THE PERPETVAL GOVERNMENT OF CHRIST'S CHURCH. Wherein are handled; The fatherly superiority which God first established in the patriarchs for the guiding of his Church, and after continued in the Tribe of Levi and the Prophets; and lastly confirmed in the New Testament to the Apostles and their successors: As also the points in question at this day; Touching the jewish Synedrion: the true kingdom of Christ: the Apostles commission: the Lay Presbytery: the Distinction of Bishops from Presbyters, and their succession from the Apostles times and hands: the calling and moderating of Provincial Synods by Primates and metropolitans: the allotting of Dioceses, and the Popular electing of such as must feed and watch the flock: And divers other points concerning the Pastoral regiment of the house of God; By THO. BILSON Warden of Winchester College. Perused and allowed by public authority. 1. Cor. 14. Came the word of God first from you? or did it spread to you alone? Iren lib. 3. ca 3. We can reckon those that were ordained Bishops by the Apostles in the Churches, and their successors to this present, which never taught nor knew any such thing, as these dream. Imprinted at London by the Deputies of CHRISTOPHER BARKER, Printer to the Queen's most excellent Majesty. An. Dom. 1593. TO THE CHRISTIAN READER. Ihave been very unwilling (good Christian Reader) to enter into these controversies of Discipline, that have now some space troubled the Church of England. I remembered the words of Abraham to Lot; 1 Gen. 13. Let there I pray thee, be no strife betwixt thee and me, nor betwixt my men and thine for we be brethren; and did thereby learn that all strife betwixt brethren, was unnatural. I could not forget the saying of our Saviour; 2 john 14. Peace I leave with you, my peace I give you; and so collected how careful we should be to 3 Ephes. 4. keep the unity of the spirit in the band of peace. Profane writers could tell me; by concord, the weakest things grow strong; by discord, the mightiest states are overthrown: and that made me loath to increase or nourish the dislikes and quarrels that have lately fallen out in this Realm, betwixt the Professors and Teachers of one and the same Religion: yet when I saw the peace of God's Church violated by the sharpness of some men's humours; and their tongues so intemperate, that they could not be discerned from open enemies, I thought as in a common danger, not to sit looking till all were on fire, but rather by all means to try what kind of liquor would restinguish this flame. Another reason leading me to this enterprise, was the discharge of my duty to God and her Majesty. for finding that some men broached their disciplinary devices under the title of God's eternal truth, and professed they could no more forsake the defence thereofthen of the Christian faith; and others defaced and reproached the government of the Church here received and established, as unlawful, irreligious and Antichristian; (for what lees are so sour, that some hedge wines will not yield?) I was moved in conscience, not to suffer the sacred Scriptures to be so violently arrested, and overruled by the summons and censures of their new Consistories; as also to clear this state of that injurious slander, as if not knowing or neglecting the manifest voice of Christ's spirit, we had entertained and preferred the dregs of Antichrists pride and tyranny. These causes of great and good regard led me to examine the chief grounds of both Disciplines, theirs and ours; and to peruse the proofs and authorities of either part; that by comparing it might appear, which side came nearest to the sincerity of the Scriptures, and society of the ancient and uncorrupt Church of Christ. The which wholly to propose by way of Preface would be exceeding tedious; shortly to capitulate, that the Reader may know what to look for, will not altogether be superfluous. The main supports of their new devised Discipline are; the general equality of all Pastors and Teachers; and the joining of Lay Elders with them to make up the Presbytery, that shall govern the Church. On this foundation they build the power of their Consistory, that must admonish and punish all offences, hear and determine all doubts, appease and end all strifes, that any way touch the state and welfare of the Church. Against these false grounds, I show the Church of God from Adam to Moses, from Moses to Christ, and so downward under patriarchs, Prophets, and Apostles, hath been always governed by an inequality and superiority of Pastors and Teachers amongst themselves; and somuch the very name and nature of government do enforce. for if amongst equals none may challenge to rule the rest; there must of necessity be superiors, before there can be Governors. It was therefore a ridiculous oversight in our new platfourmers, to settle an ecclesiastical government amongst the Pastors and Teachers of the Church, and yet to banish all superiority from them. Some finding that absurdity, and perceiving confusion of force must follow where all are equal, and no Governor endured; confess it to be an essential and perpetual part of God's ordinance, for each Presbytery to have a chief amongst them; and yet lest they should seem to agnize or admit the ancient and approved manner of the Primitive Church retained amongst us, which is, to appoint a fit man to govern each Dioecese; they have framed a Running regency, that shall go round to all the Presbyters of each place by course, and dure for a week, or foam such space; for the devise is so new, that they are not yet resolved what time this changeable superiority shall continue. With this conceit they marvelously please themselves, in so much that they pronounce this only to be God's institution, and this overseer or Bishop to be Apostolic; all others they reject as human; that is, as invented and established by man against the first and authentic order of the holy Ghost. Thus far we join, that to prevent dissension and avoid confusion there must needs, even by God's ordinance, be a Precedent or Ruler of every Presbytery; which conclusion, because it is warranted by the grounds of nature, reason, and truth, and hath the example of the Church of God before, under, and after the Law to confirm it, we accept as irrefutable; and lay it as the groundwork of all that ensueth. But whether this Presidentship did in the Apostles times, and by their appointment, go round by course to all the Pastors and Teachers of every Presbytery, or were by election committed to one chosen as the fittest to supply that place, so long as he discharged his duty without blame; that is a main point in question betwixt us. Into which I may not enter, until we have seen what the Apostolic Presbyteries were, and of what persons they did consist at the first erecting of the Church. Certain late writers, men otherwise learned and wise, greatly misliking in the government of the Church the Romish kind of Monarchy, and on the other side shunning as much popular tumult and Anarchy, preferred a middle course betwixt them of Aristocracy; thinking the Church would then be best guided, when neither one, for danger of tyranny; nor all, for fear of mutiny did bear the sway; but a number of the gravest and sincerest, undertook the managing of all matters incident to the Ecclesiastical Regiment. And for that there was no possibility in every Church and parish to find a full and sufficient company of Pastors and Teachers, to consider and dispose of all causes occurrent; and the people (as they thought) would the better endure the proceed and censures of their Consistories, if some of themselves were admitted to be judges in those cases as well as the Preachers; they compounded their Presbyteries partly of Pastors, and partly of Lay Elders, whom they named GOVERNING PRESBYTERS; and by this means they supposed the government of the Church would be both permanent and indifferent. To proclaim this as a fresh devise of their own, would be some what odious, and therefore they sought by all means as well with examples, as authorities, to make it seem ancient. for the better accomplishing of their desire; first, they took hold of the jewish Synedrion, which had Lay Elders mixed with Levites in every City to determine the people's causes, and that order being established by Moses, they enforced it as a perpetual pattern for the Church of Christ to follow. To that end they bring the words of our Saviour, 1 Math. 18. Tell it the Church, if he hear not the Church, let him be to thee as an Ethnic and Publican. Next, they perused the Apostles writings, to see what mention might be there found of Elders and Governors, and lighting on this sentence of Saint Paul; 2 1. Tim. 4. The Elders which rule well, are worthy of double honour; specially, they that labour in the word and doctrine; they resolutely concluded, there were some Elders in the Church that governed, and yet laboured not in the word and doctrine; and those were Lay Presbyters. After this place they made no doubt, but Lay Elders were Governors of the Church in the Apostles times, and so settled their judgements in that behalf, that they would hear nothing that might be said to the contrary. thirdly, because it would be strange that Lay Elders every where governing the Church under the Apostles, no Council, story, nor Father, did ever so much as name them, or remember them, or so conceive the words and meaning of Saint Paul until our age; they thought it needful to make some show of them in the Father's writings; lest otherwise, plain and simple men should marvel to see a new sort of governors wrenched and forced out of S. Paul's words, whom the Church of Christ in fifteen hundred years never heard of before. And therefore certain doubtful speeches of the Fathers were drawn to that intent; as where they say, 1 Hiero. in epistola● ad Titum, ca 1. The Church at first was governed by the common advise of Presbyters; and 2 Ambros. in 1. ad Tim. ca 5. the Church had her Elders, without whose counsel nothing was done; yea, some of them were so forward and willing to hear of their lay Presbyters, that wheresoever any Council or Father mentioned Presbyters, they straightway skored up the place for lay Elders. This is the warp and web of the lay Presbytery, that hath so enfolded some men's wits, that they cannot unreave their cogitations from admiring their new found Consistories. And in deed the credit of their first devisers did somewhat amuse me, as I think it doth others, till partly inclined for the causes aforesaid, and partly required, where I might not refuse, I began more seriously to rip up the whole; and then I found both the slenderness of the stuff, and looseness of the work, that had deceived so many men's eyes. As first, for the jewish Synedrion; I saw it might by no means be obtruded on the Church of Christ. for the judicial part of Moses law being abolished by the death of Christ, as well as the ceremonial; the Tribunals of Moses must no more remain, than the Priesthood doth. Moses judges were appointed to execute Moses law. the punishments therefore and judgements of Moses law ceasing, as under the Gospel there can be no question but they do; all such Consistories as Moses erected must needs be therewith ended & determined. Again they were civil Magistrates, that Moses placed in every City to judge the people, and had the sword to punish as the law did limit; Levites being admixed with them to direct them in the doubts and difficulties of the law. Such Presbyteries if they frame us in every parish without the magistrates power and leave; they make a fair entry upon the Prince's sword and sceptre, under the colour of their Consistories, which I hope they will be well advised before they adventure. lastly, that lay Elders in Moses law did meddle with discerning or judging betwixt truth and falsehood, things holy and unholy, persons clean and unclean, or did intermeddle with the sacrifices or services of the Tabernacle, I do not read; but rather the execution and superuision of sacred things and duties belonged to the Prophets, Priests and Levites. So that lay Presbyteries under the Gospel can have no agreement with the Synedricall Courts of Moses, much less any derivement from them; unless they will tie all Christian kingdoms to the Tribunals and judicials of Moses law, and give their Elders the sword in stead of the word, which God hath assigned to Princes, and not to Presbyters. The words of Christ in the 18. of Matthew, Tell it to the Church, which they urge to that end; if they were spoken of such Magistrates as Moses appointed, and to whom the jews by the prescript of his Law, were to make their complaints; then pertain they nothing at all to the Church of Christ; but were a special direction for those times, wherein our Saviour lived, and those persons, that were under the Law. If they be taken as a perpetual rule to strengthen the judgement of Christ's Church, then touch they no way the Synedrions of the jews, or any other Courts established by Moses. Let them choose which they will; neither hurteth us, nor helpeth them. The place of Saint Paul at a glimce seemed to make for them; but when I advisedly looked into it, I found the text so little favouring them, that in precise terms it excluded Lay Elders as no Governors of the Church. for the Apostle there chargeth, that all Presbyters which rule well, should have double honour. His words be plain. 1 1. Tim. 5. The Presbyters, that rule well, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Let them be thought worthy of double honour. Honour in this place is apparently taken for maintenance; as the proofs following do import. 1 1. Timoth. 5. Thou shalt not mussel the ox that treadeth out thy corn, and the workman is worthy of his wages. Now by no precept, nor example, will it ever be proved, that Lay Presbyters had in the Apostles times, or should have by the word of God at any time, double honour and maintenance from the Church of Christ. Wherefore they must either give all Lay Elders double maintenance, as Saint Paul willeth, which they do not; or shut them clean from these words, which yield double maintenance by God's law to Presbyters that rule well. What the meaning of Saint Paul is in this place, though much might be said, and is said of others, which I have omitted; yet to satisfy the Reader, I have laid down four several expositions too long to be here inserted, which I willingly permit to the censure of the wise, whether every one of them be not more consonant to the true intent of Saint Paul then theirs is, and as answerable to his words. If Paul in plain words did not disclaim Lay Elders, as having no right to challenge double maintenance from the church, nor other places contradict them; yet were there no reason upon the needless and jointlesse construction of this one sentence to receive them. for by what logic prove they out of this place, there were some Presbyters that governed well, and laboured not at all in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is as much as specially or chief, doth distinguish (as they think) the one sort from the other by a superior degree. doth it not distinguish as well things as persons? and note so well divers respects as divers subjects? for example if we should say, Magistrates that govern well, are worthy of double honour, specially they that hear the complaints of the poor. Were he not very fansiful that would hence conclude, there are ergo two sorts of magistrates, one that governeth well, another that heareth the complaints of the poor? Again, out of these speeches Counsellors that be wise are acceptable to their Princes, specially such as are faithful; workmen are rewarded for their skill, but specially for their pains; Pastors that be virtuous are to be wished for, but specially if they be learned: will any sober man infer that fidelity and wisdom, skill and industry, learning and virtue, do not meet in one subject, because specially goeth between them? Nothing is more common, then by this kind of speech to note as well two divers qualities in one man, as two sundry sorts of men; yea thereby to prefer a part before the general comprising that part. As Teachers are to be liked for their learning, specially for their knowledge in the Scriptures; good men are to be loved for their virtues, specially if they be liberal. In these speeches, they will say, the persons be divers, as well as the things for some Counsellors be wise, that be not faithful; some workmen expert, that be not painful; some pastors learned, that be not virtuous.] That proveth true, not by any force of these speeches, but by the defect of the persons that want fidelity, industry and integrity. for the words rather employ that both parts should be, and therefore may be found in one man before he deserveth this adjection of specially. As a Counsellor must be wise, and specially faithful, before he can be acceptable to his Prince. A workman must be painful, as well as skilful, before he deserve his wages. A Pastor must not only be honest, but also able to discharge his duty, before he should be greatly esteemed. And so by Saint Paul's words they may conclude, a Presbyter must not only govern well, but also labour in the word, before he may be counted to be specially, or most worthy of double honour: other collection out of the Apostles words they can make none. And that shall we soon find, if we resolve the Apostles words in such sort, as the nature of the Greek tongue permitteth us. The words stand precisely thus; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Presbyters GOVERNING WELL let them be counted worthy of double honour; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, SPECIALLY LABOURING in the word and doctrine. The participles, as every mean scholar knoweth, may be resolved not only by the Relative and his verb, but by many other parts of speech and their verbs; which oftentimes express the sense better than the Relative. As, 1 1. Timoth. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Thou shalt not mussel (thine) ox treading (out thy corn,) that is, whiles he treadeth out thy corn, for after thou art not prohibited to mussel him. So in the sentence which we speak of, Presbyters governing well are worthy of double honour; well governing is the cause of double honour, neither is double honour due to Presbyters, but with this condition, if they govern well. Then resolve the Apostles words either with a causal or conditional adiunction, which is plainly the speakers intent, and we shall see how little they make for two sorts of Presbyters. Presbyters, if they rule well, are worthy of double honour, specially, if they labour in the word; or Presbyters for ruling well are worthy of double honour; specially, for labouring in the word. Here are not two sorts of Elders, (as they conceive) the one to govern, the other to teach; but two duties of each Presbyter; namely to teach and govern, before he can be most worthy of double honour. Their own rules confirm the same. Those whom they call Teachers or Doctors must they not labour in the word? There can be no doubt they must. Are they then most worthy, or so worthy as Pastors be of double honour, who not only labour in the word, but also watch and attend the flock to rule it well? I trust not. Then Pastors are most worthy, and consequently more worthy than Doctors of double honour, because they not only watch to govern well, but also labour in the word. If any man strive for two sorts of persons to be contained in these words, though there be utterly no reason to force that collection, we can admit that also without any mention of Lay Elders. I have showed two interpretations, how divers sorts of Presbyters may be noted by these words, and neither of them Lay, to which I refer the Reader that is willing to see more; I may not here offer a fresh discourse of things elsewhere handled. The brief is, Presbyters we read, and Presbyteries in the Apostolic writings; but none Lay, that were admitted to govern the Church▪ Presbyters did 1 Act. 20. attend and 1 1. Pet. 5. feed the flock, as 2 1. Corinth. 4. God's Stewards and were to 3 Tit. 1. exhort with wholesome doctrine, and convince the gainsayer; and Presbyteries, (as themselves urge,) did 4 1. Timoth. 4. impose hands. These be the duties which the holy Ghost elsewhere appointeth for the precedent, and the rest of the Presbytery; other than these (except this place of which we reason) the Scriptures name none; and these be no duties for Lay Elders: unless they make all parts of Pastourall chage common to Lay Presbyters, and distinguish them only by the place; as if Pastors were to oversee and feed the flock in the pulpit, and Lay Presbyters in the Consistory. Which if they do, they allow only words to Pastors, and yield to lay Presbyrers, both Pastoral words and deeds; giving them authority to feed & watch the flock of Christ more particularly and effectually than Pastors do, or may by their doctrine. Such labyrinths they leap into, when they seek for those things in the sacred Scriptures, which were never intended. But were the word of God in this point indifferent, which for aught I yet see, is very resolute against them; the general consent of alantiquitie that never so expounded S. Paul's words, nor ever mentioned any lay Presbyters to govern the Church, is to me a strong rampire against all these new devices. I like not to raise up that discipline from the dead, which hath lain so long buried in silence, which no father ever witnessed, no council ever favoured, no Church ever followed since the Apostles times, till this our age, I can be forward in things that be good, but not so foolish, as to think the church of Christ never knew what belonged to the government of herself, till now of late; & that the son of God hath been spoiled of half his kingdom by his own servants and Citizens for these 1500. years, without remorse or remembrance of any man, that so great wrong was offered him. I can yield to much for quietness sake; to this I can not yield. They must show me their Lay Presbyteries in some ancient Writer; or else I must plainly avouch their Consistories (as they press them) to be a notorious, if not a pernicious novelty. Jerome, Ambrose and others, are brought to depose, that the first Church had her Senate and Elders, without whose advise nothing was done. but how wrongfully the devise of Lay Elders is fathered on them, I have declared in a special discourse, I will not here repeat it; only this I say, if any of them affirm, that in the Primitive or Apostolic Church Lay Presbyters did govern Ecclesiastical affairs, I am content to recall all that I have written of this present matter; if not, it is no great praise, nor good policy for them to abuse the names and words of so many learned Fathers, to the utter discredit of themselves and their cause in the end. Since then the Church of Christ, in, and after the Apostles times was not governed by Lay Presbyters, as this new discipline pretendeth; it resteth that we declare by whom both the Apostolic church and the Primitive after that were directed & ruled; which I have not failed to perform in many chapters, as far forth as the Scriptures do warrant, and the undoubted Stories of Christ's Church do lead. In the Apostles I observe four things, needful for the first founding and erecting of the Church, though not so for the preserving and maintening thereof; and four other points that must be perpetual in the Church of Christ. The four extraordinary privileges of the Apostolic function were: Their vocation immediate from Christ, not from men, nor by men; Their commission extending over all the earth, not limited to any place; Their direction infallible, the holy Ghost guiding them whether they wrote or spoke; and Their operation wonderful, as well to convert and confirm believers, as to chastise and revenge disobeyers. Without these things the Church could not begin, as is easily perceived; but it may well continue without them. for now God calleth labourers into his harvest by others, not by himself; Pastors take charge of those Churches that are already planted, they seek not places where to plant new Churches. The Scriptures once written serve all ages for instruction of faith; and the miracles than wrought witness the power and truth of the Gospel unto the worlds end. Wherefore those things had their necessary force and use to lay the first foundations of the gospel before Christ was known; but the wisdom of God will not have his Church still depend on those miraculous means, which serve rather to conquer incredulity then to edify the faithful; 1 1. Corinth. 14 verse 22. signs being (as the Apostle saith) not for such as believe, but for such as do not believe. The other four points of the Apostolic delegation, which must have their permanence and perpetuity in the Church of Christ, are the dispensing the word, Administering the sacraments, Imposing of hands, and Guiding the keys to shut or open the kingdom of heaven. The first two, by reason they be the ordinary means and instruments by which the spirit of God worketh each man's salvation, must be general to all Pastors and Presbyters of Christ's Church: the other two, by which meet men are called to the ministery of the word, and obstinate persons not only repelled from the society of the saints, but also from the promise and hope of eternal life, respect rather the cleansing and governing of Christ's Church, and therefore no cause they should be committed to the power of every Presbyter, as the word and sacraments are. for as there can be no order, but confusion in a common wealth where every man ruleth, so would there be no peace, but a pestilent perturbation of all things in the Church of Christ, if every Preshyter might impose hands, and use the keys at his pleasure. How the Apostles imposed hands, and delivered unto Satan, and who joined with them in those actions I have handled in places appointed for that purpose; whereby we shall perceive, that though the Presbyters of each Church had charge of the word and Sacraments even in the Apostles times; yet might they not impose hands, nor use the keys, without the Apostles, or such as the Apostles departing or dying left to be their substitutes and successors in the Churches which they had planted. At Samaria Philip 1 Act. 8. verse 5. & 12. preached and baptised; and albeit he dispensed the word and sacraments, yet could he not impose hands on them, but Peter and john came from jerusalem, and 2 Act. 8. ver. 17. laid their hands on them, and (so) they received the holy Ghost. The Churches of 3 Act. 14. ver. 21 Lystra, Iconium and Antioch, were planted before, yet were Paul and Barnabas at their return forced to increase the number of Presbyters in each of those places by imposition of their hands: for so the word 4 Act. 14. ve. 23 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth with all Greek Divines and Stories, as I have sufficiently proved; and not to ordain by election of the people, as some men of late had new framed the Text. The churches of Ephesus and Crete were erected by Paul & had their Presbyteries, yet could they not create others, but Timothy and Tite were left there to 5 1. Timoth. 5. impose hands, and 6 Tit. 1. ordain Elders in every City as occasion required. Herein who succeeded the Apostles, whether all Presbyters equally or certain chief and chosen men, one in every Church and City trusted with the government both of people and Presbyters, I have largely debated, and made it plain, as well by the Scriptures, as by other ancient Writers past all exception, that from the Apostles to the first Nicene Council, and so along to this our age, there have always been selected some of greater gifts than the residue, to succeed in the Apostles places, to whom it belonged, both to moderate the Presbyters of each Church, and to take the special charge of imposition of hands; and this their singularity in succeeding, and superiority in ordaining, have been observed from the Apostles times, as the peculiar and substantial marks of Episcopal power and calling. I know some late Writers vehemently spurn at this; and hardly endure any difference betwixt Bishops and Presbyters, unless it be by custom and consent of men, but in no case by any order or institution of the Apostles; whose opinions together with the authorities on which they build, I have according to my small skill examined, and find them no way able to rebate the full and sound evidence that is for the contrary. for what more pregnant probation can be required, then that the same power and precepts, which Paul gave to Timothy, when he had the charge of Ephesus, remained in all the Churches throughout the world, to certain special and tried persons authorized by the Apostles themselves, and from them derived to their after-commers by a general and perpetual succession in every church and city without conference to enlarge it, or Council to decree it; the continuing where of for three descents the Apostles saw with their eyes, confirmed with their hands, and Saint john amongst others witnessed with his pen, as an order of ruling the Church approved by the express voice of the Son of God. When the original proceeded from the Apostles mouth, and was observed in all the famous places and Churches of Christendom, where the Apostles taught, and whiles they lived; can any man doubt whether that course of governing the Church were Apostolic? for my part, I confess I am neither so wise, as to overreach it with policy; nor so wayward as to withstand it with obstinacy. Against so main and clear proofs, as I dare undertake will content even a contentious mind, when he readeth them, are pretended two poor places, the one of Ambrose, the other of Jerome: the first avouching, that in the beginning the Episcopal prerogative went by 1 Ambros. in Ephes ad. 4. order before it came by way of election unto desert; the other resolving that Bishops are 2 Hiero. mepistol. ad Titum. greater than Presbyters rather by the custom of the Church, then by the truth of the Lords disposition. Both these authorities I have thoroughly discussed, and laid forth the right intent of those Fathers, not only by comparison of other Writers, but even by their own confession, lest any should think I draw them to a foreign sense besides their true meaning. for when Jerome and Austen allege the use and custom of the Church, for the distinction betwixt Bishops and Presbyters; if it be understood of the names and 3 August. epist. 19 secunaum honoru vocabula, quae tam acclesiaeusus obtinuit. titles of honour, which at first were common to both, and after divided by the 3 August. epist. 19 secunaum honoru vocabula, quae tam acclesiaeusus obtinuit. use of the Church, as Austen expresseth; we can absolutely grant the places without any prejudice to the cause. if it be applied to their power and function in the church; it is most true, that Jerome saith, Presbyters were subject (in such fort as the Primitive Church observed) rather by custom then by the truth of the Lords ordinance. For Presbyters in the Primitive Church, as appeareth by Tertullian, Jerome, Possidonius and others, might neither 4 Tertul de Baptismo. Hiero adversus luciferianos. baptise, 5 Possidonius de vita Augustini. 4● Leo epist 88 preach, nor 6 Concil. Cartha ginens. 2. ca 9 administer the Lords supper without the Bishop's leave, especially in his presence; which indeed grew rather by custom for the preservation of order, then by any rule or commandment of the Lord. By the word of God, a Bishop did nothing, which a Presbyter might not do, save imposing of hands to ordain. That is the only distinction in the Scriptures betwixt a Bishop and a Presbyter, as 7 Hicro. ad evagr. Jerome and 8 Chrysost, homil. ●1. in 1. ad Timotheum. chrysostom affirm; other differences which the church kept many, as to impose hands on the baptised and converted; to reconcile penitents, and such like, were rather peculiar to the Bishop for the honour of his calling, then for any necessity of Gods Law. If any man urge further out of Jerome, that there was no Bishop at all, nor chief Ruler over the Church and Presbytery of each place in the Apostles times; I answer him with the resolution of one of the greatest patrons of their new discipline, 9 De Ministrorum evangelii gradibus ca 23. Non ita desipuisse existimandus est, ut somniaretneminem illi coetui praefuisse. Icrome is not to be thought to have been so unwise, as to dream the Presbytery had no chief Ruler, or Precedent. 1 Ibid. m. It is a perpetual and essential part of God's ordinance, that in the Presbytery one chief in place and dignity should govern each action or meeting. And again; 2 Ibidem ca 21. Tales Episcopos divinitùs, & quasi ipsius Christi voce constitutos absit ut unquam simus inficiati; that such Bishops (as were Pastors in every City, and chief of their Presbyteries) were appointed from heaven, and as it were by the voice of Christ himself, God forbidden we should ever deny. This saith he on the behalf of the new Discipline. On the other side I say, God forbidden I should urge any other, but such as were Pastors over their Churches, and Governors of the Presbyteries under them. If we thus far agree, what cause then had those turbulent heads (I speak not of them all) which to ease their stomachs, or to please their maintainers, jested and railed rather like Stage-players, than Divines, on those whom the wiser sort amongst them can not deny were ordained by God, and appointed by the voice of Christ himself? If their reasons be not the stronger and weightier, howsoever they flatter themselves in fluaries, let them remember who said, 3 Luc. 10. he that despiseth you, despiseth me; and he that despiseth me, despiseth him that sent me. They will haply save themselves, for that our Bishops differ from the Apostolic Bishops in many things; as namely theirs 4 De Ministrorum evangelii gradibus ca 23. sol. 156. succeeded in order, ours by election; the dignity was in the Apostles times 4 De Ministrorum evangelii gradibus ca 23. sol. 156. common to every Presbyter in his course, now it is proper to one; with them it 4 De Ministrorum evangelii gradibus ca 23. sol. 156. dured for a season, as a week or a month; with us for life, except by just cause any deserve to be removed; lastly, they had but 4 De Ministrorum evangelii gradibus ca 23. sol. 156. priority of place and authority to moderate the meetings and consultings of the rest; ours have a kind of empery over their fellow-Presbyters. These be precisely the points, wherein one of the best learned of that side contendeth the ancient and Apostolic institution of Bishops was changed by process of time into an other form established by custom, and confirmed by consent of men: these be his own words, I have not altered or inverted the sense or sentence. If any of these differences were true, yet are they no causes to discredit the custom of the Primitive Church in electing her Bishops to hold their places, so long as they governed well. for the same writer pronounceth of these very things, (setting the last aside;) 1 De Ministrorum evangelii gradibus ca 23. fol. 156. ut supra. neque in istis quicquam est quod reprehendi possit, neither in these things is there aught that can be misliked. but in deed there is not one of all these diversities that can be justly proved either by Scripture or Father. They are the conceits of some late Writers, that as touching the office and function of Bishops would feign find a difference betwixt the Apostles times, and the next ages ensuing, lest they should be convinced to have rejected the universal order of the ancient and Primitive Church of Christ, without any good and sufficient warrant. The consent of all ages and Churches is so strong against them, that they are hard driven to hunt after every syllable that soundeth any thing that way, & yet can they light on no sure ground to build their late devices on, or to weaken the general and perpetual course which the Church of Christ hath in all places kept inviolable even from the Apostles times. A few words of Ambrose are set down to bear all this burden: but they are so insufficient and impertinent to this purpose, that they bewray the weakness of their new frame. for Ambrose speaketh not one word either of going by course, or of changing after a time; only he saith, Bishops at first were placed by order, and not by election, that is, the eldest or worthiest had the place whiles he lived; and after him the next in order without any further choice. for that order which he speaketh of, (if any such were,) proceeded from the first planters of the Churches, and went either by seniority of time, or priority of place allotted every man according to the gifts and graces which he had received of the holy Ghost. This we may freely grant without any repugnance, or annoyance to the vocation or function of Bishops; let the Disciplinists confess there was a superior and distinct charge of the Precedent or chief from the rest of the Presbyters, as well in guiding the keys as imposing hands; and whether they were taken to the office by election or by order, to us it is all one; I hope the placing of the Presbyters in order according to their gifts in the Churches where the Apostles preached, could not be without the Apostles oversight and direction. and so long, whether they set such in order as were fittest for the place; or whether they left it to the discretion and election of the rest, we greatly force not. Howbeit the words of Jerome are so express that Bishops were made by election even in the Apostles times, that I see not how they should be reconciled with their collection out of Ambrose. 1 Hiero. in epist. ad Euagrium. Alexandria à Marco evangelista, Presbyteri unum semper ex se electum, in celsiore gradu collocatum, Episcopum nominabant. At Alexandria, even from Mark the Evangelist, the Presbyters always choosing one of themselves, and placing him in an higher degree, called him a Bishop. Mark died six years before Peter and Paul, as the Ecclesiastical story witnesseth, & consequently the first Bishop of Alexandria was elected in the Apostles times; yea that Church (as Jerome saith) did always elect, there never succeeded any by order. For the manner of their succeeding whether by order or by choice, I make not so great account, as for their continuance. The patrons of the late Discipline would make us believe, that in the Apostles times the Episcopal dignity or regiment of the Presbytery went round by course to all the Presbyters, and dured a week or some such time, (for guesses must serve them when other proofs fail them;) which assertion of theirs I know not whether I should think it proceeded of too much ignorance, or too little conscience. If the men were not well learned, I should suspect ignorance; if the case were not more than clear, I would not challenge their conscience. But being as they are, and the case so clear, that in my simple reading I never saw clearer, nor plainer, (excepting always the certainty of the sacred Scriptures) let the Christian Reader judge, for I dare not pronounce, with what intent a manifest truth is not only dissembled, but stoutly contradicted, and an evident falsehood avouched and advanced to the height of an Apostolic and divine ordinance, by the chiefest pillars of these new found Consistories. It is lately delivered as an Oracle, that under the Apostles there were no Governors of the Presbyteries, (whom they and we call Bishops) but such as dured for a short time, and changed round by course; and this is called the Apostolic and divine institution. How palpale an untruth this is, it is no hard matter for mean scholars to discern. The first Bishop of Alexandria after Mark was Anianus made the 1 Euseb. lib. 2. ca 24. eightyeere of Nero's reign, and he continued 2 Idem li. 3. ca 13. two and twenty years before Abilius succeeded him. Abilius sat 3 Idem li. 3. ca 21. thirteen years, and dying, left the place to Cerdo. These three succeeded one an other, Saint john yet living; neither had Alexandria any more than two Bishops in 35. years after the death of Mark. 4 Euseb. Chronicon. in anno 45. Euodius made Bishop of Antioch five and twenty years before the death of Peter and Paul, survived them one year; and after him succeeded 5 Idem in anno 71 Ignatius, who outlived Saint john, and died in the 6 Ibid. in an. 111. eleventh year of Trajan, leaving the place to Heron, after he had kept it forty years; so that in 66. years the Church of Antioch had but two Bishops. At jerusalem 7 Ibidem in annis 33. & 63. james called the lords brother sat Bishop thirty years, and 8 Ibidem in annis 63. & 111. Simeon that succeeded him kept the place eight and thirty years; the Church of jerusalem having in threescore and eight years but two Bishops. At Rome whiles Saint john lived there were but three Bishops, Linus, Anacletus, and Clemens, which three continued two and thirty years. If this be not sufficient, let them take the example of Polycarpe, made Bishop of Smyrna by the Apostles themselves, and continuing a long time Bishop of that Church, and 9 Iren. li. 3. ca 3. departing this life a very aged man, with a most glorious and most noble kind of Martyrdom. The space he sat Bishop of Smyrna, if it were not 10 Euseb. li. 4. ca 15. fourscore and six years, (for so long he had served Christ, as his answer showeth to the Proconsul of Asia,) yet it must needs be above threescore and ten years. for he lived so many years after Saint john, whose scholar he was, and by whom he was made Bishop of Smyrna; and died, as the whole Church of Smyrna in their letters entitled him at the time of his death, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bishop of the Catholic Church at Smyrna. This one instance is able to mar the whole plot of their supposed Apostolical & changeable regency; for no part of this Story can be doubted. Was he not made bishop of Smyrna by the Apostles? 11 Hiero. de scriptoribus ecclesiasticis in Polycarpo. jerom, 12 Euseb. li. 3. ca 35. Eusebius, 13 Tertull. de prescript. advers. heretics. Tertullian, and 14 Iren. lib. 3. ca 3. Irenaeus that lived with him, and learned so much of him, affirm it. Lived he not Bishop of Smyrna so long time? The whole Church of Smyrna gave him that title at his death: their letters be yet extant in Eusebius. The Emperors under whom he died were 1 Euseb. li. 4. ca 1●. Marcus Antoninus, and Lucius Aurelius Commodus (as Eusebius and Jerome do witness) who began their reign 2 Hiero. ut supra. in Polycarpo. Euseb Chronicon in anno 164. 64. after the death of Saint john, Polycarpe suffering the 3 Ibid. in anno 170 seventh year of their Empire; and Irenaeus testifieth that he came to Rome under 4 Iren. lib. 3. ca 3. Anicetus the tenth Bishop there, & declared the truth which he had received from the Apostles. Did he through ambition retain the place to which the Apostles called him longer than he should; and so altered the Apostolical kind of government? I had rather challenge the Consistorians for mistaking Ambrose; then Polycarpe for inverting the Apostolic Discipline. The Church of Smyrna called him 5 Euseb. lib 4▪ ca 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Apostolical and Prophetical Teacher of their times. Irenaeus saith of him, Iren. lib. 3. ca 3. Hic docuit semper, quae ab Apostolis didicerat, quae & ecclesiae tradidit, & sola sunt vera; he always taught those things which he learned of the Apostles, which he delivered unto the Church, and they only are true. And if he were not a man of far more authority, and certainer fidelity, than any that contradict him, yet have we all the Churches of Christendom, & their successions of Bishops from the Apostles, and all histories and monuments of antiquity to concur with him, that Bishops living in the Apostles days, & made by the Apostles hands, continued their places till they died, neither is there any man living that is able to show one example to the contrary. Let the Christian Reader then say, whether it be not a vain and false surmise which some in our age so mightily maintain, that the Bishops which the Apostles ordained to rule the Presbyteries, dured for some short space, & changed by course, that superiority going round in order to every Presbyter; & the election of Bishops to govern the Churches and Presbyters committed to their charge, so long as they did it carefully, was man's invention, and no Apostolic institution. The domination of bishops will be their last refuge; otherwise, in elections of Bishops to continue whiles they do their duties, the best learned of them confess, there is nothing that can or should be reprehended, only they repine that a Bishop should have jurisdiction over his Copresbyters. And here they are plentiful with places of Scripture, as if we went about to make Bishops, Lords and Masters over the Church, and all the rest to be their servants. They allege the words of Christ; 1 Math 20. Great men exercise authority, you shall not do so; and of Peter, 2 1. Pet. 5. Feed the flock, not as Lords (or commanders) over God's inheritance; but to what purpose, I see not. Mean they by these places to prove, that the Apostles had no superiority nor authority in the Church of God, or that Pastors have no power over their flocks? It were more than childish to impugn one truth by another. They themselves do agnize that the Apostles had superiority and 3 De Ministrorum evangelii gradibus ca 6. & 15. authority by Christ's own commission, above and 3 De Ministrorum evangelii gradibus ca 6. & 15. over all other degrees to erect and order the Churches where they preached; and they yield, 4 Ibidem. ca 20. pastors authority over their flocks to command in the name of the Lord. Then, neither these places, nor any other in the Scriptures do bar Pastoral power over the flock, nor distinction of degrees betwixt the Teachers. Superior and inferior degrees, if Christ's words did exclude, no man might admit them or defend them as lawful. If the Apostles to whom, and of whom Christ there spoke, did not withstanding his speech, retain diversities of degrees in the Church; it is evident our Saviour did not forbid Superiority, but empery; not Pastoral, but Regal authority; not Fatherly, but Masterly pre-eminence; and that in respect aswell of the people, as of the Presbyters; Peter calling the people God's heritage, and before and after naming them, the Lords flock. And how should it possibly be otherwise? for since the holy Ghost requireth the faithful to 5 Hebr. 13. obey their Leaders, and to be subject to them, no Scriptures do cross the authority and inspection which the guiders of Christ's Church should have over their flocks; and God by his eternal Law comprising Pastors under the name of Fathers, and assigning them the honour due unto Parents, we may not by colour of any words bereave them of obedience and reverence, no more then of maintenance, which are the parts and effects of Fatherly power and honour. So long then as we give Bishops no charge but Pastoral, no power but paternal, we are not in danger of violating either our saviours, or his Apostles precept; and consequently this kind of superiority, may not be called or supposed to be Dominion nor empery; without wrong to the spirit of truth that hath confirmed it as needful and healthful for the house of God, even from the first foundation of the world. They will easily grant fatherly moderation and Pastoral power unto Bishops over the people, but not over the Presbyters; on this they set up their rest, that no Pastor should have power over others of the same calling, and hope assuredly to have the victory. But they must first reconcile their own contrarieties, they will triumph else before the conquest for each Presbytery, as themselves confess, must have a Precedent by God's essential and perpetual ordinance. I ask now, whether God give any man a bare title without any truth, and a Regiment without all authority; or whether in God's Law deeds and words concur, and he be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a Precedent; that is appointed and authorized by God to execute that office. The mouth of God intendeth not for mockeries as man's doth, and therefore the name never goeth without the thing. he is just in his speech, and will not utter the word that shall delude the hearer. If then by God's Law there must be Precedents over Presbyteries, inevitably there must be Governors and Superiors over them. If some must moderate the meetings of Presbyters and execute their decrees, of force they must have power and authority over Presbyters; and so it is mainly consequent out of their own positions, which they most refuse. Again, when Paul left Timothy at Ephesus to 1 Timoth. 5. impose hands, to 1 Timoth. 5. receive accusations against Presbyters, and 1 Timoth. 5. openly to rebuke such as sinned; did he not give him power over Presbyters; and even the self same that is challenged at this day to belong to Bishops? if it were lawful and needful at Ephesus for Timothy to have that right and authority over the Presbyters, that were joint-pastors with him, how cometh it now to be a tyrannical and Antichristian power in his successors? Timothy, they will say was an Evangelist; and could have no successors. If none could succeed him in that power, how come their Presbyteries to have it? will they be Evangelists? what, Lay Elders and all? and shall the Presbyteries of the whole world succeed Timothy in his charge at Ephesus? That were news in deed. if this authority to impose hands, to receive accusations, and rebuke sins must remain in the Church for ever, as it is evident it must; then was it no Euangelisticall authority, but a general and perpetual function in the Church of Christ; that might, and did admit others to succeed Timothy in the same place and power; and the rest of the Apostolic Churches had the like order, as appeareth by their successions of Bishops fet even from the Apostles and their followers. Of Timothy's successors if any man doubt, the Council of Chalcedon will tell him the number of them. 1 Concil. Chalcedonens. actio 11. A sancto Timotheo usque nunc 27. Episcopi facti, omnes in Epheso sunt ordinati. from blessed Timothy unto this present, the 27. Bishops that have been made, have been all ordained at Ephesus. Other 2 Tertul. de praescriptio●bus adverse haretic. Apostolic Churches (as Tertullian saith) had the like order of Bishops, so derived by succession from the beginning, that the first Bishop had for his Author and Antecessor one of the Apostles, or some Apostolic man, which had continued with the Apostles. So the Bishops of Cyprus in the third general Council of Ephesus did witness for their Island. 3 Concil. Ephesinum in suggestione Episcoporism Cyprs. Troilus, say they, Sabinus, Epiphanius, and the most holy Bishops that were before them, and all that have been even from the Apostles, were ordained by such as were of Cyprus. If Timothy's commission dip too deep for the Presbyters store (howbeital the ancient fathers with one consent make that Epistle a very pattern for the Episcopal power and calling;) yet the authority which so many thousand learned and godly Bishops have had and used with the liking and allowance of all Churches, Councils and Fathers even from the Apostles times, should to no reasonable man seem intolerable or unlawful; except we think that the whole church of Christ, from her first planting till this our age, lacked not only religion but also understanding to distinguish betwixt Pastoral moderation & tyrannical domination; to which humour if any man incline, I must rather detest his arrogancy, then stand to refute so gross an absurdity. I will therefore set down in a word or two the sum of that power which Bishops have had above Presbyters ever since the Apostles times; if the Disciplinarians think it repugnant to the word of God, I would gladly hear, not their opinions and assertions, which I have often read and never believed, but some quick and sure probations out of the sacred Scriptures, and those shall quiet the strife betwixt us. The Canons called Apostolic, alleged by themselves as ancient, say thus; 1 Cano. Apost. 38 The Presbyters and Deacons let them do nothing without the (knowledge or) consent of the Bishop. He is the man that is trusted with the Lords people, and that shall render account for their souls. Ignatius Bishop of Antioch almost thirty years in the Apostles times, agreeth fully with that Canon, and saith; 2 Ignat. epist. 3. add Magnesios'. Do you nothing, neither Presbyter, Deacon, nor Lay man without the Bishop, neither let any thing seem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 orderly (or reasonable) without his liking. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for it is unlawful and displeasant to God. Ang again, 3 Idem epist. 7. ad Smyrnaeos. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Without the Bishop let no man do anything that pertaineth to the Church. The ancient councils of 4 Concil. Aneyraeni ca 13. Ancyra, 5 Laodicenica. 56 Laodicea, 6 Arelatens. 1. ca 19 Arle, 7 Toletan. 1. ca 20 Toledo, and others acknowledge the same rule to be Christian and lawful; yea, no Council or father did ever attribute any such power to the Presbyters, as by number of voices to overrule the Bishops in every thing, as our late reformers have devised; rather to retrieve the world to their pleasures, then to imitate any former example of Christ's Church, or to reverence the rules that are delivered in holy Writ. If then we seek for right Apostolic Bishops; they were such as were left or sent by the Apostles to be Pastors of the Churches, and Governors of the Presbyteries in every City that believed, so long as they ruled well; and in their stead, as their successors to receive charge of ordaining others for the work of the ministery, and guiding the keys with the advise and consent of such as laboured with them in the word and doctrine. These parts, if I be not deceived, are fully proved in their convenient places; thither I remit the Reader that is desirous to see more. It sufficeth me for this present, that no part of this power can be justly challenged as tyrannical or intolerable by the grounds of Divine or human Laws; and therefore the objecting of domination, is a superfluous, if not an envious, quarrel of theirs, declaring they either do not, or will not understand the matter for which we chiefly contend. Touching synodal decrees, and Princes Laws for Ecclesiastical causes, since they must of force be committed to the care and conscience of some that shall execute them; I have examined who are the meetest men to be put in trust with those matters; in whom there can be justly no suspicion nor occasion of tyrannical dealing so long as Dioecesanes and metropolitans are limited by written Laws in each case what they shall do, and every man that findeth himself grieved, permitted to appeal from them to Synods or Princes; one of the which must needs take place, howsoever the Church be either in persecution or peace. I have like wise showed the necessity and antiquity of Dioceses, of Synods, of Primates or Metropolitans; as also whether the people by God's Law must elect their Pastors afore they can be rightly and duly called. Of these things and many such questions pertaining to the government of Christ's Church, I have made special and full discourses; not omitting any point that was worth the searching. In all which as throughout the whole book, when I object anything that is or may be said on their behalf that maintain these new found Consistories, I have caused it to be printed in another letter, and distinguished from the rest of the Text with this ma●ke] as it were to enclose it. What I have performed, the Christian Reader shall best perceive; if he take the pains to peruse it. All men's humours I do not hope, I do not seek to satisfy. Such as are deceived with ignorance of the truth, may haply by this be some what occasioned, if not directed to a further search; singular conceits that are in love with their own devices, swelling spirits that endure no superiors, covetous hearts that hunt after spoils, when all is said, will have their dreams, if they can not have their wills; these diseases are so desperate, they pass my skill, if it were a great deal more than it is. My purpose was and is, the peace of God's Church, so far as it may stand with the truth of his word, and fellowship of his Saints, that have gone before us with wonderful graces of his spirit, as well for the greatness of their learning as holiness of their lives; and to that end have I so tempered and delayed my style, that I might not justly offend such as are otherwise minded; unless the refusing of their private fancies will provoke the heat of their displeasures. I have always had before mine eyes, the most of them are brethren for the truths sake; howsoever some of them fall to open enmity for this humour of jewish Synedrions and Lay Presbyteries. Let them read; if they bring better, I am willing to learn; but I like no selfe-set assertions, as if all the world were bound to the very breath of our mouths or dash of our pens, without any other Text or interpreter. If I have said aught that is not allowed by the word, or not witnessed by the continual and universal practice of Christ's Church, I desire not to be believed; I look for the like measure, if any man reply; not to hear the conjectural and opinative guesses of some that lived in our age, but such effectual reasons and substantial authorities as may press the gaine-sayer, and settle the consenter. God make us zealous for his, not for our wills; and so guide our labours, that we may lessen the troubles, and not ripen the dangers of Zion; seeking rather how to amend, then how to multiply the rends and breaches of jerusalem. Amen. CHAP. I. The original and domestical Discipline of the Church before the Law●. CHAP. II. The Levitical and Nationall regiment of the Church under the Law. CHAP. III. The personal and perpetual kingdom of Christ, after he t●●●e fl●sh. CHAP. FOUR The Synedricall jurisdiction, which some men th●nk● ou● Saviour in the Gospel restored and recommended to his Church. CHAP. V The Apostolical pre-eminence and authority before and after Christ's scension. CHAP. VI What Dominion and titles Christ interdicted his Apostles. CHAP. VII. Who joined with the Apostles in election of Elders, and imposition of hands. CHAP. VIII. The Apostolic power in determining doubts of faith, and delivering unto Satan. CHAP. IX. What parts of the Apostolic power and charge were to remain in the Church after their decease, and to whom they were committed. CHAP. X. What the Presbytery was which the Apostles mention in their writings, and whether Lay Elders were of that number or no. CHAP. XI. What Presbytery the Primitive Churches and Catholic Fathers did acknowledge, and whether Lay Elders were any part thereof, or no. CHAP. XII. To whom the Apostles departing or dying lest the government of the Church: whether equally to all Presbyters, or chief to some: and how far the conceits of late Writers herein vary from the ancient Fathers, whose words they pretend to follow. CHAP. XIII. That some chief ever since the Apostles times have been severed from the rest of the Presbyters in every City by power of ordination and right of succession, whom the Fathers before v● did, and we after their example do call Bishops. CHAP. XIIII. The fatherly power and Pastourall care of Bishops over Presbyters and others in their Churches and Dioeceses. CHAP. XV. To whom the elections of Bishops and Presbyters doth rightly belong, and whether by God's Law the people must elect their Pastors, or no. CHAP. XVI. The meetings of Bishops in Synods, and who did call and moderate those assemblies in the Primitive Church. THE PERPETVAL GOVERNMENT OF CHRIST'S CHURCH. Chap. I. The original and domestical Discipline of the Church before the Law. WHat need there is of order and government, as in all assemblies of men that will live together, so namely and chiefly in the Church of Christ; the wisdom of God hath many ways witnessed unto us, both by the proportion of those natural and civil societies, to which the Church is compared; and by the perfection of that fellowship, which the Saints have had amongst themselves in all ages and places even from the foundation of the world, where the true worship of God hath prevailed. The first root of all human consort and communion, I mean private houses, hath not the Lord distinguished by divers degrees and prerogatives of husband, parents, and master, above wife, children, and servants; and yet linked them all together in mutual correspondence with duties according? The branches that thence rise, as Cities, Countries and kingdoms; have they not their Laws to prescribe, and Magistrates to execute things needful for their common estate; God ordaining powers and delivering the sword for the defence of the simple and innocent, and repressall of the wicked and injurious? Were we willing or constant in that which is good; Discipline were not so requisite: but because the corruption of our nature is such, that we are soon deceived of ourselves, sooner seduced by others, and soon of all averted and perverted with fear and desire: to settle the unsted fastness of our hearts, and bridle the unruliness of our affections; the Lord hath provided for all societies the line of direction, and rod of correction; as well to guide the tractable, as to repress the obstinate; lest disorder endured should breed confusion the forerunner of all ruin, Since then the Church of Christ is 1 1. Tim. 3. the house of God, the 2 Hebr. 12. City of the living God, and the 3 Col. 1. kingdom of his beloved son; shall we think that God is careful for other (s) and careless for his own: or that confusion ought to be less doubted and feared in heavenly then in earthly things? God is no (where author) of 4 1. Cor. 14. confusion but of peace, especially in his Church; in which he commandeth 5 Ibidem. all things to be decently & orderly done. Where no man doth govern, what order can be kept: where no man doth moderate, what peace can be had: yea what greater dissipation can befall the Church of God, then for every man to intrude where he list, and obtrude what he will, without restraint or reproof: Wherefore God hath appointed 6 1. Cor 4. Stewards over his household, 7 Hebr. 13. watchmen and leader● over his flock, 8 Luc. 10. Labourers in his harvest, 9 1. Cor. 3. husbandmen in his tillage, 10 1. Cor. 12. divers administrations, as well for the 11 Ephes. 4. preservation as edification of the Church, which is the body of Christ, and so far forth answereth the frame of man's body; that as there, so in the Church, 12 Basil. in Psal. 33. God hath set some to be in stead of eyes, ears, tongue, and hands; that is, to be principal members for the guiding and directing of the whole, which without them is maimed and unable to provide for the safety and security of itself. Neither may we think that order and discipline is needful for the people in God's Church, and needless for the Pastors; that were to guard the feet, and leave the head open to a more deadly wound: but rather as the more principal the part, the more perilous the disease, so the more disordered the Pastors, the likelier the people to perish by their dissensions. The house cannot stand, which the builders subvert. The harvest is lost, where the labourers do rather scatter, then gather. If the eye lack light, how dark is the body: If the salt be unsavoury, where withal shall the rest he seasoned: The followers cannot go right, where the guides go astray; and forces distracted, be they never so great, are soon defeated. Discord and disorder in the Pastors rend the Church in pieces; where as peace and agreement in the Teachers confirm and establish the minds of the hearers. If they strive that sit at stern, the ship of Christ cannot hold a strait and safe course in the te●●ests of this world. Order then and discipline, the very nurse and mother of all peace and quietness, as well in divine as in human societies and assemblies, though it be not the life or spirit that quickeneth the Church; yet doth it fa●en and knit the members thereof, as joints and si●e wes do the parts of our bodies; in so much that the 1 Ephes. 4. unity of the spirit is not kept (as the Apostle noteth) without the 1 Ephes. 4. band of peace; and where there is dissension nourished, or confusion suffered, no peace can be preserved, or expected. Hence we must not frame what kind of regiment we list, for the ministers of Christ's Church, but rather observe and mark what manner of external government the Lord hath best liked & allowed in his Church even from the beginning. The external regiment of Pastors and Teachers among themselves, and over their flocks, I distinguish from the internal, that God hath by his spirit and truethih the hearts of the faithful; which cannot be varied, and is not questioned in the Church of England. That I acknowledge to he the true kingdom of Christ; whereby he inwardly and effectually worketh in his Saints the faith of his truth, and feeling of his grace according to the purpose of his own will, for the praise of his glory; in which no earthly creature concurreth or joineth with him yet c●●se he hath left the sound of his word and seal of his Sacraments as external means for us to be made partakers of his heavenly graces; there must be sitpeople to teach the one, and dispense the other; and a power in them to admit the worthy, and remove the unworthy, least holy things be defiled, whiles they ●e 2 Math. 7. projected to dogs and swine. Hence riseth the necessity of external government in the Church of God, which respecteth the appointing of meet men, and repelling of unmeet to be trusted with these heavenly treasures, as also the good using and right dividing of sopreciousie wells committed to their charge. What kind of external government God settled in his Church even at the first beginning, will soon appear, if we consult the Scriptures, Fron Adam to jacob as the Church was contained in certain families mentioned by Moses, so was the discipline of the Church Domestical, and the government Paternal; God leaving the father to be teacher and ruler of his household and of spring, and changing the children and their issues to honour with reverence and obedience, their father's delivering and prescribing unto them the true worship of God agreeable to his will revealed to their fathers. The right and power the father had over his children and household before the Law is expressed in these words: 1 Gen. 18. I know (saith God) that (Abraham) will command his sons and his house after him to keep the way of the Lord; which no doubt all the patriarchs that were faithful even from Adam carefully performed, and the children that were religious, reverently obeyed; the blessing of God passing by the father's mouth unto the children in reward of their submission, or curse in revenge of their rebellion. So Noah 2 Gen. 9 blessed Sem for covering his nakedness; and by that blessing made him heir of the promise; and cursed Cham for deriding the shame of his father and insulting at it. So like wise 3 Gen. 27. Isaac and jacob transmitted the blessing of God to their 4 Gen. 49. children and 5 Gen. 48. children's children that were dutiful, and pronounced his heavy judgements on their children that were wicked and obstinate. As the patriarchs were Prophets to declare to their children the promises and menaces of God; so were they magistrates to rule their families with fatherly coercion, such as God best allowed in the first world to govern his Saints. And for that cause did God comprehend Princes under the name of Parents in the Decalogue of Moses; and every where in the old Testament chief men and governors are called Fathers; and to this day by God's law, Princes ought to have the same care and respect of their subjects that fathers have of their children, by reason the first fountain of princely power by God's allowance was fatherly regiment. Neither were the patriarchs only Princes within their tents and dwellings; but also Princes in the Church of God, God always reserving the eldest and chiefest in those generations to serve him with sacrifice and thanksgiving. To which end God did consecrate the first borne of their family as holy to himself, to be Priests in his Church; and increased their dignity with this princely prerogative, that they should be Lords over their brethren, and honoured of their mother's children; as succeeding their fathers in the government and Priesthood, unless they were repelled from that honour by God's secret counsels or manifest judgements; and others named by God himself to sustain that charge. 6 Gen. 21. In Isaac shall thy seed be called, said God to Abraham when he refused Ishmael. 1 Gen. 25. The elder shall serve the younger, said God to Rebecca when he preferred jacob. 2 Gen. 49. Reuben mine eldest son (said jacob) the beginning of my strength, excelling in dignity, excelling in power: thou shalt not excel, because thou wentest up to thy father's bed. For otherwise this was the blessing due to the elder brother in the 3 Gen. 4. v. 7. first world, and part of his birthright, as well before as after the flood, which Isaac uttered to jacob, when he took him for his eldest son; 4 Gen. 27. Be Lord over thy brethren, and let thy mother's children honour thee. Which privilege of the first horn God renewed and confirmed in the law of Moses throughout the common wealth of Israel, that as they were eldest, so should they be chiefest in their father's houses, except their impiety provoked the contrary. This than was the regiment of God's Church from Adam to Sem: the most ancient was always the most excellent, both in priesthood and civil government in the Church of God; and in his room deceasing, succeeded his eldest son, unless he were rejected from it for his wickedness, as Cain was that killed Abel. And to the first patriarchs God gave so long life, that they might witness his truth by word of mouth unto their children and children's children, that would hear and regard the will of God. for this precept expressed in the law, 5 Deut. 4. Teach them thy sons, & thy sons sons; was the perpetual charge of all fathers as well before as after the deluge; and then most needful, when children had no teachers nor governors, save fathers; as whiles the word was yet not written, but the true worship of God was delivered by hand from the father to the son. During which time, as each father that inherited the promise was eldest, so was he chiefest in directing and commanding his offspring that believed, of whom the Church then consisted. Adam governed the Church 930. years, confirming to all posterity the creation and fall of himself and all mankind with him; and likewise redemption and victory by the promised seed that should come of the woman. Seth the son of Adam assisted his father 500 years, & taught his children which were then the Church 6 Gen. 4. to call on the name of the Lord; and continued that charge 112. years after his father's death. Enosh did the like to Seth, and all the heirs of the promise before the flood to their fathers; God always stirring up the spirits of some excellent men to preach in his Church, whiles their fathers yet lived and guided the number of the faithful. So Enoch pleased God and prophesied in his Church 300. years; first under Adam, and after under Seth, in whose time he was translated. So Noah 1 2. Pet. 2. preached righteousness and repentance to the old world, beginning under Enoch the son of Seth, and holding on six descents, until the flood came, the very same year that his grandfather Methusalem died. After whose death and the drowning of the world, Noah governed the Church 350. years; and left the regiment thereof, as also the inheritance of the blessing and promise to Sem his eldest son, that was saved with him in the Ark from the waters, and blessed by him. Sem succeeding his father in the covenant of peace, confirmation of the promise, and dignity of the first borne, governed the Church 350. years under his father, and 152. years after him, even till Abraham was dead, Isaac dinune, and jacob 50. years old, and might well for his age, birthright and blessing, be that Melchizedec, king of Salem in Canaan, that 2 Hebr. 7. met Abraham returning from the slaughter of his enemies, and blessed him that had the promises. for he must be greater than Abraham, that blessed Abraham, The diversities of opinions touching Melchizedck may be read in Hierome epistola ad Euagrium, tom● 3. fol. 38. as the Apostle inferreth; and greater than Abraham could none be, but one that had the same promises which Abraham had, and that before him. Now Noah was dead 13. years before Abraham entered Canaan; and Sem ten ascents before Abraham, inherited the same blessing and promise, that Abraham did. During whose life, (and he over lived Abraham) none of his of spring could have the honour of the kingdom and priesthood from him, much less could any stranger excel him, or come near him in the dignity of his priesthood. For first in his house was the Church, God vouchsafing to be called the 3 Gen. 9 God of Sem, as he was after the God of Abraham; and so blessing his Tents with righteousness of faith and heavenly peace, that Noah foreseeing it in spirit, besought God to 3 Gen. 9 persuade and incline japheth (his younger son) to dwell in the Tents of Sem. Next in his seed was the promised blessing, (the true cause of Abraham's greatness) and that 360. years before it was in Abraham; and from him God lineally derived it unto Abraham by that blessing, as from the father both of Christ and of Abraham. Thirdly, in his person was the prerogative of the first borne to be chief over his brethren as well in religion as in civil regiment, and consequently to be king and priest in the house of God. fourthly, by the length of his life he well resembled the true Melchizedec, who by his birthright is king and priest for ever over the sons of God: for he came out of the Ark, as from an other world, no man living that knew his beginning; & he dured more than 500 years, even twelve descents after the flood; and so neither the beginning nor end of his days were known to the heirs of promise. Lastly, successor on earth he left none, by reason Abraham, whom God called from his 1 Gen. 12. country, kindred, and father's house, to inherit the promise and blessing next after Sem, and likewise Isaac and jacob heirs of the same promise with him, sojourned as strangers and peregrines first in the land of Canaan, (where Sem yet lived, and by force of his birthright and blessing continued a king and priest in his father's house and city, which was then the Church of God) and after in the land of Egypt, until the departure of jacobs' posterity thence: amongst whose sons God divided the honours and dignities of Sem, appointing the sceptre and seed to judah, the priesthood to Levi, the 2 1. Chro. 5. birthright to joseph; and never conjoined them after in any but in Christ jesus the only priest that ever succeeded according to the order of Melchizedec, which far excelled the order of Aaron that had the kingdom and birthright severed from it. Whosoever Melchizedec was, this was the government of the Church so long as Sem lived, which appeared in the person of Melchizedec: to wit, the father was ruler over his children, and the first borne over his brethren, as well in piety as in policy; and this privilege of the eldest brethren to be kings and Priests in their father's house, represented the choice that God made of his Saints in Christ his son, to be 3 1. Pet. 2. a royal Priesthood to offer up spiritual sacrifices acceptable unto himself by jesus Christ. From jacob to Moses, as the number of God's children increased, so the royal priesthood utterly ceased, and the government of the Church was much obscured by the perpetual pilgrimage of jacob, and bondage of his offspring, till God by Moses wrought their deliverance; the Church in the mean time being guided first by jacob, then by joseph, after by the heads and fathers of the twelve Tribes, judah being always the chiefest both in Egypt and Canaan, and his 1 Gen. 49. father's sons bowing unto him according to the tenor of jacobs' blessing. And so from Adam to Moses we find a continual superiority of the father over his children, and the first borne above his brethren, approved and established by God himself in the regiment of his Church; and not any precept or precedent for equality. CHAP. II. The Levitical and Nationall regiment of the Church under the Law. WHen it pleased the goodness of God to extend the true knowledge of himself to the whole seed of jacob, & to bring a people out of Egypt to be his peculiar, he severed from the rest the Tribe of Levi, to attend the Ark and offerings which he commanded, & to teach their brethren the judgements and statutes of their God. For the Church being enlarged and spread over the whole nation; the domestical discipline that was before the law, could not so well fit the government of a people, as of an household; and therefore out of twelve Tribes God chose one to retain the priesthood and have the oversight of all holy things, and execution of all sacred service. In which Tribe, according to the number and order of the first fathers and families descended from Levi the son of jacob, God did proportion and establish divers superiorities and dignities as well in answering the sentence of the law to the people, as in serving him at his altar; and those not only of Priests above Levites, but of priests above priests, and of Levites among themselves. The first distinction was of Priests above Levites; that is of Aaron & his sons above the rest of the same Tribe: who were restrained from touching or seeing the holy things committed to the priests charge; and ministered in the Sanctuary at the appointment and commandment of the priests. 2 Num. 3. v. 6. Bring the Tribe of Levi (saith God to Moses) and make them stand before Aaron the priest, and they shall minister unto him. 3 verse 9 Thou shalt give the Levites to Aaron and his sons; they are given him for a gift from among the children of Israel; 4 verse 10. And Aaron and his sons shalt thou (number or) appoint to execute the Priest's office, which is theirs. And where the families of the Levites derived from Gershon, Kohath and Merari (the three sons of Levi) were allotted to certain peculiar offices about the Tabernacle; they were all to be directed & commanded by the sons of Aaron that were priests. 1 Num. 4. v. 27. At the mouth, (that is, at the word and commandment) of Aaron and his sons shall all the service of the sons of Gershon be done, in all their charge, and in all their service. And so for the sons of Kohath: 2 verse 19 Let Aaron and his sons come & appoint them every man to his office and to his charge. And likewise for the sons of Merari: 3 verse 33. The service of the sons of Merari in all their service about the Tabernacle, shall be under the hand (or appointment) of Ithamar the (second) son of Aaron the priest. Yea the Levites might not touch or see the things committed to the priests custody. 4 verse 15. When Aaron and his sons have made an end of covering the Sanctuary and all the instruments (thereof) the sons of Kohath shall come to bear it; but they shall not touch any holy thing, lest they die; 5 verse 20. And let them not go in to see when the Sanctuary is folded up, lest they die. The pre-eminence of priests above Levites, is often iterated by Gods own mouth; and the murmuring against it, revenged in Korah the son of Kohath the Levite by that dreadful opening of the earth, and swallowing him up and his confederates with all they had; for disdaining that degree, in which God had placed him amongst the Levites, as 6 Num. 6. v. 9 a small thing, and 7 & 10. aspiring to the priests office. Among the Levites were three chief and principal heads named by God himself, of the lineage of the three sons of Levi; 8 Num. 3. v. 24 Eliasaph for the Gershonites; 9 30. Elizaphan for the Kohathites; and 10 35. Zuriel for the Merarites. After these were other chief fathers of the Levites that directed and governed the rest of their brethren in all the several charges and courses allotted unto them by David, as appeareth, 1. Chron. 23. 24. 25. 26. some also were 11 1. Ch●. 26. v. 29. Officers, judges, and Rulers, as well amongst themselves, as 12 & 30. at large for God's business and the kings; some were assessors and coadjutors in the great Council of jerusalem together with the 13 2. Chr. 19 priests and princes of the twelve Tribes. The Priests also were of sundry sorts amongst themselves. The first and chiefest dignity belonged to the high Priest, who by God's appointment was 1 Num. 3. v. 32. Prince of the princes of Levi; and 2 2. Chro. 19 chief over the supreme judges in jerusalem, as well priests as others 2 2. Chro. 19 in all matters of the Lord. The which sovereignty was not given him in respect he was a figure of Christ; but by reason God approved superior and inferior callings in that common wealth as the best way to govern his Church. Aaron's priesthood, in approaching nearest unto God, and in entering the second Tabernacle within the vail, whither none might come save the high priest alone, figured and shadowed the person of Christ; but by no means Aaron, nor none of his order did represent the royal and judicial power of Christ. For then should Christ have been a priest after the order of Aaron, as well as of Melchizedec; if Aaron had resembled both his kingdom and priesthood, as Melchizedec did. But without all question the sceptre was severed from the Tribe of Levi, and given to judah; wherefore the high priest by his judicial dignity could not foreshow the kingly seat and throne of Christ, and that is manifest by the different execution of his office. The high priest had the 70. Elders as coassessours with him in the same Council, Christ hath none: He with the 70. received hard and doubtful matters by way of Appeal from inferior judges; all matters without exception pertain to Christ's tribunal originally, and not by way of devolution: the high priest had a superior to control him and over rule him, even the law giver of judah that held the sceptre; but Christ is far from any such subjection. Wherefore the high priests superiority to direct and determine in Council such doubts as were brought unto him, was no figure of the sovereign and princely power that Christ hath in his Church, and shall execute at the last day; but rather it was the regiment and external discipline which God then embraced in guiding the Church of Israel. And that appeareth by the sequence and coherence of other degrees which accompanied the highest. Next to the high priest (which for ever should have been of the line of Eleazar and 3 Num. 25. Phinees) and as it were a Secondary to him, was the chief of that offspring of Ithamar another of Aaron's sons, under whose hand and appointment the 4 Num. 4. v. 28. Gershonites and 5 33. Merarites (two part of the Levites) were to do all their service about the Tabernacle and Temple. These two are joined in the execution of the priests office, & are often reckoned together as the chief fathers of the priests, and are called the 1 1. Chro. 24. Rulers (or Princes) of the Sanctuary, and the Princes of God, that is, of things pertaining to the service of God. Out of their posterity came the 2 1. Chro. 24. 24. that were heads and fathers, or chief fathers of the priests, amongst whom the lots to serve in the Temple by course were divided by king David; and as they were subject to the two former, so had they substitutes 3 Nehe. 12. under them, to supply their places being absent, and assist them being present, and had also the oversight and directing of all such priests and Levites as served in their course. These (though the number continued 4 Nehe. 12. not so certain, by reason of their captivities and decay of their families) are often called in the old Testament the 4 Nehe. 12. heads (or chief) of the Priests, and every where in the new Testament 5 Math. 2. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the principal or chief priests. And as within the Temple for the service of God there were diversities 21. 26. 27. Mar. 11. 14. Luc. 9 20. 22. of degrees amongst priests and Levites; so for the presentation of civil right and peace, and execution of Moses law, some of the priests and Levites not only were judges and Elders in their own Cities which were allowed them to the number of 6 joshua 21. 