CHAP. I.

SOme Heathen, because they were regardlesse of the maine passages of the world, and others, because they did too curiously measure them by the line of humane rea­son, erred in their opinion, con­ceiving that God tooke not care of this inferiour world: But such among them, as were more con­siderate and better sighted, made no question but that God had not onely an all-seeing eye of provi­dence to behold and regard, but also an eye intent to the ballancing of mens actions; and, in effect, said, that God was well pleased, and would in mercy [Page 2]sooner or later reward them who continued in well doing, and would punish those in this life or another, who were given up to doe evill.

Christians have more undoubted knowledge of these things then others, and well understand, that God hath a speciall eye on mankind, and hath not left men to themselves, because they are prone to er­rour in judgement, and mis-carriage in their actions; as having of themselves more saile in their affecti­ons, then ballast in their understanding and will: and therefore that God, as of right hee may, so of his singular goodnesse he doth take care to governe and instruct the sons of men.

This the Holy Scripture maketh evident unto us, when God is stiled The Lord, and Father of all, and all men said to be at his command and dispo­sing, his dutifull sons, or rebellious children. So when he is called the Master of the houshold, and all the world his family; The Builder of his Church, ma­king choice of fit stones, for the rearing up of the same; The Shepheard of the flocke, and all the world his sheep or goats; The Lord of the vineyard, and all people his pleasant plants, or fruitlesse trees.

That we might take more speciall notice hereof, God is stiled The Ancient of dayes, The King of kings, The Prince of the Kings of the earth, The Bishop of our soules, The great Shepheard of the sheep, The Rab­bi or great teacher of his people, The head of the Church, and of all Principality and power.

By these Titles of God, and all other the like in Scripture, wee can attaine but in part, and in some small measure to the knowledge of his Majesty, [Page 3]wisedome and excellency: For this Well is vast and deep, and our pitchers narrow mouth'd, and of small capacity; yet may wee observe, that these things attributed to God, doe in most eminent and superlative manner belong unto him. So that as God is the great Shepheard of the sheep, and King of kings, so he is likewise the great both Judge and Bishop of our soules, and Ancient of dayes; and the Judge of judges, and Bishop of the bishops of our soules, and the Ancient of all ancients of dayes.

In the beginning of the world, God often shew­ed himselfe unto, and in more familiar manner con­versed and spake with the Patriarchs, and thereby most clearly manifested his love and care of man­kind, his authority and wisedome to oversee and order, to governe and teach them, and to expresse the actions which are correspondent unto the titles above spoken of. This was a wonderfull condis­cending of his infinite Majestie to humane weake­nesse, and an extraordinary favour to some speciall instruments of his glory for the good of others his people, and not the usuall way, in which hee in­tended to walke; as appeareth by the history of after times.

But greater love and mercy did God shew, when the son of God tooke our nature upon him, con­versed among men thirty and odde yeares; when, I say, Christ Jesus, borne King of the Jewes, and be­ing the heire of David (though refused by the Jews, and their Rulers) became obedient to death, even to the death of the crosse, and performed all things requisite [Page 4]and fore-appointed by God for mans salvation and redemption; and having delivered all doctrine and instruction by his owne sermons, and his Apostles preaching and writings, in which were comprised all necessary matters for the working of faith in us, that in beleeving wee may have eternall life through Christs name, he left the world to make use of the same by the comfort of the Holy Ghost sent down unto them, and sits on the right hand of his Father in heaven, and as Lord and Christ rules and mode­rates all things here below, as having all soveraigne power, and authority in heaven and earth given unto him.

CHAP. II. Gods Deputation of the Government of the Church to men before Christs time, and how it was practised.

IN regard that man (as God himselfe said) is but dust, and of a fraile nature, and (as the chiefe Ru­lers of Israel felt at Gods terrible and dreadfull de­livery of the Law) humane imbecility is not able to endure Gods glory and majestie, nor to heare his immediate voyce: and because if God, making much lesse appearance of Majesty, should goe a­long with men in their proceedings, hee should (as he told Moses) consume them in the way, if they be­came (which they are prone unto) a froward, rebelli­ous, and stiffe-necked people. In regard, I say, that these dangers would befall mankind, as also for [Page 5]many other reasons, well did the Israelites say to Moses, Talke thou with us, and wee will heare, but let not God talke with us, lest we dye. And for this cause God hath graciously vouchsafed to make over a Deputation to men, and to commit the Govern­ment and teaching of the people to men called and gifted extraordinarily by himselfe, or to men so qualified by ordinary meanes, as he himselfe hath prescribed, and so called by men, as he hath ap­pointed.

This God hath done, because these his Depu­ties being men compassed with like infirmities, and subject to like passions as others, would moderately com­passionate others, who either through the ignorance of their mindes should fall into errour, or through depravation of their wils and affections, should trespasse in their actions.

This Deputation of Governours and Teachers appeareth most plainly in some parts of Scripture, where occasion was given to explicate it fully, and to have it settled exactly; as in Moses time. For then Moses first educated in Pharaohs court, and afterward flying thence, and becomming for forty years a shepheard in Midian; that from a low de­gree he might be capable of exaltation, was called by God to be the shepheard, captain, and King of Israel, for leading Gods people out of Egypt. Of this Moses God saith, that he should be to Aaron as Exod. 4.16. & 7.1. God; and made him Judge of his people: And when Moses could not hear Exod. 18.13 and end all the controversies a­mong so numerous a people, God bids him take seventy cheif Elders of the Tribes, Num. 11.16 Deut. 1.13, 14, 15. known to be men of [Page 6]courage, fearing God and hating covetousnesse, and to make them Roshim, heads of the people, and Sarim, captains over thousands, hundreds, fifties, tens. This is further put in practise Num. 2. where each of the twelve Tribes hath Nasi, one chiefe captain, and the foure captains of Judah, Reuben, Ephraim, and Dan, have not onely the command of their own Tribes, but each of them two other captaines, and their Tribes subordinate unto them.

God then also appointed Aaron high Priest, a type of Christ our high Priest: This Aaron Exod. 22.28 Act. 23.5. was also Nasi, a Prince of the people, and chief Ruler o­ver the Priests Eastward by the Tabernacle. The sons of Levi, Num. 3.21, &c. divided according to their families into the Gersonites, Coathites, and Merarites, had three Nesiim, captains over them: and Num. 4.28, 32. over these Ithamar, and Eleazar son of Aaron. This Eleazar was Num. 3.32. Pakid, [...], and is called Nasi Nesiim, Praelatus Prae­latorum, Captain of captaines. Also Roshei Aboth, the heads of the fathers, or chiefe fathers of the Le­vites; are by the seventy Interpreters Jos. 21.1. 1. Chro. 24.31 call'd Arch­patriots and Patriarchs: The same Hebrew words come elsewhere in speech of the Priests and Le­vites, and may not unfitly be so translated.

Againe, when God took David from as meane imployment as Moses before, and deputed him King of the twelve Tribes, and settled him on the throne, David tooke some chiefe Elders of the Tribes to be his Princes and Counsellours, and appointed captains of thousands, and hundreds, and fifties, and tens; and made some of his sons when they were grown up, Cohenim, 2. Sam. 8.18. chiefe Rulers or Princes.

The High Priest held his place, as in Moses his time. The Priests were by David divided into 24. Courses; 16. Courses for the sons of Eleazar, and 8. for the sons of Ithamar, who were fewer in number then the sons of Eleazar. Among these 1 Chr. 24.5. there were some Sarim, Princes of the Sanctuary, and Princes of the House of God. In each of the Courses was one Sar, chief Governour, another 1 Chr. 24.8, 9, 10. & 18. second to him, the rest were under them: For this term Sar is used, as of the 1 Chr. 27.22. chiefe Rulers over the other Tribes, so of the chiefe Rulers of the Tribe of Levi; and those were chiefe in place in these Courses and in the 24. Courses of the Levites, who, in regard of their many yeers, and fatherly 1 Ch. 15.22 experience, and ability to direct and instruct the inferiour sort, did dispose of them which were of their Courses, according to their fa­culties and knowledge in the Priestly and Leviticall imployments: So that some were Poshei Aboth, Pa­triarchs, or chiefe fathers in each Course, others of their kindred subordinate to them.

Solomon, as a prudent Deputy under God, and a worthy Successor of a blessed Father, continued these Courses setled by his Father, and performed all things in order, according to the 2 Chr. 8.14. Commandement of David the man of God. T'is also the commenda­tion of other good Kings, as of Asa, Jehosaphas, Ezekiah, Josiah, Zorobabel, that they did that which was right in the eyes of the Lord, as did David their father, and as Moses had prescribed.

Jehosuah and Ezra Priests, and Nehemiah a reli­gious noble man, still had an eye to Ezr. 3.2, 10. & 6.18. & 8.16, 20. Neh. 12.7, 12, 22, 24. the Law of Moses, and ordinances of David, and gave Roshei Co­henim, [Page 8]the heads of the Priests their places. Ezra. 7.25. Ezra also had authority according to the wisdome of God given him, to set up Judges, being men who knew the Law of God, and could teach others to know it; and had power to punish refractory persons with death, ba­nishment, confiscation of goods, imprisonment.

