THE FOURTH SERMON PREACHED AT HAMPTON covert ON Tuesday the last of Sept. 1606.  
BY JOHN KING Doctor of Divinity, and Deane of Christ-Church in Oxon.  
AT OXFORD, Printed by Joseph Barnes Printer to the University. 1607.   
8. Cantic. 11. Solomon had a vineyard in Baal-hamon: he gave the vineyard unto keepers: every one bringeth for the fruit thereof a thousand pieces of Silver. 
I Remember a difference they 
Hieron.  make of the three books of Solomon according to their subjects, three several sciences or disciplines, that lead man to his bliss; the first whereof is Moral, the second Natural, the third Theorical and Supernatural.  
1 In his Proverbs, because of the precepts and institutes of good life, they observe Ethics.  
2 In Ecclesiastes, because of the search and knowledge of causes, and distinction of substances from shadows and vanities, Physics.  
3▪ Last in his book of the Canticles, they consider Metaphysics; wherein is a sacred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, hymen, or marriage song (Voluntatum, non voc●m consonantia, 
〈◊〉  not so much in words, as in wil●) containing an indissoluble conjunction betwixt Christ and his Church.  
Wherefore I make no question, but as the rest of the body, so this part of the song also is spiritual & divine▪ & that Solomon, like M●yses elsewhere, hath a vail upon his face, and leaving the least and lowest room to the literal sense, aimeth for the most part at mysteries. For that Solomon in his proper person the first and best known by the name of Solomon, had a vineyard in proper terms without any metaphor, or translation; and seated in Baal-hamon, whither you make it a proper name as Heshbon, and Engaddi, and other vineyards in the book of God, or whether common and appellative, because of the plenty and store that was in it; and that he set out his vineyard to Keeppers at a price▪ allowing a competency to them for their labour and culture bestowed, and reserving a rent to himself; is either true in the story, it was so indeed, or incongruity the● is none, but it might be. A part of his Ro●al domains is in vineyards, and Orchards, and paradises, in the 2. of Ecclesiastes.  
All this (notwithstanding) is but the outward shell to an inward kernel. the foot of the ladder next to the ground, as in the vision of jacob, wherein there is yet no climbing up. wherefore the counsel of Bernard is from the 23. of the proverbs, when we are called to the table of a rich man, to consider diligently what is set before us▪ fratres ad men same Salomo●●● s●demus, superni● 
Ser. 30, in. Cant. 〈◊〉. 63.  est refert● delitii●● Brethren, saith he we sit at the table of Solomon, the meat that is set before us is heavenly and divine. The Apostle said, hath God care of oxen? Num quid de vine is & vitibus & virg●lt is cu●a est Deò? in like manner; hath God care of vineyards? Homines, non arbores amat homo-deus: he that is God & man lovethmen, not trees. His conclusion for all is, opera hic & impensa mentibus d●nda, non fructibus: the cost & care we bestow must be spiritual upon our souls, not corporal upon the fruits of vineyards.  
Who then is this Solomon? or what this vinyeard? what this Baal-hamon? These Keepers? this fruit? this rend? who and what are they?  
Solomon is not Solomon the King of Israel▪ but the King of Kings: not Solomon from the earth earthly, but Solomon from heaven heavenly, he that in the 
Bernar. ser. 27, in. Cantic.  Gospel is more than Solomon, usque adeo meus Solomon, Solomon est, ut non modo pacificus, ●ed pax ipsa vo●etur. The Solomon whom I mean is so rightly a Solomon, that he is not only a peacemaker, but very peace itself. Solomon is Christ.  
The vineyard is his Church, a metaphor well known in the scriptures, were it a stranger unto you, I would lead you into acquaintance with it throughout the whole book of God. But it is not so, vinea intelligibilis, an intellectual, mystical vineyard is his Church: planted by God's right hand, grounded in faith, rooted in charity, watered by the word of the preachers, digged and manured by the discipline of Magistrates, the wine whereof hath the savour and taste of a good conscience within, the colour and cute of an holy conversation without, and the winepress by which it runneth abroad, is the tongue of open and thankful confession to the praise of God.  
Baal-hamon is the site of it, vallis, or planities, or domius multitudinis, soilicet vini, a valley or plain or lord of store, to wee●, of wine. The greeks say, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, where the comprehension of people, that is of plenty was. It is Corn● filius olei by an other allegory in the 5. of Esay a fertile and fat hill. Indeed so populous is the Church of Christ, that she marveleth at her increase of children, & asketh in the prophet, Quis genuit mihi ist●s? who hath begotten me 
49. Esa.  these? and the children themselves cry, the place is to straight for us. Her beginning was at jerusalem, but being thence abandoned, migravit, non perijt, she travailed, 
Bern.  perished not: pulsa de civitate, ab universitate excipitur, being expelled the city, she is received of the whole world. Howbeit, we must ever remember there is also a choice made. For this vineyard is planted in Baal-hamon, not in the open field, whose portion is the 
Genes. 3.  curse of brambles, & briers; but in a several, peculiar, enclosed piece of ground, it is hortus conclusus, as the 
Cant. 4.  garden of Eden, and lieth within a hedge or fence, as a mount within rails. And whatsoever groweth without it, is labrusca, not v●●, some sour or hedge 
Esa. 5. Deut. 32.  grape, not good to eat, or rather the grape of Sodom or cluster of Gomorrhe, which groweth but to the fire▪ My meaning is, extra ecclesiam nulla salus, without the Church no salvation: which made the good Emperor Theodosius resolve with himself, Malo esse membrum ecclesiae quam caput imperii, I h●d rather be a member of the Church, than head of the whole empire.  
The keepers of this vineyard are both the magistrate, & minister, for that the former also is, cannot be doubted: he is nutritius ecclesiae, the nursing father of the Church, & perregnum terrenum c●leste regnum 
●●i dor.  proficit, Kingdoms of the earth are good helps and furtherances to the kingdom of heaven. Ego communis 
Euseb. de vi● Const.  quidam sum episcepus etc. I am a certain common Bishop among you▪ and as it were at large, said the worthy Constantine (as you heard not long since.) But this field hath been reaped already to my hands. The later is a keeper also, but with no little odds. The difference must ever be held between the Diadem, & Ephod, the kingdom and priesthood, between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
1. Pe●. 2.  the sovereign, & any other subordinate magistrate. Every superiority is not empery, nor every supervision & inspection, dominion. The power that the one hath, is regal▪ & imperial, that the other pastoral and paternal; The one in things appertaineing to God alone; the other longè l●tèque with a farther extent both to God & man without limitation; the one as lord and master, the other as a father; the one by mandatory & coactive authority enforcing, the other rather exhorting & perswaiding: or if ever he command, whereas the one upon pain of losing liberty, or limb, or life; the other doth it in the name of God, and before the Lord, and 
Rom. 13.  his holy angels, & upon denunciation of God's judgements, The one beareth the sword: the other hath a sword too; but it is the sword of the spirit; or m●cro ecclesiasticus, the sword of the Church, wherewith he smiteth not the body, but the conscience; or rather not a sword, but the Keys of the church, the one hath 
Psal. 2.  a rod of iron to crush in pieces, the other hath not more than the rod of his lips. In a word, to the one belongeth tribute, to the other rather tithes & offerings: 
Rom. 13.  to the one fear, to the other rather reverence, to the one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, necessary compulsory subjection (you must needs obey) to the other rather 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a necessary too, but more inclining to a voluntary, a better tempered, and rather persuaded kind of submission.  
But more accommodate to the mind of my text, next and most immediately knit to the custody & care of this vineyard (according to the Apostles phrase, ye 
1. Cor. 3.  are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God's husbandry) are the pastors of the Church: of whom God speaketh by his Prophet, sili hominis posuite speculatorem, son of man I have 
3. Ezech. ●. ler.  made thee a watchman: and I have set thee over nations & kingdoms, ut evellas, & destruas, & plants, to pluck up, and destroy; & plant, etc. rusticani sudoris schemate quodam (Bernard to Engenius) figuring the pains of 
De Consid.  the past our by the toil of an husbandman. For all these have sarculum linguae, a coulter in their tongues: (sarculum, non sceptrum, saith Bernard to the same Eugenius 
Ser. 58. super. Cant.  again, a coulter, not a sceptre) & gladium verbi, non ferri, a sword of the word of God, not of ●ron. And their office is, 2. Tim. 4. Argue, increpa improve, rebuke, there is putatio, pruning of the vine; but withal obsecra entreat, there is plantatio planting. To be short, Paul is a planter, Apollo's is a waterer; and all the rest are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, some way or other labourers with God in husbanding this vineyard.  