48. in the whole, but sat with the Elders of other cities, and were 7 1. Chr. 26. judges and officers over Israel. Yea many things by God's law were wholly or chiefly reserved to the knowledge and sentence of the priests, as 8 Leu. 13. leprosy, 9 Num. 5. jealousy, 10 Deut. 21. & inquisition for murder, 11 19 false witness and such like, in which cases the people and Elders were to consult the priests and take direction from them. 12 Deut. 21. The priests the sons of Levi (saith God) shall come forth (out of the Cities where they were placed in every Tribe) and by their word shall all strife and plague be tried. Remembering always that doubtful and weighty matters were referred to the counsel of priests and judges that sat in the place which the Lord did choose for the Ark to rest in. 13 Deut. 17. If there come a matter too hard for thee (either by reason of the weight or doubt thereof) in judgement between blood & blood, cause and cause, plague and plague, of matters in question within thy gates, thou shalt arise, and go up to the place, which the Lord thy God shall choose; and shalt repair to the Priests of the Levites, and unto the judge that shall be in those days, and ask, and they shall show thee the sentence of judgement. And thou shalt do according to that, which they of the place (which the Lord hath chosen) show thee, and shalt observe to do according to all they inform thee. Thou shalt not decline from the thing, which they shall show thee, neither to the right hand, nor to the left. And the man that will do presumptuously in not hearkening unto the Priest, (that standeth before the Lord thy God to minister there) or unto the judge; that man shall die. This Councillor Senate of Elders residing at Jerusalem in Iehosaphats time, (who no doubt did not infringe, but rather observe the tenor of the law) consisted of 1 2 Chro 19 Levites, and of 1 2 Chro 19 Priests, and of the 1 2 Chro 19 heads of the families of Israel, & had 1 2 Chro 19 Amariah the (high) priest chief over them in all matters of the Lord; and 1 2 Chro 19 Zebediah a ruler of the house of judah (chief) for all the king's affairs; and was a continuance of the 70. Elders, which God adjoined unto Moses 2 Num. 11. to bear the burden of the people with him. From these superior & inferior degrees amongst the priests and Levites under Moses happily may no necessary consequent be drawn to force the same to be observed in the Church of Christ. First, for that the tribe of Levi might not be unguided without manifest confusion, and was not subjecteth to the regiment of any other Tribe; but had the same manner of government, by her Prince, Elders, judges and Officers over 1000 100 50. and 10. which other Tribes had in that common wealth. Next, the civil policy of the jews being contained and expressed in the books of Moses, the judges and rulers of other Tribes, were to be directed and assisted by th●se that were most expert and skilful in the writings of Moses (such as the priests and Levites by their profession and function were;) which in Christian kingdoms is not so requisite. For the Gospel doth not express the manner and fourine of civil regiment and positive laws, as the books of Moses do; but leaveth such things to the care and conscience of the Magistrate, so long as their policy doth not cross the rules of piety and charity prescribed in the Gospel: and therefore the Pastors and preachers of the new Testament must not challenge to sit judges in those cases, which the Priests and Levites under Moses did and might hear and determine. Thirdly, this pre-eminence grew unto them according to their families by inheritance and birthright; The father was chief of his offspring whiles he lived, and after him his eldest son, which is no way imitable in the Church of Christ. And though sometimes the father for good respect made the younger the chiefer, as it is written of Shuri, one of the line of Merari, that 1 1. Chro. 26. verse 10. though he were not the eldest, yet his father made him the chief, yet the contrary was usually observed, and the privilege of the first-born might not be changed for 2 Deut. 21. affection without just cause. Lastly, the services about the Sanctuary and Sacrifices (which none might do but Levites) were of divers sorts, and therefore not without great regard were there divers degrees established amongst them; though to serve God even in the least of them, was honourable. Now in the Church of Christ, the word and Sacraments committed to the Pastors and Ministers, have no different services, and so require for the discharge thereof no discrepant offices. Notwithstanding, for the better ordering, overseeing and containing such in their duties as be called to be the guiders and leaders of God's people, that they may walk worthy their vocation without reproach of life, and be sound in faith without all leaven of false doctrine; the wisdom of God in appointing some amongst the priests and Levites to guide and govern the rest of their Tribe as well in the ceremonial as judicial part of Moses law, is not hastily to be refused, nor lightly to be neglected. For if government be needful amongst them that will live in any society and avoid disorder, whereof God is no way author; we cannot get, nor need not seek a fit or better pattern to follow (as far as the difference of states and persons will permit) then that which God himself allowed and confirmed in the Church and common wealth of Israel. And though the certain form of their ecclesiastical government be neither exactly known in every point, nor precisely to be urged in the Church of Christ by reason of many dissimilitudes betwixt us and them; yet this is evident, that God appointed the Church of Israel to be guided, not by a general equality of the priests and Levites, but by certain superiorities among them in every calling; and that as well in their conversation as administration; and their 70. Elders & supreme Council called their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, consisted not of all that were and would be present; but of certain of the 3 Num. 11. Deut. 1. chiefest, who for their nobility and authority were preferred above the rest and admitted to be of that number. So that the Levitical discipline under Moses doth clearly confirm a diversity of degrees amongst Pastors and ministers in the Church to be more agreeable to the wisdom of God revealed in his law, than a general equality or parity. CHAP. III. The personal and perpetual kingdom of Christ after he took flesh. THe external regiment of the Church, the Lord declined whiles he lived here, and relinquished to others as a thing meeter for the sons of men, then for the son of God. No doubt he was, even then, the 1 1. Pet. 1. chief corner stone, elect and precious, laid in Zion by God himself, the 2 1. Pet. 5. Archpastour over the whole flock, and 3 Heb. 3. high Priest over the house of God; the Prophets foretold, 4 Esa. 9 the government should be on his shoulders, and he should order the throne of David with justice and judgement; the Apostle saith, 5 Eph. 5. he is (and then was) the head of his Church; yea the 6 Col. 2. head of all power and principality; he said of himself to his disciples, 7 joh. 13. ye call me Master and Lord, and ye say well, for so I am; the 8 Heb. 1. Angels of God were to worship him when he was brought into the world, much more the sons of men to be in 9 Heb. 2. subjection under his feet: but so wonderful was his patience and humility at his first appearing in our flesh, that 10 Math. 12. a bruised reed he would not break, & smoking flax he would not quench, yea no man heard his voice in the streets. for he 11 Math. 20. came to serve and not to be served; to suffer for the world that he might save it, and not (as yet) 12 joh. 20. to judge the world. All power then in heaven and earth belonged unto him even when he was conversant with men; but he neither declared, nor challenged so much until he was risen from the dead: and in the days of his flesh, as he was a Prophet to teach and instruct, a Priest to cleanse and sanctify his Church; so was he a king to rule and govern the same, save that his 13 joh. 18. kingdom was not of this world: and therefore he would not reign in his Church with the presence of his body as a man; but with the power of his spirit as the son of God. The kingdom then and throne, which he reserved to himself, far passeth the directing & ordering of outward things in the Church, which he hath left to others. To the true kingdom of Christ belong the manifold wisdom, might and mercies of God showed on us for our salvation; I mean all the Power, Grace and Glory that God vouchsafeth to bestow on his Saints in this life, and keepeth in store for them until the next; so that whatsoever effects of his truth, gifts of his spirit, and feeling of his promise we presently possess, or hope to have at the hands of God through Christ our Lord, it proceedeth from the strength and favour of this king. By the mightiness of his power, though he sit in heaven, we receive that continual protection, help and deliverance, which we find in all our troubles and adversities. And so we see his arm stretched out for the repressing, scattering and revenging of our enemies; whose pride and rage he doth so guide and order, that it tendeth only to the trial of such as fear him, and the confusion of their foes. From the riches of his grace come all those heavenly gifts, fruits and blessings of his spirit where with the Church and every member thereof is furnished and adorned, as namely the lightning of our minds, softening of our hearts, quenching of our lusts; the grounding us in faith, moring us in hope, and rooting us in charity by the love of his truth, obedience of his will, and resemblance of his virtues, that hath called us out of darkness into his marvelous light. For 1 1. Cor. 4. what have we, that we have not received? and whence 2 james 1. cometh every good & perfect gift, but from above; even from him 3 john 1. of whose fullness we all have received? From the steadfastness of his promise are derived that peace, joy and comfort of the holy ghost, which the godly feel within them, and whereby they are maintained and preserved against the day of Christ; and like wise that crown of righteousness and glory which he will give to all that love his coming when he shall appear in the clouds to bring eternal life and bliss with him for all the children of God. Till then he must reign to subdue his enemies which now resist, and to fill up the number of his Saints, which yet are wanting. That judgement which finally rendereth to all flesh according to their works, and eternally dureth without altering or ending, shall be the very close and conclusion of his kingdom, which he man than 1 ●. 〈◊〉. 〈◊〉. deliver up to God his father when he hath crowned his servants with honour and immortality; and adjudged his enemies for their cursed sins to perpetual torments. This is the true kingdom of Christ; and in this effectual, spiritual and celestial manner he doth and shall govern his Church here on earth and every member thereof, till all his enemies be under his feet. After that general judgement, (sin, death, and hell being utterly conquered, as in himself long ago, so then in all his members) the administration of his kingdom shall cease (all his brethren being brought unto God;) but the fruition shall be everlasting, even as the joys thereof are exceeding above all that we can speak or think. By the manner of his government, it is soon understood, that the prcheminence of his kingdom is personal, belonging wholly and only to the son of God; in so much that no earthly creature may claim without apparent blasphemy to be lieutenant under him, or communicant with him in his royal dignity. 2 Rom. 11. Unsearchable are his judgements, and his ways unartaineable. Who knoweth the mind of the Lord? or who was his counsellor? 3 Esa. 50. His hand is not shortened that it cannot help. 4 1. Cor. 1. The foolishness and weakness of God is wiser and stronger than men. And therefore he will have neither partner, nor helper. The outward face of the Church, where the good and bad, by the word and Sacraments are gathered and mixed together, may be called the kingdom of heaven and of Christ; but we must take heed that we wisely distinguish even in the word and Sacraments the mighty power of God from the outward service of men. The Gospel which saveth, is 5 2. Cor. 3. not written with ink, but with the spirit of the living God; not in tables of stone, but in the fleshly tables of the heart. The seed of the word may be carefully cast by us; but it taketh no root, nor beareth fruit unless the Lord prepare the ground. We are joint workmen with God in his husbandry, and yet 6 1. Cor. 3. neither he that planteth, nor he that watereth is any thing, but God that giveth the increase. Circumcision, though it were the 7 Rom. 4. Seal of the righteousness of faith, yet availed it nothing so long as it was 8 Rom. 2. out ward in the flesh: but that is true circumcision which is in the spirit, not in the letter, whose praise is of God, and not of men. The Preacher is the 9 2. Cor. 2. savour of death unto death; until God lighten and open the heart; and 1 1. Cor. 1. Christ crucified, even when he is preached, is a stumbling block to the jews; and foolishness to the Grecians; except God give repentance and obedience of faith that they may believe and be saved. The Sacraments are dead elements in our hands, and the word a deadly sound in our mouths without 2 2. Cor. 3. the spirit that quickeneth. So that in them both it is no hard matter to dissever the outward signs from the inward graces, and the corporal actions performed by men, from the spiritual operations effected by the holy Ghost, which properly pertain to Christ's kingdom. I stand some what the longer in separating the true kingdom of Christ from the external order and discipline of the Church; for that in our times some more zealous than wise, and too much devoted to their own fancies, have promoted their Eldership and Presbytery to the height of Christ's sceptre: and make grievous outcries, as if the son of God were spoiled of half his kingdom, because their Laie-elders are not suffered to sit judges in every parish together with the Pastor and Teacher of the place. I dispute not as yet whether ever there were any such Elders (as they talk of) in the Church of Christ from the preaching of our Saviour to this present age; I reserve that to a further inquiry: but though there were such suffered or settled by the Apostles in the Primitive Church, yet were they no part of Christ's kingdom, which is proper to his person and by many degrees excelleth all other governments, for the divine force and grace that are eminent in the spiritual fruits and effects of his kingdom. I do not deny but God hath ordained and established on earth many kinds of external governments; as in spiritual causes, the Minister; in domestical; the master of the family; and superior to them both the Magistrate; & what is prescribed or exacted by any of those that God hath set over us for a quiet, honest, and Christian course of life in this world, according to his word and their charge, he doth ratify and confirm in heaven; accepting the submission, and punishing the rebellion of all that disobey in each degree: but neither Prince, Pastor, nor Parent can search or change the heart: much less can they endue it with any heavenly grace and virtue; or settle it with expertance of life to come. They moderate and direct the outward actions which may be soon dissembled; further they neither see, nor judge: they have not to do with the secret affections of the heart, with the sacred gifts of the spirit, the steadfast trust of future glory; these always belong to the kingdom of Christ and of God, which 1 Eph. 1. worketh all things after the counsel of his own will, unto the praise of his glory. Since then this king is 2 Eph. 1. set at the right hand (of God) in the heavens far above all principality, and power, and might, and dominion, and every name that is named, not in this world only, but also in the world to come; and all things are subjecteth under his feet, & he appointed head over all unto the Church, which is his body; even the fullness of him that filleth all in all; and declareth daily from heaven what is the riches of his glorious inheritance in the Saints, and exceeding greatness of his power toward us which believe; by lightning the eyes of our understanding, and scaling us with the holy Spirit of promise: the watchmen and leaders of his flock, though their service be needful and fruitful in his Church, and they trusted with the keys and mysteries of the kingdom of heaven; yet may they not arrogate any part of Christ's honour or power as incident to their calling or function, but leave all entire and untouched, to the son of God, whose right it is: much less may the several or synodal assemblies, proceed, or censures of the supposed Presbytery be reckoned the half deal of Christ's most righteous and glorious kingdom. CHAP. III. The Synedricall jurisdiction, which some men think our Saviour in the Gospel restored and recommended to his Church. AS I avouch that Christ reserved to himself the mighty force and heavenly grace of his spiritual kingdom; so am I out of doubt he left the superuision and moderation of external things and actions, which respect the peace, order and comeliness of his Church, to such as he called to be the guiders of his flock and stewards of his household, Who they were, is not so well agreed on. Some men imagine, Christ did reinfuse the jewish Synedrion, and thence extracted the Laie-Presbyterie, that should govern his Church. Their proof they take cut of these words: 1 Mat. 18. If thy brother trespass against thee, go and tell him between thee and him alone: if he hear thee, thou hast gained thy brother: if he hear thee not, take yet with thee one or two, that by the mouth of two or three witnesses every word may be confirmed. And if he will not vouch safe to hear them, tell it unto the Church: if he refuse to hear the Church, let him be to thee as an Ethnic and Publican. Hence they collect; first, that our Saviour spoke to the jews, by reason he said, let him be to thee as an Ethnic and Publican, whom the jews and no people else aborted and shunned: next, that he prescribed no new, nor unknown form of judicial proceeding, but referred them rather to the usual and accuston●ed manner of their Country, then generally received, and every where practised amongst them; which was by the Elders of every place to determine their matters; or else to transmit them unto the Sanhedrin or council of jerusalem, which was the highest court in that common wealth. Thus fame they seem to have some ground to support their opinion: but that our Saviour appointed the like order to take place for ever in his Church, I see neither mention of it, nor reason for it in the Scriptures, and assure myself it can never be proved. For if our Saviour meant to transfer any kind of regiment from the Church of the jews to his own; it is certain he would not choose out the corruptions of time, nor inventions of men; but ascend to the original ordinance of God, and thence derive his platform. He would not follow, much less authorize in his Church any breach of God's law, grown by depravation and usurpation of wicked men that hated and pursued both him and his truth; that were, with them to 2 Mat. 15. transgress the commandment of God for the traditions of men, from which he was far: but if he purposed to deduce any form of government from the law to the Gospel; it was the same that God by Moses erected and allowed. Now that cannot be urged and used in the Church of Christ, without apparent violence to the word of God, & evident injury to the Christian magistrate, as by the view thereof we shall easily understand. Fir●t therefore let us shortly see what kinds of governments were authorized and established by Moses in the first erection of the common wealth and Church of Israel; and consequently, what coherence or resemblance there may be between those Councils and Synedrions of the jews, and the Presbyteries in every parish, which some men labour to impose on the Church of Christ, in every christian kingdom and country. The sorts of regiments settled amongst the jews by God's law were these. Under Moses the chief magistrate by the counsel of jethro, consent of the people, & allowance of God were the 1 Deut. 1. Exod. 18. known and wise men of every tribe set to be rulers and captains over thousands, over hundreds, over fifties & over ten; & they judged the people at all seasons; and brought the hard matters unto Moses; & judged all small causes themselves. When matters of importance grew many, & wearied Moses; God willed him to 2 Num. 11. bring seventy men whom he knew to be Elders & governors of the people; and they should bear the burden of the people with him, & assist him in hearing & ordering all matters of weight and difficulty. Besides these God named twelve princes (of every Tribe one) for oftener meeting & quicker dispatch to be always present with Aaron and Moses, that is, with the high Priest and the Magistrate. Thus had every Tribe their judges and officers, Elders and Princes, to direct and rule the rest of the multitude. The same order was by Moses prescribed against they should recover and enter the land of promise, and was likewise there observed. 3 Deut. 16. judges & officers shalt thou make thee in all thy cities throughout thy Tribes, & they shall judge the people with righteous judgement. And 4 Deut. 17. if there arise a matter too hard for thee in judgement within thy gates, thou shalt arise & go up to the place which the Lord thy God shall choose; where the seventy Elders were to abide and attend such matters as were of greatest moment both civil & sacred; and their sentence by God's law no man might refuse without punishment of death. This manner of government jehosaphat restored together with religion, when he 5 2. Chro. 19 set judges in the land throughout all the strong cities of judah, city by city. Moreover in jerusalem he placed of the Levites, and of the Priests, and of the chief of the families of Israel, for the judgement and cause of the Lord, and said, Behold Amariah the priest is chief over you in all matter of the Lord; and Zebediah the son of Ishmael, a ruler of the house of judah, for all the king's affairs; and the Levites (are) officers in your presence. josephus repeateth the sum of these laws of Moses in this sort. 1 joseph. Antiquit. Iuda●ca, li. 4. cap 8. In every City let there be seven rulers, men chief regarding virtue & the love of justice. To every Magistracy let there be allotted two of the Tribe of Levi for assistance. If (these) judges cannot pronounce of any matter brought before them; let the whole cause be sent to the holy City, & the high Priest, the Prophet and the Senate (or council of Elders) assembling, determine what they think right. The jewish Thalmud varieth from josephus in the number of their judges, and saith, that on small and pecuniary matters in every city sat three judges; on criminal and capital, three and twenty; on the highest affairs of the common wealth, and causes sent from other Cities sat at jerusalem the lxxi. Elders and rulers of the people. The book of Ruth witnesseth that 2 Ruth. 4. ten of the Elders of the city sat with Boaz in the gate, when the matter was ended betwixt him and his kinsman for the inheritance of Elimelech, and marriage of Ruth. The Princes and Elders of 3 judg. 8. Succoth, even of one City, were 77. whose flesh Gede on did tear with thorns for refusing to relieve his wearied soldiers. The jar in the number of the judges, I labour not to reconcile; they may speak of divers times and places without repugnance of each to other; this I observe, that Moses appointed neither judges nor Elders in City or Synedrion, but they were magistrates to execute the judgements of the law, and had the sword to chastise the body, and punish with death. The supreme Synedrion of jerusalem heard and decided matters pertaining to God and the king, and the man that presumptuously disobeyed them, was by God's law to die. Under Esdras the punishment of him that neglected their commandment, was the 4 Es●. 10. forfeiture of all his goods and separation from the people of God. The Elders of their Cities were to 5 Deut. 21. inquire and swear for unknown murder; to 6 Deut. 19 deliver the wilful murderer unto the hand of the avenger of blood; to 7 Deut. 21. adjudge to death disobedient children, to 8 Deut. 22. amerce and chastise the slanderer of his wives virginity, and to stone the adulteress to death, and in like manner to perform all the punishments and penalties of Moses law. By which it is evident that their Elders in every City were the Magistrates and rulers of the people, and might inflict both loss of limb and life, and determine all causes, save such as for distinction of holy and unholy were peculiar to the Priest, or for weight and difficulty were reserved to the council of jerusalem. In the days of our Saviour, though many things were corrupted, and altered from Moses law; and the power of their Elders and Sanhedrin much decreased, first by the kingdom of Herode, then by the Roman Precedents; who not regarding Moses laws, could not endure the sovereign authority of the high Priest and Elders so near their noses: yet for the better containing the people in obedience to their country rites and laws, without which they would in no wise be governed or quieted; the Elders of each place were suffered to retain some show of their former power; as to hear and redress the private wrongs and injuries of their brethren; and the Council of jerusalem had authority left them to imprison and chastise with rods the contemners and disturbers of their religion, as appeareth by their 1 Mat. 26. binding and 1 Mat. 26. buffe●ing of Christ, and 2 Act. 5. beating his Apostles, as also by Paul's letters from the 3 Act. 22. high Priests and Elders to prison and beat in every Synagogue such as believed. 4 Mat. 10. I send you (saith Christ to his disciples) as sheep among wolves; they will deliver you up to Councils, and scourge you in their Synagogues. Yea by showing themselves zealous for Caesar and by false suggesting that the Apostles under colour of religion laboured to 5 Act. 24. stir sedition among the jews, as Theudas and judas not long before had done, the Elders so prevailed with the Roman●s, that not only the Precedents themselves persecuted the faithful to content and gratify the people, but suffered the Synedrion at jerusalem to have power of life and death when they same cause, and to exercise the same in cases of defection from their law, or rebellion against their law. Our Saviour saith of the Scribes and Pharisees sitting in Moses chair; 6 Mat. 23. Fulfil ye the measure of your fathers. Behold, I send unto you Prophets and wise men; and some of them shall you kill and crucify, and some shall you scourge in your Synagogues, and pursue from City to City. Paul confessing how hot he was against the Christians in the time of his ignorance, saith, 1 Act. 22. I persecuted this way unto the death, binding and imprisoning both men and women. And 2 Act. 22. when the blood of Steven the Martyr was shed, (he) stood by and consented unto his death, and 3 Act. 7. kept the clothes (of the witnesses) that slew him. 4 Act. 8. At that time also (when Steven was stoned) there was a great persecution against the Church, which was at jerusalem, and Saul entered into every house, and drew out both men and women, and put them in prison; 5 Act. 9 breathing out threats and slaughter against the disciples of the Lord and making havoc of his Church. The stoning of Steven some men suppose was done in a tumult without all lawful authority; because the chief Priests not long before said to Pilate; 6 john 18. It is not lawful for us to put any man to death. Tumultuous it was by reason of their immoderate rage showed in the end of their judgement: yet so, that the witnesses were produced though false, the party suffered to answer for a season, Saul trusted to see execution done, and the witnesses as by the law they were bound, the first that cast stones on Steven. And when the tumult was ceased, the persecution increased; and Saul (afterward Paul) appointed by Commission from the high Priest and Elders, to be a chief Actor for the slaughter of Christ's Saints both there and else where. Their words to Pilate, It is not lawful for us to kill any man, might be spoken either in regard of the present time which was so sacred unto them that they would not that day 7 joh. 18. v. 28. go into the judgement hall where Pilate sat; or in respect of the crime they accused him of, which was 8 Luc. 23. v. 2●. affectation of the kingdom; and so no where determinable but in Caesar's court; or lastly, by reason of pilate's presence, without whose assent being there in person they could not proceed on life and death. Whatsoever power the Romans limited or enlarged to the Elders of the jews after they were lords over them, I greatly force not: this is evident, they were Magistrates by Moses law, and had the sword from God to execute his judicial ordinances, as I showed before. more might the 1 Deut. 23. v. 3. Ammonites or Moabites; the children of the 2 Verse 8. Edomites and Egyptians were received in the third generation. Altens were not admitted to be of the number of the lords people; and any uncleanness of the flesh did separate for a season the jews themselves from approaching near to the Congregation or Tabernacle of God; but neither of these is excommunication. The strangers which were not yet admitted, could not be ejected; the natural weakness & uncleanness of the body, as leprosy, pollution of feed, touching of the dead and such like, are no just causes of excommunication, but rather remembrances of our corruption. For greater sins committed, if they could be proved, God by his law appointed corporal punishments: for wrongs he required recompense: for smaller matters he accepted sacrifices of confession and repentance: Other censuring in Moses I read none commanded. This phrase, He shallbe cut off from the mids of his people, so much used in the law, seemeth to some men to express a kind of excommunication & Anathematization from the people of God; but they must pardon me if I believe it not, until I see it proved by the Scriptures. The Rabbins writ many things touching the traditions and customs of later times; but what Moses ordained or intended by this speech, I look for proofs out of Moses himself, and not out of Rabbins. And long we shall not need to search; the places are so often & evident. In the 18. of Leviticus, God threatening, incest, adultery, Sodomitry, buggarie, and offering of children unto Molech, concludeth; 3 Leu. 18. v. 29. Whosoever shall commit any of these abominations, the persons that do so, shallbe cut off from among their people. Whereby God meaneth; they shall die the death (as is expressed in the 20. of Leviticus in the very same sins;) & also that if man spare such and leave them unpunished, God himself from heaven by his dreadful judgements will root them and theirs out of the earth. 4 Levit. 20. v. 2. Whosoever shall give his children unto Molech he shall die the death, the people of the land shall stone him to death. 5 Verse 3. And I will set my face against that man and cut him off from among his people. 6 Verse 4. And if the people of the land do hide their eyes, and wink at that man, and kill him not, then will I set my face against that man and his family, and cut him off. So for incest; 7 Ibidem v. 17 They shall be (saith God) cut off in the sight of their people (that is openly put to death.) And likewise for any wilful breach of God's law; 1 Nomb. 15. The person that doth presumptuously, the same blasphemeth the Lord, therefore shall he be cut off from among his people (or) suffer death. for when this speech is referred to the Magistrate, execution is enjoined, and such malefactors must be cut off from the earth by the loss of their lives: but when it is referred to God, it is a commination denounced, that he will plague them with violent and hasty destruction, and root out themselves and their posterities, and even their remembrances from the people of God. Hereof are every where examples. 2 Nahum 3. The sword shall cut thee off; 3 jerem. 11. Let us cut him off from the land of the living, and destroy the tree with the fruit, that his name may be no more in memory. 4 Ezech. 14. I will set my face (saith God) against that man, and make him an example and a proverb, and will cut him off from the midst of my people. So again, 5 Ezech. 21. I will come against thee and draw my sword out of his sheath, and cut off from thee both the righteous and wicked. This signification is every where occurrent, but no where excommunication. In Esdras after the return of the people from Babylon, I find a separation from the Congregation threatened to the disobedient; & in Nehemias' a chase away of some that married strange wives; but either of these proceeded from the magistrate, and so neither serveth for the ministers of Christ's Church. The separation in Esdras is joined with the 6 Esdr. 10. forfeiture of all their substance, which offended; (for so we read;) & is rather an exiling & banishing from the country, then barring from the Temple. In Nehemias' the curse of God's law coucurred with the Magistrates power, which no Pastor may imitate. 7 Nehem. 13. I reproved them, saith he, and cursed them, & smote certain of them, and pulled off their hair, & took an oath of them by God, not to commit the like: one of the high priests nephews that married the daughter of Sanballat the Horonite, 8 Ibidem v. 28. I chased him from me. This seizing of their goods, smiting of their bodies, separating them from the people, and chase them from the place, show the civil use of the sword in the Prince's hand; not the spiritual force of the word in the Priest's mouth: And therefore the one is no precedent for the other. The casting of men out of their synagogues, first devised by the Pharisees to serve their proud & aspiring humour, for that the chiefest power of the sword was transiated unto stranger's, and the 1 joseph. A●tiq. Iuda●●. 18. ca 20. highest dignities remained unto the Sadduces; and not only devised, but sharply pursued by them against our Saviour and his disciples, was no spiritual curse, but rather a temporal loss of all such honour, office, privilege and freedom as the parties had in the Country, City or Synagogue where they lived; and a plain thraldom to prisoning, whipping and such other chastising as their Synedrion by their Laws might inflict. Saint john's report is, that 2 john 19 joseph of Arimathea was Christ's Disciple, but secretly for fear of the jews, and that 3 john 12. many of the chief Rulers believed in him: but because of the Pharisees, they did not confess him, lest they should be cast out of the Synagogue. Now no man believing in Christ in whom all Nations should be blessed, could fear the spiritual curse and excommunication of the Pharisees. They knew the promise of God to Abraham. 4 Genes. 12. I will bless them that bless thee, and curse them that curse thee: and were acquainted with Balaams' confession; 5 Numb. 23. How shall I curse where the Lord hath not cursed? yea 6 Numb. 24. cursed is he that curseth thee: what then did they fear but the loss of their earthly honours and dignities, from which they were dismissed and deprived, when they were thrust out of the Synagogue, and subjecteth to the lusts and spite's of eager and cruel enemies. 7 john 12. They loved saith Saint john, the glory of men more than the glory of God. Wherefore this casting them out of the Synagogue was intermixed with the civil regiment, and the terror thereof wholly proceeded from the power of the sword confirmed by God to the Counsels and Elders of that common wealth; which the Pastors and Leaders of Christ's Church may not usurp nor challenge in whole or in part, unless the policy concur with them, and authorize their doings. Since then the imagined Presbyteries in every parish have no better concordance nor agreeance with the Counsels and Synedrions of the jews; let us weigh the words of Christ, which they think conclude their purpose. 8 Matth. 18. If thy brother trespass against thee, go and tell him his fault between thee and him alone; if he hear thee, thou hast won thy brother; if he hear thee not, take yet with thee one or two. If he hear not them, tell it to the Church. The party grieved must be man, not God; ourselves, not others. If thy brother trespass against thee (not against God) reprove him. The first admonition must be secret betwixt thee and him alone; now in grievous or notorious sins against God or his Church the reproof must be open. 1 1. Tim. 5. Those that sin, rebuke openly; that the rest may fear. Again if the wrong doer repent himself, the sufferer must forgive him. 2 Luke 17. If thy brother trespass against thee, rebuke him; if he repent, forgive him. yea though he sin against thee seven times in a day, and seven times in a day turn again to thee and say, It repenteth me, thou shalt forgive him; and not seven times only, but 3 Matth. 18. seventy times seven. We may and must forgive the sins that are committed against ourselves. So the lords prayer teacheth us; 4 Matth. 6. forgive us our trespasses as we forgive them that trespass against us; but to remit other men's wrongs and harms, we have neither power nor leave; much less to acquit and pardon the sins and injuries offered unto God, Thirdly, if he repent not, we must yet give him a second admonition with one or two witnesses afore we publish him to the Church; and if he then relent, we must forgive, and go no further. These be no rules for open and known sins, dishonouring God & scandalising his Church; but for private trespasses and offences betwixt man and man; this is no judicial proceeding in the Consistory but a charitable warning in secrecy by him alone that is oppressed and grieved with wrong or reproach. So Peter conceived the speech of our Saviour when he straightway asked; 5 Matth. 18. How oft shall my brother sin against me, and I forgive him? seven times? So the Lord opened his own meaning, when for answer he proposed the parable of the two debtors; one that owed his master 6 Matth. 18. ten thousand talents; and the other that owed his fellow an hundred pence. where he maketh two sorts of sins; the greater against God; the lesser against our brethren, and addeth; 7 Ibidem. so will mine heavenly father do unto you, except you forgive from your hearts each one to his brother their trespasses. This is agenerall duty binding every Christian, and not a special authority reserved to Pastors and Elders. which Jerome well observed upon this place. 8 Hiero. lib. 3. in Matth. ca 18. If our brother hurt us in any thing, we may forgive him, yea we must, being commanded to forgive our debtor their trespasses. But if a man sin against God, it is not in our power. for the divine Scripture saith, if a man sin against man, the Priest shall pray for him: but if he sin against God, who shall entreat for him? And chrysostom 1 Chrysost. homil. 61. in Matth. Why doth (Christ) charge him that hath suffered the wrong, and none other to reprove? A man will not take it in so good part to be reproved at any man's hands, as at his that hath suffered wrong and been vexed with reproach, specially if he do it alone. Likewise Ambrose. (Christ) 2 Ambros. lib. 8. in Luc. ca 17. said well, if thy brother trespass against thee. for the rule is not like when we trespass against God, as when (we trespass) against men. And Austen. 3 August. de verbis Domini sermo. 16. Go and be reconciled to thy brother (that is) ask pardon of him whom thou hast offended, whom thou hast harmed. This aught he to do, which offereth wrong. But he that suffereth wrong what must he do? that which we hear this day (read.) If thy brother trespass against thee, reprove him between thee and him alone. If thou neglect, thou art worse than he, he doth wrong, and by doing it grievously woundeth himself; thou regardest not the wound of thy brother, thou feast him perish, and carest not for it. Our Saviour then in this place speaketh of private offences and grievances, which he only that is oppressed, and no man else may reprove and forgive: of public sins he speaketh not; the doers whereof must not be reproved in secret; nor twice admonished, before they be censured by the Church. The incestuous Corinthian had neither private, nor double warning given him, before he was delivered to Satan by Paul, and we must not think the Apostle would so soon forget, or so flatly cross his master's meaning, if Christ had spoken this of open wickedness hateful to God, and heinous in the e●es of men. Some hold opinion, that these words (against thee) do not concern private injuries, but distinguish between secret and manifest sins. Be the sin than never so heinous that is committed, no man must tell it to the Church so long as the doer seemeth willing to repent. How this construction should stand with the circumstances and consequence of the Text, I yet perceive not. For put the case in idolatry, blasphemy, heresy, perjury, murder, adultery, & such like grievous crimes; must the parties keep counsel that know any such offenders, so as they will say they repent the fact▪ Is that the tenor of God's law, or duty of a Christian man? I trow not. If thy brother, the son of thy mother, or thine own son, daughter, Deut. 13. or wife that is in thy bosom, or friend which is as thine own soul, entice thee secretly, saying; Let us go & serve other gods: thou shalt not consent unto him, nor hear him, thine eye shall not pity him, nor show mercy, nor keep him secret; thine hand shall be first upon him to put him to death, and then the hands of all the people. And so for all enormous sins against God and our neighbour, a concealer is a consenter and partaker of the wickedness committed. It is no piety, it is no charity, to be secret to malefactors and keep their counsel, when they dishonour God, or damnify their brethren, although repentance follow. That may save the soul, if it be unfeigned; but that may not stay the just execution of Gods or man's Laws. Again, what power have we to remit the wrongs that are offered to others? Our own injuries, if withal they be not public crimes against the Laws of God, and the land where we live, we may forgive; other men's harms we may neither suffer, nor smother. Since than Christ speaketh of such trespasses as each man must remit unto his brother upon repentance; it is evident he speaketh not of sins against God and our neighbours, hid from the multitude, and known to a few; but of such injuries, as he that feeleth, best knoweth; and may release, because they touch him alone, and no man else. When we desire of God to be forgiven our debts, as we forgive our debtor; mean we the sins against others that we be privy to; or the sins against ourselves that we be parties unto? Is it silence that God requireth of us in this prayer, or patience? secrecy, or mercy? In secret sins we are but witnesses, in which case it is a sin to be silent: in private wrongs we be sufferers; under which burden it is a virtue to be patiented. Lastly, this exposition overthroweth itself. For if thy brother trespass against thee in that sort, which they interpret; that is, if his sin be known only to thee, and do not repent, how caused thou tell it the Church? without proof the church must not believe nor regard thy speech; and proof thou hast none. One and the same person can not be both accusant & deponent; and at the mouth of one witness though his testimony were received, yet may no man be condemned. So that if the sin be secret to thee, how can it be told and justified to the Church? If it may be proved to the Church, how is it secret to thee alone: Our Saviour then had no such meaning that each man should conceal and forgive the sins that are done against God and his neighbour, so long as they be not notorious and public, but known only to some private persons; he rather enjoineth all men to remeate the same measure unto others, that God meateth unto them; and to forgive smaller injuries offered against them, as they are forgiven greater committed against God. For that is thankes-worthie with God, not to be liberal in remitting other men's wrongs, nor to keep counsel with malefactors, but to pardon our brother that offendeth us; as we are pardoned when we offend our heavenly Father. This is it that Christ prescribeth in this place, that the Scriptures so often iterate; and all the fathers with one consent subscribe unto. But 1 1. Pet. 4. charity covereth the multitude of sins, even as envy doth blaze them abroad. Charity covereth all the sins that are committed against ourselves, by forgiving them; and refraineth the objecting and insulting at other men's sins after punishment or repentance; and hideth all the infirmities and oversights of our brethren, which our duty to God and our neighbour may endure: but it neither betrayeth the truth with silence, nor dispenseth with other men's harms, nor generally cloaketh, favoureth or dissembleth any sin, be it never so secret, whereby the name of God is blasphemed, or the state of our neighbour endangered. 2 Matth. 18. If he hear not (two admonitions) tell it the Church. if he hear not the Church, let him be to thee as an Ethnic and Publican. What is meant by the Church, whether the Church of Christ, or the Churches and assemblies of the jews, that God ordained in that common wealth to govern his people and determine their quarrels; this breedeth some question amongst divines: howbeit the reasons are many and weighty that move me to think the Church of Christ is not comprised in these words. First, this was a direction to the jews serving them for their present state and time; & then had Christ no Church in jewrie to which they might complain for he 3 john 18. ever preached in their Synagogues and Temple, whither all that would resorted, and in secret said he nothing; much less did he gather and assemble Churches apart from the rest of the jews to receive and consider the complaints of their brethren. Next, the matters of which they must complain, were such; as the Church of Christ might not challenge to hear and determine. Private wrongs and offences betwixt man and man must be directed by laws & reform by judgements; and consequently belong to the Magistrate; the Church of Christ hath no warrant to make laws or give judgement in civil and private trespasses. The Lord himself, when he was desired to make peace and end a strife about parting an inheritance, answered, 1 Luke 12. man, who made me a judge or divider over you? What he refused as no part of his calling, the Pastors and Elders of his Church must not challenge as annexed to their vocation. 2 Luc. 6. The Scholar is not above his master; as his 3 john 20. father sent him, so sent he them, but not with a further or larger commission. Thirdly, that Church is here spoken of, which abhorred ethnics as unclean persons; and shunned all society with Publicans: but neither Christ, nor his Church did ever so; wherefore the Church of Christ, is not expressed by these words; Let him be to thee as an Ethnic and Publican; for they never refused nor declined to converse with either. 4 Luc. 3. To the baptism of john came the Publicans, and were received of him, and not willed by him to leave their calling, but to walk uprightly in it. Our Saviour accepted them to his company, and did not only eat with them but was counted a 5 Matth. 11. friend to Publicans. Matthew the Apostle was chosen 6 Matth. 9 sitting at the receipt of custom; Zacheus a chief Publican was the 7 Luke. 19 child of Abraham; and the Publican that prayed in the Temple was 8 Luke 18. justified before the Pharisee. Yeathe Lord saith of them, 9 Matth. 21. Publicans shall go into the kingdom of heaven before (the Scribes and Elders that despised them.) The Publicans than were members of Christ's Church and inheritors of his kingdom; and therefore by flying and forsaking the fellowship of Publicans, the Church of Christ could not be described. The jews, you will say, to whom Christ spoke, made that account of them; and as they were cast out of the jews Synanogues, so doth Christ will disobedient and impenitent sinners to be used in his Church; that is, to be separated and excluded from the number of the faithful. What account soever the perfidious and presumptuous Pharisees made of them, Christ and his disciples which were also jews, had as great regard of them as of the rest; yea so far was he from allowing it in the jews and proposing it to his Church, that by his life and doctrine, as I have showed, he openly disliked and dissuaded the contempt which the Priests and people had of the Publicans. As for ethnics and Gentiles, though they were strangers to the common wealth of Israel, when as yet they knew no God; yet never were they persons excommunicate; and since the appearing of our Saviour in flesh, through his mercy vouchsafed to be partakers of his promises, & the true members of his Catholic church. So that this can be no rule for Christ's Church to measure persons excommunicate by Gentiles and Publicans; since amongst the jews, Publicans believed and entered the kingdom of God, and after the rejection of that Nation, the Church of Christ consisted chief, if not wholly, of Gentiles and ethnics. This than can not be the true intent and purpose of our Saviour in that place, to authorize his Church upon private quarrels between man and man to excommunicate, if her verdict be not obeyed. Where there is a Christian Magistrate, the Church may not claim or presume to decide such matters, by public audience and sentence, without encroaching on the Prince's sword and sceptre, whose right and charge it is to 1 Esay 1. Psal. 82. relieve the oppressed, to judge the fatherless and defend the widow, & to execute judgement and justice, as well in private wrongs & injuries, as in public crimes and enormities. But Paul reproveth some of Corinth, for 2 1. Corinth. 6. going to law under the unjust (Magistrates) and not rather under the Saints (though private persons?) Paul did not debar the Magistrates that were Infidels, of their jurisdiction; nor create new judges for civil offences in the Church; it was beyond his calling and commission to do either of them: but perceiving that Christians pursued each other for private quarrels before unbelievers to the shame of the Church and slander of the Gospel; he saith they were better suffer wrong & loss in earthly things, them expose the doctrine of Christ to be derided of his & their enemies. And to appease their brabbles & end their strifes if they were so contentious, he willeth them to choose, if not the wisest, yet the worst and least esteemed in the Church to arbitrate their causes, rather than to lay themselves & their whole profession open to the mocks and taunts of heathen and profane judges. To preserve peace & love in the Church, the godly might then, and may now mediate between brethren, as friends and well-willers to both parties; and likewise debate and conclude their cases, as Arbiters chosen by consent of either side: but they may not interpose themselves as judges authorized by Christ to excommunicate all that will not hear them in private griefs and civil suits: that were, to take the sword, which is not given them, and to thrust themselves by this pretence into Prince's places; which neither Christ prescribed, nor Paul imagined, nor the Church assumed. And yet was here given unto Paul a just occasion to repeat and renew that order, if Christ had ordained any such in his Church. For the Christians trespassed one an other; and Paul by no means permitted them to pursue their brethren at the Tribunals of Infidels. What sayeth he then: doth he will them to tell the Church; and if the wrong doer hear not the Church, to account him as an Ethnic and Publican? If Christ provided this as a reoresse for private wrongs and offences in his Church; shall we think the Apostle durst alter his master's order, and abrogate the course, that Christ laid down to pacify contentions in his Church. No doubt he would rather have recalled them toit, then averted them from it. What doth he now: 1 1. Corinth. 6. If ye have judgements (saith he) for things touching this life, (tell the Pastor and Presbytery? No, but) set up (or choose out) the worst in the Church, and make them judges of your causes and quarrels. Then certainly our Saviour never meant, the faithful should for private trespasses complain to the Pastor and Elders of every parish, and they should have power sufficient, to hear and determine all such matters as were so offered unto them, and to excommunicate those that would not stand to their sentence and judgement. What then is the meaning of our saviours words: what ever it be, this it can not be, to authorize the Church to intermeddle with matters pertaining to the Magistrate; and to exclude them a● from the society and communion of the Sacraments and Saints, that obey not her resolution in civil and private trespasses. Yetlest I should return a Text without any interpretation, though the sense seem hard to hit, by reason the ●●ate of the jewish Church is not so well known in our days as when our Saviour spoke the words. I will not refuse to set down what I think, if any bring better, I am ready to learn. We must first conceive that in the time of our Saviour and a little before his birth, the Romans had taken the Sceptre and Sovereignty from the jews, as jacob 1 Genes. 49. prophesied should come to pass in the days of the Messiah; leaving them in private suits between man and man, and in smaller cases of correction, that kind of regiment and form of Laws which God by Moses ordained; and excepting from their Laws and Tribunals all strangers, that were amongst them, or had any thing to do with them, (whom the jews called ethnics and abhorred as profane persons;) and like wise Publicans, that is, such of the jews, as did any service to the Romans in collecting and answering the tributes, taxes and toll due to the Roman Empire, whom the jews pursued with greater dislike and despite than they did strangers, for keeping company with the heathen, and serving their turns against their own Nation. Both these sorts of men, as well Publicans as strangers, for the detestation and hatred the jews had of them, were exempted from the Laws and judgements of the jews; and if any man had aught against them, he must convent them before the Roman Precedent, and not in any Court of the jews, nor before any Magistrate of the jewish profession. The like liberty was left to any jew that would appeal to the Roman Governor or impeach and molest his brother in any of the Roman Consistories. For though the jews in many things were left to their Country Laws: yet were the Roman Courts amongst them so privileged, that who would, might have recourse thither, and there recover his right, or redress the wrong offered him. In this confusion of the jews estate lately begun and every day increasing, our Lord and Master living, directeth the people what way they shall take, neither to break the law of God which Moses gave them, nor to impugn the Roman Empire which then governed them. In their private quarrels and actions therefore he proposeth three degrees of proceeding; First, the rule of charity; Next, the order of Moses policy; Lastly, the help of the Roman Sovereignty. If thy brother trespass thee, tell him privately of the wrong offered thee; If he regard not thy voice, take one or two with thee, that may be men indifferent betwixt you. This the rule of charity requireth, in secret and friendly manner; yea by the mediation of well-willers and neighbours to compose all private quarrels as much as in us lieth. If this take not place, tell it unto the Church; that is, unto the assembly and governors that are in thy City. For every City by God's Law was to have her judges and Magistrates, there to 1 Deut. 16. judge the people with righteous judgement. And their manner was to sit in the gates of their cities, whither the whole multitude did assemble unto them; not only to hear and see what they did, but in weighty matters to join with them and give their consents. Our Saviour then meaneth, that if charitable and brotherly admonitions be neglected; they should seek their remedy from the judges and Elders of their Cities, as by God's law the jews were directed and permitted to do. Tell it unto the Church then, is as much as tell it, (not unto the Church of Christ, which as yet was not severed from the jews, nor assembled together; and therefore had then neither places nor persons specified or authorized for that purpose) but unto that Council of Magistrates, which God by Moses commanded to have the hearing and ending of those causes. For Christ by this precept doth not establish new judges, nor erect new Consistories; but referreth the people to God's ordinance expressed in the law of Moses, and already received and used in that common wealth: thereby meaning, that if the doers of wrong to their brethren would not be reform by private and friendly admonition & intercession, the parties grieved might with good conscience ask the aid and assistance of those Magistrates, whom God had appointed over them to compel and force the trespassers to surcease their injurious dealings. If it seem strange to any man that the word Ecclesia should be taken here not for the Church of Christ, as we commonly use it, but for the assembly of any place or city, where the Rulers and Commons, be they Christians or Infidels, are gathered together to consult or determine as well of civil causes, as of religion: besides that the Septuagint do often use the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for any kind of meeting, as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Psalm. 25. I have hated the assembly of the wicked. and again, 3 Prover. 5. I was almost overwhelmed with all evil 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in the mids of the Church & Synagogue; S. Luke in the 19 of the Acts useth the word in that sort 1 Prou. 5. v. 32, 39, 40. thrice in one chapter. Beza a man of great learning, and one whom none can mistrust as not addicted enough unto discipline, writing on this place, saith; 2 Annotat in Matth. 18. We must note, they are foully deceived, which would conclude out of this place, that the hearing of all matters must be referred to the assembly of the whole multitude. The name of the Church say they, is never otherwise used; which even out of this place is proved to be false. For surely it appeareth, that this is spoken as it were of the jews, by that which is added, Let him be to thee as an Ethnic and Publican. Now, that judgements amongst the jews were exercised by the Elders, and that their manner was not ever to assemble the whole multitude, all the writers of those matters do witness. And truly unless Christ had fitted all this speech unto the use that was in his time, who could have understood him what he said? It is lastly to be observed, that in this one place of all the new Testament the name of the Church is spoken of the jews. The words which follow, if he hear not the Church, let him be to thee as an Ethnic and Publican; must import either the punishing his obstinacy which obeyed not the judgement of the Rulers and Magistrates that were of the jews; or a further pursuing him before others that had more power to repress such insolency. If they express any punishment for his wilfulness; that must proceed either publicly from the judges, or privately from the plaintiff. The punishment of him that disobeyed the Magistrate, by God's Law was 3 Deut. 17. death: that Christ would not alter. For he came not to change the civil government, or qualify the iudicall punishments of Moses Law; but to lead them the way to the celestial and eternal kingdom of God. The chief Rulers and Governors of the jews, being his capital adversaries, and not acknowledging his authority, would never respect his counsel nor commandment. The words themselves have reference to a particular person, Let him be to thee as an Ethnic and Publican. Christ therefore in these words decreed no public punishment. As for private revenge, he was far from liking it, and further from teaching it. 4 Matth. 7. False Prophets we must beware; and with notorious wicked persons we must not keep company: but private injuries we must rather suffer with patience, then resist with violence, or requite with disdain. 1 Matth. 5. Resist not evil saith Christ to all his disciples; but whosoeeer shall smite thee on the right cheek, turn to him the other also; and if any will sue thee at the law to take away thy coat, let him have thy cloak also. Then may we not reject & detest our brother that doth us wrong, as the jews did an Ethnic and Publican. The mind that must quietly bear wrong once, twice, and oftener, if need be; must not abhor and shun the person of his brother that wrongeth him, as profane. It resteth then, that our Saviour in these words did permit the party oppressed, to seek further remedy, when neither charity nor equity could prevail with the oppressor; And that was to do as they did to strangers and Publicans; which was to convent him before the Roman Magistrate, who had power to force him that did wrong, to abide the judgement that should be given. And so I suppose the words may be taken, Let him be to thee as an Ethnic and Publican, that is, pursue him in those Courts where thou wouldst a Pagan and Publican that should do thee wrong. If any man like not to understand those words of a further pursuit before the Magistrate; he may refer them to a private forsaking of all company with the wrong-doer until he reform himself. Let him be to thee as an Ethnic and Publican, that is, shun such wilful oppressors as much as thou dost Pagans' and Publicans; but without bitterness of mind or breach of patience. And so S. Augustine sometimes expoundeth them. If he hear not the Church, let him be to thee as an Ethnic & Publican:) 2 August. de verbis Domini sermo 16. that is, account him no longer in the number of thy brethren, & yet neglect not his salvation. So the Lord warneth, when he by and by addeth, Verily I say unto you, whatsoever you bind on earth, shall be bound in heaven. Thou beginnest to account thy brother as a Publican, thou dost bind him on earth. When thou dost correct and make agreement with thy brother, thou hast loosed him on earth; and when thou losest him on earth, he shall be loosed in heaven. Which of these twain be preferred I force not, so the first be not impugned as disagreeing from the Text. Some think our Saviour would not prescribe how the jews should proceed in their private suits and quarrels; that care belonging rather to Counsellors at the law, then to Preachers of the word. I conclude then; there can be no proportion nor imitation neither of the higher nor of the meaner Synedrion amongst the jews expected or admitted in the Church of Christ: and as for the words of Christ in the 18. of Matthew, whereon some new writers build the foundation of their laie-Presbyterie; they be free & far from any such construction or conclusion; and the Catholic fathers expounding that place, be further from the mention or motion of any such regiment. CHAP. V The Apostolical pre-eminence and authority before and after Christ's ascension. ALbeit the son of God assembled no Churches whiles he lived on earth, nor settled the jews Synedrion to remain amongst the faithful, for aught that we find by the sacred Scriptures: yet lest the house of God should be unfinished, and his harvest ungathered, in his own person whiles he walked here, he called and authorized from and above the rest certain workmen and stewards to take the chief charge, care, and oversight, after his departure, of God's building & husbandry. for which cause he made, when as yet he was converfant with men, a plain distinction betwixt his disciples; choosing 1 Luc. 6. Twelve of them to be his Apostles, and appointing 2 Luc. 10. other 70. to go before him into every City and place, whither he should come, and to preach the kingdom of God; giving those Twelve larger Commission, perfecter instruction, higher authority, and greater gifts of his holy spirit, than the rest of his disciples; which he made labourers also in his harvest and messengers of his kingdom. The Twelve, not the 70. were the continual and domestical hearers of all his sermons, and beholders of all his wonders; as chosen to witness his doctrine, doings, and sufferings to the world; the Twelve, and no more, were present when he did institute his last supper, and they alone heard and had those heavenly prayers and promises which then he made. To the 3 Mat. 28. v. 16. Eleven apart from the rest was given in mount Olivet the Commission to 4 Mat. 28. v. 19 teach all Nations; and look how God sent his son, so sent he them as Apostles, that is, Ambassadors from his side, not only to preach the truth, and plant the Church throughout the world, but in his name to command those that believed in all cases of faith & good manners; to set an order amongst them in all things needful for the government, continuance, peace, and unity of the Church; sharply to rebuke, and reject from the society of the faithful such as resisted or disobeyed; to commit the Churches to sound and sincere Teachers and overseers; to stop the mouths of those that taught things they should not, for filthy lucre's sake; and to deliver them to Satan that persisted in their impieties or blasphemies. As for the gifts of God's spirit, they were so great in his Apostles, that they both preaching and writing, delivered infallible truth to the Churches of God, and that in 1 Act. 2. all languages of the world, and even the 2 Act. 5. shadows and the 3 19 napkins that had touched their bodies did heal the sick, and cast out devils; & these miraculous workings of the holy Ghost not only themselves had in greater measure, than any others, but they gave them unto others by laying their hands on them. When Philip had converted and baptized the people of Samaria in the name of the Lord jesus; yet none of them received the gifts of the holy Ghost, until two of the Apostles 4 Act. 8. came down to them, prayed for them, and laid hands on them; and then was the holy Ghost given them through laying on of the Apostles hands. Philip, though he preached and baptised the believers as well as the Apostles did; yet could he not bestow on them the gifts of the holy Ghost: that was reserved to the Apostles, as to persons of an higher calling in the Church of Christ, than Philip was; and yet was he one of the seven deacons, & also an 5 Act. 21. Evangelist, as S. Luke witnesseth; and well appeareth by his dispensing the word & Sacraments. When Paul laid his hands on the 12. disciples at Ephesus, they strait way 6 Act. 19 spoke with (divers) tongue and prophesied. So that our Saviour as well living on earth, as ascending on high, kept a difference betwixt his Apostles, & the rest of his disciples (that were preachers) both in having them always with him, the better to acquaint them with the mysteries of the kingdom of heaven; and in leaving unto them at his departure the converting and instructing of all nations; and in pouring on them after his ascension a greater abundance of his holy spirit, then on the rest, for the better execution of the charge committed unto them. For the plainer proof whereof, we may remember, that when our Lord and Master elected 12. Apostles to be with him, & other 70. disciples to go before him at the first gathering of his Church, he did imitate the choice which God made in the wilderness of 1 Num. 1. twelve chief Princes, and 2 Num. 11. seventy Elders, to guide and govern the people of Israel; by their two several numbers distinguishing their two several degrees; and when judas by transgression fell from his Apostleship; an other was taken out of the 70. to supply his room; which needed not, if the 70. had had before equal place and calling with the Apostles. Jerome saith, 3 Hiero. in epistola ad Oceanum. Qui provehitur, de minore ad mai●s provehitur; he that is promoted, is promoted from the less to the greater. Now that judas successor was taken out of the 70. and not out of the Laity, appeareth by this, that every Apostle was to have his calling from Christ as the 70. had, and not from men; and on Mathias the Apostles imposed no hands; which argued that he was called before by Christ himself amongst the 70. And so saith Jerome. 4 De scripto. eccles. in Matth. Mathias being one of the 70. was chosen into the order of the eleven, in the place of judas the traitor. And Epiphanius. 5 In fine come. 1. contra haereses. Christ sent 72. to preach; of whose number was Mathias which in judas place was numbered amongst the Apostles. Eusebius also confirmeth the same report; that 6 Euseb. li. 1. ca 12. & li. 2. ca 1. Mathias which was chosen to be an Apostle in the place of judas the traitor, had (before that) the calling of one of the 70. Paul numbering the diversities of gifts and administrations in the Church, saith, 7 1. Cor. 12. God hath ordained in the Church, first Apostles, next Prophets, thirdly Teachers, than those that do miracles, after that, the gifts of healing, helping, governing &c. reckoning the Apostles first, not in order only, but in excellency also, as appeareth by his similitude of man's body, whose parts are some 8 Ibid. vers. 22. & 23. comelier, some 8 Ibid. vers. 22. & 23. feebler; and his comparison of spiritual gifts, whereof some be 9 vers. 31. more excellent, and some of less regard and account in the Church of Christ. And so chrysostom well observeth. 10 Chryso. hom. 32. in 1. Cor. Because some did mightily swell with the gift of tongues, he placeth that last of all. for first and second, are not used here fortales sake, but he noteth what is higher in degree, and what is lower. Wherefore he set the Apostles before, as those that were endued with all sorts of gifts. He saith not, God hath placed some to be Apostles, some to be Prophets; but he saith in the first place, in the second, in the third. And Ambrose. 1 Ambros. ca 12. 1. ad Cor. The chief in the Church he placeth the Apostles which are Christ's Ambassadors. Hierome writing of the 12. fountains, and 70. palm trees that the Israelites found in Elim, saith, 2 Hiero. the 42. Mansio: man's. 6. There is no doubt but the 12. Apostles are hereby meant, from whose fountains the streams running along do water the dryness of the whole world. near to these springs grew 70. palm trees, whom we understand to be the teachers of the second order, Luke the Evangelist witnessing, that there were 12. Apostles, and 70. Disciples of a lower degree, whom the Lord sent two and two before him. And Augustine. 3 August. in Psal. 35. As when the sun riseth, it first shineth on the hills, and thence the light descendeth to the lowest places of the earth; so when Christ jesus our Lord came, he first spread his beams on the height of the Apostles, he first lightened the mountains, and so his light went down to the valleys of the earth. 4 Theophil. in Luc. ca 10. The palm trees, saith Theophilact (alluding as Hierome doth to the twelve fountains and seventy palm trees in Elim) are these (70. disciples) which are to be nourished and taught by the Apostles. for though Christ also choose those (70) yet were they inferior to the twelve, and afterward their scholars and followers. Which we may the rather believe, because Eusebius and Clemens long before testified that 5 Euseb. li. 2. ca 1. Christ delivered the (full) knowledge of himself to the Apostles, and the Apostles afterward to the 70. Disciples. And that the Apostles had a superior vocation above Prophets, Evangelists, Pastors, Teachers, and whomsoever in the Church of God, and even the government and oversight of them; will soon appear, if we consider what Paul the Apostle writeth of himself, and unto them, directing, appointing, and limiting as well Prophets as Evangelists, (and therefore much more Pastors and Teachers) what to do, and how to be conversant in the Church of God; what to refrain in themselves, and what to repress in others; in which cases we must not dare say, or think, the Apostle presumed above his calling, or had a several Commission from the rest of the Apostles to do that he did; but in his doings and writings, we may perceive the height and strength of Apostolic authority, so guided and tempered with the spirit of wisdom and humility, that it grieved or displeased none in the Church, but such as did either swell with pride, diverted to fables, or troubled the Church with their contentions. From an Apostolic spirit and power proceeded these speeches that follow, and many such that may every where be observed in his epistles. 1 2. Thes. 3. We charge you brethren in the name of our Lord jesus Christ, that you withdraw yourselves from every brother which walketh unorderly, and not after the rule (or direction) which he received of us. 1 2. Thes. 3. We are persuaded of you in the Lord, that you do and will do those things which we charge you. 2 1. Cor. 11. Brethren I commend you that you remember all mine, & hold fast the ordinances as I delivered them to you. 2 1. Cor. 11. Other things when I come, I will set in order. 3 1. Cor. 16. Concerning the gathering for Saints, as I have ordained in the Churches of Galatia, so do you. And redressing abuses both in Pastors and Prophets, he faith: 4 1. Cor. 14. If any speak with tongues (let it be) by two or three at most; and let one interpret; if there be none to interpret, let him keep silence in the Church. The Prophets, let them speak, two or three, and the rest judge. Your women, let them keep silence in the Churches; and if they will learn any thing, let them ask their husbands at home. If any seem to be a Prophet, or to have the spirit, let him agnize the things that I writ, to be the commandments of the Lord. And hearing of the 5 2. Cor. 12. strife, envy, contentions, back bitings, whisperings, swellings, discords, & sundry other enormities that were at Corinth, not in the people alone, but even in such as 6 2. Cor. 11. came to preach the Gospel amongst them, and undermined the Apostles credit and authority with them, he saith, 7 2. Cor. 10. The weapons of our warfare are not carnal, but mighty through God to cast down forts, & all height that lifteth itself against the knowledge of God; & having in readiness wherewith to revenge all disobediece, when your obedience is fulfilled. If I should boast some what more of our authority which the Lord hath given me for your edification & not subversion, I should not be ashamed. 8 2. Cor. 13. I writ now being absent to them which heretofore have sinned, & to all others, that if I come again, I will not spare, for so much as you seek experience of Christ that speaketh in me. I writ these things being absent, lest when I am present, I should use sharpness according to the pour which the Lord hath given me to edification, & not to destruction. Directing Timothy how to guide the Church of Ephesus, he giveth him this instruction and this commission. 1 1. Tim. 1. As I prayed thee to stay at Ephesus when I went to Macedonia that thou mightest command certain not to preach any (strange or) other doctrine, and that they intent not to fables; (so) this charge I commit to thee son Timotheus. 2 Ibidem. Hymeneus and Alexander I have delivered unto Satan, that they may be taught not to blaspheme. And expressing at large in the third chapter, how the bishops & deacons ought to be qualified before they be admitted, he addeth; 3 1. Tim. 3. These things I writ to thee, that if I ●arie long, thou mayest know how to behave thyself in the house of God. 4 1. Tim. 5. Refuse the younger widows, I will that they marry & govern (their) household. Let not a widow be chosen under the age of 60. 5 1. Tim. 5. Receive no accusation against an Elder, but under two or three witnesses; those that sin, rebuke openly that the rest may fear. Lay hands hastily on no man, neither be partaker of other men's sins. And having delivered divers and sundry points of wholesome doctrine, godly life, and seemly government, too long to be here inserted, he authorizeth and requireth Timothy to see them performed in this sort. 6 1. Tim. 6. These things command and teach; Let no man desp●se thy youth. 7 1. Tim. 5. I require thee before God and the Lord jesus Christ and his elect Angels, that thou observe these things without prejudice or partiality. And in the very close of his epistle; 8 1. Tim. 6. I charge thee before God and jesus Christ, that thou keep these precepts without spot or reproof. In like manner to Titus an other of his helpers and coadjutors in the Gospel: 9 Tit. 1. For this cause I left thee in Crete to supply those things that want (orrectifie those things which remain) & to ordain Elders in every city as I appointed thee. There are many vain talkers & deceivers of minds, whose mouths must be stopped, that subvert whole houses for filthy lucre's sake. Rebuke (the Cretians) sharply, that they may be sound in faith, & not take heed to jewish fables & commandments of men. 10 Tit. 2. These things speak & exhort, & reprove with all authority. Let no man despise thee. 11 Tit. 3. Reject him that is an heretic, after the first & second admonition. By these & the like precepts she wing himself every where to speak as Christ's ambassador; and in matters of faith, good behaviour, and needful discipline, to be the Apostle and Teacher of the Gentiles. for in all these things not only the people that were believers, but even the godly Pastors, Prophets, and Evangelists perceiving his sincerity, and reverencing his authority, obeyed the Apostles voice, as 1 1. Cor. 7. having the spirit of Christ given him for the perfect directing and guiding of the Church amongst the Gentiles. Much more might be said to this effect; but by this it is evident that the Apostles function and calling was superior to all other degrees and offices of the Church of Christ, were they Deacons, Doctors and Pastors, Prophets or Evangelists, or of the 70. Disciples; and this their superiority was given them by Christ himself, whiles he lived on earth and confirmed unto them by the mighty gifts and power of his holy spirit after his ascending into the heavens, and acknowledged and honoured by all the faithful; so long as the Apostles lived, none spurning at it, or contradicting it, but such as drew disciples after them to reign over their brethren, or seduced the simple to serve their own bellies. S. john noteth Diotrephes for not acknowledging his Apostleship, in this wise. 2 Epistola Iohan●is 3. I wrote to the Church, but Diotrephes that loveth to be chiefest among them, receiveth us not: wherefore when I come, I will declare his works which he doth, prating against us with lewd words. far otherwise were the godly Pastors and Teachers minded in the Church of Christ, yielding with all submission unto the Apostles, as unto the express messengers of Gods will, and disposers of his mysteries, and putting a great difference betwixt the Apostolic function and theirs, as Ignatius confesseth in his epistle to the Romans; 3 Ignat. ad Rom●n●s. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. I prescribe (or enjoin) nothing unto you as Peter and Paul did; they were the Apostles of jesus Christ: but I the least. And again, 4 Idem ad Tralian●s. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; I command not as an Apostle, but keep myself within my measure. Whereof we need no further nor surer proof than this; that the whole Church then, and ever since, did, and doth hold all the precepts, rules, orders, and admonitions of the Apostles contained in their epistles for authentical oracles of the holy Ghost, and parts of the Canonical Scripture; and they no doubt had the same authority speaking, which they had writing; and consequently no Pastor or Teacher might then more resist or refuse the Apostles doctrine, decrees, or doings, than we may now their letters, sermons, or epistles. This Prerogative, to be best acquainted with the will and meaning of our Saviour, and to have their mouths and pens directed and guided by the holy Ghost into all truth, as well of doctrine as discipline, was so proper to the Apostles; that no Evangelist nor Prophet in the new Testament came near it: and therefore the stories written by Mark and Luke were not admitted to be Canonical in respect of the writers; but for that they were taken from the Apostles mouths, and by the Apostles perused and confirmed as true and sincere. So saith Luke of his own Gospel. 1 Luc. 1. As they delivered unto us; which from the beginning were eye witnesses and ministers of the word; as soon as I searched out perfectly from the first all things, it seemed good to me in order to write them. And those his writings S. Paul saith, were ratified and received in all Churches. 2 2. Cor 8. I have sent the brother, whose praise is in the gospel throughout all the Churches; which could not have so generally been accepted with good liking, but that the Apostles, who then governed and directed the Churches, had first viewed & approved the same; else neither would the faithful have so esteemed it, nor S. Paul so commended it. The Gospel of Mark had the like approbation from Peter, as Jerome & 3 jero. in Marc. others do testify. 4 Euseb. li. 2. ca 1●. Mark the disciple & interpreter of Peter, according as he had heard Peter make relation, wrote a short gospel, being thereto desired by the brethren at Rome. The which Gospel when Peter heard, he allowed it, & by his authority published it, to be read of the church, as Clemens in his first book Hypotypωseωγ writeth. Can any man doubt reading the words of S. Paul, which I have cited; but the Apostles had in the Church of Christ right to require and command, power to rebuke and revenge, authority to dispose and ordain in all such cases as touched the soundness of faith, sincereness of life, or seemliness of order amongst the faithful; and that in so doing they did not usurp upon their brethren, nor tyrannize over them; but were guided by God's spirit, and obeyed as Christ's messengers and Legates in every place where the truth was admitted: Neither did Paul resolve & conclude in such cases by number of voices, or assent of the Presbytery; but as himself speaketh, 1 1. Cor. 7. so I teach in all Churches, 2 Gal. ●. if an Angel from heaven teach otherwise, hold him accursed, 3 1. Cor 4. some are puffed up as if I would not come to you: but I will come to you shortly by God's leave, and know, not the words, but the power of those that swell thus; 4 2. Thes. 3. if any man obey not our sayings, note him by a letter, and keep no company with him. Under the Apostles were a number of their disciples whom the Apostles carried with them as companions of their journeys, and helpers of their labours: and whom, when they had perfectly trained, and thoroughly tried, they left any where behind them at their departure, or sent any whither in their absence to finish things imperfect, to redress things amiss, to withstand or prevent false prophets and seducers, to survey the state of the Churches; and to keep them in that course which was first desivered by the Apostles. These men, for their better instruction served with the Apostles, as children with their fathers. So Paul saith of Timothy, 5 Phil. 2. Ye know the proof of him that as a son with his father he hath served with me in the Gospel. Touching these the Churches had 6 Col. 4. commandment if they came to receive them; that is, to believe them & trust them as men sincerely minded & sent from the Apostles; yea to 7 Phil. 2. admit them with all gladness, and highly to esteem of them. From their mouths (as perfectly understanding the Apostles doctrine, doings and meaning, by reason of their continual society with them) were other Pastors of the Church to be directed and instructed. 8 2. Tim. 3. Persist thou (saith Paul to Timothy) in those things which thou hast learned and are committed to thee, knowing of whom thou hast learned them. And 9 2. Tim. 2. what things thou hast heard of me in the presence of many witnesses, the same deliver to faithful men, that they may be able to teach others. And again, 10 1. Cor. 4. I have sent unto you Timotheus which is my beloved son and faithful in the Lord, who shall put you in remembrance of my ways. as I teach every where in every Church. These were charged by Paul to 11 1. Tim. 1. require and command the Pastors and Preachers to refrain from false doctrine, and to 12 Tit. 1. stop their mouths or 13 Tit. 3. reject them that did otherwise, to 14 Tit. 1. ordain Elders according to the necessity of the places, and 14 Tit. 1. receive accusations against them, and 15 1. Tim. 5. sharply & 15 1. Tim. 5. openly to rebuke them if they sinned, and that 1 Tit. 2. with all authority. These things the Apostle earnestly requireth, and before Christ and his elect Angels, chargeth Timothy and Tite to do. It is then evident they might so do. for how vain and frivolous were all those protestations made by S. Paul, if Timothy and Tite had only voices amongst the rest, and nothing to do but as the rest. How far was the Apostle overseen to adjure them, and not the whole Presbytery, to keep his prescriptions inviolable, if the Elders might every hour countermand them and overrule them by number of voices? Since than they were willed and consequently warranted by the Apostles to ordain, examine, rebuke and reject Pastors & Elders, as just occasion served, & equal over equal hath no power nor pre-eminence; It is certain that as well the Apostles authorizing, as their disciples authorized so to do, were superiors in the Church of Christ to Pastors and Elders; and likewise that they might, and did perform and execute the Apostles rules and prescriptions, without expecting the consent of Pastors or Presbyteries; and the Churches of Christ knew they were bound to obey and be subject to them in those cases guided by the Apostles mouths or letters, as well as if the Apostles had been present; and that to resist them, was to resist the order which the holy Ghost had approved in governing the Church. CHAP. VI What dominion and titles Christ interdicted his Apostles. THe power and prerogative of the Apostles above Evangelists, Prophets, Pastors, Doctors, and all others in the Church, would the sooner be granted, were it not that certain places in holy Scripture, seem repugnant to it; as where Christ forbade his Apostles all 2 Luc. 22. Mat 20. dominion over their brethren; and the Apostles in 3 Act. 6. electing to offices, 4 Act. 15. assembling in council to determine of faith, 5 1. Tim. 4. imposing of hands, and 6 1. Cor. 5. putting the wicked out of the Church, seemed not to challenge all to themselves, but to associate others with them, as if the right thereof appertained so well to the Church & Presbytery, as to the Apostles; which particular actions cause many men to think, that alone the Apostles could not execute these things, but jointly with others. It shall therefore not be amiss to consider the places. In the contention amongst the disciples for superiority; we must observe the occasion of their strife; and the affection of the strivers. The occasion was ministered by james and john the sons of Zebedee, who by their mother importuned Christ, that in his kingdom her sons might be the chiefest men about him, and sit, the one at his 1 Mat. 10. right hand, the other at his left. These two dreamt, as the rest of the Jews, and also the other Apostles did (whiles they were weak, until they were endued with the power of the holy Ghost from heaven) that the Messiah should 2 Act. 1. restore the (temporal) kingdom to Israel; and sit as an earthly prince in great glory on the throne of David his father, and rule all nations with a rod of iron; receiving of them subtection, service, and tribute as other Princes used; and whatsoever the Prophets foretold of the wonderful plenty, tranquillity & excellency of the kingdom of Christ, these two 3 Mat. 16. not savouring (as yet) the things that were Gods, nor 4 Luc. 18. understanding any thing of the spiritual kingdom of Christ; applied to fit their earthly desires; & hoped for great promotions by serving their master, and looked to bear rule & to be chief men about him, when he came to his glory. The other ten being deceived with the same error, & carried with the like hope, though not expressed in so ambitious manner, 5 Mat. 10. disdained the two brethren, & the nearer their master drew towards his death, that sharper grew the strife amongst them, who should be greatest & chiefest about him, when he came to his kingdom; which they supposed should be earthly. This vain expectation and contention of his disciples the Lord utterly suppresseth at his last supper, (for there the 6 Luc. 22. strife revived,) by assuring them, that his kingdom was no worldly kingdom; and therefore they might not look to be great Commanders and Rulers over others; for so his words import, 7 Mat. 20. Princes of the Gentiles bear rule (over them) and great States exercise authority on them; with you it shall not be so. that is, you shall not have any such rule or dominion, as they have. He doth not say, you shall have no prerogative nor pre-eminence above others; but you shall have no such, or it shall not be so with you, as it is with them. By this all civil jurisdiction, & power of the sword to command, compel, & punish by loss of life, li●●●e, or liberty, is secluded from the ministers function, and reserved to the Magistrates; but Christ never meant by those words to bar all degrees and diversities of gifts and administrations in his Church; he rather expresseth the coutrarie even in the same place. 1 Luc. 22. Ye are they (saith he to his Apostles) which have continued with me in my temptations; and I (for recompense) appoint you a kingdom, as my father hath appointed to me; that you may eat & drink at my table in my kingdom, and sit upon thrones judging the twelve tribes of Israel. And not depriving them of that honour which he had, or would bestow on them to be chief in his kingdom; but instructing them how to use it without offending God, or grieving their brethren, he addeth; 2 Luc. 22. He that is greatest amongst you, let him be as the least; and he that is chiefest, as he that serveth. In which words the Lord noteth amanifest distinction amongst his; of some greater, some less, some chiefer, some lower; and chargeth his Apostles to use that greatness and authority which they had, in such sort; that thereby they should serve even the meanest of their brethren to do them good, and 3 1. Cor. 9 become all things to all men that they might win some. This he caught them that very time, not in words only, but by deeds also, for having washed their feet, and wiped them drte, he saith unto them: 4 john 13. Understand you what I have done to you? you call me Master and Lord; and you say well, for I am so. Then if I your Lord and Master have washed your feet, you ought to wash one an others feet. I have given you an example, that as I have done to you, you should also do the liked They should be so far from striving who should be greatest, that even the greatest and chiefest should strive to prevent the lowest and meanest with honour and service after the example of their Master. These texts than con●●●●e two special doctrines unto us. The 〈◊〉; that Apostles and Preachers may not challenge by virtue of their office, any compulsive dominion or violent jurisdiction over their brethren, but leave that to Princes. The next, the greater our calling is in Christ's Church, the readier we should te to make ourselves even with those of the lowest degree, to gain them thereby: but that Christ intended in those places to give all sorts of Minister and helpers in his Church equal power and authority with his Apostles, I am not persuaded, and that for these causes. What Christ had already given, or after meant to give to his Apostles he would never cross with any speech of his. The son of God cannot repent his fact, or alter his mind; but the same 1 I. uc. 22. kingdom that was appointed to him, he appointed to them, and as his 2 joh. 20. father sent him, so sent he them into all the world with a larger warrant from his mouth, and greater power and wisdom of his holy spirit to teach all nations what he commanded them, and to open all the counsel of God unto them, than was given to other teachers and helpers in the Church. He therefore never recalled nor rebated any part of their Apostolic preh●●nnence above others; but only taught them to use it to God's glory, and the edifying of his Church. Again, what Christ had prohibited, no Apostle guided by his spirit would ever have used or challenged; but Paul in his writings hath challengeth and useth an Apostolical power and pre-eminence above other Pastors and Teachers in the Church, as is already declared; It was therefore never intended by our Saviour to make all others equal with his Apostles in the direction and regiment of his Church. Lastly, if those places did conclude any thing for an equality; that must be referred to the Apostles amongst themselves, to whom Christ gave equal power and honour as Cyprian noteth of them. 3 Cypr. de unitate ecclesiae. The Apostles were endued with like fellowship of honour and power. And Jerome, 4 Li. 1. advers. jovintanum. All (the Apostles) received the keys of the kingdom of heaven and the strength of the Church is equally grounded on them. But Paul speaking of himself, saith; 5 2. Cor. 1. not that we have dominion over your faith, but are helpers of your joy: and Peter admonisheth all Pastors to 6 1. Peter 5. feed the flock of God, not as if they were lords over (Christ's) inheritance, but as examples to the flock. 