In times, which the sacred Story but briefely toucheth, or where Kings and Rulers were not so carefull as Gods deputation required, or when ty­ranny somewhat interrupted, or violently stopt the observance of Gods Law, the practice of this de­putation is not so expresse or cleare: yet some foot­steps thereof, even in the worst times, are dis­cernable.

In the first times of the world (the Story whereof being of many hundred yeeres, is very briefely de­clared) we finde Adam Gods Deputy. Hee ruled not onely over the rest of the creatures here below, but over his sons and posterity. For if Cain (had hee been an obedient son to Adam, and a faithfull ser­vant of God) was to rule Gen. 4. over Abel, and Abel was to submit to him, because Cain was the elder; it necessarily followeth, that Adam their father was in the same regard to rule over both of them, and their children; and when hee dyed, to leave this deputation of authority to the Patriarchs, according as they were Elders of their Families.

Noah by Gods command, and his fatherly autho­rity, took his three sonnes and their wives into the Ark with him; To him and them was the govern­ment of the new world committed. So then, hee in like manner was Ruler over them and their children, [Page 9]and did performe sacred offices for them, as a Priest or Sacrificer, and a Preacher of righteousnesse.

Sem, Noah's second sonne, but more eminent for piety then the other two, is called Melchisedech, and was Gods Deputy, and both King and Priest of the High God. How Heb. 7 4. great he was, we are bid to consi­der. Abraham, who is stiled Nasi, a Prince of God by the Hittites, and as a Prince & Captain marched forth with his souldiers to rescue Lot his kinsman taken captive, did often sacrifice, and yet did ac­knowledge his subordination to Melchisedech, an higher Priest then himselfe; for to him hee paid the tythe of the spoils got by conquest. The Patriarchs Isaac and Jacob succeed Abraham in the same depu­tation.

Job Job 1.1. & 29.7.22. also was a Prince, and the greatest of the sons of the East, he sate in the gates and streets as Judge, he often sacrificed, his words were waited for as the raine, as the later raine, his speeches (as it is spoken of the Prophets and Priests) dropped into his hearers.

In these times the way of instruction for doctrine, and for resolution in case of doubt, was to Deut. 32.7. enquire of their fathers, who should shew them, and of their El­ders, (that is, their Priests) who should tell them; for this duty in speciall manner belonged to the Fathers and Elders, as they were Priests. And that some re­ligious Elder was made Priest in these times, appea­reth, because Abraham upon some thoughts of his Gen. 15.2. dying childless, said, that of all the soules which he had got to the Lord, Eleazar of Damascus Gen. 24.2., the eldest servant in his house (and manifestly a religious man) should bee his heire; that is, not onely enjoy his sub­stance, [Page 10]but succeed him in the Priesthood, and con­tinue the knowledge of Godamong the rest of his retinue.

In the times next after Moses and Josuah's death, it pleased God to let the Israelites know by experi­ence the evill consequences of the want of a chiese Rulet to bee Deputy under God; for thereupon it followed, that Judg. 2.11.12 & 21.25. every one did that which was good in his owne eyes. This gave occasion to the people to neglect the Priests maintenance, and to the Priests Judg. 17.8. to become servile, and matters both in civill and Ec­clesiasticall State Judg. 2.12. & 3.7. & 10.13 to be very corrupt, and Idolatry to prevaile; whereupon God punished them with for­raigne enemies, famine, and civill warre.

When Samuel 1 Sam. 3.19, 20. was deputed Gods Prophet, Priest and Judge, he took speciall care of Gods wor­ship, and the observance of his Laws. Upon Samu­els religious performances, and 1 Sam. 7.3. the peoples repen­tance, God himselfe supplyed the place of 1 Sam. 12.12 their King or Ruler, and all the time of Samuel, before Sauls raigne, plagued 1 Sam. 7.13, 14. the Israelites enemies, and gave Israel repossession of the Lands which in time of the Judges they had lost by negligence of the Rulers, and of the Priests, at the corruptions of those times doe evince.

When God, defending his people as their King, was unthankfully rejected, and Saul annoynted to rule over them, who in many of his carriages proved an evill Deputy of God, and trespassed so far that God rejected him, Samuel and the Priests in place after him better observed and continued the Eccle­fiasticall charge.

After David and Salomons time, Jeroboam, made Gods Deputy over ten Tribes, set up Idolatry, cast out Gods Priests, made lewd Priests fitting his own humour; and thus set up a wicked pattern, which his successors imitated, till God sent Israel captive to Assur. Now also Rehoboam, and some wicked Kings of Judah badly managed the deputation with which God entrusted them: yet the Priests, driven from their Cities in Israel, were entertained by Rehobo­am, and setled their abode in Judah and Benjamin.

There were also in those times houses of the Pro­phets, supplyed with Students in Bethel, Gilgal, and Jericho. The 2 Kin. 4.23. new moons and Sabbaths were by some observed; first fruits paid to 2 Kin. 4.41. the Prophets by some; some 2 Kin. 10.23. Priests, servants of the Lord, remained in Israel: yea, in the dayes of Athaliah's most wic­ked usurpation there were some 2 King. 11. religious Captains of hundreds, and some Priests observant of their courses, as wee see by one course of the Priests going out of their charge, another part coming in on the Sabbath, & all of them at good Iehojadah's cōmand. By these religious assistants help Iehojadah slue Athaliah, and seated Ioash, true heir to the Crown, on the Throne, as Gods Deputy. In his later dayes, and in the dayes of the bad Kings who succeeded him, the deputation was corruptly managed, and all good order excee­dingly depraved; so that God suffered Babel to overcome Judah, and carry the Jewes away captive, as Assur had done Israel.

After Malachies time, when the neighbouring nations of Egypt and Syria, and 1 Mac. 1.11. some false brethren among the Jewes themselves caused great mischiefe [Page 12]to the people of God, so that no King sate on Da­vids's throne, to take care of the Civill and Ecclesi­asticall government, yet the 1. Mac. 1.23 Sanctuary of God, the golden Altar, the Candlesticke, the Table for the shew bread, and the like, remained untill Antiochus Epi­phanes tooke them away. The bookes of the Law, the customes, and rites, the Sabbaths and feasts were kept, untill this wicked tyrant sought to abolish them. Notwithstanding all pressures and miseries befal­ling this people, some 1. Mac. 4.56. among them endevoured to live according to Gods Laws, paid their 1. Mac. 3, 49. first fruits and tithes, maintained their 1. Mac. 3.55. Captains of thousands, hundreds, fifties, tens. And here when Egypts and Syria's power began by Romes rising to decline, the Maccabees inflamed with a zeale to their Law and Nation, and incouraged by the peoples ap­plause, were not content with their owne Ecclesi­asticall charge, and to blow the trumpets for stir­ring up their peoples valour, valiantly to defend their liberty; but tooke to themselves the places of Princes and Captaines, 1. Mac. 5.3, 6. and in their owne persons wa­ged war against their enemies.

In Christs time the Pharisees sate in Moses chair, and taught some things well; but loved prehemi­nence, and badly managed it. There were then some religious persons, as Symeon, Anna, Joseph, Mary, Joseph of Arimathea, and others; These fe­parated not from the Jewish Church, then much corrupted: Zacharie ministred in the course of his family, and departing to his owne dwelling place, left the ministration to other Priests succeeding in their course: And untill the destruction of Jerusa­lem [Page 13]and the Temple, and the slaughter or dispersi­on of this people, the Rulers of the Jews (in an ob­stinate presumption, that the Messias was not then come, and that yet he should come, and be seene in that Temple, and receive the kingdome of Da­vid) strove to hold up the Lawes and Ordinances of Moses and David, so far as the miseries and ty­ranny of those times would permit.

CHAP. III. Gods Deputation of the Government of the Church in and after Christs time, and how for the chiefe passages thereof it was managed.

IN the fulnesse of time Jesus Christ came, & in his owne person did preach, and instruct the Jewish Nation, who were then very erroneous both for government and doctrine: He found their Rulers to be unworthy husbandmen of Gods vineyard, and that the people did persevere in the deviations of their factious leaders and blind Priests with ex­tremity of obstinacy, and would not admit him, the Lord of the vineyard, to rule over them. There­fore forty and odde yeares before the desolation of the City and Temple (that the Nation might have time to repent) Christ began to builde the Christan Church by his owne gracious sermons, and dying for the sins of the world, rose again, and sent his Apostles unto all Nations with the glad ti­dings of the Gospel: and that the work might pro­sper by their ministration, he sent down the Holy Ghost a [Page 14]comforter to his Church and Apostles, to leade them into all truth, and to furnish labourers with abilities for the building of the universall Church; For effecting whereof a diversity 1. Cor. 11.4, &c. Rom. 12.4, &c of gifts, admi­nistrations, and faculties were requisite. Wherefore these were bestowed on the Apostles and others by one Lord, one Spirit, one God, who worketh all in all, and distributeth to every one severally accor­ding to his will; that every one might profit, and the members of Christs body by their severall of­fices (as the different parts of a mans body) be ser­viceable each to other, and all be usefull for the good of the whole.