The fruit of a vineyard is the blood of the grape. This is fructus nativitatis, Psal. 107. The true native fruit of it. The vine shall speak for herself from that parable, jud. 9 & tell you what her fruit is: Vinum laetificans Deum & homines, wine that gladdeth both God and men. (Vinum laetitiae, not luxuriae: nor libidinis, wine 
Bern.  of comfort, and gladness, not of excess.) It may be Vinum moestificans some times, wine of sorrow. Mark the parable. The Olive hath her fatness, the figtree her sweetness alone, those be their qualities: but est vineae quaedam acrimonia & severitas, wine must be somewhat tart, as well as pleasant: Coniungi debent suavitas 
Ser. 60. in. Cantic.  & severitas: Sweetness and sharpness must be joined together. As necessary it is at times to hear the voice of the Church condemnantem, condemning, as consolam tem, comforting, and reposcentem, requiring, exacting the duties of christianity, as ignoscentem, pardoning faults & defaults, which she shalespie: at some times to feel her hand, plectentem, smiting, as well as amplectentem, embracing at some others. There must be both manna, and utrga in the ark, bread for refection, and a rod for correction, osculum and fraenum, a kiss for friends, a bridle for refractory and stubborn persons. I named it planting and pruning before: there must be both doctrine and discipline, else is ' there wanting one of the two principal pillars, that the Church should stand upon.  
Shall I say in a word what this fruit of the vineyard is? Go to the parable once more. Vinum quod l●tificat Deum & homines: whatsoever are the duties of either table of the law, towards God in the former, in the later towards man the image of God, are the fruits of this vineyard that is the Church of Christ: and fruct us nativitatis, the natural and kindly fruits. For to what other end werewe made, redeemed, regenerate, begotten a new by the immortal seed of God's word, sanctified and seasoned by his holy spirit, but that we should keep his laws, and walk before him in holiness, and righteousness to our lives end?  
Lastly the rent that is given for the fruit of this vineyard. Luk. 16. is that redderationem at the coming of Solomon: the issue whereof will be on the one side, gaudium & corona, our joy and our crown; and Euge serve 
Phil. 4. Math. 25. Ezech. 3. & 33.  bone, well done good servant: on the other, sanguinem requiro, Irequire that blood at thy hands, which hath been spilled through thy negligence. Let Keepers well weigh with themselves the rent they must then bring. 1. The reckoning riseth very high, as appeareth by the sum in my text mill argentei, a thousand pieces of silver. 2. The singularity of accountants aggravateth the danger, vir afferet, that is, quisque, singuli afferent, every one shall account by the pole: and therefore folly for any one keeper to say non agnoscar in populo magno, there 
Eccle. 16.  are so many keepers of us, that what is my one soul amongst so many thousands? posuerunt me custodem in vineis (went before in the Canticle) vineam meam non 
Cap. 1.  custodivi. They made me a keeper of the vineyards, and I have not kept mine own vineyard: whereupon saith St Bernard, Ego huius loci occasione meipsum reprehendere soleo, quòd animarum curam suscep●rim: By occasion of this place I am wont to be displeased with myself (sith the charged of my private self was so difficult) that ever I took upon me the cure of souls. To recapirulate all that hath been spoken, Solomon is Christ; the vineyard is his Church; Baal hamon the increase; the keepers are pastors; the fruit is the love both of God & man; the rent, is the reckoning that must be yielded up at the coming of Solomon.  
What care the Lord hath ever embraced & tendered his Church with (to omit his quid ultra? in the 5. of Esay, what should I more have done? If we look but in at the next doors to my text, will presently appear, vinea mea, quae m●hi, coram me: my vineyard, which is mine or belongeth tome, is before me. His constant, redoubled asseveration, in so many possessive, respective, relative terms, of so near appropriation, alliance, and amity, that we cannot imagine a girdle about the reins of a man to be nearer, no nor the apple within his eye, nor bowels within his belly dearer unto him. My vineyard, which is mine, is before me always under the light of his countenance, under the eye of his providence, and the everlasting object both of his looks, and of his love also.  
A part of which his love, and not the least is, as he dealt with the wounded man in the Gospel, whom by reason of his many infirmities he commended to the goodman of the Inn, and delivered him two pence 
●uk. 10.  (say they were the two testaments) in stock, & whatsoever he should more expend in counsel and comfort and his own painstaking, he would repay all at his back return: so be holding from the height of his sanctuary the condition of his vineyard, in so much danger of miscarriage by foxes within, and wildbores without, serpentibus and apparentibus saith Bernard, latentèr & patentèr, openly and secretly oppugning the weal thereof, himself the principal 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 husbandman joh. 15. after the days of his flesh, hath commended it to other keepers, non efficaciam quaerens, sed congruentiam, not out of want to himself, but for convenience to it, man unto man being the meetest instrument to lead him to salvation, (speak thou unto us, 
20. Exod.  & we will hear thee, but let not the Lord speak, lest we die.) To these he hath perpetuated life & continuance not in their singular persons, but in their line and succession, Ego vobiscum usque ad finem saeculi, I am with you (o ye keepers) to the world's end. So the Apostle witnesseth, Eph. 4. 11. He hath given some to be Apostles, some prophets, some Evangelists, some pastors & teachers, for the gathering together of his saints, for the work of the ministery, for the building of the body of Christ donec occurramus omnes, till we all meet, etc.  
Now what difference there is between keepers, & keepers themselves, I stand not to declare unto you. Stabo super custodiam meam, but distributing the whole Church of Christ into two ranks and companies, ordinem, & plebem as Tertullian sorteth them, 
Exhort. ad cast. Desug. in. perseq.  duces or pastors, & gregem; clerum, and populum; priest, & people. I may truly affirm that the custody of this vineyard hath ever past through the hands of those ordered persons, whom Ecclesiastical writers call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, consecrated men, the spirit of God Act. 13. and Rom. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 men separated & put a part, the father's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, clericos, ecclesiasticos, spiritual, clergy and churchmen. And these by undoubted commission from Christ, succession from Apostles and Apostolic persons, confirmation of the primitive and purer Church, and prescription of all ages down to our own times, have been ever invested with dispensation of the mysteries of Christ, administration of the word and sacraments, power of the keys, remission & retention of offences, exclusion from, or admission into the Church of Christ, imposition of hands, for the raising up of new seed to the brethren deceased, with other the like provinces and charges belonging to them alone. Answerable to which their offices, & not disagreeing to the name of Custodes in my text, are those usual titls of theirs throughout the book of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Stewards, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, pastors, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and in the writings of the learned, Antistites, praesules, praepositi, rectores, etc. all names of superiority and government; albeit in regard of their daily service to God and his Church, because Episcopatus is opus, a bishopric is a work, and not honos, honour alone, but onus, a burden, & they are bound by their callings prodesse, to do good, as well as praesse, to sit in place of government (as the kingdom itself also is termed splendida servitus, an honourable kind of service) they are styled by the names of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to betoken and put them in mind of their ministry.  
Endless were my talk to undergo the proof of all the particulars before mentioned: but I am freed from the weight thereof. My service at the present is rather in the negative & destructive part; not so much to declare unto you what the authority of those keepers hath been, and now far it reached, as to show there are others in the Church of Christ, to whom these charges never appertained.  