7 Origen. in Esaiam, hom. 6. Qui vocatur ad Episcopatum, faith Origene, non ad Principatum vocatur, sedad servitutem totius Ecclesiae. He that is called to be a Bishop, is called not to the sovereignty, but to the service of the whole Church. 8 Hiero. ad Nepotianum devita Clericorum. Episcopi sacerdotes se esse noverinst, non Dominos, saith Jerome. Let the Bishops understand they are Priests, not Lords (or Masters.) And Bernard. 9 Bernard. de considerate. li. 20. Forma Apostolica haec est: Dominatio interdioitur, indicitur ministratio; The pattern for the Apostles themselves is this; dominion is interdicted, a ministration is enit●ned.] These and such like speeches in the Scriptures and fathers, do neither prove all ministers to have equal power and honour with the Apostles; nor impugn the regiment which the Pastors have over their flocks; but as we 〈◊〉 before by the words of our Saviour, they distinguish between pastoral and princely regiment, and direct both Apostles and Pastors how they shall govern. The thing so much prohibited by Christ and his Apostles; whose words the ancient fathers do follow, is that Preachers and Pastors should 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 behave or think themselves to be lords and masters over their brethren. What word is opposed to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Scriptures, and wherein consisteth the relation betwixt them, if we call to mind; we shall not be deceived in the right sense of these words. Christ saith, 1 Mat. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The servant is not above his lord (or Master): and 2 Mat. 6. Luc. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, no servant can serve two masters. The power of lords & masters over their servants, is likewise expressed by our Saviour. 3 Luc. 12. The servant that knoweth his master's will, and doth not according to his will, shall be beaten with many stripes. And again, 4 Luc. 7. I say to my servant, do this, and he doth it. 5 Eph. 6. Col. 3 Ye servants, faith Paul; obey the masters of your flesh in all things for 6 Rom. 6. know ye not that his servants you are, whom you obey? whereby, as by infinite other places it is evident, that opposite to lord and master, are neither children nor brethren, but servants; and he is a servant, that is under the yoke, and bound to obey his masters will, even as he is a lord or master, that may command his servant to execute his will, or thereto compel him with stripes: for that is the right of a lord and master, to command and punish his servant that disobeyeth. What marvel then, if Christ forbade his Apostles to be lords and masters over their brethren that is, to command them and compel them a● their vassals; since the believers are no servaunts but brethren; and the Pastors no lords over God's inheritance, but fathers unto the faithful: Whereby the honour 〈◊〉 〈◊〉 the 〈◊〉 of Christ's flock is not diminished, but augmented; and the people not licensed the sooner to 〈◊〉 the● but thereby required the rather to regard them for 〈…〉 honour due to master or father and who loveth most: a servant or a son: 1 Hi●●●●y. ad ●●potia●●●. Amare filiorum, timere servorum est. A son doth love, a servant doth fear. which God expresseth by his Prophet, when he ●aith; 2 Malach. 1. If I be a father, where is mine honour? If I be a Master, where is my fear? Wherefore to increase the love of his sheep towards their shepherds, Christ would not have his Apostles to be feared as masters, but to be honoured as fathers; and consequently Pastors, not to force, but to feed; not to chase, but to lead the flock committed to their charge; neither toughly to entreat them as servants, but gently to persuade them as coheirs of the same kingdom. If at any time they require and command, they do it in God's name, as messengers sent to declare his will; who only and rightly may command in such cases, and as fellow servants set over their master's household to divide them meat in due season, and to put the rest in mind of their master's pleasure. For which cause their office is rather a service, than a sovereignty in the Church of Christ, as Origene noteth, and as Jerome saith. Si quis 3 3 Hiero. Oceano. Episcopatum desiderat, bonum opus desiderat; opus, non dignitatem; laborem, non delitias; opus per quod humilitate decrescat, non intume scat fastigio. If any man desire the office of a bishop, he desireth a good work; (if he desire) the work, not the dignity; the pains, not the case; the labour whereby he should wax low with humility, not swell with arrogancy. 4 August. de civitate De●, li. 19 ca 19 Nomen est operis, non honoris, ut intelligat se non esse Episcopum, qui praeesse dilexerit, non prodesse. The office of a bishop (saith Austen) is a name of labour, not of honour; to let him understand, that he is no bishop which loveth the preferring of himself, not the profiting of others. So Bernard. 5 Bernard. de considerate. li. 2. Specula est, sonans tibi Episcopi nomine non dominium, sed officium. It is a watch, sounding unto thee in the name of a bishop, not an empery, but a ministery. If any man think I debase the office of a Bishop more than needs, in that I say he must rather serve then rule in the Church of Christ, let him remember the son of God, though he were heir and lord of all, 6 Mar. 10. came to serve & not to be served; to whose 7 john 13. example, all his disciples must conform themselves, by his express commandment: and the elect Angels 8 2. Pet. 2. though greater in power and excellency than we, yet are they all 9 Hebr. 1. ministering spirits for ou● sakes that shall be heirs of salvation; yea Kings and Princes are not approved of God, if their 1 Deut. 17. hearts be lifted up above their brethren, but rather in all societies of the righteous and faithful, as Austen observeth, 2 August de civitate Dei lib. 19 ca 14. Qui imperant, serviunt ijs quibus videntur imperare. Non enim dominandi cupiditate imperant, sed officio consulendi, nec principandi superbia, sed providendi misericordia: They that rule, serve those whom they seem to rule. for they rule not with a desire to master them, but with a purpose to advise them; neither with pride to be chief over them, but with merciful care to provide for them. It is no shame then for a Christian Bishop to say with the Apostle; 3 2. Corinth. 4. We preach not ourselves, but jesus Christ (to be) the Lord; and ourselves (to be) your servants for jesus sake. 4 August. contrae Crescon. lib. 2. cap. 11. We are not Bishops for ourselves, saith Augustine, but for their sakes, to whom we minister the word and Sacraments of the Lord. If 5 Chrysost. homil. ●oan 1. add Timot. therefore any man desire the office of a Bishop saith chrysostom, non principatus ac dominationis fastu, verùm cura regiminis & charitatis affectu, non improbo; bonum quip opus desiderat; not for pride to be chief and bear rule; but for care to govern and charitable desire to do good, I mislike it not; he desireth a good work. Our Saviour, you will say, forbiddeth his disciples, not only the power, but the very name of Lord, in saying; 6 Luc. 22. They that bear rule, are called gracious Lords, but you shall not be so. I hear the Translator, but I find no such Text. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which word S. Luke useth, is a benefactor, or a bountiful man; it soundeth nothing near neither Grace, nor Lord. The simple may so be deceived, the learned cannot so be deluded; but they must find it is a gloze besides the text. If so small a title be denied them, it is clear, you think, that higher styles (as Gracious Lords) can not be allowed them. That is an illation out of the words, no translation of the words. Besides, it is more clear that the name of matter is forbidden them; Christ saith in precise words, 7 Math. 23. Nolite vocari Rabbi, Be not called Master; and yet I ween the meanest Presbyter will look sourly, if he be not vouchsafed that name. If we were disposed to quarrel, as some are, we could say, no man may be called father; for Christ saith; 8 Mat. 23. Call no man father on earth; there is but one, even your father which is in heaven; no creature, man nor Angel may be called lord; 9 1. Cor. 8. Nobis vn●s est Dominus jesus Christus; To us there is but one Lord jesus Christ. The truth is, if we attend either the right or force of the creator, or the worthier p●rte of the creature, which is the soul; no man on earth can justly be called, Master, Father, or Lord; for none doth effectually fashion, teach, and govern man, specially the soul of man, save only God who worketh all in all: but if we respect the proportion and resemblance derived from God, and approved by God in his word; then those that beget, or govern our bodies as God's instruments and substitutes on earth, may be called Masters, Lords and Fathers; yea for submission or reverence, strangers unknown, and known superiors, either spiritual or temporal, may be called by those names; which as well the custom of the Scriptures, as the consent of all Nations will confirm unto us. The French have no higher word for Lord, than Seigneur, which they attribute to Christ and God himself, as Le Seigneur jesus, The Lord jesus, Le Seigneur Dieu, The Lord God; and yet they call every one by that name, which is of any credit or reputation with them. With us every mean man is Lord of his own, & Tenants have no name for the owner of the land or house, which they inhabit, but their Lord; yea every poor woman that hath either maid or apprentice is called Dame; and yet Dame is as much as Domina, and used to Ladies of greatest account, as Dame Isabel, and Madam. In Latin Dominus soundeth more than Master, and yet the boys in the Grammar school do know how common the style of Dominus is, and usually given to every man, that hath any taste of learning, show of calling, or stay of living, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the chiefest word the Grecians have for Lord, either on earth or in heaven; and yet S. Peter willeth every christian woman, after Sarahs' example, to call her husband, whatsoever he be, 1 1. Pet. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Marry Magdalene supposing she had spoken to the keeper of the garden, where Christ was buried, said, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (which is, Lord) 2 john 20. if thou hast taken him hence, tell me where thou hast laid him. The Greeks' that were desirous to see Christ, came to Philip the Apostle and said, 3 john 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (Lord) we would see jesus. The Hebrew word Adoni (my Lord,) which otherwise the jews did attribute to Kings and Princes, and even to God himself, was for honour & reverence yielded to any superior or stranger. When Loth prayed the two strangers, (whom he then did not think to be Angels) to lodge with him that night, he said, 4 Genes. 19 See my Lords, I pray you turn into your servants house. Rebecca, when Abraham's servant, not known to her, prayed he might drink a little water of her pitcher, answered; 1 Genes. 24. Drink my Lord. The places of john, as also that of Peter, you suppose may be better translated, Sir, which is more familiar with us then Lord. The word in Greek is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the self same, that the Scriptures every where give to God himself, when they call him Lord; and Sarahs' words alleged by Peter cannot be translated Sir. For thus they stand in Moses: 2 Gens. 18. After I am old, and my Lord also, shall I lust? where to say, and my Sir also, were some what strange to Englisheares. Besides, the Hebrew word is Adoni, the very same that servants and subjects in the Scriptures always give to their Lords and Princes. Lastly, the self same translators retain the name of Lord in Moses, howsoever afterward they changed it in Peter. And touching the signification of Sir, by which they interpret the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, though the honour thereof be some what decayed by reason it is now grown common; yet anciently it was, and originally it is as much as Lord. Sir, is the only style we have at this present to distinguish a knight from lower degrees; yea the French to this day call their king Sir; and in former ages it was no disgrace with us to say Sir King. and no marvel. For if it come from the French Sire, which is all one in sound with Cry, C. being changed into S; than it is a contraction of the Greek word for Lord, as Cry for Cyrie. If we fetch it from Seigneur by shortening it into Sieur, as in Monsieur for Monseigneur, My Lord; yet so is it equivalent with the French word for Lord. If, with the Germans and Italians, we derive it from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as first Her, than Sere; Heros is he that for his valour and virtue cometh nearest to divine perfection and honour. But with titles and terms the Church of Christ should not be troubled; only this I say, that (if Sir be not as much as Lord) in all tongues save ours, the name of Lord is as common as Sin with us; and given to far meaner men than Bishops both of the Clergy and Lai●e; and for the Hebrew tongue the Scriptures themselves do witness no less. The Prophets of God, did both give and receive this title of honour without blemish to their calling. 3 3. Reg. 18. Are not thou my Lord Elias? said Obediah the Governor of Achabs' house when he fell on his face before the Prophet, and said further 2 4 Reg. 2. I thy servant fear the Lord from my youth; hath not my Lord heard, how I hide an hundred prophets in a cave, when jesabel would have stain them? and fed them with bread and water? The children of the Prophets both at Bethel and jericho, said to Eliseus, when Elias should be taken from him: 1 4. Reg 2. Knowest thou not, that God will take thy Lord from thine head this day? And when Elias was taken up by a whirl wind, the children of the prophets met him, and fell to the ground before him, and said, 2 4 Reg. 2. Behold, there are with thy servants fifty strong men, Let them we pray thee go, and seek thy Lord. The inhabitants of jericho misliking the barrenness of the soil, said likewise to Eliseus; 3 4. Reg. 2. The situation of the City is good, as thou, my Lord, feast; but the water is nought, and the ground barren. 4 4. Reg. 4. O my Lord delude not thine handmaid, said the godly Shunnamite, when Eliseus first told her she should have a son. And when the child was dead, she fell at his feet and said, 5 Ibidem. Did I desire a son of my Lord? The children of the Prophets intending to make them a larger place to dwell in, said to Eliseus, 6 4. Reg. 6. Vouchsafe to go with thy servants. And as one of them was felling a tree by the rivers side, the head of his are fell into Iorden: and he cried to Eliseus, 7 Ibidem. Alas my Lord, it was borrowed. Hazael the great Commander of Syria under Benhadad, when Eliseus wept, foreseeing the evil that he should do to the children of Israel, said, 8 4. Reg 8. Why weary my Lord? And when Elizeus lay sick on his death bed, joash the king of Israel said unto him; 9 4. Reg. 13. O my father, my father, the chariot of Israel, and horsemen (or safeguard) of the same. Why then doth our Saviour debar his Apostles from all such titles, by saying, You shall not be so?] He doth not forbid his Apostles to admit that honour which God hath commanded and allowed to their calling; the Scriptures should so be contrary to themselves; 10 Ecclesiast 7 Fear God (saith the Wiseman) and honour his Priests. 11 1. Timoth. 5. They that govern well, are worthy of double honour, saith Paul; and again 12 Philip. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 have such in (great estimation or) honour. Yea the Lord himself sayeth. 13 Mark. 6. A Prophet is not without honour but in his own Country. If honour by God's law must be yielded unto Prophets and Pastors; honour by God's law may be received by them: but to admit titles of honour about and against their calling, or to expect and affect that honour which is due unto them; this is it, that Christ forbiddeth. 1 john. 5. How can you believe (saith he to the Pharisees) when ye receive honour one of another (he meaneth greedily or gladly) and seek not the honour which is of God alone, 2 Luc. 20. Beware of the Scribes (saith he to his disciples) which desire to go in long robes, and love salutations in the markets, and the chiefest seats in the Synagogues, and the highest rooms at feasts. The desire and love of these things is ambition and vanity, as Christ noteth in the Pharisees: the accepting them when they are by others forced on us, or in respect of our place appertain unto us, so as we neither seek after them, long for them, or swell with them; is not against the rule of christian modesty and humility. Though Pastors by God's Law must be honoured with reverence and maintenance, yet titles and appellations of honour, you think, are not incident to their calling.] Whom we must honour in heart and deed, why not in words? Can the lips neglect whom the heart regardeth? Is not the mouth made to express as well the reverence as 3 Luc. 6. abundance of the heart? Would God the contempt of the truth did not so fast follow the contempt of the persons, as we find by too much experience of our times. The Clergy should, you say, be honoured for their virtues. and what for their profession and function? Is learning, wisdom and religion become so servile in a Christian commonwealth, that they deserve not the name of honour? Paul commended the Galathians for receiving him with such submission and reverence, as if he had been an 4 Galat. 4. Angel of God. The Lord himself in the Revelation speaking of the Bishops of the seven Churches in Asia, calleth them 5 Revel. the Stars and Angels of the seven Churches. In the Gospel he nameth his Apostles, 6 Matth. 5. The Salt of the earth, and Light of the world. The Scripture, which cannot be broken, 7 john 10. calleth them Gods, to whom the word of God came. 8 Rom. 10. How beautiful are the feet of them, saith Paul, which bring glad tidings of peace? Our 9 Galat. 4. eyes, if it were possible, are not too dear for them. We 10 Philem. v. 19 own them not only honour, but even ourselves. And to speak uprightly, if every man on earth be measured by the degree of his master, and dignity of his service; I see no cause, why 11 2. Cor. 5. Christ's Ambassadors, and the 12 1. Cor. 4. Stewards and 13 Mat. 24. Rulers of God's household, should be contemptible, in the eyes of their fellow servants, that should 1 Heb. 13. obey them, and be subject to them, as unto their spiritual Leaders, Teachers and Fathers. Is this assertion strange or new in the Church of Christ: 2 Hiero. ad Nepotianum. Esto subiectus Pontifici tuo, & quasi Parentem animae suspice. Be subject saith Jerome, to thy Bishop, and reverence him as the father of thy soul. 3 Chrysost. de sacerdot. lib. 3. For good cause ought we, saith chrysostom, not only to stand in more awe of Priests, then of Kings and Princes; but also to give them more honour, than our natural Parents. The king saith Austen, beareth the 4 Aug. questio. ex veteri Testament. 35. Image of God, even as the Bishop doth of Christ. As long then as he holdeth that office, he is to be honoured, if not for himself, yet for (his) order. And Ambrose, 5 Ambros. de dignitate sacerdot. ca 2. Honour & sublimitas Episcopalis nullis poterit comparationibus adaequari. The honour and height of a Bishops (function) can be matched by no comparison: (the sheep) that are committed to Priests (or Pastors) are truly said to be under their Leaders; (the Gospel determining that) the Scholar is not above his Master. And again, 6 Ibidem ca 3. Haec cuncta etc. ut ostenderemus nihil esse in hoc seculo excellentius Sacerdotibus, nihil sublimius Episcopis reperiri: All this to show, that no (condition) in this world can be found more excellent than a Priests, no (calling) higher than a Bishop. 7 Ibidem ca 2. If you compare it to the brightness of Kings or diadems of Princes, that is more inferior to it, saith Ambrose, then lead unto gold; yea, 8 Chrysost. de sacerdot. lib. 3. they have that power given them, saith Chrysostom, which God would not give to Angels, nor Archangels. 9 Cypr. lib. 3. epistola 9 jesus Christ, saith Cyprian, our King, judge, and God even unto the day of his death, yielded honour unto the Priests and Bishops (of the jews) though they retained neither the fear of God, nor knowledge of Christ; teaching (us) lawfully and fully to honour true Priests by his behaviour unto false Priests. These Fathers in your judgement do not mean, that external and civil honour should be yielded to the persons of Teachers and Bishops; but spiritual and inward reverence to be due to their calling. Much less do they mean that contempt and reproach should be requited them for their pains. If we stick at titles, Christ himself calleth them Stars, Angels and Gods; if we doubt of their power or honour, they have more power than the Angels, as chrysostom sayeth; and must have more honour than the Fathers of our flesh. If any like not the conclusion, let him read Chrysostom's probation more at large in the place afore cited. As for the distinction of outward or inward honour due to their persons or professions, if the men be good; it is superfluous, we must honour both: if the men be bad, their vocation must be honoured though their vices be condemned, and that honour as I said before must appear in heart, word and deed. For if one of these fail, it is not honour, but neglect and contempt, which God will revenge. 1 1. Sam. 8. Non te reiecerunt sed me, They have not rejected thee but me, is an ancient verdict of Gods own giving. 2 Luc. 10. He that despiseth you (in heart, word, or deed) despiseth me. 3 Exod. 20. Honourthy father, bindeth the whole man, not this, or that part of man, and duty to Parents and superiors is violated even with words and looks. But godly Teachers must look for reward and honour at God's hands, and not from men.] I know it well; the world shall use them, as it used their Master; yet doth not that excuse the neglecters and contemners of them; yea rather it is an evident sign, he loveth not God, that despiseth his Prophets, and reproacheth Christ, that dishonoureth his Ministers. God is my witness, I smooth no man's pride, I seek no man's favour: I wade as sincerely as my simple learning will suffer me: and by that as I find Christ for biddeth his Disciples all affectation of honour, and desire of superiority, and requireth the greatest after his example to serve the lowest: so I see no reason why it should grieve any godly mind to hear a Bishop called by that name, with which Saint Peter willeth every woman to honour her husband. For to me it is strange, it should be a proud and Antichristian Title in a Pastor, which may be given to every Artisant with duty and humility. Howbeit what external appellation or honour, is meet or unmeet for the Pastors and Fathers of Christ's Church, I leave it wholly to the wisdom and consideration of the State, who are fit judges therefore; and not every curious head, or covetous heart, to order the Clergy at their pleasures. With truth and sobriety I may affirm this, that the first Christian Princes and Emperors, to cause religion the more to flourish, did what they could to make the people honour and reverence their Bishops; permitting them to hear and determine all quarrels and strifes between man and man, for debts, goods, or lands; and confirming the judgements of the Bishops even in such cases by public Laws; and by their own example teaching all men to submit their heads under the Bishop's hands. 1 Theodor. lib. 4. cap. 5. Place you such a one in the Episcopal seat, (saith Valentinian to the Synod assembled for the choice of a Bishop of milan) to whom we ourselves, the Rulers of the Empire, may sincerely (or willingly) submit our heads; and whose reproofs, we may receive as an wholesome medicine. 2 Ambros. de dignitate sacerdot. ca 2. Thou mayest see, saith Ambrose, the necks of Kings and Princes bowed down to the Priests knees, and kissing the right hands (of Priests) think themselves guarded with their prayers. 3 Chrysost. de verbis Esaiae vidi Dominum homil. 4. To a King, saith chrysostom, are bodies committed; to a Priest, Souls: the one hath sensible armour; the other spiritual: he fighteth against the Barbarians; I against Devils. This is the greater sovereignty; therefore the King submitteth his head to the Priests hands. Constantine the great by his Laws 4 Sozomen. lib. 1. cap. 9 gave leave, that those which would decline the civil Magistrates, might appeal to the judgement of their. Bishops, and commanded the sentence of the Bishops to take place before the sentence of other judges, as if it had been pronounced by the Emperor himself, and to be put in execution by the Precedents and their officers. And lest we should think this Law reached only to spiritual things, Saint Augustine showeth in his time with what matters they were troubled. 5 August. epistola 147. Men, saith he, desiring to finish their secular causes by our judgement, call us holy and the servants of God, about gold and silver, lands and chattels; quotidie submisso capite salutamur, we are every day saluted with low bowing the head: to determine the strifes of men. I allege not these things to have them revived: too much honour inflameth ambition; as too little engendereth contempt: I only observe in the best ages how careful good Princes were in their own persons to honour the Bishops of Christ's Church, and by their Laws to make them acceptable to the people; where as in our days some wayward spirits think it a great point of piety by despising and reproaching their state and calling, as unchristian and ungodly, to make them contemptible & odious to the meanest of the multitude. A better way to reform the faults of Bishops is that admonition, which Ambrose gave them when he said, 1 Ambros. de diznitate sacerdot. lib ca 3. Ne sit honour sublimis & vita deformis. Ne sit Deifica professio, & illicita actio. Ne sit gradus excelsus, & deformis excessus. Nam quanto prae caeteris gradus Episcopalis altior est, tanto si per negligentiam dilabatur, ruina gravior est. Magna sublimitas, magnam debet habere cautelam; honour grandis, grandiori debet solicitudine circumuallari. Let not the honour (of Bishops) be lofty, and their life loathsome; their profession divine, and their action unlawful; their state high, and their excess shameful. For the higher a bishops degree is above the rest, the greevouser is his fall, if he slide by negligence. Great dignity ought to have great wariness. Much honour should be kept with much carefulness. To whom more is committed, of him more shall be required. He impeacheth not the honour of their calling, but assureth them their judgement shall be increased, and punishment aggravated, if their care and diligence do not answer that honour and reverence, which they have in the Church of God above their brethren. Then as they that 2 Chrysost. in Act. homil. 3. affect this dignity because they would be honoured before men, are condemned before God; so this 3 Idem hom●l. 2. in epistola 2. ad ad Timoth. is the cause of all evil, saith chrysostom, that the authority of (ecclesiastical) Rulers is decayed, and no reverence, no honour, no fear is yielded to them. He that is religiously affected to the Priest, will with greater piety reverence God; and he that despiseth the Priest, cometh by degrees to this at last, that he waxeth contumelious against God himself. The sum of all is; first, that our Saviour interdicted his Apostles, and consequently the Pastors of his Church by virtue of their ministery to claim any civil dominion to command and compel; which is the power that Princes and Lords use over their subjects and servants. Next, they must neither desire nor delight any titles of honour and praise from men, but expect the coming of the Archpastour, when every one shall have praise from God. Thirdly, how great soever they be, they must serve the lowest of their brethren to do them good, and watch over them for the saving of their souls; yet this nothing hindereth the rule and government that pastors have over their flocks by the word of God, neither doth it bar them or deprive them of that honour and obedience which in heart, word and deed is due to the 1 1. Corinth. 4. Fathers of our faith, the Ambassadors of Christ, and Stewards of God's household. CHAP. VII. Who joined with the Apostles in election of Presbyters and imposition of hands. IN choosing of Elders and Deacons, and laying hands on them, many think the whole Church, or at least the Presbytery joined with the Apostles; and to that end sundry Precedents are alleged; as namely the choice of Mathias, of the seven Deacons, of the Elders of Lystra, Iconium and other Churches in the 14. of the Acts, and of Timothy; all which seem to prove, the Apostles did nothing of themselves, but with the consent & concurrence of others. To come by thetrueth what the Scriptures resolve in these two points, the best way will be to examine the places in order, as they lie. In the choice of Mathias it is not expressed that the Church intermeddled. Peter acquainted all the Disciples, that one must supply the room of judas; but who named those two that were appointed, whether the Apostles, or all the Disciples, it is not decided in the Text; the force and coherence of the words convince neither. For thus they stand: 2 Act. 1. And they appointed two; and they prayed, saying, and they cast lots. If prayers and lots were performed by the Apostles, as by the principal directors of that action, and thereto led by the instinct of God's spirit; consequently it was their deed to present them both to God, that he might them, which of them he had chosen. Besides, an Apostle might not be chosen by men, much less by the people; and therefore no question, the spirit of God made this election, and the Disciples afterward acknowledged it for Gods doing, and accounted Mathias with the eleven. But chrysostom saith, 1 Chrysost. homil. 3. in Act. Ibid. Non ipse ●os statuit, sed omnes (Pèter) himself did not appoint those (two) but all (did it.) Yea he saith further, Considera quàm Petrus agit omnia ex communi Discipulorum sententia, nihil authoritate sua, nihil cum imperio. Mark how Peter doth all things by the common consent of the Disciples, nothing by his own authority, nothing by commandment. He saith so in deed, but the Text saith not so; only the verb is the plural number, which may be referred to the Apostles aswell as to the rest of the Disciples: yet the reason why Peter did it not, was not for that it was not lawful for him without the multitude to do it, but as chrysostom noteth, lest he should seem to gratify the one, and not the other, as also that, as yet, he had not received the holy Ghost. 2 Ibidem. An non licebat ipsi eligere? Licebat, & quidem maximè: verum id non facit, ne cui videretur gratificari. Quanquam alioqui nondum erat particeps spiritus. Might not Peter have chosen him? He might most lawfully. but he did it not, lest he should seem to gratify either part. Aibeit as yet he was not partaker of the holy Ghost. And for that cause as chrysostom thinketh they cast lots. 3 Ibidem. Quontam non-erat spiritus, sortibus rem peragunt; Because the holy ghost was not yet powered on them, therefore they determine the matter by lots. The choice of the seven Deacons was referred to the multitude, the approbation of them reserved to the twelve, and that not without cause. For by this choice, the Deacons (as they say) received not charge of the word and sacraments, but a care to see the Saints provided for, and the collections and contributions of the faithful sincerely and uprightly employed, according to the necessities of the persons. Now that the people should very well like, and fully trust such as should be Stewards of their goods, and dispensers of their substance, had evident reason; and the Apostles in so doing stayed the murmuring of the Disciples, and freed themselves from all suspicion of neglecting their widows, (which was the cause of their dislike) by praying them to choose out of themselves such as they best trusted, to care for their tables & distribute their store. By the circumstance of the Text it seemeth that where the 4 Act. 2. believers lived in one place and had all things in common, & 5 Act. 4. selling their lands, possessions & goods, they brought the price thereof and laid it down at the Apostles feet to be distributed to every man according as he had need; the Apostles had put some in trust to bestow the Church's treasure, I mean the Disciples goods, who of like being jews, regarded the widows that were jews, more than the Grecians widows. And hence arose the grudging of the Grecians, that their widows were neglected. The Apostles then excused themselves, for that they might not leave the preaching of the word, and attend for tables, to see their widows indifferently used, and willed the 1 Act. 6. whole multitude to look out from amongst themselves such as were replenished with the holy ghost & with wisdom & best reported of, (for fidelity and industry) to take the oversight of that business. This is all that can be pressed out of this story. For answer hereof, first by your own doctrine, the parties there chosen received not power to preach and baptize; but to dispense the goods of the Church for the daily provision of the Saints, who then lived together, and yielded all their ability to be used in common, at the discretion of these parties appointed by themselves. And though Philip did preach and baptize at Samaria, and did the like to the Eunuch of Ethiopia; yet you avouch he did that, not as a Deacon, but as an Evangelist; both which titles indeed Saint Luke giveth him in the one and twentieth Chapter of the Acts. Next, if it be true that Epiphanius writeth of them, these seven were 2 Epiphan. contra ●ares. lib. 1. tom. 1. in fine. all of the number of those seventy Disciples, which Christ himself called while she lived on earth and sent to preach, aswell as Mathias and Barnabas, that were named to succeed in the room of judas the traitor, and then by this election they had no ordinary function in the Church, but an extraordinary charge to provide for the widows; since none of the 70. Disciples could begin again at the lowest degree and become Deacons. chrysostom reasoning what office they had by this imposition of hands, saith, 3 Chrysost. homil. 14. in Act. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. What dignity these (seven) had, and what manner of imposition of hands they received, it shall not be amiss to learn. Was it the office of Deacons? This (now) is not the Churches; but this charge (to look to widows) belongeth to Presbyters: and as yet there was no bishop, but the Apostles only. Wherefore I think it was neither the name of Deacons nor Presbyters expressly and plainly, which these seven received. If these seven were expressly neither Deacons nor Presbyters, as chrysostom thinketh they were not and the Council in Trullo 1 Concil. Constan. in Trullo sub justiniano ca 16. joineth with him in the same opinion: then can their election be no proof, that others joined with the Apostles in the choice of Presbyters or Bishops. If with 2 Ignat. ad Heronem. Ignatius, 3 Cypr. lib. 3. epistola. 9 Cyprian, 4 jero. advers. Luciferia●os. Jerome, and others we take these seven for Deacons, such as served in the Church, and attended on the Lord's table when the mysteries of Christ were dispensed; yet the Apostles made this no perpetual rule for all elections; otherwise neither Paul, nor any other Apostle could have imposed hands but on such as the people named and elected, which is evidently repugnant to the Scriptures, as in place convenient shall appear. Again, this singular example concludeth no more for electing by voices, than the choice of Mathias doth for retaining of lots. For since two sorts of elections were used by the Apostles presently the one upon the other; who can determine which of those twain was prescribed to the Church as of necessity to be continued: Lastly, examples are noprecepts; and the reasons that moved the Apostles to refer the choice of those seven to the liking of the multitude, admit infinite varieties & circumstances, which being altered, the effect must needs alter according to the cause. And therefore no general rule can be drawn from a particular fact without a strong reason to maintain the coherence; much less may you leap from the choice of Deacons in the Apostles time, to conclude the like of the election of Presbyters and Bishops which then did, and now do greatly differ both in gifts and calling from the Deacons. That the Ministers and Elders of Lystra and Iconium, and of the Churches confining were ordained by Paul and Barnabas, can be no question: the Text doth clearly a●ouehit; only the signification of the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there used is forced by some to prove that those Elders were chosen by the consent of others, besides Paul and Barnabas; because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (say they) is to choose by lifting up of hands, which was the use amongst the Grecians for the people to do in their elections. The advantage taken upon the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not so sound as they suppose. For first, if that were the right Etymology of the word; yet as most words in Greek & Hebrew, besides the external action and circumstance, which they first import, do signify the effects and consequents depending on that action and circumstance; and are by translation generally and usually applied to other things: so this word doth signify to elect and appoint, though no hands be held up; because electing and appointing was the effect and consequent of lifting up the hands. To prove this, we need go no further than the tenth chapter of this very Book; where Saint Luke without all contradiction useth the word in such sort and sense, as I mention. 1 Act. 10. This jesus of Nazareth God raised up the third day, and showed him openly not to all the people, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but to us witnesss chosen (or appointed) beforehand of God. It were more than absurd to imagine, that God did choose the Apostles to be witnesses of his sons resurrection by lifting up of hands; God hath not hands to lift up; the Apostles neither were, nor could be chosen by the people's hands; wherefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, doth signify simply to choose and appoint, though it ●e not done with holding up of hands, nor by the people. Again, were the word in the 14. of the Acts used in that signification which they urge, as namely to consent or elect with holding up the hands; yet the Text doth manifestly restrain it to Paul and Barnabas; that they did elect and appoint by stretching out their hands, such Elders as the Churches than needed. For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is for a man to hold up, or stretch out his own hand, and not other men's hands; and no example will ever be brought that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to gather voices, or take the consents of others; but for men to give voices themselves, & signify their own consents by stretching forth their hands. And so howsoever the word be pressed, it cannot prove, that others concurred with Paul and Barnabas in that action. But to speak some what more of the signification of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not as the profane orators amongst the Grecians applied it, but as the Church stories and ancient Counsels in Greek ever used it; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is properly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, to stretch or extend the hand, as welforth-right as upward; and for that cause with Ecclesiastical writers it importeth as much as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, to lay hands an another man's head. For the hands must first be stretched forth, which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, before they can be laid on, which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, & then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 14. is nothing else but imposing of hands; even as Paul did Act. 19 on the 12. disciples, whom he found at Ephesus. If my affirmation for the use of the word be not trusted, let the places following be considered. Eusebius reporting Cornelius words, how Novatus gate to be an Elder or Minister in the church by the immoderate favour of the Bishop that made him, saith, 1 Euseb. lib. ●. ca 43. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The Bishop, being prohibited by all the Clergy and many of the Laity; desired he might be suffered to impose hands on him only: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this place cannot be to gather voices; for the whole Clergy, & a great number of the Laity were against the making of Novatus priest, as a thing repugnant to the Canons; It doth therefore signify imposition of hands; which the bishop gave though the Clergy and people dissented. The great Council of Nice, as Socrates writeth, was content that the Ministers and Priests made by Miletius the schismatic, 2 Socrat. lib. 1. ca 9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, being admitted and ordained by a more sacred imposition of hands, (then that they received of Miletius) should retain the honour of their place and office. The holding up of the people's hands to signify their consents, is no way mystical or sacred; but the laying on of hands by the Bishop is a mystical and sacred action derived from the Apostles, and ever since continued in the Church of Christ. The same Author like wise affirmeth, that the Homousians or true Christians in Constantinople after the death of Eudoxius the Arrian, 3 Socrat. lib. 4. ca 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, named, or elected one Euagrius, and Eustathius, (once Bishop of Antioch lying secretly in Constantinople) imposed hands on him. Eustathius did not the second time elect Euagrius; he was chosen before by the people; but he gave him imposition of hands, which there is expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; and Valens the Emperor, when he heard it, commanded 4 Idem lib. 4. ca 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the party that imposed hands, & the party that received imposition of hands, to be banished each of them to a several place. The Electors were not banished; for their the whole number; that named him, must have gone into exile; but he that imposed hands & created E●●grius B. of Constantinople, he alone, and Euagrius, were thrown into banishment. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 therefore i● for a Bishop to confirm and consummate the nomination and election before made with laying his hands on the party elected. And that the same writer most manifestly expresseth in the choice both of Ambrose and chrysostom. When Auxentius the Arrian, Bishop of Milan, was dead; the people were ready to go together by the ears about the choice of a new Bishop. To repress which sedition, Ambrose then Lieutenant of the Province came into the Church amongst the people; and as with many good persuasions he endeavoured to stay the rage of the people, 1 Socrat. libr. 4. ca 30. suddenly there was a general consent of them all; and they cried out that he was worthy of the place; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and they all desired he might be created, or receive imposition of hands. The Emperor, when he heard this, wondering at the sudden consent and agreement of the people, & perceiving it to be Gods doing, willed the Bishop's 2 Ibidem. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to yield their service unto God (as it were) bidding (them) to impose hands. The people, after they had with one consent chosen Ambrose, desired to have him, not elected again, (that was already finished,) but confirmed with imposition of hands; which is there signified by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: and the Emperor being advertised, that the people had elected him, required the Bishops 3 Ibidem. to yield their service unto God; which is there expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is therefore a stretching forth of the hands belonging to the Bishops after the people's choice is made, which can be nothing else by the Canons of the Primitive Church, but imposition of hands; whereby the party chosen is allowed and authorized to execute his function. The like will appear in the choice of chrysostom. After the death of Nectarius Bishop of Constantinople, chrysostom one of the Priests or Ministers of Antioch was sent for by Arcadius the Emperor, to succeed in the room of Nectarius. This the Emperor did, 4 Socrat. lib. 6. ca 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: by the (general consent or) common decree of all joining together, as well of the Clergy as Laity. And when by the Emperor's commandment many other Bishops were come to Constantinople, & amongst them Theophilus Archb of Alexandria, to consecrate the bishop newly chosen; Theophilus, for the desire he had to promote a priest of his own to the place, refused to give Chrysost. imposition of hands. Upon which refusal, Theophilus was detected to the bishops then assembled, of many crimes and sundry complaints were offered against him. And Eutropius high chamberlain to the Emperor, taking the bills of complaint, showed them to Theophilus, and bade him make his choice, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, either to impose hands on chrysostom; or to answer the things objected against him. Theophilus fearing the accusations, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, gave chrysostom imposition of hands. The election was fully made by the general consent of the Prince, people, and Clergy, and a Synod of bishops called to consecrate or lay hands on him that was chosen. The Archbishop therefore of Alexandria meddled not with the choice of chrysostom, which was before concluded; but withheld imposition of hands; which by the prerogative of his place and dignity of his sea appertained to him, and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, most manifestly by the ecclesiastical writers is used for imposition of hands; which no way belonged to the people, but was always reserved to the Apostles and their successors. And so much chrysostom himself will witness unto us; who entreating of the choice of the seven Deacons made in the 6. of the Acts, upon the words, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and (the Apostles) praying, laid hands on them, writeth thus; Chrysost. hom. 14. in Acta Apost. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Hands were laid on them with prayer. This is (that which the Grecians call) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the hand of man is laid on; but God worketh all, and his hand it is, that toucheth the head of him that receiveth imposition of hands, if they be laid on as they ought. Where, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they laid hands on them, standeth for the Active to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they received imposition of hands, and equivalent with both is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is expounded by these two circumstances, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the hand of man is laid on; and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the hand (of God) toucheth the head of him that is ordered. Again, debating the words of S. Paul to Timothy, Neglect not the gift, which was given thee by prophesy, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, with the imposition of hands of the Presbytery; he saith, (Paul) 2 Idem hom. 13. in 1. ad Timoth. ca 4. speaketh nother of Elders but of bishops, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. For Elders laid not hands on a Bishop, which Timothy was. Where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used by chrysostom to import & express these words of S. Paul, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, imposition of hands. The very same exposition of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is often used in the ecclesiastical history. When Moses was to be made bishop of the Saracens, before the Roman Emperor could have peace with them; and was brought to Lucius an Arrian and bloody persecuter, than bishop of Alexandria, to be consecrated by him; 1 Socrat. li. 4. ca 36. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: he refused imposition of hands with these words to Lucius. I think myself unworthy for the place of a bishop; but if the state of the common wealth so require; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lucius shall lay no hands on me, for his right hand is full of blood; and so his friends led him to the mountains, there to receive, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, imposition of hands of those that were banished (for the truth.) Likewise when Sabbatius the jew, that was made priest by Marcianus a bishop of the Novatians, began to trouble the Church with observing and urging the Passeover after the jewish manner, Marcianus 2 Socrat. li. 5. ca 21. misliking his own error, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for imposing hands on him, said; It had been better for him, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to have laid his hands on thorns, then on such priests. And so Basil expressing the words of S. Paul to Timothy, Lay hands hastily on no man, saith; 3 Basil. definite. 70. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. We must not be easy (or over ready) to impose hands. There can then be no question, but as amongst the profane Grecians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 did signify to lift up the hand in token of liking, because that was their manner in yielding their consents: so amongst all ecclesiastical writers, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to lay hands on an other man's head, which the Church of Christ used in calling and approving her bishops and Presbyters, to whom she committed the cure of souls. And in this sense shall we find the word every where occurrent in the Greek Canons of the ancient Councils; as by five hundred examples more might be showed, if these were not enough which I have produced. Whose liking and laisure serveth him to make trial hereof, let him read the Councils and Fathers here quoted, though not discussed for brevities sake, lest in a matter more than plain, I should be tedious, and spend both pains and time more than sufficient. The Canons called the Apostles (which I allege not as theirs; but as agreeing in many things with the ancient rules and orders of the Primitive Church) the 1. 2. 29. 35. 68 The Council of Ancyra. ca 10. 13. The Council of Neocaesaria. ca 9 11. The great Council of Nice. ca 4. 16. 19 The Council of Antioch. ca 9 10. 18. 19 22. The Council of Laodicea. ca 5. The general Council of Constantinople. ca 2. 4. The great Council of Chalcedon. ca 2. 6. 15. 24. The Council of Africa. ca 13. 18. 50. 51. 56. 90. 95. Basili. epist. 74. 76. Nazianz. in epitaph. patris. Chrysost. de sacerdotio. li. 2. & 4. Epipha. haeres. 75. Gregorius in vita Nazianz. and so the Greek historiographers. Euseb. li. 6. ca 20. Socrat. li. 1. ca 15. li. 2. ca 6. 12. 13. 24. 26. 35. 44. li. 3. ca 9 li. 4. ca 29. li. 5. ca 5. 8. 15. li. 6. ca 12. 14. 15. 17. li. 7. a. 12. 26. 28. 36. 37. Theodoret. li. 4. ca 7. 13. li. 5. ca 23. Sozome. li. 3. ca 3. 4. 6. li. 4. ca 8. 12. 20. 22. 24. li. 5. ca 12. 13. li. 6. ca 8. 13. 23. 24. 38. li. 7. ca 3. 8. 9 10. 18. li. 8. ca 2. Euagrius, li. 2. ca 5. 8. 10. li. 3. ca 7. All which places, and infinite others prove the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be taken amongst the Greeke Divines, as I have said, for imposition of hands, and to be an act proper to the bishops, not common to the people; & therefore by no means to import a collecting of the people's voices, or gathering their consents, although I deny not, but sometimes it signifieth simply to choose, by whom soever it be done, one or many. S. Paul so useth the word, commending Luke unto the Corinthians; 1 2. Cor. 8. We have sent the brother whose praise is in the Gospel, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not only so, but also he is chosen of the Churches to be a companion with us in our journey, (or to go with us) to carry this grace or contribution which is ministered by us. In collecting and conveying the liberality of the Gentiles unto the Saints at jerusalem, S. Paul would not intermeddle alone, lest any should distrust him, or misreport him, as covetously detaining, or fraudulently diverting any part of that which was sent; but he took such to go with him, and to he privy to his doings, as the Churches that were contributers liked & allowed; those he calleth 2 Ibidem. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the messengers of the Churches, & they were chosen by the churches themselves, not by the Apostle, because he would avoid all suspicion & blame in this service, and 1 Ibidem. provide for the sincere report and opinion of his doings 2 Ignat. add Philadelphios' epist. 6. & add Poly. car pum epist. 8. even with men. I find the word likewise used once or 3 Hier●. in 1. Timoth. 4. twice in epistles that are attributed to Ignatius; where 4 Concil. Africa. ca 136. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is to choose some Bishop that should be sent as a Legate to Antioch in Syria to procure and confirm the peace of that Church; and not to choose one that should be Bishop of Antioch. For as yet Ignatius their Bishop was living, who wrote that Epistle; and what had the Churches of Philadelphia and Smyrnato do with the choosing of a new● Bishop for the Church of Antioch? But as other Churches used in any contention or unquietness of their neighbours to send, some their Bishop, some an Elder or Deacon to appease the strife; and reduce the Church to concord: so Ignatius prayed them in his absence, being now Christ's prisoner, to send some sufficient Legate to heal the breach that was made, and quench the flame that was kindled in his Church at Antioch. For the signification and etymology of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this may suffice: by which it is evident, no proof can be made from the fact of Paul and Barnabas in the fourteenth Chapter of the Acts, that the people or Presbytery concurred with them in the election of Elders, or imposition of hands; yea rather, since 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with all Greek Counsels, Fathers and Stories, is to, ordain by laying on of hands; both the general use of the word amongst all Greek Divines, and the coherence of the Text do enforce, that Paul and Barnabas without assistance or consent of others, (for any thing that is expressed) imposed hands on meet Pastors in every place and Church that was destitute. And this translation of the word hath far better warrant than that which is lately crept into some English Bibles; they ordained Elders by election. The place, 1. Tim. 4. is left, whereas some think, Saint Paul confesseth, that others joined with him in the calling of Timothy; But what if the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signify there not the College of Elders, but rather the degree and office of an Elder; how can we thence infer that others joined with Paul in laying hands on Timothy? The Commentaries under jeroms name do so expound it. 3 Hier●. in 1. Timoth. 4. Prophetiae gratiam habebat cumor dinatione Episcopatus. He received the grace of prophesy, together with the order (or cabling) of a Bishop. And so Primasius, Haymo and others understand it. Yea Lyra himself could find, that 1 Lyra in 1. Tim. 4. Presbyterium est dignitas vel officium Presbyteri (the word) Presbyterium (in this place of S. Paul) is the dignity or office of an Elder, and he speaketh nothing amiss; for the Greek word hath that signification as usual as the other. In the 2. Canon of the great Nicene Council, the fathers misliked that some were promoted 2 Concil. Niceni ca 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, together with their baptism unto the office or dignity of a Bishop, or of an Elder; that is, unto a Bishopric or an Eldership. The Council of Antioch, the 18. Canon, taketh order, that such as were appointed to be bishops, and could not be received in the places to which they were named, should return to the Churches where they were before, and retain their former degree and calling of an Elder: but if they troubled or disquieted the bishops already settled 3 Concil. Antioch. ca 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, even the (degree and) honour of the Eldership (which they had) should be taken from them. The Council of Africa in their epistle to Bonifacius bishop of Rome, advertising him what they had done with Apiarius for whom he had written unto them, saith in this wise; 4 Concil. Africa. ca 136. We thought good, that Apiarius the Priest should be removed from the Church of Sica, but retain the honour of his degree, and receiving our letters of testimony, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, might (in any other Church) where he would & could execute the office of his Priesthood. Eusebius useth the word in that sense very often. The bishops (saith he) of Cesaria and jerusalem, judging Origene to be worthy of the highest degree, 5 Eus●bius, li. 60 ca 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, laid hands on him for an Eldership; or to make him an Elder. Again, the bishops of Cesaria prayed him to expound the Scriptures unto the whole Congregation, 6 Idem lib. 6. cap. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, when as yet he had not received imposition of hands of an Eldership, or of Priesthood. Not long after being sent into Palestine upon some urgent ecclesiastical affairs, 7 Idem. lib. 6. cap. 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, received imposition of hands of Priesthood by the bishops of those parts. And Cornelius speaking of Novatus, saith; he gate his Priesthood or Eldership by the favour of the bishop, 8 Idem, lib. 6. cap. 43. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that laid hands on him for the lot or office of an Eldership. Socrates telling how Proclus rose to the bishop of Constantinople, saith that Atticus first placed him, 1 Socrates lib. 7. ca 41. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in the order of Deaconship; after he was thought worthy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and by Sisinnius preferred 1 Socrates lib. 7. ca 41. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to the bishopric of Cyzicum; where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, stand in order for the degree and place of a Deacon, Elder, and Bishop. And surely either the Greek tongue wanteth a word to express the office and calling of an Elder derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which were absurd; or else the two words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must signify as well the office and degree of every Elder, as the whole number and assembly of Elders. If any man think this exposition to be frivolous or curious, let him read what Calum confesseth of it; 2 Calvinus in 1. Tim. 4. They which think the word Presbyterium, to be here a noun Collective, and put for the College of Elders, think well in my judgement. Tametsi omnibus expensis, diversum sensum non malè quadrare fateor, ut sit nomen officis; Though all things weighed, Iconfesse the other sense agreeth well (with the words) that it should be a name of office. Then doth this place make no forcible proof that the Presbytery did concur with Paul in laying hands on Timothy. That Paul laid hands on Timothy, cannot be doubted; the words of Paul unto him are plain: 3 2. Tim. 1. Stir up the grace of God, that is in thee, by the imposition of my hands. That the Presbytery joined with him in that action is supposed out of the words of Paul, 1. Tim. 4. but can not thence be concluded; as we see by the divers signification of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and by the confession of old and new writers. But Caluin, you say, affirmeth the other exposition to be the better; and so do chrysostom, Ambrose, Theodorete, Theophilact and others. Nay, what if Caluin reject the other exposition as contrary to Paul's own words else where uttered: Look his institutions; his words be these. 4 calvinus Institutio. li. 4. ca 3. Paulus ipse alibi se, non alios complures, Timotheo manus imposuisse commemorat. Admoneo te, (inquit) ut gratiam suscites, quae in te est per impositionem manuum mearum. Nam quod in altera epistolade impositione manuum Presbyterij dicitur, non it a accipio, quasi Paulus de Seniorum Collegio loquatur; sed hoc nomine ordinationem ipsam intelligo; quasi diceret, fac ut gratia, quam per manuum impositionem recepisti, quum te Presbyterum crearem, non sit irrita. Paul himself saith, that he, and not others more, laid hands on Timothy. Stir up the grace, saith he, that is in thee by the laying on of my hands. for that which is written in the other epistle of imposition of hands of the Eldership, I do not so take it, as if Paul spoke of the College of Elders, but by that word I understand the very ordering (of Timothy;) as if Paul had said, Look that the grace be not in vain, which thou receivedst by imposition of hands when I created (or made) thee an Elder. If seposing a little the names of men, we eramine the grounds of both interpretations, or remember but your own positions, we shall soon perceive, which is the likelier. That the Presbytery wined with Paul in laying hands on Timothy, no reason evicteth; only the ambiguity of the word, which hath those two significations, leadeth some writers to that surmise on the other side, that Paul himself laid hands on Timothy without others to conjoin with him; besides the words of Paul, which are plain enough for that purpose, the excellency of Timothy's function, were he Evangelist or Bishop, and sufficiency of Paul's hands do strongly induce. Yourselves say, Timothy was an Evangelist, that is one which attended and helped the Apostle in his travels for the Gospel; & to appoint who should follow the Apostle in his voyages, pertained not to the Presbytery of any one Church, but lay wholly in the Apostles own choice & liking; as appeareth by his refusing Mark, & taking Silas, when Barnabas departed from him, because he 1 Act. 15. would not take Mark into his company. Again, the power & gifts of an Evangelist or Bishop, so far exceeded the degree of Presbyters, that they could not be derived from them, but from the Apostles. As therefore Timothy could not have the calling neither of an Evangelist, nor of a Bishop, from the Presbytery, but from the Apostle; so was he to receive imposition of hands, (the sign & seal of his calling,) from the Apostle & not from the Presbytery. Lastly, since Paul saith, his hands were laid on Timothy, what needed the help of other men's hands: Were not Paul's hands sufficient, without assistance to give him the grace either of aprophet, Evangelist, bishop or pastor: The first prophets & Pastors to whom the Apostle committed the churches of the Gentiles; from whose hands did they receive their gifts: notfrom Paul's? Then if Paul's hands were able to make the Pastors and prophets, when as yet there was no Presbytery, had he now lost his Apostolic power, that he could not do the like to Timothy? But chrysostom and others affirm, that more beside. Paul l●i●d hands on Timothy.] chrysostom clean excludeth the Preshyterie by saying; 1 Chrysost. hom. 13. in 1. ad Timoth. The Presbyters could not impose hands on a bishop; those are his words before alleged. Theodoret saith, 2 Theodor in 4. ca 1. ad Tim. Presbyterium hic vocat eos, qui Apostolicam gratiam acceperunt. Paul here calleth them the Presbytery, which had Apostolic grace, that is, episcopal as himself expoundeth it. Theophilact followeth chrysostom, and taketh the Presbytery for the bishops, saying; 3 Theophil. in 4. ca 1. ad Tim. Aduerte quantum valeant Pontificum manu● impositae: Mark what force the imposing of hands by bishops hath. Ambrose inclineth to one, rather than to many; his words are, 4 Ambros. in 4. ca 1. ad Tim. Gratiamtamen dari ordinatoris significat perprophetiam & manuum impositionem. That the grace of the ordainer was given, he signifieth by prophesy and imposition of hands. As yet then we have no proof by the Scriptures, that in elections of Elders the people concurred with the Apostles; nor that in imposing hands the Presbytery joined with them: the places cited to that intent, prove no such thing. Mathias was chosen by lots; the seven Deacons yourselves say, had no charge of the word and Sacraments: at Lystra and Iconium, Paul and Barnabas laid hands on such as they found meet to be Elders; and Timothy being superior to Presbyters, was offorce to have the gifts & grace of his calling, not from them, but from the Apostles hands. I have not racked nor wrested the places from their natural sense, nor the words from their proper significance. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, with ecclesiastical writers to him that will not purposely shut his eyes against the truth is to impose hands; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the office and calling of an Elder, as well as the number of Elders; and that sense Caluin not only confesseth to 5 Caluin in 1. ad Tim. 4. agree well with the text, but resolutely upholdeth it in his institutions, as the right meaning of S. Paul's words; the Presbytery must go seek for some other hold for the imposition of their hands. The father's Greek and Latin, repel that as an oversight or conceit, in our late writers. How then were elections made, and imposition of hands given in the Apostles time: I confess I had rather read other men's judgements herein, then writ mine own, so as they take the pains soberly to prove that they say, and not peremptorily to avouch what they like; the which, if it might be observed in the Church of Christ, would a great deal the sooner appease and decrease the strifes that now afflict the minds, and quenth the zoales of most men, not knowing where to rest, or what to believe: yet lest our silence should animate others to fall further in love with their fancies, I will not be grieved to express what I suppose was the authentical and Apostolical manner of electing Elders, and imposing hands. and first of imposing of hands; whence it was derived, and to what end it was used. The laying of handson another's head, was an ancient rite amongst the jews; used in making their prayers for any, and beating witness, with, or against any, confirmed and ratified by God himself. 1 Gen. 48. jacob, when he blessed the children of joseph, laid his hands on their heads. Moses was willed by God 2 Num. 27. to put his hands upon joshua, before all the Congregation, and in their sight to give him his charge, that he might be ruler of the lords people. Every man by the law of Moses, was to 3 Levit. 13. 4. lay his hand on the head of his sacrifice, that he presented unto God. The two Elders that falsely accused Susanna, 4 Hist. Susanna. laid their hands on her head, whiles they gave evidence against her. The some of God when he came in flesh, did not re●ect that ceremony, but did rather strengthen it. When little children were brought unto him, 5 Math. 19 Mark. 10. he laid his hands on them and blessed them. 6 Mark 6. The sick and such as were 7 Luc. 13. possessed with devils, were healed by the laying on of his hands; and to the faithful he gave that power, that they 8 Mark. 16. should lay their hands on the sick and recover them. The Apostles receiving it from their master, not only used it in curing of diseases, and in their public blessings, prayers and supplications for any man that his labour might succeed to the glory of God, and good of others; but also retained it in the calling and confirming of such as the spirit of grace would make meet for these vice of Christ's Church, and in conferring the gifts of the holy Ghost on them. Paul 9 Act. 28. laid hands on the father of Publius; when he cured him of his fever and bloody flux. Ananias 10 Act. 9 laid hands on Paul, when as yet he was not baptised, that he might receive his eyesight. When the holy Ghost commanded to separate and dismiss Paul and Barnabas, that they might attend the work, whereto he had appointed them; Simeon, Lucius, and Manahen, that prophesied and preached at Antioch together with them, 1 Act. 13. fasted, prayed, and laid their hands on them and let them go. When the seven were chosen to see the whole assembly provided for, and the goods of the faithful well distributed; the Apostles 2 Act. 6. prayed for them and laid their hands 〈…〉 〈◊〉 Here first appears the or 〈◊〉 of 〈◊〉 in whose election for the trail of their uprightness, discretion and diligence to dispose the goods and alms of the Church, the people were consulted, as for ma●●ers not exceeding their reach and appertaining to their 〈◊〉 but on the seu●●, the Apostles, and none else laid ha●●es; though the senentie disciples and Elders were then in place with the●● No●● though the multitude were meet judges of those things which were then required in the Deacous, yet could they no more judge of the gifts and abilities of Pastors and Prophets, then blind men of colours. Knowledge directeth, ignorance 〈◊〉 and disableth a judge. In the word and Sacraments the people are to follow their leaders; not to judge of their talents. Of manners, you think, they may judge, and in that respect their consent needful to the choosing of Elders. Thereof hereafter in place more opportune; we now speak of the gifts and graces that were requisite to the function of Pastors and Prophets; and those I say the multitude neither could, neither can discern or examine. Howbeit this is not out question who could best judge of every man's gifts, but who then could give them. for at the first planting of the faith, the Apostles were to make men fi●te, whom they found unfit; and not to discern the gifts of such as were fit; and to that end had they power with imposition of hands to give the holy Ghost, to such as otherwise without those gifts, and before those gifts were most unfit. An example will make it plain. When the people of Samaria believed the preaching of Philip and were baptised in the name of Christ, 3 Act. ●. The holy Ghost came on none of them till Peter and john came down and prayed for them, and laid their hands on them; and so by laying on of the Apostles hands, the holy Ghost was given (them.) The miraculous gifts of the spirit, to speak with strange tongues, to heal all diseases, but specially to preach, pray and prophersie by revelation without all human learning or labour, it pleased God at the first spreading of the Gospel, to bestow on many for 1 Eph. 4. the edifying of ●nd Church and work of the ministery. for so the Apostle writeth; that 2 1. Cor. 12. the manifestation of the spirit is given to every man to profit (the Church) withal. These gifts the Apostles gave with laying on of hands, not to all that believed, or desired them, but to those persons, whom the spirit pointed out, and prepared for the spreading of the truth, and guiding of the Church, and in such measure as the spirit pleased, to 3 1. Cor. 14. comfort, exhort and edify the Church withal. In Samaria Peter and john found no meet men to undertake the charge of the Church after their departure, (for they were lately converted, and scant yet trained in the mysteries of Christian religion; much less acquainted with the Scriptures, by which their do●teine should be directed, and they enabled to 4 2. Tim. 3. teach, convince and instruct in righteousness) but by imposition of hands they did furnish such as the holy Ghost named unto them, with all things needful for their calling, making some of them Prophets, some Pastors, some otherwise; and enduing every one of them with graces answerable to their functions. In which case we may not be so foolish as to think the people did elect, on whom Peter and john should impose hands; but contrariwise the holy Ghost did name by voice or by prophesy, on whom he would bestow his gifts; and on those the Apostles laid hands. The like did Paul at Ephesus to the Twelve disciples, that never heard of the gifts of the holy Ghost before. He 5 Act. 19 laid his hands on them, and the holy Ghost came on them, and they spoke with congues and prophesied; that is, they were endued with gifts and graces meet 6 Ephes. 4. for the gathering of the Saints together, and work of the ministery. 7 Beza Annotationes in Actor. ca 19 We must confess, faith Beza, that in this place is described the first founding of the Ephesine Church, whereas before this, there were no orderly assemblies of the godly there; and therefore the Apostle asketh them concerning those gifts, with which God used specially to furnish such as were admitted to the government of the Churches; to wit, whether hands were laid on them, or they endued with those gifts of the holy Ghost, by which it might be gathered they were called by God to the sacred ministery, as namely the gift of tongues & of prophesy. The judgement of Beza I take to be very sound and good in this place, and thence if I be not deceived, I rightly conclude; that Paul called these Twelve, and laid hands on them to make them Prophets and Teachers in the Church of Ephesus, when as yet there was neither assembly to elect them, nor Presbytery to join with him; and consequently the imposition of Paul's hands alone without the Presbytery was most sufficient to make Evangelists, Prophets and Teachers in the Church of Christ. Yea, what if the Presbytery might not join with Paul in that action; but to give the gifts of the holy Ghost with imposing hands was the peculiar sign and honour of his Apostleship? At Samaria was Philip, and even there he 1 Act. ●. converted and baptised the city, and yet Philip there present might not join with Peter and john in laying on of hands, but they two did it without Philip. Paul never traveled alone; and at this time 2 Acts 19 v. 22. Timothy and others did minister unto him, and yet he alone laid hands on these Twelve to make them Prophets. That which he saith to the Romans, I know, 3 Rom. 19 when I come, I shall come unto you with the abundance of the blessing of the Gospel of Christ; may very well bear this sense, that he should come unto them with the plentiful gifts of God's spirit to be powered on them by his hands. That which he saith to the Corinthians, can have no other meaning; 4 ●. Cor. 12. The signs of an Apostle were wrought among you, with signs, wonders, and powers; for what is it, wherein you were inferior to other Churches? proving himself to be an Apostle by the gifts and graces that God bestowed on them by his hands. Thus much and more is confessed by Beza, a man of no small account, who grounding his opinion on the promise of Christ made only to the Twelve, & accordingly performed, saith; 5 Beza, de ministrorum euange●…, c●. 5. All the Twelve assembled on the day of Pentecost, expecting the promise made, for the good of the whole Church, but not unto the whole Church, nor to all the Disciples, but properly & peculiarly to these (twelve.) Luke 24. 49. Math. 28, 16. & 19 Marc. 16, 14. & 15. Act. 1, 2. & 4. In the process of the Story, they are all said to be of Galilee, neither is Peter said to stand forth with any other Colleagues then with these eleven; Act. 2, 7. & 14. & 37. so that it evidently appeareth this solemn sending of the holy Ghost pertained to none other, then to those twelve appointed with a special abundance of the holy spirit, to plant Churches throughout the world; by whose ministery (or hands) afterward the gifts of the holy Ghost might be given to such others, as should be their helpers. That none besides the Twelve received the holy Ghost, when they did, or that all the rest received the same by the Apostles hands, and not immediately from God, I dare not affirm. S. Austen saith, 1 August. in epist. johan. tractat. ●. The holy Ghost came from heaven, and filled an hundred and twenty (of them) sitting in one place. The seven Deacons were full of the holy Ghost before the Apostles hands were laid on them. And Peter testifieth the same of the Gentiles that heard him preach in Cornelius house. 2 Act. 11. v. 15. As I began to speak, the holy Ghost fell on them, even as upon us at the beginning. So that God gave the power of his spirit as well to others, as to the Apostles, and that without the Apostles hands: but I verily believe, that at the first none gave the gifts and graces of the holy Ghost by imposing hands, save only the Apostles. And so saith chrysostom. 3 Chrysost. hom. 18. in Act. ca 8. Philip baptizing gave not the holy Ghost; and in deed he could not; Hoc enim donum solorum Apostolorum erat; for the giving thereof belonged only to the Apostles. And again, 4 Ibidem. Others received power to do signs, but not to give the holy Ghost. Igitur hoc erat in Apostolis singular; this was peculiar to the Apostles. So that not only the Apostles might impose hands on such as should be Prophets and Pastors in the Church, to make them fit for their callings, by the power and gifts of God's spirit, without the Presbytery; but in that case the Presbytery might not arrogate so much unto themselves as to join with the Apostles in giving the holy Ghost, which was the very seal of their Apostleship. and therefore whom the Spirit appointed, the Apostles ordained with imposing hands without either people or Presbytery to join with them, to ratify their election or action. men's voices might be spared when God's will was revealed; and the spirit gave his gifts, not as others consented or liked, but where himself purposed and appointed. The holy Ghost then electing and choosing, how could the Presbytery take upon them either to confirm it without presumption; or reverse it without rebellion against God and his spirit: Can any be showed that was so named by the spirit to receive imposition of hands from the Apostles?] No doubt the Apostles were directed as well to the persons whom they should choose, as to the places where they should teach. When Paul would have preached in Phrygia, he 1 Act. 16. was forbidden of the holy Ghost to preach the word in Asia. When he sought to go into Bythinia, 1 Act. 16. the spirit suffered him not, but the Lord called him by a vision into Macedonia. At Antioch 2 Act. 13. the holy Ghost said; Separate me Barnabas and Paul for the work whereto I have called them. Of Timothy Paul saith, 3 1. Tim. 1. the prophecies (or Prophets) spoke of him before, that he should fight a good fight. Neither was this private to Timothy, but as chrysostom noteth it, it was usual in the Apostles times: 4 Chrysoft. hom. 5. in 1. ca 1. ad Timotheu●l. Tunc quia nihil fiebat humanum, sacerdotes ex prophetia veniebant. Quid est exprophetia? ex Spiritu sancto. Then, because nothing was done by men, the Pastors were made by prophesy. What is, by prophesy? by the holy Ghost, (speaking by himself, or by the Prophets) as Saul was showed by prophesy where he lay hid amongst the stuff▪ as the holy Ghost said; separate me Paul and Barnabas, so was Timothy chosen. And likewise Theodoret upon the same words of the Apostle to Timothy, writeth thus; Thou hast not thy calling, saith Paul, 5 Theod. in 1. ca 1. ad Timoth. by men, but thou receivedst that order by divine revelation. And so the Scholies collected by Oecumenius. 6 Oecumenius in 1. ca 1. ad Tim. By the revelation of the spirit, Timothy was chosen of Paul to be his Disciple, and circumcised, and ordained a Bishop. Yea this dured a long time after Paul's death, as Eusebius reporteth out of Clemens Alexandrinus, all the while S. john the Apostle lived. of whom he writeth, that after his return 7 Euseb. li. 3. ca 23. out of Patmos unto Ephesus, he went to the Churches of the Gentiles adjoining, some where appointing Bishops, somewhere setting whole Churches in order, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, somewhere supplying the Clergy, with such as the spirit named, or drawing lots for such as the spirit signified. So that thirty years after Peter and Paul were dead, the holy Ghost signified to S. john whom he should take into the Clergy; and for avoiding ambition and contention, he drew them by lots; even as we read in the Acts was done in the choice of Mathias. If you ask me, what was the general rule for elections and ordinations in the Apostles times; in a doubtful case I must return a doubtful answer. There are three sorts of elections mentioned in the new Testament, By the spirit, By lots, By voices. By lots was Mathias chosen; by voices the seven Deacons. By the spirit speaking in his own person, were Paul and Barnabas called from Antioch to preach to the Gentiles. By the spirit speaking in the Prophets, was Timothy designed. 1 1. Tim. 4. Neglect not the grace which was given thee by prophesy with imposition of hands of an Eldership. And again, 2 1. Tim. 1. This commandment I commit to thee, according to the prophecies, that went before of thee. The Apostles were warned by the spirit, as well of the parties on whom he would bestow his gifts, as of the places whither they should go, or where they should stay. 3 Act. 8. v. 29. The spirit spoke to Philip, to join himself to the eunuchs chariot; and 4 Act. 11. v. 12. to Peter, willing him to go with Cornelius messengers. Ananias and his wife would needs try whether the spirit in Peter knew the secrets of their dealings: but their tempting the holy Ghost in the Apostle was sharply revenged in them both. 5 2. Cor. 13. If I come again, saith Paul, I will not spare, seeing you seek experience of Christ, that speaketh in me. By that spirit were Peter and john directed on whom they should lay hands at Samaria; and so was Paul at Ephesus, when he laid the first foundation of that Church. And in that sense he might afterward truly say to the Pastors and Elders of Ephesus, 6 Act. 20. Take heed to the flock where the holy Ghost made you overseers; for it was the holy Ghosts doing, both to notify the persons unto Paul, that should receive imposition of hands, and to power out his wonderful blessings on them to make them meet for the calling of Pastors and Prophets, whereto he had chosen them. Whatsoever the Apostles did, that had a most plentiful measure of God's spirit far above Pastors, Prophets and Evangelists: yet their followers, for example, Timothy and Tite, were not to impose hands without the people and Presbytery concurring with them.] I have heard this often and earnestly asserted, but I could never yet see it proved. The greatest ground of this presumption is, for that the Apostles themselves did so; from whose example their scholars would not rashly departed. But as we find by better view, the Apostles did not so. by lots and by Prophets, directed not by men's wills, but by God's spirit, the Apostles choose Elders; or rather by laying on their hands, as the holy Ghost guided them, they did furnish such as before were neither meet nor able to sustain that charge with the gifts of the spirit fit for that calling: by the voices and liking of the people, they made no Pastors nor Prophets, that I read; and therefore I must have leave to think that Tite and Timothy used rather the help of prophesy to find whom the spirit would name, them the consents or suffrages of the people. for in their times the gifts of the spirit were not quenched, yea the Prophets that were under the Apostles, continued under them; and these two gifts, the 1 1. Cor. 14. 25. revealing of secrets, and 2 1. Cor. 12. 10. discerning of spirits, which the Prophets and Evangelists had, (though in less measure than the Apostles) served chief to distinguish who were fit or unfit for the service of Christ's Church. When Prophets failed, the Church was forced to come to voices; but so long as the spirit declared by the mouths of the Prophets whom he had chosen, the consent of the people or Presbytery might not be required. The Apostle giveth rules to Timothy and Tite, what manner of men must be chosen, & how they must be qualified before they be elected.] Paul doth not teach the people whom they should elect, but appointeth Timothy and Titus whom they should admit. To prevent ambition and emulation in the competitors, affection and dissension in the electors, lots were first liked by the Apostles, and retained a long time after by S. john; and to disappoint seducing and lying spirits then crept into the world, and into the Church, these rules were prescribed as a touchstone for Timothy and Titus, to discern the spirit of truth speaking sincerely, from the spirit of error, flattering and admiring the persons of men for advantage sake. for as God gave the power & grace of his spirit to his Church in great abundance to illustrate the glory & enlarge the kingdom of his son: so the devil ceased not to intermix whole swarms of false and deceitful workmen to obscure the brightness and hinder the increase of Christ's Church; and therefore the Apostle setteth down what manner of men Tite and Timothy shall lay hands on, & whom they shall refuse, left they be partakers of their sins. Paul could not fear lest the holy Ghost speaking by the Prophets would name men unworthy the place.] Paul saw the number of false Prophets already risen, and every day likely to rise, and foresaw the poison and danger of their deceits and pretences; and for that cause setteth down a perpetual canon to the Church for ever, what vices must be shumed, and virtues required in a Pastor and Preacher. Such did the holy Ghost name whiles he ruled the mouths of the Prophets; and such for ever should be called even when the gift of prophesy was decayed. The Primitive Church used always to elect her Pastors by the suffrages of the people; and Cyprian saith, it is none other than a divine tradition, and Apostolic observation.] I shall have place and time anon to speak of the custom of the Church and opinion of the fathers; till than I reserve the handling of both. I am now searching the Scriptures and viewing the word of God, whether it can thence be proved, that Pastors and Elders were or aught to be chosen by the consent of the people; and for my part I profess I find none. I see some men men zealously bend to authorize it by the will and commandment of God: I dare not profess to be soprivie to his will without his word. In the old Testament 1 Hebr. 5. Aaron was called of God, and all the 2 Numb. 3. Levites according to their families were like wise assigned to their places; the children succeeded in their father's rooms; the Prophets were inspired from above, and none elected; 3 Exo. 3. Moses, 4 Numb. 27. joshua and the judges were appointed by God, as also the 5 Numb. 1. Princes of the twelve Tribes. The seventy Elders were such as were 6 Numb. 11. known, (not chosen,) to be Elders and Rulers of the people; and to make Captains over 1000 100 and 10. Moses 7 Deut. 1. took the chief of every Tribe: to 8 1. Sam. 10. Saul God gave the kingdom by lots; and after to 9 1. Sam. 16. David by voice; their successors inherited or intruded. I see in all these neither amongst the rest of the Gentiles, which till then the spirit had deferred: but he received no power from them to be an Apostle, nor to preach unto the Gentiles. Paul saith of himself that he was an Apostle 1 Galat. 1. neither of men, nor by man; and that the 2 Galat. 2. chiefest (gave him nothing or) added nothing unto him, that is, neither authority nor instruction; much less did these three of a meaner calling than the Apostles, lay hands on him to make him an Apostle: that power belonged only to Christ. Again, he received his Apostleship of the Gentiles long before, as he saith: 3 Galat. 