church with them had manie Prophetes, Pastours and Teachers, the number, and neede of the people, and tyme so requiring; so that their Presbyteries might bee indifferently weighed without o­uerbearing either side; Wee haue but one in eche Parish, and to exact maintenaunce for moe at the peoples handes, in euerie Uillage; woulde breede that sore which no playster would heale. To giue that one a negatiue voyce in all thinges against the Laie Elders; were to fill the whole Realme with infinite contentions and questions. To giue him no voyce, but as one amongest the rest; is to shake the Church in sunder with eue­rie faction and fansie of the multitude. Lastly, those Churches vnder persecution had none that coulde iustly chalenge to rule the rest; ours hath a lawfull Monarch professing the faith; to whome by Gods Lawe the gouernement of all crimes and causes Ecclesiasticall doeth rightly belong; and therefore the priuate and popular regiment of the afflicted Churches must cease, since [Page 156] God hath blessed this realme with a publike, peaceable and prince­ly gouernement. The greater and stronger power doeth alwayes determine and frustrate the lesser and weaker in the same kinde. What neede we priuate men to punish vices, when we haue prin­ces to doe it? What neede wee Suffrages of Lay Elders to re­forme disorders and abuses in Pastors, when wee haue open and knowen lawes to worke the same effect with more force and bet­ter speede? In popular states, and persecuted Churches some pre­tence may be made for that kinde of discipline; In christian king­domes, I see neither neede nor vse of Lay Elders.

Howbeit, for my part, I doe not beleeue that Lay Elders were vsed in the Apostls times to gouerne the Church. With imposition of hands, remission of sinnes, distribution of Sacraments, I am right assured, no iust proofe can be made they did or should inter­meddle; yea the ouersight of those things could not belong, whiles the Apostles liued, to Lay men; and after their deaths, the Chur­ches planted by them, and ages succeeding them, neuer vsed nor acknowledged any Lay Elders. Which is to me an inuincible de­monstration, that the Apostles left them none. For would all the Churches in the worlde with one consent immediatly vpon the A­postles deaths, reiect that fourme of gouerning the Church by Lay Elders, which was setled and approoued by the Apostles, and em­brace a new and strange kinde of gouernement without precept or precedent for their so doing? Howe others can perswade them­selues, that the whole Church of Christ felt so generally and pre­sently to a wilfull Apostacie, I knowe not; for myselfe I confesse I had rather forsake the deuise and conceit of some late Writers, were they in number moe then they are, before I will proclaime so many Apostolike men, and ancient and learned fathers to be mani­fest despisers of the Apostolike discipline, and voluntarie suppor­ters, if not inuentors, of Antichrists pride and tyrannie. Where­fore if they shew me Lay Elders vniuersally receiued for gouer­nours in the Churches and ages next folowing the Apostles, I wil agnise they came from the Apostles; if there were no such after the Apostles, I cannot beleeue they were in the Apostles times.

MAny men thinke and write that the first Chur­ches and fathers after the Apostles, retained and vsed Lay Elders for Gouernors; and so witnes (as they say) obscurely Ignatius, Tertullian, Cyprian, Augustine; more cleerely Ambrose, Hierome, Possidonius, and the Canon law; and therefore I doe not well in their opinions to pretend the authoritie of Christes Church against them. If all these Fathers or any of them did clearely mention or witnesse Lay Elders; I woulde bee farre from contradicting them: but nowe I cannot admit them, nor in this case the first authors of them, by reason I finde no such El­ders expressed or testified in any father or writer of the Primitiue Church. Elders I finde, Lay Elders I neuer finde, and by the name of Elders or Presbyters, the ancient fathers do meane such Teachers and Labourers in the word, as with their counsell and consent did aduise and direct the Bishop of eche Church and Citie in cases of doubt, danger and importance, when as yet neither Sy­nodes could assemble, nor Christian Magistrates be found to helpe and assist the Church against the deadly poyson of heresies, and cruel rage of persecutors, which those dayes did vsually offer. Ex­amine your owne witnesses; if they say not as much, as I affirme, I am well content to yeelde the whole.

Ignatius is the first that is alledged for Lay Elders; and the first if his testimony may be taken, that wil vtterly ouerthrowe the Lay Presbyterie. He often mentioneth the Presbyterie, but chiefly in his second Epistle, where he writeth thus, to the Church of Tral­lis. Ignat. ad Tral­liano [...]. Be subiect to the Bishop, as vnto the Lorde: hee it is, that watcheth oueryour soules, as one that shall account vnto God. you must therefore whatsoeuer you enterprise doe nothing without the Bishop; but be subiect also to the Presbyterie, as vnto the Apostles of Iesus Christ. You must likewise by all meanes please the Deacons of the mysteries of Iesus Christ. The Bishop is the [...]. figure of the father of all; the Presbyters as the [Page 158] [...]. Senate of God, and a [...]. knot of the Apostles of Christ. without these the chosen Church is not, nor the company of Saints, not the assemblie of the holie. What is the Bishop, but [...]. one that hath power ouer all, as much as is possible for a man to haue; a resembler in power, of Christ, that is, God? What is the Pres­byterie but a sacred [...]. assemblie, the [...]. Counsellers and [...]. Coasse [...] ­sours of the Bishop? Presbyters or Elders we see heere with all their titles, Lay Elders we see none. To presume vpon the an [...]i­guitie of the worde that they were Lay, is so childish aproofe, that it should not come in wisemens heads: yet lest wee should be carri­ed with that wilfull persuasion, which I see many possessed with; marke what Elders they were, of whome Ignatius spake. He cal­leth them in this Epistle [...], a knot or compa­ny of Apostles or Messengers of Christ: and in the next hee saieth, In epistola ad Magnesianos. As the Lord did nothing without his father, so must not you without the Bishop, [...] whether you be Presbyter, Deacon or Lay man. To the Chrch of Philodel­phia he writeth thus; Ad Philodel­phienses. [...]: The Presbyters, Deacons and the rest of the Clergie toge­ther with all the people, obey the Bishop. And so euery where; Ad Smyrna [...]s. [...], Let the Lay men be subiect to the Deacons, the Deacons to the Presbyters, the Presbyters to the Bishop. And expressing their office with Saint Peters wordes hee saieth; Ad Antioch [...] ­ [...]os. [...]: You Presbyters, feed the flock that is with you, till God shew who shall be ruler or Bishop ouer you. for I now hasten to gaine Christ. Presbyters then with Ig­natius were Pastours and part of the Clergie; and so farre from being Lay men, that all Lay men were subiect vnto them as vnto the Apostles of Christ, and not ioyned with them in the same Pres­byterie to gouerne the Church.

Hierome the next of your witnesses (for I take them not as their ages, but as their testimonies ioyne neerest together) writing on Esay, saith, Hiero. in Esa. 3. Et nos habemus in ecclesia Senatum nostrum, coe­tum Presbyterorum: We haue in the Church our Senate, euen the assemblie or companie of Presbyters. And againe, Hiero. in Tit. 1. Comm [...] ­ni Presbyterorum consilio regebantur ecclesiae. The Churches were at first gouerned by the common aduise of the Presbyters. Th [...] Elders at first did gouerne the Church by common aduise, i [...] no [Page 159] doubt at all with vs; this is it which is doubted and denied by vs, and shal neuer be proued by any, that those Elders were Lay men, which so gouerned the Church. What Elders Ierome meant is soone discerned by his owne words, Hier [...]. in Tit. 1. Idem est ergo Presbyter, qui Episcopus: An Elder or Presbyter then is the selfe same, that a Bi­shop is, and before there were factions in religion by the Diuels instinct, and the people began to say, I hold of Paul, I of Apollo, and I of Cephas, the Churches were gouerned with the com­mon aduise of Presbyters. But when euery one thought those, whome he baptized, to be his owne and not Christs; it was de­creede in the whole worlde that one of the Presbyters chosen shoulde bee set aboue the rest; to whome the whole care of the Church should appertaine. Ierom auoucheth that Bishops and Presbyters were at the first all one, and saith the Church was gui­ded by their common aduise, vntill the Presbyters beganne to cha­lenge such, as they had baptized, for their own, and not for Christs. He writeth then of such Elders as did baptize, and feede the flocke, and differed from Pastours and Bishops neither in dispensing the worde nor Sacraments, but onely in wanting power to impose hands. For so, debating the very same matter in his Epistle to E­uagrius, hee saith, Hi [...]rony. Eua­grie: tom. 2. f [...]l. 329. Quid en [...]m facit, excepta ordinatione, Episcopus, quod presbyter non faciat? What doth a Bishop, saue ordering (or imposing hands) which a Presbyter may not doe? Then Presby­ters with Ierome did preach, baptize, & administer the Lords sup­per as well as Bishops; and were indeed Teachers and Pastors by whose counsell at the first the Churches were gouerned. And of such Ierome saieth; Hiero. in epist. ad Tit. ca. 1. Bishops must knowe they are greater then Presbyters, rather by custome, then by the trueth of the Lordes disposition, and ought to gouerne the Church in com­mon. Let any man that hath care of his conscience or credite read the places in Hieromes Epistle to Euagrius, and in his Com­mentaries vpon the first to Tite, where hee sheweth what El­ders did and shoulde gouerne the Church; and if this that I say bee not more then euident, I will hazarde mine before God and man.

Ambrose is an other that speaketh to the same effect: Ambros. in 1. Timoth. 5. A­mongst al Nations age is honorable. Unde & Synagoga, & postea [Page 160] ecclesia seniores habuit, quorum sine consilio nihil agebatur in eccle­sia. Wherefore the Iewish synagogue, and after the Church, had Seniours or Elders, without whose counsell nothing was doone in the Church. The which by what negligence it is out of vse, I knowe not, vnlesse it be by the slouth or rather pride of thé Tea­chers, whiles they alone will seeme to bee somewhat. Heere likewise is mention of Elders, without whose aduise nothing was doone in the Church; but by Ignatius and Ierome we saw before, they were not Lay men but Cleargie men, by whose counsell the Churches were gouerned. Had weè not Ambrose opinion else where deliuered, that in cases of faith and manners Lay men neuer did, neuer might iudge of Priests, of whome yet the Presbyterie might and did iudge? what one worde is heere sounding for Lay Elders? They were aged that were called to the regiment of the Church in former times, and not one, but many. Ambrose misli­keth that in his time some, whiles they would seeme alone to rule, had excluded or neglected the rest that were wont to bee ioyned with them in consulting and caring for the Church. By this you may prooue that ancient good Bishops in guiding their flocks vsed the helpe and aduise of their Cleargie; that Lay men were coupled with them to gouerne the Church, you cannot prooue. He doth not blame them for refusing Lay Elders to be their Colleagues, but for affecting to be so wise, that they needed not the aide and counsel of their brethren, who were wont to aduise and assist their Bishops as well in doctrine, as in discipline.

What Ambrose thought of Lay Iudges ouer persons and [...]a [...] ­ses Ecclesiasticall, his Epistle to Valentinian the Emperour, will quickely resolue. Ambros lib. 5. epistola 32. No man ought to thinke me obstinate (sayth Ambrose) when I auouch that, which your father of sacred me­mory, not only answered in words, but established by his lawes: in causa fidei vel ecclesiastici alicuius ordinis, eum iudicare debere, quinec munere impar sit, nec iure dissimilis: in a matter of faith or touching any Ecclesiasticall order, hee ought to bee iudge, that hath neither his calling diuers, nor his right different. Those are the very wordes of the rescript; that is, hee woulde haue Priests to be Iudges ouer Priests. Yea if a Bishop bee to bee re­prooued for any other thing, and his manners to be examined, this also would hee haue pertaine to the iudgement of Bishops. [Page 161] When euer heard you, most gratious Emperour; in a matter of faith, that Lay men iudged of Bishops? Shall we then so bowe with flatterie, that wee forget the right of Priestes, and what God hath giuen to mee, shall I commit to others? If a Bishop must be taught by a lay man what to followe, let the Lay teach, & the Bishop heare; let the Bishop learne at a Lay mans hands. Your father a man of ripe yeeres, saide, Non est meum iudicare inter Episcopos: It is not for mee to sit iudge amongest Bishops, you shall be olde by Gods grace, and then shall you finde what a Bishop he is, qui Laicis ius Sacerdotale substernit, that casteth the right of Bishops vnder Lay mens feete. Woulde hee call it pride in Bishops to refuse Lay men for their Consorts in censu­ring all persons and causes of the Church; that greatly praised the Emperour for saying, it was not his part to iudge amongest Bi­shops? and highly commended the Law that barred all Iudges o­uer Priests; saue such as were pari munere & simili iure, of the same calling and right that Priests were? The longer we seeke, the further we are from finding Lay Elders. Wee haue nowe a publike and Emperiall Law; that with Ecclesiasticall causes and persons, no Lay man should meddle; but leaue them to Bishops, as best acquainted with the Rules and Canons of the Church, by which such men and matters must be guided.

Tertullian, Austen and Gregorie admit all three one answere. They vse the Latin word Seniores, for those whom Hierome and others cal by the Greeke name Presbyteros, such Elders, as were Pastours and Priests. Isidor. origi­num. lib. 7. Presbyter in Greeke, saieth Isidore, is in Latine Senior, Presbyters and Elders being so called not for yeeres and olde age; but for the honour and dignitie which they tooke when they entred that order. This name the Tran­slatour of the new Testament giueth them, euen in those places, where the Greeke calleth them, [...] Seniores, qui in vobis sunt, obsecro consenior. 1. Petr. 5. The Seniors that are amōg you, I beseech being my selfe a Senior, feede ye the flocke of God that is with you. And againe, Ichan. episto. 2. & 3. Senior electae Dominae; Senior Gaio charissimo: The Senior to the elect Ladie; and the Senior to the most deere Gaius: and yet I trust Saint Peter and Saint Iohn were no Lay Elders. At first, Pastours and Teachers were vsually chosen by their age; as to whome the rather for their wisedome and gra­uitie, [Page 162] reuerence and honour should bee yeelded in the execution of their office; and afterward, when some of rare gifts, though yon­ger in yeeres, were elected to that charge, they retained the name, which vse had accustomed; and so generally men of that profession were and are called Presbyters and Seniors, which in English are Elders. What proofe is this then for Lay Elders, if Latine writers now and then call them Seniores; which is common to all Pastours and Ministers of the worde and Sacraments?

The circumstances perchance will somewhat induce, that those Fathers spake of Lay Elders. They will the contrarie verie well; but this they will neuer. Tertullian opening to the Gen­tiles the manner of the Christian assemblies, and what they did, when they were gathered together, saieth: Tertull. in A­pologetic [...]. Wee meete in a companie, that wee may ioyne as an armie in our prayers to God. Wee meete to the rehearsing of the diuine Letters where with sacred woordes wee nourish faith, wee stirre vp hope, and fasten confidence; and neuerthelesse confirme disci­pline by the often instructions of our Preceptorum. teachers. There are al­so exhortations, reprehensions, and diuine censures. Iudge­ment is vsed with great deliberation, as being out of doubt that God seeth vs. There haue wee an euident foreshewing of the Iudgement that shall one day come, if any so offend that hee bee banished from the fellowship of our prayers, assemblie, and all holie companie. The Rulers of our meetings are cer­taine President. approoued Seniours such as gate this honour, not by re­warde, but by good reporte; for nothing that is Gods may be bought. Praying, reading of the Scriptures, teaching, exhor­ting, reproouing in their publike assemblies were Pastourall due­ties; why shoulde not censuring bee the like? The selfe same persons that were in one, were Rulers in all these actions. A­gaine, the honour which they had to sitte before the rest in the Church: and was so sacred, that it coulde not be procured by rewarde, but by good reporte, sheweth they were Cleargie men, and not Lay persons that did moderate their meetings. The verie worde Praesidere with Tertullian is an euident distinc­tion betweene the Pastours and the people. Tertull. lib. 1. [...] [...]. Disciplina ecclesiae, & praescriptio Apostoli digamos non sinit praesidere: The discipline of the Church and precept of the Apostle suffer not a man, [Page 163] that hath moe wiues then one, praesidere, to be a Bishop, which by reason of their function did sit before all others in the Church. Idem de Me­nagamia. Quot & digams praesident apud vos, insultantes vtique Apostolo? How many with the second wife are presidents and Bishops a­mongest you, insulting on the Apostle, that saieth a Bishop shoulde be the husband of one wife: And againe Idem de cor [...]na m [...]itu. Eucharistiae sa­cramentum non de aliorum manu quàm Praesidentium sumimus: we take not the Sacrament of the Eucharist at any others, then at the Pastours (or Rulers) hands.

Handling this assertion, Idem de exhor­tatione ad casti­tatem. Nónne & Laici Sacerdotes sumus? Wee that are of the Laitie, are wee not Priestes? he saieth Dif­ferentiam inter ordinem & plebem constituit ecclesiae authoritas, & honor per ordinis consessum sanctificatus à Deo. A difference be­twene the order of Priests and the people, the authoritie of the church hath made; and the honor sanctified of God by the set­ting together of their order. And shewing how many degrees he accounted in the Cleargie; he saith. Idem de fuga in persecution [...]. Quùm ipsi authores, idest, ipsi Diaconi, Presbyteri & Episcopi fugiunt; quomodo L [...]icus, &c. When the first men, that is, the Deacons, Presbyters and Bi­shops flee; how shall the Lay forbeare fleeing? when the Lea­ders flee, which of the Souldiours will stand? Hee is an euill Pastour, Christ confirming it, that fleeth when hee seeth the woolfe, and leaueth his sheepe to the spoyle. Which is neuer more doone then when in persecution, ecclesia destituitur à Cle­ro, the Church is forsaken of the Cleargie. Porrò si eos, qui Gregi praesunt, fugere, quum lupi irruunt, nec decet, imò nec licet; (qui enim Pastorem talem, malum pronunciauit, vtique damnauit;) ideo Praepositos ecclesiae in persecutione fugere non o­portebit: Then if it bee neither seemely nor lawfull for the Ru­lers of the flocke, to flee, when the woolues rush in; (for hee that pronounced such a one an euill sheepeheard, did doubt­lesse condemne him;) the ouerseers of the Church may not flee in persecution. By this wee may plainely perceiue there were in Tertullians time, no Leaders, Rulers nor Ouerseers of the flocke and Church, but Pastours and Cleargie men; and those either Deacons, Priests or Bishops: Lay Elders are farre from Tertullians wordes, and further from his meaning.

Why his hooke De B [...]ptis [...] should be alleaged for Lay El­ders, [Page 164] I can not so much as gesse. Some men are so infected with the fansie of Lay Elders; that they no sooner reade the word Pres­byter, but they straight dreame of their Lay Presbyterie. Other­wise, if we would seeke for a place to crosse their newe discipline, we could not light on a better. Tertul. de Bap­tismo. Dandi baptismum ius habet sum­mus Sacerdos, qui est episcopus. Dehinc Presbyteri & Diaconi, non tamen sine episcopi authoritate propter ecclesiae honorem. quo saluo salua pax est. alioquinetiam Laicis ius est. To giue baptisme is the right of the chiefest Priest, which is the Bishop. After him the Presbyters and Deacons, not yet without the Bishops authori­tie for the honour of the Church, that is, the honour allowed him in the Church: the which being obserued, peace is preserued; otherwise it were lawful for lay men to doe it. Heere find we the Bishop to be the chiefest Priest, & without his leaue the rest not to baptize. With his leaue the Presbyters and Deacons might, but not Lay men, saue in cases of extremitie; then as hee thinketh a­nie Lay man might. The trueth of his opinion I am not heere to discusse; the tenour of his reporte I haue no cause to distrust; I finde it confirmed by others, that in the presence of the Bishop, the rest might not baptise, as also that none of these three degrees were Lay men. Admit the Bishop to be the chiefest, the Elders and Deacons without his authoritie to doe nothing; and re­mooue Laie men from the number of Bishoppes, Elders and Deacons; the platfourme of your Lay Presbyterie must needes fall.

Augustine much misliked the fond and lewd excuses that some in his time made, when they were rebuked for their sinnes. August. de ver­ [...]is Domini serm. 19. Cùm arguuntur à senioribus; When they are reprooued by (thee or their) Elders for drunkennes, rapine and killing of men in tu­mults; they answeare; what should I doe, being a Secular man or a souldier? haue I professed to bee a Monke, or a Cleargie man? Heere is the bare name of Elders; but whether they were Lay men or Clearkes, heere is no mention. If this admoniti­on and reprehension were priuate, the Elders may hee, the one or the other, as you will; Euery Christian man hath libertie to reprooue and admonishe his Brother priuatelie for anie sinne committed; and it best becommeth age and grey hayres, to mislike the disorders and enormities of yoonger and ra [...]her [Page 165] heades; and then the words of Austen are, when they be reproo­ued by their Elders. But if the rebuke were open, then Seniores were the elder sort of such Cleargie men, as had the charge and o­uersight of other mens liues and manners; and sate in iudgement with the Bishop, to exhort, chastice and censure licentious persons. That Lay men in Austens time intermedled with the keyes or sa­craments, I vtterly deny; and therefore the worde Elders cannot import that, which then was not. The keyes, whereon Excom­munication dependeth, and the Sacraments, from which offendors are excluded, were then the Pastours charge, and not the peoples. It is more then ignorance, for those that woulde seeme learned, to imagine that Austen euer heard or thought any Lay men had an in­terest in the open and ordinarie vse of the keyes and disposition of the Sacraments.

The Iudges that Austen acknowledged in the Church were no lay Elders, as plainly appeareth by his words before alledged, nei­ther had lay men any iudgemēt seats prouided for them in y^• church: August. de c [...] ­uitate Dei lib. 20 ca. 9. sed sedes Praepositorum & ipsi Praepositi intelligendi sunt: per quos ec­clesia nunc gubernatur: But the seates of the Rulers and the Ru­lers themselues (saith Austen) are vnderstoode, by whome the Church is nowe gouerned. And lest you should doubt who gouer­ned the Church in his dayes, Bishops, or Lay Elders; noting vpon the 106. psalme, three tentations that euery religious and faith­full man amongst the people of God might haue tryall of, hee saith, August. in psal. 106. Fortassis dignus eris, cui populus committatur, constituaris in gubernaculis nauis, recturus ecclesiam. Ibi quarta tentatio. Tem­pestates maris quatientes ecclesiam turbant Gubernatorem. Quar­ta ista nostra est. Quanto plus honoramur, tanto plus peri [...]litamur. Tentatio ergo gubernandi, tentatio periculorum in regenda ecclesia nos potissimum tangit: Happely thou shalt be found woorthie to whom the people may be committed, to sit at the helue of the ship, to gouerne the Church. There is the fourth tentation. The storms of the Sea that shake the Church, trouble the Gouernor. This fourth is ours. The higher our honor, the greater the dan­ger. The tentation then of gouerning, the tentation of troubles in ruling the Church, chiefly concerneth vs: yet are ye not free. For brethren, though you sit not at the same sterne, yet saile you in the same ship. Pastours then in S. Austens time, and no Lay [Page 166] persons did gouerne the Church, and rule the flocke, and by them iudgement was giuen and discipline exercised against wic­ked and dissolute liuers. August. de fide & operibus ca. 5. Cùm eis, per quos ecclesia regitur, adest salua pace potestas disciplinae aduersus improbos au [...] nefarios ex­ercendae, &c. When they that rule the Church may without breach of peace (that is, daunger of schisme) exercise dis­cipline vpon lewde and wicked offendours; then are wee to bee stirred vp with the sharpenesse of those preceptes, that leade to seueritie of repressing (euill) that directing our steppes in the way of the Lorde, wee neither slacke vnder the name of patience, nor rage vnder the shewe of dili­gence.

But Saint Austen in his hundreth thirtie and seuenth Epistle, writeth; Clero, Senioribus, & vniuersae plebi ecclesiae Hipponens [...]: to the Cleargie, Elders, and whole people of the Church of Hippo; where the Elders are reckoned, by themselues, as no part of the Cleargie.] If naming Elders by themselues, make them no parte of the Cleargie; by that consequent, they be likewise no parte of the people; for they be reckoned asimder from the people. But these inferences haue no sufficient ground; they must be ey­ther of the Cleargie or people, and yet heere they bee named be­twixt them. The rules of ciuilitie are not alwayes bound to the rules of Logike. They that haue preeminence aboue others, may be saluted aparte from others, though the generall salutation be­fore or after, by force of reason doth include them. Wherefore if any man answere, that Austen naming the whole Cleargie of his Church in that Epistle, thought to make a more speciall remem­braunce of the better sorte of them, by the title of Elders, it can not be refuted; the wordes doe well endure it. If any dislike that exposition, let him take Elders in Gods name for the better sorte of the Laitie; I meane for the Rulers and Gouernours of the people, as if a man shoulde write to the Cleargie, Aldermen, and Commons of any good Citie; for an Alderman is the right Eng­lish for Senior in Latine, when it doth not import an Ecclesiastical function: and it is not vnlikely, that Austen then absent and wri­ting to the whole Citie, diuided the superiour sorte of the Laitie, from the Inferiour by that stile. Howsoeuer you bestowe the worde, it is euident by the whole course of that Epistle, those [Page 167] Elders had no power in the Church, more then the rest of the peo­ple. Yea, the hearing of the cause then in question about the accu­sation of Bonifacius a Priest, for a foule crime obiected vnto him by an other of the Cleargie, did so little concerne them, that Au­sten heard the matter himselfe alone, and tooke order in it as hee thought good, and kept it from the knowledge of them all. And in this Epistle giuing a reason why he did not remooue Bonifacius from his degree at the first examining of the matter, hee saieth; August. epist. 137. Nomen Presbyteri proptereà non sum ausus de numero Collegarum eius vel supprimere vel delere, ne diuinae potestati, sub cuius exami­ne causa adhuc pendet, facere viderer iniuriam, si illius iudicium meo vellem iudicio praeuenire: The name of his Priest I durst not sup­presse or strike out from the number of the Colleagues, lest I shoulde seeme to offer wrong to Gods iudgement, (vnder whose triall the matter yet dependeth) if I shoulde preuent his iudgement with my censure. Reade the Epistle, if he attri­bute any more to those Elders, then hee doeth to the lowest of the people and Cleargie; if he did not take the whole cause into his owne hands, and set an order in it without their consents or priui­ties; I wil agnise your Lay Elders.

Happely you thinke, Saint Austen did the Lay Elders wrong to keepe this cause from them; and to deale in it without them? I can not let you from so thinking; but all that be well aduised will rather suppose, Lay Elders had nothing to doe with such cases in Saint Austens time; and that the good Bishop did not close up such horrible offences by wrongfull withholding the cause from the knowledge of the Elders, to whome by order of the Church it then appertained; but hee kept it from them and the rest with good conscience vsing his owne right, In [...]ad [...]m epist. ne atrociter & inaniter contristando turbaret, as himselfe saieth; Lest hee shoulde trouble their mindes with a grieuous sorrowe to no purpose.

Gregories authoritie is quoted out of the 15 quast. § si quid. Canon Lawe, for name of Lay Elders: which sure were verie strange; that sixe hundreth yeeres after Christ, the power of Lay Elders shoulde remaine in the Church, and their name all this while not heard of; but I thinke we shall finde no more heere, then wee did before. Gregor. lib. 11. 49. If (saieth Gregorie) anie thing come to thine eares of anie [Page 168] Clerke whomsoeuer, which may iustly offend thee; beleue it not easely, sed praesentibus ecclesiae tuae Senioribus, but in the prefence of the Elders of thy Church, search out the truth diligently, and if the qualitie of the matter shall so require, let the offendour be punished according to the rigour of the Canons. Elders of the Church I heare, Lay Elders I heare not; and by the Lawes Im­periall long before this established, euen in Ambroses time, a Cler­gie mans cause could not be examined and determined but by men of the same right and the same calling. And of all others Gregorie is the vnfittest man to prooue that Lay Elders should haue the hea­ring and deciding of Cleargie mens causes; who could not endure, that any thing whatsoeuer pertaining to the Cleargie shoulde bee committed to the hands of Lay men. Gregor. lib. 7. epist. 66. Cauendum est à fratern [...]ate vestra, ne Secularibus viris at que non sub regula nostra degentibus res ecclesiasticae committantur; Your brotherhoode must beware that Ecclesiasticall matters bee not committed to Secular men, and such as liue not vnder our profession. The punishement, which by the very wordes must be Canonicall, or according to the Canons, sheweth that these Elders were the discreetest and wisest of his Clergy. For what haue Lay men to do either with the know­ledge, or execution of the Canons? What reason to charge thē with the Canons; to whom the Canons were not written? Hee meaneth therefore the Elders of his Church, that is, such Cleargie men as were of best account and greatest experience in his Church.