I cannot deny but the keepers of this vineyard abused the vineyard, none more. They became such keepers of it, as wolves are over sheep, Tradidit eam custodibus, saith my text; I may as truly say, Custodes tradiderunt eam, in an other sense her keepers betrayed her. Indeed they proved traditores traitors against her. Dicimini pastors, cum situ raptores▪ you are called 
Bern.  pastors you are devourers. And again, not Cultores dressers, nor custodes guardians, but L●trones, & fures, thieves and robbets. They succeeded in the Apostles rooms, but without imitation, in seed not in fide, in their seat not their faith. They had ministerij locum not zelum, the place but not the zeal of their ministration. They ran ad cathedram, not ad curam, to the chairs, not the cures of their predecessors. They followed those holy men as a tempest followeth a calm, or sickness health (saith Gregorv Naz.) that is, they came after them. And what with their idleness, ignorance, avarice, ambition, tyranny pride, having at length turned famulatum in fastu●, their ministry of the gospel into a Luciferiam pride, to overtop the Emperor himself, they so infected & afflicted the Church of God, and waxed so intolerable, that they could neither endure their own sores, nor abide other men's remedies; multitudo reprehēd●ntium▪ did but indurare impatientiam, they grew much the worse if any reproved them. By reason of which their obdurance it came to pass, that as Kings were expelled out of Rome, for Tarqvinius Superbus his offence, and the anabaptists in 
Sleydan.  Germany must needs create a new world of magistrates, because those in present authority did not please them▪ so for the wrongs and abuses that some keepers offered to the vinevard▪ all must be turned out; at least of those that were chief of them, not their superfluous lop, (as one called it) taken a way, but the very substantial root hewn quite down Aedibus, sedibus effugari (which is B●inards word) to be driven out of house and home, might not suffice, unless out of diocese and jurisdiction, out of life and being: & not the presbyteri, the persons peccant themselves done away (which was Dio●●etians persecution) but (that which was julian's, and for worse) i● sum presbyterium, their whole race and revenue, lively hood and maintenance utterly extinguished: Their patrimonies and inheritances (a● by a lex Agraria) dissipated into so many hands, as that without a miracle they might never return to the right owners again: As if they had yowed to themselves to sow the land of the church with salt, that it might ever remain barren, & never thenceforth bear fruit more to prophets and prophets children. What? must al●e removed & an utter desolation made because some had delinquished? Can they call to mind never a Cyprian, nor Chrysostom, nor Basil, nor Na●ianzen, nor Austin, ●o one of those ancient Bishops of Rome, which well near 40. in a row witnessed their good confessions under those bloody persecuting Pilat's of the Empire, which may stand in the gap, and plead for the service that Bishops had done to the Church of Christ; but all must down? Esto, Athanasium culpaverint aliqui say that Athanasius (said Athanasius him 
Epist. ad. solit. vit. agent.  self of himself) were to blame, & might justly be taxed quid alij fecere episcopi? aut quis ab illis Arsenius interfectus est? what have the rest of the Bishops done? what Arsenius hath been murt bexed by them? A strange kind of reformation; the whole body destroyed, because some parts are disordered and diseased, Our Saviour dealt not thus in that other institution of marriage: but when he perceived (saith ●e●ome) that things were come ad ● to their last and worst condition, he brought them back add ● to their first an● best again; Ab initio non erat sic, from the beginning it was not so. The 
E●arr. in. Psal. 71  Merchant in St. Austin doth better plead for himself and his calling, Si mentior, ego mentior, non negotium, when they charged his profession with lying & fraud; if I lie, it is I that lie, not my profession. So shall you have husbandmen, that for a storm of wether destroying their come, will blaspheme the name of God; At ho● non faciunt agri●olaboni, those that are good will never do it. The like perhaps is in other courses & trades of life. At hominū●sta, non rerum peccata sunt, these are personalorim●s, not real imp●tations. All this is not marked in the ●ase of these keepers: but against them, their callings, & their livings is the voice of Edom heard, Down with them, down with them, even unto the ground. And when they are down, let them n●uer rise up again.  
In steed of these are erected a new sort of keepers, of a strange composition & concretion, part of clergy, part of Laity, as of old & new cloth peeced together: the assembly, sessions, Senate, Synedryon, Consistory, Court of which persons (call it as you list) they name the Presbytery▪ and that presbytery they call the Church, at least an epitome of the Church, a lively representation and portraiture of the universal Church, the perfect body of Christ, the tribunal of Christ, yea coel●m in terr●● fitum, a ver●e he●ve● seated upon the earth: the administration in these men's hands they term d●uine and apostolic institution▪ an individual companion of the Gospel, the holy discipline, the discipline of Christ, half the kingdom of Christ, an undoubted note of the Church, the eternal countable of God, the sceptre of judah, yea the sceptre of the son of God, without which he ruleth not: lastly they entitle the governors themselves, ●en●ors of manners, guardians of discipline, precedents over the ●●we of God, Vicars of Christ▪ set over the people in things appertaining to God, and such as watch over their souls; and rather than fail, they make them Ecclesiastical, Ministers▪ Bishops prophets, to whom the spirits of prophets are subject, yea they stick not to say, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, bodily the Angel of the Church of Ephesus, etc. to whom our Saviour writeth, may be understood of their presbyters; with other the like innumerable attributes, wherewith they labour to array the nakedness & novelty of this late form discipline, which never to this hour saw the age of a man, threes●ore & ten years. What needed all this? licet sapere sine pomp● men may be wise without glorying too much of their wis●●●. But it fared herein, as at the dedication of Nabu● hodo ●o●o●s id●ll with cornet, trumpet, sackbut, p●●lt●r●●, dulcimer, and all manner of instruments of music; so the whole book of God must be unboweled, and all the wi● of man ransacked, to findeou● a style honourable enough for their new erected presbytery.  
And because ●om●n sine act● nihil est, name without power availeth not, they have assigned them offices no● inferior to their titles. You would wonder to hear, that those of the laity should have aught to do in administration of sacraments: yet have I heard that even these do deliver the Cup in some places. But what of the preaching of the word? you shall be told, that there is no difference between them and pastors, save public & private; for what the one do in pulpits, the other do in their consistories. It were incredible to be spoken, but that he that runneth may read it in their published and divulged books, that those whole descriptions appropriated by the holy Ghost, to Bishops▪ presbyters, and deacons, 1. Tim. 3. & Tit. 1. should be applied to their unpreaching presbyters. They may consult, admonish, comfort, correct, examine, allow, refuse, suspend, excommunicate, absolve, & finally order all things belonging to the Church, that is to say in effect, directly, or indirectly and collaterally, at first or at second hand, all things; some of these dutie● severally & apart, each elder in his tribe; others jointly, & in communion with colleagues. As namely, when they meet together. 1. Theirs are elections & reiections of all church officers. 2. Excommunications, absolutions, and the power of the knies, theirs. 3. Theirs the disceptation and decision of all matters whatsoever concerning either corrupt manners, or perverse doctrine. Add unto these imposition of hands, common and profane upon consecrate persons, and ordination of the ministers of Christ by those that are without orders.  
After such hard and burdensome provinces, perhaps you will ask me what the persons themselves ●r● (these Areopagites and Amphictiones, iudge● of s●weightie affairs) to whom it is given thus to expatiate and revel through every corner of the house of God. No doubt they are all Bez●l●●ls at least and aholiab's, or Zorobbabels', men of excellent both spirits, and gifts, furnished for such businesses. I distinguished formerly in the Christian commonwealth two several sorts, to w●●t, Clergy, and Laity. One a●d (it may be) the better part of this Court are pastors and Doctors: the other, and far the more, such for the most part,  
Quales ex humili magna ad fastigia re●u●  
Attollit, quoties voluit fortuna iocari,  
Such as the satire noteth, to day D●m●,  — momento turbinis exit 
Marcus Dama,— to day a tradesman, tomorrow a churchman, to day an artificer, tomorrow an elder▪ & so likewise back again.  
Alternar● vices mirab●re:— we may justly wonder at their changes. Hesterni Quirites, our yesterdays 
Luk. 10.  ruler's and governors of the Church, the next day return back to their wont callings; like him that professed, Zach. 13. I am no prophet, I am an husbandman: Husbandry was my trade from my youth up. ● know not well what to make of them, but as St. Bernard wrote of himself, Epist. 245. Ego quaedam Chimaera mei saeculi nec clericum gero, nec laicum: I am a kind of mo●ster of my time, for I am neither clerk, nor lay▪ man In a word such they are, of whom I will not speak so cursedly, as the Scribes and pharisees did, This people that know not the law, are accursed, joh. 7. neither▪ so barbarously and unchristianly, as the papists do, when by wrongful misapplication they abuse scripture: Give not holy things to dogs; Cast not pearl before swine: meaning in both these, the people must be debarred from reading of scriptures, who therefore, they say, are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, indeed no better in sense and understanding, then very stones. But this I am sure of, wise men never thought it fit to join with them in consultations of learning & judgement. Their protestations are to the contrary, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, wise men please not the people, neither doth the people please them. unus mihi pro populo, populus pro uno. Cato pro centum millibus, and Plato instar omnium. One man of sort worth all the rest. Hi in manibus suis speraverunt, All 
Eccle. 38.  these hope in their hands, and every one is skilful in his own work: without these cannot Cities be maintained, etc. Sed in ecclesiam non transiliunt, super sellam judicij non sedent, neque palam faciunt disciplin●m & judicium, They are not asked their counsel in the congregation of the people, neither sit they upon judgement seats, neither are they meet for hard matters.  
I have showed you in part what they have assumed unto themselves, but have not declared as yet, what adventures they made to bring things to pass. The beginnings at first were small, the proceedings wonderful, as of agraine of mustardseed, that becometh a great tree. I appeal to the truth of my story. That discipline, which at the first begged her allowance from some neighbour Churches, was ready in the end to set her foot in the neck of her friends, and not much less than founders.  Asperius nih ill est humili, cum surgit in altum. 