1. v. 15. When it pleased God to reveal his son in me, that I might preach him amongst the Gentiles, I did not straightway confer with flesh and blood; but went into Arabia, and after three years came (first) to jerusalem. He had been at 4 Act. 9 v. 26. jerusalem, and was presented by Barnabas to the Apostles, before he came to Antioch. For, after the first sight of the Apostles he went from jerusalem to 5 Act. 11. v. 25. Tarsus; and thence Barnabas fet him, as 6 Act. 9 v. 15. a chosen vessel to carry the name of Christ unto the Gentiles, when he first brought him ●● Antioch. And at Antioch, where 7 Act. 11. v. 26. he preached a whole year ●●fore he received this imposition of hands, to whom preached he but to the Grecians, that is, to the Gentiles: Wherefore they did not impose hands on him, to give him authority to preach to the Gentiles; he received that commission from Christ long before; & had then twelve months and more, preached unto the Gentiles in the very same place where they imposed hands on him. To what end then did they impose hands on Paul and Barnabas?] They had preached there a good time, and furnished the Church with needful doctrine and meet Pastors to take charge of their souls: and then the holy Ghost minding to have them do the like in other places, willed the 8 Act. 13. v. 2. Prophets and Teachers there to let them go, for so the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may signify, and the words following import as much, that the Prophets and Pastors laying hands on them 9 Verse 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sent them away; and they 10 Verse 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being sent abroad by the holy Ghost, went to Saleucia, Cyprus and other places. Imposition of hands to that purpose was not necessary.] No more was fasting: but by these two joined with prayer, the Prophets and Pastors witnessed unto the Church, that they were called away by the holy Ghost, and departed not upon their own heads; and that the work, they took in hand, needed the continual prayers of the faithful, as well for the good success of their pains, as protection of their persons amidst so many troubles and dangers, as they were like to sustain; and therefore with a solemn kind of prayer for them, and blessing of them (for 1 August. de ●●●t scontra Donati●t. lib. 3. ca 16. Imposition of hands, as Austen saith, is nothing else but prayer over a man, and to that end was it here used) they commended them to the grace of God. This was the purpose and effect of that imposition of hands, which Paul & Barnabas received at Antioch, as Saint Luke himself reporteth: for after they had laboured and preached the Gospel in many places, they returned to Antioch, 2 Act. 14. v. 26. whence they had been commended to the grace of God for the work which (now) they had performed. So that when they departed from Antioch, the prayers there made for them, and imposition of hands on them, were nothing else but A COMMENDING THEM TO THE GRACE OF GOD, for the better prospering of the work which they undertook. chrysostom, Oecumenius and others affirm, that Bishops, which differ not from Elders, laid hands on Timothy as well as Paul.] They take the word Presbytery, not for Elders as you do, but for Bishops; and add this reason, because Presbyters could not impose hands on a Bishop: which directly overthroweth your imposition of hands by the Presbytery. Yet others joined with Paul in imposing hands which is here denied.] The word, as Jerome doth expound it, admitteth no such sense. And if we follow Chrysostom's interpretation, it rather harmeth than helpeth the Presbytery. For no Presbyter by his assertion could impose hands. Neither doth the Text, if you consider it, say, they joined with Paul in imposing hands, 3 1. Tim. 4. but grace was given to Timothy with the imposition of hands. That must needs be, when Paul also imposed his hands.] The Presbytery, that is, the Prophets might lay hands on him as well as Paul, though not at the same time, nor to the same end. It is no strange thing in the Church of Christ, neither was it then in the Apostles times for a man to receive imposition of hands oftener than once. 4 Act. 9 On Paul first Ananias laid hands, and after wards the 5 Act. 13. Prophets of Antioch. 6 Act. 1. Barnabas wanted not imposition of hands when he stood in the choice with Mathias, without which he was not capable of the Apostleship; and yet afterward at 1 Act. 13. Antioch he received it the second time. In the Primitive Church, they were first Deacons; and upon trial, when they had ministered well, and were found blameless, they were admitted to be Elders or Priests; and after that, if their gifts and pains so deserved, they were called to an higher degree; and in every of these they received imposition of hands. So that every one by the ancient discipline of Christ's Church before he could come from ministering to governing in the Church of God, received thrice, or at the least twice imposition of hands. The like, if any man list, he may imagine of Timothy, that the 2 Act 16. v. 2. good report which the brethren of Lystra and Iconium gave of him unto Paul, whereupon he 3 Verse 3. would that Timothy should go forth with him; grew upon trial of his faithful and painful service in a former and lower vocation, for which he had unposition of hands; and that moved Paul to take him along with him; and when he saw his time, to impose hands on him for a greater calling. For it is not credible, that Paul would impose hands on him at the first step to place him in one of the highest degrees, being so young as he was, without good experience of his sober and wise behaviour in some other and formet function. Lastly, if it should be granted, that others joined with Paul in laying hands on Timothy, we must not conclude it was of necessity, as if Paul's hands had not been sufficient without them to give the holy Ghost; or that he had not power in himself to choose who 4 Act. 16. should go forth with him, and 5 Act. 19 minister unto him: we must shun both these as sensible absurdities: but because Timothy was very young, lest Paul should seem to be led with any light respect in taking him unto his company, he might happily be content to hear the judgements of the Prophets then present, and guided by the same spirit that he was, and suffer their hands as well as their mouths to concur with his in prophesying and praying over Timothy; that all the Church might know, the spirit of God had pronounced him worthy the place, and not Paul's affection advanced him unworthy. In that respect, I say, Paul might be willing the Prophets should express to the whole assembly what the holy Ghost spoke in them touching Timothy; and permit them with prayers and hands, as their manner was, to confirm the same; otherwise Paul alone had power enough both to impose hands on Pastors and Prophets, as he did at Ephesus; and to make choice of his company, as he did not long before when he utterly refused Mark, and retained Silas to travail with him. CHAP. VIII. The Apostolic power in determining doubts of faith, and delivering unto Satan. ANother point in show diminishing Apostolic authority is; that the 1 Act. 15. Elders assembled in the Council of jerusalem together with the Apostles to discuss the matter in question between Paul and others; and the letters deciding the controversy, were written to the Churches abroad as well in their names, as in the Apostles. This case will soon be answered by Saint Paul himself. Paul stood not in doubt of his preaching, neither needed he the consent of the Apostles or Elders to confirm that doctrine, which the spirit of Christ had delivered unto him: we must remember his earnest protestation; 2 Galat. 1. If an Angel from heaven preach unto you otherwise, then that you have received (of me) hold him accursed. As we said before, so say I again, If any man, (Apostle or other) preach unto you otherwise then that you have received (already) let him be accursed. And why: The reason is yielded in the next words. 3 Galat. 1. v. 11. For I certify you brethren, that the Gospel which I preached, was not of man; neither received I it of man, neither was I taught it, but by the revelation of jesus Christ. What therefore Saint Paul was right well assured Christ had delivered unto him; to submit that to the correcting or censuring of men, yea of the Apostles themselves, had not been in him moderation or sobriety but distrust and infidelity. And for that cause, when God revealed his son unto him; he did not first 4 Galat. 1. 16. confer with flesh and blood, neither went he to jerusalem unto those that were Apostles before him; lest he should seem to derogate from the voice and truth of Christ; but straightway preached the Gospel, which he learned by revelation, and stood always resolved, that what the son of God had taught him, the sons of men ought not to revoke, and could not amend. Why then repaired he at length to jerusalem to the Apostles and Elders, to have his doctrine examined, & confirmed unto the Churches by their letters?] Many false brethren came from jerusalem; and pretending the Apostles names, impugned both the credit and doctrine of Paul, and taught that except the Gentiles were circumcised, they could not be saved; and by informing the brethren, that this course was observed at jerusalem, (for they counted Paul fa● inferior to the chief Apostles) they hindered the weak from believing, and caused the strong to stagger at the truth of Paul's doctrine. To stop the mouths of these seducers, and to retain the Churches in their steadfastness, and remove this stumbling block from before the simple, that Paul taught contrary to the rest of the Apostles; the holy Ghost 1 Gal. 2. v. 2. willed him by revelation to go up to jerusalem and declare to the rest the Gospel which he preached; that by their general confession and letters, the doctrine which he preached, might be acknowledged unto the Gentiles to be sound and sincere. This was the intent of Paul's journey thither: Not to have his doctrine revised and approved by their authorities, but to have it heard and acknowledged by their confessions, that the false report of their discording every where spread by those deceivers, might no longer trouble the minds of the Gentiles. I ascended (saith Paul of that his journey to jerusalem) by revelation; when he came thither, what did he? 2 Gal. 2. v. 2. I declared (saith he) the Gospel which I preach among the Gentiles, and particularly to the chiefest; 3 Verse 4. for the false brethren's sake, which crept in to spy out our liberty which we have in Christ jesus; to whom we gave no place by yielding no not an hour, that the truth of the Gospel might remain amongst you (that are Gentiles.) And 4 Verse 6. they that were chiefest added nothing unto me, but contrariwise, when they saw that the Gospel over the Gentiles was committed unto me, as the Gospel over the jews was unto Peter, when james, Cephas, and john, which are counted to be Pillars, knew the grace which was given me, they gave to me and Barnabas their right hands (in token) of fellowship. What needed the presence of the Elders at this meeting?] Some of them had come from jewrie to Antioch, as sent from the church at jerusalem, and troubled the minds of the Gentiles with urging circumcision. Wherefore to know the reason of their so doing, and to prevent the like in time to come; the Apostles would not have the matter privately handled, but in the audience and presence of the 1 Act. 15. v. 22. whole Church, and with a general consent, letters were written in all their names, as well to disclaim the sending of any such; as also to confirm the Gentiles in the course which they had begun. For these two points their letters import. 2 Act. 15. v. 23. The Apostles, Elders and brethren, which in the verse before are called the whole Church, to the Brethren of the Gentiles at Antioch, etc. 3 Verse 24. Because we have heard, that certain coming from us have troubled you with words & entangled your minds, saying you must be circumcised, to whom we gave no such commandment; 4 Verse 25. it seemed therefore good unto us, when we were together with one accord to send chosen men unto you with our beloved Paul and Barnabas, 5 Verse 27. which shall tell the same by word of mouth. The Apostles wanted neither authority nor sufficiency to determine the matter. How many doubts doth Paul himself resolve to the Romans, to the Corinthians, to others without a Council? This very question, when after this meeting it troubled the church of Galatia, did Paul allege the Apostles letters unto them; or the decision made at jerusalem: No, he resteth on his own Apostleship and saith, 6 Galat. 5. Behold, I Paul say unto you, that if you be circumcised, Christ shall profit you nothing. For I testify unto every man which is circumcised, that he is bound to keep the whole Law. ye are abolished from Christ: whosoever are justified by the Law, ye are fallen from grace. The Council at jerusalem decreed it was not needful for the Gentiles to be circumcised before they could be saved. It seemed good to the holy Ghost and to them not to lay that burden on their necks. But Paul goeth a degree further and telleth them, they are cut off from Christ, and fallen from grace, if they seek or admit circumcision. He is so far from standing on the credit of that assembly; that he utterly denieth, they added any thing to him; and avoucheth he withstood and reproved Peter to his face for the same cause at Antioch. Yea in that Council, who decided the controversy but Peter & james? yet because it touched the whole Church of jury; and for that many of the Elders then present were after to preach unto the Gentiles, and to live amongst them & with them; the Apostles, no doubt, directed by God's spirit brought the matter to be fully discussed in the open hearing of the whole Church, thereby to satisfy & quiet the consciences of those jews that were 1 Act. 21. ve. 20. zealous of the Law, though they believed; and wholly to quench, if it were possible, the heartburning and detestation the believing jews had of the Gentiles, which well appeared by their 2 Act. 11. striving with Peter for entering into the Gentiles and eating with them; and by their own 3 Act. 21. report made to Paul long after this Council was ended. The last thing wherein the people or Presbytery seem to join with the Apostles authority, is the putting the wicked from among the faithful, and delivering them over to Satan, of purpose to reduce them to repentance, or by their example to fear others from the like offences. Of the incestuous Corinthian Saint Paul writeth thus. 4 1. Corinth. 5. I verily as absent in body, but present in Spirit, have already decreed, as if I were present; that he which hath done this, when you are gathered together, and my Spirit in the name of our Lord jesus Christ, by the power of our Lord jesus Christ to deliver such a one unto Satan for the destruction of the flesh, that the Spirit may be saved in the day of the Lord jesus. Put away therefore from among yourselves that wicked man. By this it is collected that the Apostle alone could not excommunicate, nor deliver unto Satan; but the Church must join with him; and then for not hearing the Church, the offendor might be taken for an Ethnic and a Publican. This place breedeth two great doubts; first, what it is to deliver unto Satan; next, by whom this incestuous person was delivered unto Satan, whether by Saint Paul, or by the Corinthians. And because the latter point is of more importance to the matter we have in hand, let that first be examined: then after, what is meant by delivering unto Satan. The lest we can imagine of these words is, that Paul being absent requireth them to put the malefactor out of their society, and to keep no company with him. For that rule he giveth touching all notorious offenders in the same Chapter. 1 1. Cor. 5. If any man that is called a brother, be a fornicator, or covetous person, or an Idolater, or a railer, or a drunkard, or an extortioner, with such a one eat not. As elsewhere he charged the faithful to 2 2. Thess. 3. withdraw themselves from every brother that walked disorderly, and not after the instruction which he gave them. And if any man (saith he) obey not our words, keep no company with him, that he may be ashamed. If the Apostle did but this; that is, require them (because he was not present) to remove that incestuous person from their fellowship; this showeth he had authority over them, after that sort in Christ's name to command them; but the words, which he useth, are far more forcible. reproving their negligence for not doing, what in them lay, to put that offender from among them, he addeth, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 3 1. Corinth. 5. I have already decreed (or determined) as if I were present, by the power of our Lord jesus Christ to deliver this wicked one to Satan. He asketh not their consents; he prayeth not their aid; he referreth not the matter to their liking; he sayeth, I have already decreed; afore he wrote, and afore they read, that part of his Epistle. What to do? To join with them in delivering the Trespassour to Satan? No, I have already decreed to deliver this sinner unto Satan. By what means? By the power of our Lord jesus Christ. Then for aught that we yet find in this place, the Apostle though absent, decreed as present to do the deed himself, and that by the power & might of our Lord jesus Christ; not by the consent or help of the Corinthians. But their assembling themselves was required withal. For he saith; When you are assembled in the name of the Lord jesus and my spirit with you.] The Apostle would then do it, when the whole Church might behold it; and be afraid of the like. And though he were absent in body, yet should they find the force of his Spirit present; even the might and power of the Lord jesus, to deliver that heinous sinner unto Satan. Now how should the power & might of Christ, be showed in excluding a man from the word and sacraments: Pronouncing a few words is sufficient for that matter. Which maketh me to be of Chrysostom's mind, that he was delivered unto Satan 1 Chrysost. in 1. Corin. ●. homil. 15 ut eum percelleret vulnere malo aut morbo aliquo; to strike him with some grievous plague or disease. This power in the Apostles was neither strange nor rare. When Ananias and his wife lied unto Peter, and thereby would try whether the holy Ghost in Peter knew the secrets of their doings; Peter struck them both 2 Act. 5. dead with the very breath of his mouth, I mean, with the sound of his words. When Elymas the sorcerer 3 Act. 13. resisted the preaching of the truth, and 3 Act. 13. sought to turn away Sergius Paulus from believing the same, 3 Act. 13. immediately the hand of the Lord was upon him at Paul's word, and took his eye sight from him. That which the Apostle said of himself, 4 2. Corinth. 10 we have vengeance in readiness against all disobedience; and even his words next before the rebuking and punishing of this incestuous person; 5 1. Corinth. 4. shall I come unto you with a rod, or in the spirit of mildness? and 6 2. Corint 13. If I come again; I will not spare: This rod, This vengeance, This not sparing, import they no more than a plain removing them that sinned from the fellowship of others? or, as the words lie, had Saint Paul the mighty power of God's Spirit to revenge the disobedient and to chastise the disordered? 7 2. Corint. 12. The tokens (saith he) of an Apostle were wrought among you with signs, and wonders, and great works, (or mighty powers.) And when some of them abused the lords supper; 8 1. Corint. 11. for this cause (saith he) many are weak and sick among you, and many be dead or sleep. Whereby it is evident that in the Apostles times, when as yet there were no Christian Magistrates to correct and punish the disorders of such as professed the Gospel, the hand of God sometimes by himself, sometimes by the Apostles did afflict and scourge the wicked and irrepentant sinners, that thereby they might learn not to detain the truth of God in unrighteousness; and the rest fear to provoke his wrath with the like uncleanness. And this is no such new found or vain exposition, that it should be scorned. Not only chrysostom, but Jerome, Ambrose, Theodoret, Oecumenius, Theophilact & divers others embrace it, as most coherent with the Text. Jerome saith 9 jerom. in 1. Corinth. 5. To deliver him unto Satan for the destruction of the flesh] ut arripiendi illum corporaliter habeat potestatem, That the devil may have power corporally to possess him (or afflict him) Ambrose saith, 1 Ambros. in 1. ca 1▪ ad Timoth. This is the delivering unto Satan, when the Apostle pronounceth the sentence, & the devil which is ready to take into his power those that are forsaken of God, hearing the sentence, seizeth on them (forthwith) to let them understand they are therefore tormented because they have blasphemed. Theodoret. Paul 2 Theodor in 1. Corinth. 5. showeth that the Lord pronounceth sentence, and delivereth him to the tormenter, and appointeth how far he shall proceed, to chastise the body only. By this place we are taught that the devil invadeth them that are severed from the body of the Church, as finding them destitute of grace. The Commentaries collected by Oecumenius, 3 Oecumen. in 1. Corinth. 5. For the destruction of the flesh.] He appointeth limits unto Satan, that he should touch the body only, and not the soul. And he well saith for the destruction of the flesh, that is, to waste him (or pine him) with some sickness. Theophilact, 4 Theophi. in 1. Corinth. 5. For the destruction of the flesh] He doth restrain the devil to certain bounds, even as, (he was restrained) in holy job to touch the body only, and not the soul. If we scan the circumstances, I see no cause why this exposition should be rejected. That he was excommunicated I make no doubt: these words of Saint Paul lead me so to think. 5 1. Corinth. 5. You have not rather sorrowed, that he which hath done this (lewd) fact might be put from among you. Purge out therefore the old leaven: Put away from among you that wicked man. For his excommunication these words had been sufficient; there needed no further nor other circumstances: but because the fact was heinous and horrible, and such as the very heathen abhorred, and therefore tended to the great slander and reproach of Christ's name; the Apostle not content, as I take it, to have him only removed from the company of the godly; addeth, that he had already decreed to make him an example; and at their next meeting, though he were absent, by the mighty power of the Lord jesus (he would) deliver him unto Satan for the destruction of the flesh, to save the spirit by repentance. Paul decreed this of himself, without the knowledge or consent of the Corinthians. To execute that which he decreed, he needed, and therefore used the mighty power of the Lord jesus. For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with Saint Paul is often taken for the miraculous power of the holy Ghost, whereby the Apostles and others did great works; and had even the devils in subjection unto them. That which he would do, should be this: to deliver him unto Satan in the presence of them all for the destruction of the flesh; to the end the affliction of his flesh might bring him to repentance, and so save his soul in the day of Christ. To deliver unto Satan, is more than to excommunicate. Many are secluded from the company of the godly for a time, that are not yielded unto Satan; yea many were delivered unto Satan without excommunication, as Ananias and Elymas. The end of this action was the affliction or destruction of the flesh; which in excommunication hath no sense, except it be Metaphorical. For excommunication endangereth the Spirit, and toucheth not the flesh. And the lusts of the flesh are not destroyed by excommunication, but by repentance, which of itself is no consequent to the other; (for many are excommunicated, that never repent;) but affliction and fear of destruction cause repentance; and thereby the soul is saved. Forsomuch then as Paul decreed it alone, and that absent; and in performing it, used the mighty power of Christ, to the destruction of his flesh, that had sinned; which things can not be understood of excommunicating or removing the offender from the fellowship of the faithful; and that is before and after in other words expressed: I am persuaded, that by delivering unto Satan, the Apostle meant to show the mighty ●ower, which Christ had given him to revenge the disobedient, when the Spirit of God should see it needful, to make some men example to others. Of that power he thus warneth the rest of the Corinthians. 1 2. Corinth. 13 verse 10. I writ these things unto you absent, lest when I am present I should use sharpness according to the power which the Lord hath given me. 2 2. Corinth. 12 verse 21. I fear when I come, I shall be wail many of them, which have sinned already and not repent. 3 2. Cor. 13. v. 2. I writ to them which have heretofore sinned and to others, that if I come again I will not spare. But grant that by delivering unto Satan, were meant excommunication; what reason is there to affirm; the Apostle alone could not do it? He alone decreed it, and required them though he were absent, to execute it; yea he rebuketh them for not putting the Trangressour from amongst them; and elsewhere he saith of himself, that he did the like. 1 1. Tim. 1. Hymeneus and Alexander I have delivered unto Satan, that they might be taught not to blaspheme. Why should we not believe he could do it, since he saith he did it: He that had vengeance in readiness against 2 2. Cor. 10. all disobedience, why could he not by the same power deliver the offender at Corinth unto Satan as well as he did elsewhere Hymeneus and others: Excommunication, some think, pertained to the whole Church, because our Saviour said, 3 Matth. 18. Tell the Church. If he hear not the Church, let him be to thee as an Ethnic and Publican; and therefore they conclude the Apostle neither could nor would excommunicate without the consent and liking of the Church.] What I take to be the true meaning of Christ's words (if he hear not the Church, let him be to thee as an Ethnic and Publican) I have said before, I shall not need to repeat it as now; Nevertheless, because the ancient Father's use as well these words of our Saviour, as those of Saint Paul to express the strength and terror of excommunication, I will not gainsay their exposition; yet this shall we find to be most true, that no Catholic father ever heard or dreamt, that lay Elders or the whole multitude should meddle with the keys and Sacraments of the Church; but only the Apostles and their successors. Dic Ecclesiae] 4 Chrysost homil. 61. ex 18. Matth Praesulibus scilicet & Praesidentibus. Tell it the Church, that is, saith chrysostom, the Rulers and Governors of the Church. And upon the next words, Verily I say unto you, whatsoever you bind in earth shall be bound in heaven, etc. he writeth thus. 5 Ibidem. Non dixit Ecclesiae Praesuli, vinculis istum constringe; sed si ligaveris, haec vineula indissolubilia manent. Christ biddeth not the Governor of the Church to bind him, but if thou bind him; the band is in dissoluble. By these words faith Jerome, 6 Hiero in 18. Matth. Christ giveth his Apostles power to let them understand that man's judgement is ratified by Gods. He forewarneth, saith Hilary, that 7 Hilar. in Matt●. ca 18. whom (the Apostles) bind or loose, answerably to that sentence they are bound or loosed in heaven. If this persuade us not that the Apostles had power without the consent of the people or Presbytery to excommunicate and deliver unto Satan; we cannot deny, but our Saviour gave them this power, that 1 johan. 20. whose sins they did remit should be remitted; and whose they did retain, should be retained; yea speaking particularly to one of them, he said, 2 Matth. 16. I will give thee the keys of the kingdom of heaven; and whatsoever thou shalt bind on earth, shall be bound in heaven, and whatsoever thou shalt lose on earth, shall be loosed in heaven. If then the rest had 3 Cypr. de unitate ecclesi. c, equal power and like honour with Peter, as Cyprian saith they had; and if Paul were 4 2. Corinth. 12 nothing behind the chief Apostles, as himself affirmeth he was not; it is evident he had power to bind in heaven, and to deliver unto Satan without the help of the Presbytery or people of Corinth. And why? The power of the keys was first settled in the Apostles before it was delivered unto the Church; and the Church received the keys from the Apostles, not the Apostles from the Church. And therefore when Augustine sayeth, 5 August. tract. 50. in johann. If this (I will give thee the keys of the kingdom of heaven) were spoken only to Peter, the Church doth it not: if this be done in the Church, than Peter when he received the keys, (represented or) signified the whole Church: We must not think by the name of the Church he intendeth the Lay Presbytery or the people, but he doth attribute this power to the Church, because the Apostles and their successors, the Pastors and Governors of the Church received the keys in Peter and with Peter. 6 Ambros. de dignitate sacerdotali ca 6. The keys of the kingdom of heaven we all that are Priests, saith Ambrose, received in the blessed Apostle Peter. The Apostles than had the keys of Christ's kingdom to bind and loose both in heaven and in earth; and by the dignity of their Apostleship received the holy Ghost to remit and retain sins as well before as after Christ's resurrection, without either Presbytery or people to concur with them. 7 Hilar. de trinitate lib. 6. O you blessed and holy men, (saith Hilary speaking of the Apostles,) that for the desert of your faith gate the keys of the kingdom of heaven, and obtained right to bind and loose in heaven and earth. I suppose than it is not much to be contradicted, that the Apostles had from their master a larger commission, fuller instruction, higher power, and greater gifts than the rest of the Doctors, Pastors, Prophets and Evangelist in the Church of Christ; and that the Churches in their time were not governed by the voices and consents of the greater part concurring with them before any thing could be done, but by their precepts and rules delivered by speech, or expressed by writing, which the faithful in every place as well Pastors as people with all readiness obeyed: And that in appointing and ordaining Pastors and Elders; as likewise in retaining sins, and binding offenders by delivering them unto Satan; or rejecting them from the fellowship of Saints, they needed not the help or agreement of the people or Presbytery; but had power sufficient with imposing their hands as the Spirit directed, to make Prophets and Pastors, by giving them the gifts of the holy Ghost needful for their several callings; and by the same power, could yield the bodies of such as sinned and repent not, to be punished and afflicted by Satan, or remove them from the Communion of Christ's Church, and exclude them from the kingdom of heaven, as their wickedness or wilfulness deserved. This superiority they retained whiles they lived; so moderating their power, that they sought rather to win the evil disposed with lenity, then repress them with authority, save when the wicked might no longer be endured, lest others should be iufected; and using such meekness and mildness towards all, that no schism disordered the Church by their rigour, nor soul perished by their default; labouring more to profit many with their pains, then to prefer themselves before any by their privilege, and utterly forgetting their own dignity, whiles they served and advanced Christ's glory. I observe as well their patience as their pre-eminence, lest any man should think, I go about to make them Princes in the Church of Christ, to command and punish at their pleasures, and not rather faithful Stewards and careful Shepherds, to feed and guide the Church committed to their charges. CHAP. IX. What parts of the Apostles power and charge were to remain in the Church after their decease, and to whom they were committed. IT will happily be granted the Apostles had their prerogative and pre-eminence above others in the Church of Christ; but that limited to their persons, and during for their lives: and therefore no reason can be made from their superiority to force the like to be received and established in the Church of Christ for all ages and places; since their office and function are long since ceased, and no like power reserved to their successors after them. I do not deny but many things in the Apostles were personal, given them by God's wisdom for the first spreading of the faith, and planting of the Churches amongst Jews and Gentiles, that all nations might be converted unto Christ by the sight of their miracles, and directed by the truth of their doctrine: yet that all their gifts ended with their lives, and no part of their charge and power remained to their after-commers; may neither be confessed by us, nor affirnted by any, unless we mean wholly to subvert the church of Christ. To be called by Christ's own mouth, and sent into all nations; to be furnished with the infallible assurance of his truth, and visible assistance of his spirit; not only to speak with tongues, cure diseases, work miracles, know secrets, and understand all wisdom, but to give the holy Ghost to others that they might do the like; these things, I say, were needful at the first preaching of the Gospel, to convert infidels that never heard of Christ before; to confirm the believers compassed with divers temptations; and to store the whole world then presently with meet Pastors and Teachers: but to maintain the Church once settled, and faith once preached; there is no cause why either the immediate vocation or general commission, or mighty operation, and sudden inspirations of the Apostles should always endure. The Scriptures once written, suffice all ages for instruction: the miracles then done, are for ever a most evident confirmation of their doctrine; the authority of their first calling liveth yet in their succession; and time and travel joined with God's graces bring Pastors at this present to perfection; yet the Apostles charge to teach, baptise, and administer the lords Supper, to bind and loose sins in heaven and in earth; to impose hands for the ordaining of Pastors and Elders, these parts of the Apostolic function and charge, are not decayed, and cannot be wanted in the Church of God. There must either be no church, or else these must remain: for without these no church can continue. The Gospel must be preached, the Sacraments must be frequented, for which purposes some must be taken to the public service and ministery of the Church. for 1 Rom. 10. how shall they invocate in whom they have not believed? or how shall they believe (in him) of whom they have not heard? or how shall they hear without a Preacher? and how shall they preach, except they be sent? without sending there can be no preaching; without preaching the word, there is no ordinary means for faith; and without faith there is no Church. Neither only the lack of the word and Sacraments, but the profanation and abuse of either, how greatly doethit endanger the state and welfare of the whole Church of Christ: yea, 1 Mat. 7. the casting of holy things unto dogs; and of pearls before swine; how dreadful a judgement doth it procure, as well to the consenters as presumers: 2 1. Cor. 5. A little leaven so wretch the whole mass. So that power to send labourers into God's harvest, and to separate profane persons for de●iling the mysteries and assemblies of the faithful, must be retained and used in the Church of Christ, unless we will turn the house of God 3 jere. 7. into a den of thieves, and make the Temple 4 Revel. 18. a cage for unclean and hateful birds. As the things be needful in the Church of Christ; so the persons to whom they were first committed, cannot be doubted. 5 Mat. 28. Go teach all Nations, baptizing them, said our Saviour to the eleven in mount Olivet, whenhe ascended. 6 Luke 22. Do this in remembrance of me, said he to the twelve that sat at supper with him. After his resurrection when he appeared to the eleven sitting together, he said; 7 john 20. As my father sent me, so send I you; Receive ye the holy Ghost, whose sins ye remit, they are remitted; whose sins ye retain, they are retained. for though the Lord before his death promised the keys of the kingdom of heaven unto Peter, and as then said nothing unto the rest; yet after his rising from the dead, 8 Cypr. de unitate eccles. he gave all his Apostles like power, as Cyprian observeth, and 9 Hiero. li. 1 ad. vers Jovinian. they all received the keys of the kingdom of heaven, as Jerome avoucheth. 10 Orige. tract. 1. ex 16. Math. Are the keys of the kingdom of heaven given only to Peter by Christ, (sayeth Origen) neither shall any other of the blessed receive them? If this saying, I will give thee the keys of the kingdom of heaven, be common also to the ●est; why should not all that went before and followeth after, as spoken to Peter, be common to all (the rest?) So Augustine: August. tract. 15. in Io●an●em. If in Peter had not been a mystery of the Church, the Lord would not have said unto him, I will give thee the keys of the kingdom of heaven. 1 Gal. 2. The Gospel over the uncircumcision (that is over the Gentiles) was committed to me, saith Paul, as over the circumcision (or jews) was to Peter. 2 2. Cor. 4. Let● man (therefore) so reckon of us as of the Ministers of Christ, and stewards of the mysteries of God. The Apostles were Stewards of the word and Sacraments, and had the keys of God's kingdom, not only to dispense them faithfully whiles they lived, but in like sort to leave them to the Church of Christ, as needful for the same, until the end of the world. Neither need I spend more words to prove they must remain in the Church, since that is not doubted on any side, but rather examine to whom the Apostles left them, and to whose charge those things were committed. The word and Sacraments are not so much questioned, to whom they were bequeathed, as the power of the keys, and right to impose hands, to whom they are reserved. To divide the word and administer the Sacraments is the general & perpetual charge of all those that feed the flock of Christ, and are set over his household to give them meat in season. 3 1. Pet. 5. The Elders that are among you, I that am also an Elder exhort, (saith Peter) feed you the flock of Christ, which is committed to you. 4 Act. 20. Take heed to yourselves and to all the flock whereof the holy Ghost hath made you overseers, to feed the Church of Christ, saith Paul to the Elders of Ephesus. 5 Matt. 28. Go teach, baptise; which our Saviour hath joined, may not be severed; and the service must endure as long as the promise, which is this; (in so doing) 6 Ibid. ver. 20. I am with you always until the end of the world; not with his Apostles so long; they are dead fifteen hundred years before our days, but Christ is present with those that succeed his Apostles in the same function and ministery for ever. Their Commission to do both ceaseth not, so long as his precept bindeth them, and help supporteth them in both, which is to the world's end. The power of the keys, and right to impose hands, I mean to ordain Ministers, & excommunicate sinners, (for so I always interpret those two speeches) are more controversied than the other two; by reason that divers men have divers conceits of them. Some fasten them to the liking of the multitude; which they call the Church; others commit them to the judgement of certain chosen persons as well of the Laity, as of the Clergy, whom they name the Presbytery; some attribute them only, but equally to all Pastors and Preachers; and some specially reserve them to men of the greatest gifts, ripest years, and highest calling amongst the Clergy; which of these best agreeth with the truth of the Scriptures, and use of the primitive Church, in place convenient will soon appear. It shall now suffice in few words to observe, how near imposing hands and binding sins do join with the dispensation of the word and Sacraments: that thereby we may resolve whether lay men may intermeddle with these ecclesiastical actions or no. To create ministers by imposing hands, is to give them, not only power and leave to preach the word, and dispense the Sacraments; but also the grace of the holy Ghost to make them able to execute both parts of their function. This can none give, but they that first received the same. They must have this power and grace themselves, that will bestow it on others. Lay men which have it not, can by no means give it; and consequently not impose hands, which is the sign and seal of both. Yea what if to give power to preach and baptise, be more then to preach and baptise? even as lawfully to authorize an other to do any thing, is more than to do it ourselves? 1 August. de baptis. contra Donatist. li. 1. ca 1. Sacramentum baptismiest, quod habet qui baptizatur. Sacramentum dandi baptismi est, quod habet qui ordinatur. It is the Sacrament of baptism, (saith Austen) that he hath, which is baptised. It is the Sacrament of giving baptism, that he hath which is ordered. Yea Caluin himself, a man of no small learning and judgement in the Church of God confesseth it is a kind of Sacrament, and in that respect not to be given by any but only by Pastors. 2 Calu. Institut. li 4 ca 19 sectio. 28. Surely, saith he, (the Papists) are very lewd, in that they dare adorn (their sacrificing Priesthood) with the title of a Sacrament. As for the true function of the ministery commended unto us by the mouth of Christ; Libenter eo loco habeo, I willingly accept it (for a Sacrament) for first there is a ceremony (of imposing hands) taken out of the Scriptures; then Paul witnesseth the same not to be superfluous and empty, but a sure sign of spiritual grace. And that I put it not third in the number (of Sacraments) it was because it is not ordinary nor common to all the faithful, but a special rite for a certain function; and therefore of imposition of hands he saith; 1 Idem institut. li. 4. ca 3. sect●o 16. Hoc postremo habendum est non univer same multitudinem manus imposu●sse ministris, sed solos pastors: This lastly we must learn, that the whole multitude did not impose hands on their Ministers, but only the Pastors did it. Then may lay men no more challenge to impose hands then to baptise; yea, to preach and baptise, is not so much as to give power and grace to others openly and lawfully to do the like in the Church of Christ; and therefore if laie-men be debarred from the one, they be much more excluded from the other. To excommunicate, is to remove the wicked and irrepentant from the participation of the lords Supper; lest by sacrilegious presuming to violate that table, the ungodly should condemn themselves, and defile others. Whose calling it is to deliver the bread and cup of the Lord to the due receivers, is out of question; they are for that cause named the ministers of the word and Sacraments. Now to whom it pertaineth to admit the worthy, to them it belongeth to reject the unworthy. they that are placed by God to deliver the mysteries to the faithful and penitent; are commanded by him to deny them to the faithless and impenitent. The charge to deliver the Sacraments is theirs, the care not to deliver them, (but where they be willed by God so to do) must needs be theirs; you must free them from both, or leave both unto them. If it shall be required at their hands, they may not be forced by others; if none can excuse them, none may compel them. We may plainly perceive, as well by their calling, which they have from God; as by the account they shall yield unto God, that the delivering or withholding the Sacraments is in the pastors power and charge, and not in theirs, which have neither vocation nor commission to meddle with the word or Sacraments. 2 Chrysost. hom. 83. in Mat. 26. No small punishment (saith chrysostom to those that ministered the Communion,) hangeth over you, if knowing any man to be wicked, you suffer him to be partaker of this Table. His blood shall be required at your hands. If he be a Captain, a Consul, or a crowned king that cometh unworthily, forbidden him, and keep him off; thy power is greater than his. If any (such) get to the Table, reject him without fear. If thou darest not remove him, tell it me; I will not suffer it. I will yield my life rather, than the Lords body to any unworthy person; and suffer my blood to be shed before I will grant that sacred blood to any, but to him that is worthy. Again, it cannot be doubted, but the moderation of the keys, and imposition of hands were at first settled in the Apostles, and exercised by them, as I have already made proof by the Scriptures; and neither the people nor laie-Elders succeed the Apostles, but only the Pastors and ministers of the word and Sacraments. They can have no part of the Apostolic commission, that have no show of Apostolic succession. They must look not only what they challenge, but also from whom they derive it; if from the Apostles, then are they their successors; if from Christ, as Colleagues joined with the Apostles, we must find that consociation in the Gospel, before we clear them from intrusion. 1 Hebr. 5. No man (should) take this honour unto himself, but he that is called of God, as the Apostles were. If they be called by Christ, read their assignation from Christ; if they be not, surcease that presumption. But in deed how should they be called to deny the Sacraments, that are not licensed to divide the Sacraments? or what right have they to stay the seal, that have no power to affix the seal? The word of God is sealed by his Sacraments; and whom he hath sent to denounce the one, those hath he chosen to annex the other. If in preaching the word, laie-men were no public partners with the Apostles; in directing the Sacraments, which are the seals of the Gospel, they could not be linked with the Apostles. They must be trusted with both, or with neither. And so are Pastors, receiving by succession the power and charge both of the word and Sacraments, from and in the first Apostles and messengers of Christ. 2 1. Pet. 5. The Elders that are among you, I exhort, saith Peter, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as a Co-elder (with you) feed ye the flock of God, committed to you. pastors then which feed the flock, have coparcinerie with the Apostles; Laie-men have not, and consequently the power and right granted by Christ to his Apostles and their successors, may not be challenged or communicated to them that have no fellowship with the Apostolic function. 3 Hiero. ad Heliodorum de vita Eremetica. God forbid, (saith Jerome) that I should speak any evil of those who succeeding the Apostolic degree, make the body of Christ with their sacred mouth; by whom we become Christians; who having the keys of the kingdom of heaven, in sort judge before the day of judgement. A monk hath one calling, a Clergy man another. Clergy men feed the flock, I am fed. It is not lawful for me to sit before a Priest; he may, if I sin, deliver me to Satan for the destruction of the flesh, that the spirit may be saved. With imposing of hands, it may be the people had nothing to do: but the electing of Pastors, when they came once to be chosen, pertained chiefly & wholly to them as the story of the primitive Church declareth. and so the retaining and remitting of sins, the multitude might not challenge: but with casting notorious and scandalous offenders out of their company, the whole Church did intermeddle, as appeareth by Paul's words written to the Church, and not to the Pastors or Elders of Corinth.] I come not yet to the manner of electing Pastors, used in the primitive Church, when prophesy failed, and the miraculous gifts of the spirit ceased; I reserve it, as time and order lead me, to the next age after the Apostles: but with the Apostles, as there was no cause the people should, so is there no proof they did concur in choosing their Pastors. for the people might not appoint on whom the holy Ghost should bestow his gifts; that were to tie God's graces to their pleasures; but if they were to choose, they must elect such as were meet and able, which then were none, until by the Apostles hands they had received the wonderful and extraordinary gifts of the spirit to prepare and fit them for the care and charge of the Churches where the holy Ghost would make them overseers. Against this, if any thing can be objected out of the Scriptures, I would gladly hear it; as yet I find there neither example of it, nor reason for it. The election of the seven Deacons, is the only precedent that can be found in the word, and that convinceth utterly nothing for the choice of Pastors. With money matters not only at jerusalem, but in all places the Apostles refused to meddle; avoiding thereby all occasion of sinister reports and suspicion, that they did any way increase or regard their private gain; and for that cause Paul would not so much as carry the benevolence of the Gentiles to the poor saints at jerusalem, without some specially trusted and 1 2. Cor. 8. chosen by the Churches, to see it faithfully done. 2 Phil. 2. All seek their own, and not that which is Christ's; had poisoned so many, 1 1. Tim. 6. thinking gain to be godliness; that Paul to clear himself of that suspicion, and to show that he 2 2. Cor. 2. sought them and not theirs, 3 1. Cor. 9 did not use the power he might, in living on the Gospel, where he preached the Gospel, but his 4 Act. 20. own hands ministered to his necessities. And for the same reason the Apostles at jerusalem would not have the goods and lands of the disciples pass through their hands; but to be dispensed by some such, as the people liked and named to that purpose. Now for choosing of Pastors, or rather making them fit to be Pastors, which before were not fit; the people had little to say, and less to do; but the holy Ghost directed the Apostles by prophesy, or otherwise on whom he would bestow his gifts, and they should lay their hands; in which case I cannot so much as imagine, how, or why the people should join with the spirit of God, to power his heavenly gifts on such as he furnished for the service of his Church; or limit the Apostles on whom they should lay their hands; si●ce not man, but God, made choice of those persons. As for excommunication, if you take it for removing the unruly from the civil society of the faithful, until they conform themselves to a more Christian course of life; I am not altogether averse, that the whole Church, where there wanteth a Christian magistrate, did, and should concur in that action. for thereby the sooner, when all the multitude join in one mind to renounce all manner of conversing with such, will the parties be reduced to a better mind, for shame and grief to see themselves rejected and exiled from all company; and the whole Church shall declare their innocency before men, by avoiding and shunning the doers of wickedness; and increase their zeal and love of holiness before God, by hating and detesting unrighteousness in others, and by keeping themselves clean and unspotted from the like offences. 5 1. Cor. 5. If any man that is called a brother, be a fornicator, or covetous, or an idolater, or a railer, or a drunkard, or an extortioner, with such an one eat not. 6 2. Thes. 3. Yet count him not as an enemy, but admonish him as a brother. This rule as I could wish every Christian man did for his own part duly observe; so I judge it not amiffe, if the whole congregation in defect of a christian magistrate, join with the Pastor in misliking, rebuking, and forsaking such disordered & usual offenders, as will neither be reclaimed nor ashamed of their lewdness; but for delivering or denying the Sacraments, I take that to be the Pastor's charge, and not the people's. Yet Pastors shall do well after the example of the ancient & godly fathers, Cyprian and others, not only to provoke repentance in the malefactors, but to tender the offence taken by the multitude so far, that as the minds of the godly are grieved by notorious impieties, so they may be satisfied and contented by the earnest and unfeigned sorrow of the repentant, before they be received to the Lords table. Against these rules of Christian moderation & circumspection, I dispute not; I only inquire whether by the word of God any lay persons have any interest to withhold or yield the Sacraments without the allowance and liking of the Pastor. And to express what I think, I find no warrant in the Scriptures for it; and the main consent of the Catholic fathers, and course of the Primitive Church against it. Some places are detorted and wrested to that effect; but they must be very partial, that will be led with such weak proofs. The words of our Saviour, 1 Math. 18. If he hear not the Church, let him be to thee as an Ethnic and Publican, which are the only groundwork of this opinion, I have before handled & examined as far forth as needed. If by those words the church of Christ were meant, which no circumstance there enforceth; yet the rulers & governors of the Church are thereby intended, as chrysostom affirmeth, and 2 Annotatio. in 18. cap. Math. a soul error it is, as Beza thinketh, to say the whole multitude is there comprised. In deed it is no new rule, neither with the Scriptures, nor with other writers, for the chiefer and worthier part to bear the name of the whole. The fathers, who often attribute excommunication to the Church, by no means endure that laie-men should use the keys delivered to the Apostles and their successors. 3 Ambros. de penitent. li. 1. ca 2. That right is permitted only to Priests, as Ambrose saith; 4 Chrysost. de Sa●●rdotio, li. 3. It is the Priest's band that toucheth the soul, and reacheth unto heaven, as chrysostom teacheth. 5 Orige▪ tract. 1. in Math. When they which challenge the place of Bishops, and received the keys of the kingdom of heaven from our Saviour, teach; what they bind, is bound in heaven; what they lose, is loosed in heaven; we must acknowledge they say well, if withal they have those things, for the which it was said to Peter, The gates of hell must not prevail against him, that will bind and loose. for if he be bound with the ropes of his own sins, in vain doth he (offer to) bind or lose, saith Origen. 1 Cypr. li. 1, epist. 2. Shall it not be imputed to us (saith Cyprian with the rest of the Bishops his Colleagues) if so good a soldier should die without peace, and without the Communion? Shall not great slackness, or cruel hardness be ascribed to us in the day of judgement, that being Pastors, we neither in peace would heal the sheep committed & credited unto us, nor arm them in the battle? How do we teach or provoke them to shed their blood in the confession of Christ's name, if we deny them the blood of Christ, when they be entering the conflict? or how do we make them ready for the cup of martyrdom, if first in the Church we admit them not by right of Communion to drink the lords cup? It hath pleased us therefore, the holy Ghost directing us, that upon examination of every man's cause, such as fell in persecution, should be reconciled (or received to the Lords table;) and if there be any of our Colleagues which doth not think it good to give peace (that is the Communion) to the brethren or sister's persecution approaching, he shall in the day of judgement render account to the Lord of his importune censure, or inhuman rigour. And so again, 2 Idem li. 3. epist. 16. when as in smaller faults a man may not come to the Communion, except the Bishop and the Clergy first lay their hands on him (in sign of reconciliation,) how much more should the discipline of the Lord be observed in these most grievous & extreme sins? Likewise Basil; 3 Basil. in reguli● contractioribu●, qu●st. 288. Confession of sins must necessarily be made to them to whom the dispensation of the mysteries of God is committed: for so they which in former times repent amongst the Saints, are read to have done. It is written in the Gospel, that they confessed their sins to john Baptist; In the Acts they all confessed their sins unto the Apostles, of whom they were baptised. 4 Ibid. quest. 15. Power to forgive (sins) is not absolutely given; but (limited) to the obedience of the penitent, and agreement with him that hath the charge of the soul. 5 Hiero. in Math. ca 16. Apud Deum non sententia Sacerdotum, sedreorum vita queritur, Quomodo ergo ibi leprosum Sacrdos mundum vel immundum facit, sic & hic alligat velsoluit Episcopus & Presbyter: With God saith Jerome, not the sentence of the Priest, but the life of the party is respected. As therefore (in the law) the Priest did make (that is pronounce) the Leeper clean or unclean; so (in the Gospel) the Bishop and Presbyter bindeth or looseth. And again, 1 Idem in ca 3. ad epist, ad Tit. formicator, adulter, homicida & caetera vitia per Sacerdotes de Ecclesia propelluntur. The fornicator, the adulterer, the homicide, and all other transgressors, are cast out of the Church by the Priest. S. Augustine; He that willingly judgeth himself, least against his will he be judged of the Lord, 2 Aug li. 50. homil●arum hom. 50. ca 11. Veniat ad Antistites, per quos illi in Ecclesia claves ministrantur, & à Praepositis sacrorum accipiat satisfactionis suae modum: Let him come to the Precedents by whom the keys are ministered unto him in the Church, and receive of them that have the oversight of the Sacraments, the manner of his satisfaction. 3 Ambros. de poenitentia, li. 2. ca 2 It seemed unpossible that by repentance, sins should be remitted, saith Ambrose, but Christ granted this to his Apostles, & from the Apostles it descended to the Priest's function. 4 Greg. in evang. hom. 26. Lo, saith Gregory, (the Apostles) which feared the district judgement of God, are made judges of souls. Their places now in the Church, the Bishops keep. They have authority to bind & lose, that are called to (that) degree of regiment. A great honour, but a great burden followeth this honour. Let the Pastor of the Church fear undiscreetly to bind or loose: but whether the Pastor bind justly or unjustly, the pastors sentence is to be feared of the flock. The Councils general & provincial, reserve both excommunication and reconciliation to the judgement & conscience of the Pastout & Bishop; and by no means impart either of them to the people or laie-Elders. The great Council of Nice. 5 Ni●●n. Concil. ca 5. Touching such as are put from the Communion, whether they be Clergy men or Lay, by the Bishops in every place; let this rule be kept according to the Canon, that they which be rejected by some, be not received by others; but let it be carefully examined, that they be not cast out of the church by the weakness, waspishnes, (frowardness) or rashness of the bishop. And that this matter may the better be inquired of, we like it well, that twice every year there should be kept a Synod in every Province, that all the Bb. of the Province meeting together, may examine those matters; & such as have clearly offended their bishop, let them be held justly excommunicate by all, until it shall seem good to the bishops in common to give an easier judgement of them. This was the ancient and universal rule of Christ's Church; for the Pastor or Bishop to have the power of the keys to admit and remove from the Sacraments such as deserved it; and for the examination and moderation of their doings, neither people nor laie-Presbyters were joined with them, but a Synod of Bishops in the same Province every half year heard the matter, when any found himself grieved with the censure of his Bishop, and they according to the right of the cause were to reverse or ratify the former judgement; yea the Bishop had power at the time of death, or otherwise upon the unfeigned repentance of the party to mitigate the rigour of the Canons; as appeareth in the 12. and 13. of the same Council. 1 Concil. Niceni, ca 12. It shall be lawful for the Bishop to deal more gently with them. And again, 2 Ca 13. generally for every (excommunicate person) that is ready to departed this life, and desireth to be partaker of the Eucharist; let the Bishop upon trial give him the Communion. And so the general Council of Chalcedon. 3 Concil. Chalc●. ca 16. We determine the Bishop of the place shall have power to deal more favourably (with such as by the Canons should stand excommunicate.) The Council of Antioch. 4 Concil. Antioch. ca 6. If any be deprived the Communion by his own Bishop, let him not be admitted to the Communion by others afore he appear and make his defence at the next Synod; and obtain from them another judgement; except his own Bishop or Dioecesan, be content to receive him. This rule to be kept touching laie-men, Priests & Deacons, and all others within the compass of the Canon. The Council of Sardica. 5 Council Sardicens. ca 14. If a Bishop be over carried with anger, (which ought not to be in such a man,) and hastily moved against a Priest or Deacon, will cast him out of the church, we must provide that he be not condemned, when he is innocent, nor deprived the Communion. And the Bishop that hath put him from the Communion, must be content that the matter be heard, that his sentence may be confirmed or corrected. But before the perfect & exact hearing & looking into the cause, he that is excommunicated, may not challenge the Communion. The third Council of Carthage; 6 Concil. Carthag. 3. ca 31. & 32. Let the times of repentance be appointed by the discretion of the Bishops unto the Pendents, according to the difference of their sins. And that no Presbyter reconcile a penitent, without the liking of the Bishop; unless necessity force in the absence of the Bishop. And if the fault be public & blazed abroad, and offend the whole Church, let hands be imposed on him, before (the rails, or) Arch (which severeth the people from the ministers.) Concerning those which worthily for their offences are cast out of the assembly of the Church, Augustine (then) Legate for Numidia said. May it please you to decree, that if any bishop or Presbyter receive them to the Communion, which are worthily thrown out of the Church for crimes committed, he himself shall be subject to the same challenge that they were, declining the lawful sentence of their own bishop. Sozomene declaring after what penitential manner the excommunicate persons in the Primitive Church stood in an open place, whence the whole assembly might see them; addeth, that in this sort, 1 Sozome. li. 7. ca 16. every one of them abideth the time how long soever, which the bishop hath appointed him. A thousand other places might be noted both in Fathers and Councils, to show that from the Apostles to this day; no late person was ever admitted in the Church of Christ, to join with the Pastors and Bishops in the public use of the keys; and therefore the fathers have exceeding wrong to be made favourers and upholders of the late discipline and lay Presbytery. Cyprian confesseth, the people consented and concurred with him in the receiving of Schismatics, & such lewd offenders to the church and Communion, upon repentance. His words to Cornelius be these: 2 Cypr. li. 1. epistolar ●. O if you might be present here with us when perverse persons return from their schism, you should see what labour I have to persuade patience to our brethren, that suppressing their grief of heart, they would consent to the receiving and curing of these evil (members.) I hardly persuade the people, yea, I am forced to wrest it from them, before they will suffer such to be admitted.] It is an easy matter to make some show of contradiction in the writings of the ancient fathers, divers occasions leading them to speak diversly; but it will never be proved they thought it lawful for Lay men to challenge the public use of the keys in the Church of Christ. The causes of excommunication, and times of repentance were wholly referred to the judgement of such as had the chiefest charge of the word and Sacraments, as we mayperceive by the former authorities; yet in notorious and scandalous offences, when the whole Church was grieved, or when a schism was feared; the godly fathers did both in removing and reconciling of such persons, stay for the liking and approbation of the whole people to concur with them; not to warrant or confirm the sentence that should be given, but to satisfy their consciences, and to prevent schisms. 1 Aug. lib. ●0. homiliarum homil. 50. ca 10. In offering the sacrifice of a troubled heart, let the devote and suppliant do not only that which helpeth for the recovering of his own salvation, but that also which may do others good by example: when his sin hath greatly hurt himself, and scandalised others, atque hoc expedire utilitati ecclesiae videtur Antistiti, and the Bishop (or chief Priest) think it expedient for the good of the Church, let him not refuse to repent in the sight of many; yea, of the whole people. How dangerous it is to 2 Mat. 18. v. 6. offend the least of those that believe in Christ, the Gospel doth witness. Great reason than had those godly fathers, to see the whole Church satisfied before they released the sentence of excommunication, or time of repentance; and in so doing, they showed, not what right the multitude or laie-Elders had to sit judges with the Bishop, but what care themselves had to remove from the people all occasions of stumbling; diligently teaching their flocks neither to stagger at other men's falls to their own subversion, nor to be strait laced against repentance, through presumption of their own standing, which were nothing else but to insult at other men's miseries. The like course S. Augustine adviseth to be used, for avoiding seditions and factions. 3 August. contra Parmenian● epistolam lib. 3. ca 1. When any man's fault is so known to all, and abhorred of all, that it hath no partakers, or not such by whom a schism may rise, slack not the severity of discipline. And then may it be done without breach of peace and unity, and without harming the corn, when the whole multitude of the Church is free from that ●inne for which the offender is excommunicated. for then (the people) rather help the Governor (or Pastor) nebuking, than the guiltle resisting. Then do (the people) keep themselves from his society, so as not one of them will eat with him, not of an hostile rage, but by brotherly correction. Then the offender is stricken with fear, & recovered with shame, when seeing himself held accursed of the whole Church, he can find no number to join with him to insult on the good, and rejoice in his sin. But all this not withstanding, the censure proceeded from the Bishop and Pastor of the place, and not from the people or laie-Elders associated with him in pronouncing that judgement. Examples and testimonies whereof are every where to be had both in Austen and Cyprian. When Roga●ianus a Bishop, contumeliously abused by his Deacon complained unto Cyprian and others of that injury, Cyprian wrote back in this wise. 1 Cypria. li. 3. epistola 9 You did us great honour, and showed your accustomed humility, in that you choose rather to complain of him (to us,) Cumpro Episcopatus vigore, & Cathedrae authoritate haberes potestatem, quia possis de illo statim vindicari; whereas by vigour of your Episcopal function, and authority of your chair, you had power (enough) to be straightway revenged of him. And after a long discourse, that honour and obedience is due to the Priests and Pastors by God's law, he concludeth; 2 Ibidem. Therefore the Deacon of whom you writ, must show himself penitent for his boldness, and acknowledge the honour of (your) Priesthood, and with full humility satisfy (you being) his Bishop & Governor. And if he shall offend & provoke you any more with his contempts, use against him the power of your (calling &) honour, either in deposing or excommunicating him. And because you wrote of an other that took part with your Deacon in his pride and stiffness, him also, and if there be any more that set themselves against God's Priest, you may either repress, or remove from the Communion. Yet we wish & desire with mild patience, to conquer the reproaches and wrongs of every one, potiùs quàm sacerdotali licencia vindicare, rather than to revenge them in such sort, as it is easy for Priests to do. Speaking of himself and his own cause, he saith; 3 Cypr. li. 1. epistola 3. The Church here is shut against no man, the Bishop withholdeth himself from none, my patience, facility and mildness are open to such as come. I remit all things, I conceal many things▪ I do not examine trespasses against God with a religious and exact judgement, for the very desire and care I have to keep the brethren together; I myself do almost sin with remitting offences more than I should. Auxilius a fresh young Bishop, having excommunicated a person of good account with his whole family for infringing the liberties of his Church, as he supposed; Saint Augustine treateth with him by letters to know what ground he had out of the Scriptures to excommunicate the son for the Fathers, the wife for the husbands, the servants for their master's offence; and amongst others useth these words. 1 August. epistola 75. Lo, I am ready to learn; an old man of a young, a Bishop of solong continuance, from my Colleague, not yet a years standing: what good reason we may yield to God or to men, if for another man's sin we endanger innocent souls with a spiritual punishment. If you can give a reason for it, vouchsafe by writing to acquaint me with it, that I may be able likewise; if you cannot, what is it for you to do (such a thing) upon an unadvised motion of the mind, whereof being asked, you are not able to yield a just reason? Neither think that unjust anger cannot overtake us, because we are Bishops; but let us rather remember we live dangerously amidst the snares of temptations, because we are men. Saint Austen blameth neither people, nor Presbyters for the deed; but the Bishop whose hasty judgement it was; and willeth him, not them, to be think himself what account he can yield to God or man for that Ecclesiastical censure. And that excommunication pertained to the Pastoral charge, and proceeded from the Episcopal power and seat; the same Father every where witnesseth. Upon the words of Saint john, I saw seats, and some sitting on them, and judgement was given, he writeth thus. 2 August. de ciu●tate Dei lib. 20. ca 9 Non hoc putandum de ultimo judicio dici, sed sedes Praepositorum & ipsi Praepositi intelligendi sunt, per quos ecclesia nunc gubernatur. judicium autem datum nullum melius accipiendum videtur, quàm id quod dictum est, quaecunque ligaueritis in terra erunt ligata & in caelo etc. This must not be thought to be spoken of the last judgement, but the seats of the Precedents, and the Precedents themselves, by whom the Church is now governed, are thereby to be understood. And judgement given can no better way be taken, than for that which is spoken of (in these words;) Whatsoever you bind in earth, shallbe bound in heaven; & what you lose in earth, shallbe loosed in heaven. May not the word Praepositi signify the Lay Elders, aswell as Bishops; since they also are set over the Church to govern the flock in their kind as well as Pastors?] The Father's use many words to express the calling and office of Bishops, as Antistites, Praesules, Praesidentes, Praepositi, Rectores, Sacerdotes, and such like, but of all these Praepositus with Cyprian and Austen is the most usual word for a Bishop, and hath best warrant from the Scriptures. 1 Cypr. lib. 1. spist. 3. Ob hoc ecclesiae Praepositumpersequitur, ut gubernatore sublato, atrocivi atque violentius circa ecclesiae naufragia grassetur. For this cause sayeth Cyprian, doth (Christ's enemy) pursue him that is set over the Church, that the Governor being made away, he may with more violence and fury make havoc in the shipwreck of the Church. And again in the same place, We may not be so unmindful of the divine doctrine, ut maiora esse furentium scelera, quàm Sacerdotum judicia censeamus, as to think the wicked enterprises of the desperate to be of more force, than the judgements of Priests. 2 Ibidem. Shall we lay aside the power and authority of Priests, ut judicare v●lle se dicant de ecclesiae Praeposito extra ecclesiam constituti? de indice rei? de Sacerdote sacrilegi? To let them that are aught of the Church say they will judge of the Ruler of the Church? the guilty of him that is their judge? sacrilegious persons of their Priest? And elsewhere; 3 Cypr. lib. 3. epist. ●4. what danger is not to be feared by offending the Lord, when some of the Priests, not remembering their place, neither thinking they have a Bishop set over them, challenge the whole unto themselves cum contumelia & contemptu Praepositi, even with the reproach and contempt of him that is set over them. And so almost every where 4 Cypr. lib. 3. epist. 9 Apostolos, id est Episcopos, & Praepositos Dominus elegit. The Lord (himself) chose the Apostles, that is, the Bishops and overseers. And again, Episcopo praeposito suo plena humilitate satisfaciat: 5 Ibidem. with all humility let him satisfy the Bishop, being set over him. Saint Augustine useth the word in the same manner. 6 August. de civitate Dei lib. 1. ca 9 Their case is far worse, saith he, to whom it is said by the Prophet; He shall die in his sins, but his blood will I require at the watchman●hands. Ad hoc enim speculatores, hoc est populorum Praepositi constituti sunt in ecclesiis, ut non parcant obiurgando pecca●a. For to this end are watchmen, I mean the Pastors of the people placed in the Churches, that they should not spare to rebuke sin. 1 August. epist. 166. Our heavenly master (saith he in another place) gave us warning before hand, ut de Praepositis malis plebensecuran redderet, ne propter illos doctrinae salutaris Cathedra desereretur, to make the people secure touching evil overseers, lest for their sakes the chair of wholesome doctrine should be forsaken. And again, 2 August. in johan, tract. 46. Habet ouile Domini Praepositos, & filios & mercenarios. Praepositi autem, qut fily sunt, pastors sunt. The Lord's fold hath some overseers, that be children, & some that be hirelings. The overseers that be children, are Pastors. 3 Ibid. epist. 162. Divina voce laudatur sub Angeli nomine Praepositus ecclesiae: By Christ's own mouth the overseer of the Church is praised under the name of an Angel. 4 August. de Pastor●bus ca 4. Attendit ovis etiam fortis plerumque Praepositum suum; The sheep that is strong for the most part marketh his Leader: & saith in his heart, si Praepositus mens sic v●uit: If my leader so live, why should not I do that which he doth. The old translation of the new Testament hath the very same use of the same word Praeposits. 5 Hebr. 13. Mementote Praepositerū vestrorum, qui locuti sunt vobis verbum Dom. Remember your (Leaders or) overseers which spoke unto you the word of God. And again, 6 Ibidem. Obedite Praepositis vestris; ipsi enim pervigilant quasi ratione pro animabus vestris reddituri; Obey your overseers, for they watch over your souls, as those that shall give account (for them.) And as the use of the word is clear in S. Austen, so is this assertion as clear, that excommunication is a Pastoral and Episcopal judgement, and no Laical or popular action or censure. 7 August. de cor. reptione & ra. tia ca 15. Ipsa, quae damnatio nominatur, quam facit Episcopale judicium, qua poena in ecclesia nulla maior est, potest si Deus volverit in correptionem saluberrimam cedere. Pastoralis tamen necessitas habet, ne per plures serpant dira contagia, separare ab outbus sanis morbidam. That which is called condemnation, an effect of the Episcopal judgement, than the which there can be no greater punishment in the Church, may if it so please God turn to a most wholesome correction. Yet the Pastor must needs separate the diseased sheep from the sound, lest the deadly infection creep further. But what need we more private testimonies, when the public Laws of the Roman Empire will witness as much: 1 Novel constit. 123. ca 11. We charge all Bishops and Priests (saith the Emperor by his authentic constitution) that they separate no man from the sacred Communion before they show the cause, for which the holy Canons will it to be done. If any do otherwise in removing any from the holy Communion, he that is unjustly kept from the Communion, let him be absolved from his excommunication by a superior (Bishop or) Priest, and restored to the Communion; and he that presumed to excommunicate (without just cause) let him be put from the Communion by the Bishop under whose jurisdiction he is, as long as (the Superior) shall think good, that he may justly abide that, which he unjustly offered. No man ought remove an other from the Communion but a Bishop or a Priest; and he that unjustly did it, was by a superior and higher Bishop to be put from the Communion for such time as he thought meet. Every private man by Saint Austin's confession, might admonish and reprove, yea, bind and loose his brother; and Theophilact saith; 2 Theoph in Matth. ca 16. Not only those things which the Priests do lose, are loosed; but whatsoever, we being oppressed with injury, do bind or loose, those things are bound & loosed also.] Echman by word of mouth, and with grief of heart, might and should detest sin, and reprove sinners; and he that is afflicted with any wrong, hath best right to release the same. But this doth not touch the public use of the keys in Christ's Church, whereby wicked and impenitent persons are excluded or removed from the Sacraments, until they show themselves sorrowful for their sins, and willing to amend their lewd course of life. With preaching the word and delivering the Sacraments, neither people nor lay Elders might intermeddle, but only Pastors, which had the charge and care of souls committed unto them. To whom then did Paul speak when he said to the Corinthians, 3 1. Corint. 5. Remove that wicked one from among you?] If he spoke to the people, he meant they should refrain all society with that incestuous person, and not so much as eat with him: if he intended to have the malefactor removed from the lords Table; he spoke to the Prophets and Pastors that had power and charge so to do. S. 4 August. contra Parmen●a in epistola lib. 3. ca 1. Austen doth often expound it, as if he had required them to remove that evil one from themselves, in not allowing, consenting, or favouring so wicked a fact in their hearts. Take which you will, I stand indifferent; howbeit by the words of his second Epistle it should seem, he spoke not to the whole Church of Corinth, but to the leaders and teachers there, when he willed them to remove that wicked one from amongst themselves. For this he writeth of the very same person: 1 2. Corinth. 5. Sufficient for this (offendor) is the punishment, (or reproof) that proceeded from many (not from all.) Wherefore I pray you confirm your love towards him. For this cause also did I write, that I might see the proof of you, whether you would be obedient in all things. So that in excommunicating the incestuous sinner, Paul asked not their consents, but tried their obedience, and they with all care and zeal showed themselves ready to execute his precept. At least yet the Presbytery joined with the Apostle in excommunicating that malefactor; and of this Presbytery the Lay Elders were no small part; so that by this precedent of the Apostolic discipline, the Pastors cannot exclude any men from the Sacraments without the liking of the Lay Elders and Presbyters.] What the Presbytery might do cannot well be resolved, until it be first agreed, of what persons this Presbytery consisted. Some think certain skilful and discreet men as well of the Laity as of the Clergy, were appointed by the common choice of the people to deliberate and determine of manners and all other matters pertaining to the regiment of the Church; and that by their advise and consent, as it were by the decree of an Ecclesiastical Senate, the power of the keys was directed, and hands imposed. For this assertion, they show the witness both of Scriptures and Fathers so clear, as they suppose, that they cannot be avoided. Some others confess there was a kind of Presbytery in the Apostles times and long after in many Churches: but thence they exclude all Lay persons as no parts thereof, and account in that number none, but such as had charge of the word and Sacraments, and jointly laboured the converting of unbelievers to the faith, and preserving of the Church in truth and godliness. Which of these two positions is the sounder, in process will appear. CHAP. X. What the Presbytery was, which the Apostles mention in their writings, and whether any Lay Elders were of that number or no. IT is not to be doubted, that in the Apostles time, every city where the Gospel was received, had many Prophets, Pastors and Teachers not only traveling to and fro to exhort and confirm the brethren, but abiding and persisting in the same place, all labouring to increase the number of the Church, and continue the faithful in their profession. At jerusalem fifteen years after Christ's ascension were 1 Act. 15. Apostles and Elders; At Antioch in the Church were 2 Act. 13. Prophets & Teachers, Barnabas, Simeon, Lucius, Manehen and Saul, besides Mark and others. In Rome when Paul wrote thither were many approved 3 Rom. 16. Labourers and helpers in Christ whom he knew before, besides such as the city itself yielded; of whom he had then no such experience, and therefore passeth them over unsaluted by name as men unknown. After, when he came thither, he showeth who were his 4 Coloss 4. work fellows unto the king doom of God, to the Church of Corinth he saith, 5 1. Cor. 14. Let the Prophets speak two or three, and the restiudge. Being ●t Miletum he 6 Act. 20. sent for the Elders of Ephesus, whom the holy Ghost had set to watch and feed the Church of God. He writeth to the Saints at Philippi 7 Phil. 1. together with the Bishops and Deacons. S. james saith to the jews dispersed, 8 jaco. 5. If any be sick, let him call for the Elders of the Church, and let them pray over him: nothing there were in every Church not one, but many Elders, whose office it was to pray over the sick, relcase their sins, and ease their infirmities. This number of Teachers and Helpers in the Gospel was not superfluous, but very requisite in those days; by reason they were forced to exhort and admonish as well privately 9 Act. 20. throughout every house, as openly when the Church was assembled, for fear of seducers that secretly 10 2. Tim. 3. crept into houses leading away women laden with sins, and 11 Tit. 1. subverted whole houses teaching things (they ought not) for filthy lucre's sake; and also for that they were daily to win those to Christ that yet believed not. In which case they were to refrain no place, nor slack no time to make Christ known to every particular person, and house that was ignorant of him. And to this end they needed more aid than otherwise to guide and direct the Church at such times as the Saints met together. Neither ceased this necessity with the Apostles; it dured many hundred years after them; which was the cause that in every great city the Pastors and Bishops had many Ministers & helpers joined with them, to labour the conversion of miscreants, to strengthen and encourage the Martyrs and Confessors that suffered by thousands for the name of Christ, to visit the sick and comfort them in their extremities, to catechize the Novices, to attend the service and Sacraments of the Church, to examine the faith, and survey the behaviour of all that repaired to the lords Table, and to perform a number of such sacred duties, which for one Pastor or Bishop alone to do in so populous cities and assemblies, as they had, was utterly impossible. A Presbytery then of Prophets, Pastors and Teachers, the Apostles in their times had and used in every City, where they planted the Faith and settled the Church: but that lay Governors or Elders were part of that Presbytery, & concurred jointly with the Pastors & Prophets in imposing hands, & exercising the power of that keys, & censuring both doctrine & manners; I find no such thing commanded or warranted by the Scriptures; the patrons of that Lay Presbytery must undertake the burden to prove their assertion. The very foundation of the Lay Presbytery so strongly conceived & eagerly pursued by men in our days, is the place of S. Paul 1. Tim. 5. 1 1. Tim. 5. The Elders that rule well are worthy of double honour, chief they that labour in the word & doctrine. Hence it is resolutely inferred; ergo, there were some Elders that laboured not in the word and doctrine; and those by comparison of other places are supposed to be 2 1. Cor. 12. Governors, which office Paul nameth amongst the spiritual functions of the Church, when he saith; 3 Rom. 12. He that ruleth (let him do it) with diligence. It is a matter of nosmal weight to give Lay men power in every parish to impose hands and use the keys, yea to have the full and whole government of the Church, above and against the Pastors by number of voices, if they differ in judgement; and therefore the ground that shall bear the frame of the Lay Presbytery had need be sure, especially when it is urged as a part of Christ's spiritual kingdom, without the which no Church can be Christ's, no more than it may without the truth of his doctrine. But whether the words of Saint Paul 1. Timoth. 5. infer any such thing or no, this is the matter we have now in hand. Some learned and late writers do so conceive of that place; for my part, I see so many just and good reasons against their supposal, that I can not yield to their judgement. The first reason I have of the weakness of this place to uphold the Lay Presbytery is, that many learned and ancient Fathers have debated and sifted the force of these words, and not one of them ever so much as surmised any such thing to be contained in this Text. chrysostom, Jerome, Ambrose, Theodoret, Primasius, Oecumenius, Theophilact and divers others have considered and expounded these words, and never dreamt of any Lay Presbytery to be mentioned in them. If then the words of Saint Paul stand fair and clear without this late devise, as in the judgement of these learned and ancient Writers they do; What reason after fifteen hundred years, to entertain a new platform of governing the Church by Lay men, upon a bare conceit that the words of Saint Paul may sound to that effect as some imagine? The second reason of my dissenting is; for that Saint Paul naming the Presbytery but once in all his Epistles, excludeth all Lay Elders from that Presbytery. 1 1. Timoth. 4. Neglect not the grace which is in thee, which was given thee by prophesy, with the imposition of hands of the Presbytery. This is the only place in all the Scriptures, where the Presbytery is namely mentioned; and Lay Elders are most plainly removed hence as no part of this Presbytery. For this Christian Presbytery gave imposition of hands to ordain Ministers: but Lay-Elders had no right to impose hands to that purpose; Ergo. Lay men were no part of this Presbytery. That imposition of hands to make Ministers is a kind of Sacrament, and reserved solely to Pastors; if Saint Austin's authority were not sufficient, Caluins' confession is very evident, which I noted before. They must be Ministers of the word and Supra pag. 109. Sacraments and succeed the Apostles in their Pastoral charge and function, that must ordain others by imposing hands, and give them power and grace to dispense both the word and Sacraments. This Lay Elders in the Apostles times neither did, nor might do; they were therefore no part of that Presbytery, which Saint Paul speaketh of in his writings. Must we take the word not for the College of Elders, but for the degree and office which Timothy received? Neither so is the force of my reason avoided. For choose which you will to be the signification of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, either collective for the whole company of Elders, or distributive for the degree & office of every Elder: if collective, none could be of that College that might not give imposition of hands; if distributive none might take that function and calling on him, but must receive imposition of hands, as Timothy did. Then Lay men which neither did give nor receive imposition of hands, are barred both from the degree, and from the society of Presbytery, which was in Saint Paul's time. Beza thinketh best to take it for a noun collective, and addeth, 1 Annotat. in 1. Timoth. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 id est, ordinis Presbyterorum; quo nomine coetus ille omnis significatur, qui in verbo laborabant in ea ecclesia, ubi hoc factum est. The Presbytery; that is, the order or company of Elders; by which name the whole company is signified, that laboured in the word in that Church, where this was done. Then the whole Eldership or company of Elders in S. Paul's time laboured in the word. Where now were the Lay Elders that laboured not in the word: What Presbytery were they of: Had every Church two Presbyteries? I trust not. This whole Presbytery consisted of Pastors and Teachers; An other College of Lay Elders and no Pastors will never be found. My third reason is, for that the Text itself doth clearly refuse the sense which they enforce. For as they conclude, there were ergo some Elders that did not labour in the word and doctrine, and yet governed well; so the words are more evident, that they all were worthy of double honour, whether they laboured or governed. Which by Saint Paul's proofs presently following, and by the consent of all old and new Writers is meant of their maintenance at the charges of the Church. 2 chrysost homil. 