Nor did Christ himself only work micacles, but shewed in his Apostles and other instruments a manifest concurrence of his almighty power; as hee had done in Moses and Aaron, when he fent them for building up of the Israelitish Church: The case is much alike; for now the Roman power and tyranny afflicted the Christian Church, as of old Pharaoh did the Israelitish. But what ever was the power opposing Christianity, Christ shewed him­felse not onely to be the great Prophet before pro­mised, whom God at that time raised like unto Moses, but also to bee a mighty King, going Rev. 6.2. forth conquering, and still more and more to conquer: For as when before Sauls time, Samuel well ordering the Ecclesiasticall estate, and all matters by God committed to his charge, God was the 1. Sam 12.12. King of Israel and mightily defended them against their enemies: So when in the primitive times, the A­posties and their successours well managed mat­ters [Page 15]spirituall in the Church, Christ shewed him­selfe to bee their King, and graciously protected them, and made the Gospel to prosper, in despite of all malicious and tyrannous designes to root it out.

1. No policy, no strength can prevaile against the Almighty, how great soever it seeme in the eyes of man. Gods wayes are not as worldly mens; and at that time this was his course: As Moses appoin­ted seventy Elders subordinate unto him for deciding smaller matters, and easing him in his charge of Judging the people; so it pleased Christ (as man, and to set a pattern for his Deputies, to use subordinate officers) to appoint seventy Disciples to goe two by two, as labourers into Gods harvest, into all parts, whither hee himselfe would come. Christ also sent the twelve Apostles, 1. Cor. 12.28. Ephes. 4.11. the witnesses of what hee did and spake, to call both Jewes and Gentiles to Gods truth: Such messengers of old were Moses, Aaron, Elias, Esay, Jeremie, Ezechiel and other Prophets, whom God sent early and late to bring the old Israelites and Jewes out of Egypt and Babel, and what Proselites they could from their superstitious errours and wicked wayes.

2. God now also endowed some of his servants with the spirit of Prophesie, who, as it seemed good to God, did first upon extraordinary occasi­ons, and for the speciall use of the Church, foretell things to come: and secondly, expounded Scrip­tures, which God for the comfort and instruction of his people had formerly given: Prophets of both these kindes God of old raised for the buil­ding of the Jewish Church.

3. God appointed some to be Evangelists, wri­ting a compendious story of Christs life and death, namely Matthew, Mark, Luke, John; others Evan­gelists preaching and divulging the same in their sermons, and opening som passages thereof in their writings: So in times before, from the beginning of the world, God, as he saw it necessary or expe­dient for the use of his Church in divers manners, and divers parts, caused the Gospel of Christ, re­demption by his name to be preached to Adam, Noah and others, and afterward by Moses, David, Esay, Zachary and all the Luk. 1.70. & 18.35. & 24.25. Act. 3.18. Prophets since the world began: And therefore often in the new Testament for the chiefe passages of Christs words and acti­ons, and what Act. 3.21. should befall untill his second com­ming, and for the chief doctrines delivered by the Apostles, the Law and the Prophets are usually cited.

4. 1. Cor. 12.28. Ephes. 4.11. God gave some to be Pastors and Teachers, who were to informe their auditors mindes with knowledge of truth, and to direct their practise: Such of old were the Priests and Levites, interpre­ters of the Law, which was read and preached eve­ry Sabbath in their Synagogues. Hence the terme Rabbi interpreted a Teacher or Doctor was never un­to Christs time so frequently (but in some respect abusively, for the best things may be abused) used among the Jewes: Of Christs comming at twelve yeares old, among these Jewish Teachers the Gos­pel speaketh: John 3. Christ met with Nicodemus and o­thers of this kind, Rulers and Teachers in Israel. So they of old, who were chiefe in the schools of [Page 17]the Prophets, were [...], Teachers, and did by their schollars (as Paul did by Timothy) teach them, 2. Tim. 2.2. that they might teach others, who in time should bee able to teach. And whereas God frequently calleth the chil­dren of Israel his sheepe, they who fed them with sound doctrine, and led them on in the practice of Godlinesse, were of old their Pastors or Shepheards, and from them is the term borrowed in the new Te­stament.

5 Christ enabled some to work miracles for the con­firm tion of the doctrine of the Gospel in the first publishing thereof, and for the more speedy with­drawing of the Gentiles from under the Romish tyran­ny and superstition; as he had done of old, for the de­liverance of Israel from out of Egypts bondage and Idolatry, and as hee did at other times upon divers just occasions.

6 God gave to some the gift of healing the bodies of men infirme or diseased, that the world might bee more sensible, and seriously considerate of cures done upon their ill affected soules: Such cures were of old wrought in taking away of some of the plagues of E­gypt, the Leprosie of Miriam and Naaman, the deadly disease of Ezekiah, the raising from death the Widow of Sarepta's and the Sunamites children, the dead souldier, and other the like.

7 God appointed some to bee helpers, such as by their company consent in the truth, and any service of love were taken unto the Apostles and Apostoli­call men, when they journyed from nation to nation: In this kind went together Paul and Barnahas, Act. 11.25, 30. Barnabas and John called Mark, Paul and [Page 18] Silas, Acts 15.93, 41. Timothy and Erastus, Acts 19.22. and Paul, Barnabas and Titus, Gal. 2.2. Paul and Tychicus, Ephes. 6.21. They also were helpers whose names are joyned with Paul's in some of his Epistles, as Timothy, 2. Cor. 1.1. Phil. 1.1. and Sosthenes, 1. Cor. 1.1. Of this number also may they be counted, who ministred unto the labourers in Gods harvest of their substance, and supplied them with necessaries.

8 God also gave Governments, stiled [...], by a borrowed word, most properly spoken of governours of Ships. By this terme the Spirit seemeth to allude to the entertainment which the Church of God sin­deth in the world, that is tossed, as a ship in the trou­blous and dangerous sea: and partly to the govern­ment in a ship, where care is ever taken to have a Ma­ster and masters mate, and So the seven­ty were sent two by two: and the Apo­stles travelling took a helper with each of them. double officers in seve­rall places, that if the first in place mis-carry, the mate may be ready to succeed; or if both subsist, the infe­riour on any occasion of sicknesse, wounds, weari­nesse or otherwise, may supply the place of the supe­riour. The like care was of old taken among the Priests, for Aaron had Eleazar, and upon Aarons death Eleazar had Phinees; their seconds. In each of the foure and twenty Orders or Courses of Priests and Levites there was one chiefe, and each of the chiefe had a se­cond 1. Chro. 24.8, 9, 10, & 18. adjoyned to him; such it seemeth was our Ancestors care, who to a Bishop subordinated a Dean, and to a Rector of a Parish, a Vicar.

9 To some Christ gave ability to speake divers tongues: By this gift of God many were converted at Pentecost after Christs ascension, many after­wards: This gift was fore-prophesied of, as appea­eth, [Page 19] Acts 2. from Joel 2. and 1. Cor. 14. from Esay 28.11. Some use there was of divers tongues before Christs time; for then many Proselytes were won out of Nations differing in speech from the Jewes; yet not by any miraculous gift of tongues but by the Hebrew or some other tongue attained in an ordina­ry way.

No one person had all these gifts, for Paul saith, Are all Apostles? are all Prophets? are all Teachers? 1. Cor. 12.29. are all Workers of Miracles, and so forth: Each one had such indowments as God pleased to give, and occa­sion incident seemed to require.

Some one had many of these gifts, though no one man all. Saint John was an Apostle, an Evangelist, a Prophet, a Teacher; Saint Paul was an Apostle, a Prophet, a Teacher, had ability to speake many tongues: these two might have som other of the gifts above-named; so might other of the Apostles, Dea­cons, Presbyters, in like manner, have divers of the administrations and operations.

Other titles, which are elsewhere in the new Te­stament given to such instruments as Christ pleased to imploy for the propagation of the Gospel, doe fall within the compass of these, and are co-incident with some of them here above specified: For Bishops, Pres­byters, Deacons, Angels of the Churches, Embassadours, Builders of the Church, husband men in Gods field, are of like nature with these.

Of these titles no one is wholly new, but every one of them upon some occasion lesse or more service­able in the times under the Law, and made use of heretofore. Hence it may be that Saint Paul saith, [Page 20]that hee did in the ministration of the Gospel [...], do the part of a sacrificing Priest, Rom. 15.16. that is, in some part of their sacred office, not in sacrificing, but in preaching, praying, and the like. Only, as John Baptist was greater then any Prophet before, (for he did say, This Jesus whom here you see is the Lamb of God, who shall dye for you: He taketh away the sins of the world, so that in him all Nations of the earth shall bee blessed) so these other messengers sent forth & gifted by Christ, were greater then he in this, that they could say, Christ hath dyed, and rose againe, and taken away the sins of the world, and extends his mercy both to Jewes and Gentiles.