Witness the Pope towards the Emperor,  
— Qui fluvialibus undis  
Int●muit torrens, fluit acriùs amne perenni.  
You shall often have a land-flood, engendered but of rain water, that willbe more violent for the time than a living and ever flowing river. Did they continue their begging? nothing less. Molestum est hoc verbum rogo: it is a grief to crave. They quickly turned rogare into vim irrogare (as Bernard's word is) craving into compelling. They call for reformation, and reformation is granted them in doctrine and sacraments, to the uttermost. That will not serve: but reformation after this form (the Dagon of popish hierarchy, episcopal pre-eminence must fall before the ark (I take it) of the presbytery) or they will never be subject▪ to any mortal man. Do you stick to yield us this? I now call to mind what praise St. Ambrose gave of the people of Milan, when there was hot persecution in the City, for the voice they then all used, Rogamus august, non pugnamus, We entreat O Emperor, we 
Lib. 5. epist. 33  fight not: perhaps they durst not: yes, Non timemus, sed rogamus, we fear not, yet we entreat. He affirmeth it to be the voice of the holy Ghost speaking in them. He red at that time upon job: & he went up into his pulpit, he said, unum Iob miraturus, to wonder at one job, but he found them all jobs worthy to be wondered at for their singular patience. The like St. Bernard in an Epistle to Lewes the french king: profecto stabimus & pugnabimus usque ad mortem (si ita oportuerit) pro 
Epist. 221.  matre nostra, armis quibus licet; non scutis et gladijs▪ sed precibus fletibusque ad Deum, Assuredly we well stand & fight for our mother, if need be, unto death, with such arms as we may, not with sword and target, but with prayers and tears to God. But with these we have to deal with, it fared quite otherwise, pugnamus august or Augusta, non rogamus, King or Queen whosoever, we entreat not, we must and will have it. I deny not but motions there were some, & admonitions, petitions, supplications; but as physic reached upon a dagger's point; either you must take it, or they will drive it down your throat. For see the sequel. They break forth to assemblies, confederacies, associations, subscriptions, sacraments, oaths, menacings, thunderings and lightnings from the Church, excommunications denounced, yea banners displayed in open field: Quis sensus armorum, etc. did the Orator ask? I may ask with St. Bernard, ubi timor mentis, rubo● frontis? where was either conscience towards God, or reverence towards his anointed? yet on they must. This discipline must be advanced, and Princs submit themselves unto it. And that Prince, King, or Emperor that shall annul it, is to be held for an enemy to God, & himself unworthy to be are rule over any of God's people. What do [hear against the anointed of the Lord, his Lieutenants on earth, Gods of the earth, solo Deo minores, 
Tertul. Bern.  subject to none save God? Christus aliter & jussit, & gessit, Christ bade, Christ did otherwise. Conditor Caesaris Caesari tributum dedit, He that made Caesar, paid tribute to Caesar. Peter and Paul did otherwise; alter amisso, alter submisso in cruse capite, both sealed their obedience to the Emperor with sundry their deaths. And their writings have an other language: Let every 
Rom. 13.  soul be subject to the higher powers. They will say that 
1. Tim. 2.  was in the church's infancy. And let prayers and supplications be made for all, especially for kings. So thieves must be prayed for, & yet punished for their thievery. And Princes must be obeyed, whether good or bad. No it is blasphemy to say so, I am sure it is blasphemy to say, as they say, Quis credidit auditui nostro? Who will believe our report? An non iustiùs os loquens talia fustibus 
Berrn.  tunderetur, quam rationibus refelleretur? I could lead you along into aforrest of the most unpriestly positions, and unchristian, unsubiect▪ like practices, that ever were heard of. Nudè nuda loquor, I speak truths truly. They are now become mundi fabul●, & can no more lie hid, than the sun in the firmament. I am sorry it should be so. With a tender and trembling hand, I confess, do I touch the sores of friends. Whereas, were I to deal against a professed enemy to the Gospel of Christ, I would sharpen my style against him to the uttermost of my power, and cut, as with the point of a Diamond. But the Apostle hath taught me, Non possumus aliquid contraveritatem sed 
2. Cor. 13.  pro veritare: we can do nothing against the truth but for the truth. Amicus-Socrates, amicus Plato, sed magis amica veritas. Although, why should I call them friends, whose violent and tumultuary spirits have wrought so much trouble to Christian states? And therefore, non verenda retego, sed inverecunda confuto, I uncover not the shame of father, nor brother, nor friend, but rather discover & confute things that were passed all shame.  
But say that the supreme magistrate, thus dared as you heard before, will not submit himself, nor admit the government so eagerly pursued? What then? There are other inferior magistrates to stand in place: and Nobles were at first ordained by God to bridle Princes. A good doctrine. What if the Nobles make a conscience therein? Then is the land without any magistrate at all, and the sword in the people's hands. Belike the people themselves when we are fallen so low, are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, headless, unless they be guided and directed by their presbyteries. These are not gradus, but praecipitia, steps, but downefals. You see we are come at length to a fair pass: from the head of authority, the eyes of wisdom, ears of discretion, tongues of persuasion and grace, breasts of counsel & direction, arms of true puissance & fortitude, to the very feet (of obedience and subjection, they should be) they must needs prove, of disorder and confusion. The fear rule all A mere cyclopical state.  
— ingens corpus cui lumen ademptum,  
Agreat and unwieldy body without an eye.  
Now in this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the world turned upside down, where the people commandeth all, what hath been done to trouble the peace both of Church, and common wealth? Rather what not? The beginnings were tragical, with the trumpet of Sheba, the tongue of Shimei, and not much less than the hand of Zimri; the proceedings tyrannical, the end in process of time likely to have proved more than intolerable. He prophesied not amiss of this way, when as yet she lay in her cradle, as it were, and swathing clouts, and was commended to the liking of an other nation. Timet●● altera tyrannis, we are afraid of an other tyranny. (Novus pontificatus, a new popedom, was the judgment of an other.) The style may now be altered upon the event of things, by those that write testemeipso, upon their experience a thousand times, Sentitur altera tyrannis, we fe●l● that which other feared.  
For when they shall hold, that the supreme Magistrate professing the faith. (I speak not of N●ma, nor Nero) I say the supreme Christian magistrate (cu●us 
Muscul.  potestas sancta▪ sanctae leges, sanctus gladius) hath authority over his subjects, not as they are Christians, but as they are men; authority over Bishops & Priests, not as they are such, but as they are men: (wherein I have much wondered with myself, that they which abhor popery, so much, even in matters of ceremonies, should so nearly approach to it in substantial assertions;) that the king is no competent judge in pulpit affairs; and as touching the law of God he shallbe indeed vindex utriusque tabulae, an avenger of both tables; but as for the ordering of the Church, he may sit in the assembly as an honourable member of the church to vote and consent with the rest, but not otherwise; when they shall give him potestatem facti, but not juris, power to execute, but not to ordain; & custodiam, vindictam; not constitutionem, promulgationem; (which is to make him carnificem, their executioner alone saith Erastus:) and to yield him supremacy in causes Ecclesiastical, is to take both swords from the Pope and give them to the King, to pull down a spiritual Pope, and erect a temporal: when they shall say, that the political government is subaltern to the ecclesiastical, & quasi inferius quoddam subsellium, and as it were a lower kind of Court; and that Princes themselves, though they be the nursing-fathers' of the Church, yet they are her servants too, and therefore must ever remember to submit themselves, subject their sceptres, & cast down their crowns before her, yea and to lick the very dust of her feet (whereof I trust 
49. Esa.  they will make an allegory, and not understand by the feet of the Church the feet of Church men;) and lastly that sceptres, & crow●es, and swords are but pompous and▪ glorious ceremonies; with a number the like positions: who will make question but their doings have been answerable thereunto, in assembling themselves together at their pleasures, in proclaiming pub lique fasts, in making, and marring, and altering church orders; yea in compelling the magistrate himself to order, as if they were Ephori Regis,▪ tutor's and over seers of him, so far forth as to excommunicate his sacred person, and being excommunicate▪, that is, ca●t down unto hell, to deem him unworthy to hold life upon the earth. Against which presumptions of theirs, if the King cannot help himself, let him be as an Idol fastened to the wall, that hath hands without handling, and cannot drive the birds from his head, nor wipe away the dust from his ●ies, or as a skarcrow that standeth idly in a garden of cucumbers.  