15. in 1. Tim. 5. Honour in this place, (saith Chry sostome) Paul calleth reverence and allowance of things needful. Paul 3 Hiero. in 1. Timoth. ca 5. will have (the rest) yield carnal things to them of whom they receive spiritual, because being occupied in teaching, they can not provide things needful for themselves. 1 Ambros. in 1. Timoth. ca 5. Good & faithful Stewards, saith Ambrose, aught to be thought worthy not only of high but of earthly honour, that they be not grieved for lack of maintenance. Paul 2 Calu. in 1. Timoth. ca 5. willeth maintenance to be chief yielded to the Pastors that are occupied in teaching. For such is the ingratitude of the world, that take small care for nourishing the Ministers of the word. 3 Bulling. in 1. Timoth. ca 5. As the poor, so the Elders serving the whole Church, are to be maintained by the goods of the Church. Paul 4 Vilichius in 1. Timoth. 5. mentioning the Church treasure, presently exhorteth the Ministers of the Church to be thence maintained. 5 Bezain 1. Timoth. 5. By the name of honour is signified all godly duty and relief, after the use of the Hebrew (speech.) Now that Lay judges and Censors of manners were in the Apostles time found at the expenses of the Church, or by God's Law ought to have their maintenance at the people's hands; is a thing to me so strange and unheard of, that until I see it justly proved, I can not possibly believe it. S. Paul hath laid down this rule; 6 1. Cor. 9 They that serve at the Altar, should be partakers of the Altar; and by God's ordinance, they that preach the Gospel, must live of the Gospel. Where shall we find the like for the Lay judges that laboured not in the word? They were, (if any such were;) as the sagest, so every way the sufficientest men that were amongst the people; for fear of faction, contempt and corruption, which easily grow when the weaker and base rule over the richer and better sort. If the Apostle will not have the poor widows, so long as they might otherwise be succoured or employed, grieve the Church; would he then put the burden of the Lay judges and Elders, in number many, in state able to relieve others, on the necks of the meaner and poorer brethren? there is neither cause, nor commandment in the word so to charge the Churches of Christ with maintaining the Lay Senate, which yet must be done before this construction can be admitted. The fourth reason that holdeth me from receiving this construction is, that I find divers and sundry interpretations more agreeable to the Text, and more answerable to S. Paul's meaning, than this; which is lately so much liked & obtruded to the whole Church as the express voice of God's spirit. I derive my first exposition from the Apostles purpose, which here is so plain, that it can not be doubted. For letting Timothy understand with whom the Church of necessity must be charged, and what degrees must be observed in their maintenance; he beginneth with widows, and showeth which of them are fit to be relieved by the Church, and which to be left to their friends and kinsfolks, that 1 1. Tim. 5. the Church be not burdened, but may suffice for those that are widows indeed. From widows he cometh unto Elders; that is, from the women to the men amongst them that must be found food and apparel for them and theirs at the charges of the Church, and of them he saith, 2 Ibidem. The Elders that rule well, to wit, which guide well the things committed to their charge, let them be counted worthy of double honour; he meaneth either of larger allowance than the widows, because their calling was higher, and pains greater; or else maintenance for themselves and their families; which the widows might not expect. For since they were to relinguish their former trades of life, whereby they succoured their families, and wholly to addict themselves to the service of the Church; the wisdom of God provided for them, as under Moses for the Priests and Levites, that they which served at the Altar, should live of the Altar, both they and theirs. These Elders were of two sorts; some laboured in the word, some cared and attended for the poor. Both were worthy of double honour, if they discharged their duties well, but 3 Ibidem. specially they that laboured in the word and doctrine. The Church that was to bear the charge; the party to whom he wrote, were acquainted with it before this time, and accustomed to it. Paul requireth the people to do it willingly and liberally, and warneth Timothy to see it done. For such as serve the Church are worthy of it, chief the Ministers. There were then, you will say, other Elders in the Church that were not Ministers of the word. There were, and those were the Deacons, whom you must either exclude from maintenance, and that you may not; or else comprise in this place under the name of Elders. Happily you think this an evasion and no exposition. It standeth more clearly with the intent of Saint Paul then Lay Elders, and as clear with the words. When the Church at jerusalem was divided by Saint Luke & their own letters, into 4 Act. 15. Apostles, Elders and Brethren; in which of these three are the Deacons contained? Not in Elders? When Paul and Barnabas 1 Act. 14. ordained Elders in every Church as they passed, left they the Churches without Deacons, or neglected they the care of the poor? The next words to these, 2 1. Tim. 5. Receive not an accusation against an Elder, but under two or three witnesses; do they exclude the Deacons, or include them in this rule? If the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Elder, be a name of age; why shall the Deacons be barred that name, when as they were chosen for their age, gravity and wisdom, as well as the Ministers? If it be a name of office; that the Deacons 3 1. Tim. 3. by well ministering get themselves a good degree, Saint Paul witnesseth: that Lay men had any office in the Church as here is imagined, what Text proveth? This only place of all the New Testament is produced; and by this, the doubt is rather increased, then decided. Besides, that the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be often so largely taken, that they comprise all Ecclesiastical functions, might soon be proved, if it were not confessed by such learned men as very much favour this late found construction. 4 Annotat. Bezain 1. Tim. 4. These names of Bishops, Elders and Deacons be sometimes general. 5 Idem in 1. Pet. ca 5. The name of Elder is general comprehending all those, that have any ecclesiastical function. Then is our first exposition neither false nor forced, but matcheth as rightly with the words of Saint Paul as theirs doth, and far righter with the sense. A second interpretation of the words is that which chrysostom and other Greek writers embrace; that where in a Minister of the word, good life, good government, and good doctrine are required: the two first are commended; but painfulness in that word, is chief to be preferred in men of their calling. And so not two sorts of Elders, but two parts of the Pastoral charge & function are implied in these words. Speak I more than you yourselves confess? Is it not your own distinction, that some are Doctors, which labour in the word, but have no cure of souls; some Pastors, which besides their public pains in the word, have a special charge & watch over every man's soul, where they live? S. Paul to the Hebrews calleth the Ministers of the word 6 Hebr. 13. verse 7. & 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; and between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is to stand before, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is to go before, (as Leaders do,) what difference can you find? Hear one whose learning you cannot, and judgement in this case you do not mislike. 1 Annotat. Beza in 1. Thess. 5. Idem valet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; quia nimirum Pastores gregi praeeant. These two words are all one in signification; because the Pastors do go before or lead the flock. They must as well 2 Act. 20. v. 28. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, oversee, as feed▪ and doth overseeing import no more than simply teaching? why should it seem strange to any man, that we affirm the Ministers of the word should be not only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 painful to reach, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 watchful to guide and oversee, since the Apostle joineth them both in good Pastors? 3 1. Thes. 5. v. 12. We beseech you brethren (saith he) acknowledge 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, those which labour amongst you, and are over you in the Lord, and admonish you; and have them in singular love for their work sake. Whereupon a great Patron of the discipline writeth thus: 4 Cal●. in 1. Thes. 5. Notandum est quibus titulis Pastores designet▪ primo dicit eos laborare, simul praefecturae nomine eos ornat. It is to be noted, by what titles Paul designeth Pastors: first he saith, they labour; and withal he adorneth them with the name of rule and government. It is then no consequent out of this place, ergo, some Elders did not teach, but govern; this rather is inferred; ergo, more is expected of an Elder than teaching; to wit, good example of life, and watchfulness over his charge. As if he should have said; Pastors or Elders are worthy of double honour in that they guide well themselves and their flock; but chiefly for that they labour in the word, which is the greatest and chiefest part of their function. And so is our second interpretation warranted both by the true bounds of the Pastoral function, and the like use of the same words elsewhere in the Apostle, and all this confessed by them that are very well learned, and well affected to the Presbytery. A third explication of these words, may be shortly drawn from the force of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which importeth painful and earnest labour; and then the sense is: The Elders that rule well are worthy of double honour, chiefly they which be laborious and painful in the word. This to be the proper and usual force of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, when it doth not signify bodily labour; but is transferred to the mind, I think no man learned doth doubt. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is simply to labour, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to weary ourselves with labour. 1 Beza Annotat. in Matth. 11. Certè plus est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quàm 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 s●propriam utriusque significationem spectemus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is more than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Beza, if we respect the proper signification of either; as weariness is more than labour. He then which laboureth is worthy of his wages; but he that even wearieth himself with hard labour, is more worthy. So saith Saint Paul. The Pastors or Elders that discharge their places are worthy of double honour, chief they which refuse no pains & weary themselves with labour and care to teach and admonish. Speak we absurdly, obscurely, or not answerably to the force of the Apostles words, when we thus expound him: A fourth construction may be had of this Text, & that consonant to the words & intent of S. Paul; & yet ●o Lay Elders empanelled in the Jury. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be referred to such Pastors and teachers as were abiding in every Church; and therefore are properly said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to have the charge and over sight of the faithful, as being affixed to the place for that purpose; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to those that traveled from place to place to visit and confirm the Churches. The words serve well for this difference, and both forts were to have maintenance from the Churches, as well they that traveled as they that persisted. Touching the use of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, besides that in the 6. of Matthew; the 5. and 12. of Luke; the 4. of john; 20, of the Acts; the 1. Corinth. 14; the 4. Ephes. the 2. Tim. 2: it doth without all contradiction signify bodily labour and weariness; Saint Paul in the 1. Corinth. 15. thus writeth: 2 1. Cor. 15. Christ rising from death the third day was seen of james, then of all the Apostles; last of all he was seen of me as one borne not in due time: for I am the least of the Apostles, and not fit to be called an Apostle, because I persecuted the Church of God; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, yet have I laboured more than all they. He meaneth, than the rest of the Apostles, to whom Christ appeared. I demand whether Paul charged the other Apostles with negligence, or whether he durst affirm, that he had preached Christ more diligently than all they? It were an arrogant presumption so to say; and a lewd imagination so to think. What then is the meaning of his words? Though he were an Abortive, and the least of them all, yet had he traveled further in spreading the Gospel then all they. And why: They were sent to the jews dispersed in some few Countries, and none of them passed the limits of Asia, for aught that we teade, save Peter, who was brought prisoner to Rome towards the end of his life; but Paul had the Gentiles allotted to him, and so traveled not only Arabia and jury, but filled Asia, Greece, Italy and Spain, & many other countries and nations with the Gospel of Christ; and in that signification of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is to travel for the spreading of the Gospel, he saith very soberly, advisedly and truly, that though he were last called, he had traveled to preach Christ further than they all. This word is often so used in the 16. to the Romans. Greece 1 Rom. 16. Marry, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, who hath traveled much for us. And again, Greet Triphaena and Triphosa, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, women that labour and travail in the Lord. greet Per●●● the beloved, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a woman that hath much traveled in the Lord. The women neither did nor might preach in the Church; but many of them traveled far and near, & dealt by private persuasions (which was more seemly for them to do then for men) with women to embrace the knowledge of the truth, and repair to the houses where the Apostles and others did instruct the believers. And as there were of women that traveled for Christ, so were there of men no final number, both Prophets, Evangelists & Teachers employing their pains, & hazarding their lives to convert the faithless, to confirm the faithful. And though some of them happily lived of their own, and others wrought with their hands to furnish themselves with things wanting; yet because their work was more painful and perilfull, than the Pastors that kept their fixed places; and as needful to increase Christ's kingdom; the Apostle willeth the Churches to have special regard to such that they were not left destitute, after they had dedicated not only their labour, but also their lives to the service of Christ. Saint Pa●●es comparisons include both when he ●ayeth, 2 1. Corinth. 9 Who goeth on warfare at his own charges? who planteth a Vine and eateth not of the fruit? Who tendeth a flock, and pasteth not of the milk? So that he which traveleth abroad for Christ in danger, is more worthy of recompense than he that fee death the flock at home ingrenter ease and better safety. Tauching such he saith, 1 1. Cor. 16. If Timothy come, see he be without fear amongst you: for he worketh the work of the Lord even as I do; and send him away in peace. And again 2 Tit. 3. Bring Zenas, the Lawyer and Apollo on their ●ay with diligence, that they lack nothing. And noting whence they should have it; 3 Ibidem. Let ours learn to be forward in good works to necessary uses. And Saint john, 4 Joann. epist. 3. Thou dost faithfully whatsoever thou dost to the brethren and unto strangers. Whom if thou bringest on their journey as it beseemeth in God, thou shalt do well: because for his name's sake they went forth, and took nothing of the Gentiles. We therefore ought to receive such, that we might be helpers unto the truth. The sum then of Saint Paul's words after this fourth exposition is this; The Pastors or Elders that guide well and do their duties in the places where they remain, are worthy of double honour, but chiefly they that travel from place to place for the words sake are to be supported; their pains and need are greatest. Thus have we four expositions of the place 1. Timoth. 5. consonant to the signification of the words, and intent of the speaker; and all excluding the Lay Elders; which we cannot deduce out of this Text without manifest wrong to the Apostles purpose, and ●●neth of the Scriptures. For than must all Lay Elders by the word of God have double maintenance from the Church, which is apparently false; and the Pastors which labour in the word, may not meddle withguiding, overseeing and ruling the flock committed to their charge, which is as manifest an untruth as the former. If the functions of ruling and teaching be two distinct offices, then may none intrude on both; if they be coincident, what need two sorts of Elders, to execute one charge: Set this place aside, in which I see utterly nothing for Lay Elders; and where else in the new Testament shall we find, I say, not a sentence but a syllable sounding for them: 5 Rom. 12. He that ruleth (let him do it) with diligence.] Doth he say, the Lay man that ruleth the Church, let him do it with diligence: No, but he speaketh of divers functions in the Church, & so some must rule that may neither teach nor exhort, which must needs be lay Elders.] He speaketh indeed of 6 Rom. 12. v. 6. divers gifts & graces of the holy ghost; for so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth import; of divers offices he speaketh not: for than they might not concur in one man, and consequently, neither might the Prophet teach, nor exhort, nor the Deacon distribute nor show mercy. Many gifts may conjoin in one man; many offices cannot. Paul speaketh of offices to be executed by those that had gifts according; and to that end bringeth in the example of man's body, where the members have several powers, and several actions.] I see the comparison, and thence I prove he speaketh of particular gifts and not of public offices in the Church. 1 Rom. 12. As in one body, saith he, we may have many members; and all the members have not the same action; so we being many, are one body in Christ, and every one an others members. I ask now whether only the officers of the Church, or the whole multitude of believers be the the body of Christ: The whole no doubt is the body, and not this or that part, though excelling the rest. Then as in man's body, every part hath his action; so in Christ's body, which is the Church, every member must have his gift, and not a public office in the Church. But Paul nameth here only those gifts that had their public use in the Church, and no where else; as prophesy, teaching, exhorting, distributing, governing, helping.] Which of these gifts in the Apostles times was not common, as well to the people, as to the Pastors, and to women as well as to men: Prophesy which is the greatest and unlikeliest to be found in all sorts; was it not a common gift to old and young: men and maids: Shall joel make alley that foretold it: 2 joel 2. After that, I will power out my spirit on all flesh; and your sons and your daughters shall prophesy; and upon the very servants and handmaids in those days will I power out my spirit. Shall Peter be a false witness, that saith; This was performed when the gifts of the holy Ghost were poured on the Church after Christ's ascension: All those that heard Peter's sermon in Cornelius house, received 3 Act. 10. the gifts of the holy Ghost, to magnify God before they were baptised. 4 Act. 21. The four daughters of Philip, did they not prophesy? 5 1. Cor. 11. Every woman, saith Paul, praying or prophesying bare headed, dishonoureth her head. If then prophesy were a gift of God's spirit, common to all sorts and sercs, as well as a public office in the Church; and Paul in the 12. to the Romans, prescribeth and teacheth the right use of those gifts, which God gave to every man, that all the members of Christ's body might have their peculiar actions according to the measure of faith; what reason have we to convert this place from the private gifts of every member to the public offices of some few in the Churches, which were not here intended? Teaching and exhorting seem not to be private gifts; and therefore stand rather for ecclesiastical functions.] We are so violent in this conceit of discipline, that we never remember the Scriptures that contradict it, be they never so often or evident. Priscilla the wife of Aquila, did she not instruct and 1 Act. 18. teach Apollo a Preacher, the way of the Lord more exactly? and doth not Paul call her 2 Rom. 16. his helper in Christ, as well as her husband? The women that laboured so much in the Lord, did they go idly up & down, or did they teach and exhort as they traveled? 3 1. Cor. 14. If the women will learn anything, let them ask their husbands at home, saith Paul, then might the husbands teach them. 4 Coloss. 3. Let the word of God dwell in you plentifully in all wisdom, teaching and admonishing yourselves in Psalms and Hymns and spiritual songs, singing with grace in your hearts to the Lord; is a rule for all Christians of all sorts and degrees, and not for Pastors and Elders only. 5 1. Thes. 5. Exhort one an other, and edify one another, even as you do; admonish them that are unruly; comfort the feeble minded; bear with the weak; be patiented towards all men. These be general precepts for all believers; to all are they prescribed, and by all to be performed. If then prophesy, doctrine and exhortation, be private graces of God's spirit, & to be used of all according to the measure of each man's gift, as time & place require, for the good of ourselves & others; what probability can there be that the Apostle in this place should reckon Church offices, & not rather moderate & direct the gifts of God's spirit poured out on his church, and parted amongst all the members of Christ's mystical body? Distributing is no gift of the spirit, but plainly an office in the Church; and so governing and showing mercy joined therewith do fairly resemble the Deacons, Elders and widows, that were three ecclesiastical and public functions.] Distributing of our own in singleness of heart, is a far greater gift of God's spirit, then distributing of other men's, as the Deacons did; and here the Apostle speaketh of spiritual gifts. Again, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is a ministery or service, is before used, and had been the fittest word for the Deacons office, if the Apostle had purposed to treat thereof. But if we seek for the true meaning of S. Paul in this place, and not to please our own humours, S. Peter's words uttered to the same effect that these are, will help us. 1 1. Pet. 4. Be harbourers one to another without grudging. As every man hath received the gift, minister the same one to another, as good Stewards of the manifold grace of God. If any man speak, let them be as the words of God; if any man minister or give any thing to an other, let him do it as of the ability that God hath given him, that in all things God may be glorified. This place, as well as the rest, I find is racked to serve for the supposed discipline; but if we mark whereabout Saint Peter goeth, we shall learn as much of S. Peter here in few words, as of Saint Paul there in larger speech and more plentiful parts. As every man (saith Peter, (and not every Pastor or Deacon) hath received the gift; (of God's grace, and not an office by man's choice:) so minister the same one to another (for the benefit of each other.) If any man speak let him speak to comfort and edify) as the words of God; if any man minister (that is, do good, not in words, but in deeds, to an other) let it be according to the ability that God hath given (him, not according to the contributions he hath received of other men) that in all things (even in all our words & deeds) God may be glorified. S. Paul with alonger circuit of words, expresseth the same sense. As all the parts of our bodies have divers actions tending all to the use and profit not of themselves, but of others; so 2 Rom. 12. every man saith he, (and not only Teachers and Elders) according to the grace given (by God's spirit and not by man's election, should be soberly content with their measure, and use to the good of others) whether it were prophesy, teaching and exhorting (which consist in words) or governing and serving with diligence, relieving and helping with cheerfulness (which consist in deeds.) for all the members of Christ's body, though they can not teach, exhort, and guide; yet may they serve, relieve, and show mercy; and these are the gifts of God's Spirit, not so miraculous, but as precious in his sight as the former, and proceed from the most excellent gift of God's spirit passing all gifts, which is, 1 1. Cor. 13. unfeigned love and charity. The Text may more kindly and currently be referred to the public offices of the Church.] First than you must point us forth seven such offices: for 2 Rom. 12. here are seven divers parres. Next, you must prove that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, these gifts of the spirit, belong to the officers of the Church only, and not to the rest of the faithful. Thirdly, we must know whether these offices must be divided, or may be combined in one person; if they be distinct, no Prophet may teach or exhort; no Teacher may exhort or prophesy; if they may meet and agree in one subject, then are they no offices, but graces; and he that hath one, may have all; and so are you further from your purpose, than you were before. Lastly, make them even ecclesiastical functions if you list, how then can you challenge them, or any one of them to lay persons: Clergy men may not govern the Church.] You must leave that error for your credits sake, as crossing the Scriptures, which maketh Pastors to be 3 john 21. Shepherds, 4 Hebr. 13. Watchmen, Overseers, 5 Act. 20. Rulers and Guiders of the flock, and infringeth your own positions, who say that Pastors do rule and govern the Church. If he that ruleth, must do it with diligence; the Pastors by these words are appointed to be watchful, as those that shall answer for the souls of their flock, and not the lay Elders. If it be a private gift, to whom doth it appertain?] To every man that hath charge or family. The father with diligence is to guide his children, the master his servants, the husband his wife. 6 1. Tim. 5. He that hath cast away the care of his household, is worse than an Infidel. To feed them, and not to rule them, and train them in the fear of the Lord, is grossly to neglect them. He that ruleth not well his own house, by S. Paul's prescription, must not be 7 1. Tim. 3. v. 5. trusted with the Church of God. It is therefore a special virtue and grace of God's spirit to rule well the persons committed to our charge. Let it be gift or office, private or public, it maketh nothing for lay Presbyters. There remaineth yet one place where Governors are named amongst ecclesiastical officers; and that is 1. Cor. 12.] The answer is soon made, if we be not contentious. Teachers are there expressed, but Pastors omitted; and therefore well might Governors be mentioned in stead of Pastors. If this content you not, I then deny, they be all ecclesiastical functions that are there specified. 1 1. Cor. 12. 28. Powers, gifts of healing, kinds of tongues, what functions shall we call them in the Church of Christ: They were ornaments to the Pastoral and Prophetical calling.] And so was government. To govern, is a duty and no gift.] To govern wisely is a great gift of the holy Ghost, & more needful for the Church than tongues, healing, or miracles. To the governing of the Church belonged more than censuring of manners, or examining of witnesses; wisdom to prevent dangers, to direct doubtful cases, to discern spirits, to calm strifes; many other weighty graces were requisite for the governing of the Church. This is therefore a principal gift of the holy Ghost; but not a different office from those that go before. The Apostles, Prophets, & Teachers in the Church, had they not power to do miracles, to cure the sick, to speak with tongues: if these three be no divers offices, but graces, and all three found in every Apostle, in many Prophets and Teachers; why should not government, being reckoned in the midst of them, be a gift likewise of the holy Ghost, bestowed on such Prophets, Pastors and Teachers, as pleased the spirit of truth and grace to vouchsafe that honour: To make us understand, that we must not confound the functions in the Church with the gifts of the spirit, much less mistake the one for the other; let us number the gifts of the spirit that are noted in this one Chapter, and see whether the public functions of the Church can any way be proportioned to them. 2 1. Cor. 12. v. 8 To one, saith S. Paul, is given by the spirit, the word of wisdom; to another the word of knowledge; 3 vers. 9 to another faith; to another, the gifts of healing; 4 vers. 10. to another, the operation of great works; to another, prophesy; to another, discerning of spirits; to another diversities of tongues; to another, the interpretation of tongues. Here are nine gifts of the holy Ghost numbered; in the end of this very chapter are named two more; helping and governing, that were not reckoned before. To the Romans, are five different from these rehearsed; in all sixteen. I trust there were not so many distinct offices in the Church. The Apostle even in this chapter 5 vers. 8. setting down eight degrees and dignities of spiritual gifts, and placing them as it were in order, clean smitteth Pastors & Deacons, as being rather standing offices in the Church, then miraculous gifts. Many Pastors and Doctors were furnished with many of them; the Apostles had them all, and that in greater measure than any other; which in offices could not be, in gift might be. These were therefore neither usual nor perpetual functions in the Church, as Pastors and Deacons must be; but miraculous and extraordinary gifts and graces during only for a time, and given in what measure and to what persons it best liked the holy Ghost, for the overthrowing of Satan's kingdom, and gathering of the Saints together, at the first planting of the Church. What were Governors then in the Primitive Church?] for my part I am not ashamed to say, I could easily presume, I can not easily prove what they were. The manner and order of those wonderful gifts of God's spirit, after so many hundreds may be conjectured, cannot be demonstrated. Why should they not be laie-Elders, or judges of manners?] Because I find no such any where else mentioned, and here none proved. governors there were, or rather governments, (for so the Apostle speaketh) that is, gifts of wisdom, discretion and judgement to direct and govern the whole Church and every particular member thereof in the manifold dangers and distresses, which those days did not want. governors also they might be called, that were appointed in every congregation to hear and appease the private strifes and quarrels that grew betwixt man and man; lest the Christians to the shame of themselves, and slander of the Gospel, should pursue each other for things of this life before the Magistrates, who then were infidels. Of these S. Paul speaketh, 1. Cor. 6. 1 1. Cor. 6. Dare any of you, having matters one against another, seek for judgement before the unjust, and not before the Saints? If you have any quarrels for things of this life, appoint the worst in the Church, (to be your judges.) I speak this to your shame: Is there never a wise man amongst you, that can look into his brother's cause, but brother goeth to law with brother, and that before Infidels? These Governors and moderators of their brethren's quarrels and contentions I find; others I find not in the Apostolic writings, but such as withal were watchmen and feeders of the flock. None fit than those Governors which you last named, to restrain the unruly, and chastise the ungodly. for they censured the misbehaviours and disorders of men against men, and why not likewise the sins and offences committed against God?] These Governors had neither authority, necessity, nor perpetuity in the Church of God. Rather than the Christians should eagerly pursue one another before Pagans, and by their private brabbles cause the unbelievers to deride and detest the doctrine of Christ; the Apostle willeth them to suffer wrong, o● else to refer the hearing and ending of their griefs to some wise and discreet arbiters within the Church: but he giveth those judges no leave, to challenge the determining of other men's matters, nor power to command or punish the disobeier. that were, to erect magistrates in the Church, and to give them the sword even in temporal and civil causes; which the Apostle neither did, nor could warrant. Besides, in Christian common wealths where there can be no doubt of despising or scorning the Gospel for going to law, those judges must cease; since there is no cause to decline the Tribunals of believing Princes, to whom the preserving of all men's rights, and punishing of all men's injuries and enormities doth by God's law generally and wholly appertain. If these were the laie-Presbyters and Governors, which you so much stand on; they must give place to the magistrates sword, where the state upholdeth the Christian faith, as in England it doth, and God grant it long may. Think ye that Pastors and Prophets in the Apostles times were hindered from their callings, & cumbered with examinations of parties principal, exceptions, and depositions of witnesses, and such like Consistory courses, as were needful for the trial of the truth when any man accused? How far better is it to refer these things to the hearing of certain grave & good men chosen from amongst the Laity, rather than to busy & overload the Preachers & labourers in the word with those tedious and superfluous toils?] The judiciary pains in the Apostles time were not great, nor the process long. They meddled with no matters, but with so notorious, that they scandalised the Church, and infamed the doctrine of our Saviour with Infidels; and in those cases, where every man could speak, the proof was soon made. Again, the Prophets and Pastors in those days had the gifts of discerning spirits, and knowing secrets; so that malefactors were soon discovered and convinced, if the case were doubtful. S. Paul is a witness, that to know secrets was then incident to the gift of prophesy. 1 1. Cor. 14. If you all prophesy, and there come in one that believeth not, he is rebuked of all men, and judged of all men; and so are the secrets of his heart made manifest; and he will fall down on his face and worship God, and say plainly, that God is in you in deed. A little before he joineth them both together. 2 1. Cor. 13. Though I had prophesy, and knew all secrets. To reveal things hid, and foresee things to come, were then annexed to the gift of prophesy, not generally and perpetually, but when and where the necessity of the Church, or God's glory required it should be so. Thirdly, the Apostle hath plainly committed, 3 1. Tim. 5. the receiving of accusations even against Elders, and 3 1. Tim. 5. open rebuking of such as sinned, unto Timothy; and he in sight was no lay man. What warrant have you then to take that from Pastors and Teachers, as a burden to their calling, which Paul chargeth them with; and to give it to lay Elders, upon pretence of some better policy, as if the spirit of God in Paul had miss his mark in establishing the worst way to govern the Church? That Pastors must judicially examine and rebuke such as sin; we prove by the evident words of S. Paul: show you the like for lay Elders, and we will quietly resign you the cause. Lastly, since the power of the keys, and oversight of the Sacraments, did, and do clearly belong to Pastors, and not is lay Elders; I see not how lay men that are no magistrates, may challenge to intermeddle with the pastors function, or overrule them in their own charge, without manifest and violent intrusion on other men's callings against the word and will of Christ, who gave his Apostles the holy Ghost, 4 john 20. to remit and retain sins▪ and so joined the word and Sacraments together, that he which may not divide the one, may not dispose the other; and so both word and Sacraments must pertain to lay Elders, or neither. I call no man Lay in contempt or derogation either of his gifts, or of that state, in which I know the Church of God hath always had, and hath many grave and worthy men fit for their wisdom and gravity, to be are as great, or greater charge than clergy men. I use that name for distinction sake, which I find in the best & 〈◊〉 ancient writers: for such as were not by their calling dedicated and devoted to the public service and ministery of the Church in the word and Sacraments; notwithstanding they were and be the people of God, and his inheritance; even a chosen generation 1 1. Pet. 2. and royal Priesthood by the inward sanctification of the holy Ghost, to offer up spiritual sacrifices acceptable to God by jesus Christ. And so the learned know the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, whence Lay is derived, importeth even the Lords peculiar people; which distinction of people from Priests, is neither profane nor strange in the Scriptures. 2 Esa. 24. There shall be, saith Esay, like people, like Priest. And so saith 3 Ose. 4. Osee; as also 4 jer. 23. & 26. jeremy divideth the Church into the Prophet, Priest, and People. As for the name of Clergy men, Jerome saith, 5 Hiero, ad Nepotianum de vita Clericorum. Proptereà vocantur Clerici, vel quia de sort sunt Domint, vel quia ipse Dominus sors, idest, pars Clericorum est. Therefore are they called Clergy men, or Clerks, either because they are the lords portion (to serve the Church of Christ,) or for that the Lord is their portion & part (to live on such things as are dedicated to the lord) The Lay he calleth Seculares, Secular men, which word is not so good as Laici, the Laity or people. The name of Presbyter I use, not thereby meaning aged and ancient men, of what calling soever they be, as the word sometimes signifieth and wherewith I see many that favour the Presbytery, deceived and deceiving others; but I use it for those whom the Apostles call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Presbyters, (whence our tongue following the French, long since derived Priests) who for their age should be Elders, and by their office are ministers of the word and Sacraments, and overseers of the flock of Christ. And though there can be no doubt, but very often in the Scriptures, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in Latin Seniores, in English Elders, are taken for Pastors, Teachers, and such as laboured in the word, and dispensed the Sacraments; yet some more zealous than discreet, no sooner he are of the word Presbyter or Senior, an Elder, in Scriptures or Fathers, but they straightway dream of their lay Presbytery, which is the greatest ground of all their error, and lightest proof that may possibly be brought. For which cause I am forced often to distinguish the ministers of the word, from such as some men would have to be Governors of the Church, by the name of Presbyter, and not of Elder, which in our tongue is more common to aged men, then to Clergy men. But howsoever they may play with words, to make some the we that Elders were Governors of Christ's Church in the Apostles times; assuredly no man is able to 〈◊〉 that lay men were public Governors to ordain ministers, or remove sinners from the lords table while the Apostles lived; and after their deaths the longer we search, the further we are from finding any such Elders. The whole Church by the very words of our Saviour might exclude disobedient and froward persons, from their fellowship, as Et●nikes and Publicans; and bind them both in heaven and earth.] I have answered already that those words of Christ by the ver●● confession of such as are the greatest defenders of this new discipline, were spoken of the judges and Magistrates of the jews. And if by the credit and authority of the fathers we will needs have them spoken of Christ's Church, we must then take the Church for the Pastors and leaders of the Church, that have received power from Christ to bind and loose in heaven and earth. Lastly, if we intent nothing else by those words, (Let him be to thee as an Ethnic and Publican) but refrain all company with him, and eat no more with him, than thou wouldst with an Ethnic and Publican; this charge pertaineth rather to the whole Church then to any lay Elders or Governors in the Church. The Apostles words, 1 1. Cor. 5. When you are gathered together, put away from among you that wicked man, are rather directed to the whole Congregation then to any lay Elders in the Church of Corinch; as are also these that follow, 2 1. Cor. 5. I wrote unto you, that you should not company together with fornicators; but now I have written unto you, if any man that is called a brother be a fornicator or covetous; an Idolater, railer, drunkard or extortioner, with such an one eat not. Must only the lay Elders, or all the multitude avoid the company of such enormous persons? 3 Rom. 16. I beseech you brethren (saith Paul) observe those which cause divisions and offences against the doctrine which you have learned, and decline them. Should none but Elders and Teachers shun Schismatics and heinous malefactors, or must the people and hearers do the like? 4 2. Thes. 3. If any man obey not our sayings, keep no company with him, that he may be ashamed; yet count him not an enemy, but admonish him as a brother. Shall we think the Apostle thought it sufficient for so●● few lay Elders to forbear the company of such disordered persons? or doth he will the whole Church with one consent to shun all society with such unruly ones, that they may be ashamed? Then yet the whole Church might excommunicate, and not Pastors only.] With open reproving by the word, and excluding from the Sacraments such as notoriously sinned, Pastors and Prophets might intermeddle; the people and lay Elders might not; it was no part of their charge: but in banishing malefactors from all fellowship and company both civil and sacred with the faithful; the Pastors were to direct, the people to assist and execute that judgement. The Apostle doth not leave it to people's liking as a matter indifferent, till they have consented, but enjoineth it as a necessary duty, and 1 2. Thes. 3. commandeth them in the name of Christ jesus, to withdraw themselves from every brother that walked inordinately. For as S. john warneth us; 2 Iohanni● epist. 2. He that receiveth to his house the bringer of another doctrine, or biddeth him good speed, is partaker of his evil deeds. And so is every one that with countenance, favour, or familiarity doth embolden the wicked to go on in any other lewdness, when by Christian duty he should reprove such offenders, & if they persist, renounce all society with them; yea, where there wanteth a believing magistrate, the Pastors shall not do wisely to proceed to any such rigour against wilful and obstinate sinners, without the knowledge and consent of the people, for fear of contempt, if the most part mislike, or factions, if the multitude be divided. If Pastors in such cases were to stay for the liking of the whole Church, is it not more likely that the people did refer the hearing and censuring of all such matters, to certain chosen Elders of themselves, rather than in a tumult confusedly without any judicial form determine such causes? That if we evict, we make no doubt that lay Elders were Governors in the Church of Christ, as well as Pastors.] Indeed, likelihoods and surmises were the best demonstrations, that ever were made for your supposed discipline: but if this he all, you will never evict any thing. The people might well rely themselves on the credit and conscience of their Pastors, and believe them in other men's cases, whom they trusted with their own souls. Again, they might approve and confirm their pastors judgement in an open assembly without an uproar; things were at that time handled in the Church religiously not tumultuously. Lastly, if the people did appoint certain wise and sufficient men from amongst themselves, to look into the truth of every crime, before they would believe the accuser, or reject the accused from their company; then must your lay Elders claim, not from Christ as authorized by him to use the keys, and dispose of the Sacraments, but from the people, as their committees, to hear and report what they found detected and proved in every such offence as deserved separation from all Christian society: and their delegation from the people must utterly cease, where he that beareth the sword, embraceth the faith. For though by the laws of God and nature, where there is no magistrate, every multitude may both order and govern themselves, as they see cause with their general consent, so they cross not superior laws and powers; yet we must beware when God hath placed Christian Princes to defend and preserve justice and judgement amongst men, that we not erect under a show of discipline, certain petit magistrates in every parish by commission from Christ himself in crimes and causes ecclesiastical, judicially to proceed without depending on the prince's power. I seek not to charge the favourers of this new discipline with any dangerous devise. I had rather acknowledge mine own weakness, that cannot conceive how lay Elders should be Governors of Christ's Church, and yet be neither ministers nor magistrates. Christ being the head and fullness of the Church, which is his body, governeth the same as a Prophet, a Priest, and a King; and after his example all public government in the church is either Prophetical, Sacerdotal, or Regal. The Doctors have a Prophetical, the Pastors a Sacerdotal, the Magistrates a Regal power and function; what fourth regiment can we find for lay Elders? Prophets they are not, they have no charge of the word; much less have they priestly power; which concerneth sins and Sacraments. If they have any, they must have Regal; and consequently, when the magistrate believeth, lay Elders must relinquish all their authority to him, or derive it from him, except they will establish an other regiment against him. What you gi●e only to Pastors making them monarchs to rule the Church at their pleasures, we impart to lay Elders as Associates with them in the same kind of government; so that lay Elders with us do no more prejudice the Prince's power, than Pastors do with you.] Inpreaching the word, dispensing the Sacraments, remitting sins, and imposing hands, I trust your lay Elders are not associated unto Pastors. If in these things they be joint-agents with Pastors, then are they no lay Elders, but Pastors. You must give them one name, if you give them one office; the same deeds require always the same words. If you join not lay Elders in those Sacerdotal and sacred actions with Pastors, but make them overseers and moderators of those things which Pastors do; this power belongeth exactly to Christian magistrates to see that Pastors do their duties according to Christ's will; and not abuse their power to annoy his Church, or the members thereof. Neither is the case like betwixt Pastors and lay Elders. Pastors have their power and function distinguished from Princes by God himself; in so much that it were more than presumption for princes to execute those actions by themselves or their substitutes. To preach, baptise, retain sins and impose hands, Princes have no power; the Prince of Princes, even the son of God, hath severed it from their callings, and committed it to his Apostles; and they by imposition of hands derived it to their successors: but to cause these actions to be orderly done according to Christ's commandment, and to prevent and repress abuses in the doers, this is all that is left for lay Elders; and this is it that we reserve to the Christian magistrate. The power of the sword in crimes and causes ecclesiastical, we wholly yield to the Christian Magistrate; and yet lay Elders may censure the pastors actions by liking and allowing them if they be good, or by disliking and frustrating them if they be otherwise.] God hath not given Princes the sword in any causes temporal or ecclesiastical to go before or without judgement, but to follow after, and support judgement. The sword without judgement, is force and fury; with judgement, it is justice and equity. You cannot yield the sword to the magistrate, and reserve judgement in these cases to the lay Elders: you then bind the Magistrate to maintain what your lay judges shall determine; and ●o the sword is not sovereign above them, but subject under them. Wherefore in overseeing the Pastor's doings, and redressing their abuses, you must leave the examination, determination, and execution to the Christian magistrate, and not divide stakes between the Prince and the lay Presbytery. Princes have no skill in such matters; and in that respect it is not amiss for them to take their direction from the Presbytery.] A noble consideration and worthy to be registered. The Church wardens and Sidemen of every parish, are the meetest men that you can find, to direct Princes in judging of ecclesiastical crimes and causes. A most wretched State of the Church it must needs be, that shall depend on such silly Governors. I omit how far gentlemen and landlords can prevail in every parish with their neighbours and tenants, both to rule them and overrule them at their pleasures. View the villages in England, and tell me how far you shall seek, before you shall find lay Elders, that in any reason ought to be trusted with the government of the Church. I will not advantage myself by the rudeness and ignorance of most part; I hope for very shame you will admit, that Princes are far fit in their own persons, if they would take the pains to determine ecclesiastical matters, than husbandmen and Artisants. And if they want direction, or will give Commission to that purpose, they need not descend to the plough and cart for help or advise. The world will greatly doubt of your discretion, and suspect, you savour of popular faction and ambition, if by God's law you press Princes against their wills to accept such counsellors and substitutes in ecclesiastical government. If they be at liberty to make their choice, they have store of learned and able men of all sorts within their Realms, whom they may trust with the censuring and overseeing of Clergy men's actions; so as to prefer Ploughman and craftsmen to undertake that weighty charge for Christian Princes, were ridiculous, if not infamous folly. Wherefore the lay Presbytery must either claim to have their power and authority from Christ without the Prince, and before the Prince; which is somewhat dangerous, if not derogatory to the Princes right; or else they must stay till the Magistrate give them power in every place to govern the causes of the Church, and moderate the actions of the Pastors. For since they will needs concur with the Prince in the same charge and oversight of Ecclesiastical crimes and causes; they must derive their warrant, either from the Prince, as his delegates, or from the Prince's superior. Must not Pastors do the like?] Prince's cannot authorize Pastors to preach the word, administer the Sacraments, remit sins, and impose hands, these things are exempted from the Prince's power and charge; the King of heaven hath appointed for that purpose Messengers of his will, and Stewards of his mysteries, without taking their authority from earthly Princes; but to redress the disorders and abuses of these things in others, and to displace the doers; that neither pastors nor lay Presbyters may challenge to do without the Magistrates consent and help, where the State is Christian. And where the State is not Christian, from whom shall the Pastors derive their power to repress disordered actions in others?] When the Church is not protected and assisted by the sword, but oppressed and pursued, (as where the Magistrate is an heretic or an Infidel) the whole may detect and disclaim any part as unsound and unsufferable. 1 Cypr. li. 3. epistola 13. Idcirco copiosum est corpus Sacerdotum, etc. Therefore (saith Cyprian) is the number of Priests many; that, if one of our society should attempt to uphold an heresy, and to spoil and waste the flock of Christ, the rest might help (repress him,) yea, the people have by God's law, where there wanteth a Christian Magistrate, the desertion, but not coercion of wicked and corrupt Pastors. They may decline them, and forsake them; they may not compel them or punish them. violence and vengeance belong only to the Prince's sword; not to any private persons or assemblies. 2 Rom. 16. Mark them, saith Paul, that cause divisions and offences contrary to the doctrine which you have learned, and decline them. 3 Ioh 10. My sheep, saith Christ, hear my voice and follow me. A stranger they will not follow, but fly from him. And so Cyprian and the rest of the Bishops with him being consulted, answer. 4 Cypria. li. 1. epistola 4. Separate yourselves (saith God) from the tabernacles of these wicked men, and touch nothing of all that is theirs, lest you perish together with them in their sins. Wherefore the people obeying the lords precept, aught to separate themselves from a sinful (Pastor or) overseer, and not to participate with the sacrifice of a sacrilegious Priest; since they chief (where the public state embraceth not the faith) have power to (admit, or) choose worthy Pastors, and to refuse unworthy. The best writers of our age, and those no small number, interpret the words of S. Paul, as we do, and affirm that lay Elders were governors of the Church in the Apostles time, and part of the Presbytery.] Some learned and late writers living under persecution, or in free Cities, where the people and Senate bear the greatest sway, have liked and commended this form of governing the Church by lay Elders joined in one Presbytery with the Teachers and Pastors: but I see not how it may be defended by the word of God, as tolerable, except they derive the power of that Presbytery from the whole Church in time of persecution, and in time of peace from the Magistrate; in which case they be no Elders authorized by Christ or his Apostles, to govern the Church, but Commissioners deputed by the State to moderate disorders in Pastors and Teachers, and so though they may have the over sight of ecclesiastical causes pertaining properly to the magistrate, yet may they not challenge any interest or right, if they be lay men, to impose hands or exclude from the Sacraments, which is the pastors power and charge. Otherwise, if any late writers be otherwise minded, I say of them as Austen said of Cyprian. Their 1 August. contra Cresconium, li. 2. ca 32. writings I hold not as Canonical, but examine them by the Canonical writings; and in them what agreeth with the authority of the divine Scriptures, I accept with their praise; what agreeth not, I refuse with their leaves. To whose praise I cannot attain, with whose labours, I compare not mine, whose wits I embrace, with whose words I am delighted, whose charities I admire, whose deaths I honour, their judgements in that they were otherwise minded, I receive not. God suffereth the best men to have some blemishes, lest their writings should be received as authentic. The Text should not differ from the gloss, if both were of like truth and certainty. In much writing many things scape the best learned, even as with long watching men oftentimes wink. It is no wrong to their labours nor touch to their credits to say their writings and resolutions be not always Canonical. 1 August. epist. 111. The disputations of Catholic, & praiseworthy men (saith Austen) we ought not to esteem as we do the Canonical Scriptures, that we may not without blemishing the honour due unto those men, mislike or refuse some what in their writings, if happily we find that they otherwise thought then the truth warranteth, understood by God's help, either of others, or of ourselves. Such am I in other men's writings; such would I have the readers of mine to be. Their learning would prevail much with me, as it doth with others, men I suppose of no evil mind, but zealous for that which they take to be the truth; were it not, that the very places which they draw to this intent, in the judgement of as learned and more ancient writers and father's import no such thing; and other places of the Scriptures where Elders are named do rather contradict than authorise Lay Elders. Paul sent for the 2 Act. 20. Elders of the Church of Ephesus to Miletum, and gave them this charge: Take heed to yourselves and to the whole flock, over which the holy Ghost hath made you Bishops to feed the Church of God. If all the Elders came to Miletum, they were all Pastors and Bishops; if your Lay Elders came not, why stayed they at home, Paul sending for the Elders: They must lose that name, or take this charge, choose which you will. If they for sook the name of Elders, I have my desire; if they undertook this charge, they were not Lay, they were Pastors and Bishops. I shall not need to prove the confinitie between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as if they could feed the flock, and not be Pastors. The charge that Christ gave to Peter, as an Apostle, was this; 3 john 21. feed my sheep. If they did that, they were Shepherds; if they did not, they were no Elders. And so saith Peter. 4 1. Pet. 5. The Elders that are among you, I exhort, being myself an Elder; feed the flock of God left to your care, and when the chief Shepherd shall appear, you shall receive an incorruptible crown of glory. They must join with him in Pastoral pains before they shall receive a Pastoral reward. If it be not their function to feed, it must not be their lot to be called Elders. The communion of the name and charge must go together. The Apostles words to Titus will soon declare, what Elders were in his days. 1 Tit. 1. For this cause I left thee in Crete that thou shouldest appoint Elders in every City, if any be unreprovable for a Bishop must be unreprovable as God's Steward; holding fast the faithful word of doctrine, that he may be able to exhort with found doctrine, and convince the goinesayers. No Teachers, no Elders by this rule. For they were God's Stewards to exhort and convince with found doctrine before they took that name. Elders might not be appointed in any City, but so qualified as is here prescribed; there was no place then in Crete for your new found Elders. And as for Lay Governors of the Apostolic Church to be mentioned by Saint Paul in the 1. to the Corinthians and twelfth Chapter, the ancient and learned Fathers are further from admitting any such, than I am; howsoever our late writers be lighted on them. Nazianzene expounding the words of Saint Paul, which our men imagine concern Lay Governors, saith 2 Nazianzen. de moderatione in disputationibus seruandae. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; governments, that is, overruling the flesh. chrysostom maketh Helps and governments all one, and saith, 3 Homil. 32. in 1. Corinth. 12. It is a great blessing of God, in matters of the Spirit to have an helper and exhorter. Ambrose saith, 4 Ambros. in 1. Corinth. ca 12. In the fift place is given the gift of understanding. For they be Governors, that with spiritual rains do guide men. Theophilact referreth it to the Deacons. 5 Theophilact. in 1. Corinth. ca 12. Helps, governments] that is, to receive the sick and guide and dispense the goods of our brethren. Then neither do the Scriptures any where mention Lay Presbyters; nor the Father's expounding the places that are brought for them, did ever give so much as an inkling of any such persons. The words of Paul to Timothy be not only cleared from them by divers sound interpretations, but produced against them. For they admit no Elders, but such as were for their work sake maintained at the costs of the Church, and so were never any Lay Presbyters. The two other places name Rulers and Governors, but express neither what persons or things they governed, neither who they were that did govern, whether Lay men or Pastors. Lay men had Christian governments; but over their families; over the Church and house of God, none had, in the Apostles days that we read, save Pastors and Teachers, I mean, such as did feed and watch the flock committed to their charge. And yet if we should grant, that in the Apostles time, for want of a Magistrate to uphold the discipline of the Church, and punish the disorders and offences of lose brethren; there were certain grave and wise Elders joined with the Prophets and Pastors to admonish the unruly, examine the guilty, and exclude infamous and scandalous persons from the common society of Christians; Is it any consequent, the like must be used with us in a Christian kingdom under a believing Prince: The Apostolic Churches were planted in populous Cities where they could not lack meet men to sustain that charge: ours are dispersed in rural Hamlets; where there can be no hope to find so many fit Governors, as shall be requisite. To the first Churches came none but such as were willing and zealous, without all compulsion: to ours come all forces, Atheists, Hypocrites, and how many rather forced by Law, then led with devotion; yea, would God it did not often so fall out that in many places the richer and wealthier men either regard no Religion, or secretly lean to the worst. Every Church with them had many Prophets, Pastors and Teachers, the number, and need of the people, and time so requiring; so that their Presbyteries might be indifferently weighed without overbearing either side; We have but one in each Parish, and to exact maintenance for more at the people's hands, in every village; would breed that sore which no plaster would heal. To give that one a negative voice in all things against the Lay Elders; were to fill the whole Realm with infinite contentions and questions. To give him no voice, but as one amongst the rest; is to shake the Church in sunder with every faction and fancy of the multitude. Lastly, those Churches under persecution had none that could justly challenge to rule the rest; ours hath a lawful Monarch professing the faith; to whom by God's Law the government of all crimes and causes Ecclesiastical doth rightly belong; and therefore the private and popular regiment of the afflicted Churches must cease, since God hath blessed this realm with a public, peaceable and princely government. The greater and stronger power doth always determine and frustrate the lesser and weaker in the same kind. What need we private men to punish vices, when we have princes to do it? What need we Suffrages of Lay Elders to reform disorders and abuses in Pastors, when we have open and known laws to work the same effect with more force and better speed? In popular states, and persecuted Churches some pretence may be made for that kind of discipline; In christian kingdoms, I see neither need nor use of Lay Elders. Howbeit, for my part, I do not believe that Lay Elders were used in the apostles times to govern the Church. With imposition of hands, remission of sins, distribution of Sacraments, I am right assured, no just proof can be made they did or should intermeddle; yea the oversight of those things could not belong, whiles the Apostles lived, to Lay men; and after their deaths, the Churches planted by them, and ages succeeding them, never used nor acknowledged any Lay Elders. Which is to me an invincible demonstration, that the Apostles left them none. For would all the Churches in the world with one consent immediately upon the Apostles deaths, reject that form of governing the Church by Lay Elders, which was settled and approved by the Apostles, and embrace a new and strange kind of government without precept or precedent for their so doing? How others can persuade themselves, that the whole Church of Christ felt so generally and presently to a wilful Apostasy, I know not; for myself I confess I had rather forsake the devise and conceit of some late Writers, were they in number more than they are, before I will proclaim so many Apostolic men, and ancient and learned fathers to be manifest despisers of the Apostolic discipline, and voluntary supporters, if not inventors, of Antichrists pride and tyranny. Wherefore if they show me Lay Elders universally received for governors in the Churches and ages next following the Apostles, I will agnize they came from the Apostles; if there were no such after the Apostles, I cannot believe they were in the Apostles times. CHAP. XI. What Presbytery the primitive Churches and Catholic fathers did acknowledge and whether Lay Elders were any part thereof, or no. MAny men think and write that the first Churches and fathers after the Apostles, retained and used Lay Elders for Governors; and so witness (as they say) obscurely Ignatius, Tertullian, Cyprian, Augustine; more clearly Ambrose, Hierome, Possidonius, and the Canon law; and therefore I do not well in their opinions to pretend the authority of Christ's Church against them. If all these Fathers or any of them did clearly mention or witness Lay Elders; I would be far from contradicting them: but now I cannot admit them, nor in this case the first authors of them, by reason I find no such Elders expressed or testified in any father or writer of the Primitive Church. Elders I find, Lay Elders I never find, and by the name of Elders or Presbyters, the ancient fathers do mean such Teachers and Labourers in the word, as with their counsel and consent did advise and direct the Bishop of each Church and City in cases of doubt, danger and importance, when as yet neither Synods could assemble, nor Christian Magistrates be found to help and assist the Church against the deadly poison of heresies, and cruel rage of persecutors, which those days did usually offer. Examine your own witnesses; if they say not as much, as I affirm, I am well content to yield the whole. Ignatius is the first that is alleged for Lay Elders; and the first if his testimony may be taken, that will utterly overthrow the Lay Presbytery. He often mentioneth the Presbytery, but chief in his second Epistle, where he writeth thus, to the Church of Trallis. 1 Ignat. ad Tralliano●. Be subject to the Bishop, as unto the Lord: he it is, that watcheth overyour souls, as one that shall account unto God. you must therefore whatsoever you enterprise do nothing without the Bishop; but be subject also to the Presbytery, as unto the Apostles of jesus Christ. You must likewise by all means please the Deacons of the mysteries of jesus Christ. The Bishop is the 2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. figure of the father of all; the Presbyters as the 1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Senate of God, and a 2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. knot of the Apostles of Christ. without these the chosen Church is not, nor the company of Saints, not the assembly of the holy. What is the Bishop, but 3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. one that hath power over all, as much as is possible for a man to have; a resembler in power, of Christ, that is, God? What is the Presbytery but a sacred 4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. assembly, the 5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Counsellors and 6 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Coasse●sours of the Bishop? Presbyters or Elders we see here with all their titles, Lay Elders we see none. To presume upon the an●●iguitie of the word that they were Lay, is so childish aproofe, that it should not come in wisemen's heads: yet lest we should be carried with that wilful persuasion, which I see many possessed with; mark what Elders they were, of whom Ignatius spoke. He calleth them in this Epistle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a knot or company of Apostles or Messengers of Christ: and in the next he saith, 7 In epistola ad Magnesianos. As the Lord did nothing without his father, so must not you without the Bishop, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whether you be Presbyter, Deacon or Lay man. To the Chrch of Philodelphia he writeth thus; 8 Ad Philodelphienses. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: The Presbyters, Deacons and the rest of the Clergy together with all the people, obey the Bishop. And so every where; 9 Ad Smyrna●s. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Let the Lay men be subject to the Deacons, the Deacons to the Presbyters, the Presbyters to the Bishop. And expressing their office with Saint Peter's words he saith; 10 Ad Antioch●●os. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: You Presbyters, feed the flock that is with you, till God show who shall be ruler or Bishop over you. for I now hasten to gain Christ. Presbyters then with Ignatius were Pastors and part of the Clergy; and so far from being Lay men, that all Lay men were subject unto them as unto the Apostles of Christ, and not joined with them in the same Presbytery to govern the Church. Hierome the next of your witnesses (for I take them not as their ages, but as their testimonies join nearest together) writing on Esay, saith, 11 Hiero. in Esa. 3. Et nos habemus in ecclesia Senatum nostrum, coetum Presbyterorum: We have in the Church our Senate, even the assembly or company of Presbyters. And again, 12 Hiero. in Tit. 1. Comm●ni Presbyterorum consilio regebantur ecclesiae. The Churches were at first governed by the common advise of the Presbyters. Th●● Elders at first did govern the Church by common advise, i● no doubt at all with us; this is it which is doubted and denied by us, and shall never be proved by any, that those Elders were Lay men, which so governed the Church. What Elders Jerome meant is soon discerned by his own words, 1 Hier●. in Tit. 1. Idem est ergo Presbyter, qui Episcopus: An Elder or Presbyter than is the self same, that a Bishop is, and before there were factions in religion by the devils instinct, and the people began to say, I hold of Paul, I of Apollo, and I of Cephas, the Churches were governed with the common advise of Presbyters. But when every one thought those, whom he baptised, to be his own and not Christ's; it was decreed in the whole world that one of the Presbyters chosen should be set above the rest; to whom the whole care of the Church should appertain. jerom avoucheth that Bishops and Presbyters were at the first all one, and saith the Church was guided by their common advise, until the Presbyters began to challenge such, as they had baptised, for their own, and not for Christ's. He writeth then of such Elders as did baptise, and feed the flock, and differed from Pastors and Bishops neither in dispensing the word nor Sacraments, but only in wanting power to impose hands. For so, debating the very same matter in his Epistle to Euagrius, he saith, 2 Hi●rony. Euagrie: tom. 2. f●l. 329. Quid en●m facit, excepta ordinatione, Episcopus, quod presbyter non faciat? What doth a Bishop, save ordering (or imposing hands) which a Presbyter may not do? Then Presbyters with Jerome did preach, baptise, & administer the Lords supper as well as Bishops; and were indeed Teachers and Pastors by whose counsel at the first the Churches were governed. And of such Jerome saith; 3 Hiero. in epist. ad Tit. ca 1. Bishops must know they are greater than Presbyters, rather by custom, then by the truth of the lords disposition, and aught to govern the Church in common. Let any man that hath care of his conscience or credit read the places in Hieromes Epistle to Euagrius, and in his Commentaries upon the first to Tite, where he showeth what Elders did and should govern the Church; and if this that I say be not more then evident, I will hazard mine before God and man. Ambrose is an other that speaketh to the same effect: 4 Ambros. in 1. Timoth. 5. Amongst all Nation's age is honourable. Unde & Synagoga, & postea ecclesia seniores habuit, quorum sine consilio nihil agebatur in ecclesia. Wherefore the jewish synagogue, and after the Church, had Seniors or Elders, without whose counsel nothing was done in the Church. The which by what negligence it is out of use, I know not, unless it be by the sloth or rather pride of the Teachers, whiles they alone will seem to be somewhat. Hear likewise is mention of Elders, without whose advise nothing was done in the Church; but by Ignatius and Jerome we saw before, they were not Lay men but Clergy men, by whose counsel the Churches were governed. Had weè not Ambrose opinion else where delivered, that in cases of faith and manners Lay men never did, never might judge of Priests, of whom yet the Presbytery might and did judge? what one word is here sounding for Lay Elders? They were aged that were called to the regiment of the Church in former times, and not one, but many. Ambrose misliketh that in his time some, whiles they would seem alone to rule, had excluded or neglected the rest that were wont to be joined with them in consulting and caring for the Church. By this you may prove that ancient good Bishops in guiding their flocks used the help and advise of their Clergy; that Lay men were coupled with them to govern the Church, you cannot prove. He doth not blame them for refusing Lay Elders to be their Colleagues, but for affecting to be so wise, that they needed not the aid and counsel of their brethren, who were wont to advise and assist their Bishops as well in doctrine, as in discipline. What Ambrose thought of Lay judges over persons and ●a●ses Ecclesiastical, his Epistle to Valentinian the Emperor, will quickly resolve. 1 Ambros lib. 5. epistola 32. No man ought to think me obstinate (saith Ambrose) when I avouch that, which your father of sacred memory, not only answered in words, but established by his laws: in causa fidei vel ecclesiastici alicuius ordinis, eum judicare debere, quinec munere impar sit, nec iure dissimilis: in a matter of faith or touching any Ecclesiastical order, he ought to be judge, that hath neither his calling divers, nor his right different. Those are the very words of the rescript; that is, he would have Priests to be judges over Priests. Yea if a Bishop be to be reproved for any other thing, and his manners to be examined, this also would he have pertain to the judgement of Bishops. When ever heard you, most gracious Emperor; in a matter of faith, that Lay men judged of Bishops? Shall we then so bow with flattery, that we forget the right of Priests, and what God hath given to me, shall I commit to others? If a Bishop must be taught by a lay man what to follow, let the Lay teach, & the Bishop hear; let the Bishop learn at a Lay man's hands. Your father a man of ripe years, said, Non est meum judicare inter Episcopos: It is not for me to sit judge amongst Bishops, you shall be old by God's grace, and then shall you find what a Bishop he is, qui Laicis ius Sacerdotale substernit, that casteth the right of Bishops under Lay men's feet. Would he call it pride in Bishops to refuse Lay men for their Consorts in censuring all persons and causes of the Church; that greatly praised the Emperor for saying, it was not his part to judge amongst Bishops? and highly commended the Law that barred all judges over Priests; save such as were pari munere & simili iure, of the same calling and right that Priests were? The longer we seek, the further we are from finding Lay Elders. We have now a public and Imperial Law; that with Ecclesiastical causes and persons, no Lay man should meddle; but leave them to Bishops, as best acquainted with the Rules and Canons of the Church, by which such men and matters must be guided. Tertullian, Austen and Gregory admit all three one answer. They use the Latin word Seniores, for those whom Hierome and others call by the Greek name Presbyteros, such Elders, as were Pastors and Priests. 1 Isidor. originum. lib. 7. Presbyter in Greek, saith Isidore, is in Latin Senior, Presbyters and Elders being so called not for years and old age; but for the honour and dignity which they took when they entered that order. This name the Translator of the new Testament giveth them, even in those places, where the Greek calleth them, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Seniores, qui in vobis sunt, obsecro consenior. 2 1. Petr. 5. The Seniors that are among you, I beseech being myself a Senior, feed ye the flock of God that is with you. And again, 3 Ichan. episto. 2. & 3. Senior electae Dominae; Senior Gaio charissimo: The Senior to the elect Lady; and the Senior to the most dear Gaius: and yet I trust Saint Peter and Saint john were no Lay Elders. At first, Pastors and Teachers were usually chosen by their age; as to whom the rather for their wisdom and gravity, reverence and honour should be yielded in the execution of their office; and afterward, when some of rare gifts, though younger in years, were elected to that charge, they retained the name, which use had accustomed; and so generally men of that profession were and are called Presbyters and Seniors, which in English are Elders. What proof is this then for Lay Elders, if Latin writers now and then call them Seniores; which is common to all Pastors and Ministers of the word and Sacraments? The circumstances perchance will somewhat induce, that those Fathers spoke of Lay Elders. They will the contrary very well; but this they will never. Tertullian opening to the Gentiles the manner of the Christian assemblies, and what they did, when they were gathered together, saith: 1 Tertull. in Apologetics. We meet in a company, that we may join as an army in our prayers to God. We meet to the rehearsing of the divine Letters where with sacred words we nourish faith, we stir up hope, and fasten confidence; and nevertheless confirm discipline by the often instructions of our 2 Preceptorum. teachers. There are also exhortations, reprehensions, and divine censures. judgement is used with great deliberation, as being out of doubt that God seethe us. There have we an evident foreshowing of the judgement that shall one day come, if any so offend that he be banished from the fellowship of our prayers, assembly, and all holy company. The Rulers of our meetings are certain 3 Precedent. approved Seniors such as gate this honour, not by reward, but by good report; for nothing that is Gods may be bought. Praying, reading of the Scriptures, teaching, exhorting, reproving in their public assemblies were Pastourall duties; why should not censuring be the like? The self same persons that were in one, were Rulers in all these actions. Again, the honour which they had to sit before the rest in the Church: and was so sacred, that it could not be procured by reward, but by good report, showeth they were Clergy men, and not Lay persons that did moderate their meetings. The very word Praesidere with Tertullian is an evident distinction between the Pastors and the people. 4 Tertull. lib. 1. 〈◊〉 〈◊〉. Disciplina ecclesiae, & praescriptio Apostoli digamos non sinit praesidere: The discipline of the Church and precept of the Apostle suffer not a man, that hath more wives than one, praesidere, to be a Bishop, which by reason of their function did sit before all others in the Church. 1 Idem de Menagamia. Quot & digams praesident apud vos, insultantes utique Apostolo? How many with the second wife are precedents and Bishops amongst you, insulting on the Apostle, that saith a Bishop should be the husband of one wife: And again 2 Idem de cor●na m●●itu. Eucharistiae sacramentum non de aliorum manu quàm Praesidentium sumimus: we take not the Sacrament of the Eucharist at any others, then at the Pastors (or Rulers) hands. Handling this assertion, 3 Idem de exhortatione ad castitatem. Nónne & Laici Sacerdotes sumus? We that are of the Laity, are we not Priests? he saith Differentiam inter ordinem & plebem constituit ecclesiae authoritas, & honour per ordinis consessum sanctificatus à Deo. A difference between the order of Priests and the people, the authority of the church hath made; and the honour sanctified of God by the setting together of their order. And showing how many degrees he accounted in the Clergy; he saith. 4 Idem de fuga in persecutions. Quùm ipsi authores, idest, ipsi Diaconi, Presbyteri & Episcopi fugiunt; quomodo L●icus, etc. When the first men, that is, the Deacons, Presbyters and Bishops flee; how shall the Lay forbear fleeing? when the Leaders flee, which of the Soldiers will stand? He is an evil Pastor, Christ confirming it, that fleeth when he seethe the wolf, and leaveth his sheep to the spoil. Which is never more done then when in persecution, ecclesia destituitur à Clero, the Church is forsaken of the Clergy. Porrò si eos, qui Gregi praesunt, fugere, quum lupi irruunt, nec decet, imò nec licet; (qui enim Pastorem talem, malum pronunciavit, utique damnavit;) ideo Praepositos ecclesiae in persecutione fugere non oportebit: Then if it be neither seemly nor lawful for the Rulers of the flock, to flee, when the wolves rush in; (for he that pronounced such a one an evil shepherd, did doubtless condemn him;) the overseers of the Church may not flee in persecution. By this we may plainly perceive there were in Tertullia's time, no Leaders, Rulers nor Overseers of the flock and Church, but Pastors and Clergy men; and those either Deacons, Priests or Bishops: Lay Elders are far from Tertullia's words, and further from his meaning. Why his hook De B●ptis●● should be alleged for Lay Elders, I can not so much as guess. Some men are so infected with the fancy of Lay Elders; that they no sooner read the word Presbyter, but they strait dream of their Lay Presbytery. Otherwise, if we would seek for a place to cross their new discipline, we could not light on a better. 1 Tertul. de Baptismo. Dandi baptismum ius habet summus Sacerdos, qui est episcopus. Dehinc Presbyteri & Diaconi, non tamen sine episcopi authoritate propter ecclesiae honorem. quo saluo salva pax est. alioquinetiam Laicis ius est. To give baptism is the right of the chiefest Priest, which is the Bishop. After him the Presbyters and Deacons, not yet without the Bishop's authority for the honour of the Church, that is, the honour allowed him in the Church: the which being observed, peace is preserved; otherwise it were lawful for lay men to do it. Hear find we the Bishop to be the chiefest Priest, & without his leave the rest not to baptise. With his leave the Presbyters and Deacons might, but not Lay men, save in cases of extremity; then as he thinketh any Lay man might. The truth of his opinion I am not here to discuss; the tenor of his report I have no cause to distrust; I find it confirmed by others, that in the presence of the Bishop, the rest might not baptize, as also that none of these three degrees were Lay men. Admit the Bishop to be the chiefest, the Elders and Deacons without his authority to do nothing; and remove Lay men from the number of Bishops, Elders and Deacons; the plaltform of your Lay Presbytery must needs fall. Augustine much misliked the fond and lewd excuses that some in his time made, when they were rebuked for their sins. 2 August. de ver●is Domini serm. 19 Cùm arguuntur à senioribus; When they are reproved by (thou or their) Elders for drunkenness, rapine and killing of men in tumults; they answer; what should I do, being a Secular man or a soldier? have I professed to be a Monk, or a Clergy man? Hear is the bare name of Elders; but whether they were Lay men or clerk, here is no mention. If this admonition and reprehension were private, the Elders may he, the one or the other, as you will; Every Christian man hath liberty to reprove and admonish his Brother privately for any sin committed; and it best becometh age and grey hairs, to mislike the disorders and enormities of younger and ra●her heads; and then the words of Austen are, when they be reproved by their Elders. But if the rebuke were open, then Seniores were the elder sort of such Clergy men, as had the charge and oversight of other men's lives and manners; and sat in judgement with the Bishop, to exhort, chastise and censure licentious persons. That Lay men in Austin's time intermeddled with the keys or sacraments, I utterly deny; and therefore the word Elders cannot import that, which then was not. The keys, whereon Excommunication dependeth, and the Sacraments, from which offenders are excluded, were then the pastors charge, and not the people's. It is more than ignorance, for those that would seem learned, to imagine that Austen ever heard or thought any Lay men had an interest in the open and ordinary use of the keys and disposition of the Sacraments. The judges that Austen acknowledged in the Church were no lay Elders, as plainly appeareth by his words before alleged, neither had lay men any judgement seats provided for them in the church: 1 August. de c●uitate Dei lib. 20 ca 9 sed sedes Praepositorum & ipsi Praepositi intelligendi sunt: per quos ecclesia nunc gubernatur: But the seats of the Rulers and the Rulers themselves (saith Austen) are understood, by whom the Church is now governed. And lest you should doubt who governed the Church in his days, Bishops, or Lay Elders; noting upon the 106. psalm, three temptations that every religious and faithful man amongst the people of God might have trial of, he saith, 2 August. in psal. 106. Fortassis dignus eris, cui populus committatur, constituaris in gubernaculis navis, recturus ecclesiam. Ibi quarta tentatio. Tempestates maris quatientes ecclesiam turbant Gubernatorem. Quarta ista nostra est. Quanto plus honoramur, tanto plus peri●litamur. Tentatio ergo gubernandi, tentatio periculorum in regenda ecclesia nos potissimum tangit: Happily thou shalt be found worthy to whom the people may be committed, to sit at the helve of the ship, to govern the Church. There is the fourth tentation. The storms of the Sea that shake the Church, trouble the Governor. This fourth is ours. The higher our honour, the greater the danger. The tentation then of governing, the tentation of troubles in ruling the Church, chief concerneth us: yet are ye not free. For brethren, though you sit not at the same stern, yet sail you in the same ship. pastors then in S. Austin's time, and no Lay persons did govern the Church, and rule the flock, and by them judgement was given and discipline exercised against wicked and dissolute livers. 1 August. de fide & operibus ca 5. Cùm eyes, per quos ecclesia regitur, adest salva pace potestas disciplinae adversus improbos au● nefarios exercendae, etc. When they that rule the Church may without breach of peace (that is, danger of schism) exercise discipline upon lewd and wicked offenders; then are we to be stirred up with the sharpness of those precepts, that lead to severity of repressing (evil) that directing our steps in the way of the Lord, we neither slack under the name of patience, nor rage under the show of diligence. But Saint Austen in his hundredth thirty and seventh Epistle, writeth; Clero, Senioribus, & universae plebi ecclesiae Hipponens●●: to the Clergy, Elders, and whole people of the Church of Hippo; where the Elders are reckoned, by themselves, as no part of the Clergy.] If naming Elders by themselves, make them no part of the Clergy; by that consequent, they be likewise no part of the people; for they be reckoned asimder from the people. But these inferences have no sufficient ground; they must be either of the Clergy or people, and yet here they be named betwixt them. The rules of civility are not always bound to the rules of Logic. They that have pre-eminence above others, may be saluted apart from others, though the general salutation before or after, by force of reason doth include them. Wherefore if any man answer, that Austen naming the whole Clergy of his Church in that Epistle, thought to make a more special remembrance of the better sort of them, by the title of Elders, it can not be refuted; the words do well endure it. If any dislike that exposition, let him take Elders in God's name for the better sort of the Laity; I mean for the Rulers and Governors of the people, as if a man should write to the Clergy, Aldermen, and Commons of any good City; for an Alderman is the right English for Senior in Latin, when it doth not import an Ecclesiastical function: and it is not unlikely, that Austen then absent and writing to the whole City, divided the superior sort of the Laity, from the Inferior by that style. Howsoever you bestow the word, it is evident by the whole course of that Epistle, those Elders had no power in the Church, more than the rest of the people. Yea, the hearing of the cause then in question about the accusation of Bonifacius a Priest, for a foul crime objected unto him by an other of the Clergy, did so little concern them, that Austen heard the matter himself alone, and took order in it as he thought good, and kept it from the knowledge of them all. And in this Epistle giving a reason why he did not remove Bonifacius from his degree at the first examining of the matter, he saith; 1 August. epist. 