Thus Jesus Christ the King of kings, and the Priest after the order of Melchisedech, and according to the times before the Law given to Moses, and coming of the Tribe of Judah (to which the Priesthood did not belong by the ordinances of Moses Law) did provide (notwithstanding the Romans tyranny) Deputies to instruct, and to take order for the instruction of the people: These Deputies he chose not out of Aarons Tribe, but Jews, without respect unto any other Tribe in speciall; and called them not Hieries, Sacrificers, as of old; but by other titles not unknowne to the Jewes: and such was the nature of these titles, that they expressed their mission, oversight, teaching, administra­tion, and their manifold care to be diligently imployed for the good of the Church. Of these some were fi­shermen, and unlettered, as Andrew and Peter, and o­thers, that the Gospels propagation might be knowne to be of God, and not to depend on, or subsist by hu­mane wisdome: others had parts more eminent for [Page 21]learning, as Paul, brought up at Gamaliels feete, and Apollos commended for his eloquence, and other the like: that when extraordinary gifts should cease, the helpe of Arts, and humane learning and education, if christianly and religiously managed, might be knowne to be of good use. However, were Christs instruments literate, or unlearned, he furnished them with gifts for discharge of their callings. He prescribed, that the A­postles, whom the holy Spirit led into all truth, and who under Christ had each of them [...], a Bishoprick, and that Apostolick men approved and appointed by them, should, as a Titus left by S. Paul in Crete, Tit. 1. ordaine Officers in Gods Church, who should be in many re­spects religiously qualified, able to teach, convince, &c. and to ordaine things which were wanting. So in the beginning of the world, men gratiously qualified, and walking with God, as Enoch and Noah, were Gods Prophets and Teachers, and Cains wicked sons of the elder house passed by: so Japhets the elder brothers sons were dispersed at Babels building, and Sems, the younger brothers Gen. 9.27. tents conspicuous for religion: So Abraham, Isaac, Jacob were pious men and Gods Priests, and Nahor Ismael, and Esau the elder brethren passed by. So now Christ, as he hath no speciall Tribe of Israel, so neither to any prerogative of birth, but in the ordinary course requireth that men be chosen into sacred offices, who be well gifted for the discharge of the same. And to this end the Apostles took to them one or more of the Christian Disciples to accompany them, and to minister unto them, that these seeing the Apostles practice, and hearing their doctrine, might in due time be serviceable to Gods Church, as of old the [Page 22]Prophets of God had done, by educating some sons or schollers under them; and as out of the persons which accompanied the Apostles in Christs life time Matthias (but here Christs authority by a religious lot was used, because hee immediately called the other Apostles) was chosen.

As the sacred offices were correspondent, and in great part the same with those in Moses and the Pro­phets; so the doctrine taught in the new Testament is the same in substance, and not much differing from that which formerly was openly, or in types or closer sig­nifications delivered by Moses & the Prophets. Things done to Christ were foretold by Moses and the Prophets, Luk. 18.31. & 24.25. Christ restoreth all things spoken of by the Law and the Prophets, Act. 3.21. All the Prophets witnessed, that by his Name salvation should come to the Gentiles, Act. 10.43. The sum of the Law was, The loue of God above all, and the love of our neigh­bour as our selves, salvation by faith in Christ, and that which is the effect thereof, holiness of life, 1 Pet. 1.9, 10 and 16. The new Testament treateth upon the same Theames.

Besides, As Israel of old was Gods people, a Kingdom of Priests, an holy Nation, Exod. 19.6. so under the Gospel God hath chosen a generation, a royall Priesthood, an holy nation, nation, a peculiar people, 1 Pet. 2.9. God of old Psal. 76.1.was known in Jewry, & salvation was of the Jews. Now also there are the Jews indeed, and the Gal. 6.16. Israel of God, those who know God in Christ; and he Rom. 2.28. is not a Jew who is one outward in the flesh, but he is one who is one within in the heart, whose praise is not onely of men, that his bre­thren should praise him, but of God also, by whom to [Page 23]be praised argueth a true praise indeed. And now the old Jerusalem being demolished, Jerusalem Gal. 4.26. from a­bove is the true mother of us all.

There is also a great correspondence between the enemies of Gods people then, and of true Christian now. Then was an enmity between the seed of the woman and the seed of the serpent: Christ in his time found a generation Mat. 23.33. of vipers or serpents opposing him. Him­self, Apoc. 12. and his Angels, Apostles, and others were fought against by the Dragon and his Angels, or instruments. A late upstart persecuting Egypt and Babel exercise cruelty on the Christian Church, as the former Egypt and Babel did on Gods people. Sundry crosses betided Israel formerly in the wildernesse; the Church under the Gospel is again driven into the Apoc. 12.6. wilderness, and gra­tiously still maintained by Gods hand as before; ano­ther Gog Apoc. 20.8. and Magog fight against the Church in these last dayes, as in former times. There were false Prophets among Gods people of old, and a 1 Jude 11. Ba­laam who loved the wages of unrighteousnesse; such there are now, who spare not the flock, wolves Act. 20.29. in sheeps cloathing: There were before a Jannes and Jambres who resisted Moses, so now there 2 Tim. 3.8. are some who resist the truth: There was of old a gainsaying of Koreh a­gainst Moses and the Priests in sacred administration above others, as if God had made a parity; the like gainsaying to that of Koreh is foretold to been in Jude 11. these last times.

So then, seeing God giveth us no new Scripture over and above the old and new Testament, but of his great mercy hath left them unto us for to direct our judgements and practice; to them both we ought care­fully [Page 24]to attend: The old Testament was made usefull, and was sufficient for the Jewish Church; the old and new together have whatsoever is necessary for these last times. We must fetch our instruction from both; and therefore the new often relateth to the old, for the old is of great use still in very many things, and the equity still remaines of many observances, types, and ceremonies, which themselves are not to bee used. Christ fulfilled, and put an end to some of them, as the sacrifices and Paschal lamb, which typed Christs dying for our sins, and Jonas type shewing his rising againe the third day: the observance of beasts cleane and un­cleane, shewing a distinction of Jews and Gentiles, and some other the like. Yet when Christ had fulfilled these, and put a period to their observance, some in­struction thence is to bee raised to our selves; as thus, Christ was offered up as a sacrifice for us, and dyed on the Grosse; wee therefore must not As Paul, Act. 20.24. refuse to dye for the Gospel, and must Col. 3.5. sacrifice and mortifie our lusts. Christ was the true Pascha, and ended that type, but in stead of it instituted the Lords Supper: Christ, as Jonas, rose againe the third day, we must rise from the death of sin: the Gentiles were as beasts unclean, but Christ purifying their hearts by faith, they are become clean, and fellow heires, and one body with us; yet even to this day wee 2 Cor. 6.14. must not bee unequally yoked by marri­age with infidels, nor 2 Thes. 3.6. communicate with such as walk inordinately.

Other rites and ceremonies there be in the Law, w^ch do directly concern us, yet their literal observance is utterly taken away, as namely, the seventh daies Sab­bath, answerable to Gods resting from creating the [Page 25]world, was fulfilled and ended by Christs body resting that day in the grave; but yet a new Heb. 4.10. day of rest comes in place of it, the Lords day, in which Christ rested from the work of our Redemption. Circumcision is a­bolished, yet circumcision of heart and lips are still of use: And as a Jewish child was to be circumcised the eighth day, so ought a Christians child to be baptized in its infancy, though Christ hath not expressely injoy­ned this in the new Testament. The Israelites were to keep the Paschal feast to express their belief in Christs deliverance of them to come, and their thankfulnesse for the same; so, hath not the Christian Church well ordained a solemn Easter feast in memory and thank­fulnesse for our deliverance from a worse bondage pur­chased by Christ? The Jews kept a feast at Pentecost, in memory of Gods giving them the Law at that time; and hath not the Christian Church well appointed us to observe with thankfulnesse our Pentecost? at which time Christ sent downe the holy Ghost on the Apo­stles and others, inabling them to write for us the Go­spel, and to deliver unto us all necessary, saving, and comforting truth: and if the Jewes lawfully kept the feast of dedication, instituted for the memory of Gods mercy unto them after Antiochus Epiphanes profana­tion of the Sanctuary, as verily they did, (for Christ witnessed thereunto Joh. 10.22. by his observance of that feast) much more may wee lawfully in a thankfull remem­brance of any great deliverance or favour of God, ob­serve a solemnity which publick authority shall ordaine. As the Israelites in the wildernesse gathered Manna, as every one could best find it, & laid it down in cōmon, to bee distributed to every family according to their [Page 26]need, in regard of the number of their persons; yet in Canaan every one held a propriety in their possessions and goods: So the Apostles and primitive Christians, in case of necessity, had all things common which concerned their present maintainance; yet afterward left every man to hold a propriety in his estate and goods. The Fire which descended from heaven to burn the sacrifices, was by the care of the Priests to be kept e­ver burning and never to goe out: so now the Spirit of God, which came downe from heaven upon the A­postles in the similitude of fiery tongues, is ever to be kept in, and not to be quenched, 1. Thes. 5.19.