M Gualther pastor of the Church at Zurick, who lived at that very time, when the breath of life was first breathed upon the face of this new created discipline, in his commentaries upon the first to the Corinthians the 5. Chap. besides sundry other places, showeth his dislike of those, that are not contented with their christian magistrates unless they also have their ecclesiastical senates; nor contented therewith, are angry at other churches that have them not. Sedp●rcāt illi nobis, etc. saith he, let them b●are with us, and no● be over-rast▪ in passing their judgement upon us, nor think every shoe fit to be drawn upon the foot of every Church. He blameth them for their frequency of excommunications, whereby it may come to pass, that the number of the excommunicate may be greater sometime then the communicants themselves, & their theatrical satisfactions, to set offenders upon the stage, & tyre them out with immoderate penances; but especially their excommunications against Kings, by which they become ridiculous both to them, and others,  Dum vel●ti lep●res dare iur● leonibus ●udent. 
Surely I think when first they claimed their authority over people and pastor, they stretched it with cords; but when over Kings and the sovereigns of the earth, they drew it with cartropes. For they then took upon them without leave, and practised without law, that which if the king should grant them, he might likewise answer them, as Solomon did his mother in hi● suit for Adoniah, postul●●i & regnum, you were 
1. Reg. 2.  best take the kingdom too, ●it being no more possible there should be two authentic authorities within one kingdom, than that one and the same body can bear two heads.  
If any demand the reason, how a Church discipline so lately sprung, the time and place of whose breed is so well known (one termed it Talmud Sab●udicū) should be able to propagate itself throughout so many repurged Churches of Christendom, and carry the protection and patronage of so many excellent men; that at what time they cast up the dregs of Antichristian corruptions, whereof they had laboured and lain sick along time, they should at the present so greedily drink down this delicate wine of human plausible invention; let him briefly understand. Parents it had of incomparable worth and credit in the Church of Christ, which begot it with the strength of imagination (I think they thought it good) bore it not without pain, and with much contradiction, brought it forth with zeal, nursed it with care, christened it with the holiest names they could devise, appareled it with the fairest colours & pretexts of scripture & the primitive church, and so sent it forth into the world as delitias humani generis, the blessedst babe that ever any age of the world brought forth, bearing the right stamp of the purest and surest reformation. Quis non in hun●errorem abripiatur ducibus Calvino & Beza? (said a learned 
Add'st  father of our Church, though not of our nation, who like a Tiresias had in a sort experienced both kinds of governments.) You are not ignorant what Jerome held of Origen, Malo cum Origine errare, quam cum aliis vera sentire, he had rather err with Origen, then think the truth with other men. Anaxagoras ●ivem esse nigram dixit, ferresnè siegaidem dicerem? Anaxagoras might say the snow was black, an other might not do it. The fashion of the world is, Pauci res ips as sequuntur, plures nominarerum, plurimi nomina magistrorum. I am of Paul, one crieth, an other, I am of Cephas.  — Tutum est peccare authoribus illis, 
Men hold it safe to err by authority. Of which men I will speak no worse, having been the sons of mine own mother, and fathers of many sons begotten in the gospel of Christ, than Austin said of Cyprian, a glorious star in the firmament of the Church, & one that lost his light for the testimony of the truth; Sicut 
6. De bapt. cont. donat. 26.  multa erant quae doctus Cyprianus doceret, sic erat & aliquidquod Cyprianus docibilis disceret; Learned Cypri an reached, and learned Cyprian might learn. He maintained an error about the rebaptisation of heretics cum octoginta ferè Episcopis Africanarum ecclesiarum, 
1. De bapt. cont. donat. 18.  that no man may wonder at an error in the Church, an error of continuance (it lasted through many African Counsels) upheld by as worthy pillars as the church had any. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, may the be it 
Act. 14.  that dwell in mortality say, (though their fames live in their everliving books, and their names are written in the book of life) we also are men, we are no better than our fathers, we know but in part, we have our affections, and imperfections, errors, and escapes & blemishes, as all other men.  
It is not to be thought, but their grounds were firm & unmovable, whereon they stayed themselves. According to the rule of Tertullian, id verius, quod prius, 
De praescr.  the elder the better, they have made their discipline the offspring of Christ & the most ancient apostolic Church; from whence they persuade themselves, they are able to derive it along throughout all ages (as by certain ruins, they say rather traces and foot prints in the writings of the learned may appear) down to these present times, hence forth of force to continue to the world's end.  
Our answer to this hath been, whilst the husbandmen yet stepped, and being not thoroughly awaked up on better advice suffered these tars to grow up in the Church, carried (it seemeth) with the stream of a common received opinion, that such presbyteries had erst been; our answer hath beenell say (admitting that antiquity that never was) yet that one and the self-same form of church-policy be fitteth not all times, & all places; but according to the variety thereof recipit, im● exigit, receiveth, ●ay requireth variation of orders. The answer was very in it. For who can conceive, that one and the same fashion can accord unto her in her infancy, and fuller growth, persecuted, & in peace, flying with the woman in the wilderness▪ and resting as the dove in the ark; lying in the caves of the ground, & sitting as a Queen upon a glorious seat; sometimes under an heathen Emperor, sometimes a Christian; now an Arrian, and then orthodox again; at one time dwelling in lerusalem, a city built at unity within itself; at an other diffused into a large and open region; whilst she is pusillus gre●, a little▪ stock, and when her children come stocking by troops▪ as doves to their windows; lastly in the days of her marriage▪ if I may so speak) and in the days of her widowhood▪ when the bridegroom is taken from her; in the full flood, Ocean, and tedundancy of the miraculous gifts of the holy Ghost, and when she is reduced to a measure and stint, but of ordinary graces? You may aswell shape, a coat for the moon waxing, waning, changing into so many forms, as set down one manner of discipline for the body of the Church. They call it the Churches; Livery; which I see not but in the summer of her peace may be of one stuff, of an other in the winter of her troubles, Say these elders had been in the Primitine Church (as they never were) therefore to continue? Si revacas temporum illorum mores, 
Muscul.  primùm conditiones, & statum quoque illorum revoca; If you will call back the uses of those times, make the state of our times equal unto them, and put us under a pagan Emperor, and persequntion again. Gloria filiae regis ab intùs, the internal beauty of 
Psal. 45.  the Church is always the same, but her outward garment is of divers colours and requisite it is that it should be so: for if there were no alteration, ceremonies would be taken not to be ceremonies, but matters of substance. To conclude, Tertullians' rule is infallible, Regula 
De vel. virg.  fidei immobilis, irreformabilis, caetera disciplina & conversationis admittunt nou●tatem correctionis: One body, one spirit, one lord, one faith, one baptism: 
Ephes, 4.  One government, one policy, one ceremony, one discipline was never spoken.  
But that is not the bucklet we hold forth against them at this time. Let them lead us into these cellars of the bridegroom (as the phrase of this book is) and from the vessel of any one sentence or syllable therein draw out unto us, the smallest drop of assurance, that ever this presbytery was instituted by Christ or his Apostles, and we are ready upon the sight to join hands with them. But I verily assure myself, unless they will wrest and pervert scripture, and in steed of the natural milk it giveth, enforce out the blood of violent interpretation, and cause it to walk a mile or two farther for their fancy, than ever the holy Ghost meant it, there is not one word to be found, that assertaineth this opinion.  
I find in the book of Christ a double presbytery mentioned; one of the jews, whereof Paul speaketh Act. 22. 5. the chief priest doth bear me witness, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and the whole state and consistory of the elders. From thence was he armed with letters and power to Damascus, to persecute the Saints: albeit the flower and strength of this presbytery was then cropped, what by the kingdom of Herod, & what by the Roman Lieutenantship: the other of the Christians, whereof we read 1. Tim. 4. 14. Neglect not thè grace, which was given unto thee etc. per impositionem m●nuū 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; of the company of the elders. But neither doth the former of these proportionate, nor the latter import any such presbytery as is now exacted.  
That of the jews they suppose, though it conclude not directly, yet it alludeth at least, and giveth some warrant to the Christian eldership. Allusions are not demonstrations. And simply to in●erre from the law to the Gospel, from Moses to Christ, from his temporary judicials & tribunals, to the perpetual policies & iudgment-seates of all Christian states, from Canaan, to the whole world of Christendom, is no warrantable consecution. But nearer to the purpose. In those Synedrions and Courts of the jews, whither that great and principal▪ metropolitical, parliamentary assembly, or whither their inferior and subordinate sessions, consider in brief with me these 4. points; 1. the persons, 2. the places, 3. the pleas, 4. the power.  