137. Nomen Presbyteri proptereà non sum ausus de numero Collegarum eius vel supprimere vel delere, ne divinae potestati, sub cuius examine causa adhuc pendet, facere viderer iniuriam, si illius judicium meo vellem judicio praevenire: The name of his Priest I durst not suppress or strike out from the number of the Colleagues, lest I should seem to offer wrong to God's judgement, (under whose trial the matter yet dependeth) if I should prevent his judgement with my censure. Read the Epistle, if he attribute any more to those Elders, than he doth to the lowest of the people and Clergy; if he did not take the whole cause into his own hands, and set an order in it without their consents or privities; I will agnize your Lay Elders. Happily you think, Saint Austen did the Lay Elders wrong to keep this cause from them; and to deal in it without them? I can not let you from so thinking; but all that be well advised will rather suppose, Lay Elders had nothing to do with such cases in Saint Austin's time; and that the good Bishop did not close up such horrible offences by wrongful withholding the cause from the knowledge of the Elders, to whom by order of the Church it then appertained; but he kept it from them and the rest with good conscience using his own right, 2 In ●ad●m epist. ne atrociter & inaniter contristando turbaret, as himself saith; Lest he should trouble their minds with a grievous sorrow to no purpose. Gregory's authority is quoted out of the 3 15 quast. § si quid. Canon Law, for name of Lay Elders: which sure were very strange; that six hundredth years after Christ, the power of Lay Elders should remain in the Church, and their name all this while not heard of; but I think we shall find no more here, than we did before. 4 Gregor. lib. 11. 49. If (saith Gregory) any thing come to thine ears of any Clerk whomsoever, which may justly offend thee; believe it not easily, sed praesentibus ecclesiae tuae Senioribus, but in the presence of the Elders of thy Church, search out the truth diligently, and if the quality of the matter shall so require, let the offender be punished according to the rigour of the Canons. Elders of the Church I hear, Lay Elders I hear not; and by the Laws Imperial long before this established, even in Ambrose's time, a Clergy man's cause could not be examined and determined but by men of the same right and the same calling. And of all others Gregory is the unfittest man to prove that Lay Elders should have the hearing and deciding of Clergy men's causes; who could not endure, that any thing whatsoever pertaining to the Clergy should be committed to the hands of Lay men. 1 Gregor. lib. 7. epist. 66. Cavendum est à fratern●●ate vestra, ne Secularibus viris at que non sub regula nostra degentibus res ecclesiasticae committantur; Your brotherhood must beware that Ecclesiastical matters be not committed to Secular men, and such as live not under our profession. The punishment, which by the very words must be Canonical, or according to the Canons, showeth that these Elders were the discreetest and wisest of his Clergy. For what have Lay men to do either with the knowledge, or execution of the Canons? What reason to charge them with the Canons; to whom the Canons were not written? He meaneth therefore the Elders of his Church, that is, such Clergy men as were of best account and greatest experience in his Church. And so the Council of Turon decreed, 2 Concil. Tur●●ens. 2. ca 7. Quem negligentia eijcit, cum omnium Presbyterorum consilio re●utetur▪ whom negligence maketh unworthy of his place, let him be removed by the advise of all the Presbyters. And Gregory himself saith; 3 Gregor. lib. 7. epist. 110. Lest there be any dissension amongst brethren, lest any discord be nourished inter Praepositos & Subiectos, between the Rulers (of the Church) and those that be under them, in unum conuenir● Sacerdotes necesse est; It is needful for the Priests to meet in one place together, that they may discuss such causes as happen, and wholesomely confer about Ecclesiastic all rules, so as things past may be amended, and an order set for things to come. Of Lay men the Council of Hispalis sayeth, 4 Concil. Hispa●ens. 2. ca 9 Indecorum est Laicum vicarium esse Episcopi, & Seculares in ecclesia judicare. Vnd● oportet nos & divinis libris, & sanctorum Patr●m obedire praecep●is; constituentes, ut hij qui in administrationibus ecclesiae Pontificibus sociantur, discrepare non debe ant nec professione, nec habitu. It is an unseemly thing for a lay man to be vice gerent to a Bishop; and for Secular men to judge in the Church. Wherefore we must obey the books of God, and the precepts of our father's being holy men; decreeing that they which are joined with the Bishops in the administrations of the Church, should not differ from them neither in profession, nor habit. Iflaie Elders had been currant in Gregory's time, and assisted the Bishop in Clergy men's causes, as his Coassessors; the Council of Hispalis not long after him, did open wrong to the truth, in saying it was against the book of God, and rules of their forefathers, that lay men should be joined with Bishops in any causes or matters of the Church: but for any thing we yet see, they spoke the truth, and no more than was long before confirmed as well by the decrees of Councils, as public laws of the Roman empire. 1 Authentic. 123 the sanctissimi● episcopis, ca 21. Si ecclesiastica causa est, nullam communionem habeant judices ●iu●les circa talem examinationem; sed sanctissimus Episcopus secundum sacr as regulas causae finem imponat. If it be an ecclesiastical cause (saith justinian the Emperor) let not the civil (or temporal) judges any way intermeddle with the examination thereof; but according to the sacred rules, let the most holy Bishop determine the matter. Now who were to be present with the Bishop, when he sat in judgement, and assist him, the fourth Council of Carthage declareth in these words; 2 Concil. Carthaginens. 4. ca 23. Episcopus nullius causam audiat, absque praesentia Clericorum suorum; alioquin irrita erit sententia Episcop●, nisi Clericorum praesentia confirmetur. Let the Bishop determine no man's cause without the presence of his Clergy; otherwise the sentence of the Bishop shall be void, that is not confirmed with the presence of the Clergy. With the Bishop sat no lay Elders in judgement, but his own Clergy; and those not all, but the graver and elder sort of them. The Deacons and the rest of the Clergy beneath their degree, might not sit with the Priests, much less with the Bishop. The Council of Nice saith; 3 Concil. Niconi, ca 18. Sed nec sedere Diaconis licet in medio Presbyterorum. The Deacons may not sit in the company or assembly of Priests. So that only Clergy men and Priests sat with the Bishop in Church and Consistory, and their presence and advise was required, as we see by the Council of Carthage, before the Bishop might give judgement against any man. This course Gregory willeth the Bishop of Panormus in Sicily to observe, as nearest to the Canons, and freest from all challenge, when he convented any Clergy man, not rashly to pronounce; but advisedly to deliberate with the wisest and eldest of his Clergy, and then to proceed accordingly; for Priests and Deacons the case is clear, the Bishop alone might not deprive them. The Council of Hispalis saith; 1 Concil. Hispal. 2. ca 6. Episcopus Sacerdotibus ac Ministri● solus honorem dare potest, solus auferre non potest. The Bishop alone may give Priests and Deacons their honour; but he can not take it from them alone. They may not be condemned by one, neither may they lose the privilege of their honour by the judgement of one. but being presented to the judgement of a Synod, let them be ruled and ordered as the Canon prescribeth. Over the rest, the Bishop alone might sit judge without the assistance of other Bishops: but not without the Elders of his own Church and Clergy. for so the Council of Carthage decreeth, and Gregory adviseth; 2 Concil. Af●●c●●i, ca 20. If any Priests or Deacons be accused, let the Bishop of the parties accused, discuss their causes, taking to him a lawful number, (six in a Priests, three in a Deacons) of the Bishops adjoining such as the defendants shall require. The causes of the rest of the Clergy, the Bishop of the place alone, shall hear and determine. Lay Elders I trust are excluded by this Canon, from deciding or debating the causes of any Priests, Deacons or other Clergy men; and so are they by all the Canons that were ever made in any Council Provincial, or General, since the Apostles times. lastly, the Canon law itself is produced for the name of lay Elders, I might take just exception against the Compiler of those decrees; his corruptions and oversights do pass the number of his leaves. Hieromes name is twice abused by him, and twice alleged by you without any regard, whether those authorities be found in his works, or make to your purpose. The first is 16. quaest. 1. § ecclesia; which place is no where found in Hierome, though his book ad Rusticum be extant, prescribing the manner how a Monk should order his life. Some of the words were patched out of his Commentaries upon Esaie; and the rest touching Monks added, which are not at all in Hierome. The second place; distinct. 95. ecce ego; is a lusty tale, not of Hieroms, but of some others in his name; beginning with a forged inscription, and ending with a presumptuous untruth, and freighted in the middle with unsavoury railing. Hierome wrote in deed to Rusticus a French man, but as yet no Clergy man: that ever he wrote unto him after he was Bishop of Narbon, neither do we read it in any of his works, neither is it likely; for so much as Leo Bishop of Rome more than thirty years after Hieromes death, wrote, 1 Epist. 92. 94. Ad Rusticum Narbonensem Episcopum; to Rusticus Bishop of Narbon. And touching the matter of which, this counterfeit Hierome talketh; 2 Epist. 88 alias 86. Leo writing unto the Bishops of France and Germany, convicteth this prater of manifest falsehood. for where this forged Hierome saith it was used in Rome, in Africa, in the East, in Spain, France and Britain, and calleth them proud, envious, and most injurious Prelates that otherwise do; Leo with a Council of Bishops affirmeth it was not used, but where men were altogether ignorant of the ecclesiastical rules, and expressly forbiddeth it by a synodal consent, as contrary to the Canons. Whosoever were the author of that sturdy epistle, he turneth your lay Elders clean out of doors. for as he affirmeth; that Presbyters or Elders were 3 Dis●. 95. § ●c●● ego dic●. at first judges of the Church's affairs, and present at the Bishop's Councils; so he saith the same Elders must 4 Ibidem. preach in the Church, bless and exhort the people, consecrate Christ at the Altar, restore the Communion, visit the sick, At que omnia Dei Sacramenta complere, and finish all the Sacraments of God. I shall not need to put you in mind that here is no room for Lay Elders; the words be so plain, that if you but read them, I think you will quickly resign all the interest you have in them. Thus have we perused the proofs that are brought out of ancient Fathers to uphold the Lay Elders; whether these be great endu●ementes to enforce your Lay Eldership; I appeal to your own consciences. You have not so much as one circumstance in any father to infer they were Lay. The names of Presbyteri and Seniores, which in English are Elders or Priests, you show, whereof we never doubted; but those names when they imply age, are common to all men that are stricken in years: when they note an office, they are proper to Clergy men. More than the doubtful signification of the word Elders; I profess before him that seethe the secrets of all men's hearts, I see no enforcement in any Father yet produced. On the contrary, though it might suffice me to stand on the Negative, that no lay Elders can be proved; yet because I seek not to distinguish words, but to searchout the truth, I have proved by other places out of the same writers, that they had no such intent, as you pretend; use your eyes and not your fancies, I am well content yourselves shall be judges. But the rest that remain, as Cyprian, Socrates, and Possidonius, do most clearly speak of Lay men.] Of Lay men they speak in deed; for they speak of the whole people: but of your Lay Elders, they speak not a word. This short answer might serve for all the places that are behind, neither is there any cause to stand longer in discussing them, were it not that I seek rather to satisfy the Obiecters as brethren, them to repel them as adversaries, for whose sake I will rip up the circumstances. 1 Socra. li. 5. ca 21 Agelius a Novatian Bishop, ready to die, imposed hands on Sisinnius to be Bishop in his place, being one of the Presbyters that were under him. The people of the Novatians (misliking or) complaining of the fact, for that he rather laid not hands on one Marcian, by whose means the Novatians in the time of Valens, enjoyed quietness, Agelius willing to ease the people's grief, laid hands also on Marcian. And when he was a little recovered, he entered into the Church, and in his own person said; You have Marcian to succeed me, and after Marcian Sisinnius. This is the true report of Socrates words; and in these, what one letter for lay Elders? Sisinnius was no lay man; he was a Clergy man long before this, as 2 Li. 5. ca 10. Socrates himself recordeth. As for the name of Elders or Presbyters, besides that in all the Church stories it noteth an ecclesiastical function; and lay men by the Canons could not be made Bishops, except they were first in orders; this very chapter is a manifest testimony, that none were promoted to bear that name, or have that place but by imposition of hands. I had occasion before to allege the words of Marcian, repenting that ever he laid his hands on Sabbatius and others, to make them priests, I will not now repeat them. But the people's dislike made Agelius recall his fact? Of all examples, this is one of the weakest and worst. The Novatians were Schismatics from the Church of Christ, and no members of it; it skilleth not therefore whatsoever they or their Bishop did. Next, it was but a point of policy in Agelius, to retain the liking of his followers; for as they departed from the Catholic Church upon a conceit; so were they as like upon a Spleen, to return thither again, and forsake the Novatian Bishops. Thirdly, he might justly fear, and so prevent a Schism amongst his own, lest some adhering to Sisinnius, and some to Marcian, his Congregation should be divided, which was no rare thing in the elections of Bishops. Lastly, if this example were worth the standing on; it is certain, that Agelius lying sick in his bed, made first Sisinnius Bishop without the people's consent; and meaning to please the multitude, he did as much for Marcian; and when he came to the Church upon his recovery, he asked no consents for Sisinnius; but told the people, that according to their desire Marcian should be next, and Sisinnius should expect till Marcian was dead. In all this proceeding, there is no one part answerable to the Canons of the Church, and as for lay Elders, not so much as any suspicion of them. The people had always an interest in the choice of their Bishop and Elders, as appeareth in Possidonius by their preferring S. Austen to be an Elder.] I do not deny, but after the Apostles and their followers were dead, in whose days the holy Ghost named the most of the Pastors and Teachers; the good will and liking of the people was greatly respected in the choice of their Bishops; and when there wanted Presbyters and Deacons needful for the Church, the Bishop of the place used to admonish and exhort the people, if they found any men amongst themselves meet for their good behaviour and to wardness to serve in the Church of Christ, to bring them forth or name them, that he might accordingly consider of them, whether by the Canons they were capable of that honour. And when himself would prefer such as he knew to be sufficient for their learning, he proposed their names to the people, that their lives and conuer●actions in time past might be remembered and examined, lest any suspected or infamed for notorious crimes, or otherwise prohibited by the Canons of the Church, might secretly creep to that degree. This am I far from refuting or impugning. I wish it rather with zeal to be enjoyed, and with care to be observed, that none might be taken to serve Christ in his Church, but such as are unreprovable, and so welltried and reported of, that neither the people of God might be offended with their enormities, nor the Church burdened with their indignities. But what is this to the Lay Presbytery? Was Austen made a Lay Elder: or did the Lay Elders prefer him to the Bishop to receive imposition of hands, or join with the Bishop in laying hands on him: Can any of these things be thence so much as surmised: view the place. When Valerius Bishop of Hippo, 1 Possidon. de vita August. ca 4. spoke to the people of God, and exhorted them about the providing and ordering of a Presbyter for the City, (the necessity of the Church so requiring) the Catholics, already knowing the ende●our and learning of Saint Austen, laid hands on him as he sat amongst the people, not fearing nor thinking what should follow; and holding him fast, brought him to the Bishop to be ordered, as the manner was in such cases; all with one consent and desire, praying it to be done and finished, and earnestly following it with great zeal and outcries. 2 Ibidem ca ●. Valerius which ordered (or imposed hands on) him, rejoiced and gave thanks to God that his prayers were heard, which he had often made, that God would send him such a man as might edify the Church with the word of God, and with wholesome doctrine. And to the same Presbyter he gave leave to preach in the Church in his presence, and very often to expound the Gospel; in deed against the manner and custom of the Churches of Africa; whereupon some Bishops were offended with him. This is the whole narration of Possidonius, touching S. Austin's Presbytership, which was no lay function, as we see by the sequel, neither given him by any Lay Elders; but motioned and urged by all the people, and consummated by Valerius, that ordered him without the help or assistance of any other to join with him. Cyprian I reserved to the last, though in years he were first; because he is largest, as being alleged no less than six times; howbeit the number of allegations do not help forth the matter, but the truth and force of them is more to be regarded. Of these six, there is one place of some importance; the rest are soon answered. Cyprian writing to the Presbyters and Deacons of Carthage, where he was Bishop, saith; 1 Cypr. li. 3. epist. 10. Ad id quod scripserunt mihi Compresbyteri nostri Donatus & Novatus, & Curdius, solus rescribere nil potui, cùm à primordio Episcopatus mei statuerim nihil sine consilio vestro, & sine consensu plebis, mea privatim sententia gerere. To that which Donatus, Novatus, and Curdius our Compresbyters wrote unto us, I alone could answer nothing, forsomuch as I have resolved with myself even from my first entrance into the Bishopric, without your counsel and the consent of the people, to do nothing upon my private opinion. If the Presbyters to whom Cyprian wrote, had been Lay Elders, it were somewhat to the purpose; but Cyprian never heard of any such. They were Clergy men to whom he wrote, and Clergy men of whom he spoke: They sat with him in the Church, with them he treated in common of the Church affairs, their counsel and advise he used in all things. This, if you read Cyprian, cannot be strange unto you; if you peruse but the places which yourselves have quoted, you will confess it. Writing to the whole Church of Carthage of one Numidicus, that in persecution was scorched with fire, overwhelmed with stones, and left for dead amongst many that were slain; and yet after found half alive by his daughter, and recovered; Cyprian saith, 2 Cypr. li. 4. epist. ultima vel 10. Know ye brethren, yourselves to be admonished and instructed by this favour of God, Vt Numidicus Presbyter ascribatur Presbyterorum Carthaginensium numero, & nobiscum sedeat in Clero, etc. That Numidicus the Presbyter, should be adjoined to the number of the Presbyters of Carthage, and sit with us amongst the Clergy, (for this as we see, was the cause of preserving him) that the Lord might add him to our Clergy, and adorn with glorious Priests the perished honour of some of our Presbyters. The Presbyters or Elders then of Carthage, were the Clergy, that sat with the Bishop; and with him consulted of matters concerning the good of the Church. To Lucius bishop of Rome, he saith; 1 Cypr. li. 3. epist. 1. The Lord (by persecution) showed which was his Church, who was his Bishop; qui cum Episcopo Presbyteri Sacerdotali honore coniuncti, who were Presbyters joined with the Bishop in Priestly honour, & which the true people of Christ. And again, 2 Li. 3. epist. 5. Presbyteris & Diaconis non defuit Sacerdotis vigour, etc. To the Presbyters and Deacons there wanted not the vigour of Priesthood, to compress those that being unmindful of discipline, and rashly running on, began to communicate with such as were fallen (in persecution.) These Presbyters & Elders were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Counsellors and Coassessors to the Bishop, as Ignatius remembreth; they ruled the Church in common, as Hierome avoucheth; and without their counsel was nothing done in the Church, as Ambrose asserteth; and they had even the honour and vigour of Priesthood, as Cyprian witnesseth. Of these speaketh Cyprian in every epistle; of lay Elders no ●illable can be found in all his writings. These Elders be as rare, as the other be rife; the one every where, the other no where to be proved or pretended. If the people must consent before any thing may be done, why not also the late Elders?] Nay, if the people's assent must be sought to every thing, what needed lay Elders: Where the whole multitude should be asked, why d'ye you take a part to exclude the rest: Lay Elders are not the people, but part thereof; all both old and young, are comprised in that name; and yet Cyprian maketh this rule of consulting the people in every thing, neither general for others, nor necessary for himself. He doth not say that he and others by God's jaw were bound to do nothing without the people; but that he from the beginning determined in all things to take the counsel of the Presbyters, and consent of the people. And why: he was vehemently impugned from his first ingress to the bishopric, all occasions were sought to draw the people from him; many advantages by reason of his absence from the place in time of persecution, were taken against him, to disgrace him and cross him in all his doings. To strengthen himself, and retain the jove of his Clergy, and people towards him; what better way could he take, then in all his enterprises to depend on the counsel of the Clergy, & consent of the Laity. for by that means he stood assured, that neither Schism could arise, nor faction prevail against him. You ask where I find that I say? Even in Cyprian himself, and that not once or twice. 1 Cypr. li. 1. epist 8. That I could not come to you before Easter, the malice and perfidiousness of some of the Presbyters hath brought to pass, whiles mindful of their conspiracy, and retaining their former venom against my being Bishop, yea rather against your suffrages and election, they begin a fresh their ancient manner of impugning us, and renew again their sacrilegious devices, with their wonted lying in wait for us. Against our counsel they rebel, and all Priestly authority and power is destroyed by their factious conspiracies. Is it not sufficient, that I have now been two years banished from your presence, and separated from your sight? that tears fall night and day from me, because my luck was not as yet to salute you, or embrace you, whom you made Bishop with so great love and zeal? A greater grief oppresseth my languishing mind, that in so great a distress and need, I can not myself come unto you, whiles I beware, least at our coming, through the threats and secret practices of perfidious persons, a greater tumult rise among you. His epistle to Cornelius largely rehearseth and lamenteth their erecting an other Bishop after him, their maintaining a faction against him, their rejecting his letters, and despising his threats, their perverting and enticing to take part with them as many as they could, with sundry other practices and conspiracies too long to recite. 2 Cypr. li. ●. epist. 3. We, saith he, in the very time of persecution wrote our letters, but we were not regarded; after often consulting, we not only with our consent, but with our commination decreed, that our brethren should show themselves penitent, & no man hastily give peace to such as did not penitence; yet they sacrilegious against God, carried headlong with a wicked rage against the Priests of God, forsaking the Church, and lifting up particidiall arms against the Church, do all they can, (to accomplish their intent with a devilish malice) that God's mercy should not cure in his church such as are wounded. And again, 3 Cypr. li. ●. epist. 14. What danger is not to be feared when some of the Presbyters neither remembering their place, neither thinking there is a Bishop over them, with the reproach and contempt of the chief, challenge the whole unto them. The disgraces of my office I can dissemble and bear, as I always have. But now is no time to dissemble, when our brethren are deceived by some of you, which seek to be plausible without regard of restoring them to the health of their souls. What marvel if Cyprian thus besieged, thus impugned, and banished from his Church and charge, did not only purpose and profess to do nothing without the full consent of the Clergy and people; but persisted in that course, which he saw to be safest for himself, and surest against his maligners, to decrease their number and defeat their expectance? but whether he were bound by God's law so to do, and all others tied to the same rule, that is the greatest part of this doubt. If it were but a private moderation and provision for his own security, no man is obliged by his example to do the like. If it be a general form of governing the Church prescribed by the holy Ghost; then neither might Cyprian, nor any man else serve from that direction, without transgressing the will and word of God; then all Councils both Provincial and General, that assembled and concluded in the Primitive Church without the liking and agreement of the people, did wilfully break the commandment of the living God, and all Christian Princes, that in former Ages by their laws and Edicts intermeddled with matters of the Church without the knowledge and consent of their subjects, presumed without warrant, and offered open wrong to the kingdom of Christ; yea, Cyprian himself was the first that cassiered his own confession, and when cause so required, yea, sometimes without cause, excluded and overruled the people's just desires. One example may seruc for the present; your own allegations will afterward more at large evince as much. 1 Cypr. li. 1. epist. ●. Vix plebi persuadeo, imo extorqueo, ut tales patiantur admitti; & iusti●r factus est fraternitatis dolour, ex eo quòd unus atque alius, obnitente plebe & contradicente, mea tamen facilitate suscepti, peiores extiterunt, quàm prius fuerant. With much ado persuade I the people, yea, rather extort from them to suffer such to be admitted; and the grief of the brethren is the juster, for that one or two being by my facility received, (the people striving against it, and contradicting it,) waxed worse than they were before. Cyprian admitted some to the Church after repentance, when the people withstood it and gainesaied it, and were justly grieved with his over much remissness. Wherein Cyprian did not violate the duty which he ought to God, nor tyrannize in the Church with the contempt of his brethren; but relented from his purpose to do nothing without the people's consent, for reasons then moving him, or of his own iuclination leading him to hope their amendment, that were thus admitted with favour and facility to the Church of God. See whether your own examples do not prove as much. The first place you allege, is this. 1 Cypr. li. 2. epist. 5. In ordinandis Clericis, fra●res charissimi, solemus vos antè consulere, & mores ac merita singulorum communi consilio ponderare. In ordering of Clerks most dear brethren, our manner is to consult you first, and to weigh the behaviour and deserts of every one with common advise. This use notwithstanding, where just occasion served, he ordered Clerks without their consents; and so much is expressed in the very next words. 2 Ibidem. Sed expectanda non sunt testimonia humana, eumpraecedant divina suffragia; but the witness of men must not be expected, when God's approbation is precedent. The conclusion is; That where one Aurelius a youth, had twice in stocks and torments professed Christ; Cyprian & his Colleagues that were present with him (for he was not then at Carthage) had made the said Aurelius, thought young in years, a Reader in the Church; and so much he signifieth by his letters to the Presbyters, Deacons, and people of Carthage; not doubting but they would embrace him, though they gave no consent to his ordering. 3 Ibidem. He deserved a further degree of clerical ordination, but in the mean time it hath pleased us, he should begin with the office of a Reader. Know you therefore, most beloved brethren, that I and my Colleagues, which were here with me, have ordered him a Reader, which I know you will gladly accept, and wish many such to be ordered in our Church. Cyprian was absent from his own Church, by reason of persecution then raging; and without the consent either of his Clergy or people, he did order Aurelius, and sent him with letters to be received as a Reader in the Church of Carthage. The like he did for Optatus, Satyrus', Caelerinus and Numidicus, as your own authorities do witness. for as by them you prove Cyprian was wont to take the good report and testimony of the people concerning such as should be admitted to the Clergy, and with common advise to examine their worthiness; so by the self same places I she we, that Cyprian broke that custom, when he saw time and cause require; and without the consent of his people or Clergy, ordered such as he found to be meet for that calling. Whereby we collect that the consent of the people and Clergy is no essential point in ordering Ministers, without the which they may not be called; but a very Christian and commendable course to keep off all notorious and enormous persons from that function; and the surest way to save the Bishop from communicating with other men's sins, whiles he trusted not his own judgement or knowledge; but used the eyes, ears, and consciences of the whole Church, for the better view, search, and trial of their integrity, gravity and industry, to whom the flock of Christ was to be committed. This which I say, will appear to be true, even by your own authorities. Because many of the Clergy of Carthage were wanting; and those few that remained, did scant suffice for the daily work of the ministery, for which cause it was requisite to have more; 1 Cypr. li. 3. ca 22 Know you, (saith Cyprian writing to the Presbyters and Deacons of his Church) that I have made Satyrus' a Reader, and Optatus a Subdeacon, whom a good while since by common advise we appointed to be 2 Cler● proxim●● feceramus. next placed in the Clergy. I have then in your absence done no new thing; but that, which long ago took a beginning with all our advises, upon urgent necessity I have finished. In the like case writing to the Presbyters, Deacons and whole people of Carthage, he saith of Caelerinus that openly professed Christ, and valiantly endured the rage and fury of the heathen persecutors; 3 Cypr. li. 4. epist. 5. Exult and rejoice with us at the reading of our letters, by which I and my Colleagues which were present, signify unto you, that Caelerinus our brother is received into our Clergy, not by the voices of men, but by God's acceptance; because it was neither lawful nor seemly, that he should be without ecclesiastical honour, whom the Lord so honoured with the excellency of his heavenly glory. He and Aurelius were appointed for a time to be Readers; but now know you that we have assigned unto them the honour of the Presbytery, & to have the same allowance with the Presbyters, & to sit with us, when they come to ripe & perfect years. Of Numidicus we spoke 1 Pag. 176. before, why he was taken by Cyprian into the number of the Presbyters of Carthage; and that without the consent or knowledge of the people or Clergy. I suppose it to be clear by these examples (which are your own) that as Cyprian for his discharge did take the liking and advise of the Clergy and people, for the better examining of their lives and behaviours, that were to serve in the Church of Christ; so when he found such as in his conscience he knew to be fit and worthy, he and other Bishops his Colleagues imposed hands on them, without expecting the assent or agreement of the people or Presbyters of Carthage, where he was bishop. These be the Fathers which yourselves picked out to muster before her majesties presence, as pregnant witnesses for the Lay Presbytery; and these, if you suffer them to tell on their tales, most clearly refute your Lay Elders. Other places I know are alleged, or rather abused, to the same purpose; but the mistaking of them is so palpable, that children will not be deceived with them. for what if the word Presbyter in Greek signify an aged man, as well as a Priest; hath it any sound or show of reason, where the Councils and Fathers use the word Presbyteri, you should strait enforce they were lay Elders? To innovate the discipline received and established ever since the Apostles times, you should have better grounds than these; you will otherwise hardly discharge your credits before men, howsoever you will your consciences before God. For my part, though I compare not with their gifts which first began, and now maintain this devise; yet by perusing their proofs, I find that the prejudice of their own opinion rather inclineth them to this conceit, than the weight either of Scriptures or Fathers. For were they not over willing to embrace this fancy, where there is one place for them to stumble at the ambiguity of the word, there are an hundred fair and plain testimonies to recall them, and direct them to the ancient and true discipline of Christ's Church. So that in this question (whether there were any Lay Elders to govern the Primitive Church) no diligent or indifferent examiner of the Fathers, can long err; the case is so clear, that unless we affect rather our wills then the truth, we cannot be led away. The sum of all that is said touching Lay Elders, resteth in three points; which I wish the learned advisedly to consisider, and the rest carefully to remember. First, it cannot be proved either by Scriptures or Fathers, that in the Apostles times or after, any lay Elders were part of the Presbytery, or that any such were authorized or acknowledged to be Governors in the Church of Christ. secondly, if there were such Censors of manners appointed by the whole Church to remove the unruly, and banish them from the fellowship and company of the faithful, lest their offensive behaviour should be a shame and slander to the Gospel; yet no Text nor title can be showed in Scripture, Council or Father, that they governed the power of the keys, imposition of hands, or any other ecclesiastical duty, which concerned the dispensation of the word and Sacraments. In those things they were to obey, and not to rule their Pastors. thirdly, though the oversight and restraint of evil disposed and disordered Pastors were then committed to such Elders, for want of believing Magistrates to take care thereof; yet since by the law of God, the government of such causes, as well as of civil affairs belongeth to Christian Princes, and they have straighter charge, higher power, and better means to repress such disorders, and reform such abuses in Pastors and others; whatsoever pretence may be made for Lay Elders and Governors in time of persecution, they must utterly cease and give place, where the Magistrate receiveth the faith, and upholdeth the Church. His power not only includeth, but excludeth theirs; since they be Governors by consent of private men: and the Magistrate hath his power and sword delivered him immediately from God; to which all men, Pastors, Lay Elders, and whosoever must be subject not only for fear of vengeance, but for regard of God's ordinance. As for the jewish Synedrion, to which some men fly for help, it cannot be (as I have touched before) either Rule or Refuge for the Lay Presbytery. God erected that as the plot-form of the jews common wealth, and made their Elders civil Magistrates to execute the judicial part of Moses law, as well without, as under the king. And therefore as they might not alter it, so we must not urge it in Christian kingdoms; it contradicteth the truth and freedom of the Gospel, to tie all Christian common wealths to the pattern of Moses policy; yea, that position, if it be stiffly stood too, maimeth all Monarchies, and reduceth them to popular, or at least to Synedricall Regiments; the consequents whereof are so desperate and dangerous to all Christendom, that I trust of yourselves you will forbear, and if need be, disclaim that assertion. It is agreed on both sides there was a Presbytery in every Church; but those you say were Clergy men.] Not in every Church, but in every City, there were Presbyters assisting and aiding the Bishop, and those were Clergy men. The Churches in villages and country towns, had neither Bishop nor Presbytery; but were subject to the Bishop of that City within whose precincts the villages were; and had a Presbyter or Priest ordained by the Bishop, or sent from the Bishop to teach them, and yield them divine Service and Sacraments. And where the Bishops of the Cities were content to ease their own travel, and supply their absence or sickness, that in certain country Towns bishops should be appointed, whom they called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, these country Bishops were so restrained by the 1 Concil. Ancyr. ca 13. Neocasariens. ca 13. Antiocheni. ca 10. Canons, that without special leave of the Bishop of the City, to which they were subject, they might execute no part of Episcopal power and pre-eminence, and in short space after were abolished for 2 Leo epist. 86. presumption and intrusion upon the bishop's office; since which time every City & diocese adjoining, had but one Bishop. The Council of Sardica for the West, disliked & prohibited the making of Bishops in villages & small Cities. 3 Sa●dicens. Concila, ca 6. Licentia danda non est ordinandi Episcopum, aut in vico aliquo, aut in modica Civitate, cui sufficit unus Presbyter. None must be permitted to ordain a Bishop either in a village, or small City, where one Presbyter will suffice. The Council of Laodicea did the like for the East. 4 Concil. Laodic●n. ca 56. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. None must place Bishops in towns & villages, & those that are already placed, must do nothing without the consent of the Bishop of the City. As then there were no Bishops but in Cities; so was there no Presbytery to attend and assist the Bishop, but in the same place where the Bishop had his chief charge and Church. And therefore your urging of Presbyteries in every parish and village, is a thing utterly dissonant from the regiment of the Primitive Church. In each populous City there was a Bishop to govern the people committed to his charge; and a Presbytery, that is a number of Priests to help the Bishop in all sacred actions, and advise him in all judicial and ecclesiastical proceed; and these are called 1 Concil. A●cyranum, ca 13. & Neocaesariens. ca 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Priests of the City, by the ancient Councils of Ancyra and Neocesaria. The villages and country Towns, as they were converted to the faith, and by reason of the number that believed, needed a minister of the word and Sacraments, to be a resident amongst them, and were able and willing to maintain one; so repaired they to the Bishop of the City next to them, and desired of him a fit man to serve their necessities, and became subject both the people and Priest to that Bishop, who first gained them to Christ, or who first erected and ordered their Churches. By which means each Bishop had not only his principal Church and chair in that City, where he was Pastor, which the ancient Councils and Stories call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but had the care and oversight of the Towns and villages round about that City, which they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, doth not import a country parish, as our age abuseth the word; and whereon some unwisely have collected that every such parish had and should have a Bishop, but the greatest Cities with their suburbs, and the chiefest Churches in the world were so termed, as appeareth by 2 Euseb. li. 3 ca 21 ca 4. ca 11. ca 31 li. 5. ca 5. li. 7. ca 3. ca 28. Eusebius calling Alexandria, Corinth, jerusalem, Ephesus, Lions, Carthage, Antioch, and such other famous Cities and Churches by the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. the like is extant in the same writer, li. 4. ca 1. 4. 5. 15. 19 23. li. 5. ca 22. 23. 27. li. 6. ca 1. 8. & li. 7. ca 28. and in many other places. And so much the very composition of the words importeth; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 containing not only the citizens, but all such borderers & strangers as dwelled near and repaired to any chief Church or City: and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 comprising all the villages and Churches that were dispersed in divers places, but under the regiment of one Bishop. Jerome showeth that in his time and long before, not only a city, but also a Province or Region belonged to each Bishop: in which though Presbyters and Deacons baptised with his leave; yet he always imposed hands and examined and confirmed their baptism. 1 Hiero. advers. Luciferianos. Tuin eo quod recipis Laicum, unam animam recipiendo saluas; & ego in recipiendo Episcopum, non di●am unius civitatis populos, sed universam cui praeest Provinciam ecclesiae socio. You, in admitting a Lay man (to repentance) save one soul by receiving (him;) I, in receiving a Bishop join to the Church, I say not the people of one City, but the whole Province (or Dioecese) which is under him. Then Bishops had not only the people of one City, but of one Province or Country committed to their charge and subject unto them, and their dioceses did reach even to far towns and villages where Presbyters and Deacons had cure of souls under them, as jerom elsewhere remembreth. 2 Hiero. advers. Luciferianos. Non abnuo hanc esse ecclesiarum consuetudinem, ut ad eos, qui longè in minoribus urbibus per Presbyteros & Diaconos baptizati sunt, episcopus ad invocationem Spiritus sancti manum impositurus excurrat. I deny not (saith Jerome) but this is the custom of the Churches, that the Bishop shall go even to those, that a far off in lesser Towns were baptised by Priests and Deacons; and impose hands to invocate the holy Ghost on them. But this imposition of hands on parties baptised, Jerome saith was reserved to the Bishop rather for the honour of his priesthood, then for necessity of their salvation. 3 Ibidem. Otherwise, if the holy ghost come only at the Bishop's prayers; lugendi sunt, qui in vinculis, aut in castellis aut in remotioribus locis per Presbyteros & Diaconos baptizati ante dormierunt, quàm ab Episcopis inviserentur; Their case, saith he, were lamentable, that being baptised by Priests and Deacons in villages, castles and places far distant, die before the Bishop can visit them. No Bishop might order or confirm but in his own diocese. to do any such thing in an other man's diocese, was no custom of the Church but repugnant to all the Canons of the Church. There belonged therefore to the Bishops, not only the Cities where their chief Churches were, but also villages, Towns, Castles, and remote places in which Priests and Deacons discharged divine service and Sacraments; and those places the Bishop (under whom they were) did at certain times visit, to examine the faith of the baptised, and the manner of their baptism, lest to Churches and chapels far distant, heresy might have the easier access by the bishop's absence. Clergy men then there were in every diocese, that ministered the word and sacraments in villages and smaller Towns; but none were of the Presbytery that assisted and advised the Bishop in Ecclesiastical causes, save only the Clergy and Priests of that City, where the Bishop had his Church and Seat. The rural Bishops (for such you confess there were) had they no Presbyteries to assist them in ecclesiasticallactions and censures?] They needed none; for they were Bishops in word, but not in deed; they enjoyed the name, not the power and pre-eminence of Bishops; but were in all things restrained as other Priests were, and subjecteth to the Bishop of the City, in whose circuit they were. The Council of Antioch saith of them: 1 Concilii Antioch●nica. 10. Those that are in Towns and Villages, called rural Bishops, though they have received imposition of hands, as Bishops; yet it seemeth good to this sacred Synod, they should acknowledge their (degree or) measure, & content themselves with the care of their own churches, & not to presume to impose hands on a Priest or Deacon without the Bishop of the City, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to which both himself and his charge are subject. The Council of Laodicea commanded the rural Bishops, 2 Concil. Laodiceaica. ●6. to do nothing without the liking of the Bishop of the City. So that they were in all things ruled and governed by the Bishops of their Cities under whom they were, and not directed by any Presbyters of their own. If it seem strange to any, that the ancient Counsels should endure the name & title of a Bishop, to be given; to whom the power and office of a bishop was not given, he must consider for what causes they first permitted rural Bishops to be made. The one was, to supply the wants that often happen in the absence or sickness of the Bishop. In which cases being but vicegerents in some things, there was no reason they should have the same power and prerogative the right Bishops had, without their leave or liking. For that had been to erect another Bishop in the same Diocese beside, and against the true Bishop; and not to place a substitute under him. The next cause was, to content such as were Bishops amongst Schismatics, who would rather persist in their factions, then return to the catholic church with the loss of that honour and calling they had before. And therefore to such the Bishop of the city might either allow the name and title of Bishops, if it so pleased him, or else appoint them the places and charges of rural Bishops. And so the council of Nice decreed: 1 Concil. Nie. ●▪ ca 8. If any of the Novatians will return to the Catholic Church either in Village or City where there is already a Bishop, or Priest of the Catholic Church; it is clear that the Bishop of the Church shall have the authority and dignity of the Episcopal function; and he that was reputed a Bishop amongst the Novatians, shall retain the honour of a Priest, unless it please the Bishop (of the Church) to impart with him the honour of that title. If he like not so to do, let some place of a rural Bishop or Priest be provided for him, that he may seem to continue in the Clergy, and yet not be two Bishops in one City. Touching Presbyteries then, though they were needful for greater cities, where they might well be maintained; yet in villages and smaller Towns, there was neither use of them, nor provision for them; by reason the country churches were small and could not find many; and the parties that lived in such places, were subjecteth to the bishop of the diocese, and in all things directed by him. The city of Rome at the first had under one 2 Euseb. lib. 6. ca 43. Bishop, 46. Priests, 7. Deacons, 7. Subdeacons', 42. Acoluthes▪ Exorcists, Readers and Sextens 52. (in the whole 155.) all found through the goodness and grace of God, at the charges of the church there, besides 1500. widows and afflicted persons, in like sort sustained by the oblations of the people. The number of Priests so increased afterward, that Jerome saith of them: 3 Hiero. in epist. ad Euagrium t●mo 2. Diaconospaucitas honorabiles, Presbyteros turba contemptibiles facit: The scarcity of Deacons maketh them to be more esteemed, the multitude of Priests causeth them to be less regarded. In Constantinople the number of the Clergy was grown so great, that the church was not able to maintain them; & therefore the Emperor by his laws was forced to limit how many there should be of every degree; and so he 4 Novella constitutione 3. ut determinatu● si● numerus cleric●rum. appointed 60. priests, 100 deacons, 90. subdeacons, 110. readers, 25. singers, 100 sextens, in sum 485. Clergy men to attend the service of the Church under the bishop. The number of Clergy men that were in other Cities is not so precisely described, but the proof of their Presbyteries is every where occurrent. The Presbyteries of Alexandria 1 Hiero. ad Euagrium. from Mark the Evangelist to the 2 Euagrius lib. 2. ca 8: & lib. kill of Proterius after the great Council of Chalcedon, and of Antioch, from the preaching of Paul to the 3 5. ca 9 burning of the said city by the Persians, are often remembered in the Ecclesiastical 4 Euseb. li. 6. ca 2. & ca 42. lib. 7. ca 11. & 29. & 32. histories, and diverse Presbyters of either Church that were famous men and writers in the Church of God named by 5 Socrat. lib. 1. ca 5. Eusebius, 6 Hiero. de scriptoribus ecclesiast. Jerome and 7 Gennadius de viris illustribus. Gennadius; as in the Church of Alexandria amongst others, Clemens, Origen, Heraclas, 8 Hiro. Magno tom. 2. sol. 327. Pierius; in the Church of Antioch, Geminus, 8 Hiro. Magno tom. 2. sol. 327. Malchion, 8 Hiro. Magno tom. 2. sol. 327. Lucianus, chrysostom and diverse such. The Church of Carthage had 6 Hiero. descriptoribus ecclesiast. Tertullian and 6 Hiero. descriptoribus ecclesiast. Cyprian, who being after made Bishop of the same City and forced to be absent, wrote 9 Cypr. lib. 3. epist. 6. 10. 14. 17, 18. 19 21. 22. 24. many Letters to the Presbyters and Deacons of Carthage. In the Church of Lions in France was Irenaeus a Presbyter under Pothynus, whom he succeeded in the Bishopric. At Hippo Saint Austen was first 10 August. epist. 148. a Presbyter under Talerius, and being Bishop himself had under him 11 137. a number of Presbyters that were 11 110. Colleagues and clerk. Ignatius remembreth the Presbyteries of Smyrna, Philodelphia, Philippi, Magnesia, Trallis and Ephesus, in his Epistles to the same Churches. Of other Cities and ages the like might be showed: but because it is a thing rather urged then doubted by you, I will spare that pains as superfluous. He that readeth either the Counsels or the Stories of the Church, shall soon perceive every Bishop had Presbyters and Deacons in the same City with him and under him. We be far from denying there were Presbyteries in every Church; but that they consisted only of Clergy men, neither do we believe it, nor can you prove it.] We never learned to prove the negative; we affirm they were Clergy men, and that we prove; you think there were also Lay men amongst them, which we deny; that must you prove. Your want of proof in that point, maketh our assertion good. You have all this while scanned the Fathers, and over-looked the Counsels; bring now but one for lay Elders, we give you the rest. Their general silence is a full inference against you, which avouch they had such, and can not show where they mention any such. Yet this will I do; name me but one father or Council that speaketh of the office and duty of Presbyters; and you shall presently see, he meaneth Clergy men. Or if that please you not, look to the manner of ADMITTING Presbyters into the Church, their SITTING, SERVING and CONVERSING in the Church, their MAINTAINING by the Church, and their REMOVING from the Church, and you shall clearly find there were no Presbyters ioyved with the Bishop in any Ecclesiastical affairs but Clergy men. They were ordained by imposition of hands; and so were not Lay Elders: they sat with the Bishop in the chancels apart from all Lay men: they baptised, and consecrated the Lords Supper; and so might not Lay men: they lived under stricter rules than Lay men did, as not to have strange women about them, not to change Cities, not to resort to spectacles or vittailing houses, not to travel without letters of licence and such like (which all lay men were free from:) they were maintained at the charges of the Church; and so were not Lay men: and when they were deprived of their honour and office, they were suffered to communicate amongst Lay men. These were the Presbyters of the Primitive Church; other than these, no Council, no Father doth any where mention, that were united or associated unto the Bishop; and these in sight could be no Lay men. Proofs if you require, I protest without vaunting, a whole volume might soon be made of them. Some you had, more you shall have; if they seem tedious, I must be pardoned: your importunity hath thereto forced me. Of Origen Eusebius saith; the Bishops of jerusalem and Cesaria, 1 Euseb. li. 6. ca 8. manus illi ad Presbyterium imposuerunt: had laid hands on him to make him one of the Presbytery. Cornelius saith Novatus 2 Idem li. 6. ca 4● was advanced to the Presbytery by the favour of the Bishop, qui manus ipsi ad sortem Presbyterij imposuit; that laid hands on him to give him the lot of the Presbytery. The fourth Council of Carthage showeth the manner how a Presbyter shall be ordained with imposition of hands. 3 Concil. Cartha. 4. ca 3. Presbyter quum ordinatur, Episcopo benedicente & manum super caput eius tene●te, etiam omnes Presbyteri hast ants manus suas tuxta manum Episcop● super caput illius teneant. When a Presbyter is ordained, the Bishop blessing the party and holding his hand on the party's head, let all the Presbyters that are present, hold their hands on his head near the Bishop's hand. Of Sabatius when he was advanced to the dignity of a Presbyter, Marcian said; 1 Socrat. lib. 5. ca 21. Satius fuisse● sispinis manum imposuissem, quam quòd Sabbatium ad Presbyterium evexi. I had been better have laid my hands on thorns, then on Sabbatius when I made him Presbyter. Ordination then with the Latin Fathers importeth as much as laying on of hands doth with the Greek; and was an essential ceremony taken from the Apostles words and used from the Apostles times in making of Presbyters, and calling any to be of the Presbytery; which if your Elders must receive, they be no Lay men: if they must not, they be no Presbyters. More authorities that Presbyters were made with imposition of hands, if any desire, let him read the 13. Canon of the Council of Ancyra; the 9 Canon of the Council of Neocefaria, and likewise of the Council of Antioch, the 6. of the Council of Chalcedon, the 10. of the Council of Sardica, the 27. and 56. of the African Council. In sitting in the Church, the Presbyters were like wise severed from the people. For they had a place enclosed from all the Laity, where the Lords table standing in the midst, the Bishop's chair and the Presbyters seats were round about. This place Sozomene calleth 2 So●om. li. 7. ca 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the sacrary, which divided the Bishop and Presbyters from the people; and of this Cyprian saith, 3 Cypr. lib. 4. epist. 10. Let Numidicus be ascribed to the number of the Presbyters of Carthage, and sit with us amongst the Clergy. The council of Laodicea calleth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by reason it was somewhat higher than the rest of the church that all the people might behold it; and saith 4 Concil. Laodie. ca 55. The Presbyters must not go and sit in their stalls, before the Bishop come; but enter in with the Bishop, unless the Bishop be sick or from home. The Canon Law calleth it 5 De ●onsecrat. distinct. 2. § Sacerdotum. Presbyterium, the place for Presbyters. Into this place when Theodosius the Emperor would have entered to receive the communion, S. Ambrose then busy in divine service sent him this word; 6 Theodoret. lib. 5. ca 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, These enclosures, O King, only Priests may enter; they are shut up and exempted from all others. 7 Concil. Nicen● ca, 18. The Deacons might not sit amongst the Presbyters, but stand, as the general council of Nice telleth us; much less was there any place there for Lay Elders. The service of the Presbyters in the Church declareth also there were no Lay men amongst them. For they blessed, baptised, and ministered the lords Supper in the absence of the Bishop, and assisted him being present in those actions. 1 Concil. Nicen●. ca 18. It is come to the hearing of this sacred and great Synod, saith the council of Nice, that in some places and cities the Deacons deliver the sacraments to the Presbyters. This neither the Canon nor custom alloweth, that they which have no power to offer the sacrifice, should give the body of Christ to them that offer. 2 Hiero. Euagri●. I hear (saith jerom) that some are grown so senseless, that they prefer Deacons before Presbyters. What meaneth the servant of tables and widows to extol himself above them, at whose prayers the body and blood of Christ are consecrated? To all Lay men the Deacons might deliver the Sacraments, to Presbyters they might not; the Presbyters therefore were no Lay men. And if Presbyters were therefore better than the Deacons, because they did offer the sacrifice at the Lords table, which the Deacons might not, it is evident the Presbyters were no lay men. Besides this, the Presbyters were tied to many rules, to which no Lay man was tied. For example, no Presbyter might go from his own Church and City to any other place, by the great council of Nice ca 15. and the council of Antioch ca 3. but Lay men, I trust, might change their dwellings. Again, 3 Concil. Nicen●. ca 3. no Presbyter by any means might have any strange woman in his house, that was not his mother, sister, aunt, or such like; but Lay men in that case were left to their liberty. There are a number of such rules, to which all Presbyters were bound, and from which all Lay men were free. The councils therefore never comprised any Lay m●n under the name of Presbyters. For their maintenance, the case was first rule● by Saint Paul, as I have touched before; and after duly observed in the primitive Church, as we may perceive by the allowance yielded to Presbyters in 4 Cyp. li. 4. epist. 5. Cyprians time; by 5 Euseb, l 6. ca 43 Cornelius letters reporting the number of Presbyters that were maintained in the Church of Rome; & likewise by the Emperor's 6 Novella const●tutio. 3. ut determina●●●● 〈…〉 morus Clericoris. Laws limiting what number should be maintained in the Churches of Constantinople. This maintenance since all the Elders of 〈◊〉 ●ie Church had, 〈◊〉 Lay men neither by the Canons of the Church had, nor by God's law could have; it is certain the ancient Counsels and Fathers did not attribute the honour and place of Presbyters to lay Elders. And when Presbyters were deprived of their office and function for any fault committed; they might upon their submission be received amongst Lay men to the communion, as 1 Cypr. li. 2. epist. 1. & lib. 4 epist. 2 Cyprian and 2 Athanas. Apo. logia 2. Athanasius testify, but in no wise be restored to the degree and calling of Presbyters; and consequently they might be Lay men, when they could not be Presbyters by the Canons. But why labour I so much to exclude Lay Elders from the Presbyters of the Primitive Church, when as you have neither reason nor authority to include them: It may suffice any sober mind, that where Presbyters are so many thousand times named in Counsels, Fathers and Stories; and so sundry Rules and Canons extant describing and limiting every part of their vocation and conversation, you have not for all this so much as one circumstance to prove there were Lay Elders amongst them, nor a sentence or syllable of any ancient Writer to justify your assertion. If we mistake the use of the word Presbyter, many learned-men have mistaken it before us.] There is no man less willing than I am, to decrease the fame, or discredit the judgement of any late Writer, that hath otherwise well deserved of the Church of God; but an evident truth I must prefetre before the opinions and commendations of men, be they never so learned, if they be otherwise minds. And in this case the truth is so ●leere, that I must needs say, not their learning, but their affection carried the to the contrary part. For who, that hath but opened the Fathers, doth not find, that Presbyters were Clergy men, not Lay men; and in the middle between the Bishops and the Deacons, underneath the one and above the other● and that the very word Presbyter without any other addition amongst Ecclesiastical Writers, doth distinguish a Clergy man, from a Lay man: Ignatius, which you somuch esteem, because he nameth the Presbytery so often, doth he noti divide the Church, into 3 Ignat. in epist. ad Smyrne●● & ad Magni●ies. Lay men, Deacons. Presbyters, and Bishops. This partition standing good, Lay men, were neither Deacons, nor Presbyters, 〈◊〉 the part must be 〈◊〉 〈◊〉 the rest; much less might Presbyters be Lay men, to whom as well the Deacons, as all the Laity must be subject. Tertullian objecting to the heretics, that their order and government was rash, light and unconstant, for proof thereof saith; 1 Tertull. de pr●scripti●, advers. haretices. hody Presbyter, quicras Laicus, amongst you, to day a Presbyter, to morrow a Lay man. If one man might be both, as you make your lay Presbyters to be; that could not be absurd and strange in heretics, which was perpetual as you think, and general in the Church of Christ. He also maketh the same partition of the Church that Ignatius doth, into Lay men, Deacons, Presbyters, and Bishops; and expressing the same parts in two words; he calleth them 2 Idem defuga in persecutione & de baptisms. Grex & duces, ecclesia & Clerus, the flock and the Leaders; the Church (or assembly) and the Clergy; and elsewhere 3 Idem in exhortatione ad castitat●●n. ordo & plebs; the order and the people; and 4 de monogamia. Ecclesiae ordo & Laici, the order of the Church and the Laity. And showing that Presbyters were no Lay men, but chosen and taken out of Lay men, and so made Clergy men; he saith, 5 In exhortat. ad castitatem. Nisi Laici ea obseruent, per quae Presbyteri allegantur? quomodo erunt Presbyteri qui de Laicis alleguntur: unless Lay men observe those things which must be respected in the choice of Presbyters; how shall any Presbyters be chosen out of Lay men? Presbyters were of the order of the Church, Lay men were not: yea Presbyters were opposed to Lay men: in the division of the Church, and to be taken from the number of lay men, before they could come within the order of the Church to be Presbyters. Your lay Presbyters then make a plain contradiction to the Father's words, and a confusion of the parts, which they distinguish. The Fathers in those places by Presbyters meant Priests.] In deed they could not mean your lay Presbyters whom they never knew: but had there been lay Presbyters in their times, as you imagine there were; how ●r●uolous, confused, and repugnant to themselves were not only these partitions and conclusions of theirs, but even the Rules and Canons of all the Councils: for what word doth any Council or Father use for a Priest, but Presbyter? Nay, what one word could they have to distinguish those that had charge of the word and Sacraments from Bishops and Deacons, but only by calling them Presbyteros? Wherefore all Councils provincial and general do by that name without any other adjection sever them from Bishops and deacons; and wheresoever we find Presbyteros in any ecclesiastical writer, we presently know, they were neither lay men nor deacons. For proof hereof take what Council or Father you list, that maketh mention of them; and see whether you shall not confound all their writings, if you observe not this rule. The Council of Nice decreeing that none should immediately upon their baptism be admitted to the office of a Bishop, 1 Nice. Concil. ca 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or to the Presbytery, giveth this reason. The Apostles precept is evident, that he should not be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 newly converted (to the faith) or newly inserted into the Church. For there is need of time that he should be catechized, and after baptism (another time) of long trial. In which time, if any fault be proved against the man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, let him be kept from the Clergy. By these words he which was admitted to the Presbytery, was admitted to the Clergy, and he that was kept from the Clergy, was likewise kept from the Presbytery. Then had lay men no places in the Presbytery. Again, speaking of such as were Bishops amongst the Novatians, and content to return to the Catholic Church, the same Council saith, Let the Bishop 2 Ibidem ca 8. provide such a one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the place of a Presbyter, that he may seem still to remain in the Clergy. The Nicene Council made account, if he were a Presbyter, he must needs be a Clergy man; they never heard of Presbyters in the Church of Christ that were Lay men. The Council of Antioch. 3 Concil. Antioch. ca●o. 1. If any dissolve the rule of the great Nicene Council for the feast of Easter, let them be excommunicated; thus we decree touching Lay men. But if any 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of the Governors of the Church, either Bishop Presbyter or Deacon (where a Deacon is expressly contained in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used by Paul) celebrate Easter with the jews, he shallbe deprived of his office, and banished from the Church, Lay men had neither the same preferment nor punishment that Presbyters had. For Presbyters were Rulers of the Church, lay men were not; Presbyters were deprived of their ministery and removed from the Church, Lay men were only excommunicated. Presbyters than were no lay persons. Sometimes one penalty served for both Lay men and Presbyters; and yet then were they severed by two divers names. 1 Concil. Antioch. ca 6. If any be excommunicated by his Bishop, let not others receive him, till he be reconciled to his own Bishop; or make his answer at a Synod: This definition to be in force for Lay men, Presbyters, Deacons and all others under the Canon. The Council of Laodicea. 2 Concil. Laodic. ca 24. The sacred or priestly men from the Presbyter to the Deacon, and so along the Ecclesiastical order must not enter into tippling houses. Then Presbyters were sacred, and within Ecclesiastical orders; and before any such might be lay men, you must have a new Metamorphosis for them. The Council of Africa; 3 Concil. Africa. ca 27. Presbyters and Deacons deprehended in any grievous crime, which necessarily depriveth them of their function, shall never have hands imposed on them as penitents or lay persons. All lay persons upon repentance might be reconciled with imposition of hands; No Presbyters deprived for any grievous sin might be reconciled with imposition of hands, therefore no Presbyter was a Lay person. The fift general Council kept at Constantinople; 4 Conc. Constan. 2. ca 3. He that taketh a second wife after baptism, or marrieth a widow or a woman divorced, or a bond woman, cannot be either Bishop, Presbyter, or Deacon, or in any other sacred order, No lay Elders were tied to these rules; all Presbyters were: there was great odds then between lay Elders and Presbyters. If you trust not these Councils for the use of the word Presbyter, the laws imperial will direct you. The Christian Emperors giving many privileges to Clergy men, do likewise express who shall enjoy them, 5 Novel. constit. 123 de sanctissi. episcopis. Presbyteros, & Diaconos, & Subdiaconos, Cantores, & Lectores, quos omnes Clericos appellamus: Presbyters, Deacons, Subdeacons', Singers & Readers; all these we call Clergy men; & all these accordingly had the prerogatives & immunities of Clergy men, by the Roman laws. Now if no lay Elder could claim any clerical privilege in the Roman commonwealth under the name of Presbyter, as undoubtedly he could not; I much marvel how by force of the very same word in the Father's, who use it as strictly as the Emperors do, Lay men should claim to have the government of the church. But indeed it is a mere conceit of our age; transforming Clergy men into lay men, contrary to the words & meaning aswell of Fathers as of laws and canons, rather than they will lose their hold of the Lay Presbytery, which they have framed after their own fancy, and not by the direction or deposition of any Council or Father. For they all with one consent use the word Presbyter, as the civil Laws and sacred Canons do. In what sort Ignatius, Tertullian, Cyprian and Athanasius use the word Presbyter, we have seen before; the rest do fully concord with them. Irenaeus: 1 Irenaeus lib. 4. ca 43. & 44. We must obey those Presbyters in the Church, which have their succession from the Apostles; and with the order of their Presbytery yield wholesome doctrine to the information and correction of others. Such Presbyters the Church doth nourish. Origen. 2 Origen. 24. tractar. in Matth. ca 23. There are in the Church of Christ that love the chief places, and labour much, first to be Deacons, not such as the Scripture describeth, but such as devour widows houses under pretence of long prayer. And such Deacons covet to attain the chief chairs of those, that are called Presbyters. And some not there with content, practise many ways to be called bishops by men; which is as much as Rabbi. Howbeit he that exalteth himself, shall be humbled. Which I wish all would mark, but specially the Deacons, Presbyters and Bishops, which think these things are not written to them. A Deacon being already in sacred orders could by no means become allay Elder; the rooms therefore which they aspired unto, were the chairs of Clergy men, & these were called the Presbyters of the Church. Of these he saith elsewhere, 3 Idem homil. 7. in lib. josuae. Though I be taken for a right hand, and be called a Presbyter, and seem to preach the (true) word of God; yet if I do anything against the Discipline of the Church, or rule of the Gospel, the whole Church with one consent must cut me off being their right hand, and cast me from them. Then were Presbyters not only right hands in the Church, but also preachers of the word; and that not some, but all. 4 Idem homil. 1. in psal. 37. All Bishops, and all Presbyters or Deacons do teach us, and in teaching do reprove & sharply rebuke. 5 Optat. lib. 2. ad Parme ●ianum de sc●●smat● Donatistarum. Quatuor genera capitum sunt in ecclesia; Episcoporum, Presbyterorum, Diaconorum & fidelium. There be four sorts of men in the Church (saith Optatus) Bishops, Presbyters, Deacons and the believers. Out of which of these four will you fetch your lay Elders: From the believers: Then were they no Presbyters. will you comprise them in Presbyters? Then were they no Late men. For Optatus in the same place chargeth the Donatists with subverting of souls for making Presbyters to be Lay men. 1 Ibidem. In●enistis Diaconos, Presbyteros, Episcopos: fecistis Laicos. Agnoscite vos animas overtisse; you found Deacons, Presbyters and Bishops: you made them Lay men. Acknowledge than you subverted souls. If you doubt I force his words against his meaning, hear what himself saith touching those four parts of the Church. 2 Optat. ad cundem lib. 1. Quid commemorem Laicos, quitunc in Ecclesia nulla fuerant dignitate suffulti? Quid Ministros plurimos? Quid Diaconos in tertio, quid Presbyteros in secundo sacerdotio constitutos? Ipsi apices & principes omnium aliqui Episcopi instrumenta de●inae legis impiè tradiderunt. What shall I reckon Lay men, which were then advanced with no dignity in the Church? What (need I repeat) the Servitors (of the Church?) The Deacons in the third, the Presbyters in the second degree of Priesthood? The chief and top of all, even many Bishops wickedly delivered the instruments of God's Law (to the fire.) Lay men had no degree nor dignity in the Church; much less the honour or office of Presbyters. For they were plainly Priests. Had you but one such place for Lay Elders as here is against them, we would never strive with you about them. Nazianzene telling how the goodness and providence of God brought that learned and famous man Basil, 3 Nazianz. in laudem Basil. magni. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to the sacred seats of the Presbytery, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by the order and course that should be observed in spiritual climbing, saith; 3 Nazianz. in laudem Basil. magni. He first read the sacred books to the people, and expounded them, not disdaining this place of the Chancel, and so (came) to the chair of the Presbyters, and after of the Bishops. The Seats then of the Presbytery in Nazianzens' time, were not only sacred and severed from the people, but the right orderly way to ascend unto them, was first to pass through other Ecclesiastical 4 Cypr. lib. 4. epist. 2. Degrees and Offices, as Cyprian calleth them, and so to rise to the highest, and no● for Lay men to sit in them as fellow Presbyters with the Bishops. 5 Athanas. Apo●log. 2. No Presbyteris quidem adesse permittitur in mysterijs, quum tamen ipsi quoque sacrorum administri sunt. The Presbyters themselves are not permitted to be present in the mysteries, and yet they do administer the Sacraments; saith julius to the Bishops at Antioch. 6 Hilarity in lib●. quem ipse tradi● dit Constant. I am a Bishop (saith Hilary to Constantius) continuing in the Communion of all the Churches and bishops of France though I be in banishment, & ecclesiae adhuc per Presbyteros meos communionem distribuens, and still distributing by my Presbyters the communion of the Church (or to the Church.) 1 Ambros. in 1. Timoth. ca 3. Presbyteri & Episcopi una est or dinatio, uterque enim sacerdos est. The ordering of a Presbyter is the same that a Bishops is, saith Ambrose, for both are Priests. 2 Hiero. ad Euagrium. Aut igitur ex Presbytero ordinetur Diaconus, ut Presbyter minor Diacono comprobetur, in quem crescit ex parvo: aut si ex Diacono ordinatur Presbyter, noverit se lucris minorem, sacerdotio esse maiorem. Either let a Deacon be made of a Presbyter (saith Jerome) that he may be proved to be lesser than a Deacon, to whose place he riseth as from the lower degree; or if a Presbyter be made of a Deacon, then is he inferior to the Deacon in gain, but in Priesthood superior. 3 Hiero. ad Nepotianum de vita clericorum. Quod Aaron & filios eius, hoc Episcopum & Presbyteros esse noverimus. What Aaron and his sons were, that we must remember the Bishop and Presbyters are. There is but one Lord, one Temple, one ministery. And answering this objection of jovinian; that 4 Hiero. lib. 1. adverse. iovinianum. Bishops, Presbyters and Deacons were appointed by the Apostle to be the husbands of one wife and to have children, he saith; In appointing the ecclesiastical order, because the church of the Gentiles was yet raw, (the Apostle) gave lighter Precepts to those that were lately converted, lest being terrified (at the first) they should not be able to endure it. And expounding the same words of Paul to Tite; he saith, 5 Idem in epist. ad Tit. ca 1. The Apostle commanding this to Bishops and Presbyters (that they should be the husbands of one wife) no doubt released it unto others. All Lay men might take a second wife, but no Presbyter by jeroms construction: there were therefore no Lay men that were Presbyters in his time. When 6. of the bishops came from Tyrus, to examine matters against Athanas. the Presbyters of Alexandria perceiving their malice protested against their proceed, & wrote their Letters unto them subscribed with their names, in this wise. 6 Athanas. Apol●gia. 2. I Dionysius Presbyter send these letters; & I Alexander Presbyter, and so with 18. more names, 14. of them having the title of Presbyters, & 4. of Deacons. Whereupon Athanas. saith, 7 Ibidem. Literae & nomina Clericorum ci●itatis haec sunt. The letters & names of the Clergy men of the city are these. The Clergy of Mariot wrote in this manner, To he holy Synod of Bishops of the catholic church, all the Presbyters & Deacons of Mariot send greeting. Then all the Presbyters of Mariot were Clergy men by Athanas. own words, as also the Presbyters of the city. The Comment. upon Mat. joined with Chrysostoms', in applying the parable of the talents, affirm that Presbyters have 5. talents; Deacons 2; the people 1. The 5. talents of the Presbyters he reckoneth thus; 1 Homil. 53 ex 25. ca Matth. Bene vivendo, solicitè praesidendo ecclesiae, verbum veritatis syncerè praedicando, baptizando, offerendo. Good life, careful overseeing the Church, sincere preaching the word of truth, baptizing according to Christ's rule, & offering an undefiled sacrifice & praying for the sins of the people. But if a Presbyter or Deacon be found a sinner, he is accounted as a lay man that hath but one talon. Good life is that talon which is common to all men, be they lay or Clergy; but Presbyters had 4. other talents proper to their calling, & so linked together, that they may not be severed. To whom then preaching, baptizing & offering at the Lords table do belong; to them also careful ruling & governing the church doth appertain. Now your secular Elders if they be Presbyters, they must undertake all 5. talents: if they be lay, they must neither preach, baptise, nor administer the Lords supper, nor consequently be Presbyters, or govern the Church. For all Presbyters received those 5. talents or services in the church from their lord & master, but no lay man received them at God's hand; I conclude therefore no lay men were Presbyters in Chrysostoms' age. 2 August. de M●ribus ecclesia catholica l. 1. ca 32. How many bishops (saith S. August.) do I know that are most holy & godly men, how many Presbyters, how many Deacons, & such like Ministers of the divine sacraments? And speaking of his own Presbytership, saith, 3 August. epist. 148. Nothing is in this life, & specially in this time more hard, laborious & dangerous, than the office of a bishop, or a presbyter, or a deacon: but with God nothing more blessed, if it be in such sort discharged, as our chief ruler willeth. The way I could not learn, either in my childhood or youth; & when I began to learn, violence was offered me for my sins; (what else should I think?) that the second place of government should be committed unto me, who yet knew how to hold an oar: and now finding what is necessary for him, which ministereth the word of God and Sacraments to the people, I am not suffered to attayhe it, (for want of ●yme.) Presbyters in Austin's time had their office in the Church, to minister the Sacraments, and propose the word to the people; and to such Presbyters, was the second place of government committed. Lay Elders had neither to do with the one, nor with the other part of that charge. Socrates recording that the Council of Nice inclined to make a Law for the restraining of Clergy men from their wives, saith; 1 Socrat. lib. 1. ca 11. It seemed good to the Bishops to bring a new Law into the Church, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that consecrated men, I mean Bishops, Presbyters, and Deacons should not sleep with their wives which they had married whiles they were lay men. But Paphnutius standing up contradicted with a loud voice, that this heavy yoke ought not to be laid on the sacred men. It shall not need to prove unto such as be learned, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to be consecrated a Priest unto God; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the plainest word the Grecians have for a Priest, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for one that is consecrated to that service. Those Socrates most evidently divideth into these three, Bishops, Presbyters and Deacons; and saith by way of restraint, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I mean namely and specially these three degrees. The purpose was that they should not sleep with their wives which they had married, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, when as yet they were Lay men, that is as Sozomene expoundeth it, 2 Sozom. lib. 1. ca 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which they had married before they were consecrated. Now set this together, and you shall find they were lay men, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, before they were consecrated; and therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 once being consecrated they ceased to be Lay men any longer, but Bishops, Presbyters and Deacons were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 men consecrated, they were ergo no Lay men. Much more might be said; but this may suffice for those that have not wedded their judgements to their appetites: as for such, nothing will serve, except it please their humours; and therefore I leave them. You prove that Lay Elders were not called by the name of Presbyters in the Primitive Church, but that no such were admitted to govern the Church, you do not prove.] Give me leave to tell you what I prove, repel it if you can. I prove that you greatly deceive yourselves and abuse the fathers, when you make the world believe they had Lay Presbyters joined with the Bishops to govern the Church. for it is apparent by their writings they had no Presbyters but Clergy men, and of such their Presbyteries consisted, and not of any Lay men, whom they particularly and perpetually exclude not only from the name, but also from the order, office, seats, power and honour of Presbyters. Though they were not known by that name, yet were they called Seniores, the Elders of the Church, as Tertullian, Jerome, Ambrose, Austen and Gregory do witness; yea, though we should grant the Church had no such lay Elders in jeroms and Ambrose's days, yet they both confess there were such in the first Age of the Church, and that the Church should be governed by their advise and counsel. Their words are so plain, they cannot be shifted. And thence I make this demonstration. Lay Elders in Ambrose's time were out of use, as himself affirmeth, through the sloth, or rather pride of Bishops; but Clergy Presbyters were not out of use in Ambrose's time; there were therefore lay Elders in the first Churches, without whose advise nothing was done, besides the Presbyters that continued in Ambrose's days. this Argument is insoluble.] You are used to make few good Arguments, that take this to be so strong. The force of these places I have examined before; and there showed that they were wrested clean against the intent of the writers; but because I am to end the discourse of lay Elders, and so to relinquish them to their inventors, I will not be grieved to recapitulate the strength of your authorities, and search out the sureness of this last syllogism. The first thing that I observe in your authorities, is this; that with your own proofs, you overthrow your own purpose. To convince that lay Elders dured in the Church till Gregory's time, which was 600. years after Christ, you produce amongst others S. Ambrose, who saith that in his time 230. years before, such Elders were out of use. If there were no such Elders in Ambrose's age, how could they dure till Gregory's days, that lived more than 200. years after him: This knot is more insoluble than your syllogism. Another of your witnesses, I mean, S. Jerome, in the very same place that you cite, layeth the whole plot of your lay Elders in the dust. for both touching the persons that ruled the Church, and the time which they continued, be crosseth all your assertions. The persons by whose common advise the Church at first was governed, were Presbyters, and those by your own confession were no lay men. Or if you make any bones to confess so much, S. Jerome will avouch noless. I must allege his words once again, and some of them in Latin, because you shall the more sensibly see your error, and the rest not distrust my translation. 1 Hiero. in 1. ca epist, ad Titum. Antequam fierent studia in religione, & diceretur in populis, ego sum Pauli, ego Apollo, ego autem Cephae; communi Presbyterorum consilio ecclesiae regebantur. Postquam verò unusquisque eos quos baptizaverat, suosesse putabat, non Christi; in toto orb decretum est, ut unus de Presbyteris electus superponeretur, caeteris ad quem omnis ecclesiae cur a pertineret, & Schismatum semina tollerentur, etc. Before there were factions in religion, and the people began to say, I hold of Paul, I of Apollo, and I of Cephas; the Churches were governed by the common advise of the Presbyters. But when every man thought those, whom he had baptised, to be his own, and not Christ's; it was decreed in the whole world, that one chosen out of the Presbyters should be set above the rest, to whom all the care of the Church should appertain, and the seeds of division rooted out. These words are so plain, they need no demonstration to help them. Before Schisms grew in religion, the Churches were governed by the common advise of Presbyters; but when the baptizers drew the people into factions, Bishops were throughout the world elected, and advanced above Presbyters to take the whole care of the Church. They were both Presbyters and baptizers that governed the Church, before Bishops were decreed; ergo, they were no lay Elders. This were enough: but Jerome to show what Presbyters they were, allegeth four places of the Scripture, and thereby proveth they were Teachers and Pastors. I must set down his words; but as short as I can, that men may be persuaded, or ashamed of their error in this part committed. The very next words in Jerome, ensuing the former, are these; 2 Hiero. in 1. ca epist. ad Tit. Putat aliquis non Scriptur arum, sed nostram esse sententiam, Episcopum & Presbyterum unum esse? relegat Apostoli ad Philippenses verba dicentis, etc. Doth any man think this is not the position of the Scriptures, but ours; that a Bishop and Presbyter are both one? Let him read the words of the Apostle to the Philippians, where he saith; 1 Phil. 1. Paul and Timothy to all the Saints that are at Philippi, together with the Bishops and Deacons. In one City there could not be many Bishops as we name them: but because they called the same men Bishops that were Presbyters, therefore he speaketh of Bishops as of Presbyters, without any difference. In the Acts the Apostle at Miletum 2 Act. 20. sent to Ephesus, and called the Presbyters of that Church, to whom he said; Look to yourselves, and to all the flock where the holy Ghost hath made you Bishops to feed the Church of God. Here mark diligently, how calling for the Presbyters of Ephesus only, he afterward termed them Bishops. In the epistle to the Hebrews, the care of the Church is equally divided amongst many for he saith to the people, 3 Hebr. 13. obey your Rulers and be subject to them; they are those that watch over your souls. And Peter in his epistle saith; 4 1. Pet. 5. The Presbyters that are amongst you I beseech, myself being your fellow Presbyter, feed ye the lords flock that is with you. These things I bring to show, that anciently Presbyters were all one with Bishops, and that in tract of time, to pluck up the roots of dissension, all the charge (of the Church) was committed to one. The Presbyters that governed the Church in the Apostles times, did ATTEND and FEED the flock, and WATCH OVERDO SOULS, as those that should give account for them, and had all those qualities that the Apostle required in Bishops. The same charge, and the same grace conclude the same function. And therefore, if any were Clergy men in the Apostles times, these Presbyters were not Lay men. But these governed the Church as Jerome saith; Lay men therefore they were not, by Ieromes own confession, that did then govern the Church. The persons we see, who they were; now for the time how long they continued Governors of the Church. Before schisms did arise, the Church was governed by their common advise; but schisms and divisions grew even in the Apostles times, as it is evident by 5 1. Cor. 1. 