The Priests and Levites, who in time of the Law 1. Cor. 9.13. attended at the Altar, partaked with the Altar: so now, they which labour in the Gospel ought to live of the Gospel. The sacrificing Priests and Levites, teachers of the Israelites, had, as the Priests in the Patriarchs time, the tithes, Gods portion for their maintenance: and God now gives this rule, that the 1. Cor. 9.11. ministry sowing spi­rituall things, should reape of the carnall things sowed by the Laity. And in what proportion rather should that be, then in that which was of old Gods portion, name­ly a tenth part of the encrease of the ground and cat­tle? And if we upon good ground of the equity of the Law give God, and imploy in sacred duties every seventh day of our whole time, as before was done in the Patriarchs time, and under the Law; hath not likewise our Church now well ordained that the Ec­clesiastical estate should have the tithe of the increase of the earth and cattell, as was done in the Patriarchs time, and in the times under the Law? The equity of both is alike. Besides, the generall Rule of mens [Page 27]bounty or duty in this kind, shewing their thankfull acknowledgement to God, was to make the extent thereof according Deut. 16.17. Lev. 5.7, 11. & 14.21. Neh. 5.8. Acts 11.29. 1. Cor. 16.2. 2. Cor 8.12. to their ability, and according to Gods blessing on their labours, as God hath prospered their estate. And what can bee more sutable thereunto then to render unto God a tenth, ever in use untill Christs time, when by Heathen tyranny it was interrupted? For thus it will come to passe, that each man shall have nine parts for his owne use, and Ecclesiasticall persons receive a tenth, and so partake in a fit propor­tion with the Laity in yeares of plenty and scarcity, and condole in affliction, or rejoyce in Gods bounty together with the Laity.

In the first times of the world the Kingly and Priestly offices were conjoyned in one person, and must needs make him of more authority, and require and move the people in their own hearts to shew the more reverentiall observance in civill and sacred du­ties: But afterward, when the burden and charge was become very great, too heavy for one person to un­dergoe, God appointed Mosem custodem utriusque tabu­lae, to take the speciall charge of civill matters, and Aaron of the Priestly calling. And afterward untill Christs time, the Priests tooke care of the sacred per­formances, and were usually assistant unto the chiefe Rulers and Kings: as Eleazer to Josua in dividing Ca­naan, Zadock to Solomon in building the Temple, Je­hoiadah a preserver and instructor of Joash, Jehosuah in commission with Zorobabel at the returne from Babel. And as the chiefe Fathers and Princes of the severall Tribes assisted the King in civill matters: so the Priests and Levites were subordinate to the high Priest in [Page 28]Ecclesiasticall businesses, and he and they subject to the King: so now when the Kingdomes and occasi­ons of Christian Princes are much increased, they have made use of Nobles, being men of eminent parts for civill affaires; and of Ecclestasiicall men, being con­spicuous for vertue, religion, prudence and learning in Ecclesiasticall performances. And as the Deut. 17.9.2. Chro. 19.6, 8. Priests and Levites were in joynt commission with Judges for the judgement and cause of the Lord, whose the Judgement is: so have such Ecclesiasticall men, as above, been joyned in Judgement with prudent Lay­men in Courts where Christian Lawes, subordinate to Gods Law, and guided in many things by humane reason and by custome of the Nations well settled, have bin the Rule determining controversies.

Furthermore, As the Jews had one solemn place for Gods worship and service, namely the Temple in Je­rusalem, where every day sacrifice was made and holy rites performed, and prayers and praises offered up to God; and had also many Synagogues in their Land for prayer and expounding the word: so, have not our forefathers under the Gospel, being partakers of a better Covenant, and enjoying better promises then they of old, well shewed their thankfulnesse to God by building large and goodly Churches for prayer and praising God thrice every day, and for frequent preaching in the great Cities of this Land, and yet built in the lesse townes and villages ordinary and smaller Churches and Chappels for prayer and preaching at due times? Where God affords more meanes, he requires more duty according to mens a­bility: so in regard that the great Cities have beene [Page 29]more able to build, furnish, and maintain Gods Chur­ches and service, they may seem religiously in this but to have done their duty.

Yet the equity of this will not extend so farre as Rome doth stretch it, arrogating to her selfe a super­intendency over all the world, and desiring that all Churches on the earth should vaile to her, and de­pend, and be regulated by her; as all Canaans Syna­gogues, and Ecclesiasticall persons received their di­rection from Jerusalem. For first, in the time of the Law there was such a multiplicity of rites and cere­monies and performances, that had not God made the King, his Counfell, and the chiefe Ecclesiasticall persons in Jerusalem to regulate all parts of the Land of Canaan, unity and concord in all points could ne­ver have bin observed: but in the Christian Church, and in the worship and service of God therein, Christ ordained few and easie Sacraments, a plainer and more familiar doctrine of faith and practise, so that it is very possible to keepe peace and unity, and for Churches in Lands farre remote one from another, to be of one accord and mind, if they will rest in the simplicity of the Gospel: much more for all the grea­ter Churches in our Land to agree one with another in all performances and chief doctrines and necessary truths, because they have the same plain direction from sacred Scripture, and one King & Parliament to regulate them. Secondly, whereas God foretold that many Rev. 17.13, 14, 15, &c. Kings should give power and authority to a tyran­nous Beast, and should submit themselves to the great City, which then raigned, (and ever since desired to do­mineer) over the Kings of the earth; and yet should af­terward, [Page 30]when the Lamb of God, Christ, had over­come them, re-assume to themselves their own power, gi­ven them by Christ, and should hate that great City, called by the Spirit of God, The Whore, and make her desolate and naked. This is in great part already come to passe, and Kings and Queens have become nursing fathers and mothers to the Church; and rightly hold and maintaine that they have supreme power in their owne Kingdoms next and immediately under Christ the head of the Church, and are as independent of any forraine person whatsoever, as David and Solo­mon in their times: and therefore that they neither ought nor may be subordinate to the Roman Church, which is now manifestly proved to have left her first love, and to be The Whore, whom the Kings of the earth should ruinate.

But to returne to the observances of old. In the Law, from which an equity being deduced is still of use in the Christian Church, wee observe that there were in those times, This word is often answera­ble to the He­brew, for the courses of the Priests and Levites. [...], diversities of gifts of God, of administrations, and operations. By Gods ap­pointment and gracious dispensation the high Priest had the chiefe place, other Priests were under him; the Levites, inferiour to these, had one chiefe in every degree; the rest under them had their different admi­nistrations, some were Singers, others Porters. Some of these were gifted by God for exposition of Scrip­ture, or Prophecy, or making sacred hymnes, and other holy imployment: So in time of the Gospel, There were 1. Cor. 12.4, 5, 6. diversity of gifts by one and the same Spirit, diversity of administrations by one and the same Lord, diversitie of operations by one and the same God. Of [Page 31]the Disciples and scholars of Christ, some were called to be Apostles, and Teachers, and Workers of mira­cles, &c. some to be Evangelists, some to be Prophets. These trained up [...], At­tendants, Deacons, fellow workemen, fellow souldiers. These, according as the Apostles pleased, and saw expedient for the Churches use, grew up from Schollars or Disciples to be helpers or Deacons, and then afterward to be fel­low workmen, and fellow souldiers with the Apostles themselves; for they of inferiour gifts were to endevour to obtain [...], the 1. Cor. 12.31. more excellent gifts: This Paul commands. In the Law the chiefe places of the Priests and Levites over their brethren came to them by succession of bloud, so that the hoary head found in the way of a faithfull and right performance of the charge entrusted unto him, upon the death of the Sar or Nagîd, prince or chiefe man in the high priesthood, or a­ny of the 24. Courses, and the other places, was prefer­red, and succeeded the deceased. But in time of the Gos­pel, the Apostles and Apostolicall men by their appoint­ment, having the dispensation of matters under their Lord Christ committed to them, and observing in se­verall persons the [...], gracious gifts bestowed by the divine power upon them whom they instructed, destinated them to administrations and imployments accordingly: which were diversified, as was requisite for the building of Gods Church: For as in the 1 Co. 12.12. natu­rall body there be divers members of more noble or mea­ner use, and all, even the meanest, very usefull; so 'tis in the Church or body of Christ. And in regard that the Church is here militant under Christ the chief captain, he hath his under and subordinate Captains, they infe­riour captains under them, and lastly the common soul­diers, [Page 32]namely each private Christian, who all in their places, civill or sacred, war under Christs banner; for God hath not gifted men with an equality of courage and indowments, and therefore intended not a parity ei­ther in Civill or Ecclesiasticall places. There were of old among the sacred officers Sarim, Negidim, Nesiim, Chieftains, Rulers, Princes of the sanctuary for the well ordering of the Priests in their severall administrations according to their faculties, who were under them: and doth not the equity of the matter require the same sub­ordination in the Church of God now? yea it appeareth that the Church of God was so ordered in the Primitive times; for Christ ascending into heaven sate there as King of kings to preserve his people, notwithstanding all Ro­man tyranny; and appeareth there as high Priest for e­ver. He sent twelve Apostles, Bishops under him, into severall parts of the world; they disposed of such scho­lars, as Christ in his life time, or themselves did edu­cate, and instruct, and planted Apostolicall men, Presbi­ters, Deacons, their fellow workmen, and the rest under o­ther titles, as they found the occasions of Gods Church to require, and people fitted and ready to receive them. This was put in practise in the seven Churches of Asia, at Philippi, Corinth, and elsewere: For see what course was observed in some few Churches, the like we may conceive of the rest for their generall carriage.