1. The persons (besides Priests and Levites, which were ad subsidium (faith josephus) for assistance to the civil magistrate, for direction in doubts and difficult cases of the law, for the Lord in things appertaining to God. 2. Chro. 19) thosed say of the other sort, whither they were suggested by the counsel of Jethro▪ Exod 18. 21. and again repeated by Moses, Deuter. 1. 15. they were all ●o be wise and known m●n, chief of the tribes, whom they made Captains over thousands, and hundrethes, and fifties, and tens, only in the smaller matters: or whither those sea●●nty appointed by God himself for weightier affairs. Num. 11. Moses must know them to be of the elders of the people and governors, over them, vers. 16. Or add unto these from the first of Num. 16. the ●welue Princes for the twelve tribes, they were famous in the congregation, princes of the tribes of their fathers, and heads over thousands of Israel. Lastly by commission from Jehosophat▪ 3. Chron. 19 8. ● none were designed to these governments and judgements but the chief of the families of Israel.  
2. The place for important businesses, that which the Lord himself should choose, 17. Deut. 8 (sometimes Shilo, sometimes jerusalem) or for easier causes, the Cities: throughout all the tribes▪ Deut. 16. 8. Or all the strong cities in judah. 2. Chron. 19 5.  
3 The causes, such as fell out in Controversy between a man and his brother. Deut. 1. 16. between blood and blood, plea and plea, plague and plague, Deut. 17. 8. between law and precept, statute and judgement, 2. Chron. 19 10. Where Amariab the Priest was ordained chief in all matters of the Lord, and Zabadiah a ruler of the house of judah was for all the king's affairs.  
4 Lastly their power was: The people shall hear, and fear, & not do presumptuously; and that man that shall do presumptuously, that man shall die, Deut. 17. 12. The persons you see then, none but principal, the places cathedral, the causes universal, the authority peremptory and final: Last (which may be joined to the other) sith God and the King both have their several agents and advocates, the proceeding equal and unpartial: let them now frame their presbytery out of either of these two. Unless they will turn Cities into Parishes, and Villages, and Hamlets; Magistrates, Priests, & Levites into priests & people without magistrate; and regem himself sometimes into reum; and bring Moses to his own bar; unless Princes into mechanistes and artificers; heads into heels for the most part, and perhaps into tails, as the scripture speaketh; unless sword into keys, death into Church-censures; corporal into spiritual; Civil into sacred & Ecclesiastical, which were to turn 〈◊〉 Italiam, and to make a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 transmutation of all things, not far unlike the transubstantiation of papists, as one compared it, they can never extract their presbytery out of those assemblies.  
Notwithstanding they have brought themselves in belief, that our Saviour then transferred the Synedrion of the jews into the Christian Church, when he gave that direction, Mat. 18. 15. concerning offences Dic ecclesiae, tell the church. A place not easy to be understood, because ecclesia is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a term of 
Abulens.  diverse acceptions. It signifieth multitudinem ad aliquid, an assembly of any quality, or to any purpose whatsoever, whither it be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, lawful, or unlawful, sacred or profane. What Dic ecclesiae truly meaneth, dicant, qui possunt (S. Austin of an other subject) si tamen possunt probare, quod dicunt; ego me ignorare confit●or. How beit their argument is in danger soon to be overthrown: tell the Church: therefore no Church in all Christianity whither to resort for releise of our grievances, but this miscellane church of the presbytery? For our better examination hereof;  
1 Certain it is, that the offences there meant are private and personal, and such as lay in the power of the party offended to bury in secret without farther discovery, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, if thy brother shall offend against thee, and, if he shall hear thee, thou hast gained thy brother, there may be an end without farther complaint, which in public scandals and crimes against God and his church may not be.  
2 From the apparent degrees of proceeding against such trespassers, as. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, between thee and him alo●e; 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, one or two more▪ 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, then tell the Church Chrysostome collecteth, vides non supplicij, se●emendationis gratiâ id fieri you see the end proposed in this course is not punishment, but amendment: therefore no need to bring the matter into open Court, there to receive chastisement.  
3 It seemeth the Church is not oier and determiner in these complaints, because there is added in a fourth place, If he hear not the Church, let him be unto thee etc. but the presbyteries I hope will both hear and determine all that cometh before them.  
4 It is not said, if he hear not the Church, let the Church excommunicate him (as the presbyteries do over-often) but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Let him be unto thee, as an Ethnic or Publican. So that he is sent back again to the plaintiff, as it were to censure him. As much as to say, Immedi●abili ●orbo laborat (Chrysost.) he is incurably sick. Relinque illum morbo suo (Erasm.) leave him to his disease: Deo Curandum (Abulens.) to be cured by God himself. Noli illum deputare in numero fratrum tuorum, neque tamen salus eius negligenda est (Austin) Esteem him not in the number of thy brethren yet so, as without neglect of his salvation. How may that be? amputetur à familiari consortio (Erasm.) abstineas ab eo ut confundatur (Origen) Hold no familiar acquaintance with him, that thou mayst put him to shame.  
5 Finally there ought to be no doubt, but this was spoken to the jews, because the reproach is, sit tibi tanquam Ethnicus, let him be unto thee, as an heathen: there being no nation under heaven, that disdeigned and detested Gentiles save the jews alone. Ethnicis, exquibus deindè composita erat ecclesia, praeceptum dare noluit, ut seipsos fugerent. He gave no precept to the Gentiles, of whom the Church was afterwards composed, to shunt themselves. He would rather have said, if he had spoken to the Gentiles, sit tibi tanquam judaus, let him be as a jew unto thee. What is all this then to us Christians?  
6 Shall we further ask the minds of the learned for the clearer explanation of these words? One telleth us, Non ad synagogam ablegat suos, he remitteth 
Gloss. no●.  not his disciples to the synagogue, for redress of their wrongs. There was little help to be hoped for, where they presently excommunicated all that but professed 
Calvin.  Christ. An other helpeth out the reason, Erat tum ecclesia adulterata, the Church that them was, was adulterated, and therefore unmeet to be judge over Christians. Was there no church of Christ which they might 
Brent.  repair unto? Yes, fuit illorum temporum Ecclesiola, in 
Bucer.  deed, there was a little church at that time; but ecclesiae facies nulla, that Church had no appearance without. 
Calvin.  Nay, nulla adbue ecclesia, will a third say▪ there was not any Church at all. And yet we are willed, you hear, to tell the Church. Which some say was an order 
Gloss. nou.  appointed by CHRIST to last to the worlds end▪ others, no general rule prescribed to the Church 
Brent.  for all ages, but a temporatie precept like those other in the Gospel, Go not into the way of the Gentiles; and possess not silver nor gold in your purses. St. Jerome saith, Die Ecclesiae, is as much to say, as multis dicendum est, ut detestationieum habeant, tell many to make him hateful unto them: ut qui pudore non potuit, sa●uetur opprobrijs, that whom honesty and ingenuity could not, disgrace may reclaim. St. Chrysostome saith, ecclesiae, that is, his qui praesident ecclesiae, the rulers of the Church. Carth. joineth them both in one, vel congregationi communitèr, vel praelato, id est, judici, either the congregation at large, or the prelate, that is, the judge: non quod ipse sit multitudo, sed praeest multitudini, Abulens. not that the prelate is the whole multitude, but because he is chief over it. Aquinas likewise both. Ecclesiae, that is, vel toti multitudini, ut confundatur, vel judicibus ut corrigatur; either the whole multitude for his confusion, or the judges for his correction. Lastly Erasmus both: ut vel multitudinis consensu, vel ●orum authoritate qui multitudini praesunt, emendetur; that either by consent of the multitude, or authority of those that are over the 
Are●.  multitude, he may be amended. Some say, Dic ecclesiae that is, in caetu fidelium, in quo verbum & sacramenta rectè administrantur; in the assembly of the faithful wherein the word and sacraments are rightly administered. Others to the contrary: Nemo it a accipiat quasi in 
Bucer.  publica concione, let no man understand it so as if in a public auditory: for nec ratio, nec usus suadet congregandā●sse ecclesiam (saith Caietan) it standeth not either with reason or custom; that the whole Church should be troubled about a private fault. Lastly they are but of yesterday, that tell you Dic ecclesiae is no more to say, 
●llyr. etc.  then Dic sentoribus et Doctoribus personam ecclesiae representantibus tell the elders & Doctors that repraesent 
Brent.  the person of the Church: whereas it should be, rem defer ad certos illos judices, qui ex universo corpore ecclesiae in magistratum legitimè sunt electi, defer the matter to those select judges which are lawfully chosen to the magistracy out of the whole body of the Church. Now sum up all into one. 1. Not to the Synagogue, why? 2. that Church was adulterated. 3. the other was but a little Church. 4. had no face of a Church. 5. no essence. 6. an order to the world's end. 7. a temporary precept. 8. elders and doctors, 9 Certain and lawful magistrates. 10. in the assembly of the faithful. 11. not in an open auditory. 12. multitude in common. 13. precedents over the multitude. How is it possible out of a place of scripture, so variously interpreted by ancient and modern writers to make faith and persuasion to the world, that the Church intended by our Saviour is that Church, which they labour for?  