And so the Councell of Turon decreed, Concil. Tur [...] ­ [...]ens. 2. ca. 7. Quem negligentia e­ijcit, cum omnium Presbyterorum consilio re [...]utetur▪ whom negli­gence maketh vnworthie of his place, let him bee remooued by the aduise of all the Presbyters. And Gregorie himselfe saieth; Gregor. lib. 7. epist. 110. Lest there be any dissention amongst brethren, lest any discord be nourished inter Praepositos & Subiectos, betweene the Rulers (of the Church) and those that be vnder them, in vnum conuenir [...] Sacerdotes necesse est; It is needful for the Priests to meete in one place together, that they may discusse such causes as happen, and wholsomly conferre about Ecclesiastic all rules, so as things past may bee amended, and an order set for thinges to come. Of Lay men the Councell of Hispalis sayeth, Concil. Hispa­ [...]ens. 2. ca. 9. Indecorum est Lai­cum vicarium esse Episcopi, & Seculares in ecclesia iudicare. Vnd [...] oportet nos & diuinis libris, & sanctorum Patr [...]m obedire praecep [...]is; [Page 169] constituentes, vt hij qui in administrationibus ecclesiae Pontificibus sociantur, discrepare non debe ant nec professione, nec habitu. It is an vnseemely thing for a laie man to be vice gerent to a Bishop; and for Secular men to iudge in the Church. Wherefore we must o­bey the bookes of God, and the precepts of our fathers being holy men; decreeing that they which are ioyned with the Bi­shops in the administrations of the Church, should not differ from them neither in profession, nor habite. Iflaie Elders had bene currant in Gregories time, and assisted the Bishop in Cler­gie mens causes, as his Coassessors; the Councill of Hispalis not long after him, did open wrong to the trueth, in saying it was a­gainst the booke of God, and rules of their forefathers, that laie men should bee ioyned with Bishops in any causes or matters of the Church: but for any thing we yet see, they spake the trueth, and no more then was long before confirmed as well by the decrees of Councils, as publike lawes of the Romane empire.

Authentic. 123 de sanctissimi [...] episcopis, ca. 21. Si ecclesiastica causa est, nullam communionem habeant Iudices [...]iu [...]les circa talem examinationem; sed sanctissimus Episcopus secun­dum sacr as regulas causae finem imponat. If it be an ecclesiasticall cause (saieth Iustinian the Emperour) let not the ciuill (or tempo­rall) Iudges any way intermeddle with the examination there­of; but according to the sacred rules, let the most holy Bishop de­termine the matter. Nowe who were to be present with the Bi­shop, when he sate in iudgement, and assist him, the fourth Councill of Carthage declareth in these wordes; Concil. Cartha­ginens. 4. ca. 23. Episcopus nullius causam audiat, absque praesentia Clericorum suorum; alioquin irrita erit sententia Episcop [...], nisi Clericorum praesentia confirmetur. Let the Bishop determine no mans cause without the presence of his Clergie; otherwise the sentence of the Bishop shall bee voyde, that is not confirmed with the presence of the Clergie. With the Bishop sate no laie Elders in iudgement, but his owne Cler­gie; and those not all, but the grauer and elder sort of them. The Deacons and the rest of the Clergie beneath their degree, might not sit with the Priests, much lesse with the Bishop. The Council of Nice saieth; Concil. Niconi, ca. 18. Sed nec sedere Diaconis licet in medio Presbytero­rum. The Deacons may not sit in the company or assemblie of Priests. So that onely Clergie men and Priests sate with the Bi­shop in Church and Consistorie, and their presence and aduise was [Page 170] required, as we see by the Council of Carthage, before the Bishop might giue iudgement against any man.

This course Gregorie willeth the Bishop of Panormus in Si­celie to obserue, as neerest to the Canons, and freest from all cha­lenge, whē he conuented any Clergie man, not rashly to pronounce; but aduisedly to deliberate with the wisest and eldest of his Cler­gie, and then to proceed accordingly; for Priests and Deacons the case is cleare, the Bishop alone might not depriue them. The Councill of Hispalis saieth; Concil. Hispal. 2. ca. 6. Episcopus Sacerdotibus ac Ministri [...] solus honorem dare potest, solus auferre non potest. The Bishop a­lone may giue Priests and Deacons their honour; but hee can not take it from them alone. They may not be condemned by one, neither may they loose the priuiledge of their honour by the iudgement of one. but being presented to the iudgement of a Synode, let them bee ruled and ordered as the Canon pre­scribeth. Ouer the rest, the Bishop alone might sit Iudge with­out the assistance of other Bishops: but not without the Elders of his owne Church and Clergie. for so the Councill of Carthage de­creeth, and Gregorie aduiseth; Concil. Af [...] ­c [...]i, ca. 20. If any Priestes or Deacons bee accused, let the Bishop of the parties accused, discusse their causes, taking to him a lawfull number, (sixe in a Priests, three in a Deacons) of the Bishops adioyning such as the defendants shall require. The causes of the rest of the Clergie, the Bi­shop of the place alone, shall heare and determine. Laie El­ders I trust are excluded by this Canon, from deciding or de­bating the causes of any Priestes, Deacons or other Clergie men; and so are they by all the Canons that were euer made in any Councill Prouinciall, or Generall, since the Apostles times.

Lastlie, the Canon lawe itselfe is produced for the name of laie Elders, I might take iust exception against the Compiler of those decrees; his corruptions and ouersights doe passe the number of his leaues. Hieromes name is twise abused by him, and twise al­leaged by you without any regard, whether those authorities bee found in his workes, or make to your purpose. The first is 16. quaest. 1. § ecclesia; which place is no where found in Hierome, though his booke ad Rusticum bee extant, prescribing the maner how a Monke should order his life. Some of the wordes were [Page 171] patched out of his Commentaries vpon Esaie; and the rest tou­ching Monkes added, which are not at all in Hierome. The se­cond place; distinct. 95. ecce ego; is a lustie tale, not of Hieroms, but of some others in his name; beginning with a forged inscrip­tion, and ending with a presumptuous vntrueth, and fraighted in the middle with vnsauourie rayling. Hierome wrate in deede to Rusticus a French man, but as yet no Clergie man: that euer he wrate vnto him after he was Bishop of Narbon, neither doe we reade it in any of his workes, neither is it likely; for so much as Leo Bishop of Rome more then thirtie yeeres after Hieromes death, wrate, Epist. 92. 94. Ad Rusticum Narbonensem Episcopum; to Rusti­cus Bishop of Narbon. And touching the matter of which, this counterfeit Hierome talketh; Epist. 88. alias 86. Leo writing vnto the Bishops of France and Germanie, conuicteth this prater of manifest false­hood. for where this forged Hierome saieth it was vsed in Rome, in Africa, in the East, in Spaine, France and Britaine, and calleth them proud, enuious, and most iniurious Prelates that otherwise doe; Leo with a Council of Bishops affirmeth it was not vsed, but where men were altogether ignorant of the ecclesiastical rules, and expresselie forbiddeth it by a Synodall consent, as contrarie to the Canons.

Whosoeuer were the author of that sturdie epistle, he turneth your laie Elders cleane out of doores. for as hee affirmeth; that Presbyters or Elders were Dis [...]. 95. § [...]c [...] ego dic [...]. at first Iudges of the Churches af­faires, and present at the Bishops Councils; so hee saieth the same Elders must Ibidem. preache in the Church, blesse and exhort the people, consecrate Christ at the Altar, restore the Com­munion, visite the sicke, At que omnia Dei Sacramenta com­plere, and finishe all the Sacramentes of God. I shall not neede to put you in minde that heere is no roume for Laie El­ders; the woordes bee so playne, that if you but reade them, I thinke you will quickely resigne all the interest you haue in them.

Thus haue we perused the proofes that are brought out of anci­ent Fathers to vphold the Laie Elders; whether these bee great endu [...]ementes to enforce your Laie Eldership; I appeale to your owne consciences. You haue not so much as one circumstance [Page 172] in any father to inferre they were Laie. The names of Presbyteri and Seniores, which in English are Elders or Priests, you shewe, whereof we neuer doubted; but those names when they imply age, are common to all men that are striken in yeeres: when they note an office, they are proper to Clergie men. More then the doubtfull signification of the word Elders; I professe before him that seeth the secretes of all mens hearts, I see no inforcement in any Fa­ther yet produced. On the contrarie, though it might suffise me to stand on the Negatiue, that no laie Elders can bee prooued; yet because I seeke not to distinguish wordes, but to searchout the trueth, I haue prooued by other places out of the same writers, that they had no such intent, as you pretend; vse your eies and not your fansies, I am well content your selues shall be Iudges.

But the rest that remaine, as Cyprian, Socrates, and Possidoni­us, doe most clearely speake of Laie men.] Of Laie men they speake in deed; for they speake of the whole people: but of your Laie El­ders, they speake not a word. This short answere might serue for all the places that are behind, neither is there any cause to stand lon­ger in discussing them, were it not that I seeke rather to satisfie the Obiecters as brethren, thē to repell them as aduersaries, for whose sake I will rip vp the circumstances.

Socra. li. 5. ca. 21 Agelius a Nouatian Bishop, readie to die, imposed hands on Sisinnius to be Bishop in his place, being one of the Presbyters that were vnder him. The people of the Nouatians (misliking or) complaining of the fact, for that he rather laied not handes on one Marcian, by whose meanes the Nouatians in the time of Valens, enioyed quietnesse, Agelius willing to ease the peoples griefe, laied hands also on Marcian. And when he was a litle re­couered, he entred into the Church, and in his owne person said; You haue Marcian to succeed mee, and after Marcian Sisinnius. This is the true report of Socrates words; and in these, what one letter for laie Elders? Sisinnius was no laie man; hee was a Cler­gie man long before this, as Li. 5. ca. 10. Socrates himselfe recordeth. As for the name of Elders or Presbyters, besides that in all the Church stories it noteth an ecclesiasticall function; and laie men by the Ca­nons could not be made Bishops, except they were first in orders; this very chapter is a manifest testimonie, that none were promo­ted to beare that name, or haue that place but by imposition of [Page 173] hands. I had occasion before to alleage the words of Marcian, re­penting that euer he laied his handes on Sabbatius and others, to make them priests, I will not now repeate them.

But the peoples dislike made Agelius recall his fact? Of all ex­amples, this is one of the weakest and worst. The Nouatians were Schismatikes from the Church of Christ, and no members of it; it skilleth not therefore whatsoeuer they or their Bishop did. Next, it was but a point of policie in Agelius, to retaine the liking of his folowers; for as they departed from the Catholike Church vpon a conceit; so were they as like vpon a Spleene, to returne thither a­gaine, and forsake the Nouatian Bishops. Thirdly, he might iustly feare, and so preuent a Schisme amongst his owne, least some ad­hering to Sisinnius, and some to Marcian, his Congregation should bee diuided, which was no rare thing in the elections of Bishops. Lastly, if this example were woorth the standing on; it is certaine, that Agelius lying sicke in his bedde, made first Sisinnius Bishop without the peoples consent; and meaning to please the multitude, he did as much for Marcian; and when he came to the Church vp­on his recouerie, hee asked no consents for Sisinnius; but tolde the people, that according to their desire Marcian should bee next, and Sisinnius should expect till Marcian was dead. In all this procee­ding, there is no one part answerable to the Canons of the Church, and as for laie Elders, not so much as any suspicion of them.

The people had alwayes an interest in the choice of their Bishop and Elders, as appeareth in Possidonius by their preferring S. Au­sten to be an Elder.] I doe not denie, but after the Apostles and their followers were dead, in whose dayes the holy Ghost named the most of the Pastours and Teachers; the good will and liking of the people was greatly respected in the choice of their Bishops; and when there wanted Presbyters and Deacons needfull for the Church, the Bishop of the place vsed to admonish and exhort the people, if they found any men amongst themselues meete for their good behauiour and to wardnesse to serue in the Church of Christ, to bring them foorth or name them, that he might accordingly con­sider of them, whether by the Canons they were capable of that ho­nour. And when himselfe would preferre such as he knew to be suf­ficient for their learning, he proposed their names to the people, that their liues and conuer [...]actions in time past might be remembred and [Page 174] examined, least any suspected or infamed for notorious crimes, or otherwise prohibited by the Canons of the Church, might secrete­ly creepe to that degree. This am I farre from refuting or impug­ning. I wish it rather with zeale to be enioyed, and with care to be obserued, that none might be taken to serue Christ in his Church, but such as are vnreprooueable, and so welltried and reported of, that neither the people of God might bee offended with their enormities, nor the Church burdened with their indignities. But what is this to the Laie Presbyterie? Was Austen made a Laie Elder: or did the Laie Elders preferre him to the Bishop to receiue imposition of hands, or ioyne with the Bishop in laying hands on him: Can any of these things bee thence so much as sur­mised: view the place.

When Valerius Bishop of Hippo, Possidon. de vita August. ca. 4. spake to the people of God, and exhorted them about the prouiding and ordering of a Presbyter for the Citie, (the necessitie of the Church so re­quiring) the Catholikes, alreadie knowing the ende [...]our and learning of Saint Austen, laied handes on him as hee sate a­mongst the people, not fearing nor thinking what should fo­low; and holding him fast, brought him to the Bishop to bee ordered, as the maner was in such cases; all with one consent and desire, praying it to bee done and finished, and earnestlie following it with great zeale and outcries. Ibidem ca. [...]. Valerius which or­dered (or imposed handes on) him, reioyced and gaue thankes to God that his prayers were heard, which hee had often made, that God would sende him such a man as might edifie the Church with the worde of God, and with wholesome do­ctrine. And to the same Presbyter hee gaue leaue to preach in the Church in his presence, and very often to expound the Gospell; in deed against the maner and custome of the Chur­ches of Africa; whereupon some Bishops were offended with him. This is the whole narration of Possidonius, touching S. Austens Presbytership, which was no laie function, as we see by the sequele, neither giuen him by any Laie Elders; but motioned and vrged by all the people, and consummated by Valerius, that ordered him without the helpe or assistance of any other to ioyne with him.

Cyprian I reserued to the last, though in yeeres he were first; [Page 175] because hee is largest, as being alleaged no lesse then sixe times; howbeit the number of allegations doe not helpe foorth the mat­ter, but the trueth and force of them is more to bee regarded. Of these sixe, there is one place of some importance; the rest are soone answered. Cyprian writing to the Presbyters and Dea­cons of Carthage, where hee was Bishop, saieth; Cypr. li. 3. epist. 10. Ad id quod scripserunt mihi Compresbyteri nostri Donatus & Nouatus, & Curdius, solus rescribere nil potui, cùm à primordio Episcopatus mei statuerim nihil sine consilio vestro, & sine consensu plebis, mea priuatim sententia gerere. To that which Donatus, Nouatus, and Curdius our Compresbyters wrate vnto vs, I alone could answere nothing, forsomuch as I haue resolued with my selfe euen from my first entrance into the Bishoprike, without your counsell and the consent of the people, to doe nothing vpon my priuate opinion. If the Presbyters to whom Cyprian wrate, had bene Laie Elders, it were somewhat to the purpose; but Cyprian neuer heard of any such. They were Clergie men to whome hee wrate, and Clergie men of whome hee spake: They sate with him in the Church, with them hee treated in common of the Church affaires, their counsell and aduise hee v­sed in all things. This, if you reade Cyprian, cannot bee strange vnto you; if you peruse but the places which your selues haue quo­ted, you will confesse it.

Writing to the whole Church of Carthage of one Numi­dicus, that in persecution was scorched with fire, ouerwhelmed with stones, and left for dead amongst many that were slayne; and yet after found halfe aliue by his daughter, and recouered; Cyprian saieth, Cypr. li. 4. epist. vltima vel 10. Know yee brethren, your selues to be admo­nished and instructed by this fauour of God, Vt Numidicus Presbyter ascribatur Presbyterorum Carthaginensium numero, & nobiscum sedeat in Clero, &c. That Numidicus the Presbyter, should bee adioyned to the number of the Presbyters of Car­thage, and sit with vs amongst the Clergie, (for this as wee see, was the cause of preseruing him) that the Lord might adde him to our Clergie, and adorne with glorious Priests the pe­rished honour of some of our Presbyters. The Presbyters or Elders then of Carthage, were the Clergie, that sate with the Bishop; and with him consulted of matters concerning the good [Page 176] of the Church. To Lucius bishop of Rome, he saieth; Cypr. li. 3. epist. 1. The Lord (by persecution) shewed which was his Church, who was his Bi­shop; qui cum Episcopo Presbyteri Sacerdotali honore coniuncti, who were Presbyters ioyned with the Bishop in Priestlie ho­nour, & which the true people of Christ. And againe, Li. 3. epist. 5. Presbyte­ris & Diaconis non defuit Sacerdotis vigor, &c. To the Presbyters and Deacons there wanted not the vigor of Priesthood, to com­presse those that being vnmindfull of discipline, and rashly run­ning on, began to communicate with such as were fallen (in persecution.) These Presbyters & Elders were [...], Counsellers and Coassessors to the Bishop, as Ignatius remem­breth; they ruled the Church in common, as Hierome auoucheth; and without their counsell was nothing done in the Church, as Ambrose asserteth; and they had euen the honour and vigor of Priesthood, as Cyprian witnesseth. Of these speaketh Cyprian in euery epistle; of laie Elders no [...]illable can bee found in all his writings. These Elders be as rare, as the other be rife; the one e­uery where, the other no where to be prooued or pretended.

If the people must consent before any thing may be done, why not also the late Elders?] Nay, if the peoples assent must be sought to euerie thing, what needed laie Elders: Where the whole multitude should be asked, why dee you take a part to exclude the rest: Laie Elders are not the people, but part thereof; all both old and yong, are comprised in that name; and yet Cyprian maketh this rule of consulting the people in euery thing, neither generall for others, nor necessarie for himselfe. He doeth not say that he and others by Gods Iawe were bound to doe nothing without the people; but that hee from the beginning determined in all things to take the counsell of the Presbyters, and consent of the people. And why: he was vehemently impugned from his first ingresse to the bishop­rike, all occasions were sought to drawe the people from him; ma­ny aduantages by reason of his absence from the place in time of persecution, were taken against him, to disgrace him and crosse him in all his doings. To strengthen himselfe, and retaine the Ioue of his Clergie, and people towards him; what better way could hee take, then in all his enterprises to depend on the counsel of the Cler­gie, & consent of the Laitie. for by that means he stood assured, that neither Schisme could arise, nor faction preuaile against him.

[Page 177] You aske where I finde that I say? Euen in Cyprian him­selfe, and that not once or twise. Cypr. li. 1. epist 8. That I could not come to you before Easter, the malice and perfidiousnesse of some of the Presbyters hath brought to passe, whiles mindfull of their con­spiracie, and retaining their former venime against my being Bishop, yea rather against your suffrages and election, they be­gin a fresh their auncient maner of impugning vs, and renew againe their sacrilegious deuises, with their woonted lying in waite for vs. Against our counsell they rebell, and all Priestly authoritie and power is destroyed by their factious conspira­cies. Is it not sufficient, that I haue now bene two yeeres bani­shed from your presence, and separated from your sight? that teares fall night and day from me, because my lucke was not as yet to salute you, or embrace you, whom you made Bishop with so great loue and zeale? A greater griefe oppresseth my languishing minde, that in so great a distresse and neede, I can not my selfe come vnto you, whiles I beware, least at our com­ming, through the threats and secret practises of perfidious per­sons, a greater tumult rise among you.

His epistle to Cornelius largely rehearseth and lamenteth their erecting an other Bishop after him, their maintaining a fac­tion against him, their reiecting his letters, and despising his threates, their peruerting and intising to take part with them as many as they could, with sundrie other practises and conspiracies too long to recite. Cypr. li. [...]. epist. 3. We, saieth he, in the verie time of persecuti­on wrate our letters, but we were not regarded; after often con­sulting, we not onely with our consent, but with our commi­nation decreed, that our brethren should shew themselues pe­nitent, & no mā hastilie giue peace to such as did not penitence; yet they sacrilegious against God, caried headlong with a wic­ked rage against the Priests of God, forsaking the Church, and lifting vp particidiall armes against the Church, doe all they can, (to accomplish their intent with a diuelish malice) that Gods mercy should not cure in his church such as are wounded. And againe, Cypr. li. [...]. epist. 14. What danger is not to bee feared when some of the Presbyters neither remembring their place, neither thin­king there is a Bishop ouer them, with the reproch and con­tempt of the chiefe, chaleng [...] the whole vnto them. The dis­graces [Page 178] of my office I can dissemble and beare, as I alwayes haue. But now is no time to dissemble, when our brethren are decei­ued by some of you, which seeke to be plausible without regard of restoring them to the health of their soules. What maruell if Cyprian thus besieged, thus impugned, and banished from his Church and charge, did not onely purpose and professe to doe no­thing without the full consent of the Clergie and people; but per­sisted in that course, which he sawe to bee safest for himselfe, and surest against his maligners, to decrease their number and de­feate their expectance? but whether hee were bound by Gods lawe so to doe, and all others tied to the same rule, that is the greatest part of this doubt. If it were but a priuate moderati­on and prouision for his owne securitie, no man is obliged by his example to doe the like. If it bee a generall fourme of go­uerning the Church prescribed by the holie Ghost; then nei­ther might Cyprian, nor any man els swarue from that direc­tion, without transgressing the will and worde of God; then all Councils both Prouinciall and Generall, that assembled and concluded in the Primitiue Church without the liking and a­greement of the people, did wilfullie breake the commaunde­ment of the liuing God, and all Christian Princes, that in for­mer Ages by their lawes and Edicts intermedled with matters of the Church without the knowledge and consent of their sub­iectes, presumed without warrant, and offered open wrong to the kingdome of Christ; yea, Cyprian himselfe was the first that cassiered his owne confession, and when cause so requi­red, yea, sometimes without cause, excluded and ouer-ruled the peoples iust desires.

One example may seruc for the present; your owne allega­tions will afterward more at large euince as much. Cypr. li. 1. epist. [...]. Vix plebi persuadeo, imo extorqueo, vt tales patiantur admitti; & iusti [...]r factus est fraternitatis dolor, ex eo quòd vnus atque alius, obni­tente plebe & contradicente, mea tamen facilitate suscepti, pe­iores extiterunt, quàm prius fuerant. With much adoe per­swade I the people, yea, rather extort from them to suffer such to bee admitted; and the griefe of the brethren is the iuster, for that one or two being by my facilitie receyued, (the people striuing agaynst it, and contradicting it,) waxed [Page 179] worse then they were before. Cyprian admitted some to the Church after repentaunce, when the people withstoode it and gainesaied it, and were iustlie grieued with his ouer much re­missenesse. Wherein Cyprian did not violate the duetie which hee ought to God, nor tyra [...]nize in the Church with the con­tempt of his brethren; but relented from his purpose to doe no­thing without the peoples consent, for reasons then moouing him, or of his owne iuclination leading him to hope their amend­ment, that were thus admitted with fauour and facilitie to the Church of God.

See whether your owne examples do not prooue as much. The first place you alleage, is this. Cypr. li. 2. epist. 5. In ordinandis Clericis, fra [...]res charis­simi, solemus vos antè consulere, & mores ac merita singulorum communi consilio ponderare. In ordering of Clerkes most deare brethren, our maner is to consult you first, and to weigh the behauiour and desertes of euery one with common aduise. This vse notwithstanding, where iust occasion serued, he ordered Clerkes without their consents; and so much is expressed in the very next wordes. Ibidem. Sed expectanda non sunt testimonia humana, eumpraecedant diuina suffragia; but the witnesse of men must not be expected, when Gods approbation is precedent. The conclusion is; That where one Aurelius a youth, had twise in stockes and torments professed Christ; Cyprian & his Colleagues that were present with him (for hee was not then at Carthage) had made the said Aurelius, thought yong in yeeres, a Reader in the Church; and so much he signifieth by his letters to the Presbyters, Deacons, and people of Carthage; not doubting but they would embrace him, though they gaue no consent to his ordering. Ibidem. Hee deserued a further degree of Clericall ordination, but in the meane time it hath pleased vs, hee should begin with the of­fice of a Reader. Know you therefore, most beloued brethren, that I and my Colleagues, which were here with me, haue orde­red him a Reader, which I know you will gladlie accept, and wish many such to be ordered in our Church. Cyprian was ab­sent from his owne Church, by reason of persecution then raging; and without the consent either of his Clergie or people, he did order Aurelius, and sent him with letters to bee receiued as a Reader in the Church of Carthage.

[Page 180] The like he did for Optatus, Saturus, Caelerinus and Numidi­cus, as your owne authorities doe witnesse. for as by them you prooue Cyprian was woont to take the good report and testimo­nie of the people concerning such as should bee admitted to the Clergie, and with common aduise to examine their woorthinesse; so by the selfe same places I she we, that Cyprian brake that cu­stome, when hee sawe time and cause require; and without the consent of his people or Clergie, ordered such as hee found to be meete for that calling. Whereby wee collect that the consent of the people and Clergie is no essentiall point in ordering Ministers, without the which they may not bee called; but a very Christi­an and commendable course to keepe off all notorious and enor­mous persons from that function; and the surest way to saue the Bishop from communicating with other mens sinnes, whiles hee trusted not his owne iudgement or knowledge; but vsed the eyes, eares, and consciences of the whole Church, for the better view, search, and triall of their integritie, grauitie and industrie, to whome the flocke of Christ was to bee committed. This which I say, will appeare to bee true, euen by your owne authorities.

Because many of the Clergie of Carthage were wanting; and those fewe that remained, did skant suffice for the dailie worke of the Ministerie, for which cause it was requisite to haue moe; Cypr. li. 3. ca. 22 Know you, (saieth Cyprian writing to the Presbyters and Deacons of his Church) that I haue made Saturus a Reader, and Optatus a Subdeacon, whom a good while since by common aduise we appointed to bee Cler [...] proxim [...] feceramus. next placed in the Clergie. I haue then in your absence done no new thing; but that, which long agoe tooke a beginning with all our aduises, vpon vrgent ne­cessitie I haue finished. In the like case writing to the Presbyters, Deacons and whole people of Carthage, he saieth of Caelerinus that openlie professed Christ, and valiantlie endured the rage and furie of the heathen persecuters; Cypr. li. 4. epist. 5. Exult and reioyce with vs at the reading of our letters, by which I and my Colleagues which were present, signifie vnto you, that Caelerinus our bro­ther is receiued into our Clergie, not by the voyces of men, but by Gods acceptance; because it was neither lawful nor seemely, that he should be without ecclesiastical honor, whom the Lord [Page 181] so honoured with the excellencie of his heauenly glory. He and Aurelius were appointed for a time to be Readers; but now know you that we haue assigned vnto them the honour of the Presbyterie, & to haue the same allowance with the Presby­ters, & to sit with vs, whē they come to ripe & perfect yeeres. Of Numidicus we spake Pag. 176. before, why he was taken by Cyprian into the number of the Presbyters of Carthage; and that without the consent or knowledge of the people or Clergie. I suppose it to be cleare by these examples (which are your owne) that as Cyprian for his discharge did take the liking and aduise of the Clergie and people, for the better examining of their liues and behauiours, that were to serue in the Church of Christ; so when he found such as in his conscience he knew to bee fit and woorthie, hee and other Bi­shops his Colleagues imposed hands on them, without expecting the assent or agreement of the people or Presbyters of Carthage, where he was bishop.

These be the Fathers which your selues picked out to muster before her Maiesties presence, as pregnant witnesses for the Laie Presbyterie; and these, if you suffer them to tell on their tales, most clearelie refute your Laie Elders. Other places I know are al­leaged, or rather abused, to the same purpose; but the mistaking of them is so palpable, that children will not be deceiued with them. for what if the word Presbyter in Greeke signifie an aged man, as well as a Priest; hath it any sound or shew of reason, where the Councils and Fathers vse the word Presbyteri, you should straight enforce they were laie Elders? To innouate the discipline recei­ued and established euer since the Apostles times, you should haue better grounds then these; you will otherwise hardly discharge your credites before men, howsoeuer you will your consciences before God. For my part, though I compare not with their giftes which first began, and now maintaine this deuise; yet by perusing their proofes, I finde that the preiudice of their owne opinion ra­ther enclineth them to this conceite, then the weight either of Scriptures or Fathers. For were they not ouer willing to em­brace this fansie, where there is one place for them to stumble at the ambiguitie of the worde, there are an hundred faire and plaine testimonies to recall them, and direct them to the ancient and true discipline of Christes Church. So that in this question (whether [Page 182] there were any Laie Elders to gouerne the Primitiue Church) no diligent or indifferent examiner of the Fathers, can long erre; the case is so cleare, that vnlesse we affect rather our wils then the trueth, we cannot be led away.