The Epistles in the Apocalipse are directed to the Apoc. 2. & 3. Angel of each Church of the seven in Asia, as denoting one principall man in each: for so, The Lord of the vine­yard, The Lord of the House, The Lord of that servant, else­where speeches in form like these, imply one speciall Lord, and not many Lords one equall to another. Be­sides, in those times there were some [...], not men [Page 33]which seemed to be eminent and were not, but who were such as they seemed, men Gal. 2.6, 9. of chiefe place above o­thers, dignified both by God and men; pillars in Gods Church, not pillars in the same rank as all good Christi­ans are, that is, standing stedfast in Gods truth; but pil­lars in regard of eminency and administration above o­thers; such were James, Caiphas, John, And Paul and Bar­nabas taken unto them. Again, God who is [...]. Architection, The chief builder of the Church, vouchsafeth the title to St. Paul that he is called an Architecton, 1. Cor. 3.10. a chiefe builder: which intimates that the other Apostles were chiefe builders also; and if Paul may well be stiled an Arch­builder, he may also rightly be called an Archbishop. Al­so St. John the Apostle was an Archbuilder, & an Arch­bishop under Christ, The Archbuilder and the Archbishop: For if Paul was so, the same cannot be denyed to John, Quia similium similis est ratio: Christ supreme in autho­rity gives order to John, John sends the Epistles to the Angels of the Churches, the Angels receive them for their own and the other Teachers (for there were other Teachers besides the seven Angels) and the peoples in­struction. This also is deducible from the equity of the Law, and the order settled among the Priests of old; for while Aaron the Type of Christ was alive, Eleazar his sonne was stiled Nasi Nesiim, Prelate of prelates, or Chieftain of chieftains; and the chief fathers in the 24. courses are Roshei Aboth, Archpatriots and Patriarchs. And seeing the new Testament doth often borrow not onely doctrine, but termes of speech from the old, and that very usually, may we not judge, that we have Ar­chitecton and Patriarch, Bishop, and the like, borrowed from the old Testament? and conceive that in the Gre­cian, Eastern and African Churches, as well as in the [Page 34]Roman & Western Churches these titles and a like sub­ordination of governours have taken place; seeing Paul calleth himself Architecton, this warranteth the rest of like nature.

Only a care must be had that they who have these titles 1. must not love [...]. Mat. 23.6. the title or preheminence belong­ing thereunto, nor earnestly affect to be great in dignity: but, being call'd to any high place, becom, as Moses, meek men, and be truly fathers and overseers, performing use­full service for the whole Church, where they are thus dignified: for Christ forbidding men to be called verse. 8, 9, 10 Rabbi, Father, Doctor, yet in Scripture stileth men by the same Rabbi is Teacher, and usuall. Joh. 1.38. Paul a father to the Corin­thians, 1. Cor. 4.15. Barnabas and Silas leaders, Act. 15.22. terms; and therefore doth not absolutely deny them, but their use in the Pharisaicall humour, which was to love them, and to be proud of them, that their party might overtop the Sadduces: so faction here, as in many other kinds, is chief cause of the mischief. 2. They which have these titles must acknowledge their Deputation from God, and these terms due properly and indeed to him, & but lent to them; for saith Christ, ye have one Rabbi, Father, Doctor, in heaven: those in earth are but subordinate to him; they must not require to be heard in their owne names, but in Christs; Thus saith the Lord must be their plea. 3. They must not do as the Kings of the earth, the heathen Roman Lords, then most in the Jews eye; who 1. neither Pilate said, Knowest thou not that I have power, &c. ruled nor taught according to Gods Law, but by humane reason and Laws of their own, in many things very corrupt. 2. they minded an earthly Empire They would have no King but Caesar to rule all. over the whole world, and domineered therein over the Kings of the earth. 3. promoted their Who can war with the beast? Apoc. 13, 4. Soveraign­ty by the sword and violent means. 4. made all their acquirements serve to the getting of Who is like unto the beast. ibid. same and glory to themselves. 5. became gracious See Luk. 3.1 Lords to their in­struments, [Page 35]and rewarded them with worldly honours and preferments, and minded not at all the doing of their soules good, and the obtaining a better life after this; which are the maine ayme of Christs Deputies for ruling and teaching.

So then, these obliquities being avoyded, the titles of a Patriarch, an Archbuilder, an Archbishop are in them­selves lawfull, being moderatly managed for the service and good of Gods people. God deales in like manner with kings; for though he himself be The King of kings, and the Lord of lords, yet is Nebuchadnezzar by the Spi­rit of God stiled A King of kings: And if so, then a Christian King, as Gods Deputy, and having more then one Kingdome subject to him, may be termed a King of kings, and may substitute under him Viceroyes, Nobles and Judges, as helpers to bear the burden of governe­ment under him, as well as Archbuilders, and Bishops for sacred matters.

Yet the practice of the Pope of Rome is not at all war­ranted or countenanced hereby; but rather hence it may be argued that hee sins most highly, 1. Because, being an ecclesiasticall man, he claimeth the secular and civill power also, and would have both swords: whereas eve­ry soule is bidden to be subject to the higher power: and if every soule, then both Pauls and Peters, and much more the Popes. 2. The Popes sins, that being an ecclesiasti­call person he claims superiority over Kings and Princes in all the world; this extent of Soveraignty is Christs prerogative only. 3. That hee too little esteemeth Gods Law, and too highly advanceth his owne Constitutions and Canons, and Doctrines, many of them needlesse, or false, or contrary to Gods Lawes. But his pride is [Page 36]abundantly manifest; therefore I say no more.

Whereas his Orators plead in his behalf, that he is as far above the Emperor, or any King, in dignity, as the Sun before the Moon, Heaven before the Earth, and spi­rituall things before temporall; and, in regard that mat­ters concerning the soul are of more esteem then matters of the body, he is above all Kings & States in the world: I answer, In these things they grosly flatter him, and de­ceive themselves; for God, knowing the condition of humane nature to be frail, and the necessities incident to our bodies very many, appointed six dayes in speciall for provision for the body, and but one in speciall for his ser­vice, and the instruction of our souls; and yet the soul is of far greater dignity and worth then the body. And manifest it is that God set Moses, David, and Solomon in place above Aaron, Abiathar, and Zadock; for though well and happy being is more excellent in it self then meer being, yet seeing the care of being is in order & progresse before well being, and in the way necessary thereunto, (for man must have a being, else he cannot have a well being) therefore God hath given the first and chief place to the King; that, 1. We may live, and enjoy a quiet and peaceable life, and not one become a prey to another. 2. Lead this life in all godlinesse and honesty by the Kings care, who provides for both these by subordinate civill, and ecclesiasticall persons. And for this cause it was and is, that though the duties of the Sabbath and service of God are more excellent in themselves then our food and care of our bodies; yet God will have mercy rather then sacrifice, and dispenseth with sacred duties, for the saving of mens lives, and necessary cure of diseases.