But they have other subsidiary scriptures, especially where the Christian presbytery is more expressly named, that make without controversy for their purpose. By name, that to Timothy 1. and 4. per impositionem manuum presbyterii: which though some have expounded the office and ministration itself, which Timothy then received, yet grant it importeth an order and company of men from whom he received it, the very imposition of hands there named doth sufficiently discharge them from being lay-elders. There was a presbytery, we deny not, in the primitive Church, that is to say a college or convent of presbyters, assistants to the Bishop: which Ignatius in an epistle to the Trallians calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a knot of Apostles: and afterwards ask what that presbytery was, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; answereth himself, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, an holy congregation, counsellors and coassessours to the Bishop. And for these at the time of ordination to hold their hands upon the heads of presbyters and deacons juxta manum episcopi (as you have heard before) near the hand of the Bishop was agreeable to a Canon of the fourth council of Carthage.  
There remaineth one place more 1. Tim. 5. 17. which they hold as a Delphian oracle, their Deus Terminus, that yieldeth to none, an unremovable argument never to be answered.  
The elders that rule well, let them be accounted worthy of double honour; especially those that labour in the word & doctrine. This is the mine whereout the whole body and frame of their consistory is digged, pastors, where it is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in the word; Doctors, out of the next, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and doctrine. Their lay elders out of the former, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the elders that rule well▪ where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the genus common to both kinds; but the essential difference that giveth name & being, is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; and not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 labouring and not labouring in word and doctrine.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, especially is their Mercury to interpret all; a sign of discretion and distinction to pass betwixt the governors of both these sorts. Their illation is, there were elders that ruled well, and laboured beside in the word and doctrine; therefore there were other elders that ruled and laboured not &c. This is the Gorgon's head that amazeth and amateth all that look upon it. It were quickly answered, by the judgement of a learned divine upon this place, Calvinus primus est qui locum hunc de senioribus exponit, that exposition then 
Adr. S●●  belike is not very old. But for fuller satisfaction.  
1 All the fathers of the Church that ever interpreted this scripture, Greek, and Latin; I add unto them 
Chrysost. Oecumen. Theodoret. Theophyl. Jerome. Ambrose.  the schools, and to those the later writers, (such of our own times except, who Pigmalion-like are fallen into admiration of their own work) I aver confidently, they all understand the place of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, dispensatores verbi, pastors, Doctors, dispensers of the word, etc. judicant, praedicant, so they thought, & so they wrote and published. We may deliver their opinion summarily in one word of Caietan, Nomen presbyteri hoc in loco ordinis est; The name of elder in this place is a name of order. Then where are their lay elders?  
2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifieth both honour, and allowance, from the just correspondences and circumstances of the place, is rather to be rendered in the later sense. So Chrysostome understandeth it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, nourishment and raiment, and the subministration of necessary things, whereof he giveth the reason, which never any law of God, nor any rule or example of the Church of Christ awarded to these lay rulers.  
3 The double that is here spoken of, (not the compensation of those that rule ill, for they are quite excluded, and deserve nothing; but of such as rule well) is not in comparison with any Lay governors, but double (saith Chrysostome) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in regard of widows 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in regard of deacons, both which were to have their maintenance, though not so much as others, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, simply when he saith double he meaneth ample, So saith Theodoret, duplici, that i●, ampliori; o● double, & officij, et doctrinae (Jerome) both for their office and for their pains; or double, & reverentie, & subsidij (Aquinas) both of reverence and maintenance; or double sibi. & suis (Winton) both for themselves, and those of their charged.  
4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, especially, which they make, as it were, the hinge and rudder to turn all about, doth not with those learned distinguish betwixt preaching, and no● preaching elders. First, Non dicit qui praesunt, sed qui benè praesunt, saith Caietan, as Oecumenius before him. But who are those? Qui super officium superintendendi adiungunt & laborem, who to their office of superintendency and oversight put also their industry. So as, nihil est hoc verbum Maximè (with some) sed explicatio benè: Especially in the later member doth but explicate well in the former: (Carthus.) Qui verè presbyteros agunt, qui non solum integritate vitae praelucent populo, verum etiam laborant in dispensatione sermonis evangelici (Erasmus) goodlivers, & painful preachers. How many interpretations might be brought to divert and disappoint their lay governors? If either there were such as but red and administered▪ Sacraments in the Church, and preached not (as the most reverend Archb. of Canterb. last deceased proveth at large) these may 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, rule well in their places, & be worthy of their due regard, though not equal with others: or if there were good Bishops, which overworn and wasted with years (whereof St. Jerome 
Aug. ep. 13.  spoke, Et nos nostra habuimustempora, We also had our times; and again, Ego quondam miles, nunc veteranus, I was once a soldier, now a Veteran) could not labour 
ep. 14.  in the word and doctrine, as aforetime, but pleaded their privilege of age, Nobu debetur otium; yet these 
Id.  might continue their estimation of good governors, and deserve their honour: or if there were those, that albeit they did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the word and doctrine, that is, take ordinary and convenient pains, yet they did not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (the word here used) put themselves to exceeding and distressful labour, either by bodily travail up and down, usque ad lassitudinem ossium, even to the wearying of their bones, whilst others kept their homes, or not without hazard of their lives, because in time of persecution, the especialty and difference of honour might be allotted to such men: or lastly the Apostle might mean that it was not enough to live well, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to teach Christian philosophy 
Chrysost.  by good life, to make themselves examples to their flocks, (some having held an opinion, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
Oecum.  that good life was enough to a good ruler.) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, For there must be instructing 
Chrysost.  by word of mouth; else in matters of controversy (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) what doth life avail? For which cause with other Episcopal qualities 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, with hospitality, modesty & the rest, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
1. Tim. 3.  the Apostle numbereth aptness & ability to teach. So then the genuine and true sense of the words by analogy of this whole scripture, and judgement of the learned is: The elders not Lay, but Clergy, which govern well sibi, familijs, gregibus, themselves, their families, their flocks, are worthy, whither of high regard, or abundant supply, or both, it skilleth not: especially those that labour in word and doctrine, not Pastors & Doctors distinct; but in verbo scientibus, in doctrina ignorantibus (Anselm.) in the word to those that know already, in doctrine to those that are yet to learn; in verbo exhortationis, in doctrina instructionis (Carth.) in word of exhortation in doctrine of instruction: in verbo exhortatorio affectus, doctrinâ instruente intellectum (Caiet) exhortation for the affections, instruction for the understanding. Where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 especially, needeth not be adversative, or a particle of discretion, but may be put 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to serve for interpretation, they that rule well, that is to say, they that labour etc. nor doth it signify praesertìm especially, for them they think it should have been 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, with some other help put to it; but plurimùm earnestly: nor is it praepositum, a particle of preposition set before the verb, but appositum of apposition, to be construed after it in this sense, maximè laborantes, that is, laborantes maximè. Or if they will needs have it distinctive & to make a difference between two sorts, yet doth it not follow of diverse people, but parts of their calling; not subjects, but respects; not generum, but munerum, kinds and professions of men, but branches of their function. As if you should say for example sake, the Ministers that rule well in attendance and care of their flocks, and that labour in word and doctrine, are worthy of double honour; especially those that seek and maintain the peace of the Church: In which speech the people are still the same that were, but their qualities & duties diversified. Or thus: the King that ruleth his people well, and laboureth the good both of Church, and commonwealth, is worthy of double honour, both of allegiance, and allowance from his subjects; especially he that taketh up the cross of Christ, and beareth his soul in his hands, as ready and as likely to lay down his life for defence of the truth, as any of his subjects. Lastly, what mine opinion of this sentence in hand is, can no way better appear, then by a parallel piece of scripture 1. Thes. 5. at the 12. verse. Compare it with this to Timothy, and you shall find not the morning and evening suns more like. Now we beseech you brethren that you know them, which labour amongst you, and are over you in the Lord, and admonish you; that you have them in singular love for their work sake. For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to Timothy, you have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here, from the same theme, superiors in both; there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in both labouring; for word and doctrine in the one, in the other, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, admonition▪ there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, double honour, here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, singular love; Lastly the reason is here given of this superabundant affection towards them, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for their work sake, which is the truest implied cause of honour in that other place, sith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is no more to say, then especially for that they labour amongst you.  