The summe of all that is sayd touching Laie Elders, resteth in three pointes; which I wish the learned aduisedlie to consi­sider, and the rest carefully to remember. First, it cannot bee prooued either by Scriptures or Fathers, that in the Apostles times or after, any laie Elders were part of the Presbyterie, or that any such were authorized or acknowledged to bee Gouer­nours in the Church of Christ. Secondlie, if there were such Censors of maners appointed by the whole Church to remooue the vnrulie, and banish them from the fellowship and companie of the faythfull, least their offensiue behauiour should be a shame and slaunder to the Gospell; yet no Text nor title can be shew­ed in Scripture, Councill or Father, that they gouerned the power of the keyes, imposition of handes, or any other ecclesi­asticall duetie, which concerned the dispensation of the worde and Sacramentes. In those things they were to obey, and not to rule their Pastours. Thirdlie, though the ouersight and re­straint of euill disposed and disordered Pastours were then com­mitted to such Elders, for want of beleeuing Magistrates to take care thereof; yet since by the lawe of God, the gouerne­ment of such causes, as well as of ciuill affaires belongeth to Christian Princes, and they haue straighter charge, higher pow­er, and better meanes to represse such disorders, and refourme such abuses in Pastours and others; whatsoeuer pretence may bee made for Laie Elders and Gouernours in time of persecu­tion, they must vtterlie cease and giue place, where the Magi­strate receiueth the fayth, and vpholdeth the Church. His pow­er not onely includeth, but excludeth theirs; since they bee Go­uernours by consent of priuate men: and the Magistrate hath his power and sword deliuered him immediatelie from God; to which all men, Pastours, Laie Elders, and whosoeuer must be subiect not onely for feare of vengeance, but for regard of Gods ordinance. As for the Iewish Synedrion, to which some men flie for helpe, it cannot bee (as I haue touched before) eyther Rule or Refuge for the Laie Presbyterie. God erected that as [Page 183] the plot-forme of the Iewes common wealth, and made their Elders ciuill Magistrates to execute the Iudiciall part of Mo­ses lawe, as well without, as vnder the king. And therefore as they might not alter it, so wee must not vrge it in Christi­an kingdomes; it contradicteth the trueth and freedome of the Gospell, to tye all Christian common wealthes to the paterne of Moses pollicie; yea, that position, if it bee stiffelie stood too, maymeth all Monarchies, and reduceth them to popular, or at least to Synedricall Regimentes; the consequents whereof are so desperate and dangerous to all Christendome, that I trust of your selues you will forbeare, and if need bee, disclayme that assertion.

It is agreed on both sides there was a Presbyterie in euery Church; but those you say were Clergie men.] Not in euery Church, but in euery Citie, there were Presbyters assisting and aiding the Bi­shop, and those were Clergie men. The Churches in villages and countrey townes, had neither Bishop nor Presbyterie; but were subiect to the Bishop of that Citie within whose precincts the vil­lages were; and had a Presbyter or Priest ordained by the Bi­shop, or sent from the Bishop to teach them, and yeeld them di­uine Seruice and Sacraments. And where the Bishops of the Cities were content to ease their owne trauell, and supplie their absence or sickenesse, that in certaine countrey Townes bishops should bee appointed, whom they called [...], these countrey Bishops were so restrained by the Concil. Ancyr. ca. 13. Neocasariens. ca. 13. Antiocheni. ca 10. Canons, that without speciall leaue of the Bishop of the Citie, to which they were subiect, they might execute no part of Episcopal power and prehem [...]nence, and in short space after were abolished for Leo epist. 86. presumption and intrusion vpon the bishops office; since which time euery Citie & diocesse ad­ioyning, had but one Bishop. The Council of Sardica for y^• West, disliked & prohibited the making of Bishops in villages & small Ci­ties. Sa [...]dicens. Con­cila, ca. 6. Licentia danda non est ordinandi Episcopum, aut in vico ali­quo, aut in modica Ciuitate, cui sufficit vnus Presbyter. None must be permitted to ordaine a Bishop either in a village, or smal Ci­tie, where one Presbyter wil suffice. The Councill of Laodicea did the like for the East. Concil. Laodi­c [...]n. ca 56. [...]. None must place Bishops in townes & villages, & those that are [Page 184] alreadie placed, must do nothing without the consent of the Bi­shop of the Citie. As then there were no Bishops but in Cities; so was there no Presbyterie to attend and assist the Bishop, but in the same place where the Bishop had his chiefe charge and Church. And therefore your vrging of Presbyteries in euery parish and vil­lage, is a thing vtterly dissonant from the regiment of the Primi­tiue Church.

In each populous Citie there was a Bishop to gouerne the peo­ple committed to his charge; and a Presbyterie, that is a number of Priests to helpe the Bishop in all sacred actions, and aduise him in all Iudiciall and ecclesiasticall proceedings; and these are called Concil. A [...]cy­ranum, ca. 13. & Neocaesariens. ca. 13. [...], the Priests of the Citie, by the ancient Councils of Ancyra and Neocesaria. The villages and countrey Townes, as they were conuerted to the faith, and by reason of the number that beleeued, needed a minister of the word and Sacraments, to bee a resident amongst them, and were able and willing to maintaine one; so repaired they to the Bishop of the Citie next to them, and de­sired of him a fit man to serue their necessities, and became subiect both the people and Priest to that Bishop, who first gained them to Christ, or who first erected and ordered their Churches. By which meanes each Bishop had not onely his principall Church and chaire in that Citie, where hee was Pastour, which the anci­ent Councils and Stories call [...], but had the care and ouer­sight of the Townes and villages round about that Citie, which they call [...]. for [...], doeth not import a countrey parish, as our age abuseth the word; and whereon some vnwiselie haue col­lected that euery such parish had and should haue a Bishop, but the greatest Cities with their suburbes, and the chiefest Churches in the world were so termed, as appeareth by Euseb. li. 3 ca. 21 ca. 4. ca. 11. ca. 31 li. 5. ca. 5. li. 7. ca. 3. ca. 28. Eusebius calling Alex­andria, Corinth, Ierusalem, Ephesus, Lions, Carthage, Antioch, and such other famous Cities and Churches by the name of [...]. the like is extant in the same writer, li. 4. ca. 1. 4. 5. 15. 19. 23. li. 5. ca. 22. 23. 27. li. 6. ca. 1. 8. & li. 7. ca. 28. and in many other places. And so much the very composition of the wordes importeth; [...] containing not only the citizens, but all such borderers & strangers as dwelt neere and repaired to any chiefe Church or Citie: and [...] comprising all the villages and Churches that were disper­sed in diuers places, but vnder the regiment of one Bishop.

[Page 185] Ierome sheweth that in his time and long before, not onely a ci­tie, but also a Prouince or Region belonged to eche Bishop: in which though Presbyters and Deacons baptized with his leaue; yet he alwayes imposed hands and examined and confirmed their baptisme. Hiero. aduers. Luciferianos. Tuin eo quod recipis Laicum, vnam animam recipien­do saluas; & ego in recipiendo Episcopum, non di [...]am vnius ciui­tatis populos, sed vniuersam cui praeest Prouinciam ecclesiae socio. You, in admitting a Lay man (to repentance) saue one soule by receiuing (him;) I, in receiuing a Bishop ioyne to the Church, I say not the people of one Citie, but the whole Prouince (or Dioecese) which is vnder him. Then Bishops had not onely the people of one Citie, but of one Prouince or Countrie committed to their charge and subiect vnto them, and their di [...]ceses did reach euen to farre townes and villages where Presbyters and Dea­cons had cure of soules vnder them, as Ierom else-where remem­breth. Hiero. aduers. Luciferianos. Non abnuo hanc esse ecclesiarum consuetudinem, vt ad e­os, qui longè in minoribus vrbibus per Presbyteros & Diaconos bap­tizati sunt, episcopus ad inuocationem Spiritus sancti manum impo­siturus excurrat. I deny not (saieth Ierome) but this is the cu­stome of the Churches, that the Bishop shall go euen to those, that a farre off in lesser Townes were baptized by Priestes and Deacons; and impose handes to inuocate the holie Ghost on them. But this imposition of hands on parties baptized, Ierome saith was reserued to the Bishop rather for the honor of his priest­hoode, then for necessitie of their saluation. Ibidem. Otherwise, if the holie ghost come only at the Bishops prayers; lugendi sunt, qui in vinculis, aut in castellis aut in remotioribus locis per Presbyteros & Diaconos baptizati ante dormierunt, quàm ab Episcopis inuiseren­tur; Their case, saith he, were lamentable, that being baptized by Priestes and Deacons in villages, castels and places farre di­stant, die before the Bishop can visite them. No Bishop might order or confirme but in his owne diocese. to do any such thing in an other mans diocese, was no custome of the Church but repug­nant to all the Canons of the Church. There belonged therefore to the Bishops, not onely the Cities where their chiefe Churches were, but also Uillages, Townes, Castles, and remote places in which Priests and Deacons discharged diuine seruice and Sacra­ments; and those places the Bishop (vnder whome they were) did [Page 186] at certaine times visite, to examine the faith of the baptized, and the manner of their baptisme, lest to Churches and Chappelles farre distant, heresie might haue the easier accesse by the bishops absence. Cleargie men then there were in euery diocese, that ministred the word and sacraments in villages and smaller Townes; but none were of the Presbytery that assisted and aduised the Bishop in Ec­clesiasticall causes, saue onely the Clergie and Priests of that Ci­tie, where the Bishop had his Church and Seate.

The rurall Bishops (for such you confesse there were) had they no Presbyteries to assist them in ecclesiasticallactions and censures?] They needed none; for they were Bishops in word, but not in deede; they enioyed the name, not the power and preeminence of Bishops; but were in all things restrained as other Priests were, and subiected to the Bishop of the Citie, in whose circuite they were. The Councell of Antioch saieth of them: Concilii An­tioch [...]nica. 10. Those that are in Townes and Villages, called rurall Bishoppes, though they haue receiued imposition of handes, as Bishops; yet it see­meth good to this sacred Synode, they shoulde acknowledge their (degree or) measure, & content themselues with the care of their own churches, & not to presume to impose hands on a Priest or Deacon without the Bishop of the Citie, [...], to which both himselfe and his charge are subiect. The Councell of Laodicea commanded the rurall Bishops, Concil. Laodi­ceaica. [...]6. to doe nothing without the liking of the Bishop of the Citie. So that they were in all things ruled and gouerned by the Bishops of their Cities vnder whom they were, and not directed by any Pres­byters of their owne.

If it seeme strange to any, that the ancient Councels shoulde endure the name & title of a Bishop, to be giuen; to whome the po­wer and office of a bishop was not giuen, he must consider for what causes they first permitted rurall Bishops to be made. The one was, to supplie the wants that often happen in the absence or sicke­nesse of the Bishop. In which cases being but vicegerents in some things, there was no reason they should haue the same power and prerogatiue the right Bishops had, without their leaue or liking. For that had beene to erect another Bishop in the same Diocese besides, and against the true Bishop; and not to place a substitute vnder him. The next cause was, to content such as were Bishops [Page 187] amongest Schismatikes, who woulde rather persist in their fac­tions, then returne to the catholike church with the losse of that honour and calling they had before. And therefore to such the Bishop of the citie might either allowe the name and title of Bishops, if it so pleased him, or else appoint them the places and charges of rurall Bishops. And so the councell of Nice decreed: Concil. Nie. [...] ▪ ca 8. If any of the Nouatians will returne to the Catholike Church either in Village or Citie where there is already a Bishop, or Priest of the Catholike Church; it is cleere that the Bishop of the Church shall haue the authoritie and dignitie of the Episcopall function; and hee that was reputed a Bishop a­mongst the Nouatians, shall retaine the honor of a Priest, vn­lesse it please the Bishop (of the Church) to imparte with him the honour of that title. If hee like not so to doe, let some place of a rurall Bishop or Priest be prouided for him, that hee may seeme to continue in the Clergie, and yet not be two Bi­shops in one Citie.

Touching Presbyteries then, though they were needefull for greater cities, where they might well be maintained; yet in vil­lages and smaller Townes, there was neither vse of them, nor prouision for them; by reason the countrie churches were smal and could not finde many; and the parties that liued in such places, were subiected to the bishop of the diocese, and in all things direc­ted by him. The citie of Rome at the first had vnder one Euseb. lib. 6. ca. 43. Bishop, 46. Priests, 7. Deacons, 7. Subdeacons, 42. Acoluthes▪ Exor­cists, Readers and Sextens 52. (in the whole 155.) all founde through the goodnesse and grace of God, at the charges of the church there, besides 1500. widowes and afflicted persons, in like sort sustained by the oblations of the people. The number of Priests so encreased afterward, that Ierome saith of them: Hiero. in epist. ad Euagrium t [...] ­mo 2. Dia­conospaucitas honorabiles, Presbyteros turba contemptibiles facit: The scarcitie of Deacons maketh them to bee more esteemed, the multitude of Priests causeth them to be lesse regarded. In Constantinople the number of the Clergie was growen so great, y^• the church was not able to maintaine thē; & therefore the Emperor by his laws was forced to limite how many there should be of eue­ry degree; and so he Nouella consti­tutione 3. vt de­terminatu [...] si [...] numerus cleric [...] ­rum. appointed 60. priests, 100 deacons, 90. sub­deacons, 110. readers, 25. singers, 100. sextens, in summe 485. [Page 188] Clergie men to attend the seruice of the Church vnder the bishop. The number of Clergie men that were in other Cities is not so precisely described, but the proofe of their Presbyteries is euerie where occurrent.

The Presbyteries of Alexandria Hiero. ad Eua­grium. from Marke the Euangelist to the Euagrius lib. 2. ca. 8: & lib. killing of Proterius after the great Councell of Chalcedon, and of Antioch, from the preaching of Paul to the 5. ca. 9. burning of the saide citie by the Persians, are often remembred in the Ecclesia­sticall Euseb. li. 6. ca. 2. & ca. 42. lib. 7. ca. 11. & 29. & 32. histories, and diuerse Presbyters of either Church that were famous men and writers in the Church of God named by Socrat. lib. 1. ca. 5. Eusebius, Hiero. de scrip­toribus ecclesiast. Ierome and Gennadius de viris illustribus. Gennadius; as in the Church of A­lexandria amongst others, Clemens, Origen, Heraclas, Hiro. Magno tom. 2. sol. 327. Pierius; in the Church of Antioch, Geminus, Hiro. Magno tom. 2. sol. 327. Malchion, Hiro. Magno tom. 2. sol. 327. Lucianus, Chrysostome and diuerse uch. The Church of Carthage had Hiero. descrip­toribus ecclesiast. Tertullian and Hiero. descrip­toribus ecclesiast. Cyprian, who being after made Bishop of the same Citie and forced to bee absent, wrate Cypr. lib. 3. epist. 6. 10. 14. 17, 18. 19. 21. 22. 24. many Letters to the Presbyters and Deacons of Carthage. In the Church of Lions in France was Irenaeus a Presbyter vnder Pothynus, whome he succeeded in the Bishopricke. At Hippo Saint Austen was first August. epist. 148. a Presbyter vnder Talerius, and being Bishop himselfe had vn­der him 137. a number of Presbyters that were 110. Colleagues and Clearkes. Ignatius remembreth the Presbyteries of Smyrna, Philodelphia, Philippi, Magnesia, Trallis and Ephesus, in his Epistles to the same Churches. Of other Cities and ages the like might be shewed: but because it is a thing rather vrged then doub­ted by you, I will spare that paines as superfluous. He that rea­deth either the Councels or the Stories of the Church, shall soone perceiue euery Bishop had Presbyters and Deacons in the same Citie with him and vnder him.

We be far from denying there were Presbyteries in euery Church; but that they consisted onely of Cleargie men, neither do we beleeue it, nor can you prooue it.] Wee neuer learned to prooue the nega­tiue; we affirme they were Clergie men, and that we proue; you thinke there were also Lay men amongst them, which wee denie; that must you prooue. Your want of proofe in that point, maketh our assertion good. You haue all this while scanned the Fathers, and ouer-looked the Councels; bring now but one for lay Elders, we giue you the rest. Their generall silence is a full inference a­gainst [Page 189] you, which a [...]ouch they had such, and can not shewe where they mention any such. Yet this will I doe; name me but one fa­ther or Councell that speaketh of the office and duetie of Presby­ters; and you shall presently see, he meaneth Clergie men. Or if that please you not, looke to the maner of ADMITTING Pres­byters into the Church, their SITTING, SERVING and CONVERSING in the Church, their MAINTAINING by the Church, and their REMOVING from the Church, and you shall cleerely finde there were no Presbyters ioyued with the Bi­shop in any Ecclesiasticall affaires but Clergie men. They were ordained by imposition of hands; and so were not Lay Elders: they sate with the Bishop in the chancels apart from all Lay men: they baptized, and consecrated the Lords Supper; and so might not Lay men: they liued vnder stricter rules then Lay men did, as not to haue strange women about them, not to change Cities, not to resort to spectacles or vittailing houses, not to trauell without letters of licence and such like (which al lay men were free from:) they were maintained at the charges of the Church; and so were not Lay men: and when they were depriued of their honor and of­fice, they were suffered to communicate amongst Lay men. These were the Presbyters of the Primitiue Church; other then these, no Councell, no Father doeth any where mention, that were vni­ted or associated vnto the Bishop; and these in sight coulde bee no Lay men. Proofes if you require, I protest without vaunting, a whole volume might soone be made of them. Some you had, more you shall haue; if they seeme tedious, I must be pardoned: your importunitie hath thereto forced me.

Of Origen Eusebius saieth; the Bishops of Ierusalem and Cesaria, Euseb. li. 6. ca. 8. manus illi ad Presbyterium imposuerunt: had layed handes on him to make him one of the Presbyterie. Cornelius saith Nouatus Idem li. 6. ca. 4 [...] was aduanced to the Presbyterie by the fauour of the Bishop, qui manus ipsi ad sortem Presbyterij imposuit; that laied hands on him to giue him the lot of the Presbyterie. The fourth Councell of Carthage sheweth the manner how a Presby­ter shall be ordained with imposition of handes. Concil. Cartha. 4. ca. 3. Presbyter quum ordinatur, Episcopo benedicente & manum super caput eius tene [...]te, etiam omnes Presbyteri ast antes manus suas tuxta manum Episcop [...] super caput illius teneant. When a Presbyter is ordained, the [Page 190] Bishop blessing the partie and holding his hand on the parties head, let al the Presbyters that are present, hold their hands on his head neere the Bishops hand. Of Sabatius when hee was ad­uanced to the dignitie of a Presbyter, Marcian said; Socrat. lib. 5. ca. 21. Satius fuisse [...] sispinis manum imposuissem, quam quòd Sabbatium ad Presbyteri­um euexi. I had beene better haue layed my hands on thornes, then on Sabbatius when I made him Presbyter. Ordination thē with the Latin Fathers importeth as much as laying on of handes doth with the Greeke; and was an essentiall ceremonie taken from the Apostles words and vsed from the Apostles times in making of Presbyters, and calling any to be of the Presbyterie; which if your Elders must receiue, they be no Lay men: if they must not, they be no Presbyters. More authorities that Presbyters were made with imposition of hands, if any desire, let him reade the 13. Canon of the Councill of Ancyra; the 9. Canon of the Councill of Neoce­faria, and likewise of the Councill of Antioch, the 6. of the Coun­cil of Chalcedon, the 10. of the Council of Sardica, the 27. and 56. of the Affricane Councill.

In sitting in the Church, the Presbyters were like wise seue­red from the people. For they had a place enclosed from all the Laitie, where the Lords table standing in the middest, the Bishops chaire and the Presbyters seates were round about. This place Sozomene calleth So [...]om. li. 7. ca. 24. [...], the Sacrarie, which diuided the Bi­shop and Presbyters from the people; and of this Cyprian saieth, Cypr. lib. 4. epist. 10. Let Numidicus be ascribed to the number of the Presbyters of Carthage, and sit with vs amongst the Cleargie. The councill of Laodicea calleth it [...], by reason it was somewhat higher then the rest of the church that all the people might beholde it; and saith Concil. Laodie. ca. 55. The Presbyters must not go and sit in their stalles, before the Bishop come; but enter in with the Bishop, vnlesse the Bishop be sicke or from home. The Canon Law calleth it De [...]onsecrat. distinct. 2. § Sa­cerdotum. Presbyteri­um, the place for Presbyters. Into this place when Theodosius the Emperour would haue entred to receiue the communion, S. Ambrose then busie in diuine seruice sent him this word; Theodoret. lib. 5. ca. 18. [...], These inclosures, O King, onely Priests may enter; they are shut vp and exempted from all others. Concil. Nicen [...] ca, 18. The Deacons might not sit a­mongest the Presbyters, but stand, as the generall councill of [Page 191] Nice telleth vs; much lesse was there any place there for Laie Elders.

The seruice of the Presbyters in the Church declareth also there were no Laie men amongest them. For they blessed, bapti­zed, and ministred the Lordes Supper in the absence of the Bi­shop, and assisted him being present in those actions. Concil. Nicen [...]. ca. 18. It is come to the hearing of this sacred and great Synode, saith the council of Nice, that in some places and cities the Deacons deliuer the sacraments to the Presbyters. This neither the Canon nor cu­stome alloweth, that they which haue no power to offer the sa­crifice, should giue the bodie of Christ to thē that offer. Hiero. Euagri [...]. I heare (saith Ierom) that some are growen so senslesse, that they pre­ferre Deacons before Presbyters. What meaneth the seruant of tables and widowes to extoll himselfe aboue them, at whose prayers the bodie and blood of Christ are consecrated? To all Lay men the Deacons might deliuer the Sacraments, to Presby­ters they might not; the Presbyters therefore were no Lay men. And if Presbyters were therefore better then the Deacons, be­cause they did offer the sacrifice at the Lords table, which the Dea­cons might not, it is euident the Presbyters were no lay men.

Besides this, the Presbyters were tied to many rules, to which no Lay man was tied. For example, no Presbyter might go from his owne Church and Citie to any other place, by the great council of Nice ca. 15. and the council of Antioch ca. 3. but Lay men, I trust, might change their dwellings. Againe, Concil. Nicen [...]. ca. 3. no Presbyter by any means might haue any strange woman in his house, that was not his mother, sister, aunt, or such like; but Lay men in that case were left to their libertie. There are a number of such rules, to which all Presbyters were bound, and from which all Lay men were free. The councils therefore neuer comprised any Lay m [...]n vnder the name of Presbyters.

For their maintenance, the case was first rule [...] by Saint Paul, as I haue touched before; and after duly obserued in the primitiue Church, as we may perceiue by the allowance yeelded to Presby­ters in Cyp. li. 4. epist. 5. Cyprians time; by Euseb, l 6. ca. 43 Cornelius letters reporting the num­ber of Presbyters that were maintained in the Church of Rome; & likewise by y^• Emperors Nouella const [...] ­tutio. 3. vt deter­mina [...] [...] morus Clericoris. Laws limiting what number should be maintained in the Churchs of Constantinople. This main [...]enance [Page 192] since all the Elders of [...] [...]ie Church had, [...] Lay men neither by the Canons of the Church had, nor by Gods law could haue; it is certaine the ancient Councels and Fathers did not attribute the honor and place of Presbyters to lay Elders. And whē Presbyters were depriued of their office and function for any fault commit­ted; they might vpon their submission be receiued amongest Lay men to the communion, as Cypr. li. 2. epist. 1. & lib. 4 epist. 2 Cyprian and Athanas. Apo. logia 2. Athanasius testifie, but in no wise be restored to the degree and calling of Presbyters; and consequently they might bee Laie men, when they coulde not be Presbyters by the Canons.

But why labour I so much to exclude Lay Elders from the Presbyters of the Primitiue Church, when as you haue neither reason nor authoritie to include them: It may suffice any sober minde, that where Presbyters are so many thousand times named in Councels, Fathers and Stories; and so sundrie Rules and Canons extant describing and limiting euerie part of their vocati­on and conuersation, you haue not for all this so much as one cir­cumstance to prooue there were Lay Elders amongst them, nor a sentence or syllable of anie ancient Writer to iustifie your as­sertion.

If we mistake the vse of the word Presbyter, many learned-men haue mistaken it before vs.] There is no man lesse willing then I am, to decrease the fame, or discredite the iudgement of any late Writer, that hath otherwise well deserued of the Church of God; but an euident truth I must prefetre before the opinions and com­mendations of men, be they neuer so learned, if they be otherwise mindes. And in this case the trueth is so [...]leere, that I must needs say, not their learning, but their affection carried the to the contra­rie part. For who, that hath but opened the Fathers, doth not find, that Presbyters were Clergie men, not Lay men; and in the middle betweene the Bishops and the Deacons, vnderneath the one and aboue the other [...] and that the verie worde Presbyter without any other addition amongst Ecclesiasticall Writers, doeth distinguish a Clergie man, from a Lay man: Ignatius, which you somuch e­steeme, because hee nameth the Presbyterie so often, doeth hee noti diuide the Church, into Ignat. in epist. ad Smyrne [...] & ad Magni [...]ies. Lay men, Deacons. Presbyters, and Bishops. This partition standing good, Lay men, were nei­ther Deacons, nor Presbyters, [...] the part must be [...] [...] [Page 193] the rest; much lesse might Presbyters be Lay men, to whom as wel the Deacons, as all the Laitie must be subiect. Tertullian obiec­ting to the heretikes, that their order and gouernement was rash, light and vnconstant, for proofe thereof saieth; Tertull. de pr [...] ­scripti [...], aduers. haretices. hodie Presbyter, quicras Laicus, amongst you, to day a Presbyter, to morrowe a Lay man. If one man might be both, as you make your lay Pres­byters to be; that coulde not bee absurde and strange in heretikes, which was perpetuall as you thinke, and generall in the Church of Christ. He also maketh the same partition of the Church that Ig­natius doth, into Lay men, Deacons, Presbyters, and Bishops; and expressing the same parts in two words; he calleth them Idem defuga in persecutione & de baptism [...]. Grex & duces, ecclesia & Clerus, the flocke and the Leaders; the Church (or assemblie) and the Clergie; and else-where Idem in exhor­tatione ad casti­tat [...]n. ordo & plebs; the order and the people; and de monogamia. Ecclesiae ordo & Laici, the order of the Church and the Laitie. And shewing that Pres­byters were no Lay men, but chosen and taken out of Laie men, and so made Clergie men; hee saieth, In exhortat. ad castitatem. Nisi Laici ea obseruent, per quae Presbyteri allegantur? quomodo erunt Presbyteri qui de Laicis alleguntur: vnlesse Lay men obserue those things which must be respected in the choice of Presbyters; howe shall any Presbyters be chosen out of Lay men? Presbyters were of the order of the Church, Lay men were not: yea Presbyters were opposed to Lay men: in the diuision of the Church, and to bee ta­ken from the number of laie men, before they could come within the order of the Church to be Presbyters. Your lay Presbyters then make a plaine contradiction to the Fathers wordes, and a con­fusion of the parts, which they distinguish.

The Fathers in those places by Presbyters meant Priestes.] In deede they could not meane your laie Presbyters whom they neuer knewe: but had there beene laie Presbyters in their times, as you imagine there were; how [...]r [...]uolous, confused, and repugnant to themselues were not onely these partitions and conclusions of theirs, but euen the Rules and Canons of all the Councils: for what worde doeth any Councill or Father vse for a Priest, but Presbyter? Nay, what one worde could they haue to distinguish those that had charge of the word and Sacraments from Bishops and Deacons, but onely by calling them Presbyteros? Wherefore all Councils prouinciall and generall do by that name without any [Page 194] other adiection seuer them from Bishops and deacons; and where­soeuer we find Presbyteros in any ecclesiastical writer, we present­lie know, they were neither laie men nor deacons. For proofe here­of take what Councill or Father you list, that maketh mention of them; and see whether you shall not confound all their writings, if you obserue not this rule.

The Councill of Nice decreeing that none shoulde immediatly vpon their baptisme be admitted to the office of a Bishop, Nice. Concil. ca. 2. [...], or to the Presbyterie, giueth this reason. The Apostles precept is euident, that he should not be [...] newly conuer­ted (to the faith) or newly inserted into the Church. For there is need of time that he should be catechised, and after baptisme (another time) of long triall. In which time, if any fault be pro­ued against the man [...], let him bee kept from the Clergie. By these wordes hee which was admitted to the Pres­byterie, was admitted to the Clergie, and he that was kept from the Clergie, was likewise kept from the Presbyterie. Then had laie men no places in the Presbyterie. Againe, speaking of such as were Bishops amongst the Nouatians, and content to returne to the Catholike Church, the same Councill saith, Let the Bishop Ibidem ca. 8. prouide such a one [...], the place of a Presbyter, that he may seeme still to remaine in the Clergie. The Nicene Councill made account, if hee were a Presbyter, hee must needes be a Clergie man; they neuer heard of Presbyters in the Church of Christ that were Laie men. The Councill of Antioch. Concil. Anti­och. ca [...]o. 1. If any dissolue the rule of the great Ni­cene Councill for the feast of Easter, let them be excommuni­cated; thus wee decree touching Laie men. But if any [...], of the Gouernours of the Church, either Bishop Presbyter or Deacon (where a Deacon is expressely contained in the word [...] vsed by Paul) celebrate Easter with the Iewes, he shalbe depriued of his office, and banished from the Church, Laie men had neither the same preferment nor punishment that Pres­byters had. For Presbyters were Rulers of the Church, lay men were not; Presbyters were depriued of their Ministerie and re­mooued from the Church, Laie men were onelie excommunica­ted. Presbyters then were no laie persons. Sometimes one pe­naltie serued for both Laie men and Presbyters; and yet then were [Page 195] they seuered by two diuers names. Concil. Anti­och. ca. 6. If any be excommunicated by his Bishop, let not others receiue him, till he be reconciled to his owne Bishop; or make his answere at a Synode: This defi­nition to be in force for Lay men, Presbyters, Deacons and all others vnder the Canon. The Councill of Laodicea. Concil. Laodic. ca. 24. The sa­cred or priestly men from the Presbyter to the Deacon, and so along the Ecclesiastical order must not enter into tipling houses. Then Presbyters were sacred, and within Ecclesiasticall orders; and before any such might be lay men, you must haue a new Meta­morphosis for them. The Councill of Affrica; Concil. Africa. ca. 27. Presbyters and Deacons deprehēded in any greeuous crime, which necessarilie depriueth thē of their function, shal neuer haue hāds imposed on thē as Poenitents or lay persons. All lay persons vpon repentance might be reconciled with imposition of hands; No Presbyters de­priued for anie grieuous sin might be reconciled with imposition of hands, therfore no Presbyter was a Lay person. The fift general Council kept at Constantinople; Conc. Constan. 2. ca. 3. He that taketh a second wife after baptisme, or marrieth a widowe or a woman diuorced, or a bond woman, cannot be either Bishop, Presbyter, or Deacon, or in any other sacred order, No lay Elders were tied to these rules; all Presbyters were: there was great oddes then betwene lay El­ders and Presbyters.