But on the other side, some object, The terme Bishop is attributed to a Presbyter, Tit. 1.5, 7. and elsewhere: So that every Presbyter or Minister may bee truly called a Bishop; and if so, then why should there be an imparity maintained in this calling? I answer, The word Bishop in its owne nature signifieth an Overseer, or Superinten­dent in any kinde, as Pakid in Hebrew. So God is The great Bishop of all, Job 20.29. 1 Pet. 2.25. Euseb. in vit Constant. l. 4. Constantine termes himselfe Episcopon in one kind, his ecclesiasticall chief Rulers in another. Heathen Authors stile God Epi­scopon of all good and bad actions, and give the title also to civill Magistrates. In the like acception the 70. Inter­preters use it, 2 Kin. 11.15. and elsewhere. It is also given to ecclesiasticall Officers, as to Eleazar, who, though he was under Aaron, yet was Captain of the Captains over the Levites, Numb. 4.16. So 'tis to the Priests in office under Jehojadah, 2 King. 11.18. In the new Testament the 11. Apostles had the same Episcopen, Bishoprick from which Judas fell, and into which Matthias was chosen, Act. 1.20. In the Church of Ephesus, those which bee called Presby­ters or Elders, that is, Ministers (as by custome now wee call them) are likewise called Bishops, or Overseers over their flocks. Now, though the same terme be given to all these, yet the matter it selfe, and the very different de­grees of the persons to whom it is given, admit not a pa­rity in any wise. The like is evident in other termes, Christ is Sar, Isa. 9.6. Prince of peace; and Michael the great Sar, Dan. 12.1. Prince; The Kings of Persia and Grecia are each of them called Sar; This very word is attributed to the 1 Sam. 12.9. Cap­tain of an army, To the 2 Chr. 18.25 Ruler of a City, To the chief 1 Chr. 27.22 Rulers of the Tribes, To the 1 Chr. 15.16, 27. chief of the Levites, To the 1 Chr. 24, 5. Prince of the Sanctuary. Here then resipsa differenceth the ge­nerall [Page 38]term, and prevents misprision & confusion. So like­wise the term Rosh, an Head or chiefe person, is spoken of 2 Ch. 13.12. God, Of K. 1 Ch. 20.27. Jehosaphat, Of 2 Chr. 24.6. Jehojadah the high Priest, Of other 1 Chr. 9.34. Priests, Of a Num. 7.11. chief man of a Tribe, Of a Judg. 11.9. Judge of Israel, Of the chiefe 1 Chr. 9.17. doore keeper of the Temple, Of a 1 Chr. 11.6. chiefe Captain. The like variety of acception is to bee found in the words Nagid, Prince, and Nasi, Ruler or Prelate. By all which it appeareth evidently, that the same terme may bee used of men much differing in place and degree, and having an imparity in their callings.

So then, the term Bishop being given to persons of se­verall degrees, must be differenced according to the con­dition of their places. God is the Bishop and great overseer of all the world; Kings are now Overseers of all kind of affairs in their kingdoms; Civill Magistrates are Bishops in matters secular; Eleazar and Jehojadah were Bishops over the Priests and Levites; The Apostles had each of them a Bishoprick, & superintendency over the severall nations to which they were sent; The Elders of Ephesus were overseers and Bishops over their flocks; The Angels overseers of the 7. Churches of Asia, were their Bishops; and S. John by Christ made a Bishop over them. Thus, cum de rebus constet, vana est de verbis altercatio, seeing the things themselves are plain, why should wee strive about words?

But further it is objected, Seeing the term is common to many, why doth one only degree of men arrogate it to themselves?

Answ. This scruple might well bee passed over; but men prone to take exception will not let slip any the least atome. The case is cleare to any seriously obser­vant [Page 39]of one tongues borrowing words from another; for words so borrowed usually by custome vary from their primitive acception: And if custome of speech once bee taken up and become inveterate, neither the plaine origination of words, nor former practice of elder times once abandoned, nor the clear use of words in Scripture, nor any reason can prevaile against it. Our cares will not endure that a Maior of a Citie bee cal­led a Bishop of the same: for, though hee bee the Overseer of it, the use of our English tongue will reject the calling of him Bishop. Such a tyrant is Custome, that Caesar may make a free-man of a Citie, but cannot enfranchise a word. Loquendum ut vulgus is the old Rule; and therefore it would bee a vaine and idle quarrell to reason thus, Why should Duke bee arro­gated to one degree of men, Herealt to another, Hea­then to all people not Jewes or Christians, Clergie to Church-men, Laity to the civill State, Martyr to such onely as were put to death as witnesses of Gods truth, Ecclesia to the Church of God; seeing Dux is any Leader, Herealt signifieth Herum altum, an high Lord, Ethnos Joh. 11.47. signifies also the people of God, Cleros Deut. 4.20. & 9.29. 1 Pet. 5.3. all members of the Church, Laos Joh. 11.51. the whole people Mar­tyr Mat. 18.16. one witnessing to the truth, though never violently put to death for the same, Ecclesia Acts 19.39. a tumultuous assem­bly of Silver-smiths, & the like? Custome of the times restrained the signification of these words; and so of the word Bishop. So that Bishop in Greeke, whence it descends, is any Overseer; but in our English, and some modern tongues, it is restrained and appropriated to one in place as Overseer of the Clergy; a work of singular use, if well performed.

Secondly, Nor doth the custome of our speech only in the practice of these our times make for this, but Scripture it selfe shews the prevalency of custome, and how use takes up and warrants some words for currant, and lyes by others. So hee of ancient time was 1 Sam. 9.9. called Rhoe, a Seer, whom afterwards custome nominated Nabi, a Prophet; And whereas neither doth God give, nor Moses and Aaron take to themselves in ex­presse Scripture the title of Sarim, Princes; but Korah and his adherents lay that to their charge, that they made Num. 16.13 themselves Sarim, Princes and Rulers, so that there the word is first used, and in Korah's malice at­tributed to Moses and the Priests: God, who made them Rulers over the Priests, though hee never before (so farre as I know) gave them that title, yet after­ward doth frequently stile the Priests Sarim, Princes, or chiefe Rulers in sacred performances, to see them duly observed. Wee know also, that the name A­postle was given to the twelve, and afterward to Paul, Matthias, and others: but yet in the Epistles to the seven Churches of Asia, Angel, a terme equivalent, is used. Afterward, as by the writings of succeeding times is evident, the chiefe Ecclesiasticall person in any Church was not called Apostle, or Angel, but Archbi­shop, Bishop, or Papas Father, or Patriarch chiefe Father, and the word Apostle given commonly to the twelve, and to Paul, so often called Apostle that no custome could take it from him; and the terme Angel appro­priated to the ministring Spirits, Gods messengers. Also the terme Presbyter denoted any ancient ecclesi­asticall man in the Apostles time, as even the Apostles themselves, 2 John 1. 1 Pet. 5.1. insomuch that the [Page 41]name of Presbyter is attributed to the twenty foure sit­ting on Thrones, and having Crownes on their heads, Revel. 4.4. These wee may conceive to bee Angels of the Churches, and so called, when speech was of them, with reference to the Churches to which they had their mission; but in presence of the Lambe they rise from their Thrones, and cast downe their Crowns, and are termed Presbyters: so a deputed Officer, in presence of his Prince, stands by as a private man, and layes downe the ensignes of his honour. Yet af­ter times appropriated the title Presbyter, that is, Priest, to them whom wee call Ministers; and since that, custome hath so prevailed, that the terme Priest is by our common people and others confined to a Popish Priest, nor will they well endure to have the word righted according to his ancient acception, and have Presbyter translated Priest; which might justly be done, if custome would give leave.

And thirdly, As the Apostles imparted the titles of Apostle, Presbyter, Deacon, Watchmen, Souldiers, Hus­bandmen, Labourers, Teachers, Pastours, to others; so likewise they left the title of Bishop (for each of them had [...], a Bishoprick, as above) to Ecclesiasti­call men succeeding them. Only after times appro­priated some of these Titles to certaine degrees of men, as the prevalency of custome settled them, and distinction of termes was entertained to avoyd confu­sion and misprision, when the Church of God was much enlarged. The Church is now, and ever was a Body consisting of severall members; some in this 1 Cor. 12. Body are eyes, some hands, some feet, &c. some Luk. 22.26. are greater and chiefe, some lesse in the Kingdome of Christ. [Page 42]The lesse have a lesse service or charge, the greater and chiefe are or should bee of greater service and im­ployment for the good of the whole; and so they are indeed, though it may seeme otherwise. A prudent and considerate man will not judge the belly in the Roman Apologue to bee idler then the other parts; nor the Master of the Ship, sitting at the Sterne, a lesse actor for the welfare of the passengers, then they which tug at the oares, or hoyse or strike saile: As the hand and foot are content with their owne offices, so should each member in the Church: but yet there is a diffe­rence in some regard; for one of inferiour place in the Church may desire the improvement of his talent and abilities, may desire [...], as was said a­bove. As Saint Paul approves this, so the practice of the primitive times shew it then to have beene usuall; Matthias of a Disciple was made an Apostle, Philip of a Deacon became an Evangelist.

Furthermore, concerning the performance of these Ecclesiasticall offices, Saint Paul speaking of, and par­ticularly reckoning up [...], the diversi­ties of Gods gifts, sheweth a more excellent way to use them; namely, That whatsoever gift of God in this kinde any one hath, hee should above all make use of Christian love: without which, tongues, prophesie, know­ledge, faith, and all other gifts and graces are nothing: and with which Christian love, if any ones heart bee truly enflamed, hee will apply himselfe to doe good in the Church in whatsoever kinde hee can, as Pastor, as Deacon, as a fellow-workman, as a Presbyter, as an helper, &c. yea, doe any usefull service in the Church, as God gives ability, and occasion is offered. So Saint [Page 43] John, being an Apostle, did as a Prophet write the Re­velation, and as an Evangelist also his Gospel, a divine supplement to the three other Gospels, and then his E­pistles. Paul sent forth to preach, did sometimes bap­tise, performed the part of a Deacon, and Evangelist; yea, became all things to all men.