But it hath fared with our brethren in this case, as with him that stood on the Key at Athens, and every ship that was arriving towards the haven he cried was his: so they wheresoever they have met with any word though but common and general, and diversly expounded, yet that beareth any the least propension and favour towards the upholding of the eldership, presently they conclude that very species and sort of all others, which they most fancy: as if all winds blue for their government, and none else.  
Thence they inferred from the 18. of Math. Tell the Church, Ergo no Church there but this presbytery. Thence from the rule to Timothy, The elders that rule well etc. therefore these lay elders. Thence, from the 12. to the Rom. he that ruleth with diligence, therefore these rulers. And 1. Cor. 12. because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, govermentes, is one of the gifts of the holy Ghost there named, therefore this government. Because Tertullian hath, 
In Apol.  President apud nos probati quique seniores, there govern with us none but approved seniors: And Jerome upon Esay 3. Nos habemus in ecclesia senatum nostrum, caetum presbyterorum, we have in the Church our senate, a company of presbyters; & upon. Tit. 1. Communi presbyterorum consilio regebantur ecclesiae, Churches were governed by a common counsel of presbyters; quorum sine consilio nihil agebatur in ecclesia, Ambr. upon 1. Tim. 5. without whose counsel nothing was done in the Church: (which may be well understood of elders in years & experience & gravity, having some temporary commission to assist in ordering the Church, but no ordination perpetual & divine, as is now urged;) therefore these & none others are those precedents, and senators, and advisers intended by the fathers.  
I am now at an end: And I heartily wish in the bowels of our Saviour there might at last be an end of all these controversies▪ that in variety of opinions our brethren would propose to themselves the example of the ancient fathers, of whom it is said, sanctorum patrum disputationes non contentiones, sed collationes erant; the fathers conferred and reasoned about matters in question, contended not. It is agreed betwixt St Jerome and St Austin before they dispute ut veritas superet, that truth may be the conqueror: Cumque tu v●ceris, saith the one, & ego vincam, si errorem meum intellexer●; et è contrario me vincente t● superas: upon that condition, whither you or I win, we both win by understanding our errors. Cyprian (of whom before) though dissenting in judgement from other 
1. De bapt. Cont. Donat 18.  learned of the Church, yet never severed himself, & persuaded others likewise not to do it: Et si se ille se parasse●, quam multi sequerentur, quantum sibi nomen inter homines faceret quanto longiùs Cyprianistae, quam Donatistae vocarentur? Cyprians breach with the church would have drawn many followers after him, and have spread the name of Cyprianists, farther than Donatists. But in whom there is more than this, a willing & wilful disturbance of the church's peace, I would in the name of God they were thoroughly persuaded, that they are as strictly bound to preserve unum, as verum, unity, as verity, pacem, as fidem, the quiet as the faith of the Church: and that there will be little difference held at Salomon's rent-day, whither they have wounded the head, which is Solomon himself with heretical opinion, or whither lacerated and rend in pieces his body with schismatical distraction. Ecclesia est illud corpus Christi, quod chariùs habuit, quam quod tradidit morti: He gave his natural body to death to redeem his 
Ad Ephes. homil. 11. mor  mystical, which was much dearer unto him. Dico & obtestor (was the fearful protestation of St. Chrysostome) ne quis dicat, nemo dixit, ignorau●●us, non put avimus peccatum: I say & protest that no man may plead ignorance, ecclesiam scindere non minus est peccatum, quam in hear ●in incidere, schism in the church is as great a sin as haresie. And, from the judgement of an holy man (dixit vir sanctus) inexpiabilis culpa, nec 
Cyp.  sanguine eluitur macula ista: the fault is unexpiable; the blood of martyrdom cannot wash out this spot. I now call to mind a dialogue that Tully hath in his books de legibus; where interlocution passeth between 3. Philosophers, Quintus, Marcus, and Atticus. The argument was definibus bonorum & malorum. The first beginneth, Controversam rem & plenam dissensionis inter doctissimos: a matter of great controversy and debate amongst the most learned: the second, sed aliquandò tamen iudicandam, yet it must be determined: the third, quî istuc fieri potest A. Gellio mortuo? how can it ever be since A. Gellius is dead? Quintus replieth, quid tandem id adrens? what is that to the matter? Atticus answereth him, I have heard that he called all the Philosophers at Athens into one place, and earnestly laboured them to set some end to their controversies; quòd si essent eo animo ut nollent at atem in litibus conterere, posse rem convenire: if they were of that mind that they would not spend their days in strife, they might come to agreement. Blessed be the name of God, we have no such impediment to the composing of our controversies. Our A. Gellius liveth (and long may he live, even for ever and ever.) But why do I borrow a profane name? Rather out of my text, our Solomon, our Pacificus liveth, who after the Prince of our peace, hath best interpreted this name amongst us; who hath turned swords into scythes, and spears into mattocks, and set peace within the borders of his own kingdoms and of nations about us. Whose first & foremost care hath been not only to plant a vineyard (even to build Churches where Churches were not) but to plant it in Baal-hamon, in rich and fertile ground, to endow it with land and living, to bring tithes and oblations into the 
Mal. 3.  store house, that there may be meat in the house of the Lord for Prophets and their sons after them. A good and gracious Araunah: of whom it is witnessed, 2. Sam. vlt▪ that he gave to the king and as a king; both his threshing store for an altar, and his oxen for sacrifice, & his chariots and plough-harnesse for fire. Our King & as a King, hath taken no less care out of his royal & religious heart, both for altar, sacrifice, & fire, for church, and maintenance to it. And finding by experience the miserable policy of that discipline, which hath brought upon the ministers of the gospel verissimos labores & certissimam egestatem, unstinted pains, and undoubted penury, having turned the livings of the Church into Nunneries (one saith) I know not his meaning, unless he understand Nonres, or non entia, (as you heard the last day) seeketh by all princely means to put blood into the veins of the Church again, which many daughters of the horseleech have sucked out, & to bring back to life that presbyterium, livelyhoode of the Church, which many a julian hath done away, and to the profligation whereof, even that presbytery, whereof we speak, hath been accessary. There wanteth nothing, for aught I see, but so much wisdom and grace and thankfulness in us that are the keepers of the vineyard, as to embrace the opportunity of time now offered us, which our fathers before us would have been glad of, & posterity after us heartily wish for: and all contentions laid aside, join hand and heart with his religious Majesty in propagation of this vineyard, and propugnation of the gospel and faith of Christ; whose life more precious than thousands of ours (as the people spoke of David's) is a thousand times more sought after, than any of ours; as if the enemies of God and his majesty had decreed amongst themselves, as the Aramites against the King of Israel 1. reg. 22. fight neither against great nor small, save only against the King of GREAT BRITAIN and his OFFSPRING. Our Calendars of so many black & fatal days, wherein there was but a step between him and death, shall record to posterity his faithful and constant dealing with the covenant of God, and cause them to bless his memory, and speak all good of his name: Which to be done in our days, whom it rather concerneth in duty to acknowledge, and who reap the fruit of his virtues, is accounted the solecisms & barbarisms of the Court, & those that shall doit, the kings parasites and flatterers. They are deceived that so think: there is no such solecism nor barbarism in it. It is true grammar locution, or rather sound chapel & church divinity to bless where God hath blest. If an angel from heaven were the subject of my speech, I would not call sour, sweet: my tongue should rather cleave for ever to the roof of my mouth. Shall I not therefore call sweet, sweet? & confer honour (even to the honour of Gods own name, joy of our hearts, encouragement and provocation of so illustrious iustruments to go on their course) where God hath conferred it? Surely I will▪ and therefore I conclude with that of the Queen of Saba to 
1. Reg. 10.  Solomon, blessed be the Lord thy God which loved THEE to set thee on the throne of Britain, because the Lord loved BRITAIN for ever, & made thee King to do a quity and justice. O Lord give thy judgements to the King & thy righteousness to the King's son. And as 
Gen. 49.  jacob prophesied of that sceptre, that it should not depart from Judah till Shiloh came, so if thy holy will be, let not the sceptre of these Kingdoms depart from our jacob, our Solomon, our pacificus and his Line, till that Shiloh come again. To whom with the father & the holy ghost, all might and mercy be ascribed in his Church for ever.  
FINIS.