If you trust not these Councils for y^• vse of the word Presbyter, the lawes imperiall will direct you. The Christian Emperors gi­uing many priuiledges to Clergie men, doe likewise expresse who shall enioy them, Nouell. constit. 123 de sanctissi. episcopis. Presbyteros, & Diaconos, & Subdiaconos, Can­tores, & Lectores, quos omnes Clericos appellamus: Presbyters, Dea­cons, Subdeacōs, Singers & Readers; al these we cal Clergy mē; & all these accordingly had the prerogatiues & immunities of Cler­gie men, by the Romane lawes. Now if no laie Elder could claime anie Clericall priuiledge in the Romane commonwealth vnder the name of Presbyter, as vndoubtedly he could not; I much maruell how by force of y^• very same word in y^• Fathers, who vse it as strict­ly as the Emperours do, Lay men should claime to haue y^• gouern­ment of y^• church. But indeed it is a meere conceit of our age; trans­forming Clergy men into lay men, contrary to y^• words & meaning aswel of Fathers as of laws and canons, rather then they will loose their holde of the Laie Presbyterie, which they haue framed after [Page 196] their owne fansie, and not by the direction or deposition of any Council or Father. For they all with one consent vse the worde Presbyter, as the ciuill Lawes and sacred Canons do.

In what sort Ignatius, Tertullian, Cyprian and Athanasius vse the word Presbyter, we haue seene before; the rest doe fully con­cord with them. Irenaeus: Irenaeus lib. 4. ca 43. & 44. We must obey those Presbyters in the Church, which haue their succession from the Apostles; and with the order of their Presbyterie yeelde wholsome doctrine to the information and correction of others. Such Presbyters the Church doth nourish. Origen. Origen. 24. tra­ctar. in Matth. ca. 23. There are in the Church of Christ that loue the chiefe places, and labour much, first to be Deacons, not such as the Scripture describeth, but such as deuoure widowes houses vnder pretence of long prayer. And such Deacons couet to attaine the chiefe chaires of those, that are called Presbyters. And some not there with content, pra­ctise many ways to be called bishops by men; which is as much as Rabbi. Howbeit he that exalteth himselfe, shal be humbled. Which I wish al would marke, but specially the Deacons, Pres­byters and Bishops, which thinke these things are not written to them. A Deacon being already in sacred orders coulde by no meanes become alay Elder; the roumes therefore which they aspi­red vnto, were the chaires of Clergie men, & these were called the Presbyters of the Church. Of these he saith else-where, Idem homil. 7. in lib. Iosuae. Though I bee taken for a right hand, and bee called a Presbyter, and seeme to preach the (true) word of God; yet if I do anything against the Discipline of the Church, or rule of the Gospell, the whole Church with one consent must cut mee off being their right hand, and cast me from them. Then were Presbyters not only right hands in the Church, but also preachers of the word; and that not some, but all. Idem homil. 1. in psal. 37. All Bishops, and all Presbyters or Dea­cons do teach vs, and in teaching do reproue & sharply rebuke. Optat. lib. 2. ad Parme [...]ianum de sc [...]smat [...] Dona­tistarum. Quatuor genera capitum sunt in ecclesia; Episcoporum, Presby­terorum, Diaconorum & fidelium. There be foure sorts of men in the Church (saieth Optatus) Bishops, Presbyters, Deacons and the beleeuers. Out of which of these foure will you fetch your laie Elders: From the beleeuers: Then were they no Presbyters. will you comprise them in Presbyters? Then were they no Late men. For Optatus in the same place chargeth the Donatists with [Page 197] subuerting of soules for making Presbyters to be Lay men. Ibidem. In­ [...]enistis Diaconos, Presbyteros, Episcopos: fecistis Laicos. Ag­noscite vos animas ouertisse; you founde Deacons, Presbyters and Bishops: you made them Lay men. Acknowledge then you subuerted soules. If you doubt I force his wordes against his meaning, heare what himselfe saith touching those foure parts of the Church. Optat. ad cun­dem lib. 1. Quid commemorem Laicos, quitunc in Ecclesia nulla fuerant dignitate suffulti? Quid Ministros plurimos? Quid Diaconos in tertio, quid Presbyteros in secundo sacerdotio constitu­tos? Ipsi apices & principes omnium aliqui Episcopi instrumenta de­ [...]inae legis impiè tradiderunt. What shall I reckon Lay men, which were then aduanced with no dignitie in the Church? What (neede I repeate) the Seruitours (of the Church?) The Deacons in the third, the Presbyters in the second degree of Priesthoode? The chiefe and toppe of all, euen many Bishops wickedly deliuered the instruments of Gods Lawe (to the fire.) Lay men had no degree nor dignitie in the Church; much lesse the honour or office of Presbyters. For they were plainely Priests. Had you but one such place for Lay Elders as heere is against them, we would neuer striue with you about them.

Nazianzene telling howe the goodnes and prouidence of God brought that learned and famous man Basil, Nazianz. in laudem Basil. magni. [...], to the sacred seates of the Presbyterie, [...], by the order and course that should be obserued in spi­rituall climing, saieth; Nazianz. in laudem Basil. magni. Hee first read the sacred bookes to the people, and expounded them, not disdaining this place of the Chancel, and so (came) to the chaire of the Presbyters, and after of the Bishops. The Seates then of the Presbyterie in Nazianzens time, were not onely sacred and seuered from the people, but the right orderly way to ascend vnto them, was first to passe through other Ecclesiasticall Cypr. lib. 4. epist. 2. Degrees and Offices, as Cyprian calleth them, and so to rise to the highest, and no [...] for Laie men to sit in them as fellowe Presbyters with the Bishops. Athanas. Apo [...] ­log. 2. No Presbyteris quidem adesse permittitur in mysterijs, quum ta­men ipsi quoque sacrorum administri sunt. The Presbyters them­selues are not permitted to be present in the mysteries, and yet they doe administer the Sacraments; saith Iulius to the Bishops at Antioch. Hilari [...] in lib [...]. quem ipse tradi [...] dit Constant. I am a Bishop (saieth Hilarie to Constantius) con­tinuing [Page 198] in the Communion of all the Churches and bishops of France though I be in banishment, & ecclesiae adhuc per Presby­teros meos communionem distribuens, and still distributing by my Presbyters the communion of the Church (or to the Church.)

Ambros. in 1. Timoth. ca. 3. Presbyteri & Episcopi vna est or dinatio, vter (que) enim sacerdos est. The ordering of a Presbyter is the same that a Bishops is, saith Ambrose, for both are Priests. Hiero. ad Eua­grium. Aut igitur ex Presbytero ordine­tur Diaconus, vt Presbyter minor Diacono comprobetur, in quem crescit ex paruo: aut si ex Diacono ordinatur Presbyter, nouerit se lucris minorem, sacerdotio esse maiorem. Either let a Deacon be made of a Presbyter (saith Ierome) that he may be proued to be lesser then a Deacon, to whose place he riseth as from the lower degree; or if a Presbyter be made of a Deacon, then is he inferi­or to the Deacon in gaine, but in Priesthoode superior. Hiero. ad Nepo­tianum de vita clericorum. Quod Aaron & filios eius, hoc Episcopum & Presbyteros esse nouerimus. What Aaron and his sonnes were, that we must remember the Bishop and Presbyters are. There is but one Lord, one Temple, one Ministerie. And answering this obiection of Iouinian; that Hiero. lib. 1. ad­uers. Iouinianum. Bishops, Presbyters and Deacons were appointed by the Apo­stle to be the husbands of one wife and to haue children, he saith; In appointing the ecclesiastical order, because the church of the Gentiles was yet raw, (the Apostle) gaue lighter Precepts to those that were lately conuerted, lest being terrified (at the first) they should not be able to endure it. And expounding the same wordes of Paul to Tite; he saieth, Idem in epist. ad Tit. ca. 1. The Apostle commaunding this to Bishops and Presbyters (that they should be the husbands of one wife) no doubt released it vnto others. Al Lay men might take a second wife, but no Presbyter by Ieroms constructiō: there were therefore no Lay men that were Presbyters in his time.

When 6. of the bishops came from Tyrus, to examine matters against Athanas. the Presbyters of Alexandria perceiuing their malice protested against their proceedings, & wrate their Letters vnto them subscribed with their names, in this wise. Athanas. Apo­l [...]gia. 2. I Dionysius Presbyter send these letters; & I Alexāder Presbyter, and so with 18. more names, 14. of them hauing the title of Presbyters, & 4. of Deacons. Whereupon Athanas. saith, Ibidem. Literae & nomina Clerico­rum ci [...]itatis haec sunt. The letters & names of the Clergy men of the city are these. The Clergy of Mariot wrate in this maner, To [Page 199] he holy Synode of Bishops of the catholike church, al the Pres­byters & Deacons of Mariot send greeting. Then al the Presby­ters of Mariot were Clergy men by Athanas. own words, as also the Presbyters of the citie. The Comment. vpon Mat. ioyned with Chrysostoms, in applying y^e parable of y^• talents, affirme that Pres­byters haue 5. talents; Deacons 2; the people 1. The 5. talents of the Presbyters he reckoneth thus; Homil. 53 ex 25. ca. Matth. Bene viuendo, solicitè praesiden­do ecclesiae, verbum veritatis syncerè praedicādo, baptizando, offerē ­do. Good life, careful ouerseeing the Church, sincere preaching the word of truth, baptizing according to Christs rule, & offring an vndefiled sacrifice & praying for the sins of the people. But if a Presbyter or Deacon be found a sinner, he is accounted as a lay man that hath but one talent. Good life is that talent which is common to al mē, be they lay or Clergy; but Presbyters had 4. o­ther talents proper to their calling, & so linked together, that they may not be seuered. To whom thē preaching, baptising & offring at the Lords table do belong; to thē also careful ruling & gouer­ning the church doth appertain. Now your secular Elders if they be Presbyters, they must vndertake al 5. talents: if they be lay, they must neither preach, baptize, nor administer the Lords supper, nor consequently be Presbyters, or gouerne the Church. For all Pres­byters receiued those 5. talents or seruices in the church from their lord & master, but no lay man receiued them at Gods hand; I con­clude therefore no lay men were Presbyters in Chrysostoms age.

August. de M [...] ­ribus ecclesia ca­tholica l. 1. ca. 32. How many bishops (saith S. August.) do I know that are most holy & godly men, how many Presbyters, how many Deacōs, & such like Ministers of the diuine sacraments? And speaking of his own Presbytership, saith, August. epist. 148. Nothing is in this life, & specially in this time more hard, laborious & dangerous, thē the office of a bishop, or a presbyter, or a deacōn: but w^t God nothing more blessed, if it be in such sort discharged, as our chiefe ruler willeth. The way I could not learne, either in my childhood or youth; & when I began to learne, violence was offered me for my sinnes; (what els should I thinke?) that the second place of gouerne­ment shoulde be committed vnto me, who yet knewe howe to holde an oare: and nowe finding what is necessary for him, which ministreth the worde of God and Sacramentes to the people, I am not suffered to attayhe it, (for want of [...]yme.) [Page 200] Presbyters in Austens time had their office in the Church, to mi­nister the Sacraments, and propose the word to the people; and to such Presbyters, was the second place of gouernement commit­ted. Lay Elders had neither to do with the one, nor with the other part of that charge.

Socrates recording that the Councill of Nice inclined to make a Lawe for the restraining of Clergie men from their wiues, saieth; Socrat. lib. 1. ca. 11. It seemed good to the Bishops to bring a newe Lawe into the Church, [...], that consecrated men, I meane Bishops, Presbyters, and Deacons shoulde not sleepe with their wiues which they had married whiles they were lay men. But Paphnutius standing vp contradicted with a loude voice, that this heauie yoke ought not to bee layed on the sa­cred men. It shall not neede to proue vnto such as be learned, that [...] is to be consecrated a Priest vnto God; [...] is the plainest worde the Grecians haue for a Priest, and [...] for one that is consecrated to that seruice. Those Socrates most euidently diui­deth into these three, Bishops, Presbyters and Deacons; and saith by way of restraint, [...], I meane namely and specially these three degrees. The purpose was that they shoulde not sleepe with their wiues which they had married, [...], when as yet they were Lay men, that is as Sozomene expoundeth it, Sozom. lib. 1. ca. 23. [...], which they had married before they were con­secrated. Now set this together, and you shal find they were laie men, [...], before they were consecrated; and therefore [...] once being consecrated they ceased to bee Lay men any longer, but Bishops, Presbyters and Deacons were [...] men consecrated, they were ergo no Lay men. Much more might be saide; but this may suffice for those that haue not wedded their iudgements to their appetites: as for such, nothing wil serue, ex­cept it please their humors; and therefore I leaue them.

You prooue that Lay Elders were not called by the name of Pres­byters in the Primitiue Church, but that no such were admitted to go­uerne the Church, you doe not prooue.] Giue me leaue to tell you what I prooue, repell it if you can. I prooue that you greatly de­ceiue your selues and abuse the fathers, when you make the world beleeue they had Lay Presbyters ioyned with the Bishops to go­uerne [Page 201] the Church. for it is apparant by their writings they had no Presbyters but Clergie men, and of such their Presbyteries consi­sted, and not of any Laie men, whom they particularly and perpetu­ally exclude not onely from the name, but also from the order, office, seates, power and honour of Presbyters.

Though they were not knowen by that name, yet were they called Seniores, the Elders of the Church, as Tertullian, Ierome, Am­brose, Austen and Gregorie doe witnesse; yea, though wee should graunt the Church had no such laie Elders in Ieroms and Ambroses dayes, yet they both confesse there were such in the first Age of the Church, and that the Church should be gouerned by their aduise and counsell. Their wordes are so plaine, they cannot be shifted. And thence I make this demonstration. Laie Elders in Ambroses time were out of vse, as himselfe affirmeth, through the slouth, or rather pride of Bi­shops; but Clergie Presbyters were not out of vse in Ambroses time; there were therefore laie Elders in the first Churches, without whose aduise nothing was done, besides the Presbyters that continued in Ambroses dayes. this Argument is insoluble.] You are vsed to make fewe good Arguments, that take this to bee so strong. The force of these places I haue examined before; and there shewed that they were wrested cleane against the intent of the writers; but because I am to end the discourse of laie Elders, and so to relinquish them to their inuenters, I will not bee grieued to recapitulate the strength of your authorities, and search out the surenesse of this last syllogisme.

The first thing that I obserue in your authorities, is this; that with your owne proofes, you ouerthrow your owne purpose. To conuince that laie Elders dured in the Church til Gregories time, which was 600. yeeres after Christ, you produce amongst others S. Ambrose, who saieth that in his time 230. yeeres before, such Elders were out of vse. If there were no such Elders in Am­broses age, how could they dure till Gregories dayes, that liued more then 200. yeeres after him: This knot is more insoluble then your syllogisme.

Another of your witnesses, I meane, S. Ierome, in the verie same place that you cite, laieth the whole plot of your laie Elders in the dust. for both touching the persons that ruled the Church, and the time which they continued, be crosseth all your assertions. The [Page 202] persons by whose common aduise the Church at first was gouer­ned, were Presbyters, and those by your owne confession were no laie men. Or if you make any bones to confesse so much, S. Ierome will auouch nolesse. I must alleage his wordes once againe, and some of them in Latin, because you shall the more sensiblie see your errour, and the rest not distrust my translation. Hiero. in 1. ca. epist, ad Titum. Antequam fierent studia in religione, & diceretur in populis, ego sum Pauli, ego Apollo, ego autem Cephae; communi Presbyterorum consilio ecclesiae rege­bantur. Postquam verò vnusquisque eos quos baptizauerat, suosesse putabat, non Christi; in toto orbe decretum est, vt vnus de Presbyte­ris electus superponeretur, caeteris ad quem omnis ecclesiae cur a perti­neret, & Schismatum semina tollerentur, &c. Before there were factions in religion, and the people began to say, I hold of Paul, I of Apollo, and I of Cephas; the Churches were gouerned by the common aduise of the Presbyters. But when euery man thought those, whom he had baptized, to be his owne, and not Christes; it was decreed in the whole world, that one chosen out of the Presbyters should be set aboue the rest, to whom all the care of the Church should appertaine, and the seedes of di­uision rooted out. These wordes are so plaine, they neede no de­monstration to helpe them. Before Schismes grew in religion, the Churches were gouerned by the common aduise of Presby­ters; but when the baptizers drewe the people into factions, Bi­shops were throughout the world elected, and aduaunced aboue Presbyters to take the whole care of the Church. They were both Presbyters and baptizers that gouerned the Church, before Bi­shops were decreed; ergo, they were no laie Elders. This were enough: but Ierome to shew what Presbyters they were, alleageth foure places of the Scripture, and thereby prooueth they were Teachers and Pastours. I must set downe his words; but as short as I can, that men may be perswaded, or ashamed of their errour in this part committed.

The very next words in Ierome, ensuing the former, are these; Hiero. in 1. ca. epist. ad Tit. Putat aliquis non Scriptur arum, sed nostram esse sententiam, Epis­copum & Presbyterum vnum esse? relegat Apostoli ad Philippenses verba dicentis, &c. Doeth any man thinke this is not the position of the Scriptures, but ours; that a Bishop and Presbyter are both one? Let him read the words of the Apostle to the Philippians, [Page 203] where he saieth; Phil. 1. Paul and Timothie to all the Saints that are at Philippi, together with the Bishops and Deacons. In one Ci­tie there could not be many Bishops as we name them: but be­cause they called the same men Bishops that were Presbyters, therefore he speaketh of Bishops as of Presbyters, without any difference. In the Acts the Apostle at Miletum Act. 20. sent to Ephe­sus, and called the Presbyters of that Church, to whom he sayd; Looke to your selues, and to all the flocke where the holie Ghost hath made you Bishops to feed the Church of God. Here marke diligently, how calling for the Presbyters of Ephesus on­ly, he afterward termed them Bishops. In the epistle to the He­brewes, the care of the Church is equally deuided amongst ma­ny for he saieth to the people, Hebr. 13. obey your Rulers and bee sub­iect to them; they are those that watch ouer your soules. And Peter in his epistle saieth; 1. Pet. 5. The Presbyters that are amongst you I beseech, my selfe being your fellow Presbyter, feede yee the Lordes flocke that is with you. These things I bring to shewe, that anciently Presbyters were all one with Bishops, and that in tract of time, to plucke vp the rootes of dissention, all the charge (of the Church) was committed to one. The Presbyters that gouerned the Church in the Apostles times, did ATTEND and FEED the flocke, and WATCH OVER SOVLES, as those that should giue account for them, and had all those qualities that the Apostle required in Bishops. The same charge, and the same grace conclude the same function. And therefore, if any were Clergie men in the Apostles times, these Presbyters were not Laie men. But these gouerned the Church as Ierome saieth; Laie men ther­fore they were not, by Ieromes owne confession, that did then go­uerne the Church.

The persons we see, who they were; now for the time how long they continued Gouernours of the Church. Before schismes did a­rise, the Church was gouerned by their common aduise; but schismes and diuisions grewe euen in the Apostles times, as it is euident by 1. Cor. 1. 11. and ca. 11. 18. Rom. 16. [...]gio. & Pauls owne report, and by Saint 1. Ioh. 2. 1 Iohns like wise. Wherefore Ieromes wordes doe not inferre that Presbyters ruled the Church any longer then the Apostles times, nor so long neither. If I seeme to take a nice aduantage of the time, let Ierome expresse his owne meaning. In his epistle to Euagrius, debating at large [Page 204] that bishops and Presbyters were all one in the Apostles time; and alleaging both the same and sundry other proofes for his intent, he addeth; Hiero. Euagri [...]. [...]. 2. fol. 329. Quod autem postea vnus electus est qui caeteris praeponere­tur, in Schismatis remedium factum est, ne vnusquisque ad se [...]rahen [...] Christs ecclesiam rumperet. Nam & Alexandriae à Marco Euan­gelista vsque ad Heraclam & Dionysium Episcopos, Presbyteri sem­per vnum exse electum in excelsiori graducollocatum, Episcopum no­minabant. That after one was elected and aduanced aboue the rest, this was to remedie Schismes, least euery man drawing the Church of Christ to himselfe, should rent it in pieces. So at Alex­andria from Marke the Euangelist, to Heraclas and Dionysius Bishops there; the Presbyters alwayes chose one of themselues, and placed him in an higher degree, and called him a Bishop. Laie Elders Ierome neuer knew any to bee Gouernours of the Church: the Pastours and Teachers that vnder the Apostles go­uerned the Church by common aduise, were forced for the preuen­ting and repressing of schisines, to transferre the whole care of the Church to one, whom they called a Bishop. this began at Alexan­dria, euen from Marke the Euangelist.

Ieromes testimonie you haue heard. Now choose whether Am­brose shall contradict him, and giue him the lie; or rather be recon­ciled and expounded by him. Ambrose saieth the Church had Ambros. in. 1. Tim. 1. Se­niores quorum sine consilio nihil ag [...]batur in ecclesia, Elders with­out whose counsell nothing was done in the Church. These, say you, were laie Elders. If wee aske you how you prooue they were Laie, you be at a non plus. They were Pastours and Tea­chers say we. If you aske how we prooue our assertion; wee first shew you the iudgement of Ambrose else where, that in Ambrose li. 5. epist. 32. matters of faith, or any ecclesiasticall order, Laie men should not iudge and gouerne Priestes, which yet the Gouernours of the Church must doe. I speake still of the priuate regiment of Elders, not of the publike power of the Magistrate. Next we shew you the ver­dict of Ierome, confirming his resolution by many places of the Scriptures, that the Churches at the first were gouerned by Pres­byters, which were Pastours and Teachers. Made we no further proofe then this, I conuent your owne consciences, which of our auouries standeth on the surest ground; yours that leaneth onely to your owne wils and wordes; or ours, that besides the confession [Page 205] of the same father, hath a most euident attestation of another father as ancient and learned as the former. You would seeme to be reli­gious and wise; craze not your credites, with a non obstante, that your fansies must preuaile, whatsoeuer Councils or fathers say to the contrary.

For the rest we need no better expositor then Ierome, in the ve­ry place which your selues alleage. Hiero. in Esaia, ca. 3. Nos habemus in ecclesia Sena­tum nostrum, coetum Presbyterorum. We haue in the Church our Senate, euen the assemblie of Presbyters. Els where he saieth; Idem in Mi­chea, ca. 3. Iudices dòm [...]s Israel non sunt alij nisi Episcopi, Presbyteri, & Dia­coni. The Iudges ouer the house of Israel are none other, but the Bishops, Presbyters, and Deacons. And these three wordes when they come together, import the order and degrees of ecclesiasticall offices. Idem aduers. Io­uimanum, li. 1. Episcopus, Presbyter & Deaconus non sunt meritorum no­mina, sed officiorum Bishop, Presbyter & Deacon, are not names of desertes, but of offices; and those Clericall, not Laicall. Idem in epitaph. Nepotian [...]. Fit Clericus, & per solitos gradus Presbyter, saieth Ierome of Nepotia­nus. He became a Clergie man, and so a Presbyter by the accu­stomed degrees. And againe, Idem in Ier [...] ­miae ca. 6. Qui pascitis greges, Episcopi & Presbyteri, & omnis ordo ecclesi [...]sticus. You Bishops and Presby­ters, and all the ecclesiasticall order, which feed your flockes. If therefore Gregorie call the Presbyters Seniores ecclesiae, the El­ders of the Church, in respect of the rest of the Clergie; or if Au­sten write vnto them, Clero & Senioribus, to the Clergie and El­ders; or if Tertullian writing to the Ethnikes, who vnderstood not the order and offices of the Church, say in commendation of the Christian meetings, Praesident probati quique Seniores, The Ru­lers of our assemblies are certaine approoued Elders; what infe­rence can hence be made, that they ment laie Elders, since they vse neither words nor circumstances, but such as will agree to the gra­uer, wiser, and Elder sort of the Clergie, otherwise called Presby­ters? Yea, Ambrose himselfe will tell you, that amongst the Cler­gie the Presbyters were called Seniores, the Elders, as next in ho­nour, age and iudgement to the Bishop. Speaking of ecclesiastical officers and ministers, he saith; Ambros. officio­rum, li. 1. ca. 20. Viduarum [...] virginum domos, nisi visit and gratia, I [...]n [...]tos adire non est [...]p [...]is & hoc cum Seniori [...]as hoc est cum Episcopo; vel, sigrauior est causa, cum Presbyteris. Quid necesse est vt demus obtrectandi locum Secularibus? There is no [Page 206] cause for the yongers to resort to the houses of widowes & vir­gins, except it bee to visite them; and that with the Elders, I meane with the Bishop, or if the matter be vrgent, with the Pres­byters. What need wee giue occasion to secular (or Laie) men to backbite? How thinke you? were there not Elders amongst the Clergie, and those the same men that were otherwise called Pres­byters?

Yet my demonstration is vnanswered.] Your mistaking of Am­broses both meaning & words, is a very simple kinde of demonstra­tion; you do not marke the Text which you bring. Ambrose doeth not say, the Church had once Elders, which now are vanished; but nothing at the first was done in the Church without their aduise, which now is out of vse, whiles the Pastours wil seeme alone to be wise. The men remained that were before, but lesse regarded, and lesse consulted then at first. And so your demonstration is nothing els but a misconstruction of your Authors words.

Since you leaue me no better handfast in Ierome and Ambrose, for laie Elders, I will requite you with the like for Bishops, which is this, that as the Church at first was gouerned by Presbyters without laie Elders; so was it likewise without Bishops. If I forgoe the one, you must also forgoe the other; and then gaine you litle if Bishops must be remooued from the gouernement of the Church as well as late Elders. And this is so cleare, that no cunning can obscure it.] I did all this while looke when you would reuiue your spirits with this Mythr [...] date; you were euen at last cast with your laie Elders. But if wée cannot iustifie the state of bishops by the Scriptures and Fathers, better then you doe laie Elders, we will quietly disclaime them.

Ieromes wordes are wonderfull plaine, that Bishops in the Apostles times did not differ from Presbyters; and are nowe aboue them ra­ther by the custome of the Church then by the trueth of the Lorde di­sposition, and ought to rule the Church in common.] I am so farre from reiecting or declining Ieromes authoritie in this point, though he seeme very fauourable to you, that if you will stand to his censure, I will doe the like; but before wee wade deeper, let vs laie foorth the state of the question, that we may thereby per­ceiue what the sacred Scriptures and auncient Fathers doe con­fesse or confute.

THat order and discipline are not onely profitefull, but also needfull in the Church of God; and as well amongst Pastours and Teachers, as lear­ners and hearers, might many wayes be confir­med, if it were not on all sides concorded. They that most dissent in the kind of gouernement, doe first agree on the vse of gouernment; they would els not striue for that which might still be wanted, and neuer missed in the Church of Christ. Nazianz. d [...] moderatione in disputationibus seruanda. [...]. Order, saieth Nazianzene, is the mother and preseruer of all things. The vtilitie and necessitie whereof, as in all states and creatures, so specially in the Church of God, and in the Pastours and Gouernors thereof, hee that liketh at large to examine, let him read Nazianzens oration plentifully and purposely written of that Argument. Onely I aduise with him, that vnder a shew of religion and zeale; Nazianz. vt supra. No man bee wiser then hee should, no man vprighter then the lawe, clearer then the light, straighter then the rule, nor forwarder then the comman­dement. If order and discipline be necessarie for all persons and a­ges in the Church of Christ; the gouermnent of the Church must not cease with the Apostles, but dure as long as the Church conti­nueth, that is, to the worlds ende; and consequently so much of the Apostolike power, as is requisite for the perpetuall regiment of the Church, must remaine to those that from time to time supplie the Apostles charge, and succeed in the Apostles roomes.