But how may it appeare that any one, as a Bishop, had many Presbyters and Deacons under him? or had a Diocesse, or a large circuit of a country to be over­seen by him? Answer, Wee may observe that the A­postles, in regard of thepaucity of labourers in the great harvest of God, had large (as I may call them) Dioces­ses, and that each of them settled Presbyters in many Cities, as we conceive by that which we read of some of them. It is also manifest, that there were many Presbyters at once in Act. 20. Ephesus, Acts 20. in Jerusalem, Act. 11.30. in Antioch, Act. 13.1. Act. 11.30. at Caesarea there were at one time Philip the Evangelist, Paul, Act. 13.1. and the compa­nions of his travels, Agabus and Luke. These would not have stayed there, but that there was worke for more then one of them: Seeing professours of Christi­anity much increased, and the Apostles endevoured to hold them in the true faith, and still to convert more Proselites, it necessarily followeth, that they would not see them want any needfull supply of Teachers and Instructors; but sent their Ministers and helpers to any Church, as any present occasion required; and that they call'd them back, as they found necessary and ex­pedient for any other place. And seeing some Cities were large and had many Act. 13.5. Synagogues (which the A­postles made use of, and so probably such as were by them sent, or left there to preach) it was requisite that [Page 44]they should have more then one Presbyter for the same, over which [...], the Angell of the Church was left. When the rest of the twelve Apostles were dead, and Saint John onely left alive, but aged he not able to visit some remote Churches in his own person, by writing to the seven Churches of Asia, informed e­very one, who had an eare in any Church whatsoever, to heare their duties. These Angels might, according to the example of Titus left by Paul in Creet, ordaine Presbyters in every of their Cities: They might also try those, who said Rev. 3.9. Rev. 2.2. they were Jewes, that is, Christians, and might examine them, who pretended to be Apostles, and were found lyars. Had not these seven Churches more then one Teacher entertained in them, no stranger would have fained Say he was an Apostle. a mission unto any of them: and if the Angell of a Church exercised his power to examine and reject false pretenders, we see thereby what his authority was; for he who could do thus by a stranger, might doe as much by a Presbyter bred up in his owne Church.

As for Diocesses, the thing is ancient: For the great Cities of old had some Pagi or villages neer adjoyned and subordinate to them. Hence we read of Jos. 15. Gilead, Ekron, &c. and their villages: of Jerusalem Ezek. 16. and her daughters. Of this there is no need to doubt, because it is usuall in all Countries whatsoever, as being a thing for many reasons expedient; and therefore wee may well grant that Ephesus, Smyrna, Philadelphia, &c. had some villages depending on them, and subject to them, and that therein some free men of the chiefe Ci­ties did [...], inhabit. And thus the thing is ancient, how late soever some affirme the name to be. Men al­so [Page 45]have used of old [...], to dwell together for mu­tuall defence and comfort one of another: so that the thing here also is ancient, and was fitted of old for the name of Christian Parishes.

Suppose there were such adjacent villages to the great Cities, and that the retired persons, and shep­heards there harkned as soon or sooner to the Gospel then the richer and greater Citizens, who were cum­bred with worldly imployments, & burdened with the weight of honourable places; because also the shep­heards of Bethlehem, and Joseph of Arimathea, and the [...], coasts neer adjoyning to the more noble Ci­ties were often more attentive to the Gospel, then the great men in Jerusalem and other large Cities: suppose all this, yet how will it appeare, that these Angels or chief Overseers of the Churches, had such large re­venues as some Bishops in these our dayes? Answer. To this an answer is easily made: No man can expect that a river should have so great a stream at or neer the spring head, as it hath after many miles running; 'Tis not possible that a Lords, or Knights house in New-England should be as well built, furnished and atten­ded as a Lords or Knights house usually in Old-Eng­land. The Angels and Presbyters of the primitive times found stronger opposition from the potent Romans and cruell Heathen, and had much more to doe to keep off the violent hands of malicious persecutors, then the New-Englanders to withstand the unarmed Salvages, and to build and settle themselves in their neighbour­hood. If now in the Lands, which have long entertai­ned Christianity, the goodnesse of God, and the boun­ty of Christian Princes, and worthy private men under [Page 46]them have, as David and Solomon and their Nobles, bet­ter provided for the Ecclesiasticall estate, and endowed them with a propriety in a larger Revenue then the Apostles times enjoyed, we have greater cause to blesse God for all, and to sound forth his praise in sacred hymnes, as David caused to be done: That other Na­tions seeing the righteous flourish, and abundance of peace, made use of in due manner for Gods glory, may rejoyce and say, Happy are the people which are in such a state, yea blessed are they, which have the Lord for their God; who upon a right seeking of his kingdome, addes over and above temporall benefits, Matth. 6.33. The Civill and Ecclesiasticall state have in all times endured affliction or prosperity alike and joyntly. God extraordinarily provided for his People and Priests Manna and quailes in the barren wildernesse; but in Canaan gave the People corne, wine and oyle in plen­ty, and the Priests tithes, his own portion, free will of­ferings, and consecrate things of great worth, given by David, Solomon, their worthies, and other devout per­sons: so God first provided for his Apostles, Presby­ters, &c. extraordinarily by the selling of the beleevers possessions; but afterward by free gifts of bountifull persons conferred on them, according to the plenty and peace of their times, they were furnished with more plentifull meanes to live cheerfully, and to undergoe their weighty charge with comfort and alacrity; and, as God gave more and more increase unto them, to build, and endow Colledges, Schools, and Hospitals. If A­braham, and Job, and other religious sacrificers were not the slacker, but more frequent in their sacred duties, and instruction of their people; why should plenty of [Page 47]meanes and outward estate be thought to dull and take off the edge of Ecclesiasticall persons from their sacred offices and performances? The same might, and some­times did befall of old; so prone is man to sin: but Ec­clesiasticall persons have (and should make use of) their religious knowledge to use temporall things aright; if they doe not, good Lawes established in a Chri­stian Common-wealth are of force to prevent or cure that malady. The Gospel by Gods great good­nesse as it hath brought unto us a better covenant, and better promises; so it hath bettered and en­larged the temporall meanes of all estates: Is it fit here to make the Ecclesiasticall estate an exception from the generall? Let that, I pray you, be duly considered: God, thankes be unto him for his gra­cious goodnesse, hath now made roome enough for his people, as for Israel in Canaan: and what needs ships having sea roome at will to clash and fall foule one against another? God is good unto all, and can open the windowes of heaven and poure out a blessing on all estates. Onely let the civill and spirituall estates, as two strong pillars, mutually conjoyne their forces, and in Christian love sup­port the whole frame of the building, and so make each other the more steady and strong.

But further, Is it fit that our ecclesiasticall persons should bee termed Lords?

Answer, first, It pleased God (as above was shewed) to vouchsafe titles of his owne to Civill and Ecclesiasticall persons; as these to the ecclesi­asticall, Sar Prince, Nasi Prelate, Rosh head, Ar­chitecton chiefe builder, &c. These, as also the [Page 48]terme Adon, [...], Lord, are in the highest and most eminent sense due to God onely, for hee is a Lord doing what ever hee pleaseth of his owne authori­ty: yet in an inferiour and subordinate sense, Sara called Abraham Lord; so did the Hittite, Genesis 23. Abrahams servant is called Lord, Genesis 24.18. So is any master of servants, Exodus 21.5. Col. 4.7. and (which comes home to this present objection) one of the foure and twenty Presbyters. Apoc. 7.14. is called Lord: And if so, then this terme is not denyable to Bishops.

Secondly, as others in chiefe places subordinate to Princes are high and honourable Lords, so may the chiefe Ecclesiasticall persons be venerable and reverend Lords: because in all times, from the worlds beginning untill Christs dayes, Ecclesiasticall persons were of great esteeme: in the primitive times they were chiefe governours of the Church under Christ; and for their sacred imployments sake, being men answerable to their calling, ought doubtlesse to have a neer subordination to Christi­an Princes; and if the kingdome of God by their vigilancy be first and chiefly sought, all other mat­ters of this world wilbe the more prosperous.

Thirdly, Though God in some sense (as above) doth deny certain titles to men, yet he never was against words of due respect and observance to su­periours; nor indeed are such words blame worthy: so that they be not As Judas his Haile Master. bare and meer complement, and not cordiat: or As was He­rods applause. Acts 12.19. hyperbolicall to puffe up men with pride. Yea, I know not whether due titles bee not now more studiously and frequently fitted to [Page 49]mens persons: Because, 1. Some sects set them­selves to vilifie them. 2. Because 'tis not amisse thereby to put some great ones in minde to be Lords, defending the innocent, as well as to have a title to rule over others in the Lord: to be Lords providing for the welfare of all under them, as well as to have a power comman­ding them. God hath been bountifull to Ecclesiasticall persons many wayes, and they who truely consider that, will not be strict handed to them.

What hath been here spoken in their behalfe, was occasioned by some, who upon faulty arguments (as I conceive) judge amisse of their places and callings: These have (as Saint Paul in like case said) compelled mee to speak what I by Gods word finde to bee truth in this point, and submit whatsoever I have herein written to the religious, grave, and mature judge­ment of all who bee growne men in Christ, and by reason of use have their senses exercised to discern both good and evill.