11. and ca 11. 18. Rom. 16. ●gio. & Paul's own report, and by Saint 6 1. joh. 2. 1 john's like wise. Wherefore Ieromes words do not infer that Presbyters ruled the Church any longer than the Apostles times, nor so long neither. If I seem to take a nice advantage of the time, let Jerome express his own meaning. In his epistle to Euagrius, debating at large that bishops and Presbyters were all one in the Apostles time; and alleging both the same and sundry other proofs for his intent, he addeth; 1 Hiero. Euagri●. ●●. 2. fol. 329. Quod autem postea unus electus est qui caeteris praeponeretur, in Schismatis remedium factum est, ne unusquisque ad se ●rahen● Christ's ecclesiam rumperet. Name & Alexandria à Marco evangelista usque ad Heraclam & Dionysium Episcopos, Presbyteri semper unum exse electum in excelsiori graducollocatum, Episcopum nominabant. That after one was elected and advanced above the rest, this was to remedy Schisms, lest every man drawing the Church of Christ to himself, should rend it in pieces. So at Alexandria from Mark the Evangelist, to Heraclas and Dionysius Bishops there; the Presbyters always chose one of themselves, and placed him in an higher degree, and called him a Bishop. Lay Elders Jerome never knew any to be Governors of the Church: the Pastors and Teachers that under the Apostles governed the Church by common advise, were forced for the preventing and repressing of schisines, to transfer the whole care of the Church to one, whom they called a Bishop. this began at Alexandria, even from Mark the Evangelist. Ieromes testimony you have heard. Now choose whether Ambrose shall contradict him, and give him the lie; or rather be reconciled and expounded by him. Ambrose saith the Church had 2 Ambros. in. 1. Tim. 1. Seniores quorum sine consilio nihil ag●batur in ecclesia, Elders without whose counsel nothing was done in the Church. These, say you, were lay Elders. If we ask you how you prove they were Lay, you be at a non plus. They were Pastors and Teachers say we. If you ask how we prove our assertion; we first show you the judgement of Ambrose else where, that in 3 Ambrose li. 5. epist. 32. matters of faith, or any ecclesiastical order, Lay men should not judge and govern Priests, which yet the Governors of the Church must do. I speak still of the private regiment of Elders, not of the public power of the Magistrate. Next we show you the verdict of Jerome, confirming his resolution by many places of the Scriptures, that the Churches at the first were governed by Presbyters, which were Pastors and Teachers. Made we no further proof than this, I convent your own consciences, which of our avouries standeth on the surest ground; yours that leaneth only to your own wills and words; or ours, that besides the confession of the same father, hath a most evident attestation of another father as ancient and learned as the former. You would seem to be religious and wise; craze not your credits, with a non obstante, that your fancies must prevail, whatsoever Councils or fathers say to the contrary. For the rest we need no better expositor than Jerome, in the very place which yourselves allege. 1 Hiero. in Esaia, ca 3. Nos habemus in ecclesia Senatum nostrum, coetum Presbyterorum. We have in the Church our Senate, even the assembly of Presbyters. Else where he saith; 2 Idem in Michea, ca 3. judices dòm●s Israel non sunt alij nisi Episcopi, Presbyteri, & Diaconi. The judges over the house of Israel are none other, but the Bishops, Presbyters, and Deacons. And these three words when they come together, import the order and degrees of ecclesiastical offices. 3 Idem advers. jovimanum, li. 1. Episcopus, Presbyter & Deaconus non sunt meritorum nomina, sed officiorum Bishop, Presbyter & Deacon, are not names of deserts, but of offices; and those clerical, not Laical. 4 Idem in epitaph. Nepotian●. Fit Clericus, & per solitos gradus Presbyter, saith Jerome of Nepotianus. He became a Clergy man, and so a Presbyter by the accustomed degrees. And again, 5 Idem in Ier●miae ca 6. Qui pascitis greges, Episcopi & Presbyteri, & omnis ordo ecclesi●sticus. You Bishops and Presbyters, and all the ecclesiastical order, which feed your flocks. If therefore Gregory call the Presbyters Seniores ecclesiae, the Elders of the Church, in respect of the rest of the Clergy; or if Austen writ unto them, Clero & Senioribus, to the Clergy and Elders; or if Tertullian writing to the ethnics, who understood not the order and offices of the Church, say in commendation of the Christian meetings, President probati quique Seniores, The Rulers of our assemblies are certain approved Elders; what inference can hence be made, that they meant lay Elders, since they use neither words nor circumstances, but such as will agree to the graver, wiser, and Elder sort of the Clergy, otherwise called Presbyters? Yea, Ambrose himself will tell you, that amongst the Clergy the Presbyters were called Seniores, the Elders, as next in honour, age and judgement to the Bishop. Speaking of ecclesiastical officers and ministers, he saith; 6 Ambros. officiorum, li. 1. ca 20. Viduarum ●● virginum domos, nisi visit and gratia, I●n●●tos adire non est ●p●is & hoc cum Seniori●as hoc est cum Episcopo; vel, sigravior est causa, cum Presbyteris. Quid necesse est ut demus obtrectandi locum Secularibus? There is no cause for the yongers to resort to the houses of widows & virgins, except it be to visit them; and that with the Elders, I mean with the Bishop, or if the matter be urgent, with the Presbyters. What need we give occasion to secular (or Lay) men to backbite? How think you? were there not Elders amongst the Clergy, and those the same men that were otherwise called Presbyters? Yet my demonstration is unanswered.] Your mistaking of Ambrose's both meaning & words, is a very simple kind of demonstration; you do not mark the Text which you bring. Ambrose doth not say, the Church had once Elders, which now are vanished; but nothing at the first was done in the Church without their advise, which now is out of use, whiles the Pastors will seem alone to be wise. The men remained that were before, but less regarded, and less consulted then at first. And so your demonstration is nothing else but a misconstruction of your Author's words. Since you leave me no better handfast in Jerome and Ambrose, for lay Elders, I will requite you with the like for Bishops, which is this, that as the Church at first was governed by Presbyters without lay Elders; so was it likewise without Bishops. If I forego the one, you must also forego the other; and then gain you little if Bishops must be removed from the government of the Church as well as late Elders. And this is so clear, that no cunning can obscure it.] I did all this while look when you would revive your spirits with this Mythr● date; you were even at last cast with your lay Elders. But if we cannot justify the state of bishops by the Scriptures and Fathers, better than you do lay Elders, we will quietly disclaim them. Ieromes words are wonderful plain, that Bishops in the Apostles times did not differ from Presbyters; and are now above them rather by the custom of the Church then by the truth of the Lord disposition, and aught to rule the Church in common.] I am so far from rejecting or declining Ieromes authority in this point, though he seem very favourable to you, that if you will stand to his censure, I will do the like; but before we wade deeper, let us lay forth the state of the question, that we may thereby perceive what the sacred Scriptures and ancient Fathers do confess or confute. CHAP. XII. To whom the Apostles departing or dying, left the government of the Church; whether equally to all Presbyters, or chiefly to some; and how far the conceits of late writers herein, vary from the ancient Fathers, whose words they pretend to follow. THat order and discipline are not only profitefull, but also needful in the Church of God; and as well amongst Pastors and Teachers, as learners and hearers, might many ways be confirmed, if it were not on all sides concorded. They that most dissent in the kind of government, do first agree on the use of government; they would else not strive for that which might still be wanted, and never miss in the Church of Christ. 1 Nazianz. d● moderatione in disputationibus servanda. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Order, saith Nazianzene, is the mother and preserver of all things. The utility and necessity whereof, as in all states and creatures, so specially in the Church of God, and in the Pastors and Governors thereof, he that liketh at large to examine, let him read Nazianzens' oration plentifully and purposely written of that Argument. Only I advise with him, that under a show of religion and zeal; 2 Nazianz. ut supra. No man be wiser than he should, no man uprighter than the law, clearer than the light, straighter than the rule, nor forwarder than the commandment. If order and discipline be necessary for all persons and ages in the Church of Christ; the government of the Church must not cease with the Apostles, but dure as long as the Church continueth, that is, to the world's end; and consequently so much of the Apostolic power, as is requisite for the perpetual regiment of the Church, must remain to those that from time to time supply the Apostles charge, and succeed in the Apostles rooms. Afore we enter to entreat of the first institution of Bishops, we must carefully distinguish these there points. The things which must be derived from the Apostles to their helpers and successors in all Ages and Churches; the persons to whom they were committed; and the times when. If we wander in these, we shall never get any certain resolution of the matter in question. What the things are which must abide for ever in the Church, I showed ¶ Cap. 9 fol. 107. before; it shall suffice now to rehearse them; namely, power to preach the word and administer the Sacraments, the right use of the keys, and imposition of hands, for the placing of fit men to undertake the cure of souls, and removing of unfaithful and unfit men from infecting and offending the Church. These must not fail in the Church, so long as there is a Church: for the want of any one of them, is the confusion, if not subversion of the Church. These four parts in this chapter for brevities sake, I often reduce to two branches, which are, Doctrine and Discipline; Comprising in doctrine the dividing of the word, and dispensing of the Sacraments; and referring the rest, I mean the public use of the keys, and imposition of hands, to the discipline or regiment of the Church. The parties to whom these ecclesiastical duties might possibly be committed, we then also numbered, and found four sorts of them; the people, the lay Elders, the Presbyters & the Bishops. The people must needs be excluded from intermeddling with Pastoral duties. for if all should be Teachers, who should be hearers: if there were none but shepherds, what should become of the flock: He that hath put a difference betwixt the 1 Math. 24. Stewards and the household, the 2 Luke 10. labourers and the harvest, the 3 Ezech 33. watchmen and the Citizens, the 4 1. Pet. 2. builders and the stones, the 5 Math. 13. Sour and the ground, the 6 1. Cor. 3. husbandmen and the tillage, the 7 Hebr. 13. leaders and the followers; even the same Lord hath prohibited these degrees to be confounded, which he hath distinguished. 8 1. Cor. 12. Are all Apostles? are all Prophets? are all teachers? I think not. If the whole body were the eye, where were the hearing? if the whole were hearing, where were the smelling? Intrusion upon men, is injurious; upon God, is sacrilegious. The examples of 9 Num. 16. Korah, whom the earth swallowed; of 10 2. Sam. 6. Vzzah ●●ri●en to death, and Vzziah plagued with the leprosy for affecting and invading the Priest's office are well known. chrysostom saith of the last, 11 Chrysost. homil. 5. de verbis Esaia vidi Dominum. He entered (the Temple) to usurp the Priesthood, and he lost his kingdom. He entered to become more ●ener able, and he became more execrable▪ So evil a thing it is not to abide within the bounds that God hath appointed us, either of honour or knowledge. What I say of the people, I say likewise of lay Elders, for so much as they are but a part of the people; and look what the whole is prohibited, every part is interdicted. If Lay men may intermeddle with ecclesiastical functions, why not the people? If the people may not, why should the Elders, since both are Lay? If they renounce the execution, and challenge the superuision of ecclesiastical duties; they fly from one Rock, and fall on another; they clear themselves from the word, and entangle themselves with the sword. Governors of the Church that be neither ministers nor Magistrates, I yet conceive none; if any man's skill be so good, that he can describe us a government betwixt both, that shall wrong neither, I would gladly give him audience. Howbeit we need not trouble our heads with the manner of government that lay Elders must have distinct from the Priests and Princes calling, before we have better proof for the persons, that shall enjoy this privilege. When you make it appear there were such officers in the Church of Christ, we will then entreat you to bond out their office by the word of God, or writings of the ancient fathers; till than we stand resolved there were never such Governors nor government established by the Apostles, nor acknowledged by their after-commers in Christ's Church. The places pretended both in Scriptures and Fathers for such Elders, we have leasurablie perused and examined, and we find not so much as the footsteps of any Lay Elders. Presbyters we find and Rulers; but no reason to lead, they were lay Presbyters or Rulers. Against them we find all the Christian & ancient Councils, laws and fathers that ever mentioned any Presbyters. If I shuffle any writers words, or dazzle the Readers eyes, show me the place, I will yield to mine error. In the mean time I take him to witness that is judge of all secrets, I endeavoured to walk sound and simply, without swaying or leaning to either side, more than the evidence of the truth enforced me. Two sorts are left, (for I still profess that lay Elders were never admitted to meddle with any such matters) to whom the Apostolic power and charge, which must always remain in the Church, may be communicated and imparted; and those are Presbyters and Bishops. By Presbyters, I mean those, whom all the Catholic Fathers and Councils with one consent call Presbyteros, placing them in the middle between Bishops and Deacons, when they divide the Clergy into Episcopos, Presbyteros● & Diaconos; Bishops, Presbyters, and Deacons. Lai● Elders I overskip as mere strangers to all antiquity. So that when I speak of Presbyteries, I understand thereby the assemblies of such Presbyters, as were Clergy men, and in every City assisted the Bishop in the service of God, and advised the Bishop in all other affairs of the Church. Thus much I premonish, lest the often use of the word Presbyter in this chapter should either perplex or unsettle the Reader. The times must like wise be remembered. The Apostles both in teaching and governing the Churches, when they were present, had helpers; when they were absent, had substitutes; after their final departures or deaths, left successors. So that the things originally descending from the Apostles, and continually remaining in the Church, are the charge of the word and Sacraments, and the power of keys and hands: the persons to whom they were committed, either Presbyters or Bishops: the times when, the presence, absence, departure or death of the Apostles. If we neglect or confound these parts, we shall but roave in the air, at the right government of the Church; if we observe them, we shall force the Question to an Issue that will not deceive us. And first for the word and Sacraments. It may not be devied, but as the word and Sacraments are the most essential seeds of the Church, so the handling and sowing thereof in the lords ground must be the general and principal charge of all Pastors and Presbyters; that either feed or rule the flock of Christ. for whether they be Apostles, Evangelists, Prophets, Pastors or Teachers, I mean such as 1 Eph. 4. Paul reckoneth to the Ephesians, for the work of the ministery; or as the holy Ghost in other places calleth them 2 1. Pet. 5. Bishops and Presbyters, this power is common to them all. Without the word and Sacraments, the 3 Tit. 1. Saints are not gathered, the 3 Act. 20. Church is not edified, 3 Eph. 4. faith is not perfected, heaven is not opened; wherefore in preaching the word and administering the Sacraments, the Scriptures know no difference betwixt Pastors and Teachers, Bishops and Presbyters. Had not our Saviour delivered both in one joint Commission to his Apostles, when he willed them to go and 1 Mat. 28. teach all Nation, baptizing them; Paul showeth that preaching the word, was of the twain the greater and worthier part of his Apostolic function. 2 1. Cor. 1. Christ sent me not to baptise, but to preach the Gospel; not that he might not or did not use both, but the latter was the chiefer. So john 3 Luke 3. preached the baptism of repentance; not dividing the offer of the word from the confirmation of the Sacrament, but joining them both together as coherent and consequent the one to the other. for God doth not send his messengers to make empty promises; but ratifieth the truth of his speech with the seals of his word, which are the Sacraments. And therefore he that hath charge from God to preach the one, hath also leave to perform the other. Whom God hath placed in his church, that by his mouth we should believe, by his hands also we may be baptised, as appeareth by Philip converting and baptizing, not only the 4 Act. 8. Eunuch, but the whole City of Samaria; and for that cause S. Austen justly calleth as well Presbyters as Bishops, 5 August. epist. 148. Ministers of the word and Sacraments. A new distinction is lately devised, that Pastors in Saint Paul were such as had not only the word and Sacraments, but also the Church and charge of souls committed unto them; and Teachers those that laboured in doctrine, but received no charge neither of Sacraments, nor souls. In deed Ambrose taketh them for 6 Ambros. in 4. ca ad Ephes. Catechizers of Infants; and at Alexandria there were 7 Euseb. li. 5. ca 10 moderators of Schools resembling our Universities, for the training and instructing of such as in time were likely to profit the Church of God; but these were not ecclesiastical functions in the Church; they were profitable members of a common wealth that so did, but no necessary workmen in the ministery. And though there were such for a season at Alexandria, yet all other Cities and Churches had not the like; and they that governed those Schools and taught the Catechumes there as Pantenus, Clemens and Origen, were Lay men, and never used at Alexandria to teach the people in the Church, as appeareth by Demetrius words then Bishop of Alexandria, finding great fault with the Bishops of jerusal in and Cesaria, for suffering Origen after he had been Catechist at Alexandria, to expound the Scriptures before the people in the Church. His words are these; 1 Euseb, li. 6. ca 10 It was never heard, nor ever suffered, that Lay men should teach in the Church in the presence of Bishops. With no face could the Bishop of Alerandria have disliked origen's fact, if it had been usual in his own Church: and the Bishops that wrote in defence of the matter, do not avouch it was a general or perpetual rule in the Church of Christ for a Catechiser to teach in the Church; but allege three instances where they saw the like used, and confess they knew no more. Wherefore, unless their examples and reasons were stronger and surer, I prefer the judgement of Jerome, Augustine, chrysostom, Theodorete and others before this late conceit, who think the Apostle expressed one office by two names, to show what things belonged to the Pastoral charge. Austen. 2 Aug. epist. 59 Pastors and Doctors, whom you greatly desired I should distinguish, I think to be all one, as you do; not that we should conceive some to be Pastors, others to be Doctors, but therefore he subjoined Doctors to Pastors, that Pastors might understand doctrine pertained to their office. 3 Hier. in Ephes. ca 4. Every Pastor is a Doctor, saith Jerome. 4 Chrysoft. in sermo. 11. in Ephes. ca 4. Pastors and Doctors (saith chrysostom) were (they) to whom the whole people were committed, and they were inferior to those that went about preaching the Gospel, because dwelling in more quietness, they were employed only in one place. (Paul) 5 Theodoret in Ephes. ca 4. calleth them Pastors and Doctors (saith Theodorete) which were deputed and fastened to a City or village. Oecumenius: (by Pastors and Teachers) 6 Oecumen. in Ephes. ca 4. Paul meaneth Bishops to whom the Churches were committed. But grant Pastors and Doctors were distinct offices in the Church, as you imagine, what gain you by it? You may thereby prove an inequality of ecclesiastical functions, you prove nothing else. 7 Hebr. 13. Obey your Overseers, saith Paul, and be subject to them. they watch over your souls to give account (for them.) Obedience and subjection to the Pastor is due from the whole flock, and all degrees thereof which are no Pastors; but Teachers, as you say, were no Pastors; they were therefore inferior to Pastors, and subject to their oversight. Now take your choice; if Pastors were all one with Doctors, you have lost one of those offices which you affirm to be perpetual in the Church: if they were distinct from them, they were superiors unto them; and so betwixt ministers of the word, (for such were Teachers by Saint Paul's rule) you establish a difference of degrees. Thus much for the word and Sacraments; the dispensing whereof no doubt was common to all Apostles, Evangelists, Prophets, Pastors, and Teachers; and so to Presbyters and Bishops, not withstanding the moderation and oversight of those things were still reserved to the Apostles, as well absent as present, even when the power and charge thereof was imparted to others. The discipline and government of the Church, I mean the power of the keys, and imposing hands, are two other parts of Apostolic authority which must remain in the Church for ever. These keys are double; the key of knowledge annexed to the word; the key of power referred to the Sacraments. Some late writers by urging the one, abolish the other; howbeit I see no sufficient reason to countervail the Scriptures and Fathers that defend and retain both. The key of knowledge must not be doubted of, our Saviour in express words, nameth it. 1 Luke 11. Woe be to you interpreters of the law; for ye have taken away the key of knowledge; ye entered not in yourselves, and those that were coming in, you forbade. The key of power standeth on these words of Christ to Peter. 2 Math. 16. I will give thee the keys of the kingdom of heaven, and whatsoever thou shalt bind on earth, shall be bound in heaven: and whatsoever thou shalt lose on earth, shall be loosed in heaven. And likewise to all his Apostles, 3 Math. 18. Whatsoever ye bind in earth shall be bound in heaven, and whatsoever ye lose on earth, shall be loosed in heaven. And after his resurrection in like manner to them all. 4 john 20. Receive ye the holy Ghost; whose sins soever ye remit, they are remitted unto them; and whose sins ye retain, they are retained. And lest we should understand these places of the preaching of the Gospel, as some new writers do; Saint Paul hath plain words, that cannot be wrested to that sense. Speaking of the incestuous Corinthian that was excommunicated and delivered unto Satan, he saith; 5 2. Cor. 2. Sufficient for that man is this rebuking of many; so that now contrary wise ye ought rather to forgive (him) and comfort (him) lest he be swallowed up with too much sorrow. To whom you forgive any thing, I also (forgive:) for if I forgave aught to any, I forgave it for your sakes in the sight of Christ. As Paul delivered this offender to Satan, and shut both the Church and heaven against him; so now upon the detesting and forsaking of his sin, he restored him to the peace of the Church, communion of the lords table, and hope of God's kingdom, from which before he was excluded. And this Paul did not by preaching the word unto the penitent; for as then he was absent from Corinth, but by forgiving him in the sight of Christ and his Church, as by his Apostolic power he might. Both these keys, the one of knowledge, the other of power, 1 Ambros. sermo. 66. Ambrose mentioneth in his 66. Sermon, and likewise Origen in his 25. tractate upon Matthew, adding a third key, where he saith; 2 Orige. tract. 25. in Matth. ca 23. Blessed are they that open the kingdom of heaven, either by their word, or by their good work. for living well, and teaching rightly the word of truth, they open the kingdom of heaven before men, whiles they enter themselves, and provoke others to follow. The meaning of these late writers it may be, is not wholly to cast away the key of power; but only to draw the words of Christ spoken to Peter and the rest of his Apostles, rather to the preaching of the Gospel, then to excluding from the Sacraments: and yet to the Church or Presbytery, they reserve the power of the keys, that is, full authority to excommunicate notorious and rebellious sinners. These men foresee, that if the power of the keys be given to the Apostles and their successors; then have lay Elders (who do not succeed in the Apostles rooms and functions,) nothing to do with the Apostles keys. Because this was enough, to mar the Lay Pre●●●terie, therefore the patrons thereof convey the words of Christ to another sense, and build the groundwork of excommunication upon the 18. chapter of Saint Matthewes Gospel; where the Church is named, and not the Apostles. But this devise is both a prejudice to the Apostles, and a Preamble to the lay Presbytery; which all the Catholic Fathers with one voice contradict, as I have 3 Supra ca 9 fol. 115. before at large declared. Omitting the Lay Burgesses of the Church, as having no interest in the Apostles keys, it resteth in this place to be considered, to whom those keys were committed; whether equally to all Presbyters, or chiefly to Pastors and Bishops. The like must be done for imposition of hands; whether that also pertained indifferently to all, or specially to Bishops. Before we make a full resolution to these questions; we must search the time when Bishops first began; and by whom they were first ordained, and authorized. In which inquisition we will begin with the report and opinion of the ancient Fathers; and so descend to the positions and assertions of such as in our age impugn and gainsay the vocation and function of Bishops. Epiphanius report is this; 1 Epipha. contra Aerium, li. 3. hares. 75. The Apostles could not suddenly settle all things. There was (present) need of Presbyters and Deacons; for by those two the necessities of the Church might be supplied. Where there was none found worthy of the Bishopric, the place remained without a Bishop. But where there was need, and fit men found for the Episcopal function, Bishops were ordained. Every thing was not perfect from the beginning: but in process of time, things were fitted for the furnishing of (all) occasions; the Church in this wise receiving the perfection of her government. Ambrose somewhat differing from Epiphanius saith; (Apostolus) 2 Ambros in Ephes. ca 4. Timotheum Presbyterum a se creatum Episcopum vocat, quia primi Presbyteri Episcopi appellabantur; ut recedente eo sequens ei succederet. Sed quia coeperunt sequentes Presbyteri indigni inveniri ad primatus tenendos, immutata est ratio, prospiciente concilio, ut non ordo sed meritum crearet Episcopum, etc. Paul calleth Timothy created a Presbyter by himself (or with his own hands) a Bishop, because the first Presbyters were called Bishops: so as (the first) departing, the next succeeded him. But for that the Presbyters which followed, began to be found unworthy to bear the chief regiment; the manner was changed, a Council providing that not order but desert should make a Bishop appointed by the judgement of many Priests, lest an unfit person should rashly usurp (the place) and be an offence to many. Ieromes opinion is evident by his words, which I repeated before, & in effect he affirmeth thus much; 1 Hiero in ca 1. epist. ad Tit. & in epistola ad Euagrium. Before there were factions in religion, a Presbyter & a Bishop were both one; & the care of the Church was equally divided amongst many: but when the Teachers and Baptizers began to draw disciples after them, it was decreed throughout the world, that to stop the rising of Schisines and divisions; one of the Presbyters should be elected and exalted above the rest, to whom the whole care of the Church should pertain; and he was called a Bishop or Overseer. And so by the custom of the Church rather than by the truth of the lords disposition, Bishops are greater than Presbyters, with whom they should rule the Church in common. I have not altered or neglected any word in Jerome that is material. Some of our time whom for their learning and pains in the Church of God I otherwise reverence, though I follow not their judgement in this point, 2 In responsion● ad tractationem de gradibus ministrorum Euangeli● ab Hadriano Saravia editam. collect out of Ambrose and Jerome, that in the Apostles times Bishops did not differ from Presbyters: only there was in every place a Precedent of the Presbytery, who called them together, and proposed things needful to be consulted of; and this kind of Priority went round to all the Presbyters, every man holding it by course for a season, (which some think was a week) even as the Priests of the law had their weekly courses to serve in the Temple. This kind of moderating the Presbyteries by course for a week or a month, they take to be Apostolic; all other sorts of regiment used after in the Church, they suppose to be men's inventions, and therefore they call the one form of government divine, the other human. I could with that in men of great gifts, affection and prejudice did not often overrule learning and judgement; but the greatest men in Christ's Church (excepting always the Apostles) have inclined some to private opinions, some to known errors: and therefore later writers must think it no dishonour to have their reasons weighed before they be received. for my understanding I would gladly learn, where I shall read, that Bishops in the Apostles times governed by weeks or years; & that this kind of Priority went by course in every place to all the Presbyters. I see it alleged out of Ambrose, but I find no such thing affirmed by Ambrose. He saith, 1 Ambros. in Ephes. ca 4. Primi Presbyters Episcopi appellabantur, ut recedente eo sequens ei succederet: the first (that is, the chiefest or eldest) Presbyters were called Bishops, so as he departing (or leaving the place) the next succeeded him. He doth not say, the first departed at the weeks or years end; nor the next succeeded, and so round every man in his course; but when the first departed or left his place, (as by death, deprivation, desertion, translation, persecution, continual sickness or any other occasion) they did not choose another to succeed him, but the next in order and standing to him that departed, took his place. By this you may imagine that the Apostles at the first in every place where they came, took care to order the Presbyteries in such sort, that every man might be placed according to the measure of the gifts and graces, which he had received of the holy Ghost, and withal appointed the eldest or first to moderate their meetings until further order should be taken: and when the place was void by death or otherwise, the next to succeed him without any other or further consent or election of the people or Presbytery. But what can be more against Ambrose's words and sense, then that a weekly or monthly government went round about to all the Presbyters by course, since he affirmeth, that not all, but only the first Presbyters were Bishops? If all were Bishops by course, how could only the first have that place: if all were first, who was second or third: By primi Presbyteri, the first Presbyters, he doth not mean all the Presbyters that were in the first age of the Church under the Apostles; for than they should all be Bishops, and none Presbyters, which is a contradiction in the very words; but by primus and sequens, the first and the next, he meant those that were so placed in order by the Apostles. Let Ambrose himself tell you so much. 2 Ambros. in 1. epist. ad Timoth. ca 3. Hic enim Episcopus est, quiinter Presbyteros primus est; ut omnis Episcopus Presbyter sit, non tamen omnis Presbyter Episcopus. Denique Timotheum Presbyterum ordinatum significat; sed quia ante se alterum non habebat, Episcopus erat. unde & quemadmodum Episcopum or dine●, ostendit. Neque enim fa● erat aut licebat ut inferior ordinaret maiorem. Nemo enim tribait, quod non accepit. He is a Bishop, which is first amongst the Presbyters, so that every Bishop is a Presbyter, but every Presbyter is not a Bishop. (for example) Paul signifieth that he made Timothy a Presbyter, but because he had none other before him, he was a Bishop. Whereupon (Paul) showeth him how he should ordain a Bishop: for it was neither meet, nor lawful, that the inferior should ordain the greater (or superior.) No man can give that which he hath not received. Every Presbyter was not a Bishop, saith Ambrose, ergo, that office went not round by course along all the Presbyters. Again, Timothy was therefore a Bishop, because he had none other before him; but if they went round by order, Timothy had many weeks another above him, and afore him, and then Timothy was no Bishop, but when his course came. Thirdly, if every Presbyter were a Bishop in his turn; how fond a reason were this, which Ambrose maketh, that Timothy must be a Bishop before he could impose hands to ordain a Bishop; since it is not lawful for an inferior to ordain his superior, and no man could give that which he had not received: For if that office went by order, every man received Episcopal power to impose hands in his course, and consequently might give it. Wherefore it is no part of Ambrose's meaning or saying, that the Episcopal honour and dignity was in the Apostles times imparted to all the Presbyters of every Church in their turns; each of them enjoying it a week or a year; it is a dream of yours, and so far from all proof and likelihood, that for your learning and credits sake you should not father it on Ambrose. What Ambrose proveth for us against the main grounds of your new Discipline, in place where, we will not forget. To return to the ancient Fathers, and sincerely to views their reports without shortening or lengthening them for either side, Epiphanius speech is in partcleere, in part obscure. I observe three points in him that appear to be true, and accord with the judgement of the rest of the Fathers. The first is, the Apostles could not at the new planting of the Churches settle and dispose all things in such perfection, as in time they did. So saith Ambrose, 1 Ambrosin Ephes. ca 4. Postquam omnibus locis Ecclesiae sunt constitutae & officia ordinata, aliter composita res est, quàm coeperat: After that Churches were established in all places; and offices (distinguished or) digested, they took an other order then at beginning. And why: The first regard the Apostles had, was to gain unbelievers to Christ; the second, to govern such as were gained. And these two respects might best be performed by two contrary courses. To increase the Church, the more workmen, the better. For when the Harvest is great, if 1 Luc. 10. the Labourers be few, the rooms can not be filled. To guide the Church, the fewer, the better; except it be with counsel to advise. For diverse men have divers minds, and divers meanings, and in a multitude of Governors, emulation and dissension are no rare springs. Wherefore no marvel though the Apostles took beside themselves as many helpers as they could to convert the world unto Christ; and yet took not unto themselves as many Rulers as they could in every place to govern the believers. By order of nature men must be gotten together, afore they need be governed; and so in the building of the Church the number of Preachers at the first was more requisite than the choice of Governors. And for that cause Epiphanius second position is very true, That Presbyters and Deacons (the one to labour in the word and dispense the Sacraments, the other to relieve the poor and attend to divine Service) were every where appointed by the Apostles. These were sufficient to begin the Churches, and these were fittest to increase the Church. And therefore in many places, the Apostles left none other but these. If you ask, who then governed the Churches in those beginnings, I answer, the flock was both augmented and directed by the Presbyters that laboured in the word. The chief government to impose hands and deliver unto Satan rested yet in the Apostles, who often 2 Act. 15. & 14. visited the Churches which they planted, and ordained Presbyters (as they passed) to supply the wants of every Church. The third point in Epiphanius report is this; that although it be not extant in the Apostles writings, that in every place where they came at first they left Bishops; yet the Scriptures do witness that Paul furnished some places with Bishops, as Ephesus and Crete with Timothy and Tite. Thus far I see not what you can refel in Epiphanius. Perchance you will deride Epiphanius simplicity, that could not discern betwixt an Evangelist and a Bishop; for (as you maintain) Timothy and Tite were Evangelists and not Bishops, and had an extraordinary and no ordinary calling. You can not charge Epiphanius with ignorance in this behalf, but you must do the like to the eldest and best learned Fathers of the Primitive Church, namely, Eusebius, Ambrose, chrysostom, Jerome, Oecumenius, Primasius and others; which affirm as Epiphanius doth, that Timothy was a Bishop ordained by S. Paul. but thereof anon; as also whether an Evangelist might be a Bishop or no; which conclusions of yours, though they be most feeble and unsure, yet they be lately taken up for Oracles. That which may be doubted in Epiphanius, is this. The cause why Bishops wanted in some places was, saith he, the lack of fit men to bear the office. It may be some will think it strange, that amongst so many Prophets, Pastors and Teachers as were in most of those Churches which Paul planted, not a fit man could be found for the Episcopal function, and yet afterward meet men were found for all the Churches in the world: but as that which Epiphanius saith, might be some cause of wanting Bishops at the first; so, if I be not deceived, there were other causes that moved the Apostles not strait ways to place Bishops in every Church where they preached, which I will specify, when the testimonies of Ambrose and Jerome be thoroughly perused. Ambrose at first sight seemeth somewhat to dissent from Epiphanius, in that he thinketh the Churches had both Presbyters and Bishops left them by the Apostles; and the Presbyters were placed in an order, according to the deserts and worthiness of each man, by the Apostles and others that founded the Churches; and this rule delivered, that as the first and chiefest Presbyter (who was Bishop in name, and superior in calling to the rest) failed, so the next should succeed in his room, and enjoy the Episcopal chair and power after his departure. And when some Presbyters did not answer the expectation which was had of them, but scandalised the Church, that course of standing in order to succeed was changed, and Bishops were chosen by the judgement and liking of many Priests, to cut off unworthy and offensive men from the place. I could admit this report of Ambrose, but that he expresseth not when, and by whom this change began, he saith, Prospiciente Concilio, A Council (fore seeing or) providing, that not order, but merit should create a Bishop; but what Council: If he meant a Council of the Apostles, which is not expressed, but may well be intended; (for the words stand indifferent to any Council,) no testimony can be weightier for Bishops then this of Ambrose; which is brought against them. If he meant others after the Apostles deaths, what authority had they to change the Apostolic government; or by their decree to bind the whole world: But this I reserve till Ieromes witness be repeated and examined. jerom in his words 1 pag. 215. before cited avoucheth three special things. first, that till dissensions sprang in the Church, Bishops and Presbyters were all one, and the Churches were governed by the common advise of Presbyters, amongst (whom) the care of the Church was equally divided. Next, that to root out schisms rising very fast through the Preachers and Presbyters factions, by a decree throughout the whole world, one of the Presbyters was chosen in every Church, and set over the rest, and to him the whole care of the Church did ever after appertain. Thirdly, that this subjection of the Presbyters under the Bishop, and majority of Bishops above Presbyters grew rather by the custom of the Church, then by the truth of the Lords disposition, for they should rule the Church in common. These words of Jerome may be either very true according to the time that they be referred unto, or very false. If you so construe Jerome, that all the while the Apostles lived, Bishops were all one with Presbyters, and had no more charge nor power in the Church than Presbyters; you make Jerome contradict the Scriptures, himself, & the whole array of all the ancient Fathers and Apostolic Churches, that everwere since Christ's time; for all these affirm and prove the contrary. But if you so expound jerom that the Apostles for a time suffered the Presbyters to have equal power and care in guiding the Church (themselves always sitting at the stern, and holding the helme whiles they were present in those parts of the world) till by the factions and divisions of so many governors the Churches were almost rend in pieces; and thereupon the Apostles forced, did set an other order in the Church then was at first, and with the good liking of all the Churches, (either troubled with contentions, or justly fearing the like events in time to come) did commit each place to one Pastor, leaving the rest to consult and advise with him for the health and peace of the people, and by this example taught the whole Church what perpetual rule to observe after their deaths; Jerome saith as much as I can, or do desire. I come now to the quick; let the Christian Reader mark this issue well in God's name, and what side bringeth soundest and surest proofs, there let the verdict go. Jerome proveth by many Scriptures, that a Presbyter and Bishop were names indifferent, and often used to the same persons. Paul calling for the Presbyters of Ephesus said unto them; 1 Act. 20. Take heed to yourselves, and to all the flock, in which the holy Ghost hath set you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (Overseers or) Bishops to feed the Church of God. Inscribing his Epistle to the Philippians, he saith, 2 Philipp. 1. To all the Saints which are at Philippi with the Bishops and Deacons. And so to Tite. 3 Tit. 1. I left thee in Crete to ordain Presbyters in every City, if any be unreprovable for a Bishop must be unreprovable. Peter like wise writing to the jews dispersed, saith, 4 1. Pet. 5. The Presbyters which are amongst you I beseech, which am also a Presbyter, feed the flock of God committed to you, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, overseeing it, not constrainedly, but willingly. All the Presbyters that fed the flock are in these places called Bishops: I grant it fully; the words are clear. What hence conclude you? ergo, the offices were then all one? Nay, ergo, the names than were common. Otherwise, how think you by this argument? Peter calleth himself 5 1. Pet. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a fellow Presbyter with the rest; are therefore the Apostleship and the Presbytership both one office? Of judas Peter saith in the Acts 6 Act. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, his Bishopric let an other take▪ Will you grant, that an Apostle doth not differ from a Bishop? Admit you the one, and I will receive the other. Names may be common, though offices be distinct. There were then at Ephesus, and amongst the dispersed jews no Bishops, but such as were Presbyters; and they many, not one.] Distinguish the times, and the Scriptures will agree. There was a time, (as Jerome telleth you) when the Churches were governed by the common advise of the Presbyters. In this time spoke Paul to the Presbyters of Ephesus, in this time wrote Peter to the Presbyters amongst the jews. After this the factions of the Teachers caused the Apostles to establish an other kind of government, and to commit the chief care of each Church, which they had planted, to some chosen person that should oversee the flock as Pastor of the place, the rest being his helpers to disperse the word, and advisers to govern the Church. If you prove that, you say somewhat to the matter.] If I prove it not better than you do your Lay Elders, I am content to renounce the one, as I do the other. Will you prove it by the Scripture?] I will so prove it, as you shall not refuse it, unless you reject both the Book and Church of God. What will you prove?] That the Apostles in their life time did institute one Pastor to take the chief care of one Church; and consequently the change which Jerome speaketh of, from the common and equal regiment of Presbyters, to the particular and pre-eminent moderation of the Churches in each place by Bishops, was not made after the Apostles were dead, but whiles they lived; and then of force by their decree. for during their times none might interpose themselves to change and alter the form of the Church Discipline settled by them, without their leave and allowance. If it were ever decreed by them, it would be found in their writings; and that it can not. Besides, had it been their doing, it might justly be called God's disposition and ordinance, which Jerome saith it may not.] Their doctrine in deed doth plainly appear by their writings; their successors do not. For how should the Apostles declare by their pens, who succeeded them after their deaths: Is not the whole Church of Christ a lawful and sufficient witness in that case: If we believe not the Churches, that were directed and ordered by the Apostles preaching and presence, nor their Scholars that lived with them, and next succeeded in their rovines; who that wise is, will believe our bare surmises & seely conjectures, of things done 1500. years before we were borne: Yet if the Scriptures do not signify so much, we will lose it. But before I enter to prove it, I will search out the right cause why the Apostles did not not in every place where they came presently erect Bishops to govern the Churches which they planted. The reasons why the Apostles did not at the first preaching of the Gospel commit the Churches to the regiment of Bishops, I find were these three. First; they reserved the chief power of imposing hands, and punishing notorious offenders to themselves, whom Christ made bishops & overseers of his Church. For though to feed, lead, and attend the flock, they took the Presbyters to be their helpers; yet the weightiest matters of the church, as giving the graces of God's spirit, and delivering unto Satan, they retained in their own hands, so long as they were in those places or parts of the world. The second is that which Epiphanius noted, that although there were many endued with excellent gifts to preach the word, yet the Apostles would trust none with the chief charge of the Churches, till they had fully seen, and perfectly tried, as well the soundness of their minds, as greatness of their gifts. Thirdly, lest they should seem to seek the advancing of their followers, more than the converting of unbelievers; they suffered the Churches to take a trial what equality of many Governors would do; and when the fruits thereof proved to be dissension and confusion, the Apostles were forced to commit the Churches at their departures to certain tried & approved men to be chief Pastors of the several places; and the Churches were all as willing to receive them, finding by experience what continual schisms and heresies grew by the perverseness of Teachers, and could not be repressed by the confused government of the Presbyters, which were many in number, and equal in power. None of these things are expressed in the Scriptures.] If the fathers alone did witness them, say we not much more for Bishops, than you do for Lay Elders? but you shall see the grounds of their reports testified even in the Scriptures. That the Apostles at the first planting of the Churches, kept to themselves the power of imposing hands and delivering unto Satan, which the Fathers call Episcopal power, is no news in the Scriptures; they could not lose that, unless they lost their Apostleship withal: you must show by the Scriptures where they committed this power to the Presbyters of every place; or else our assertion standeth good that they retained it to themselves. For of their having it, there is no doubt; of their committing it to the Presbyters of every Church, there is no proof. And therefore the Fathers do utterly deny, that the Apostles delivered that power to any but to Bishops. Their proofs be stronger than you take them for, howsoever you will shift them. There were Presbyters at Ephesus, besides Timothy, and in Crete, besides Tite; and yet Paul left the one at Ephesus to impose hands, and the other in Crete to ordain Presbyters in every City. If without them the Presbyters of either place might have done it; superfluous was both Paul's charge they should do it, and direction how they should do it. But his committing that power and care to them, proveth in the judgement of the ancient Fathers, that the Presbyters without them could not do it. Evangelists you say they were; and not Bishops. Admit they were. Then as yet neither Ephesus, nor Crete had any that might impose hands, and yet had they Presbyters; And consequently this power to impose hands was at that time reserved from the Presbyters to the Apostles and their deputies. Saint Paul saith most apparently the Presbytery might impose hands. for Timothy received from them imposition of hands.] I have told you already, that take the word how you will, you can prove no such thing thence. If it signify there the degree of a Presbyter which Timothy then received, as Jerome expoundeth the place; it cometh nothing near your purpose. If you take it for the assembly then gathered, when Timothy was ordained, chrysostom telleth you, they were more than Presbyters; for otherwise they could not lay hands on Timothy to make him a Bishop. chrysostom, you think, erred in not expounding the place as you do. Then give Saint Paul leave to tell you that he was present in the Presbytery, when Timothy was ordained, and that he imposed hands on Timothy. But this I have handled before, to which I refer you; I only now put you in mind, that place will be are no such conclusion. And as the Apostles reserved imposition of hands from the Presbyters to themselves, so did they keep the delivering of offenders unto Satan in their own power. 1 2. Thess. 3. If any obey not our sayings, note him by a letter, saith Paul, and keep no company with him. To what end should they note him by a letter unto Paul, unless Paul had reserved the punishing of such offenders unto himself? 1 1. Corinth. 4 Shall I come unto you with a rod, or in the spirit of meekness? 2 2. Cor. 12. & 13. If I come again, I will not spare (such as) have heretofore sinned, and not repent. I trust this be plain enough to prove, that the Apostles kept the punishing of sins to themselves, and referred them not over to the Presbyters. The Apostles having of this power doth not exclude the Presbyters from having the same; for at Corinth Paul not only willeth the Church to excommunicate that incestuous sinner, but rebuketh them for not doing it before he wrote.] Paul doth not reprove them for not 3 1. Corinth. 5 delivering that sinner unto Satan, but for not sorrowing that he might have been put from among them. Had they written of this notorious offence when they wrote of other things to the Apostle, that he might have considered of the offenders punishment; they had done their duties. they could maintain factions, and swell one against another through pride of their gifts; but they did not sorrow, to see so grievous a crime committed and continued in the eyes both of believers and Infidels, nor so much as signify the same by their letters, as desiring to have such a one excluded from their Christian fellowship. This the Apostle chargeth them with; he goeth no further. They should have 4 2. Thess. 3. noted him by a letter unto Paul, and kept no company with him, till the Apostle had decreed what to do with him. All this doth you no good; for the Apostles neither were, nor could be Bishops.] I am sure all the Fathers with one mouth affirm the Apostles both might be and were Bishops. Cyprian, 5 Cypr. lib. 3. epist. 9 Apostolos, idest, Episcopos, Dominus elegit. The Lord himself chose the Apostles, that is, the Bishops. 6 Ambros. in Ephes. ca 4. Apostoli Episcopi sunt. The Apostles are Bishops, saith Ambrose. 7 Epiphan. contra haeres. lib. 1. haeres. 27. Romae fuerunt primi Petrus & Paulus Apostoli ijdem ac Episcopi. At Rome the first were Peter and Paul, both Apostles and Bishops, saith Epiphanius. 8 Chrysost. homil. 3. in acta Apost. james, saith chrysostom, had the office of a Bishop at jerusalem. And so Eusebius. 9 Euseb. lib. 3. ca 5. james, was the first, that after the ascension of our Saviour had the Episcopal seat (at jerusalem.) Jerome himself that is thought to speak much against the state of Bishops, saith; 1 Hiero. de scriptor. ecclesiast. in Pet. Peter after the Bishoplike of Antioch held the Sacerdotal chair at Rome. And again. 2 Ibidem in Jacob. james called the lords brother after the lords passion was strait ordained Bishop of jerusalem by the Apostles. Theodoret. (Paul) 3 Theodoret. in Philipp. ca 1. showeth plainly, that (Epaphroditus) had the Episcopal function committed to him, by calling him an Apostle. What need we more? I remembered you before, Peter himself calleth the Apostleship, 4 Act. 1. a Bishopship. And why not? if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be to oversee the Lords flock; who better deserved that name then the Apostles? They were more than Bishops.] So were they more than Presbyters, and yet Saint Peter could tell how to speak, when he called himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a Presbyter, as well as others. Bishops are overseers but of one place, Apostles of many.] Bishops were fastened to one place, not by the force of their name, but by the order of the holy Ghost, who sent Apostles to oversee many places, and settled Pastors to oversee one: but he that is overseer of twenty Cities, is overseer of every one. And therefore the Apostles were Bishops, and more than Bishops, even as john was 5 Matth. 11. more than a Prophet, and yet 6 Matth. 21. Luc. 1. ver. 76. a Prophet. Confound you their offices?] I keep them distinct, in that I say, every Apostle was a Prophet, a Bishop, and a Presbyter; but not every Presbyter, Bishop, or Prophet, was an Apostle. They were all 7 1. Corinth. 4 the Ministers of Christ, feeders of his flock, and stewards of his mysteries; but the Apostles in a greater measure of grace, higher manner of calling, and mightier force of God's Spirit then the rest. And whatsoever becometh of the names, it can not be denied, but the Apostles had that power of imposing hands, and delivering unto Satan, which they after imparted unto Bishops. And therefore whiles they remained in or near the places, where they planted Churches, there was no such need of Bishops; the Apostles always supplying the wants of those Churches with their presence, Letters or Messengers, as the cause required. But when they were finally to forego those parts, than began they to provide for the necessity and security of the Churches, and left such fit men as they had, with Episcopal power, as their substitutes to guide the Churches which they had founded. The second cause, why Bishops were not every where trusted with the Churches at the first erecting thereof, is that which Epiphanius remembreth, and Paul toucheth in many places. 1 Philip. 2. I trust to send Timotheus shortly unto you. I have no man like minded, who will faithfully care for your matters. For all seek their own, and not that which is jesus Christ's. And to Timothy; 2 2. Timoth. 1. This thou knowest, that all they which are in Asia, be turned from me. 3 Timoth. 4. At my first answering no man assisted me, but all forsook me. Demas hath forsaken me and embraced this present world. Wherefore Epiphanius surmise, that the scarcity of tried and approved men, was some cause why every place was not furnished at the first with a Bishop; is neither unlikely nor unpertaining to the purpose. The third reason I take to be this; that as Presbyters to labour in the word and augment the Church were presently needful, the harvest being no less than the whole world; and Bishops to moderate the number of Teachers, and to oversee as well the feeders as the flock were not so requisite whiles the Apostles (who took care of those things themselves (preached in or near the places; so the wisdom of God would not impose that form of government on the Church, but after long trial and good experience, what need the Churches should have of it. This course he observed with the people of Israel, not straightway to associate the seventy Elders unto Moses; but to let them alone until Moses was wearied with the burden, and the multitude grieved for want of dispatch, and jethro seeing the judge afflicted with pains and the people discontented with delays, advised an other way; which the whole assembly liked, God confirmed, and Moses executed. In like manner Christ suffered his Church to try, whiles his Apostles yet lived, what equality and plenty of Governors would work in every place; and when it fell out in proof, upon the Apostles absence, that so many leaders, so many followers, so many Rulers, so many factions out every Church in sunder; the Apostles were forced (the world, as jerom faith decreing it, that is, the faithful throughout the world being therewith contented and thereof desirous) to commit their places and Churches not to Presbyters in common and equal authority, but to their Disciples and followers (whom afterward they called Bishops) in a superiority, leaving unto them as unto their successors the chiefest honour and power of imposing hands and using the keys, and resting specially on their care and pains to oversee both Teachers and believers, though the Presbyters were not excluded from helping and assisting them to feed and guide the flock of Christ. This you say: but Jerome saith, It was not the Lord's disposition by his Apostles, but rather a decree and custom of the Church that first made Bishops to differ from Presbyters.] Jerome saith it was decreed throughout the world, to change the equality of Presbyters into the superiority of Bishops: by whom it was so decreed, he doth not mention in this place; but if I prove, as well by the Scriptures, as by Jerome himself, and the rest of the Fathers, that this change began in the Apostles times, and was both seen and approved by them; I evince it to be an Apostolic ordinance. Then must it also be divine, which Jerome denieth.] What jerom meaneth by the truth of the Lords ordinance, I will after examine; I must prove in order, I shall else but confound both myself and the Reader. In the mean time I make this reason out of Jerome. When the schisms of Presbyters began dangerously to tear the Churches in pieces, than were the Churches committed to the chief and pre-eminent charge of one; but those schisms and factions troubled all the Churches even in the Apostles times; under them therefore began the change of government, which Jerome speaketh of. At Corinth indeed there were contentions, who were baptised of the greatest men, which Jerome doth exemplify; but the factions must be more general and deadly that should cause an alteration of government throughout the world.] So there were even in the Apostles times. To those of Corinth he saith, 1 1. Corint. 11. When you come together in the Church I hear there are dissensions amongst you, and I believe it in part. for there must be heresies even among you, that they which are approved amongst you might beknown. And when he saith, there must be heresies amongst you to manifest the good from the bad, he meaneth not only at Corinth, but every where; which came to pass accordingly. To the Romans he saith; 1 Rom. 16. Mark them diligently, which cause divisions and offences contrary to the Doctrine which ye have learned, and avoid them. Amongst the Galathians were 2 Galat. 1. & 3. some that intended to pervert the Gospel of Christ, and to carry them into an other doctrine, bewitching them that they should not obey the truth. To the Philippians; 3 Philipp. 3. Beware of dogs, beware of evil workmen. many walk, (of whom I told you often, and tell you now weeping) that are enemies of the cross of Christ, whose end is damnation, whose God is their belly, and glory to their shame, which mind earthly things. With the Colossians were some that 4 Coloss. 2. burdened the Churches with traditions, even with the commandments and doctrines of men, and holding not the head advanced themselves in those things which they never saw, and rashly puffed up with fleshly minds (beguiled the simple) with a show of humbleness and worshipping of Angels. At Thessalonica, the resurrection of the dead was impugned; and some 5 1. Thess. 4. troubled the people with visions, with feigned messages, and forged letters in the Apostles name, 6 2. Thess. 2. as if the day of Christ were at hand. It came to pass in every place which Paul foretold the Presbyters of Ephesus. 7 Acts 20. This I know (saith he) that after my departure shall grievous wolves enter in amongst you, not sparing the flock. Yea of your own selves shall rise men speaking perverse things to draw Disciples after them. Neither were the Gentiles only subject to this danger, but the jews also as Peter forewarned them. 8 2. Pet. 2. There shallbe false teachers amongst you, which privily shall bring in damnable heresies, even denying the Lord that hath bought them, & many shall follow their damnable ways; & through covetousness with feigned wordsshal they make merchandise of you. And so john. 9 1. joh. 2. & Even now there are many Antichrists. 10 4. many false prophets and 11 epist. joh. 2. deceivers are gone out into the world. To prevent these deceivers, and repress these perverse Teachers; Paul was forced, whiles he lived & laboured in other places, to send special substitutes to the Churches most endangered; and by their pains & oversight to cure the sores & heal the wounds, which these pestilent and unquiet spirits had made. So at Ephesus, when the teachers and doctors began to 1 1. Tim. 1. affirm they knew not what, even 2 1. Tim. 4. profane and doting fables, 3 2. Tim. 2. whose word did fret as a canker, and 4 2. Tim. 3. crept into houses leading captive simple women laden with sins, and led with divers lusts; and others 5 2. Tim. 4. having itching ears gate them teachers after their own lusts and turned their ears from the truth to fables; Paul sent Timothy thither to 6 2. Tim. 2. stay these profane and vain babblings, to 7 1. Tim. 1. command that they taught no strange doctrine, to 8 1. Tim. 5. impose hands on such as were fit, to 9 1. Tim. 5. receive accusations against sinful and ungodly Presbyters, and to 10 1. Tim. 5. rebuke them openly according to their deserts, to 11 1. Tim. 5. reject young and wanton widows, and to see true 12 Verse 17. Labourers in the word honoured and cherished, and finally to oversee the whole house of God and every part thereof as well Teachers and Presbyters, as Deacons, widows and hearers. And not only instructed him how he should 13 1. Tim. 3. behave himself as a Governor in the Church, but 14 1. Tim. 5. charged him before the living God and his elect Angels, that he observed those things without respecting persons, or any inclining to parts. Likewise in Crete, when 15 Tit. 1. verse 10. many vain talkers and deceivers of minds, 16 Verse 11. subverted whole houses, and loaded the Church with 17 Verse 14. jewish fables and commandments of men; Paul left Tite there to 18 Verse 5. redress things amiss, to 19 Verse 11. stop their mouths that taught things which they ought not for filthy lucre's sake, to 20 Tit. 3. vers. 9 stay foolish questions and contentions about the Law, 21 Verse 10. to reject heretics after one or two admonitions, and 22 Tit. 2. verse 15. sharply to rebuke with all authority, not suffering any man to despise him; as also to 23 Tit. 1. ver. 5. ordain good and religious Presbyters and Bishops in every City, that should be able to exhort with wholesome doctrine, and improve gainsayer. And here first did Paul by writing express, that he placed substitutes where need was, with Episcopal power and honour to guide and rule the Church of God. These examples make nothing to your purpose. for first they did none of these things, but with the advise and consent of the Presbytery; which Bishops do not. Next, they were Evangelists and no Bishops, and in that respect might have this special deputation from the Apostle.] It may be your learning will serve you to say, that Paul left both these to rule the Church in Crete and at Ephesus for a week, and in their order, as the rest of the Presbyters did; but such tests if you dare adventure them will crack both your cause and your credit. Paul belike prayed Timothy to stay at Ephesus to call the Presbytery together and to ask voices, and to do just what pleased the rest to decree; but if you elude and frustrate the words of the Apostle with such additions, not only beside, but against the Text, you can deceive none save such, as will not believe Saint Paul himself if he should speak against the Lay Presbytery. For our parts we take the words as they stand, and so did the Catholic Fathers before us; being persuaded that Paul had wit enough to discern to whom he should write for the performance of these things, and not to mistake Timothy, for the Presbytery. If Timothy had nothing else to do, but to consult what pleased the Presbyters to determine in every of these points; how childish an oversight was it for Paul to skip the whole bench of them; and to charge and adjure him to see these precepts inviolably kept without sparing or fearing any man: For thus you must expound, or rather imprison and fetter every word that Paul speaketh in those three Epistles. Command with all authority; receive not an accusation against a Presbyter, but under two or three witnesses; rebuke them that sin; reject heretics after two warnings; refuse younger widows; stay vain contentions and unprofitable questions, ordain Elders in every City; impose hands hastily on no man; that is as you interpret, call the Presbytery together, and ask them whether they be contented it shall be so or no. And so, I adjure and charge thee before God and Christ, and the elect Angels, that thou observe these precepts inviolable and unblamable, that is, observe them if the Presbytery will consent and agree unto thee, else not. But I think you dare not stand to these mockeries of the Scriptures; and therefore you will rather fly to the second part of your answer, that they were authorized to do these things, as Evangelists, and not as Bishops. We expressed so much, that they were Evangelists, and no Bishops.] Evangelists you should say and Bishops. for when they left following the Apostles and were affixed to certain places with this power and authority which I have mentioned, what else could they be but Bishops? They assisted the Apostles present, and supplied their absence, and did continue the Churches in that state in which the Apostles left them. Now if the Apostles in respect of this power and care, were Bishops when they stayed in any place; much more the Evangelists. If the same ●idelitie and authority be still needful, and therefore perpetual in the Church of God; they did these things not by their Euangelisticall calling, which is long since ceased, but by their Episcopal, which yet doth and must remain. for if this power and pre-eminence descended from them to their successors; it is evident this commission and charge was Episcopal, since no part of their Euangelship was derived to their after-commers. We cannot endure to have them called or counted Bishops.] In deed if succession of Episcopal power came from the Apostles to them, and so to their successors; we shall soon conclude that Bishops came from the Apostles, and therefore you do wisely to resist it: but by your patience you must endure it, the best Stories and Writers of the Primitive Church, do make them Bishops, and likewise Paul's precepts to them, the very patterns of Episcopal charge and duty. 1 Euseb. li. 3. ca 4. Timothy, saith Eusebius, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is by the stories reported to be the first that took the bishopric of Ephesus, as Tite also did of the churches in Crete. Jerome, (whose words you strongly press to prove there were no Bishops in the Apostles times, but such as were equal with Presbyters and not superiors unto them;) saith, 2 Hiero de script●ribus ecclesiasticis. Timothy was ordained Bishop of Ephesus by blessed Paul; and Tite Bishop of Crete preached the Gospel there, and in the Islands round about. Ambrose. (Paul) 3 Ambrosii prafatio in epistolam 1. ad Tim. by his epistle instructeth Timothy, now created a Bishop, how he ought to order the Church. And so of the other. 4 & add Tit. The Apostle had consecrated Tite to be a Bishop, and therefore he warneth him to be careful in ecclesiastical ordination. chrysostom. 5 Chrysost. in epistolam ad Philippens. hom. 1. Paul saith in his epistle to Timothy, Fulfil thy ministery, when he was now a Bishop. for that (Timothy) was a Bishop, (Paul) declareth by his writing thus unto him, Lay hands hastily on no man. And again, which was given thee by the imposition of hands of the Presbytery. for by no means Presbyters could ordain a Bishop. And showing how Evangelists might become Bishops, he saith. 1 Chrys●st praefatio●● l epistolam ad Timotheum. Why doth Paul write only to Timothy and Tite, where as Silas and Luke were (also his Disciples and) endued with marvelous virtues? Because he had now delivered to them the government and charge of the Church; the others as yet he did carry about with him. Epiphanius. 2 Epipha. haeres. 75. the divine speech of the Apostle teacheth who is a Bishop, and who a Presbyter; in saying to Timothy a Bishop, Rebuke not a Presbyter, but exhort him as a father, How could a Bishop rebuke a Presbyter; if he had no power over a Presbyter? as also; Receive not an accusation against a Presbyter, but under two or three witnesses. Theodoret. 3 Theodoret. apud Oecumenium in praefatione epist. ad Titum. Titus was a notable Disciple of Paul, & ordained by Paul Bishop of Crete, and authorized to make the Bishops that were under him. Vincentius Lirinensis writing upon some words of Paul to Timothy saith, 4 Vincentius centra haereses. O Timothy, (that is) O Priest, O Teacher, if the divine grace hath made thee meet for wit, exercise and learning, be thou Beseleel, (that is, a most skilful workman) of the spiritual Temple. Augustine instructing all Pastors by Paul's words to Tite, addeth, 5 August. de pastoribus. ca 4. Was it said in vain to the servant of God now eminent amongst the members of the chief Pastor, Show thyself an example of good works to all? Gregory. 6 Gregor. in Pastoral. part. 2. 61. 11. Paul admonisheth his scholar (Timothy) now Prelate of a flock, saying; Attend to reading till I come. Primasius. 7 Primas. ad Timotheum. ca 4. Timothy had the grace of prophecy, cum ordinatione Episcopatus, together with the order of a Bishop. And (that grace was) 8 & 2. ca 1. the blessing which Timothy at the time of his making Bishop received by the imposition of (Paul's) hands. Oecumenius interlacing the words of Paul to Timothy, saith, Neglect not the gift which is in thee. 9 Occumenius. ea 9 in 1. ad Timoth. 4. That is, either Doctrine, or the office of a Bishop. for it was the grace of God, that being young, he deserved to be made a Pastor. Which was given thee by prophecy,] for by the commandment of the holy Ghost Bishops were made, and not at all adventure. With imposition of hands of the Presbytery.] By Presbyters he meaneth Bishops: for Presbyters did not ordain (him being) a Bishop. Yea, which of all the ancient Fathers doth not with Tertullian confess that the Epistles of Paul to Timothy and Tite, 10 Tertul. contra Marcionem, li. 5. were made concerning the ecclesiastical state? or doth not with chrysostom, Ambrose, and Oecumenius apply the words & precepts of the Apostle written to them as 1 Chrysost. homil. 10. in 1. ad Timoth. Ambros in 6. ca 1. ad Timoth. Oecumenius in ad Timoth. ca 5. spoken to all Bishops? You say Evangelists could be no Bishops: the whole Church of Christ with one resolution said they were bishops; & whatsoever Paul speaketh to them pertaineth to all Bishops and Pastors: and of all others Ieromes confession is most clear in that behalf. How then could jerom doubt but the vocation and function of Bishops was an Apostolic ordinance, and consequently confirmed and allowed by the wisdom of God's spirit in his Apostles: Saint john in his Revelation will assure you, that the Son of god willed him to write to the 2 reve. 1. 2. & 3. seven stars and Angels of the seven Churches of Asia, that is, to the seven Pastors and Bishops of those seven places. Whereby it is evident, that not only the Apostles were living, when one superior governed the Churches; but the Lord himself with his own voice confirmed that kind of regiment, I do not fear lest with Origen, you will wrest the place to the Angels in heaven, & say that 3 Orig homil. 13. in Lucam. in every Church there were two Bishops, one visible another invisible; S. Augustine hath learnedly quenched that error. 4 August. epist. 162. If (the Lord) would have had those words understood of the Angels of the higher heavens, and not of the Rulers of the Church, he would not have afterward added, But I have some what against thee, because thou hast left thy first love: remember therefore whence thou art fallen, and repent. This can not be spoken of the heavenly Angels, who always retain their love, whence they that fell are the Devil and his Angels. Therefore by the divine voice, under the name of an Angel, the Ruler (or overseer) of the Church is praised. And again. 5 Idem homil. 2. in Apocal. The Angels of the Churches (in the Apocalypse) ought not to be understood to be any but the Bishops or Rulers of the Churches. If john in his time saw those seven Churches governed by seven Pastors or Bishops; then was the common and equal government of Presbyters before that time changed. If Christ called them Stars and Angels of the Churches, they were no human invention after the Apostles were dead and buried. You see Jerome saith, the regiment of Bishops came not into the Church by the truth of the Lords disposition.] You do not allege jerom, because you admit or regard what he saith; you only snatch at some words in him, which seem to serve your humours; otherwise, you receive no part of his report. In the place which you bring against Bishops, Jerome saith; that at the first when Presbyters governed, 1 Hiero. in ca 1. epist. ad Tit. Ecclesiae cura aequaliter inter plures dividebatur, the (charge or) care of the Church was equally divided amongst many. You say no; there was never any such time, it were lack of wisdom so to think. Your words be, 2 Ad tractation●m de gradibus min strorum Euangelii in ca 23. Neque enim ille quum diceret Ecclesias initio fuisse communi Presbyterorum consilio gubernatas, ita desipuisse existimandus est, ut somniaret neminem ex Presbyteris illi coetui praefuisse. (Jerome) when he said the Churches were at the first governed by the common advise of the Presbyters, may not be thought to have been So FOOLISH, as to dream that none of the Presbyters was chief of that assembly. Jerome saith the care of the Church was equally divided amongst them; you say it were a dream and a folly so to suppose. And thus is Jerome rewarded for bearing witness to your presbyteral regiment. Again, Jerome saith that upon the primary dissentious of Presbyters, it was decreed in the whole world; 3 Hier. in epistolam ad P●t. ca 1. Vt omnis Ecclesiae cura ad unum pertineret, that the whole care (or charge) of the Church should pertain to one. This you cannot digest; for if this be true, your lay Elders had nothing to do with Church matters since Bishops began. Ieromes whole tale therefore, yourselves reject as untrue; only you hold fast the latter end, which you understand not, and thence you would prove, that the governing of the Church by Bishops, was man's invention contrary to God's institution. In all reason when you impugn the two parts of your own witnesses deposition, we might refuse the third; but we will not, presuming that Jerome would not so grossly contradict himself, as to say the superiority of Bishops above Presbyters was, and was not an Apostolic ordinance. Ieromes words then, that the Bishop's majority above Presbyters came 4 In ca 1. epist. ad Tuum. rather by the custom of the Church, then by the truth of the lords disposition, may be two ways construed. First, that by the truth of the lords disposition, he meaneth a precept from Christ's mouth; and by the custom of the Church, he understandeth a continuation of that regiment even from the Apostles. For 1 Vide Tertul. de c●rona M●lais. Cyprianum contra S●ephom. Concilium Carthag. de baptizand. heretic. Veritas is often taken with the ancient Fathers for a truth written in the Scriptures, & 1 Vide Tertul. de c●rona M●lais. Cyprianum contra S●ephom. Concilium Carthag. de baptizand. heretic. consuetudo for a thing delivered by hand from the Apostles, which otherwise thep call a tradition. And so though there be no precept from Christ in writing for that kind of government; yet the perpetual custom of the Church proveth it to be an Apostolic ordinance. August. contra Donatist. li. 4. ca 24. Another sense of Ieromes words may be this. At the first for a time the Presbyters with common advise and equal care guided the Church under the Apostles; 3 Hiero. in 1. cap. epist, ad Titum. paulatim verò ad unum omnem sollicitud●nem esse delatam; but (after Bishops were appointed) the whole care (thereof) was by little and little derived unto one; and so at length by custom, Presbyters were utterly excluded from all advise and counsel (whereof Ambrose complaineth,) and Bishops only intermeddled with the regiment of the Church. This manner of subjection in Presbyters, & prelation in bishops grew only in continuance of time, & not by any ordinance of Christ or his Apostles. At first, the Presbyters were left as in part of the charge of the part of the dignity. This seemeth to be the right intent of jeroms speech, by the words that follow. for to revoke the sovereignty of Bishops over Presbyters to the truth of y● divine ordinance, he saith; (Noverint) 4 Hiero in epist. ad T●t. ca 1. in communi debere Ecclesiam regere, imitantes Mosem, qui cum haberet in potestate solus praeesse populo Israel, septuagintaelegit cum quibus populum iudicaret. Let the Bishops know, that (according to the truth of the lords disposition, howsoever the custom of the Church now be to the contrary) they should rule the Church in common (with the Presbyters) after the example of Moses, who when it lay in his power to be Ruler alone over the people of Israel, he chose seventy to help him judge the people. What they ought to do, that was the truth of the lords disposition. now they ought to do as Moses did. What? to have all governors equal? no; but when they might rule alone, to join with them others in the fellowship of their power and honour, as Moses did. Moses did not abrogate his superiority above others; but took seventy Elders into part of his charge. This saith Jerome was the truth of the lords ordinance, although by the custom of the Church, as it then was, (which grew paulatim, not when Bishops were first ordained, but by degrees in decurse of time) they had the whole charge of the Church without advising or conferring with the Presbyters. For 1 Hiero. advers. Luciferianos, & ad Nepotianum. the Presbyters might neither baptize without the Bishop's leave, nor preach in the Bishop's presence: which subjection, Jerome saith, was not after the truth of the Lords ordinance, howsoever the custom of the Church had then strengthened it. This to be Ieromes true meaning in this place his own words elsewhere do fully prove, which are these. 2 Heir. ad Euagnum. Vt sciamus traditiones Apostolicas sumptas de veteri Testamento; quod Aaron & filii eius at que Levitae in Templo fuerunt, hoc sibi Episcopi, Presbyteri & Diaconi vendicent in Ecclesia. To make us understand that the Apostolic traditions were taken out of the old Testament; what Aaron, and his sons, and the Levites were in the Temple, that let the Bishops, and Presbyters, and Deacons challenge to themselves in the Church. The high Priest I hope was superior to his sons, not only as a Father, but as having the chiefest place and office about the Ark, and after in the Temple. And as it was there, so the Apostles ordained, saith Jerome, that Bishops and Presbyters should differ in the Church of Christ. Scan this place a little, I pray you, and tell me whether Jerome avouch, that Bishops should be superior to Presbyters by the tradition and ordinance of the Apostles, or no; If that point be clear, add these words of Master Beza (which are very sound) to Saint Ieromes, to make up the Syllogism. 