Afore we enter to intreat of the first institution of Bishops, we must carefully distinguish these there points. The things which must be deriued from the Apostles to their helpers and successours in all Ages and Churches; the persons to whom they were com­mitted; and the times when. If we wander in these, wee shall ne­uer get any certaine resolution of the matter in question.

[Page 208] What the things are which must abide for euer in the Church, I shewed Cap. 9. fol. 107. before; it shall suffise now to rehearse them; namelie, power to preach the word and administer the Sacraments, the right vse of the keies, and imposition of hands, for the placing of fit men to vndertake the cure of soules, and remoouing of vnfaith­full and vnfit men from infecting and offending the Church. These must not faile in the Church, so long as there is a Church: for the want of any one of them, is the confusion, if not subuersion of the Church. These foure partes in this chapter for breuities sake, I often reduce to two branches, which are, Doctrine and Disci­pline; Comprising in doctrine the deuiding of the word, and dispen­sing of the Sacraments; and referring the rest, I meane the pub­like vse of the keies, and imposition of hands, to the discipline or re­giment of the Church.

The parties to whom these ecclesiasticall duties might possiblie be committed, wee then also numbred, and found foure sortes of them; the people, the laie Elders, the Presbyters & the Bishops. The people must needs be excluded from intermedling with Pa­storall duties. for if all should be Teachers, who should be hearers: if there were none but shepeheards, what should become of the flocke: Hee that hath put a difference betwixt the Math. 24. Stewards and the household, the Luke 10. labourers and the haruest, the Ezech 33. watchmen and the Citizens, the 1. Pet. 2. builders and the stones, the Math. 13. Sower and the ground, the 1. Cor. 3. husbandmen and the tillage, the Hebr. 13. leaders and the fo­lowers; euen the same Lord hath prohibited these degrees to bee confounded, which he hath distinguished. 1. Cor. 12. Are all Apostles? are all Prophets? are all teachers? I thinke not. If the whole bodie were the eie, where were the hearing? if the whole were hea­ring, where were the smelling? Intrus [...]n vpon men, is iniuri­ous; vpon God, is sacrilegious. The examples of Num. 16. Korah, whome the earth swalowed; of 2. Sam. 6. Vzzah [...]ri [...]en to death, and Vzziah pla­gued with the leprosie for affecting and inuading the Priests office are well knowen. Chrysostome saieth of the last, Chrysost. homil. 5. de verbis Esaia vidi Dominum. Hee entered (the Temple) to vsurpe the Priesthood, and hee lost his king­dome. He entred to become more [...]ener able, and hee became more execrable▪ So euill a thing it is not to abide within the boundes that God hath appointed vs, either of honour or knowledge.

[Page 209] What I say of the people, I say likewise of laie Elders, for so much as they are but a part of the people; and looke what the whole is prohibited, euery part is interdicted. If Laie men may intermed­dle with ecclesiasticall functions, why not the people? If the peo­ple may not, why should the Elders, since both are Laie? If they re­nounce the execution, and chalenge the superuision of ecclesiasticall dueties; they flie from one Rocke, and fall on another; they cleare themselues from the worde, and entangle themselues with the sword. Gouernours of the Church that bee neither ministers nor Magistrates, I yet conceiue none; if any mans skill bee so good, that hee can describe vs a gouernement betwixt both, that shall wrong neither, I would gladly giue him audience. Howbeit wee need not trouble our heads with the maner of gouernement that laie Elders must haue distinct from the Priestes and Princes cal­ling, before we haue better proofe for the persons, that shall enioy this priuiledge. When you make it appeare there were such offi­cers in the Church of Christ, wee will then intreat you to bound out their office by the word of God, or writings of the auncient fa­thers; till then wee stand resolued there were neuer such Gouer­nours nor gouernement established by the Apostles, nor acknow­ledged by their after-commers in Christes Church. The places pretended both in Scriptures and Fathers for such Elders, wee haue leasurablie perused and examined, and wee finde not so much as the footesteps of any Laie Elders. Presbyters we find and Ru­lers; but no reason to leade, they were laie Presbyters or Rulers. Against thē we find all the Christian & ancient Councils, lawes and fathers y^t euer mentioned any Presbyters. If I shuffle any writers wordes, or dazel the Readers eies, shew me the place, I will yeeld to mine errour. In the meane time I take him to witnesse that is Iudge of all secrets, I endeuoured to walke soundly and simplie, without swaying or leaning to either side, more then the euidence of the trueth enforced me.

Two sortes are left, (for I still professe that laie Elders were neuer admitted to meddle with any such matters) to whom the A­postolike power and charge, which must alwayes remaine in the Church, may be communicated and imparted; and those are Pres­byters and Bishops. By Presbyters, I meane those, whom all the Catholike Fathers and Councils with one consent call Pres­byteros, [Page 210] placing them in the middle betweene Bishops and Dea­cons, when they deuide the Clergie into Episcopos, Presbyteros [...] & Diaconos; Bishops, Presbyters, and Deacons. Lai [...] Elders I ouerskip as meere strangers to all antiquitie. So that when I speake of Presbyteries, I vnderstand thereby the assemblies of such Presbyters, as were Clergie men, and in euery Citie assisted the Bishop in the seruice of God, and aduised the Bishop in all o­ther affaires of the Church. Thus much I premonish, least the of­ten vse of the word Presbyter in this chapter should either perplexe or vnsettle the Reader.

The times must like wise be remembred. The Apostles both in teaching and gouerning the Churches, when they were pre­sent, had helpers; when they were absent, had substitutes; after their finall departures or deathes, left successours. So that the things originally descending from the Apostles, and continual­lie remayning in the Church, are the charge of the worde and Sacraments, and the power of keyes and handes: the persons to whom they were committed, either Presbyters or Bishops: the times when, the presence, absence, departure or death of the Apostles. If wee neglect or confound these partes, wee shall but roaue in the aire, at the right gouernement of the Church; if wee obserue them, wee shall force the Question to an Is­sue that will not deceiue vs. And first for the worde and Sa­craments.

It may not bee deuied, but as the worde and Sacraments are the most essentiall seedes of the Church, so the handling and sowing thereof in the Lordes ground must bee the generall and principall charge of all Pastours and Presbyters; that eyther feede or rule the flocke of Christ. for whether they be Apostles, Euangelists, Prophets, Pastours or Teachers, I meane such as Eph. 4. Paul reckoneth to the Ephesians, for the worke of the Ministe­rie; or as the holy Ghost in other places calleth them 1. Pet. 5. Bishops and Presbyters, this power is common to them all. Without the worde and Sacraments, the Tit. 1. Saintes are not gathered, the Act. 20. Church is not edified, Eph. 4. faith is not perfited, heauen is not opened; wherefore in preaching the worde and administring the Sacramentes, the Scriptures know no difference betwixt Pastours and Teachers, Bishops and Presbyters. Had not [Page 211] our Sauiour deliuered both in one ioynt Commission to his A­postles, when he willed them to goe and Mat. 28. teach all Nation, bap­tizing them; Paul sheweth that preaching the worde, was of the twaine the greater and woorthier part of his Apostolike functi­on. 1. Cor. 1. Christ sent mee not to baptize, but to preach the Go­spell; not that hee might not or did not vse both, but the latter was the chiefer. So Iohn Luke 3. preached the baptisme of repen­tance; not deuiding the offer of the worde from the confirmation of the Sacrament, but ioyning them both together as coherent and consequent the one to the other. for God doeth not send his messen­gers to make emptie promises; but ratifieth the trueth of his speach with the seales of his word, which are the Sacraments. And ther­fore hee that hath charge from God to preach the one, hath also leaue to performe the other. Whom God hath placed in his church, that by his mouth we should beleeue, by his hands also we may bee baptized, as appeareth by Philip conuerting and baptizing, not one­ly the Act. 8. Eunuche, but the whole Citie of Samaria; and for that cause S. Austen iustly calleth as well Presbyters as Bishops, August. epist. 148. Ministers of the word and Sacraments.

A newe distinction is lately deuised, that Pastours in Saint Paul were such as had not onely the word and Sacraments, but also the Church and charge of soules committed vnto them; and Teachers those that laboured in doctrine, but receiued no charge neither of Sacramentes, nor soules. In deede Ambrose taketh them for Ambros. in 4. ca. ad Ephes. Catechizers of Infants; and at Alexandria there were Euseb. li. 5. ca. 10 moderators of Schooles resembling our Uniuersities, for the training and instructing of such as in time were likely to profit the Church of God; but these were not ecclesiasticall functions in the Church; they were profitable members of a common wealth that so did, but no necessarie workemen in the ministerie. And though there were such for a season at Alexandria, yet all other Cities and Churches had not the like; and they that gouerned those Schooles and taught the Catechumes there as Pantenus, Clemens and O­rigen, were Laie men, and neuer vsed at Alexandria to teach the people in the Church, as appeareth by Demetrius wordes then Bishop of Alexandria, finding great fault with the Bishops of Ierusal in and Cesaria, for suffering Origen after hee had bene Catechist at Alexandria, to expound the Scriptures before the [Page 212] people in the Church. His wordes are these; Euseb, li. 6. ca. 10 It was neuer heard, nor euer suffered, that Laie men should teach in the Church in the presence of Bishops. With no face could the Bishop of Aler­andria haue disliked Origens fact, if it had bene vsuall in his owne Church: and the Bishops that wrate in defence of the matter, doe not auouch it was a generall or perpetuall rule in the Church of Christ for a Catechizer to teach in the Church; but alleage three instances where they sawe the like vsed, and confesse they knew no more. Wherefore, vnlesse their examples and reasons were stron­ger and surer, I preferre the iudgement of Ierome, Augustine, Chrysostome, Theodorete and others before this late conceite, who thinke the Apostle expressed one office by two names, to shew what things belonged to the Pastorall charge. Austen. Aug. epist. 59. Pastours and Doctours, whom you greatly desired I should distinguish, I thinke to bee all one, as you doe; not that wee should con­ceiue some to be Pastours, others to bee Doctours, but there­fore he subioyned Doctours to Pastours, that Pastours might vnderstand doctrine pertained to their office. Hier. in Ephes. ca. 4. Euery Pastour is a Doctour, saieth Ierome. Chrysoft. in ser­mo. 11. in Ephes. ca. 4. Pastours and Doctours (saieth Chrysostome) were (they) to whom the whole people were committed, and they were inferiour to those that went about preaching the Gospell, because dwelling in more quietnesse, they were employed onely in one place. (Paul) Theodoret in Ephes. ca. 4. calleth them Pastours and Doctours (saieth Theodorete) which were deputed and fastened to a Citie or village. Oecumenius: (by Pastours and Teachers) Oecumen. in Ephes. ca. 4. Paul meaneth Bishops to whome the Churches were committed.

But grant Pastours and Doctours were distinct offices in the Church, as you imagine, what gaine you by it? You may thereby prooue an inequalitie of ecclesiasticall functions, you prooue no­thing els. Hebr. 13. Obey your Ouerseers, saieth Paul, and bee subiect to them. they watch ouer your soules to giue account (for them.) Obedience and subiection to the Pastour is due from the whole flocke, and all degrees thereof which are no Pastours; but Tea­chers, as you say, were no Pastors; they were therfore inferiour to Pastors, and subiect to their ouersight. Now take your choice; if Pastors were all one with Doctors, you haue lost one of those of­fices which you affirme to bee perpetuall in the Church: if they [Page 213] were distinct from them, they were superiours vnto them; and so betwixt ministers of the word, (for such were Teachers by Saint Pauls rule) you establish a difference of degrees.

Thus much for the worde and Sacraments; the dispensing whereof no doubt was common to all Apostles, Euangelists, Pro­phets, Pastours, and Teachers; and so to Presbyters and Bishops, not withstanding the moderatiō and ouersight of those things were still reserued to the Apostles, as well absent as present, euen when the power and charge thereof was imparted to others.

The discipline and gouernement of the Church, I meane the power of the keies, and imposing hands, are two other partes of A­postolike authoritie which must remaine in the Church for euer. These keyes are double; the keie of knowledge annexed to the word; the keie of power referred to the Sacraments. Some late writers by vrging the one, abolish the other; howbeit I see no sufficient reason to counteruaile the Scriptures and Fathers that defend and retaine both. The keie of knowledge must not bee doubted of, our Sauiour in expresse wordes, nameth it. Luke 11. Woe be to you interpreters of the lawe; for yee haue taken away the keie of knowledge; yee entered not in your selues, and those that were comming in, you forbade. The keie of power stan­deth on these words of Christ to Peter. Math. 16. I will giue thee the keies of the kingdome of heauen, and whatsoeuer thou shalt binde on earth, shall be bound in heauen: and whatsoeuer thou shalt loose on earth, shall be loosed in heauen. And likewise to all his Apostles, Math. 18. Whatsoeuer ye binde in earth shall be bound in hea­uen, and whatsoeuer ye loose on earth, shall be loosed in hea­uen. And after his resurrection in like maner to them all. Iohn 20. Re­ceiue ye the holie Ghost; whose sinnes soeuer yee remit, they are remitted vnto them; and whose sinnes yee retaine, they are retained. And least we should vnderstand these places of the prea­ching of the Gospell, as some new writers doe; Saint Paul hath plaine wordes, that cannot be wrested to that sense. Speaking of the incestuous Corinthian that was excommunicated and deliue­red vnto Satan, he saieth; 2. Cor. 2. Sufficient for that man is this rebu­king of many; so that now contrary wise yee ought rather to forgiue (him) and comfort (him) least hee bee swallowed vp with too much sorowe. To whom you forgiue any thing, I al­so [Page 214] (forgiue:) for if I forgaue ought to any, I forgaue it for your sakes in the sight of Christ. As Paul deliuered this offender to Sa­tan, and shut both the Church and heauen against him; so now vp­on the detesting and forsaking of his sinne, hee restored him to the peace of the Church, communion of the Lordes table, and hope of Gods kingdome, from which before hee was excluded. And this Paul did not by preaching the word vnto the penitent; for as then hee was absent from Corinth, but by forgiuing him in the sight of Christ and his Church, as by his Apostolike power hee might. Both these keyes, the one of knowledge, the other of power, Ambros. sermo. 66. Ambrose mentioneth in his 66. Sermon, and likewise Origen in his 25. tractate vpon Matthew, adding a third keie, where hee saieth; Orige. tract. 25. in Matth. ca. 23. Blessed are they that open the kingdome of heauen, ei­ther by their word, or by their good worke. for liuing well, and teaching rightly the word of trueth, they open the kingdom of heauen before men, whiles they enter themselues, and prouoke others to follow.

The meaning of these late writers it may bee, is not wholie to cast away the keie of power; but onely to drawe the wordes of Christ spoken to Peter and the rest of his Apostles, rather to the preaching of the Gospell, then to excluding from the Sacraments: and yet to the Church or Presbyterie, they reserue the power of the keies, that is, ful authoritie to excommunicate notorious and rebellious sinners. These men foresee, that if the power of the keies bee giuen to the Apostles and their successours; then haue laie Elders (who doe not succeed in the Apostles roumes and func­tions,) nothing to doe with the Apostles keies. Because this was enough, to marre the Laie Pre [...]terie, therefore the Patrones thereof conueie the wordes of Christ to another sense, and builde the ground-worke of excommunication vpon the 18. chapter of Saint Matthewes Gospell; where the Church is named, and not the Apostles. But this deuise is both a preiudice to the Apostles, and a Preamble to the laie Presbyterie; which all the Catholike Fathers with one voyce contradict, as I haue Supra ca. 9. fol. 115. before at large de­clared.

Omitting the Laie Burgesses of the Church, as hauing no interest in the Apostles keies, it resteth in this place to bee conside­red, [Page 215] to whom those keies were committed; whether equallie to all Presbyters, or chieflie to Pastours and Bishops. The like must bee done for imposition of handes; whether that also pertai­ned indifferently to all, or speciallie to Bishops. Before wee make a full resolution to these questions; we must search the time when Bishops first began; and by whom they were first ordained, and authorized. In which inquisition wee will begin with the re­port and opinion of the auncient Fathers; and so descend to the positions and assertions of such as in our age impugne and gaine­say the vocation and function of Bishops.

Epiphanius report is this; Epipha. contra Aerium, li. 3. hares. 75. The Apostles could not sud­denlie settle all things. There was (present) need of Presby­ters and Deacons; for by those two the necessities of the Church might bee supplied. Where there was none found woorthie of the Bishoprike, the place remayned without a Bi­shop. But where there was neede, and fitte men found for the Episcopall function, Bishops were ordained. Euerie thing was not perfect from the beginning: but in processe of time, things were fitted for the furnishing of (all) occa­sions; the Church in this wise receiuing the perfection of her gouernment.

Ambrose somewhat differing from Epiphanius saieth; (A­postolus) Ambros in Ephes. ca 4. Timotheum Presbyterum a se creatum Episcopum vo­cat, quia primi Presbyteri Episcopi appellabantur; vt recedente eo sequens ei succederet. Sed quia coeperunt sequentes Presbyte­ri indigni inueniri ad primatus tenendos, immutata est ratio, prospiciente concilio, vt non ordo sed meritum crearet Episco­pum, &c. Paul calleth Timothie created a Presbyter by him­selfe (or with his owne handes) a Bishop, because the first Presbyters were called Bishops: so as (the first) departing, the next succeeded him. But for that the Presbyters which followed, beganne to bee found vnwoorthie to beare the chiefe regiment; the maner was chaunged, a Councill pro­uiding that not order but desert should make a Bishop ap­poynted by the iudgement of many Priestes, least an vnfitte person should rashlie vsurpe (the place) and bee an offence to many.

[Page 216] Ieromes opinion is euident by his words, which I repeated be­fore, & in effect hee affirmeth thus much; Hiero in ca. 1. epist. ad Tit. & in epistola ad Euagrium. Before there were facti­ons in religiō, a Presbyter & a Bishop were both one; & the care of the Church was equallie deuided amongst many: but when the Teachers and Baptizers began to drawe disciples after them, it was decreed throughout the world, that to stop the rising of Schisines and diuisions; one of the Presbyters should bee ele­cted and exalted aboue the rest, to whom the whole care of the Church should pertaine; and hee was called a Bishop or Ouerseer. And so by the custome of the Church rather then by the trueth of the Lordes disposition, Bishops are grea­ter then Presbyters, with whom they should rule the Church in common. I haue not altered or neglected any word in Ierome that is materiall.

Some of our time whom for their learning and paines in the Church of God I otherwise reuerence, though I follow not their iudgement in this point, In responsion [...] ad tractationem de gradibus mini­strorum Euange­li [...] ab Hadriano Sarauia editam. collect out of Ambrose and Ierome, that in the Apostles times Bishops did not differ from Presbyters: onely there was in euerie place a President of the Presbyterie, who called them together, and proposed things needefull to bee consulted of; and this kinde of Prioritie went round to all the Presbyters, euery man holding it by course for a season, (which some thinke was a weeke) euen as the Priestes of the lawe had their weekely courses to serue in the Temple. This kind of mo­derating the Presbyteries by course for a weeke or a moneth, they take to bee Apostolike; all other sortes of regiment vsed af­ter in the Church, they suppose to be mens inuentions, and there­fore they call the one fourme of gouernement diuine, the other humane.

I could with that in men of great giftes, affection and preiu­dice did not often ouer-rule learning and iudgement; but the grea­test men in Christes Church (excepting alwayes the Apostles) haue enclined some to priuate opinions, some to knowen errours: and therefore later writers must thinke it no dishonour to haue their reasons weighed before they be receiued. for my vnderstan­ding I would gladly learne, where I shall reade, that Bishops in the Apostles times gouerned by weekes or yeeres; & that this kind of Prioritie went by course in euery place to all the Presbyters. [Page 217] I see it alleaged out of Ambrose, but I finde no such thing affir­med by Ambrose. He saith, Ambros. in E­phes. ca. 4. Primi Presbyters Episcopi appella­bantur, vt recedente eo sequens ei succederet: the first (that is, the chiefest or eldest) Presbyters were called Bishops, so as hee de­parting (or leauing the place) the next succeeded him. He doth not say, the first departed at the weekes or yeeres end; nor the next succeeded, and so round euerie man in his course; but when the first departed or left his place, (as by death, depriuation, desertion, translation, persecution, continuall sickenes or any other occasion) they did not choose another to succeede him, but the next in order and standing to him that departed, tooke his place. By this you may imagine that the Apostles at the first in euerie place where they came, tooke care to order the Presbyteries in such sorte, that euerie man might bee placed according to the measure of the gifts and graces, which he had receiued of the holie Ghost, and withall appointed the eldest or first to moderate their meetings vntill fur­ther order should be taken: and when the place was voide by death or otherwise, the next to succeede him without anie other or fur­ther consent or election of the people or Presbytery. But what can be more against Ambroses wordes and sense, then that a weekelie or monethly gouernement went round about to all the Presbyters by course, since he affirmeth, that not all, but onely the first Pres­byters were Bishops? If all were Bishops by course, how could onelie the first haue that place: if all were first, who was second or third: By primi Presbyteri, the first Presbyters, he doth not meane all the Presbyters that were in the first age of the Church vnder the Apostles; for then they should all be Bishops, and none Presby­ters, which is a contradiction in the verie wordes; but by primus and sequens, the first and the next, he meant those that were so pla­ced in order by the Apostles.

Let Ambrose himselfe tell you so much. Ambros. in 1. epist. ad Timoth. ca. 3. Hic enim Episcopus est, quiinter Presbyteros primus est; vt omnis Episcopus Presbyter sit, non tamen omnis Presbyter Episcopus. Denique Timotheum Presbyterum ordinatum significat; sed quia ante se alterum non ha­bebat, Episcopus erat. Vnde & quemadmodum Episcopum or dine [...], ostendit. Neque enim fa [...] erat aut licebat vt inferior ordinaret ma­iorem. Nemo enim tribait, quod non accepit. Hee is a Bishop, which is first amongst the Presbyters, so that euery Bishop is a [Page 218] Presbyter, but euery Presbyter is not a Bishop. (for example) Paul signifieth that he made Timothie a Presbyter, but because he had none other before him, hee was a Bishop. Whereupon (Paul) she weth him howe hee should ordaine a Bishop: for it was neither meete, nor lawful, that the inferiour should ordaine the greater (or superiour.) No man can giue that which he hath not receiued. Euerie Presbyter was not a Bishop, saieth Am­brose, ergo, that office went not round by course along all the Presbyters. Againe, Timothie was therefore a Bishop, because he had none other before him; but if they went round by order, Ti­mothie had many weekes another aboue him, and afore him, and then Timothie was no Bishop, but when his course came. Third­ly, if euery Presbyter were a Bishop in his turne; how fond a rea­son were this, which Ambrose maketh, that Timothie must be a Bishop before he could impose handes to ordaine a Bishop; since it is not lawfull for an inferiour to ordaine his superiour, and no man could giue that which he had not receiued: For if that office went by order, euerie man receiued Episcopall power to impose handes in his course, and consequently might giue it. Where­fore it is no part of Ambroses meaning or saying, that the E­piscopall honour and dignitie was in the Apostles times impar­ted to all the Presbyters of euerie Church in their turnes; eche of them enioying it a weeke or a yeare; it is a dreame of yours, and so farre from all proofe and likelihoode, that for your lear­ning and credites sake you shoulde not father it on Ambrose. What Ambrose prooueth for vs against the maine groundes of your newe Discipline, in place where, wee will not for­get.

To returne to the ancient Fathers, and sincerely to views their reportes without shortening or lengthening them for either side, Epiphanius speech is in partcleere, in part obscure. I ob­serue three points in him that appeare to be true, and accord with the iudgement of the rest of the Fathers. The first is, the Apo­stles coulde not at the newe planting of the Churches settle and dispose all thinges in such perfection, as in time they did. So saieth Ambrose, Ambrosin E­phes. ca. 4. Postquam omnibus locis Ecclesiae sunt consti­tutae & officia ordinata, aliter composita res est, quàm coeperat: After that Churches were established in all places; and of­fices [Page 219] (distinguished or) digested, they tooke an other order then at beginning. And why: The first regarde the Apostles had, was to gaine vnbeleeuers to Christ; the second, to gouerne such as were gained. And these two respects might best be per­fourmed by two contrarie courses. To encrease the Church, the more workemen, the better. For when the Haruest is great, if Luc. 10. the Labourers bee fewe, the roumes can not be fil­led. To guide the Church, the fewer, the better; except it bee with counsell to aduise. For diuerse men haue diuers minds, and diuers meanings, and in a multitude of Gouernours, emu­lation and dissention are no rare springs. Wherefore no maruell though the Apostles tooke besides themselues as many helpers as they coulde to conuert the worlde vnto Christ; and yet tooke not vnto themselues as many Rulers as they coulde in euerie place to gouerne the beleeuers. By order of nature men must bee gotten together, afore they neede bee gouerned; and so in the building of the Church the number of Preachers at the first was more requisite then the choice of Gouernours. And for that cause Epiphanius second position is verie true, That Presby­ters and Deacons (the one to labour in the worde and dispence the Sacraments, the other to releeue the poore and attend to di­uine Seruice) were euerie where appointed by the Apostles. These were sufficient to beginne the Churches, and these were fittest to increase the Church. And therefore in many places, the Apostles left none other but these. If you aske, who then go­uerned the Churches in those beginnings, I answere, the flocke was both augmented and directed by the Presbyters that la­boured in the worde. The chiefe gouernement to impose handes and deliuer vnto Satan rested yet in the Apostles, who often Act. 15. & 14. visited the Churches which they planted, and ordained Presbyters (as they passed) to supplie the wantes of euerie Church. The third point in Epiphanius reporte is this; that al­though it be not extant in the Apostles writings, that in euerie place where they came at first they left Bishops; yet the Scrip­tures do witnesse that Paul furnished some places with Bishops, as Ephesus and Creete with Timothie and Tite. Thus farre I see not what you can refell in Epiphanius.

[Page 220] Perchance you will deride Epiphanius simplicitie, that coulde not discerne betwixt an Euangelist and a Bishop; for (as you maintaine) Timothie and Tite were Euangelists and not Bi­shops, and had an extraordinarie and no ordinarie calling. You can not charge Epiphanius with ignoraunce in this behalfe, but you must doe the like to the eldest and best learned Fathers of the Pri­mitiue Church, namely, Eusebius, Ambrose, Chrysostome, Ie­rome, Oecumenius, Primasius and others; which affirme as E­piphanius doth, that Timothie was a Bishop ordeined by S. Paul. but thereof anon; as also whether an Euangelist might bee a Bi­shop or no; which conclusions of yours, though they be most feeble and vnsure, yet they be lately taken up for Oracles.

That which may be doubted in Epiphanius, is this. The cause why Bishops wanted in some places was, saith he, the lacke of fit men to beare the office. It may be some will thinke it strange, that amongest so many Prophets, Pastours and Teachers as were in most of those Churches which Paul planted, not a fit man could be found for the Episcopal function, and yet afterward meete men were found for all the Churches in the worlde: but as that which Epiphanius saith, might be some cause of wanting Bishops at the first; so, if I be not deceiued, there were other causes that mooued the Apostles not straight wayes to place Bishops in euerie Church where they preached, which I will specifie, when the testimonies of Ambrose and Ierome be throughly perused.

Ambrose at first sight seemeth somewhat to dissent from E­piphanius, in that he thinketh the Churches had both Presbyters and Bishops left them by the Apostles; and the Presbyters were placed in an order, according to the deserts and worthines of eche man, by the Apostles and others that founded the Churches; and this rule deliuered, that as the first and chiefest Presbyter (who was Bishop in name, and superiour in calling to the rest) failed, so the next should succeede in his roume, and enioy the Episcopall chaire and power after his departure. And when some Presbyters did not answere the expectation which was had of them, but scan­dalized the Church, that course of standing in order to succeede was changed, and Bishops were chosen by the iudgement and li­king of many Priests, to cut off vnworthie and offensiue men from the place. I could admit this report of Ambrose, but that he ex­presseth [Page 221] not when, and by whome this change beganne, he saieth, Prospiciente Concilio, A Council (fore seeing or) prouiding, that not order, but merite should create a Bishop; but what Council: If he meant a Councill of the Apostles, which is not expressed, but may well bee intended; (for the wordes stand indifferent to any Councill,) no testimonie can be weightier for Bishops then this of Ambrose; which is brought against them. If he meant others af­ter the Apostles deaths, what authoritie had they to change the A­postolike gouernment; or by their decree to bind the whole world: But this I reserue till Ieromes witnesse bee repeated and exami­ned.

Ierom in his words pag. 215. before cited auoucheth three special things. first, that til dissentions sprang in the Church, Bishops and Pres­byters were all one, and the Churches were gouerned by the common aduise of Presbyters, amongst (whom) the care of the Church was equally diuided. Next, that to roote out schismes rising verie fast through the Preachers and Presbyters factions, by a decree throughout the whole worlde, one of the Presby­ters was chosen in euery Church, and set ouer the rest, and to him the whole care of the Church did euer after appertaine. Third­ly, that this subiection of the Presbyters vnder the Bishop, and maioritie of Bishops aboue Presbyters grewe rather by the cu­stome of the Church, then by the trueth of the Lords dispositi­on, for they should rule the Church in common.

These wordes of Ierome may be either verie true according to the time that they be referred vnto, or verie false. If you so con­ster Ierome, that all the while the Apostles liued, Bishops were al one with Presbyters, and had no more charge nor power in the Church then Presbyters; you make Ierome contradict the Scrip­tures, himselfe, & the whole aray of all the ancient Fathers and A­postolike Churches, that euerwere since Christs time; for all these affirme and proue the contrarie. But if you so expound Ierom that the Apostles for a time suffred the Presbyters to haue equall pow­er and care in guiding the Church (themselues alwayes sitting at the sterne, and holding the helue whiles they were present in those parts of the worlde) till by the factions and diuisions of so manie gouernors the Churches were almost rent in peeces; and thereup­on the Apostles forced, did set an other order in the Church then [Page 222] was at first, and with the good liking of all the Churches, (either troubled with contentions, or iustly fearing the like euents in time to come) did commit eche place to one Pastour, leauing the rest to consult and aduise with him for the health and peace of the people, and by this example taught the whole Church what perpetuall rule to obserue after their deaths; Ierome saieth as much as I can, or doe desire. I come nowe to the quicke; let the Christian Reader marke this issue well in Gods name, and what side bringeth soundest and surest proofes, there let the ver­dict go.

Ierome prooueth by many Scriptures, that a Presbyter and Bishop were names indifferent, and often vsed to the same per­sons. Paul calling for the Presbyters of Ephesus saide vnto them; Act. 20. Take heede to your selues, and to all the flocke, in which the holie Ghost hath set you [...] (Ouerseers or) Bi­shops to feede the Church of God. Inscribing his Epistle to the Philippians, he saieth, Philipp. 1. To all the Saintes which are at Philippi with the Bishops and Deacons. And so to Tite. Tit. 1. I left thee in Creete to ordaine Presbyters in euery Citie, if any be vnreprooueable for a Bishop must be vnreprooueable. Pe­ter like wise writing to the Iewes dispersed, saieth, 1. Pet. 5. The Pres­byters which are amongst you I beseech, which am also a Pres­byter, feede the flocke of God committed to you, [...], o­uerseeing it, not constrainedly, but willingly.

All the Presbyters that fed the flocke are in these places called Bishops: I grant it fully; the words are cleere. What hence con­clude you? ergo, the offices were then all one? Nay, ergo, the names then were common. Otherwise, how thinke you by this argument? Peter calleth himselfe 1. Pet. 5. [...], a fellow Presby­ter with the rest; are therefore the Apostleship and the Presbyter­ship both one office? Of Iudas Peter saieth in the Acts Act. 1. [...], his Bishoprike let an other take▪ Will you grant, that an Apostle doth not differ from a Bishop? Admit you the one, and I will receiue the other. Names may be common, though offices be distinct.

There were then at Ephesus, and amongst the dispersed Iewes no Bishops, but such as were Presbyters; and they many, not one.] Di­stinguish the times, and the Scriptures will agree. There was a [Page 223] time, (as Ierome telleth you) when the Churches were gouer­ned by the common aduise of the Presbyters. In this time spake Paul to the Presbyters of Ephesus, in this time wrate Pe­ter to the Presbyters amongst the Iewes. After this the factions of the Teachers caused the Apostles to establish an other kinde of gouernement, and to commit the chiefe care of eche Church, which they had planted, to some chosen person that should ouer­see the flocke as Pastour of the place, the rest being his helpers to disperse the word, and aduisers to gouerne the Church. If you prooue that, you say somewhat to the matter.] If I prooue it not better then you doe your Laie Elders, I am content to renounce the one, as I doe the other. Will you prooue it by the Scripture?] I will so prooue it, as you shall not refuse it, vnlesse you reiect both the Booke and Church of God. What will you prooue?] That the Apostles in their life time did institute one Pastour to take the chiefe care of one Church; and consequentlie the change which Ierome speaketh of, from the common and e­quall regiment of Presbyters, to the particular and preeminent moderation of the Churches in eche place by Bishoppes, was not made after the Apostles were dead, but whiles they liued; and then of force by their decree. for during their times none might interpose themselues to change and alter the fourme of the Church Discipline setled by them, without their leaue and al­lowance.

If it were euer decreed by them, it would bee founde in their wri­tings; and that it can not. Besides, had it beene their doing, it might iustly be called Gods disposition and ordinance, which Ierome saieth it may not.] Their doctrine in deede doeth plainelie ap­peare by their writings; their successours doe not. For howe should the Apostles declare by their pennes, who succeeded them after their deaths: Is not the whole Church of Christ a lawful and sufficient witnesse in that case: If wee beleeue not the Chur­ches, that were directed and ordered by the Apostles preaching and presence, nor their Schollers that liued with them, and next suc­ceeded in their rouines; who that wise is, wil beleeue our bare sur­mises & seelie coniectures, of things done 1500. yeeres before we were borne: Yet if the Scriptures do not signifie so much, we wil [Page 224] loose it. But before I enter to proue it, I wil search out the right cause why the Apostles did not not in euery place where they came presently erect Bishops to gouerne the Churches which they planted.

The reasons why the Apostles did not at the first preaching of the Gospell commit the Churches to the regiment of Bishops, I finde were these three. First; they reserued the chiefe power of imposing hands, and punishing notorious offendors to themselues, whom Christ made bishops & ouerseers of his Church. For though to feede, leade, and attend the flocke, they tooke the Presbyters to be their helpers; yet the weightiest matters of the church, as giuing the graces of Gods spirite, and deliuering vnto Satan, they retai­ned in their owne handes, so long as they were in those places or parts of the worlde. The second is that which Epiphanius no­ted, that although there were many endued with excellent gifts to preach the word, yet the Apostles would trust none with the chiefe charge of the Churches, till they had fully seene, and perfectly tri­ed, as wel the soundnes of their mindes, as greatnes of their gifts. Thirdly, lest they should seeme to seeke the aduancing of their fol­lowers, more then the conuerting of vnbeleeuers; they suffered the Churches to take a triall what equalitie of many Gouernours would doe; and when the fruites thereof prooued to be dissention and confusion, the Apostles were forced to commit the Churches at their departures to certaine tried & approoued men to be chiefe Pastours of the seuerall places; and the Churches were all as wil­ling to receiue them, finding by experience what continuall schismes and heresies grew by the peruersnesse of Teachers, and could not be repressed by the confused gouernment of the Presby­ters, which were many in number, and equall in power.

None of these things are expressed in the Scriptures.] If the fa­thers alone did witnesse them, say we not much more for Bishops, then you do for Lay Elders? but you shall see the grounds of their reports testified euen in the Scriptures. That the Apostles at the first planting of the Churches, kept to themselues the power of imposing hands and deliuering vnto Satan, which the Fathers call Episcopall power, is no newes in the Scriptures; they could not loose that, vnlesse they lost their Apostleship withall: you must shew by the Scriptures where they committed this power to the [Page 225] Presbyters of euery place; or else our assertion standeth good that they retained it to themselues. For of their hauing it, there is no doubt; of their committing it to the Presbyters of euery Church, there is no proofe. And therefore the Fathers doe vtterlie denie, that the Apostles deliuered that power to any but to Bishops. Their proofes be stronger then you take them for, howsoeuer you will shift them.

There were Presbyters at Ephesus, besides Timothie, and in Creete, besides Tite; and yet Paul left the one at Ephesus to im­pose handes, and the other in Creete to ordaine Presbyters in euerie Citie. If without them the Presbyters of either place might haue doone it; superfluous was both Paules charge they should do it, and direction how they should do it. But his commit­ting that power and care to them, prooueth in the iudgement of the ancient Fathers, that the Presbyters without them coulde not doe it. Euangelists you say they were; and not Bishops. Admit they were. Then as yet neither Ephesus, nor Creete had anie that might impose hands, and yet had they Presbyters; And con­sequently this power to impose handes was at that time reserued from the Presbyters to the Apostles and their deputies.

Saint Paul saieth most apparantly the Presbyterie might impose hands. for Timothie receiued from them imposition of handes.] I haue tolde you alreadie, that take the worde how you will, you can prooue no such thing thence. If it signifie there the degree of a Presbyter which Timothie then receiued, as Ierome expoundeth the place; it commeth nothing neere your purpose. If you take it for the assemblie then gathered, when Timothie was ordained, Chrysostome telleth you, they were more then Presbyters; for otherwise they could not lay hands on Timothie to make him a Bi­shop. Chrysostome, you thinke, erred in not expounding the place as you doe. Then giue Saint Paul leaue to tell you that hee was present in the Presbyterie, when Timothie was ordained, and that he imposed hands on Timothie. But this I haue handled before, to which I referre you; I onely nowe put you in minde, that place will be are no such conclusion.

And as the Apostles reserued imposition of handes from the Presbyters to themselues, so did they keepe the deliuering of of­fendours vnto Satan in their owne power. 2. Thess. 3. If any obey not our [Page 226] sayings, note him by a letter, saith Paul, and keepe no compa­ny with him. To what ende should they note him by a letter vn­to Paul, vnlesse Paul had reserued the punishing of such offendours vnto himselfe? 1. Corinth. 4 Shall I come vnto you with a rodde, or in the spirite of meekenesse? 2. Cor. 12. & 13. If I come againe, I will not spare (such as) haue heeretofore sinned, and not repented. I trust this be plaine enough to prooue, that the Apostles kept the punishing of sinnes to themselues, and referred them not ouer to the Presby­ters.

The Apostles hauing of this power doth not exclude the Presby­ters from hauing the same; for at Corinth Paul not onely willeth the Church to excommunicate that incestuous sinner, but rebuketh them for not doing it before he wrate.] Paul doth not reprooue them for not 1. Corinth. 5 deliuering that sinner vnto Satan, but for not sorrowing that he might haue beene put from among them. Had they written of this notorious offence when they wrate of other things to the Apostle, that he might haue considered of the offendours punishe­ment; they had doone their dueties. they could maintaine factions, and swell one against another through pride of their gifts; but they did not sorrow, to see so grieuous a crime committed and continu­ed in the eyes both of beleeuers and Infidels, nor so much as sig­nifie the same by their letters, as desiring to haue such a one ex­cluded from their Christian fellowship. This the Apostle char­geth them with; hee goeth no further. They shoulde haue 2. Thess. 3. no­ted him by a letter vnto Paul, and kept no companie with him, til the Apostle had decreed what to do with him.

All this doeth you no good; for the Apostles neither were, nor could be Bishops.] I am sure all the Fathers with one mouth af­firme the Apostles both might be and were Bishops. Cyprian, Cypr. lib. 3. epist. 9. Apostolos, idest, Episcopos, Dominus elegit. The Lord himselfe chose the Apostles, that is, the Bishops. Ambros. in E­phes. ca 4. Apostoli Episcopi sunt. The Apostles are Bishops, saieth Ambrose. Epiphan. contra haeres. lib. 1. hae­res. 27. Romae fue­runt primi Petrus & Paulus Apostoli ijdem ac Episcopi. At Rome the first were Peter and Paul, both Apostles and Bishops, saieth Epiphanius. Chrysost. homil. 3. in acta Apost. Iames, saieth Chrysostome, had the of­fice of a Bishop at Ierusalem. And so Eusebius. Euseb. lib. 3. ca. 5. Iames, was the first, that after the ascention of our Sauiour had the Epis­copall [Page 227] seate (at Ierusalem.) Ierome himselfe that is thought to speake much against the state of Bishops, saith; Hiero. de scrip­tor. ecclesiast. in Pet. Peter after the Bishop [...]ike of Antioch helde the Sacerdotall chayre at Rome. And againe. Ibidem in Ja­cob. Iames called the Lordes brother after the Lordes passion was straight ordained Bishop of Ierusa­lem by the Apostles. Theodoret. (Paul) Theodoret. in Philipp. ca. 1. sheweth plaine­ly, that (Epaphroditus) had the Episcopall function commit­ted to him, by calling him an Apostle. What neede wee more? I remembred you before, Peter himselfe calleth the A­postleship, Act. 1. a Bishopship. And why not? if [...] be to ouer­see the Lords flocke; who better deserued that name then the A­postles?

They were more then Bishops.] So were they more then Presbyters, and yet Saint Peter coulde tell howe to speake, when hee called himselfe [...], a Presbyter, as well as o­thers. Bishops are ouerseers but of one place, Apostles of ma­ny.] Bishops were fastened to one place, not by the force of their name, but by the order of the holie Ghost, who sent Apostles to ouersee manie places, and settled Pastours to ouersee one: but hee that is ouerseer of twentie Cities, is ouerseer of euerie one. And therefore the Apostles were Bishops, and more then Bishops, euen as Iohn was Matth. 11. more then a Prophet, and yet Matth. 21. Luc. 1. ver. 76. a Prophet. Confound you their offices?] I keepe them distinct, in that I say, euerie Apostle was a Prophet, a Bishop, and a Presbyter; but not euerie Presbyter, Bishop, or Prophet, was an Apostle. They were all 1. Corinth. 4 the Ministers of Christ, fee­ders of his flocke, and stewardes of his mysteries; but the A­postles in a greater measure of grace, higher manner of calling, and mightier force of Gods Spirite then the rest. And what­soeuer becommeth of the names, it can not be denyed, but the Apostles had that power of imposing handes, and deliuering vnto Sathan, which they after imparted vnto Bishops. And therefore whiles they remayned in or neere the places, where they planted Churches, there was no such need of Bishops; the Apostles alwayes supplying the wantes of those Churches with their presence, Letters or Messengers, as the cause requi­red. But when they were finally to forgoe those parts, then be­gan they to prouide for the necessitie and securitie of the Churches, [Page 228] and left such fitte men as they had, with Episcopall power, as their substitutes to guide the Churches which they had foun­ded.

The second cause, why Bishops were not euery where trusted with the Churches at the first erecting thereof, is that which Epi­phanius remembreth, and Paul toucheth in many places. Philip. 2. I trust to send Timotheus shortly vnto you. I haue no man like min­ded, who will faithfully care for your matters. For all seeke their owne, and not that which is Iesus Christes. And to Timo­thie; 2. Timoth. 1. This thou knowest, that all they which are in Asia, bee turned from me. Timoth. 4. At my first answering no man assisted mee, but all forsooke mee. Demas hath forsaken mee and embraced this present worlde. Wherefore Epiphanius surmise, that the scarcitie of tried and approoued men, was some cause why euerie place was not furnished at the first with a Bishop; is neither vn­likelie nor vnpertaining to the purpose.

The third reason I take to be this; that as Presbyters to la­bour in the word and augment the Church were presently neede­full, the haruest being no lesse then the whole world; and Bishops to moderate the number of Teachers, and to ouersee as well the feeders as the flocke were not so requisit whiles the Apostles (who tooke care of those things themselues (preached in or neere the places; so the wisedome of God woulde not impose that fourme of gouernement on the Church, but after long triall and good experience, what neede the Churches should haue of it. This course he obserued with the people of Israel, not straightway to associate the seuentie Elders vnto Moses; but to let them alone vntill Moses was wearied with the burden, and the multitude grieued for want of dispatch, and Iethro seeing the Iudge afflic­ted with paines and the people discontented with delayes, adui­sed an other way; which the whole assemblie liked, God confir­med, and Moses executed. In like manner Christ suffered his Church to trie, whiles his Apostles yet liued, what equalitie and plentie of Gouernours would worke in euerie place; and when it fell out in proofe, vpon the Apostles absence, that so many leaders, so many followers, so many Rulers, so many factions out euerie Church in sunder; the Apostles were forced (the world, as Ierom faith decreing it, that is, the faithful throughout the world being [Page 229] therewith contented and thereof desirous) to commit their places and Churches not to Presbyters in common and equall authoritie, but to their Disciples and followers (whome afterward they cal­led Bishops) in a superioritie, leauing vnto them as vnto their suc­cessors the chiefest honor and power of imposing handes and vsing the keyes, and resting specially on their care and paines to ouersee both Teachers and beleeuers, though the Presbyters were not ex­cluded from helping and assisting them to feed and guide the flocke of Christ.

This you say: but Ierome saith, It was not the Lords dis [...]osition by his Apostles, but rather a decree and custome of the Church that first made Bishops to differ from Presbyters.] Ierome saieth it was de­creed throughout the world, to change the equalitie of Presbyters into the superioritie of Bishops: by whome it was so decreed, hee doeth not mention in this place; but if I prooue, as well by the Scriptures, as by Ierome himselfe, and the rest of the Fathers, that this change began in the Apostles times, and was both seene and approoued by them; I euince it to bee an Apostolike ordi­nance. Then must it also be diuine, which Ierome denyeth.] What Ierom meaneth by the trueth of the Lords ordinance, I wil af­ter examine; I must prooue in order, I shall else but confound both myselfe and the Reader. In the meane time I make this rea­son out of Ierome. When the schismes of Presbyters beganne dangerously to teare the Churches in peeces, then were the Chur­ches committed to the chiefe and preeminent charge of one; but those schismes and factions troubled all the Churches euen in the Apostles times; vnder them therefore beganne the change of go­uernement, which Ierome speaketh of.

At Corinth indeede there were contentions, who were baptized of the greatest men, which Ierome doeth exemplifie; but the factions must be more generall and deadly that should cause an alteration of gouernement throughout the world.] So there were euen in the A­postles times. To those of Corinth he saith, 1. Corint. 11. When you come together in the Church I heare there are dissentions amongest you, and I beleeue it in part. for there must be heresies euen a­mong you, that they which are approoued amongst you might beknowen. And whē he saith, there must be heresies amongst you to manifest the good from the bad, he meaneth not only at Corinth, [Page 230] but euery where; which came to passe accordingly. To the Ro­manes he saith; Rom. 16. Marke them diligently, which cause diuisions and offences contrary to the Doctrine which yee haue learned, and auoyde them. Amongest the Galathians were Galat. 1. & 3. some that intended to peruert the Gospel of Christ, and to carrie them in­to an other doctrine, bewitching them that they shoulde not obey the trueth. To the Philippians; Philipp. 3. Beware of dogges, be­ware of euill workemen. many walke, (of whome I tolde you often, and tell you now weeping) that are enemies of the crosse of Christ, whose ende is damnation, whose God is their bel­lie, and glorie to their shame, which minde earthly things. With the Colossians were some that Coloss. 2. burdened the Churches with traditions, euen with the commaundements and doc­trines of men, and holding not the head aduanced themselues in those things which they neuer sawe, and rashly puft vp with fleshly mindes (beguiled the simple) with a shew of humblenesse and worshipping of Angels. At Thessalonica, the resurrection of the dead was impugned; and some 1. Thess. 4. troubled the people with visions, with fained messages, and forged letters in the Apostles name, 2. Thess. 2. as if the day of Christ were at hand. It came to passe in euery place which Paul foretolde the Presbyters of Ephesus. Actes 20. This I know (saith he) that after my departure shall grieuous wolues enter in amongst you, not sparing the flocke. Yea of your owne selues shall rise men speaking peruerse thinges to draw Disciples after them. Neither were the Gentiles onelie subiect to this danger, but the Iewes also as Peter forewarned them. 2. Pet. 2. There shalbe false teachers amongst you, which priui­ly shall bring in damnable heresies, euen denying the Lord that hath bought them, & many shal follow their damnable waies; & through couetousnes with fained wordsshal they make mar­chandise of you. And so Iohn. 1. Ioh. 2. & Euen now there are many Anti­christs. 4. many false prophets and epist. Ioh. 2. deceiuers are gone out in­to the world.

To preuent these deceiuers, and represse these peruerse Tea­chers; Paul was forced, whiles he liued & laboured in other places, to send speciall substitutes to the Churches most endangered; and by their paines & ouersight to cure the soares & heale the wounds, which these pestilent and vnquiet spirits had made. So at Ephe­sus, [Page 231] when the teachers and doctors began to 1. Tim. 1. affirme they knewe not what, euen 1. Tim. 4. prophane and doting fables, 2. Tim. 2. whose word did fret as a canker, and 2. Tim. 3. crept into houses leading captiue simple women laden with sinnes, and led with diuers lusts; and others 2. Tim. 4. hauing itching eares gate them teachers after their owne lusts and turned their eares from the trueth to fables; Paul sent Ti­mothie thither to 2. Tim. 2. stay these prophane and vaine bablings, to 1. Tim. 1. commande that they taught no strange doctrine, to 1. Tim. 5. impose hands on such as were fitte, to 1. Tim. 5. receiue accusations against sinne­full and vngodly Presbyters, and to 1. Tim. 5. rebuke them openly accor­ding to their deserts, to 1. Tim. 5. reiect yong and wanton widowes, and to see true Verse 17. Labourers in the word honored and cherished, and finally to ouersee the whole house of God and euerie part thereof as well Teachers and Presbyters, as Deacons, widowes and hea­rers. And not onely instructed him how he shoulde 1. Tim. 3. behaue him­selfe as a Gouernour in the Church, but 1. Tim. 5. charged him before the liuing God and his elect Angels, that hee obserued those things without respecting persons, or any inclining to partes. Likewise in Creete, when Tit. 1. verse 10. many vaine talkers and deceiuers of minds, Verse 11. subuerted whole houses, and loaded the Church with Verse 14. Iewish fables and commaundements of men; Paul left Tite there to Verse 5. redresse things amisse, to Verse 11. stop their mouthes that taught things which they ought not for filthie lucres sake, to Tit. 3. vers. 9. stay foolish questions and contentions about the Law, Verse 10. to re­iect heretikes after one or two admonitions, and Tit. 2. verse 15. sharply to re­buke with all authoritie, not suffering any man to despise him; as also to Tit. 1. ver. 5. ordaine good and religious Presbyters and Bishops in euerie Citie, that shoulde be able to exhort with wholsome doctrine, and improoue gainesayers. And here first did Paul by writing expresse, that he placed substitutes where need was, with Episcopall power and honour to guide and rule the Church of God.

These examples make nothing to your purpose. for first they did none of these things, but with the aduise and consent of the Presby­terie; which Bishops do not. Next, they were Euangelists and no Bi­shops, and in that respect might haue this speciall deputation from the Apostle.] It may bee your learning will serue you to say, that Paul left both these to rule the Church in Creete and [Page 232] at Ephesus for a weeke, and in their order, as the rest of the Pres­byters did; but such tests if you dare aduenture them will cracke both your cause and your credite. Paul belike prayed Timothie to stay at Ephesus to call the Presbyterie together and to aske voyces, and to doe iust what pleased the rest to decree; but if you elude and frustrate the wordes of the Apostle with such addi­tions, not onelie besides, but against the Text, you can deceiue none saue such, as will not beleeue Saint Paul himselfe if hee shoulde speake against the Lay Presbyterie. For our partes wee take the wordes as they stand, and so did the Catholike Fathers before vs; being persuaded that Paul had witte enough to dis­cerue to whome hee shoulde write for the performaunce of these things, and not to mistake Timothie, for the Presbyterie. If Timothie had nothing else to do, but to consult what pleased the Presbyters to determine in euerie of these pointes; howe childish an ouersight was it for Paul to skip the whole bench of them; and to charge and adiure him to see these preceptes inuiolably kept without sparing or fearing anie man:

For thus you must expound, or rather imprison and fetter euerie worde that Paul speaketh in those three Epistles. Com­maunde with all authoritie; receiue not an accusation against a Presbyter, but vnder two or three witnesses; rebuke them that sinne; reiect heretikes after two warnings; refuse yoon­ger widowes; staie vaine contentions and vnprofitable questi­ons, ordaine Elders in euerie Citie; impose handes hastily on no man; that is as you interprete, call the Presbyterie toge­ther, and aske them whether they be contented it shall be so or no. And so, I adiure and charge thee before God and Christ, and the elect Angels, that thou obserue these precepts inuiola­ble and vnblameable, that is, obserue them if the Presbyterie will consent and agree vnto thee, else not. But I thinke you dare not stand to these mockeries of the Scriptures; and there­fore you will rather flie to the second part of your answere, that they were authorized to do these things, as Euangelists, and not as Bishops.

We expressed so much, that they were Euangelists, and no Bi­shops.] Euangelists you should say and Bishops. for when they left following the Apostles and were affixed to certaine places [Page 233] with this power and authoritie which I haue mentioned, what els could they bee but Bishops? They assisted the Apostles pre­sent, and supplied their absence, and did continue the Churches in that state in which the Apostles left them. Nowe if the Apostles in respect of this power and care, were Bishops when they staied in any place; much more the Euangelists. If the same [...]idelitie and authoritie be still needful, and therefore perpetuall in the Church of God; they did these things not by their Euangelisticall calling, which is long since ceased, but by their Episcopall, which yet doeth and must remaine. for if this power and preheminence descended from them to their successours; it is euident this commission and charge was Episcopal, since no part of their Euangelship was de­riued to their after-commers.

We cannot endure to haue them called or counted Bishops.] In deed if succession of Episcopall power came from the Apostles to them, and so to their successours; we shall soone conclude that Bi­shops came from the Apostles, and therefore you doe wisely to resist it: but by your patience you must endure it, the best Stories and Writers of the Primitiue Church, doe make them Bishops, and likewise Pauls precepts to them, the very paternes of Episcopall charge and duetie. Euseb. li. 3. ca. 4. Timothie, saieth Eusebius, [...], is by the stories reported to bee the first that tooke the bishoprike of E­phesus, as Tite also did of the churches in Creete. Ierome, (whose wordes you strongly presse to prooue there were no Bishops in the Apostles times, but such as were equall with Presbyters and not superiours vnto them;) saieth, Hiero de script [...] ­ribus ecclesiasticis. Timothie was ordained Bishop of Ephesus by blessed Paul; and Tite Bishop of Creete prea­ched the Gospell there, and in the Islands round about. Am­brose. (Paul) Ambrosii pra­fatio in epistolam 1. ad Tim. by his epistle instructeth Timothie, now created a Bishop, how he ought to order the Church. And so of the other. & ad Tit. The Apostle had consecrated Tite to be a Bishop, and there­fore he warneth him to be carefull in ecclesiasticall ordination. Chrysostome. Chrysost. in epi­stolam ad Phi­lippens. hom. 1. Paul saieth in his epistle to Timothie, Fulfill thy ministerie, when he was now a Bishop. for that (Timothie) was a Bishop, (Paul) declareth by his writing thus vnto him, Laie hands hastilie on no man. And againe, which was giuen thee by the imposition of handes of the Presbyterie. for by no meanes Presbyters could ordaine a Bishop. And shewing how Euange­lists [Page 234] might become Bishops, he saith. Chrys [...]st praefa­tio [...] l epistolam ad Timotheum. Why doeth Paul write on­lie to Timothie and Tite, where as Silas and Luke were (also his Disciples and) endewed with marueilous vertues? Because hee had nowe deliuered to them the gouernement and charge of the Church; the others as yet he did carrie about with him. Epiphanius. Epipha. haeres. 75. the diuine speach of the Apostle teacheth who is a Bishop, and who a Presbyter; in saying to Timothie a Bi­shop, Rebuke not a Presbyter, but exhort him as a father, How could a Bishop rebuke a Presbyter; if he had no power ouer a Presbyter? as also; Receiue not an accusation against a Presby­ter, but vnder two or three witnesses. Theodoret. Theodoret. apud Oecumenium in praefatione epist. ad Titum. Titus was a notable Disciple of Paul, & ordained by Paul Bishop of Creete, and authorized to make the Bishops that were vnder him.

Vincentius Lirinensis writing vpon some words of Paul to Ti­mothie saith, Vincentius centra haereses. O Timothie, (that is) O Priest, O Teacher, if the diuine grace hath made thee meete for witte, exercise and learning, be thou Beseleel, (that is, a most skilfull workeman) of the spiritual Temple. Augustine instructing all Pastours by Paules words to Tite, addeth, August. de pa­storibus. ca. 4. Was it saide in vaine to the ser­uant of God now eminent amongst the members of the chiefe Pastour, Shewe thy selfe an example of good workes to all? Gregorie. Gregor. in Pa­storal. part. 2. 61. 11. Paul admonisheth his scholler (Timothie) now Pre­late of a flocke, saying; Attend to reading til I come. Prima­sius. Primas. ad Ti­motheum. ca. 4. Timothie had the grace of prophecie, cum ordinatione E­piscopatus, together with the order of a Bishop. And (that grace was) & 2. ca. 1. the blessing which Timothie at the time of his making Bishop receiued by the imposition of (Paules) hands. Oecume­nius interlacing the words of Paul to Timothie, saieth, Neglect not the gift which is in thee. Occumenius. ea 9. in 1. ad Ti­moth. 4. That is, either Doctrine, or the office of a Bishop. for it was the grace of God, that being yoong, hee deserued to be made a Pastour. Which was giuen thee by prophecie,] for by the commaundement of the holie Ghost Bishops were made, and not at all aduenture. With im­position of hands of the Presbyterie.] By Presbyters hee meaneth Bishops: for Presbyters did not ordaine (him being) a Bishop. Yea, which of all the auncient Fathers doeth not with Tertullian confesse that the Epistles of Paul to Timothie and Tite, Tertul. contra Marcionem, li. 5. were made concerning the ecclesiastical state? or doth not with Chry­sostome, [Page 235] Ambrose, and Oecumenius apply the words & precepts of the Apostle written to them as Chrysost. homil. 10. in 1. ad Ti­moth. Ambros in 6. ca. 1. ad Timoth. Oecumenius in ad Timoth. ca. 5. spoken to all Bishops? You say Euangelists could be no Bishops: y^e whole Church of Christ with one resolution said they were bishops; & whatsoeuer Paul speaketh to them pertaineth to all Bishops and Pastors: and of al others Ie­romes confession is most cleere in that behalfe. Howe then coulde Ierom doubt but the vocation and function of Bishops was an A­postolike ordinance, and consequently confirmed and allowed by the wisedome of Gods spirit in his Apostles:

Saint Iohn in his Reuelation will assure you, that the Sonne of god willed him to write to the Reue. 1. 2. & 3. seuen starres and Angels of the seuen Churches of Asia, that is, to the seuen Pastours and Bishops of those seuen places. Whereby it is euident, that not onely the Apostles were liuing, when one superiour gouerned the Churches; but the Lord himselfe with his owne voice confirmed that kinde of regiment, I do not feare lest with Origen, you will wrest the place to the Angels in heauen, & say that Orig homil. 13. in Lucam. in euery Church there were two Bishops, one visible another inuisible; S. Augustine hath lear­nedly quenched that error. August. epist. 162. If (the Lord) woulde haue had those words vnderstood of the Angels of the higher heauens, and not of the Rulers of the Church, hee woulde not haue afterward added, But I haue some what against thee, because thou hast left thy first loue: remember therefore whence thou art fallen, and repent. This can not be spoken of the heauenly Angels, who al­ways retaine their loue, whence they that fell are the Diuell and his Angels. Therefore by the diuine voice, vnder the name of an Angell, the Ruler (or ouerseer) of the Church is praised. And againe. Idem homil. 2. in Apocal. The Angels of the Churches (in the Apocalypse) ought not to be vnderstoode to be any but the Bishops or Rulers of the Churches. If Iohn in his time sawe those seuen Churches go­uerned by seuen Pastours or Bishops; then was the common and equal gouernement of Presbyters before that time changed. If Christ called them Starres and Angels of the Churches, they were no humane inuention after the Apostles were dead and bu­ried.

You see Ierome saieth, the regiment of Bishops came not into the Church by the truth of the Lords disposition.] You doe not alleadge Ierom, because you admit or regard what he saith; you onely snatch [Page 236] at some words in him, which seeme to serue your humours; other­wise, you receiue no part of his report. In the place which you bring against Bishops, Ierome saieth; that at the first when Pres­byters gouerned, Hiero. in ca. 1. epist. ad Tit. Ecclesiae cura aequaliter inter plures diuideba­tur, the (charge or) care of the Church was equally diuided a­mongst many. You say no; there was neuer any such time, it were lacke of wisedome so to thinke. Your wordes be, Ad tractatio­n [...]m de gradibus min strorum E­uangelii in ca. 23. Neque e­nim ille quum diceret Ecclesias initio fuisse communi Presbyterorum consilio gubernatas, ita desipuisse existimandus est, vt somniaret ne­minem ex Presbyteris illi coetui praefuisse. (Ierome) when hee said the Churches were at the first gouerned by the common aduise of the Presbyters, may not be thought to haue bene So FOO­LISH, as to dreame that none of the Presbyters was chiefe of that assemblie. Ierome saieth the care of the Church was equally deuided amongst them; you say it were a dreame and a follie so to suppose. And thus is Ierome rewarded for bearing witnesse to your Presbyterall regiment.

Againe, Ierome saieth that vpon the primarie dissentious of Presbyters, it was decreed in the whole world; Hier. in episto­lam ad P [...]t. ca. 1. Vt omnis Eccle­siae cura ad vnum pertineret, that the whole care (or charge) of the Church should pertaine to one. This you cannot digest; for if this bee true, your laie Elders had nothing to doe with Church matters since Bishops began. Ieromes whole tale therefore, your selues reiect as vntrue; onely you hold fast the latter ende, which you vnderstand not, and thence you would prooue, that the go­uerning of the Church by Bishops, was mans inuention con­trarie to Gods institution. In all reason when you impugne the two partes of your owne witnesses deposition, wee might refuse the third; but wee will not, presuming that Ierome would not so grossely contradict himselfe, as to say the superioritie of Bishops aboue Presbyters was, and was not an Apostolike or­dinance.

Ieromes wordes then, that the Bishops maioritie aboue Pres­byters came In ca. 1. epist. ad Tuum. rather by the custome of the Church, then by the trueth of the Lordes disposition, may bee two wayes construed. First, that by the trueth of the Lordes disposition, hee meaneth a precept from Christes mouth; and by the custome of the Church, hee vnderstandeth a continuation of that regiment euen from the [Page 237] Apostles. For Vide Tertul. de c [...]rona M [...]lais. Cyprianum con­tra S [...]ephom. Concilium Car­thag. de bapti­zand. heretic. Veritas is often taken with the auncient Fathers for a trueth written in the Scriptures, & Vide Tertul. de c [...]rona M [...]lais. Cyprianum con­tra S [...]ephom. Concilium Car­thag. de bapti­zand. heretic. consuetudo for a thing deliuered by hand from the Apostles, which otherwise thep call a tradition. And so though there bee no precept from Christ in wri­ting for that kind of gouernement; yet the perpetuall custome of the Church prooueth it to be an Apostolike ordinance. August. contra Donatist. li. 4. ca. 24.

Another sense of Ieromes wordes may be this. At the first for a time the Presbyters with common aduise and equall care guided the Church vnder the Apostles; Hiero. in 1. cap. epist, ad Titum. paulatim verò ad vnum omnem sollicitud [...]nem esse delatam; but (after Bishops were appointed) the whole care (thereof) was by litle and litle deriued vnto one; and so at length by custome, Presbyters were vtterly excluded from all aduise and counsell (whereof Ambrose complaineth,) and Bishops only intermedled with the regiment of the Church. This maner of subiection in Presbyters, & prelation in bishops grew on­ly in continuance of time, & not by any ordinance of Christ or his A­postles. At first, y^• Presbyters were left as in part of the charge of y^• part of the dignitie. This seemeth to be the right intent of Ieroms speach, by the words y^• follow. for to reuoke the soueraigntie of Bi­shops ouer Presbyters to the trueth of y^• deuine ordinance, he saith; (Nouerint) Hiero in epist. ad T [...]t. ca. 1. in communi debere Ecclesiam regere, imitantes Mo­sem, qui cum haberet in potestate solus praeesse populo Israel, septua­gintaelegit cum quibus populum iudicaret. Let the Bishops know, that (according to the trueth of the Lordes disposition, howsoeuer the custome of the Church now be to the contrarie) they should rule the Church in common (with the Presbyters) after the example of Moses, who when it laie in his power to be Ruler alone ouer the people of Israel, he chose seuentie to helpe him iudge the peo­ple. What they ought to doe, that was the trueth of the Lordes disposition. now they ought to doe as Moses did. What? to haue all Gouernours equall? no; but when they might rule alone, to ioyne with them others in the fellowship of their power and ho­nour, as Moses did. Moses did not abrogate his superioritie aboue others; but tooke seuentie Elders into part of his charge. This saieth Ierome was the trueth of the Lordes ordinance, although by the custome of the Church, as it then was, (which grewe paulatim, not when Bishops were first ordained, but by degrees in decurse of time) they had the whole charge of the Church without aduising [Page 238] or conferring with the Presbyters. For Hiero. aduers. Luciferianos, & ad Nepotianum. the Presbyters might neither baptise without the Bishops leaue, nor preach in the Bi­shops presence: which subiection, Ierome saieth, was not after the trueth of the Lords ordinance, howsoeuer the custome of the Church had then strengthened it.

This to be Ieromes true meaning in this place his owne words else-where doe fully prooue, which are these. Hiere. ad Eua­gnum. Vt sciamus tra­ditiones Apostolicas sumptas de veteri Testamento; quod Aaron & filij eius at que Leuitae in Templo fuerunt, hoc sibi Episcopi, Pres­byteri & Diaconi vendicent in Ecclesia. To make vs vnderstand that the Apostolike traditions were taken out of the olde Te­stament; what Aaron, and his sonnes, and the Leuites were in the Temple, that let the Bishops, and Presbyters, and Dea­cons chalenge to themselues in the Church. The high Priest I hope was superiour to his sonnes, not onely as a Father, but as hauing the chiefest place and office about the Arke, and after in the Temple. And as it was there, so the Apostles ordained, saith Ierome, that Bishops and Presbyters shoulde differ in the Church of Christ. Scanne this place a little, I pray you, and tell mee whether Ierome auouch, that Bishops shoulde bee superiour to Presbyters by the tradition and ordinaunce of the Apostles, or no; If that point bee cleere, adde these wordes of Master Beza (which are verie sounde) to Saint Ieromes, to make vp the Syllogisme. Ad tractatio­nem de gradibus ministorum in ca. 23. Certe, si ab ipsis Apostolis esset profecta (haec mu­tatio) non vererer illam, vt caeteras Apostolic as ordinationes, diuinae in solidum dispositioni tribuere. If this (change to there­giment of Bishops) proceeded from the Apostles, I woulde not doubt throughly to ascribe it to diuine disposition, as I doe o­ther ordinances of the Apostles; but Ierome expressely confes­seth it was an Apostolike ordinance; ergo, without any stagge­ring or doubting, it must be acknowledged by you, that it was Gods disposition. Thus much for Ierome. Nowe for Ambrose (before wee goe to further proofe;) because some strange fansies of this fresh Discipline are fastned on him; let vs likewise examine what he saith for either side.

There is one thing in Ambrose barely surmised, but no way prooued, and that is eagerly caught vp by the Disciplinarians, [Page 239] and made a shipmans hose for their newe deuises: there are foure other points in the same places, that haue surer ground and more agreement with the rest of the Fathers; and those are positiuelie repelled as friuolous and false by the principles of this pretended Discipline. Ambrose imagineth, (for no proofe can bee made thereof, either by Scripture or Storie) that the first Bishops were for a while made by order as they sate in the Church, so as the place falling voyde by the death or departure of the first, the next succeeded in his roume. This course was afterward chan­ged into elections; but when, or by whome, hee neither doth, nor can tell. from this supposall these three conclusions are drawen, but all three farre from Ambroses speach or meaning. First, that this prioritie of place went rounde the Presbyterie; euery man taking it in order for a season, when his course came. Next, that the Priour or President for the time, which they call a Bishop, or Superuisour for his weeke, differed not in degree from the rest, but onelie in this honour to haue the chiefe place. Thirdly, that his office was to call the rest together, and to guide their mee­tings that they shoulde bee orderlie; and to propounde matters for the whole Presbyterie to consult and conclude with the con­sent of the greater number; himselfe hauing but a voyce as one of the rest, neither negatiue nor affirmatiue in any thing, but as the most part did resolue. This is the Bishop which they haue framed vs out of Saint Ambroses wordes; and this Bishop they are content shall be perpetuall in the Church of Christ, and an essentiall part of Gods ordinaunce. This is the right description of the Maior and Aldermen of a Citie, or Bailiffe and Burges­ses of a lesser Towne with vs in England; but this is no descrip­tion of a Bishop in the Church of Christ. For howe long will it bee before ye be able to prooue, I say not all, but any one of these assertions? What Scripture euer mentioned, what Father euer imagined any such Bishop?

The fathers you will say, were all infected with humane inuen­tions; and Gods institution hath euer since the Apostles time beene neglected in all the Churches, and of all the persons in the world, till of late. I heare what you say; and did I not reade it with mine eyes, I shoulde thinke they were deepely asleepe, [Page 240] that dreame so well of themselues; but since it is printed, I would gladly see how it can be prooued.

Ambrose you say, leadeth you so to thinke; for he affirmeth that euery Presbyter was a Bishop when it came to his course, and their courses went round by order. Ambrose contradicteth it as plainely as hee can speake; and saieth, that Ambros in 1. ad Tim. ca. 3. not euery Presbyter was a Bishop, but he onely was a Bishop which was primus inter Presbyteros, the first (or chiefest) amongst the Presbyters.

Nay, first in order; in whose place when he departed, the next suc­ceeded.] They were capable of the Bishoprike, as they stood in order. Now that order must goe either as they were eldest in stan­ding, or worthiest in gifts. Which of these two orders did the Pres­byters keepe, can you tell? [Not I.] Nor Ambrose neither. He supposest that to sit in the Church, and in other their assemblies, they had an order, and so no doubt they had; but whether they were placed by the Apostles according to their merites; or kept their places by senioritie, as they were ordained, or cast lots amongst themselues for auoiding of ambition and contention, neither Am­brose, neither any man liuing could, or can tell. But the first alwayes was the Bishop; and consequently they differed not in degree, but in order.] How now masters, will you crosse S. Pauls words so flat­lie, who saieth that God hath ordained; 1. Cor. 12. first, Apostles; secondly, Prophets; thirdly, Teachers? Are these diuers degrees or no? [What els.] And were not all these, when they taught in any place, of the Presbyterie? [They were.] Then did the Presbyters differ not in order onely but in degree also.

We speake not of Apostles, Euangelists, and Prophets, when wee say the Presbyters differed one from an other onely in order, and not in degree; but of Pastours that had their charge in that place where they liued.] The question is not of whom you speake, but of whom Ambrose spake; we examine his words, not yours; and he cleerly accounteth them all to be Presbyters. For example, Timothie that you say was an Euangelist, Ambrose reckoneth him for a Presby­ter, and saieth he was a Bishop, though hee were a Presbyter, be­cause there was none other before him. And had not Ambrose spe­cially named him, I hope you will exclude neither Apostles, nor Prophets, nor Euangelists from the number of In Ephes. ca. 4. & 1. ad Tim. ca. 3. Presbyters, wheresoeuer they were present. Nowe choose you whether you [Page 241] will say, all these were no Presbyters, 1. Pet. 5. Saint Peter expresselie saying the contrarie; or els admit, that in the order of Presbyters there were diuers degrees of ecclesiasticall functions, and so your distinction of ordo and gradus, to be nothing neere Saint Ambro­ses meaning. for hee by ordo, vnderstandeth the ORDER OF their DESERT or SENIORITIE, and either of those or­ders doeth euidently admit many diuers degrees of ecclesiasticall callings.

If Ambrose doe not affirme it; we doe.] I can soone admit you to affirme what you list: for when you haue done, except you prooue it, I will not beleeue it, but I see no cause why you should ground that distinction on Ambroses wordes. In place conueni­ent you shall haue leaue to say what you can to maintaine your di­stinction; in the meane time I would haue you marke, that you take Ambroses meere ghesses, which can not bee iustified, for your greatest grounds. For tell me, when euer, or where euer were Bi­shops chosen by order as they were eldest? Againe, was Timo­thie chosen Bishop by his standing at Ephesus? or did Paul leaue him there for the great affiance hee had in his sincere and vpright dealing? When the Apostle first wrate to Timothie how to be­haue himselfe in the house of God, and on whom to impose handes; did Paul will him to take them as they stoode in order, or to choose men answerable to those conditions which hee prescribed? The first rules that were giuen in the Scriptures for the creation of Bishops and Presbyters, were by choice, not by order; before those, how can Ambrose or any man els prooue, that Bishops were ordained in order as they stood, without choice? Now if you could shew any such thing, which I am assured you cannot; yet this change from order to choice is the manifest commaundement of Gods spirite, witnessed by Paul both to Tite and Timothie. and therefore your kinde of going in order to make Bishops, was, and is repugnant to the Apostles generall and Canonicall rule of choosing the fittest men to be Bishops, which euer since hath dured in the Church of Christ as a special and expresse part of Gods ordi­nance confirmed by the Scriptures.

But doe you your selues admit this imagination of Ambrose, which you fortifie against Bishops? are not you the first men that checke your owne witnesse, and thereby shewe, that though you [Page 242] alleage Ambrose, you doe not beleeue Ambrose in this verie point which you bring him for: A great learned man of your side saieth, and in my iudgement saieth truely, Responsio Bezae ad tractationem de ministrorum Euangelii gra­d [...]bus. Aliud est ele­ctionis mandatum, quod immatum non tantùm in Diaconis, sed etiam in sacris, functionibus omnibus serua [...]um oportet; aliud ele­ctionis modus. The commaundement of election which must bee kept vnchanged not onely in Deacons, but in all sacred functions is one thing; the maner of electing is another thing. Then is there a commaundement no doubt of Christ by his A­postle, (it could not otherwise bee inuiolable,) that to all sacred functions men should bee taken by election, and not by order of standing. If Ambrose spake of the time before this com­maundement; when that was, no man knoweth. And there­fore I haue reason to say, it was neuer prescribed in the Scrip­tures, nor vsed in any Church or age that we read, but onely sur­mised by Ambrose, because he did not finde who were Bishops in euery Church, before Paul wrate to Timothie and Tite, to make choice of meete men to be Bishops and Presbyters.

Least you mislike that I say Ambrose roaueth at some things which can not be prooued, and need not be credited; tell mee your selues what you say to these reportes of Ambrose in the same place; Ambros. in 4. cap. ad Ephesios. Primùm omnes docebant, omnes baptizabant. Inter initia omnibus concessum est & euangelizare, & baptizare, & Scrip­tur as in ecclesia explanare. Nunc neque Diaconi praedicant in po­pulo, neque Clerici, vel Laici baptizant. At the first, all men did teache, and all men did baptize. At the beginning, euery man was suffered to preach, baptize, and expound the Scriptures in the Church: Nowe neither Deacons preach to the people, neither doe (inferiour) Clerkes or Laie men baptize. Beleeue you that all men, or Laie men did preach and baptize at the first spreading of the Gospell: I know you doe not; your positions are most direct against it. Yet Ambrose auoucheth it; and the proofe he bringeth for it, is as slender as the report. Because Pe­ter commaunded Cornelius and those that were with him to bee baptized; and there came with Peter none from Ioppe but Act. 10. v. 23. certaine brethren; hee concludeth that those were Laie men, because they are called brethren, and did baptize Cornelius and the rest, Peter looking on and willing them to doe it. How weake [Page 243] this collection is, I doubt not but you quickly finde: and the wordes which you bring, are the next to these, and proceed from the verie same perswasion that this did; which was, that all things at the first erecting of the Church, were permi [...]ed and confused, the paucitie of the persons and necessitie of the times so requiring, and then it skilled not who were Presbyters, and who were Bishops. Yet if you presse Ambrose, I will not re­iect him; for hee saieth no more, but that the next Pres­byter was to succeede after the place was voyde: But that eyther they went round by course, or did gouerne by weekes or monethes, or that a Bishop should not differ from a Pres­byter by power to ordaine others, which are the things that you affirme to bee Gods ordinaunce; in any of these if you prooue that Ambrose maketh with you, wee will giue you the whole.

Besides this, Ambrose hath foure speciall pointes in these verie places, (which you alleage against Bishops,) so contrary to your newe discipline, as high noone is to midnight. The FIRST is, where hee shutteth your laie Presbyters out of doores, in say­ing; Ambresin 1. ad Tim. ca. 3. A Presbyter and a Bishop haue all one ordination, for ei­ther is a Priest, and so neither is Laie. The NEXT, that hee saieth; Idem in Ephes. ca. 4. Paul made Timothie the Euangelist, both a Presbyter, and a Bishop, neither of which your discipline can abide, that either Euangelistes should bee Bishops, or that Paul should at any time consecrate Bishops. The THIRD; Idem in 1. ad Tim. ca. 3. It is nei­ther right nor lawfull, saieth hee, for (a Presbyter which is) an inferiour to ordaine (a Bishop which is) a Superiour; and con­sequently, your Presbyters may not impose hands on a Bishop, as Chrysostome also telleth you. The last is, that where you say the people must haue the election of their Bishop or Pastour by Gods lawe, Ambrose saieth it must be done Idem in Ephes. ca 4. by the iudgement of many Priests, and not by the verdict of the people or laie Presbyters.

Thus see you that the auncient Fathers Ierome and Am­brose, which are alleaged so constantlie not onelie for the Laie Presbyters, but for the equalitie and Idemtitie of Bishops and Presbyters in the Apostles tyme, come nothing neere your newe discipline. The names were common, but their cal­lings different; the wordes were not then seuered, as nowe [Page 244] they bee, but euen then Presbyters might not impose handes to ordaine Ministers: that was reserued to some speciall and chiefe men trusted with the gouernement of others, as well Teachers as hearers, and appointed to succeede in the Apostles places, as shall appeare in the chapter next ensuing with more euidence.

BEfore I demonstrate the vocation and function of Bishops to be Apostolike, the ambiguitie of the name of Bishop, and communitie of many things incident and appertinent both to Bishops and Presbyters, vrge mee to lay downe and deliuer certaine peculiar markes and partes of the Bi­shops power and office, whereby they are alwayes distinguished from Presbyters, & neuer confounded with them either in Scrip­tures, Councils or Fathers. Prerogatiues there were many ap­propriate vnto them by the authoritie of the Canons and custome of the Church: as reconciling of penitents, confirmation of Infants and others that were baptized by laying on their handes, dedicati­on of Churches, and such like: but these tended as Ierome saieth; Hiero aduersus Luciferianos. ad honorem sacerdotis potiùs quàm ad legis necessitatem, to the honour of their Priesthood, rather then to the necessitie of any lawe. The things proper to Bishops, which might not bee com­mon to Presbyters, were singularitie in succeeding, and supe­rioritie in ordaining. These two, the Scriptures and Fathers reserue onely to Bishops; they neuer communicate thē vnto Pres­byters. In euery Church and Citie there might be many Presby­ters; there could bee but one chiefe to gouerne the rest: the Pres­byters for need might impose handes on Penitents and Infants; [Page 245] but by no meanes might they ordaine Bishops or Ministers of the word and Sacraments.

Neither are these trifling differences, or deuised by me. The ex­ternal vnitie and perpetuitie of the Church depend wholy on these. As to auoyde schismes, Bishops were first appointed; so to main­taine the Churches in vnitie, the singularitie of one Pastour ouer each flocke is commended in the Scriptures. And as Bishops pre­serue the vnitie of each Church, in that there may bee but one in a place; so they continue the same vnto perenuitie, by ordaining such as shall both helpe them liuing, and succeed them dying.

De vnitate ec­clesiae velde sin­gularitate pra­lacorum. Cyprian hath written an whole booke to prooue that the vni­tie of each Church resteth on the singularitie of the Pastour, whi­ther I remit him, that is desirous to read more at large; as also to his first booke and third epistle, intreating of the same matter, and written to Cornelius. The effect of all is contained in these wordes; Cypria. de vni­tate ecclesia. Who is so wicked and perfidious, who so mad with the furie of discord, that beleeueth the vnitie of God, the Lords vesture, the Church of Christ, may bee torne in pieces, or dare teare it? Himselfe in his Gospell warneth and teacheth (vs) saying, There shall bee one flocke, and one shepeheard. And doeth any man thinke there may bee in one place, either many shepeheardes, or many flockes? In the foresayd Epistle spea­king of himselfe, not of the Bishop of Rome, as fondly and falslie the Papistes conceiue, hee saieth; Idem li. 1. epist. 3 Heresies haue sprung, and schismes risen from none other fountaine then this, that Gods Priest is not obeyed, nor ONE PRIEST in the Church ac­knowledged for the time, to bee iudge in Christes steade; to whom if all the brethren would be subiect according to the di­uine directions, no man would after the diuine iudgements, after the suffrages of the people, after the consent of other Bi­shops, make himselfe iudge nowe, not of the Bishop, but of God. Ierome saieth as much. Hier ad Rusti­cum Monachum. The dumbe beastes and wilde herdes doe follow their leaders, the Bees haue their kings, the Cranes flie after one like an Alphabet of letters. One Empe­rour, one Iudge of each Prouince. Rome, as soone as it was built, could not haue two brethren to be kings. Iacob & Esau fought in one wombe. Euery Church hath but one Bishop, one chiefe Presbyter, one chiefe Deacon, and each ecclesiasticall [Page 246] order resteth on their Rulers. In a shippe is but one that dire­cteth the helue; in an house but one Master; in an armie ne­uer so great, the signe of one Generall is expected. Yea Idem aduers. Lu [...]ifer [...]nos. the very safetie of the Church dependeth on the dignitie of the chiefe Priest (or Bishop,) cui si non exors & ab omnibus eminens detur potestas, tot in ecclesijs efficien [...]ur schismata, quot sacerdo­tes; to whom if there bee not giuen a peerelesse power and e­minent aboue all others, there will bee as many schismes in the Church as there bee Priests. thence is it, that except the Bishop giue leaue, neither Presbyter nor Deacon haue right to baptize.

The singularitie of one Pastour in euerie place, preser­ueth the Peace and Unitie of the Churches, and stoppeth Schismes and dissentions, for which cause they were first ordayned by the Apostles. And therefore is the conclusion ge­nerall, both with Councils and Fathers, that there coulde bee but one Bishop in one Citie, where the Presbyters were many.

Cornelius Bishop and Martyr, long before the Councill of Nice reporting to Fabius Bishop of Antioch, the originall of No­uatus schisme, saith; Euseb. li. 6. ca. 43. This iollie inquisitor of the Gospell vnder­standeth not that there ought to be but one Bishop in (that) Catholike Church in which hee knoweth there are 46. Pres­byters. The great Nicene Councill tooke speciall care; Raffi. ecclesiast. hist. li. 1. ca. 6. Ne in vna Ciuitate duo sint Episcopi; that there should not bee two Bishops in one Citie. Chrysostome, when Paul writeth to the Bishops and Deacons of Philippi, asketh this question: Chrysost. hem. 1. in epist. ad Philip. What meaneth this? were there many Bishops of one Ci­tie? and answereth, By no meanes: but by this title hee de­signeth the Presbyters. for then the name was common, in so much that a Bishop was called a Deacon or Minister. Af­terward, each had his proper name, and one was called a Presbyter, the other a Bishop. Theodorete. Theodoret. in 1. ca. ad Philip. Ne fieri quidem poterat vt multi Episcopi essent vnius Ciuitatis Pastores. quo fit vt essent scilicet Presbyteri quos nominauit Episcopos. In no case many Bishops could not be Pastours of one Citie. Wherefore they were Presbyters, whom he called by the name of Bishops. [Page 247] Oecumenius; Oecumen. in 1. ca. ad Philip. Non quòd in vna Ciuitate multi essent Episco­pi, sed Episcopos vocat Presbyteros; tunc enim nominibus adhuc communicabant. Bishops Saint Paul nameth; not that there were many Bishops in one Citie, but the Presbyters he cal­leth Bishops: for as yet the wordes were common to both. The Latin Fathers giue the like testimonie. Optatus. Optat. contra Parmenian [...]n. li. 2. Schisma­ticus & peccator est qui contra singularem cathedram alteram collo­cat. Hee is a schismatike and a sinner, that against one (E­piscopall) chaire erecteth an other. Hierome. Hiero. in 1. ca. ad Philipp. Hic Episcopos Presbyteros intelligimus: non enim in vna vrbe plures Episcopi esse potuissent. Bishops heere wee vnderstand to bee Presby­ters. for in one Citie there could not bee many Bishops. Ambrose referreth those wordes of Saint Paul to the Bishops that were with him and Timothie, and not at Philippi. With the Bishops Ambros. in 1. ca. ad Philip. which were (saieth hee) with Paul and Timo­thie, who themselues were Bishops. for had hee written to Bishops, hee would haue named them; and hee must haue written to the Bishop of the place, as hee did to Tite and Timothie, and not to two or three. For as hee saieth else­where, Ambros. in 3. ca. 1. ad Tim. Aliquantos esse Presbyteros oportet, vt bini sint per ec­clesias, & vnus in Ciuitate Episcopus. The Presbyters must bee some in number, that there may be two in each Church, and but one Bishop in a Citie.

This is a certaine rule to distinguish Bishops from Pres­byters; the Presbyters were many in euery Church, of whom the Presbyterie consisted. Bishops were alwayes singular; that is, one in a Citie and no moe, except an other intruded, (which the Church of Christ counted a Schisme, and would neuer communicate with any such) or else an helper were giuen in respect of extreame and feeble age; in which case, the power of the latter ceased in the presence of the former. And this sin­gularitie of one Pastour in each place, descended from the Apo­stles and their Scholers in all the famous Churches of the world by a perpetuall chaire of succession, and doeth to this day continue, but where abomination or desolation, I meane heresie or violence interrupt it. Of this there is so perfect record in all the stories and Fathers of the Church, that I much muse with what face [Page 248] men that haue any taste of learning, can denie the vocation of Bi­shops came from the Apostles. for if their succession be Apostolike, their function cannot choose, but be likewise Apostolike; and that they succeeded the Apostles and Euangelists in their Churches and chaires, may ineuitably bee prooued, if any Christian persons or Churches deserue to be credited.

The second assured signe of Episcopall power, is imposition of handes to ordaine Presbyters and Bishops. for as Pastours were to haue some to assist them in their charge, which were Pres­byters; so were they to haue others to succeed them in their places which were Bishops. And this right by imposing hands to ordaine Presbyters & Bishops in the Church of Christ, was at first deriued from the Apostles vnto Bishops, and not vnto Presbyters; and hath for these fifteene hundred yeeres without example or instance to the contrarie, till this our age, remained in Bishops and not in Presbyters. Philip Acts. 8. preached and baptized at Samaria; but he could not giue the graces of the holy Ghost by imposition of hands to make fit Pastours and Teachers for the worke of the ministe­rie; the Apostles were forced to come from Ierusalem to furnish the Church of Samaria with meete men to labour in the word and doctrine. The like wee finde by Paul and Barnabas in the Actes; who visited the Churches where they had preached, and supplied them with Acts. 14. Presbyters in euery place that wanted. Paul Tite 1. left Tite to doe the like in Creete; and Timothie was sent to Ephe­sus 1. Tim. 5. to impose handes, notwithstanding the Church there had Presbyters long before. Ierome where hee retcheth the Presby­ters office to the vttermost, of purpose to shew that hee may doe by the worde of God as much as the Bishop, hee excepteth this one point as vnlawfull for Presbyters by the Scriptures. Hiero. ad Eua­grium. Quid facit excepta ordinatione Episcopus, quod Presbyter non faciat? What doeth a Bishop saue ordination, which a Presbyter may not doe? He saieth not what doeth a Bishop, which a Presbyter doeth not? for by the custome and Canons of the Church, very many things were forbidden Presbyters, which by Gods word they might doe: but hee appealeth to Gods ordinaunce, which in his Commentaries vpon Tite hee calleth the diuine institu­tion; and by that hee confesseth it was not lawfull for Presby­ters [Page 249] to ordaine any. And why: That power was re­serued to the Apostles, and such as succeeded them, not generally in the Church, but specially in the chaire.

Thence doth Chrysostome inferre verie precisely against your new Discipline, that in Paules wordes to Timothie, 1. Tim. 4. Neglect not the gift that was giuen thee, with imposition of handes of the Presbyterie, by the word Presbyterie in that place of Scrip­ture must be vnderstoode Bishops, not Presbyters, and giueth this reason. Chrysost. homil. 13. in 1. ad Ti­moth ca. 4. [...] for Presbyters (in the Apostles time) did not impose handes on a Bishop. Yea, saith he, & homil. 1. in epist. ad Philipp. [...], Presbyters (then) coulde not impose handes on a Bishop. Chrysostome doeth not reason from his owne age vnto the Apostles, and conclude, be­cause they might not doe it in that world, wherein he liued by a cu­stome of the Church, ergo, they coulde not doe it in Paules time; that were a verie senselesse and vnsauerie collection; but he vrgeth that in Paules time Presbyters might not ordaine a Bishop; and therefore those words must be vnderstoode of Bishops, which by the Apostolike rules might impose handes, whereas Presbyters might not. The verie same point he repeateth and presseth when he giueth a reason why Paul in his Epistle to Timothie went from describing Bishops straight to Deacons omitting cleane the order of Presbyters. Chrysost. homil. 11 in 3. ca. 1. ad Timoth. [...]. The difference betwixt (Bishops and Presbyters) is not great; for they also were admitted to teach and rule the Church. and what Paul saide of Bishops, that agreeth vnto Presbyters. Onely in laying on of hands (Bishops) go be­yond them, and haue that Onely thing more then Presbyters. Theodoret. Theodoret. in ca. 4 epist 1. ad Tim. The Presbyterie (Paul) calleth heere such as had receiued Apostolicall (or Episcopall) grace: for by Theodorets opinion Bishops were then called Idem. in ca. 1. ad P [...]l [...]ppens. Apostles, and Presbyters cal­led by the name of Bishops. Oecumenius. Oecumenius in ca. 5. 1. ad Timot. Lay handes hastily on no man [...]. Paul treateth of imposing hands, for he wrate to a Bishop.

Ambrose rendreth the same reason why Paul mentioning Bi­shops and Deacons, did cleane ouerskip Presbyters; and noteth the same difference betwixt Presbyters and Bishops that Chry­sostome [Page 250] doth. Ambros. in 1. ad Tim. c. 1. 3. Timothie, because hee had none other before him, was a Bishop. Wherefore Paul sheweth him how he shal ordaine a Bishop. Neque enim fas erat aut licebat, vt inferior or­dinaret maiorem. Nemo enim tribuit quod non accepit. For it was neither lawfull nor permitted that the inferiour should or­daine the greater. No man giueth that which he hath not re­ceiued. That Timothie was a bishop, is confessed by the rest of the Fathers, I alleaged them Tag. 233. before; Paul calleth him Rom. 16. 1. Thes. 3. [...], his Copartner in the Gospell, and ioyneth Timothie with him­selfe in writing to the 2. Cor. 1. Corinthians, Philippians, Colossians, and 1. Thes. 1. 2. Thess. 1. Thessalonians: thereby to shew that he had receiued Timothie, not only into the fellowship of his Ministerie, but giuen him part of his authoritie, and made choice of him to abide at Ephesus to e­stablish and confirme the Church when hee thus wrate vnto him. Wherefore Timothie had not this prerogatiue by order or senio­ritie; hee was no Presbyter of Ephesus, but there left with Epis­copall authoritie, which hee had by the laying on of Paules handes before he stayed at Ephesus. But howsoeuer hee came by it; by Paules choice or otherwise; Ambrose acknowledgeth hee was a bishop, and therefore superiour to Presbyters; because hee was inuested with power to ordaine bishops, which Presbyters had not. His wordes be full. Ambros. in 1. ad Timoth. ca. 3. Neque fas erat, neque licebat, vt inferior ordinaret maiorem, It was neither lawfull, nor agree­able to religion, (for fas is that which is consonant to the seruice of God, as ius expresseth that which is right amongst men) for the inferiour to ordaine the superior, to wit, that a Presbyter should ordaine a bishop.

We greatly care not who should ordaine Bishops; for as we thinke there neede none in the Church of Christ: but touching Presbyters, that is, Ministers of the worde and Sacraments, the fourth Coun­cill of Carthage is verie cleere, they may be ordained by Presbyters. Their wordes are these. [...]cil. Cartha. gi [...]ens. 4. ca. 3. Presbyter quum ordinatur, Episcopo eum benedicente & manum super caput eius tenente, etiam omnes Pres­byteri qui presentes sunt, manus suas iuxtamanum Episcopi super ca­put illius teneant. When a Presbyter is ordained, the Bishop blessing him, and holding his hand on the parties head, let all the Presbyters that are present hold their hands neere the Bishops hand on his head, (that is ordered) Presbyters are sufficient to create Presbyters, and [Page 251] they may discharge all Ecclesiasticall dueties in the Church. for Bishops let them care that like them.] The Councill of Carthage doeth not tell you, that Presbyters might ordaine Presbyters without a bishop; looke better to the wordes; such Presbyters as were present must holde their handes on the parties head, neere the bishops hand; but without the bishop they had no power of themselues to impose handes. Nowe to what ende they imposed handes; whether to ordaine and consecrate as well as the bishop; or because the Action was sacred and publike, to consent and blesse together, with the bishop, this is all the doubt. If they had power to ordaine as well as the bishop, and without the bishop, all the Fathers which I before cited, were vtterly deceiued. For they say no. Yea, Ierome, that neither coulde forget nor woulde suppresse (being one himselfe) anie part of their power, knewe not so much. For hee confesseth that bishops might ordaine by imposing handes, Presbyters might not. And therefore though they held their handes neere the bishops hand, yet did they not or­daine, as the bishop did.

Howe knowe you to what ende they ioyned with the Bishop in imposing handes? The action was common to both, and no diffe­rence is expressed in that Councill betweene their intentes.] Un­lesse you bee disposed to set Councills and Fathers together by the eares, you must make their imposition of handes, to bee a consent, rather then a consecration; and so may the authori­ties of all sides stand vpright. otherwise by an action, that ad­mittteth diuers endes and purposes, you ouerthrowe the maine resolution, not onelie of other Councils and Fathers, but of the same Synode which you alleadge: for that giueth Presbyters no power to ordaine without the bishop, but to conioyne their handes with his.

Many things were interdicted Presbyters by the Canons, which were not by the Scriptures; but you must shew vs that Presbyters and Bishops differ by the word of God, afore we can yeeld them to be diuers degrees.] If Presbyters by the worde of God may ordaine with imposing handes as well as Bishops, howsoeuer by the custome of the Church they bee restrained or subiected vnder Bishops, they bee all one in degree with Bishops, though not in digni­tie; for all other things as Ierome auoucheth are common vnto [Page 252] them: but if that power be graunted by Gods Lawe to Bishops, and denied to Presbyters; then struggle whiles you will, you shall finde them in the ende to be distinct and diuers degrees. That Bishops may ordaine, the Apostles words to Timothie and Tite exactly prooue. 1. Tim. 5. Tit. 1. Lay hands hastely on no man. for this cause I left thee in Creete, that thou shouldest ordaine Presbyters in euery Citie. You must now prooue by the sacred Scriptures that Presbyters may ordaine as well as Bishops: if not, they bee di­stinct degrees, that haue by Gods Lawe distinct powers and actions.

Our proofes are cleere. 1. Tim 4. Neglect not the gift, which was gi­uen thee with imposition of handes of the Presbyterie; and this right for Presbyters to impose handes ioyntly with the Bishop, du­red no long time in the Church as wee shew by the fourth Councill of Carthage.] I haue often tolde you that place of Saint Paul con­cludeth nothing for you, it hath so many answeres. Ierome giueth you one, Chrysostome an other, and Saint Paul himselfe a third. If you like not with Ierome, Ambrose and Primasius, to take the Presbyterie for the function which Timothie receiued, which Caluin well alloweth; nor with Chrysostome. Theodoret, and the rest of the Grecians, to applie it to Bishops, for so much as Presbyters by their iudgements could not impose handes on a Bi­shop; yet remember Saint Paul was present and did the deede; and therfore without some succeeding and supplying the Apostles ro [...]e as Timothie and Tite did, your Presbyteries haue no war­rant to impose hands. And so much is euident by that verie Coun­cill which you bring. for the Bishop must first blesse the party and impose hands on him; and then the Presbyters there present must lay their hands neere the Bishops in signe of consent. But with­out the Bishop no Presbyters did blesse or impose hands to ordaine any that euer we reade either in Scriptures or Stories. And be­cause you shall not say, I speake without Booke, as I see many do in our dayes, marke well these examples, and tell mee what you thinke of them.

The Councill of Hispalis, vnderstanding that a Bishop in or­daining Presbyters and Deacons, because hee was pained with sore eyes, onely laide his handes on them, and suffered a Pres­byter standing by to reade the wordes of their consecration, and to [Page 253] blesse them, reiected the whole action as vnlawful, with these wordes. Concil. Hispa­lens. 2. ca. 5. Propter tantam praesumptionis audaciam poterat iudicio praesenti damnari si non fuisset morte preuentus; sed ne sibi licentiam talis vltra vsurpatio faciat; decreuimus, vt qui ab eo non consecra­tionis titulum sed ignominiae elogium perceperunt, àgradis sacerdo­talis vel Leuitici ordinis quem peruersè adepti sunt, depositi aequo iu­dicio adijciantur. Tales enim merito iudicati sunt remouendi, quia prauè inuenti sunt constituti. The Presbyter that did it, if he were liuing, might for so bolde a presumption haue beene condem­ned in this present iudgement; but because he is preuented with death, lest the same vsurpation should enterprise to do the like, we decree that they which receiued of him no title of consecra­tion, but a monument of reproch, shall be remooued and ab­iected by a righteous iudgement from the degree of sacerdotall and Leuiticall order, which they haue peruersely gotten. for such are woorthely adiudged to bee cast off, because they are found to be wrongfully made. The Bishop being present and imposing handes; and not able to reade for the impediment of his sore eies, a Presbyter blessed them, that is, pronounced the words of their consecration, this the Council calleth bold presumption, and vsurpation against the Ecclesiasticall rule; and remooued the men as peruersly and vnlawfully made. What thinke you would they haue saide, if they heard of Presbyters that had taken vpon them, as men doe in our dayes, to impose hands, and blesse, and giue sacred orders, not onely in the absence, but in defiance of all Bishops:

Colluthus was a Presbyter in Epiphanius haeres. 69. one of the Churches of Alexan­dria, and falling away from the Bishop there for some mislikes, ordained certaine Presbyters, himselfe being but a Presbyter. For this, Colluthus was conuented Athanas. Ap [...] ­log. 2. in liter [...] Presbyteror. Ma­riticorum. ad Cu­riosum & Phila­griu [...]. in the generall Councill before Hosius and the rest of the Bishops; and commaunded to carrie himselfe for a Presbyter as hee was before; and all those that were ordained by him to returne to their former state. It after fell out that one Ischyras pretending himselfe to be a Presbyter of Colluthus making, accused Macarius of sacrilegious violence of­fered vnto him, then ministring at the Lords Table, as he said, and hauing the mysticall cup in his hand. an hundred Bishops assem­bled at a Council in Egypt, or neere that number, to conuince If­chyras [Page 254] of alie, prooue that Ischyras was no Presbyter, and so could not bee assaulted whiles hee was handling the diuine myste­ries. Their wordes be these. Athanas. A­pologia 2. Quo pacto igitur Presbyter Ischy­ras? aut quo tandem authore constitutus? Numquid scilicet à Col­lutho? idenim restat. Atqui Colluthum in gradu Presbyterij mor­tuum, omn [...]m (que) eius manuum impositionem rescissam, omnés (que) ab eo constitutos, in Laicorum ordinem redactos esse, & sub nomine Lai­corum ad Synaxim admissos, adeò apud omnes constat, vt nemo ea de re dubitandum putet. Howe then is Ischyras a Presbyter? or by whome was hee made? What, by Colluthus? That is all which can be saide. But Colluthus himselfe died in the degree of a Presbyter, and all his imposition of handes was reuersed, & such as were made by him were cast backe into the order of Laymen, and admitted to the Communion as Laymen, which is so cleere that no man euer doubted of it. They conclude that Ischyras, if he were made by Coluthus, could be no Presbyter, for so much as Coluthus was a Presbyter and no Bishop; and all his impesition of handes frustrated, and all the persons ordained by him, neither accounted nor admitted into the Church but vnder the name of Laymen. And this reuersing of Coluthus orders, and agnising none that hee ordained but for Laymen, was so cleere a case, and vncontrolled with all men, that no man euer made anie scruple of it. You shaldo well considerately to reade the place; it importeth the vniuersall consent of the Primitiue Church to haue beene this, that no Presbyter could ordaine a Presbyter; but those that receiued imposition of handes from any such, were through­out the Church of Christ esteemed and reputed meere Laymen, and not otherwise accepted to the Lords Table.

Maximus that was very familiar and inward with Gregorie Nazianzen, whiles he liued at Constantinople and obtained at his handes to bee Gregor. in vita Nazianzeni. taken into the Cleargie, and placed with the Presbyters of that Citie, finding that Miletius Bishop of Anti­och, and others had translated Gregorie from Nazianzum to Con­stantinople without a ful Synode, somewhat contrarie to the Ca­nons, procured Peter bishop of Alexandria to send some bishops of Egypt that did consecrate him bishop of Constantinople. When this came to be debated in the second generall Councill, the whole Synode not only reiected Maximus as no bishop, but al that tooke [Page 255] any imposition of handes from him in what degree of the Clergie soeuer they were; by reason they found him a Presbyter and no Bishop; and so without all power to impose handes. Concil. Con­stantinopolitan. 1. ca. 4. Concer­ning Maximus and his disorder at Constantinople (we resolue) that Maximus neither presently is, nor hereafter shall be made á Bishop; neither any that receiued imposition of handes from him, shall remaine in any degree of the Cleargie, all that was doone either to him, or by him being wholly frustrate, (or disallowed,) If Presbyters might impose handes, Maximus was lawfully called to that degree by Gregorie Nazianzen, and then had the Councill no cause to mislike such as were ordained by him. but they lay this for their ground, that he was neuer a lawfull bi­shop; and therefore all that he did in imposing handes, was vtterlie voide. By this I trust you see it pertained onely to Bishops to or­daine by imposition of hands, and not to Presbyters; you haue the cleere decision of the Primitiue Church, that Presbyters might not ordain Presbyters, much lesse might they lay hands on bishops.

Their meaning is, that Presbyters without a Bishop coulde not impose hands; but with the Bishop they might, and did, as the Coun­cill of Carthage which wee brought you, confirmeth. And as they might not do it without a Bishop, so the Bishop might not doe it with­out them.] It is wel yet we haue obtained thus much, that without a bishop there can be no imposition of hands to make Presbyters; how thinke you then: must there be bishops in the church of Christ or no: and are they all one with Presbyters, or a seuerall degree from them:

They both concurre in ordaining; and neither may impose hands without the other.] You must for sake this fort, as well as you did the former. for in that Coūcil of Carthage, which you cite, neither is there any nūber of Presbyters prefired, nor their presence requi­red; only this is prescribed, if any be present, they shall approue the bishops doings with laying their hands next his. The bishop impo­seth not hands, either in their names, or at their perils, if any thing be done against y^e Canons; but as he alone blesseth & consecrateth y^• person that is ordered to the seruice of God, so if ought be other­wise then well, he alone is in danger for it. The Councill of His­palis saith, Concil. Hispa­lens. 2. ca. 6. Episcopus Sacerdotibus ac Ministris solus dare hono­rem potest, solus auferre non potest. The Bishop alone may giue [Page 256] Priests and Deacons their honor, but he can not alone take it frō them. Neither had Bishops alwaies such store of Presbyters ey­ther present, or pertaining to thē as you imagine. In greater chur­ches they had greater numbers; in smaller they had oftē two, som­where one, & somtimes none; & yet for all this defect of Presbyters, the Bishops there did not refraine to impose hands without them.

The number of Presbyters in many places were 1. ad Tim. ca. n 1 two in a Church, as Ambrose writeth, sometimes but one. In the third Council of Carthage, when it was agreed that the Primate of that Citie might take the Presbyters of euerie Diocese, and ordaine them Bishops for such places as desired them, though the Bishop, vnder whom the Presbyter before liued, were vnwilling to spare him; Concil. Cartha­ginens. 3. ca. 45. Posthumianus a Bishop demaunded. What if a Bishop haue but one only Presbyter, must that one be taken from him? Aurelius (the Bishop of Carthage) answered. One Bishop may ordaine many Presbyters, but a Presbyter fit for a Bishopricke is hardly found. Wherefore if a man haue but one onely Pres­byter, and fit for the roume of a Bishop, he ought to yeelde that one to be ordained. Posthumianus replied. Then if an other Bishop haue a number of Clearks, anothers store should relieue me. Aurelius concluded. Surely as you helped an other church, so he that hath many Clearks shal be driuen to spare you one of them to be ordained by you. Three things are euidēt by the pur­port of this speech; first, that some bishops had oftentimes but one Presbyter; and he might be taken from them. Next, that a Bishop hauing no Presbyter left, might make many when he would, if he had fit men of his owne for the place. Thirdly, that if hee wanted meet men, another Church should allow him, according to his losse, some to be ordained by him. A Bishop then hauing no Presbyter left to ioyne with him, might alone ordaine both such of his owne church as were meet, and such as were sent him from other places.

Againe, when any thing was done in ordering of Ministers a­gainst the Lawes or Canons; not the Presbyters, but onely the bishop was punished for imposing his hands, and transgressing the discipline of the Church. Nowe had the Presbyters bene Agents in ordaining, as well as the bishop; no reason to let them goe free that were parties to the contempt as well as the bishop. but for that his handes did ordaine and authorize, theirs did nothing but [Page 257] allow his fact, which by dissenting they could not hinder; therefore the Lawes and Canons, as they did charge the Bishop and not the Presbyters to see those rules obserued, that were required for the making of Ministers; so they did chalenge the Bishop and no man else for violating the same with imposition of his handes, if ought were otherwise then well. And for that cause both Laws and Ca­nons speake singularly to one, not plurally to many, when they re­presse disorders in creating Presbyters & Deacons; to shew there was one chiefe and principall Actor amongst them in those cases, whose fact it was; the rest only following & witnessing his doings.

For the Clergie of the Paulianists, when they returned to the Church, if they were without fault, and blamelesse, the Councill of Nice thus decreed, [...], Concil. Nice [...]. ca. 19. Let them receiue imposition of hands from the Bishop of the Catholike Church. The Councill of Antioch. Concil. Anti­och. ca. 9. Euerie Bishop shall haue power in his Dioecese [...], to ordaine Presbyters and Deacons. Concil. Chalce­donens ca. 2. If any Bishop, saieth the Councill of Chalcedon, shall for money ordaine, either Bishop, Presbyter, or Deacon, or any other reckoned amongst the Cler­gie; he shall being conuicted thereof endanger his owne de­gree. And againe: Eiusdem Concil. ca. 6. None, neither Presbyter, nor Deacon, nor generally any within the Ecclesiasticall order, must be or­dained [...], that is, affixed to no certaine place. If any be so made, the sacred Councill hath decreed their ordination shall be voide; but it shall not returne to the reproch (or de­triment) [...], of him that imposed handes. Hiero. ad Pan­nachium aduers. errores Iohannis Hierosolym [...]tani. If thou speake of Paulinianus (saieth Ierome against the errors of Iohn of Ierusalem) thou seest him subiect to his owne Bishop liuing in Cyprus; and comming nowe and then to visite vs; not as a­ny of your, but of another (Bishops) Clergie; eius videlicet à quo ordinatus est, euen his, of whome hee was ordained. Hiero. ad Pan­nachium aduers. errores Iohannis Hierosolym [...]tani. Wee permit not any Clergie man of what degree soeuer (saieth the Emperour) dare aliquid ei à quo ordinatur, to giue any reward to him of whome hee is ordained. And so generally for the breach and neglect of any of the Emperiall Lawes prescribed for the ordering of Bishops, Presbyters and Deacons, the Presby­ters were not punished which ioyned with the Bishop, but Nouella consti­tutio 123. ca. 160. qui or­dinat, Nouella con­stitutio 6. or qui ordinationem imponit, (the bishop) that ordained them [Page 258] was punished; because it lay in him alone by with-holding or un­posing his handes to frustrate or finish the whole action.

Wherefore I see no cause, why some Writers in our dayes should discredite the report and reason, which Epiphanius maketh against Aerius, that a Presbyter could not be equal with a Bishop; for so much as the order of Bishops Epiphan. haeres. 75 contra Ae­rium. engendreth Fathers vnto the Church; and the order of Presbyters [...], not able to beget Fathers; by the regeneration of baptisme beget­teth children vnto the church, but not fathers or teachers, and so no possibilitie to make a Presbyter that hath not receiued pow­er to impose handes equall with a Bishop. For what doth Epi­phanius auouch in these words, which Athanasius, Ierom, Chry­sostome and Ambrose do not like wise auouch? or what saieth he more then the Primitiue Church in her generall and Prouinciall Councils decreed against Colluthus, Maximus and others; and obserued without alteration euer since the Apostles died? If wee reiect this assertion of Epiphanius, that onely Bishops should im­pose handes to ordaine, and not Presbyters, wee reiect the whole church of Christ, which interpreted the Scriptures in this behalfe as Epiphanius did; and confirmed the verie same resolution with the continual practise of all ages and countries where the Gospell hath bene preached and beleeued. for by power to ordaine, the chri­stian world, hath alwayes distinguished bishops from Presbyters, as it is easie to be seene by all the monuments of antiquitie, that are extant to this day, either of Councils, Stories or Fathers.

And as by imposing o [...] hāds, so by succeeding in the chaire, haue Bishops euer since the Apostles times beene seuered from Pres­byters in the Church of Christ: which to all, that doe not eagerlie seeke to captiuate the trueth to their owne desires, is an argument vnrefellable, that the first placing of Bishops aboue Presbyters was Apostolike. Tertullian saith; Tertul. aduers. Mareionem lib. 4. Constabit id esse ab Apostolis traditum, quod apud ecclesias Apostolorum fuerit sacrosanctum. It is certaine, that came from the Apostles, which is sacredly ob­serued in the Churches of the Apostles. And Austen. August. de bap­tism. contra Do­na [...]ist. li. 4. ca. 24. Quod vniuersa tenet ecclesia, nec concilijs institutum sed semper retentum est, non nisi authoritate Apostolica traditū rectissime creditur. That which the whole Church keepeth, and was not appointed by Councils, but always retained, that is most rightly beleeued to haue [Page 259] descended from the Apostles. Now that in the Churches plan­ted by the Apostles & their coadiutors, one hath bene seuered from the rest of the Presbyters, and placed aboue the rest in the honour of y^t Episcopal chaire, before there were any general Councils to de­cree that maner of gouernment; & so continued euen from the Apo­stles persons & hands to this present age: the perpetuall succession of bishops in those principall Churches where the Apostles & their helpers preached and gouerned, & like wise in all other churches of the world following their steps, will strongly and fully confirme. If the Apostles placed bishops with their own hands; if departing ordying they left bishops to succeede them; if their Disciples and Schollers embraced & vsed that course to set bishops aboue Pres­byters for sauing the church from schismes, & left it to their after­commers; I trust there are few men so deepely drowned in their owne conceits, or wholy addicted to their fansies, but they will ac­knowledge the first distinction & institution of bishops from and a­boue Presbyters was, if not commanded & imposed by the Apostles precepts on the Church; yet at least ordained & deliuered vnto the faithfull by their example, as the best way to maintaine the peace and vnitie of the Church; and consequently the custome of y^• church (which Austen speaketh of) that the bishops office should be grea­ter thē the Presbyters; & the the decree of the whole world (which Ierome mentioneth) were deriued from the Apostles and confir­med by them, and may not be reuersed and re [...]ealed after 150. yeers, vnlesse we chalenge to be wiser and better able to order and gouerne the Church of Christ then the Apostles were.

Eusebius the first and best collector of auncient and Ecclesiasti­call momunents (Egesippus and Clemens being lost) deriueth the successions of bishops in the foure principal churches of the world; Ierusalem, Antioch, Rome and Alexandria, from the Apostles age vnto his owne time. by which, as by a line we may be directed to see what maner of Episcopall successions the rest of the Churches had; & from whom the first originall of bishops descended. I wil set them downe as it were in a Table euen from the Apostles & their followers, vnto the time they met in the great Councill of Nice, about 320. yeeres after Christ; and then exa­mine more exactly whence they tooke their first beginning.

• [Page 260]Iames the Apostle.
• Simeon
• Iustus
• Zacheus
• Tobias
• Beniamin
• Iohannes
• Mathias
• Philippus
• S [...]nnecas
• Iustus
• Leui
• Ephrem
• Ioseph
• Iudas
• Marcus
• Cassianus
• Publius
• Maximus
• Iulianus
• Caius
• Symmachus
• Caius
• Iulianus
• Capito
  • Maximus
  • Antoninus
• Valens
• Dolichianus
• Narcissus
  • Dius
  • Germanion
  • Gordius
• Narcissus iterum.
• Alexander
• Mazabanes
• Hymeneus
• Zambdas
• Hermon.
• Macarius
• Maximus
• Cyrill [...]s.
• Iohannes
• Iuuenalis.

• Peter the Apostle.
• Euodius
• Ignatius
• Heros
• Cornelius
• Eros
• Theophilus
• Maximinus
• Serapion
• Asclepiades
• Philetos
• Zebinus
• Babilas
• Fabius
• Demetrius
• Paulus Samosatenus
• Domnus
• Timeus
• Cyrillus
• Tyrannus
• Vitalius
• Philagonius.
• E [...]stathius
• Paulinus & Miletius.
• Flauianus
• Porphyrius
• Alexander
• Iohannes.

• Peter and Paul
• Linus
• Anacletus
• Clemens
• Euaristus
• Alexander
• Sixtus
• Thelesphorus
• Higinus
• Pius
• An [...]cetus
• Soter
• Eleutherius
• Victor
• Zepherinus
• Calixtus
• Vrbanus
• Pontianus
• Ant [...]rus
• Fabianus
• Cornelius
• Lucius
• Stephanus
• Xistus Dionysius
• Felix
• Eutichianus
• Caius
• Marcellinus
• Marcellus
• Eusebius
• Meltiades
• Syluester.
• Marcus
• Iulius
• Liberius
• Damasus
• Siricius
• Anastasius.