3 Ad tractationem de gradibus ministorum in ca 23. Certe, si ab ipsis Apostolis esset profecta (haec mutatio) non vererer illam, ut caeteras Apostolic as ordinationes, divinae in solidum dispositioni tribuere. If this (change to theregiment of Bishops) proceeded from the Apostles, I would not doubt thoroughly to ascribe it to divine disposition, as I do other ordinances of the Apostles; but Jerome expressly confesseth it was an Apostolic ordinance; ergo, without any staggering or doubting, it must be acknowledged by you, that it was God's disposition. Thus much for Jerome. Now for Ambrose (before we go to further proof;) because some strange fancies of this fresh Discipline are fastened on him; let us likewise examine what he saith for either side. There is one thing in Ambrose barely surmised, but no way proved, and that is eagerly caught up by the Disciplinarians, and made a shipman's hose for their new devices: there are four other points in the same places, that have surer ground and more agreement with the rest of the Fathers; and those are positively repelled as frivolous and false by the principles of this pretended Discipline. Ambrose imagineth, (for no proof can be made thereof, either by Scripture or Story) that the first Bishops were for a while made by order as they sat in the Church, so as the place falling void by the death or departure of the first, the next succeeded in his room. This course was afterward changed into elections; but when, or by whom, he neither doth, nor can tell. from this supposal these three conclusions are drawn, but all three far from Ambrose's speech or meaning. First, that this priority of place went round the Presbytery; every man taking it in order for a season, when his course came. Next, that the Prior or Precedent for the time, which they call a Bishop, or supervisor for his week, differed not in degree from the rest, but only in this honour to have the chief place. Thirdly, that his office was to call the rest together, and to guide their meetings that they should be orderly; and to propound matters for the whole Presbytery to consult and conclude with the consent of the greater number; himself having but a voice as one of the rest, neither negative nor affirmative in any thing, but as the most part did resolve. This is the Bishop which they have framed us out of Saint Ambrose's words; and this Bishop they are content shall be perpetual in the Church of Christ, and an essential part of God's ordinance. This is the right description of the Mayor and Aldermen of a City, or Bailiff and Burgesses of a lesser Town with us in England; but this is no description of a Bishop in the Church of Christ. For how long will it be before ye be able to prove, I say not all, but any one of these assertions? What Scripture ever mentioned, what Father ever imagined any such Bishop? The fathers you will say, were all infected with human inventions; and God's institution hath ever since the Apostles time been neglected in all the Churches, and of all the persons in the world, till of late. I hear what you say; and did I not read it with mine eyes, I should think they were deeply asleep, that dream so well of themselves; but since it is printed, I would gladly see how it can be proved. Ambrose you say, leadeth you so to think; for he affirmeth that every Presbyter was a Bishop when it came to his course, and their courses went round by order. Ambrose contradicteth it as plainly as he can speak; and saith, that 1 Ambros in 1. ad Tim. ca 3. not every Presbyter was a Bishop, but he only was a Bishop which was primus inter Presbyteros, the first (or chiefest) amongst the Presbyters. Nay, first in order; in whose place when he departed, the next succeeded.] They were capable of the Bishopric, as they stood in order. Now that order must go either as they were eldest in standing, or worthiest in gifts. Which of these two orders did the Presbyters keep, can you tell? [Not I.] Nor Ambrose neither. He supposest that to sit in the Church, and in other their assemblies, they had an order, and so no doubt they had; but whether they were placed by the Apostles according to their merits; or kept their places by seniority, as they were ordained, or cast lots amongst themselves for avoiding of ambition and contention, neither Ambrose, neither any man living could, or can tell. But the first always was the Bishop; and consequently they differed not in degree, but in order.] How now masters, will you cross S. Paul's words so flatly, who saith that God hath ordained; 2 1. Cor. 12. first, Apostles; secondly, Prophets; thirdly, Teachers? Are these divers degrees or no? [What else.] And were not all these, when they taught in any place, of the Presbytery? [They were.] Then did the Presbyters differ not in order only but in degree also. We speak not of Apostles, Evangelists, and Prophets, when we say the Presbyters differed one from an other only in order, and not in degree; but of Pastors that had their charge in that place where they lived.] The question is not of whom you speak, but of whom Ambrose spoke; we examine his words, not yours; and he clearly accounteth them all to be Presbyters. For example, Timothy that you say was an Evangelist, Ambrose reckoneth him for a Presbyter, and saith he was a Bishop, though he were a Presbyter, because there was none other before him. And had not Ambrose specially named him, I hope you will exclude neither Apostles, nor Prophets, nor Evangelists from the number of 3 In Ephes. ca 4. & 1. ad Tim. ca 3. Presbyters, wheresoever they were present. Now choose you whether you will say, all these were no Presbyters, 1 1. Pet. 5. Saint Peter expressly saying the contrary; or else admit, that in the order of Presbyters there were divers degrees of ecclesiastical functions, and so your distinction of ordo and gradus, to be nothing near Saint Ambrose's meaning. for he by ordo, understandeth the ORDER OF their DESERT or seniority, and either of those orders doth evidently admit many divers degrees of ecclesiastical callings. If Ambrose do not affirm it; we do.] I can soon admit you to affirm what you list: for when you have done, except you prove it, I will not believe it, but I see no cause why you should ground that distinction on Ambrose's words. In place convenient you shall have leave to say what you can to maintain your distinction; in the mean time I would have you mark, that you take Ambrose's mere guesses, which can not be justified, for your greatest grounds. For tell me, when ever, or where ever were Bishops chosen by order as they were eldest? Again, was Timothy chosen Bishop by his standing at Ephesus? or did Paul leave him there for the great affiance he had in his sincere and upright dealing? When the Apostle first wrote to Timothy how to behave himself in the house of God, and on whom to impose hands; did Paul will him to take them as they stood in order, or to choose men answerable to those conditions which he prescribed? The first rules that were given in the Scriptures for the creation of Bishops and Presbyters, were by choice, not by order; before those, how can Ambrose or any man else prove, that Bishops were ordained in order as they stood, without choice? Now if you could show any such thing, which I am assured you cannot; yet this change from order to choice is the manifest commandment of God's spirit, witnessed by Paul both to Tite and Timothy. and therefore your kind of going in order to make Bishops, was, and is repugnant to the Apostles general and Canonical rule of choosing the fittest men to be Bishops, which ever since hath dured in the Church of Christ as a special and express part of God's ordinance confirmed by the Scriptures. But do you yourselves admit this imagination of Ambrose, which you fortify against Bishops? are not you the first men that check your own witness, and thereby show, that though you allege Ambrose, you do not believe Ambrose in this very point which you bring him for: A great learned man of your side saith, and in my judgement saith truly, 1 Responsio Bezae ad tractationem de ministrorum Euangelii grad●bus. Aliud est electionis mandatum, quod immatum non tantùm in Diaconis, sed etiam in sacris, functionibus omnibus serua●um oportet; aliud electionis modus. The commandment of election which must be kept unchanged not only in Deacons, but in all sacred functions is one thing; the manner of electing is another thing. Then is there a commandment no doubt of Christ by his Apostle, (it could not otherwise be inviolable,) that to all sacred functions men should be taken by election, and not by order of standing. If Ambrose spoke of the time before this commandment; when that was, no man knoweth. And therefore I have reason to say, it was never prescribed in the Scriptures, nor used in any Church or age that we read, but only surmised by Ambrose, because he did not find who were Bishops in every Church, before Paul wrote to Timothy and Tite, to make choice of meet men to be Bishops and Presbyters. Lest you mislike that I say Ambrose roaveth at some things which can not be proved, and need not be credited; tell me yourselves what you say to these reports of Ambrose in the same place; 2 Ambros. in 4. cap. ad Ephesios. Primùm omnes docebant, omnes baptizabant. Inter initia omnibus concessum est & evangelizare, & baptizare, & Scripture as in ecclesia explanare. Nunc neque Diaconi praedicant in populo, neque Clerici, vel Laici baptizant. At the first, all men did teach, and all men did baptise. At the beginning, every man was suffered to preach, baptise, and expound the Scriptures in the Church: Now neither Deacons preach to the people, neither do (inferior) Clerks or Lay men baptise. Believe you that all men, or Lay men did preach and baptise at the first spreading of the Gospel: I know you do not; your positions are most direct against it. Yet Ambrose avoucheth it; and the proof he bringeth for it, is as slender as the report. Because Peter commanded Cornelius and those that were with him to be baptised; and there came with Peter none from joppes but 3 Act. 10. v. 23. certain brethren; he concludeth that those were Lay men, because they are called brethren, and did baptise Cornelius and the rest, Peter looking on and willing them to do it. How weak this collection is, I doubt not but you quickly find: and the words which you bring, are the next to these, and proceed from the very same persuasion that this did; which was, that all things at the first erecting of the Church, were permixed and confused, the paucity of the persons and necessity of the times so requiring, and then it skilled not who were Presbyters, and who were Bishops. Yet if you press Ambrose, I will not reject him; for he saith no more, but that the next Presbyter was to succeed after the place was void: But that either they went round by course, or did govern by weeks or months, or that a Bishop should not differ from a Presbyter by power to ordain others, which are the things that you affirm to be God's ordinance; in any of these if you prove that Ambrose maketh with you, we will give you the whole. Besides this, Ambrose hath four special points in these very places, (which you allege against Bishops,) so contrary to your new discipline, as high noon is to midnight. The FIRST is, where he shutteth your lay Presbyters out of doors, in saying; 1 Ambresin 1. ad Tim. ca 3. A Presbyter and a Bishop have all one ordination, for either is a Priest, and so neither is Lay. The NEXT, that he saith; 2 Idem in Ephes. ca 4. Paul made Timothy the Evangelist, both a Presbyter, and a Bishop, neither of which your discipline can abide, that either Evangelists should be Bishops, or that Paul should at any time consecrate Bishops. The THIRD; 3 Idem in 1. ad Tim. ca 3. It is neither right nor lawful, saith he, for (a Presbyter which is) an inferior to ordain (a Bishop which is) a Superior; and consequently, your Presbyters may not impose hands on a Bishop, as chrysostom also telleth you. The last is, that where you say the people must have the election of their Bishop or Pastor by God's law, Ambrose saith it must be done 4 Idem in Ephes. ca 4. by the judgement of many Priests, and not by the verdict of the people or lay Presbyters. Thus see you that the ancient Fathers Jerome and Ambrose, which are alleged so constantly not only for the Lay Presbyters, but for the equality and Idemtitie of Bishops and Presbyters in the Apostles time, come nothing near your new discipline. The names were common, but their callings different; the words were not then severed, as now they be, but even then Presbyters might not impose hands to ordain Ministers: that was reserved to some special and chief men trusted with the government of others, as well Teachers as hearers, and appointed to succeed in the Apostles places, as shall appear in the chapter next ensuing with more evidence. CHAP. XIII. That some chief Pastors, in, and ever since the Apostles times have been distinguished from the rest of the Presbyters by the power of ordination and right of succession, and placed in every City, to preserve the external unity and perpetuity of the Church, whom the ancient Fathers did, and we after them do call by the name of Bishops. BEfore I demonstrate the vocation and function of Bishops to be Apostolic, the ambiguity of the name of Bishop, and community of many things incident and appertinent both to Bishops and Presbyters, urge me to lay down and deliver certain peculiar marks and parts of the Bishop's power and office, whereby they are always distinguished from Presbyters, & never confounded with them either in Scriptures, Councils or Fathers. Prerogatives there were many appropriate unto them by the authority of the Canons and custom of the Church: as reconciling of penitents, confirmation of Infants and others that were baptised by laying on their hands, dedication of Churches, and such like: but these tended as Jerome saith; 1 Hiero adversus Luciferianos. ad honorem sacerdotis potiùs quàm ad legis necessitatem, to the honour of their Priesthood, rather than to the necessity of any law. The things proper to Bishops, which might not be common to Presbyters, were singularity in succeeding, and superiority in ordaining. These two, the Scriptures and Fathers reserve only to Bishops; they never communicate them unto Presbyters. In every Church and City there might be many Presbyters; there could be but one chief to govern the rest: the Presbyters for need might impose hands on Penitents and Infants; but by no means might they ordain Bishops or Ministers of the word and Sacraments. Neither are these trifling differences, or devised by me. The external unity and perpetuity of the Church depend wholly on these. As to avoid schisms, Bishops were first appointed; so to maintain the Churches in unity, the singularity of one Pastor over each flock is commended in the Scriptures. And as Bishops preserve the unity of each Church, in that there may be but one in a place; so they continue the same unto perenuitie, by ordaining such as shall both help them living, and succeed them dying. 1 De unitate ecclesiae velde singularitate pralacorum. Cyprian hath written an whole book to prove that the unity of each Church resteth on the singularity of the Pastor, whither I remit him, that is desirous to read more at large; as also to his first book and third epistle, entreating of the same matter, and written to Cornelius. The effect of all is contained in these words; 2 Cypria. de unitate ecclesia. Who is so wicked and perfidious, who so mad with the fury of discord, that believeth the unity of God, the Lords vesture, the Church of Christ, may be torn in pieces, or dare tear it? Himself in his Gospel warneth and teacheth (us) saying, There shall be one flock, and one shepherd. And doth any man think there may be in one place, either many shepherds, or many flocks? In the foresaid Epistle speaking of himself, not of the Bishop of Rome, as fond and falsely the Papists conceive, he saith; 3 Idem li. 1. epist. 3 Heresies have sprung, and schisms risen from none other fountain than this, that God's Priest is not obeyed, nor ONE PRIEST in the Church acknowledged for the time, to be judge in Christ's stead; to whom if all the brethren would be subject according to the divine directions, no man would after the divine judgements, after the suffrages of the people, after the consent of other Bishops, make himself judge now, not of the Bishop, but of God. Jerome saith as much. 4 Higher ad Rusticum Monachum. The dumb beasts and wild herds do follow their leaders, the Bees have their kings, the Cranes fly after one like an Alphabet of letters. One Emperor, one judge of each Province. Rome, as soon as it was built, could not have two brethren to be kings. jacob & Esau fought in one womb. Every Church hath but one Bishop, one chief Presbyter, one chief Deacon, and each ecclesiastical order resteth on their Rulers. In a ship is but one that directeth the helm; in an house but one Master; in an army never so great, the sign of one General is expected. Yea 1 Idem advers. Lu●ifer●●nos. the very safety of the Church dependeth on the dignity of the chief Priest (or Bishop,) cui si non exhorts & ab omnibus eminens detur potestas, tot in ecclesijs efficien●ur schismata, quot sacerdotes; to whom if there be not given a peerless power and eminent above all others, there will be as many schisms in the Church as there be Priests. thence is it, that except the Bishop give leave, neither Presbyter nor Deacon have right to baptise. The singularity of one Pastor in every place, preserveth the Peace and Unity of the Churches, and stoppeth Schisms and dissensions, for which cause they were first ordained by the Apostles. And therefore is the conclusion general, both with Councils and Fathers, that there could be but one Bishop in one City, where the Presbyters were many. Cornelius' Bishop and Martyr, long before the Council of Nice reporting to Fabius' Bishop of Antioch, the original of Novatus schism, saith; 2 Euseb. li. 6. ca 43. This jolly inquisitor of the Gospel understandeth not that there ought to be but one Bishop in (that) Catholic Church in which he knoweth there are 46. Presbyters. The great Nicene Council took special care; 3 Raffi. ecclesiast. hist. li. 1. ca 6. Ne in una Civitate duo sint Episcopi; that there should not be two Bishops in one City. chrysostom, when Paul writeth to the Bishops and Deacons of Philippi, asketh this question: 4 Chrysost. hem. 1. in epist. ad Philip. What meaneth this? were there many Bishops of one City? and answereth, By no means: but by this title he designeth the Presbyters. for then the name was common, in so much that a Bishop was called a Deacon or Minister. Afterward, each had his proper name, and one was called a Presbyter, the other a Bishop. Theodorete. 5 Theodoret. in 1. ca ad Philip. Ne fieri quidem poterat ut multi Episcopi essent unius Civitatis pastors. quo fit ut essent scilicet Presbyteri quos nominavit Episcopos. In no case many Bishops could not be Pastors of one City. Wherefore they were Presbyters, whom he called by the name of Bishops. Oecumenius; 1 Oecumen. in 1. ca ad Philip. Non quòd in una Civitate multi essent Episcopi, sed Episcopos vocat Presbyteros; tunc enim nominibus adhuc communicabant. Bishop's Saint Paul nameth; not that there were many Bishops in one City, but the Presbyters he calleth Bishops: for as yet the words were common to both. The Latin Fathers give the like testimony. Optatus. 2 Optat. contra Parmenian●●n. li. 2. Schismaticus & peccator est qui contra singularem cathedram alteram collocat. He is a schismatic and a sinner, that against one (Episcopal) chair erecteth an other. Hierome. 3 Hiero. in 1. ca ad Philipp. Hic Episcopos Presbyteros intelligimus: non enim in una urbe plures Episcopi esse potuissent. Bishop's here we understand to be Presbyters. for in one City there could not be many Bishops. Ambrose referreth those words of Saint Paul to the Bishops that were with him and Timothy, and not at Philippi. With the Bishops 4 Ambros. in 1. ca ad Philip. which were (saith he) with Paul and Timothy, who themselves were Bishops. for had he written to Bishops, he would have named them; and he must have written to the Bishop of the place, as he did to Tite and Timothy, and not to two or three. For as he saith elsewhere, 5 Ambros. in 3. ca 1. ad Tim. Aliquantos esse Presbyteros oportet, ut bini sint per ecclesias, & unus in Civitate Episcopus. The Presbyters must be some in number, that there may be two in each Church, and but one Bishop in a City. This is a certain rule to distinguish Bishops from Presbyters; the Presbyters were many in every Church, of whom the Presbytery consisted. Bishops were always singular; that is, one in a City and no more, except an other intruded, (which the Church of Christ counted a Schism, and would never communicate with any such) or else an helper were given in respect of extreme and feeble age; in which case, the power of the latter ceased in the presence of the former. And this singularity of one Pastor in each place, descended from the Apostles and their Scholars in all the famous Churches of the world by a perpetual chair of succession, and doth to this day continue, but where abomination or desolation, I mean heresy or violence interrupt it. Of this there is so perfect record in all the stories and Fathers of the Church, that I much muse with what face men that have any taste of learning, can deny the vocation of Bishops came from the Apostles. for if their succession be Apostolic, their function cannot choose, but be likewise Apostolic; and that they succeeded the Apostles and Evangelists in their Churches and chairs, may inevitably be proved, if any Christian persons or Churches deserve to be credited. The second assured sign of Episcopal power, is imposition of hands to ordain Presbyters and Bishops. for as Pastors were to have some to assist them in their charge, which were Presbyters; so were they to have others to succeed them in their places which were Bishops. And this right by imposing hands to ordain Presbyters & Bishops in the Church of Christ, was at first derived from the Apostles unto Bishops, and not unto Presbyters; and hath for these fifteen hundred years without example or instance to the contrary, till this our age, remained in Bishops and not in Presbyters. Philip 1 Acts. 8. preached and baptised at Samaria; but he could not give the graces of the holy Ghost by imposition of hands to make fit Pastors and Teachers for the work of the ministery; the Apostles were forced to come from jerusalem to furnish the Church of Samaria with meet men to labour in the word and doctrine. The like we find by Paul and Barnabas in the Acts; who visited the Churches where they had preached, and supplied them with 2 Acts. 14. Presbyters in every place that wanted. Paul 3 Tite 1. left Tite to do the like in Crete; and Timothy was sent to Ephesus 4 1. Tim. 5. to impose hands, notwithstanding the Church there had Presbyters long before. Jerome where he retcheth the Presbyters office to the uttermost, of purpose to show that he may do by the word of God as much as the Bishop, he excepteth this one point as unlawful for Presbyters by the Scriptures. 5 Hiero. ad Euagrium. Quid facit excepta ordinatione Episcopus, quod Presbyter non faciat? What doth a Bishop save ordination, which a Presbyter may not do? He saith not what doth a Bishop, which a Presbyter doth not? for by the custom and Canons of the Church, very many things were forbidden Presbyters, which by God's word they might do: but he appealeth to God's ordinance, which in his Commentaries upon Tite he calleth the divine institution; and by that he confesseth it was not lawful for Presbyters to ordain any. And why: That power was reserved to the Apostles, and such as succeeded them, not generally in the Church, but specially in the chair. Thence doth chrysostom infer very precisely against your new Discipline, that in Paul's words to Timothy, 1 1. Tim. 4. Neglect not the gift that was given thee, with imposition of hands of the Presbytery, by the word Presbytery in that place of Scripture must be understood Bishops, not Presbyters, and giveth this reason. 2 Chrysost. homil. 13. in 1. ad Timoth ca 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for Presbyters (in the Apostles time) did not impose hands on a Bishop. Yea, saith he, 3 & homil. 1. in epist. ad Philipp. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Presbyters (then) could not impose hands on a Bishop. chrysostom doth not reason from his own age unto the Apostles, and conclude, because they might not do it in that world, wherein he lived by a custom of the Church, ergo, they could not do it in Paul's time; that were a very senseless and unsavoury collection; but he urgeth that in Paul's time Presbyters might not ordain a Bishop; and therefore those words must be understood of Bishops, which by the Apostolic rules might impose hands, whereas Presbyters might not. The very same point he repeateth and presseth when he giveth a reason why Paul in his Epistle to Timothy went from describing Bishops strait to Deacons omitting clean the order of Presbyters. 4 Chrysost. homil. 11 in 3. ca 1. ad Timoth. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The difference betwixt (Bishops and Presbyters) is not great; for they also were admitted to teach and rule the Church. and what Paul said of Bishops, that agreeth unto Presbyters. Only in laying on of hands (Bishops) go beyond them, and have that Only thing more than Presbyters. Theodoret. 5 Theodoret. in ca 4 epist 1. ad Tim. The Presbytery (Paul) calleth here such as had received Apostolical (or Episcopal) grace: for by Theodoret's opinion Bishops were then called 6 Idem. in ca 1. ad P●●l●ppens. Apostles, and Presbyters called by the name of Bishops. Oecumenius. 7 Oecumenius in ca 5. 1. ad Timot. Lay hands hastily on no man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Paul treateth of imposing hands, for he wrote to a Bishop. Ambrose rendereth the same reason why Paul mentioning Bishops and Deacons, did clean overskip Presbyters; and noteth the same difference betwixt Presbyters and Bishops that chrysostom doth. 1 Ambros. in 1. ad Tim. c. 1. 3. Timothy, because he had none other before him, was a Bishop. Wherefore Paul showeth him how he shall ordain a Bishop. Neque enim fas erat aut licebat, ut inferior ordinaret maiorem. Nemo enim tribuit quod non accepit. For it was neither lawful nor permitted that the inferior should ordain the greater. No man giveth that which he hath not received. That Timothy was a bishop, is confessed by the rest of the Fathers, I alleged them 2 Tag. 233. before; Paul calleth him 3 Rom. 16. 1. Thes. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, his Copartner in the Gospel, and joineth Timothy with himself in writing to the 4 2. Cor. 1. Corinthians, Philippians, Colossians, and 5 1. Thes. 1. 2. Thess. 1. Thessalonians: thereby to show that he had received Timothy, not only into the fellowship of his ministery, but given him part of his authority, and made choice of him to abide at Ephesus to establish and confirm the Church when he thus wrote unto him. Wherefore Timothy had not this prerogative by order or seniority; he was no Presbyter of Ephesus, but there left with Episcopal authority, which he had by the laying on of Paul's hands before he stayed at Ephesus. But howsoever he came by it; by Paul's choice or otherwise; Ambrose acknowledgeth he was a bishop, and therefore superior to Presbyters; because he was invested with power to ordain bishops, which Presbyters had not. His words be full. 6 Ambros. in 1. ad Timoth. ca 3. Neque fas erat, neque licebat, ut inferior ordinaret maiorem, It was neither lawful, nor agreeable to religion, (for fas is that which is consonant to the service of God, as ius expresseth that which is right amongst men) for the inferior to ordain the superior, to wit, that a Presbyter should ordain a bishop. We greatly care not who should ordain Bishops; for as we think there need none in the Church of Christ: but touching Presbyters, that is, Ministers of the word and Sacraments, the fourth Council of Carthage is very clear, they may be ordained by Presbyters. Their words are these. 7 ●●●cil. Cartha. gi●ens. 4. ca 3. Presbyter quum ordinatur, Episcopo eum benedicente & manum super caput eius tenente, etiam omnes Presbyteri qui presentes sunt, manus suas iuxtamanum Episcopi super caput illius teneant. When a Presbyter is ordained, the Bishop blessing him, and holding his hand on the party's head, let all the Presbyters that are present hold their hands near the Bishop's hand on his head, (that is ordered) Presbyters are sufficient to create Presbyters, and they may discharge all Ecclesiastical duties in the Church. for Bishops let them care that like them.] The Council of Carthage doth not tell you, that Presbyters might ordain Presbyters without a bishop; look better to the words; such Presbyters as were present must hold their hands on the party's head, near the bishop's hand; but without the bishop they had no power of themselves to impose hands. Now to what end they imposed hands; whether to ordain and consecrate as well as the bishop; or because the Action was sacred and public, to consent and bless together, with the bishop, this is all the doubt. If they had power to ordain as well as the bishop, and without the bishop, all the Fathers which I before cited, were utterly deceived. For they say no. Yea, Jerome, that neither could forget nor would suppress (being one himself) any part of their power, knew not so much. For he confesseth that bishops might ordain by imposing hands, Presbyters might not. And therefore though they held their hands near the bishop's hand, yet did they not ordain, as the bishop did. How know you to what end they joined with the Bishop in imposing hands? The action was common to both, and no difference is expressed in that Council between their intentes.] Unless you be disposed to set Councils and Fathers together by the ears, you must make their imposition of hands, to be a consent, rather than a consecration; and so may the authorities of all sides stand upright. otherwise by an action, that admittteth divers ends and purposes, you overthrow the main resolution, not only of other Councils and Fathers, but of the same Synod which you allege: for that giveth Presbyters no power to ordain without the bishop, but to conjoin their hands with his. Many things were interdicted Presbyters by the Canons, which were not by the Scriptures; but you must show us that Presbyters and Bishops differ by the word of God, afore we can yield them to be divers degrees.] If Presbyters by the word of God may ordain with imposing hands as well as Bishops, howsoever by the custom of the Church they be restrained or subjecteth under Bishops, they be all one in degree with Bishops, though not in dignity; for all other things as Jerome avoucheth are common unto them: but if that power be granted by God's Law to Bishops, and denied to Presbyters; then struggle whiles you will, you shall find them in the end to be distinct and divers degrees. That Bishops may ordain, the Apostles words to Timothy and Tite exactly prove. 1 1. Tim. 5. Tit. 1. Lay hands hastily on no man. for this cause I left thee in Crete, that thou shouldest ordain Presbyters in every City. You must now prove by the sacred Scriptures that Presbyters may ordain as well as Bishops: if not, they be distinct degrees, that have by God's Law distinct powers and actions. Our proofs are clear. 2 1. Tim 4. Neglect not the gift, which was given thee with imposition of hands of the Presbytery; and this right for Presbyters to impose hands jointly with the Bishop, dured no long time in the Church as we show by the fourth Council of Carthage.] I have often told you that place of Saint Paul concludeth nothing for you, it hath so many answers. Jerome giveth you one, chrysostom an other, and Saint Paul himself a third. If you like not with Jerome, Ambrose and Primasius, to take the Presbytery for the function which Timothy received, which Caluin well alloweth; nor with chrysostom. Theodoret, and the rest of the Grecians, to apply it to Bishops, for so much as Presbyters by their judgements could not impose hands on a Bishop; yet remember Saint Paul was present and did the deed; and therefore without some succeeding and supplying the Apostles ro●●e as Timothy and Tite did, your Presbyteries have no warrant to impose hands. And so much is evident by that very Council which you bring. for the Bishop must first bless the party and impose hands on him; and then the Presbyters there present must lay their hands near the Bishops in sign of consent. But without the Bishop no Presbyters did bless or impose hands to ordain any that ever we read either in Scriptures or Stories. And because you shall not say, I speak without Book, as I see many do in our days, mark well these examples, and tell me what you think of them. The Council of Hispalis, understanding that a Bishop in ordaining Presbyters and Deacons, because he was pained with sore eyes, only laid his hands on them, and suffered a Presbyter standing by to read the words of their consecration, and to bless them, rejected the whole action as unlawful, with these words. 1 Concil. Hispalens. 2. ca 5. Propter tantam praesumptionis audaciam poterat judicio praesenti damnari si non fuisset morte preventus; sed ne sibi licentiam talis ultra usurpatio faciat; decrevimus, ut qui ab eo non consecrationis titulum sed ignominiae elogium perceperunt, àgradis sacerdotalis vel Levitici ordinis quem perversè adepti sunt, depositi aequo judicio adijciantur. Tales enim merito iudicati sunt removendi, quia prauè inventi sunt constituti. The Presbyter that did it, if he were living, might for so bold a presumption have been condemned in this present judgement; but because he is prevented with death, lest the same usurpation should enterprise to do the like, we decree that they which received of him no title of consecration, but a monument of reproach, shall be removed and abjected by a righteous judgement from the degree of sacerdotal and Levitical order, which they have perversely gotten. for such are worthily adjudged to be cast off, because they are found to be wrongfully made. The Bishop being present and imposing hands; and not able to read for the impediment of his sore eyes, a Presbyter blessed them, that is, pronounced the words of their consecration, this the Council calleth bold presumption, and usurpation against the Ecclesiastical rule; and removed the men as perversely and unlawfully made. What think you would they have said, if they heard of Presbyters that had taken upon them, as men do in our days, to impose hands, and bless, and give sacred orders, not only in the absence, but in defiance of all Bishops: Colluthus was a Presbyter in 2 Epiphanius haeres. 69. one of the Churches of Alexandria, and falling away from the Bishop there for some mislikes, ordained certain Presbyters, himself being but a Presbyter. For this, Colluthus was convented 3 Athanas. Ap●log. 2. in liter● Presbyteror. Mariticorum. ad Curiosum & Philagriu●. in the general Council before Hosius and the rest of the Bishops; and commanded to carry himself for a Presbyter as he was before; and all those that were ordained by him to return to their former state. It after fell out that one Ischyras pretending himself to be a Presbyter of Colluthus making, accused Macarius of sacrilegious violence offered unto him, than ministering at the Lord's Table, as he said, and having the mystical cup in his hand. an hundred Bishops assembled at a Council in Egypt, or near that number, to convince Ifchyras of alley, prove that Ischyras was no Presbyter, and so could not be assaulted whiles he was handling the divine mysteries. Their words be these. 1 Athanas. Apologia 2. Quo pacto igitur Presbyter Ischyras? aut quo tandem authore constitutus? Numquid scilicet à Collutho? idenim restat. Atqui Colluthum in gradu Presbyterij mortuum, omn●mque eius manuum impositionem rescissam, omnésque ab eo constitutos, in Laicorum ordinem redactos esse, & sub nomine Laicorum ad Synaxim admissos, adeò apud omnes constat, ut nemo ea de re dubitandum putet. How then is Ischyras a Presbyter? or by whom was he made? What, by Colluthus? That is all which can be said. But Colluthus himself died in the degree of a Presbyter, and all his imposition of hands was reversed, & such as were made by him were cast back into the order of lay-men, and admitted to the Communion as lay-men, which is so clear that no man ever doubted of it. They conclude that Ischyras, if he were made by Coluthus, could be no Presbyter, for so much as Coluthus was a Presbyter and no Bishop; and all his impesition of hands frustrated, and all the persons ordained by him, neither accounted nor admitted into the Church but under the name of lay-men. And this reversing of Coluthus orders, and agnizing none that he ordained but for lay-men, was so clear a case, and uncontrolled with all men, that no man ever made any scruple of it. You shaldo well considerately to read the place; it importeth the universal consent of the Primitive Church to have been this, that no Presbyter could ordain a Presbyter; but those that received imposition of hands from any such, were throughout the Church of Christ esteemed and reputed mere lay-men, and not otherwise accepted to the Lords Table. Maximus that was very familiar and inward with Gregory Nazianzen, whiles he lived at Constantinople and obtained at his hands to be 2 Gregor. in vita Nazianzeni. taken into the Clergy, and placed with the Presbyters of that City, finding that Miletius Bishop of Antioch, and others had translated Gregory from Nazianzum to Constantinople without a full Synod, somewhat contrary to the Canons, procured Peter bishop of Alexandria to send some bishops of Egypt that did consecrate him bishop of Constantinople. When this came to be debated in the second general Council, the whole Synod not only rejected Maximus as no bishop, but all that took any imposition of hands from him in what degree of the Clergy soever they were; by reason they found him a Presbyter and no Bishop; and so without all power to impose hands. 1 Concil. Constantinopolitan. 1. ca 4. Concerning Maximus and his disorder at Constantinople (we resolve) that Maximus neither presently is, nor hereafter shall be made á Bishop; neither any that received imposition of hands from him, shall remain in any degree of the Clergy, all that was done either to him, or by him being wholly frustrate, (or disallowed,) If Presbyters might impose hands, Maximus was lawfully called to that degree by Gregory Nazianzen, and then had the Council no cause to mislike such as were ordained by him. but they lay this for their ground, that he was never a lawful bishop; and therefore all that he did in imposing hands, was utterly void. By this I trust you see it pertained only to Bishops to ordain by imposition of hands, and not to Presbyters; you have the clear decision of the Primitive Church, that Presbyters might not ordain Presbyters, much less might they lay hands on bishops. Their meaning is, that Presbyters without a Bishop could not impose hands; but with the Bishop they might, and did, as the Council of Carthage which we brought you, confirmeth. And as they might not do it without a Bishop, so the Bishop might not do it without them.] It is well yet we have obtained thus much, that without a bishop there can be no imposition of hands to make Presbyters; how think you then: must there be bishops in the church of Christ or no: and are they all one with Presbyters, or a several degree from them: They both concur in ordaining; and neither may impose hands without the other.] You must for sake this fort, as well as you did the former. for in that Council of Carthage, which you cite, neither is there any number of Presbyters prefired, nor their presence required; only this is prescribed, if any be present, they shall approve the bishops doings with laying their hands next his. The bishop imposeth not hands, either in their names, or at their perils, if any thing be done against the Canons; but as he alone blesseth & consecrateth the person that is ordered to the service of God, so if ought be otherwise then well, he alone is in danger for it. The Council of Hispalis saith, 2 Concil. Hispalens. 2. ca 6. Episcopus Sacerdotibus ac Ministris solus dare honorem potest, solus auferre non potest. The Bishop alone may give Priests and Deacons their honour, but he can not alone take it from them. Neither had Bishops always such store of Presbyters either present, or pertaining to them as you imagine. In greater churches they had greater numbers; in smaller they had often two, somewhere one, & sometimes none; & yet for all this defect of Presbyters, the Bishops there did not refrain to impose hands without them. The number of Presbyters in many places were 1 1. ad Tim. ca n 1 two in a Church, as Ambrose writeth, sometimes but one. In the third Council of Carthage, when it was agreed that the Primate of that City might take the Presbyters of every Diocese, and ordain them Bishops for such places as desired them, though the Bishop, under whom the Presbyter before lived, were unwilling to spare him; 2 Concil. Carthaginens. 3. ca 45. Posthumianus a Bishop demanded. What if a Bishop have but one only Presbyter, must that one be taken from him? Aurelius (the Bishop of Carthage) answered. One Bishop may ordain many Presbyters, but a Presbyter fit for a Bishopric is hardly found. Wherefore if a man have but one only Presbyter, and fit for the room of a Bishop, he ought to yield that one to be ordained. Posthumianus replied. Then if an other Bishop have a number of Clerks, another's store should relieve me. Aurelius concluded. Surely as you helped an other church, so he that hath many Clerks shall be driven to spare you one of them to be ordained by you. Three things are evident by the purport of this speech; first, that some bishops had oftentimes but one Presbyter; and he might be taken from them. Next, that a Bishop having no Presbyter left, might make many when he would, if he had fit men of his own for the place. Thirdly, that if he wanted meet men, another Church should allow him, according to his loss, some to be ordained by him. A Bishop then having no Presbyter left to join with him, might alone ordain both such of his own church as were meet, and such as were sent him from other places. Again, when any thing was done in ordering of Ministers against the Laws or Canons; not the Presbyters, but only the bishop was punished for imposing his hands, and transgressing the discipline of the Church. Now had the Presbyters been Agents in ordaining, as well as the bishop; no reason to let them go free that were parties to the contempt as well as the bishop. but for that his hands did ordain and authorize, theirs did nothing but allow his fact, which by dissenting they could not hinder; therefore the Laws and Canons, as they did charge the Bishop and not the Presbyters to see those rules observed, that were required for the making of Ministers; so they did challenge the Bishop and no man else for violating the same with imposition of his hands, if aught were otherwise then well. And for that cause both Laws and Canons speak singularly to one, not plurally to many, when they repress disorders in creating Presbyters & Deacons; to show there was one chief and principal Actor amongst them in those cases, whose fact it was; the rest only following & witnessing his doings. For the Clergy of the Paulianists, when they returned to the Church, if they were without fault, and blameless, the Council of Nice thus decreed, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 1 Concil. Nice●. ca 19 Let them receive imposition of hands from the Bishop of the Catholic Church. The Council of Antioch. 2 Concil. Antioch. ca 9 Every Bishop shall have power in his Dioecese 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to ordain Presbyters and Deacons. 3 Concil. Chalcedonens ca 2. If any Bishop, saith the Council of Chalcedon, shall for money ordain, either Bishop, Presbyter, or Deacon, or any other reckoned amongst the Clergy; he shall being convicted thereof endanger his own degree. And again: 4 Eiusdem Concil. ca 6. None, neither Presbyter, nor Deacon, nor generally any within the Ecclesiastical order, must be ordained 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, affixed to no certain place. If any be so made, the sacred Council hath decreed their ordination shall be void; but it shall not return to the reproach (or detriment) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of him that imposed hands. 5 Hiero. ad Pannachium advers. errores johannis Hierosolym●tani. If thou speak of Paulinianus (saith Jerome against the errors of john of jerusalem) thou seest him subject to his own Bishop living in Cyprus; and coming now and then to visit us; not as any of your, but of another (Bishops) Clergy; eius videlicet à quo ordinatus est, even his, of whom he was ordained. 5 Hiero. ad Pannachium advers. errores johannis Hierosolym●tani. We permit not any Clergy man of what degree soever (saith the Emperor) dare aliquid ei à quo ordinatur, to give any reward to him of whom he is ordained. And so generally for the breach and neglect of any of the Imperial Laws prescribed for the ordering of Bishops, Presbyters and Deacons, the Presbyters were not punished which joined with the Bishop, but 6 Novella constitutio 123. ca 160. qui ordinat, 7 Novella constitutio 6. or qui ordinationem imponit, (the bishop) that ordained them was punished; because it lay in him alone by withholding or unposing his hands to frustrate or finish the whole action. Wherefore I see no cause, why some Writers in our days should discredit the report and reason, which Epiphanius maketh against Aerius, that a Presbyter could not be equal with a Bishop; for so much as the order of Bishops 1 Epiphan. haeres. 75 contra Aerium. engendereth Fathers unto the Church; and the order of Presbyters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not able to beget Fathers; by the regeneration of baptism begetteth children unto the church, but not fathers or teachers, and so no possibility to make a Presbyter that hath not received power to impose hands equal with a Bishop. For what doth Epiphanius avouch in these words, which Athanasius, jerom, chrysostom and Ambrose do not like wise avouch? or what saith he more than the Primitive Church in her general and Provincial Councils decreed against Colluthus, Maximus and others; and observed without alteration ever since the Apostles died? If we reject this assertion of Epiphanius, that only Bishops should impose hands to ordain, and not Presbyters, we reject the whole church of Christ, which interpreted the Scriptures in this behalf as Epiphanius did; and confirmed the very same resolution with the continual practice of all ages and countries where the Gospel hath been preached and believed. for by power to ordain, the christian world, hath always distinguished bishops from Presbyters, as it is easy to be seen by all the monuments of antiquity, that are extant to this day, either of Councils, Stories or Fathers. And as by imposing o● hands, so by succeeding in the chair, have Bishops ever since the Apostles times been severed from Presbyters in the Church of Christ: which to all, that do not eager seek to captivate the truth to their own desires, is an argument unrefellable, that the first placing of Bishops above Presbyters was Apostolic. Tertullian saith; 2 Tertul. advers. Mareionem lib. 4. Constabit id esse ab Apostolis traditum, quod apud ecclesias Apostolorum fuerit sacrosanctum. It is certain, that came from the Apostles, which is sacredly observed in the Churches of the Apostles. And Austen. 3 August. de baptism. contra Dona●ist. li. 4. ca 24. Quod universa tenet ecclesia, nec concilijs institutum sed semper retentum est, non nisi authoritate Apostolica traditum rectissime creditur. That which the whole Church keepeth, and was not appointed by Councils, but always retained, that is most rightly believed to have descended from the Apostles. Now that in the Churches planted by the Apostles & their coadjutors, one hath been severed from the rest of the Presbyters, and placed above the rest in the honour of that Episcopal chair, before there were any general Councils to decree that manner of government; & so continued even from the Apostles persons & hands to this present age: the perpetual succession of bishops in those principal Churches where the Apostles & their helpers preached and governed, & like wise in all other churches of the world following their steps, will strongly and fully confirm. If the Apostles placed bishops with their own hands; if departing ordying they left bishops to succeed them; if their Disciples and Scholars embraced & used that course to set bishops above Presbyters for saving the church from schisms, & left it to their after-commers; I trust there are few men so deeply drowned in their own conceits, or wholly addicted to their fancies, but they will acknowledge the first distinction & institution of bishops from and above Presbyters was, if not commanded & imposed by the Apostles precepts on the Church; yet at least ordained & delivered unto the faithful by their example, as the best way to maintain the peace and unity of the Church; and consequently the custom of the church (which Austen speaketh of) that the bishop's office should be greater than the Presbyters; & the the decree of the whole world (which Jerome mentioneth) were derived from the Apostles and confirmed by them, and may not be reversed and re●ealed after 150. years, unless we challenge to be wiser and better able to order and govern the Church of Christ then the Apostles were. Eusebius the first and best collector of ancient and Ecclesiastical momunents (Egesippus and Clemens being lost) deriveth the successions of bishops in the four principal churches of the world; jerusalem, Antioch, Rome and Alexandria, from the Apostles age unto his own time. by which, as by a line we may be directed to see what manner of Episcopal successions the rest of the Churches had; & from whom the first original of bishops descended. I will set them down as it were in a Table even from the Apostles & their followers, unto the time they met in the great Council of Nice, about 320. years after Christ; and then examine more exactly whence they took their first beginning. In the Church of jerusalem. james the Apostle. Simeon justus Zacheus Tobias Benjamin johannes Mathias Philippus S●nnecas justus Levi Ephrem joseph judas Marcus Cassianus Publius Maximus julianus Caius Symmachus Caius julianus Capito Maximus Antoninus Valens Dolichianus Narcissus Dius Germanion Gordius Narcissus iterum. Alexander Mazabanes Hymeneus Zambdas Hermon. Macarius Maximus Cyrill●s. johannes Iwenalis'. In the Church of Antioch. Peter the Apostle. Euodius Ignatius Heros Cornelius Eros Theophilus Maximinus Serapion Asclepiades Philetoes Zebinus Babilas Fabius Demetrius Paulus Samosatenus Domnus Timeus Cyrillus Tyrannus Vitalius Philagonius. E●stathius Paulinus & Miletius. Flavianus Porphyrius Alexander johannes. In the Church of Rome. Peter and Paul Linus Anacletus Clemens Evaristus Alexander Sixtus Thelesphorus Higinus Pius An●cetus Soter Eleutherius Victor Zepherinus Calixtus Vrbanus Pontianus Ant●rus Fabianus Cornelius Lucius Stephanus Xistus Dionysius Felix Eutichianus Caius Marcellinus Marcellus Eusebius Meltiades Sylvester. Marcus julius Liberius Damasus Siricius Anastasius. In the Church of Alexandria. Mark the Evangelist. Anianus Abilius Cerdo Primus justus Eumenes Marcus Celadion Agrippa's julianus Demetrius Heraclas Dionysius Maximus Theonas Petrus Achilles Alexander. Athanasius Petrus Timotheus Theophilus Cyrillus. These Catalogues of the Bishops of jerusalem, Antioch, Rome and Alexandria, Eusebius pursueth unto the beginning of his own time; leaving off at 1 Eusb. lib. 7. ca 31. Hermon Bishop of jerusalem, 1 Eusb. lib. 7. ca 31. Tyrannous bishop of Antioch, 1 Eusb. lib. 7. ca 31. Marcellinus bishop of Rome, and 1 Eusb. lib. 7. ca 31. Peter Bishop of Alexandria; the rest are supplied out of others, as in the See of Alexandria 2 Socrat, lib, 1. ca 5. & Achilles, 2 Socrat, lib. 1. ca 5. & Alexander, 3 15, Athanasius and 4 lib. 4 ca 20. Peter out of Socrates. 5 Theodor. lib. 1. ca 3. & Vitalius, 5 Theodor. lib. 1. ca 3. & Philagonius and 6 7. Eustathius out of Theodoret, as also 7 Optatus contra Parmenianum lib. 2. Macarius for jerusalem. In the See of Rome Marcellus and those that follow out of 7 Optatus contra Parmenianum lib. 2. Optatus and 8 August. epist. 165. Augustine. The four bishops of these Churches that met and sat in the Council of Nice were Sylvester for Rome by Vitus and Vincentius his Presbyters, (Sozomene faith it was julius,) Alexander for Alexandria, Macarius for jerusalem, and Eustathius for Antioch, as appeareth by their subscriptions unto the said Council. Now when these successions began, and who were the first Authors and ordainers of them, let us see what proof can be brought. That james the Apostle was the first bishop of jerusalem; Clemens, Egefippus, Eusebius, Jerome, chrysostom, Epiphanius, Ambrose and Augustine confirm. Clemens in his sirt Book Hypotyposeon writeth thus. 9 Apud Euseb. lib. 2. ca 1. Peter, james and john after the Assumption of our Saviour, though they were preferred by the Lord before the rest, yet did they not challenge that glory to themselves, but made james the Just, Bishop of jerusalem. Eusebius. 10 Idem lib. 7. ca 19 The feat of james the Apostle which was the first that received the Bishopric of the Church of jerusalem, from our Saviour himself and the Apostles, whom also the divine Scriptures call the lords brother, is kept to this day, and evidently showed to all men by the brethren which have followed him in ordinary succession. Jerome. 11 Hiero. de scriptoribus ecclesiast. In jacob. james the lords brother surnamed Just, strait after the lords passion ordained Bishop of jerusalem by the Apostles, wrote one only Epistle, which is (one) of the seven Catholic (Epistles.) Egesippus that lived near to the Apostles times in the fift Book of his Commentaries speaking of james, saith; 12 Egesippus 〈◊〉 Hierony. Ibidem. James the Lord's brother surnamed Just, received the Church of jerusalem (in charge) after the Apostles. chrysostom writing upon these words of the fifteenth Chapter of the Acts, After they held their peace, james answered, saith; 1 Chrysost. homil. 33. in 15. cap. Actor. Hic erat Episcopus ecclesiae Hierosolymitanae. This james was Bishop of the Church of jerusalem. Epiphanius. 2 Epiphan. lib. 2. to. 2. ●ares. 66. james called the lords brother was the first Bishop in jerusalem, Ambrose. 3 Ambros. in ca 1. epist. aa Galat. Paul saw james (the lords brother) at jerusalem, because he was made Bishop of that place by the Apostles. Augustine. 4 August. contra Cresconium lib. 2. ca 37. The Church of jerusalem, james the Apostle was the first that governed by his episcopal office. From james to Macarius that sat in the Council of Nice, were forty bishops of jerusalem, succeeding each other in a perpetual descent, and sitting each for his time in that chair, in which james the Apostle sat when he taught & governed the Church of jerusalem. Their order and succession from james is collected by 5 Euseb. lib 4. ca 5. & lib. 5. ca 12. Eusebius & 6 Epiphan. haeres. 66. Epiphanius, out of elder & former Writers which now are perished by the injury of time. The succession of Bishops at Antioch and Alexandria began in the Apostles time, as we find testified by ancient & incorrupt witnesses. Euodius was the first that succeeded at Antioch after Peter's departure, of whom Ignatius that was next to him, writeth in this wise to the Church there. 7 Ignat. epist. ad Antiochenos. Remember Euodius your blessed Pastor, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which first received from the Apostles, the chief oversight (or regiment) of us. So saith Euseb. 8 Euseb. l. 3 ca 22 Of those (that were bishops) at Antioch, Euodius was the first that was appointed, Ignatius the next, who not only 9 Socrat. lib. 6. ca 8. conversed with the Apostles, but also saw Christ in the flesh after his resurrection when he appeared to Peter & the rest of the disciples. His own words as jerom allegeth them, are; 10 Hierony. in Ignatio. Ego verò & post resurrectionem in carne ●um vidi, & quando venit ad Petrum & ad eos qui cum Petro erant. I saw (Christ) in the flesh after his resurrection, when he came to Peter & those that were with Peter, & said to them, handle me & see. 11 Ignat. in epist. ad Smyrneos. A spirit hath not flesh & bones as you see me have. Of him Origen saith. 12 Orig. in homil. 6. in Lucam. Ignatium dico, episcopum Antiochie post Petrum secundum. I mean Ignatius, the 2. bishop of Antioch after Peter. jerom maketh 13 Hiero. de scriptoribus ecclesiastici● in Ignatio. Ignatius to be the third bishop of the church of Antioch from Peter the Apostle, reckoning Peter for the first; after whom succeeded Ignatius in the second place; as Eusebius writeth. 14 Euseb. lib. 3. ca 35. Ignatius so much spoken by most men to this present day, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, was the second that enjoyed the Bishopric in the succession of Peter at Antioch. Touching the Sees of Antioch, Alexandria and Rome, Gregory saith, (Petrus) 1 Gregor. lib. 6. epist. 37. sublimavit sedem in qua etiam quiescere & praes●ntem vitam finire dignatus est. ipse decoravit sedem in qua Euangelistam discipulum misit. ipse firmavit sedem in qua septem annis quamuis discessurus sedit. unius atque una est sedes, cui ex authoritate divina tres nunc Episcopi president. Peter advanced the ●eate (of Rome) where he thought good to rest, and end this present life. he also adorned the seat (of Alexandria) to which he sent his disciple, (Mark) the Evangelist. he fastened the seat (of Antioch) in which he rested seven years, though with purpose to departed. It is one seat, and of one Apostle, in which three Bishops now sit by divine authority. For the first bishop of Alexandria, jerom & Eusebius concur with Gregory; 2 Hiero prooemium in commentarios super Matthau●. Marcus interpret Petri Apostoli, & Alexandrinae ecclesiae primus episcopus. Mark the Interpreter of Peter the Apostle, & the first bishop of the church of Alexandria; who dying 6 years before Peter, left his church & place unto Anianus, as Euseb. writeth; 3 Euseb. lib. 2. ca 24. Nerone 8. regni annum agente, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Nero being in the 8▪ year of his reign, Anianus a very godly man & every way admirable, first undertook the public administration of the Church of Alexandria, after Mark the Apostle & Evangelist. And as the succession at Antioch began in Euodius that was ordained by the Apostles; so at Alexandria they continued the same course from Mark downward, by jeroms own confession. 4 Hiero ad Euagrium. Alexandria à Marco evangelista usque ad Heraclam & Dionysium Episcopos, Presbyteri semper unum ex se electum in excelsiori gradu collo●atum episcopum nominabant. At Alexandria from Mark the evangelist unto Heraclas & Dionysius, the Presbyters did always choose one of themselves, whom being placed in an higher degree they called (their) bishop. Of the succession at Rome, Irenoeus saith; 5 Irenaeus lib. 3. ca 3. Fundantes igitur & instru●ntes beati Apostoli ecclesiam, Lino episcopatum administrand● ecclesiae tradiderunt. Succedit ei Anacletus; post cum tertio loco ab Apostolis Episcopatum sortitur Clemens qui & vidit ipsos Apostolos & contulit cum eyes. The blessed Apostles (Peter and Paul) founding and ordering the Church (of Rome) delivered the (oversight or) charge of governing the Church to Linus. Anacletus succeeded him, and in the third place after the Apostles; Clemens, which saw the Apostles themselves and conferred with them, undertook the Bishop's office. Next to this Clement succeeded Evaristus, after Evaristus Alexander, and then in the sixth place from the Apostles was appointed Sixtus; then Telesphorus, than Higinus, than Pius, after whom was Anicetus. Next to Anicetus succeeded Soter, & now (when Irenaeus wrote) in the 12. place from the Apostles, Eleutherius hath the Bishopric. And likewise Optatus. 1 Optat. lib. 2. contra Parmenianum. Negare non pote●, scire te in urbe Roma Petro primo Cathedram episcopalem esse collocatam, etc. ergo Cathedra unica sedit prior Petrus, cui successit Linus, Lino successit Clemens, Clementi Anacletus, etc. Thou canst not deny (saith he to Parmenian) but thou knowest that in the city of Rome the episcopal chair was conferred first to Peter etc. In that chair, which was but one, sat first Peter, whom Linus succeeded, and after Linus Clemens, after Clemens Anacletus, after Anacletus Evaristus, than Sixtus, Thelesphorus, Iginus, Anicetus, Pius, Soter, Eleutherius; & so naming 20. more in order unto Sylvester in whose time the great Council of Nice was kept, & after him five others unto Silicius; qui body noster est socius; which at this day is our fellow (Bishop.) And so S. Austen. 2 August. epist. 165. If the row of Bishop's succeeding one an other be to be considered, how much more certainly and indeed sound do we reckon from Peter himself? For next to Peter succeeded Linus, after Linus Clemens, after Clemens Anacletus, then Evaristus, Alexander, Sixtus, Thelesphorus, Iginus, Anicetus, Pius, Soter, Eleutherius, Victor, and so 25. more unto Anastasius, next after Siricius. Neither had these 4. Sees only their successions from the Apostles: the rest of the Churches dispersed throughout the world had the like derivation & continuation of bishops from the Apostles or Apostolic men, that these had. Irenaeus taketh the example of the Church of Rome, 3 Irenaus' lib. 3. ca 3. quoniam valdè longum est in hoc tali volumine, omnium ecclesiarum successiones enumerare, because it would be overlong in such a Volume to repeat the successions of all Churches. Otherwise he plainly saith; 4 Irenaus' lib, 4. ●●. 63. Agnitio vera est Apostolorum doctrina, & antiquus ecclesiae status in universomundo secundùm successiones Episcoporum, quibus illi came, quae in unoquoque loco est, ecclesiam tradid●runt. The true knowledge is the doctrine of the Apostles, and the ancient state of the Church in the whole world, by the successions of Bishops, to whom (the Apostles) delivered the Church which is in every place. Tertullian saith as much; and choketh all the heretics of his time with that challenge. 1 Tertul. de prascriptionibus adverse. har●ticos. Edant origines ecclesiarum suarum, evoluant ordinem Episcoporum suorum ita per successiones ab initio decurrentem, ut primus ille Episcopus aliquem ex Apostolis aut Apostolicis viris habuerit authorem & antecessorem. Hoc modo ecclesiae Apostolicae census suos deferunt; Sicut Smyrneorum ecclesia habens Polycarpum ab johann conlocatum refert, sicut Romanorum Clementem à Petro ordinatum edit: proinde utique & ceterae exhibent, quos ab Apostolis in Episcopatum constitutos Apostolici seminis traduces habeant. Let them show the originals of their Churches; let them number the order of their Bishops so derived by succession from the beginning that their first Bishop had one of the Apostles or Apostolic men for his author and antecessor. After this manner, (by succession of Bishops running up to the Apostles or their Scholars) do the Apostolic Churches bring in their accounts; as the Churches of Smyrna having Polycarpe placed there by S. john; as the Church of Rome showeth Clement ordained by Peter; as the rest of the Churches exhibit what branches they have of the Apostolic seed, even those that were (first) placed in the Bishop's office by the Apostles. Austen likewise, 2 August. epist. 42 Radix Christianae societatis per sedes Apostolorum & successiones Episcoporum, certa per orbem propagatione diffunditur. The root of Christian society is increased and extended throughout the world by the seats of the Apostles, and successions of Bishops. The particulars are infinite, if we should reckon all the Churches, that received Bishops from the Apostles and their followers; and the names of the men after so many hundred years, are somewhat buried in oblivion, and razed with the general rage of ignorance and barbarism, that hath seized on the best places, and perished the best writers before our times. 3 Euseb. li. 3. ca 37 It is not possible (saith Eusebius in his tune) by name to rehearse them all that were Pastors and Evangelists at the first succeeding after the Apostles in the Churches dispersed throughout the world: yet those which are extant, ma●e proof sufficient for the matter in question; to wit that Bishops were placed by the Apostles to govern as well the Presbyters as the people of each place, and succeeded the Apostles in imposing hands, which Presbyters did not. Of Timothy, Tite, Linus, Clemens and Dionysius named in the Scriptures; Eusebius writeth thus, 1 Euseb. li. 3. ca 4. Timotheus is recorded in the stories to be the first that had the Bishopric of Ephesus, as also Titus of the Churches in Crete. Linus, whom Paul in his second epistle to Timothy mentioneth as present with him at Rome, was the first that had the Bishopric of the Church of Rome after Peter. And Clemens that was appointed the third Bishop of the Church of Rome, is witnessed by Paul himself to have been his fellow labourer and helper. Dionysius also the Areopagite, who as S. Luke in the Acts noteth, was first converted by Paul's sermon at Athens, was likewise the first Bishop of the Church of Athens, as another Dionysius a very ancient Pastor of the Church of Corinth writeth. Of Caius, Archippus, Onesimus, Polycarpus and others, the like testimonies are extant in ancient writers. Origen saith. 1 Orig. li. 10. in ca 16. epist. ad Romanos. Fert●r traditione Maiorum quod hic Caius Episcopus fuerit Thessalonicensis ecclesiae. Our Elders have delivered us by tradition, that this Caius (of whom Paul speaketh in the 16. chapter of his epi●●●e to the Romans) was Bishop of the Church of Thessalonica. Upon Paul's words to the Colossians; 2 Col. 4. Say to Archippus, take heed to the ministery which thou hast received in the Lord, that thou fulfil it. Ambrose writeth; 3 Ambros. in 4. epist. ad Coloss. He warneth their overseer by themselves to be careful of their salvation. And because the epistle is written only for the people's sake, therefore he directeth it to the Church and not to their ruler. For after Epaphras had instructed them, Archippus undertook the government of their Church. 4 Euseb. li. 3. ca 35 Ignatius (saith Eusebius) being at Smyrna where Polycarpe was, wrote an epistle to the Church of Ephesus, mentioning Onesimus their Pastor. And of Polycarpe he saith; 5 Ibidem. There remained yet in Asia Polycarpus that lived with the Apostles, and received the Bishopric of the Church of Smyrna from those that themselves saw the Lord, and ministered unto him. Irenaeus affirmeth as much; 6 Iren. li. 3. ca 3. Et Polycarpus non solùm ab Apostolis edoctus, & conversatus cum multis ex cis, qui Dominum nostrum viderunt, sed etiam ab Apostolis in Asia, in ea quae est Smyrnis ecclesia constitutus Episcopus; quem & nos vidimus in prima nostra atat●, hic docuit semper, quae ab Apostolis didicerat, quae & ecclesiae tradidit. Polycarpus not only instructed by the Apostles, & conversant with many of them which saw the Lord, but also by the Apostles made Bishop of the Church of Smyrna; WHOM WE SAW WHEN WE WERE YOUNG, he always taught that which he learned of the Apostles, and delivered it unto the Church. If Christian Churches & writers may deserve credit with us, we have the sincerest and eldest clearly witnessing and confirming unto us, that the Apostles when they saw their time, placed of their Scholars & followers, one in every Church (which they planted) to be Bishop and Pastor of the place; and that the successions of Bishops so placed by the Apostles, dured in all the Apostolic Churches even to the times that they wrote and testified thus much. Neither speak they of these things by hearsay; they lived with the Apostles Scholars; & received from their mouths the things which they witness to posterity; and their successors in most churches they same with their eyes, & conferred with them. Irenaeus that in his youth was Polycarpus Scholar, saith; 1 Iren. li. 3. ca 3. Habemus annumerare eos, qui ab Apostolis instituti sunt Episcopi in Ecclesijs, & successores eorum usque ad nos. St recondita mysteria scissent Apostoli, quae seorsim & latenter ab reliquis perfectos docebant, hijs vel maxime traderent ea, quibus etiam ipsas ecclesias committebant. Valde enim perfectos & irr●prehensibiles in omnibus eos esse volebant, quos & successores relinquebant, suum ipsorum locum magisterij tradentes. We can reck on those which were ordained bishops in the churches by the Apostles and their successors even to our age. If the Apostles had known any hid mysteries, which they taught to the perfect secretly and apart from the rest, they would most of all have delivered those things to such as they committed the Churches unto. For they greatly desired to have them perfect and unreprovable in all things, whom they left to be their successors; delivering unto them their own place of teaching. Egesippus lived at the same time somewhat elder than Irenaeus, and traveling to Rome under Anicetus, he conferred with 2 Egesippus ●pu● Euseb●um. li. 4. ca 22. Primus Bishop of Corinth, and divers other Bishops as he went, and found them all agreeing in one, and the same doctrine. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. In every succession, and in every City, (saith he as I traveled) they kept that truth which the Law and the Prophets, and the Lord himself preached. And the Church of Corinth persisted in the right way unto the time of Primus Bishop of Corinth. And showing how the Church of jerusalem came first to be troubled with heresies, he saith; 1 Jbidem. After that james the Just (who was both an Apostle, and the first Bishop of jerusalem) was martyred by the same kind of death that the Lord was, Simeon the son of Cleophas, uncle (to james) was made Bishop, whom all preferred for this respect, because he was an other of Christ's cousins (as the former was). That Church, men called a Virgin, for as yet she was not infected with false doctrine: but Thebulis because he was not made Bishop, was the first that corrupted her. Dionysius equal in age with Egesippus and Bishop of Corinth strait after Primus, in his epistle written to the Athenians, putteth them in mind that 2 Dionys apud Eusebium, li 4. ca 23. Dionysius the Areopagite converted to the faith by S. Paul, was their first Bishop, and Publius' another of their Bishops, martyred by the persecutors of those times, & their Church restored by Quadratus (an other of the Apostles disciples) that next succeeded Publius in the Bishopric. Clemens Alexandrinus, who lived in the next age to Saint john the Apostle, reporteth out of former stories, that S. john 3 Clemens Alexandrinus, apud Eusebium, li. 3. ca 23. returning from his banishment to Ephesus, went to the Churches round about, being thereto requested, and in some places made Bishops, in other places chose such into the Clergy, as the holy Ghost signified unto him; and that even than the Bishop was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, set over and above all both Clergy and people. Methodius saith, that the Apostle Peter directed 4 Methodius apud M●rianum Scotum, in annis Christi, 72. 74. 86. & 100 Eucharius, one of the 70. disciples, with Valerius and Maternus, to preach the Gospel in Germany and France; and Eucharius planting a Church at Trevers, held the Bishopric of that City 23. years, and then dying 4 Methodius apud M●rianum Scotum, in annis Christi, 72. 74. 86. & 100 Trevericae ecclesiae culmen Valerio derelinquit, relinquished the chief dignity of the Church of Trevers to Valerius, who after fifteen years, left the Pastoral charge to Maternus. 4 Methodius apud M●rianum Scotum, in annis Christi, 72. 74. 86. & 100 After Maternus had held the regiment of preaching (the word) 40. years, one Auspicius sat (in his place.) And so along by lawful successions, many singular and excellent men for holiness and grace; (namely) Serenus, Felix, Manscetus, Clemens, Moses, Martinus, Anastasius, Andreas, Rusticus, Fabricius, Fortunatus, Cassianus, Marcus, and many others. About 1 Euseb. li. 5. ca 5. Irenaeus time, who succeeded 1 Euseb. li. 5. ca 5. Pothynus Bishop of Lions in France, that was martyred when he was 1 Euseb. li. 5. ca 5. 90. years of age, we find 2 Idem li. 5. ca 24 Thraseas Bishop of Smyrna after Polycarpe, 3 li 4. ca 21. Apollinarius Bishop of Hierapolis after 4 li. 3. ca 35. Papias another of Saint john's Scholars, 5 li. 5. ca 22. Banchillus Bishop of Corinth, after Primus and 3 li 4. ca 21. Dionysius, 2 Idem li. 5. ca 24 Polycrates Bishop of Ephesus succeeding some of his kinsmen in the same seat, 5 li. 4. ca 22. Theophilus Bishop of Cesaria, to have been renowned, & the most of them writers in the Church of Christ. Of his time Tertullian saith; 6 Tertul. de praescriptionibus adverse hereticos. Percurre ecclesias Apostolicas, apud quas ipsae adhuc cathedrae Apostolorum suis locis praesidentur, etc. survey the Apostolic Churches, where the very chairs of the Apostles are to this day succeeded (or continued.) Is Achaia near to thee? There thou hast Corinth. If thou be not far from Macedonia; thou hast Philippos and Thessalonica. If thou travel into Asia, thou hast Ephesus. If thou lie near to Italy, thou hast Rome. In Cyprians time, who was Bishop of Carthage, the Bishop of Caesarea was 7 Euseb. li. 7. ca 5. Theoctistus, and after him 8 Ibidem ca 14. Domnus, than 8 Ibidem ca 14. Theotecnus and 9 Ibidem ca 32. Agapius; the Bishop of Laodicea, was 7 Euseb. li. 7. ca 5. Heliodorus that succeeded 7 Euseb. li. 7. ca 5. Thelimydres, and after Heliodorus followed 9 Ibidem ca 32. Socrates, 9 Ibidem ca 32. Eusebius, 9 Ibidem ca 32. Anatolius, 9 Ibidem ca 32. Stephanus, and 9 Ibidem ca 32. Theodotus. The Bishop of Tyrus was 7 Euseb. li. 7. ca 5. Marinus before whom were 7 Euseb. li. 7. ca 5. Alexander and 10 Ibid. li. 5. ca 27 Cassius, and after whom came 11 Idem li. 8. ca 13. Tirammion and 12 & li. 10. ca 3. Paulinus; yea, the successions of Bishops in these and other Churches dured from the Apostles, not only to the Council of Nice, but a thousand years after Christ; and in many places to this present day. For where S. john the Evangelist wrote to the Pastors of the seven Churches in Asia; to wit, of 13 Reu. 2. & 3. Ephesus, Smyrna, Pergamus, Thyatira, Sardis, Philadelphia and Laodicea; their successors sat in the Council of Nice, retaining the same place and office of Bishops which their predecessors had in the Apostles time, and there subscribed with the rest, 14 Vide subscriptiones Concilii Niceni. Menophantes Bishop of Ephesus, 14 Vide subscriptiones Concilii Niceni. Eutychius Bishop of Smyrna; 14 Vide subscriptiones Concilii Niceni. Serras Bishop of Thyatira; 14 Vide subscriptiones Concilii Niceni. Artemidorus Bishop of Sardis; 14 Vide subscriptiones Concilii Niceni. Cyrion Bishop of Philadelphia, and 14 Vide subscriptiones Concilii Niceni. Theodotus Bishop of Laodicea, together with the 14 Vide subscriptiones Concilii Niceni. Bishops of Athens, Thessalonica, Hierapolis, and many other places that had their first Bishops from the Apostles hands. In the 4. 5. and 6. general Council, which was kept 676. years after Christ; the Bishops that succeeded in the same seats, did like wise subscribe and so hath the succession of Bishops in many places of Christendom, continued from the Apostles times to this present age. In some countries where Christianity is decayed, their succession of Bishops is interrupted; otherwise, throughout the Christian world; no example before our age can be showed that ever the Church of Christ in any place or time, since the Apostles died, had any other form of government, then by Bishop's succeeding and ruling as well the Presbyters, as the people that were under them. Our answer is easy and ready to all that you have brought; first, the Bishops of the Primitive Church which succeeded one another in every place, were all one with Presbyters as Jerome telleth you; and then we grant without exception all that you have alleged out of these ancient Fathers and Writers. Next, ●hen they make any difference betwixt Bishops and Presbyters, as sometimes they do; by Bishops they understand all Pastors and Ministers of the word and Sacraments, and by Presbyters they mean the lay Elders, which we seek to restore. Thirdly, if you could prove, that Bishops were above other Ministers of the word and Sacraments; yet that superiority was nothing else, but a power to call the rest together, to propose matters in doubt unto them, and to ask their voices and consents, by which the Bishops of those times were directed, and from which they might by no means divert to their own wills and pleasures.] I know how easy & ready a thing it is with you to say what you list, if you may be trusted without any further trial; but if it please you substantially to prove these things which you afffirme, or but any one of them, you shall find it is a matter of greater difficulty and longer study than you take it for. Did you plead before the poorest jury that is, for earthly trifles, they would not credit your word without some witness; and in matters of religion that touch the peace & safety of the whole Church of Christ, do you look your voluntary should be received without all authority or testimony to warrant it? if your folly be such as to expect so much at other men's hands, their simplicity is not such as to yield it. In deed to my conceiving, the sum of your answer is very like the form of your discipline, for neither of them hath any proof, possibility, nor coherencie. Toproove the Bishops calling to be different from the Presbyters, that yet helped in the word and Sacraments; I show that Bishops ordained ministers, which Presbyters by the judgement and assertion of the Primitive Church might not do; and that in every Church there were or might be many Presbyters according to the necessity of the place; but no more than one Bishop in every Church did or might succeed the Apostles in their chairs. Hence I conclude that Bishops ever since the Apostles times, were distinguished from those Presbyters that assisted the Pastor of each place in the word and Sacraments. You answer that either Bishops were all one with Presbyters; or if there were any difference betwixt them, Presbyters than were lay Elders. In which words you close not only a monstrous falsity, but a manifest contrariety. For in effect you say, Presbyters were Bishops, and no Bishops; Presbyters were no Lay men, and yet Lay men. If Presbyters were Bishops, they were no Lay Elders; if they were Lay Elders, they were no Bishops. You must therefore choose the one, and refuse the other as false and repugnant to the former. Take which you will, the choice must be yours, what you will answer. The Bishops which succeeded the Apostles were the Pastors and ministers of every parish; the Presbyters were the Lay Elders, that together with the Bishop governed the Church in common.] Can you make any proof for lay Elders, either in Scriptures or Fathers; you had some show to mistake Presbyters for lay Elders; but I have already perused the weakness of your guesses; and withal made just and fullproofe for the contrary; that the Primitive Church of Christ had no Presbyters, but ministers of the word and Sacraments. If you be loath to turn back to the place, hear what the great African Council saith, wherein sat besides S. Augustine, 216. Bishops. 1 Africani Concilis, can. 4. In the former Council, saith Aurelius, We thought meet that these three degrees tied to a kind of continency by reason of their consecration, I mean Bishops, Presbyters and Deacons, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as becometh Bishops & Priests of God & Levites, & servitors about the divine Sacraments, should be continent in all things. All the Bishops answered, we like well that all which stand or serve at the altar should be continent. Then Presbyters were consecrated, and Priests to God, and approached to the altar, and ministered the divine Sacraments. The Imperial laws say as much; 1 Novella constitutione, 123. ca 2 Reu. rend●ssimi●. Touching the most reverend Presbyters and Deacons, if they be found to give false evidence in a pecuniary cause, Sufficiat pro verberibus, tribus annis separari à sacro ministeria; it shall suffice for them in stead of whipping to be three years separated from the sacred ministery: but if in criminal causes they bear false witness, clero nudato● legitimis poenis sub di praecipimus; we command them to be degraded of their Clergy, and subjecteth to the penalties of the law. Then Presbyters in the Primitive Church were both of the Clergy and sacred ministery, as the very laws of the Roman Empire do testify. Jerome, on whose words you so much depend, saith; 2 Hiero. in ca 1. ad Titum. Hac ut ostenderemus apud veteres eosdem fuisse Presbyteros quos & Episcopos. All these places prove, that in ancient times, Presbyters and Bishops were all one. And again, 3 Idem in 2. ca epist. ad Titum. Episcopi, Presbyteri & Diaconi debent magnoperè providere, ut cunctum populum, cui president, conversatione & sermone praecedant. Quia vehementer ecclesiam Christi destruit, meliores esse Laicos quàm Clericos. The Bishops, Presbyters and Deacons, ought greatly to provide that they excel all the people which are under them, in conversation and doctrine; because it vehemently destroyeth the Church of Christ to have the Lay men better than the Clergy men. And Augustine. 4 August. hom. 2. in Apocal. Quicunque aut Episcopus, aut Presbyter, aut Laicus, etc. Whosoever either Bishop, Presbyter or Lay man, doth declare how eternal life may be gotten, he is worthily called the messenger of God. Then if Bishops were no Lay men, no more were Presbyters. You must therefore send your lay Elders to the Newfound land; the Christian world never heard of any such ecclesiastical Governors, before some men in our age began to set that fancy on foot. As for Presbyters that were Clergy men and ministers of the word, we show you both by the Scriptures and stories, they were many in one Church, and yet was there in every Church and City, but one of them that succeeded the Apostles, as Pastor of the place, with power to impose hands for the ordaining of Presbyters and Deacons. Those successors to the Apostles, the Church of Christ even from the Apostles age, hath distinguished from other Presbyters by the two proper marks of episcopal power and function; I mean Succession & Ordination, and called them bishops. Thus much is mainly proved unto you by all those Apostolic Churches that had many Presbyters as helpers in the word, and never but one Bishop that succeeded in the Apostolic chair. At Alexandria this succession began from Mark the Evangelist, and first Bishop of that church, after whose death (Peter and Paul yet living) Anianus was elected by the Presbyters there, and placed in an higher degree over the Presbyters, and called a Bishop. They be Ieromes own words that I press you with. 1 Hiero. ad E●agrium. Alexandria à Marco evangelista Presbyteri semper unum ex se electum, in excelsiori gradu collocatum Episcopum nominabant. At Alexandria from Mark the Evangelist, the Presbyters always electing one of themselves, & placing him in an higher degree, called him a Bishop. The like he saith was done in the whole world. 2 Hiero. in 1. ca epist. ad Titum. Postquam unusquisque eos quos baptizaver at suos esse putabat, non Christi; in toto orb decretum est, ut unus de Presbyteris electus superponer etur caeteris, ad quem omnis ecclesiae cura pertineret. After every man began to take those, whom he baptised, to be his own & not Christ's; it was decreed in the whole world, that one of the Presbyters should be chosen and set above the rest, to whom the whole (or chief) care of the Church should pertain. There were many Presbyters in every Church, and out of them one was chosen, and set above the rest (of the Presbyters) to repress schisms. He doth not say, that every place had one Presbyter and no more, which was called a Bishop, but one chosen out of the Presbyters (which were many) was placed in every Church throughout the world, not over the flock only, but over the rest of the Presbyters also, which preached & baptised as well as he, and consequently were ministers of the word and Sacraments, and no lay Elders as you dream. Wherefore to tell us, that the Bishops which succeeded the Apostles in their chairs, were the Presbyters and ministers of every parish, is a very jest. Not only S. Ieromes words, but all the Apostolic Churches and ancient stories most plainly convince the contrary. At Antioch even as at Alexandria, there were from the Apostles times a number of Presbyters and labourers in the word; yet the succession continued always in one & no more. Ignatius the next bishop of Antioch after Euodius, who received the first charge of that Church from the Apostles hands, when he was carried prisoner to Rome, writeth unto the Church of Antioch, willing the 1 Ignatius in epist. ad Antiochenos. Laity to obey the Presbyters and Deacons: and adding, 1 Ignatius in epist. ad Antiochenos. you Presbyters foede the flock that is with you, till God show 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, who shall be your Ruler or Pastor after my death. The like he doth to the Churches of Trallis, Magnesia, Tarsus, Philippos, Philadelphia, Smyrna, and Ephesus, in every of his epistles to them, remembering the Bishops, Presbyters and Deacons, that guided them, and naming Polycarpus, Onesimus, Demas, Vitalis and Polybius as Bishops of Smyrna, Ephesus, Magnesia, Philippos and Trallis, apart from the Presbyters of the very same Churches: yea, what Church of account was there in Christendom, that had not at one and the same time, both Bishops and Presbyters. 2 Uide Hierony●um de scriptoribus ecclesiastici● Irenaeus was Presbyter under Pothymus Bishop of Lions. At Antioch was Geminus under Zebenus, and Malchion under Paulus Samosatenus, and 2 Uide Hierony●um de scriptoribus ecclesiastici● Diodorus, 3 Et Gennadium deviruillustribus. Heliodorus, 3 Et Gennadium deviruillustribus. Theodorus, 3 Et Gennadium deviruillustribus. Isaac, 3 Et Gennadium deviruillustribus. Mochinus and infinite others under the Bishops of that See. So at Alexandria were 2 Uide Hierony●um de scriptoribus ecclesiastici● Pantenus, 2 Uide Hierony●um de scriptoribus ecclesiastici● Clemens and 2 Uide Hierony●um de scriptoribus ecclesiastici● Origen Presbyters under Serapion, Asclepiades, and Demetrius Bishops. And so Dionysius under Heraclas, and Pierius under Theonas. And under the foresaid 4 Euseb. li. 7. ca 11 Dionysius when he was Bishop of Alexandria, were 4 Euseb. li. 7. ca 11 Maximus, Dioscorus, Demetrius, Lucius, Faustinus and Aquila Presbyters, 5 Hiero●de ecclesiast. scriptoribus. Tertullian, 5 Hiero●de ecclesiast. scriptoribus. Cyprian and 5 Hiero●de ecclesiast. scriptoribus. Cecil●us were Presbyters in the Church of Carthage. Saint Augustine was a Presbyter under 6 August. epist. 148. Valerius Bishop of Hippo, and under Augustine was 7 110. Eradius that succeeded him and 7 110. other more. chrysostom was first Presbyter under Flavianus Bishop of Antioch, and after made Bishop of Constantinople. Of Vigilantius a Presbyter in Spain, Jerome saith; 8 Hiero. ad Riparium advers. V●gilantiu●. Imaruell the Bishop in whose charge (or Diocese) he is reported to be a Presbyter, doth not break that unprofitable vessel with the Apostolic rod, even with an iron rod. Of Jerome S. Austen saith, 9 August. epist. 19 Although by the names of honour which now have prevailed in the use of the church, a Bishop's place be greater than a Presbyters, yet in many points Augustine is less than Jerome. The Presbyteries of 10 Basil. epist 4. & Gregorii. ibidem 30. Caesarea, 11 Chalcedonens. Concilii, acto 10. Edissa, 12 Genna●●us de ●●ru illustribus. Massilia, 12 Genna●●us de ●●ru illustribus. Vienna, 12 Genna●●us de ●●ru illustribus. Milan, & of infinite other churches might be likewise proved, but why should I stand so long in a case as clear as sunshine to those that have any taste of learning or use of reading. They can light on no ancient Council nor story of the Church, but they shall find the Clergy of each City distinct from the Bishop, & subject unto the Bishop. Yea, no Presbyter might departed from the Church where he was ordained, without the consent of his Bishop, nor be received in another Church by the Bishop there, without the liking & licence of the Bishop whose Presbyter he was first, as appeareth by the Councils of Nice, can. 15. & 16. of Antioch, ca 3. of Chalcedon, ca 8. of Africa, ca 55. neither might any man be made a Bishop by the Canons, except he were first a Presbyter, and so did 1 Sardi●ens. Concilii, ca 10. rise by every degree unto the height of the Bishop's calling. All which, & a thousand other rules and Canons do exquisitely prove, that every City had beside their Bishop and under their Bishop, as well Presbyters as other Clergy men; & so without all contradiction Presbyters were distinct from Bishops, & a degree beneath Bishops, wheresoever they be reckoned in order together as Deacons, Presbyters & Bishops. But anciently, as Jerome saith, Presbyters and Bishops were all one.] Those names did not differ at first by reason the Episcopal power and honour was in the Apostles and Evangelists; but when those succeeded that were neither Apostles nor Evangelists, than began they to be called Bishops. 2 Theodoret. in ca 3. 1. epist. ad Tim. Eosdem olim vocabant Episcopos & Presbyteros; ●os autem, qui nunc vocantur Episcopi nominabant Apostolos. At the first (faith Theodorete) they called the same men both Bishops and Presbyters; and those that are now called Bishops, they named Apostles. In process of time they left the name of Apostle to those that were in deed Apostles, & they called them Bishops whom before they termed Apostles. And so Ambrose. 3 Ambrosin 4. ca epist. ad Ephesi●s. Apostoli sunt Episcopi. Post Episcopum plus esse intelligitur, qui prophetare dicitur, qui ordo nunc potest esse Presbyterij. The Apostles are (now) the Bishops. After the Bishop he is greatest, that is said to prophesy, which now may be the order of Presbyters. Jerome commenting upon these words of David; Thy children shallbe in stead of thy fathers, saith; 4 Hiero. in Psalmum. 44. The Apostles (O Church) were thy fathers, because they begat thee; and now for that they be departed this world, thou hast in their stead children, (which are) the Bishops created by thyself. for they are (now) thy fathers because thou art governed by them. S. Augustine upon the same words, saith in like manner. 5 August. in Psal. 44. The Apostles begat thee, they are (thy) fathers. Is the Church forsaken by their departure? God forbidden. In stead of thy fathers, are children borne unto thee. The Apostles were fathers; in stead of the Apostles, Bishops are appointed. Those the Church calleth fathers, yet those she begat, and those she placeth in the ●eates of (her) fathers. If we should grant you that a difference was observed in the primitive Church betwixt the Presbyters and Bishops as well for ordination as succession, yet that difference grew only by the custom and use of the Church, and not by any divine precept or ordinance. And so much is affirmed both by S. Austen and S. Jerome in those very places which you allege. for the Church as they say, and not Christ or his Apostles, placed Bishops in the seats and rooms of the Apostles.] When S. Austen and S. Jerome do say that the Church createth and placeth Bishops in the Apostles seats; they do not mean as you misconstrue their words, that the Church hath altered the form of the Apostolic government which she received, and of herself devised an other kind of regiment by Bishops; that were, to charge the Church of Christ with a voluntary defection from the Apostles discipline, and an arrogant preferring of her own invention before God's ordinance. With which though some in our times can be content to challenge the whole Church of Christ, and even the Apostles Coadjutors and Scholars; yet Augustine and Jerome were far from that humour. Their meaning is, that albeit the Apostles be departed this life, who were worthily accounted Fathers, because they were called immediately by Christ himself to convert and congregate his Church; yet the Church is not destitute, for so much as she hath power from Christ to create and appoint other of her children in their places, which are Bishops. 1 August. in Psal. 44. Think not thyself forsaken saith Austen to the Church, because thou seest not Peter and Paul by whom thou wast begotten; of thine own offspring a fatherhood is grown unto thee. In stead of the fathers, children are borne unto thee; thou shalt make them Rulers over the whole earth. He saith not, the Bishops are strangers or intruders on the Apostles possession: but, they are lawful children, and rightly placed in their father's rooms, whose heirs and successors they are, though their vocation be not immediate from God, as the Apostles was. And if Saint Austin's judgement in this case may prevail; he apply the next words of the holy Ghost to warrant the placing of Bishops as Governors over the whole earth. And so doth Jerome; 1 Hiero. in Psal. 44. (Thou shalt make them rulers over all the earth:) Christ hath appointed his Saints over all people. for in the name of God is the Gospel spread into all the quarters of the earth, in which the Rulers of the Church, that is, Bishops are placed. And because you shrowded your opinion under the shadow of S. Jerome and S. Austen, hear what account they make of this position, that by God's law there should be no difference betwixt Presbyters and Bishops. Jerome rehearsing these words out of john of jerusalems' letters; 2 Hiero. ad Pammachium advers. errores Iohann●● Hierosolymitani. Nihil interest inter Presbyterum & Episcopum, etc. There is no (such great) difference betwixt a Bishop and a Presbyter, their dignity is all one, maketh this answer. 2 Hiero. ad Pammachium advers. errores Iohann●● Hierosolymitani. Hoc satis imperitè: in portu ut dicitur naufragium. This is ignorantly enough spoken; a ship wrack in the haven, as the Proverb goeth; that is, an error in the first entrance. Elsewhere instructing Marcelia against the fantastical novelties of the Montanists, and showing wherein Montanus dissented from the Catholic Church, Jerome saith; 3 Hiero. ad Marcellam advers. Montanum, 10. 2. fol. 128. Apud nos Apostolorum locum Episcopi tenent; apud eos Episcopus tertius est, atque ita in tertium, id est penè ultimum locum Episcopi dè voluuntur. With us the Bishops have the place of the Apostles; with them a Bishop is the third degree, and so the Bishops are tumbled in the third, that is, almost the lowest place. And giving his censure of this, and the rest of Montanus conceits, he saith; 3 Hiero. ad Marcellam advers. Montanum, 10. 2. fol. 128. Haec sunt quae coargutione non indigent: perfidiam eorum exposuisse, superasse est. These things need no refutation, to express their perfidiousness is enough to overthrow it. S. Augustine maketh this report of Aerius. 4 August. de haresibus hares. 53. The Aerians have their name from one Aerius, who being a Presbyter, is said to have taken displeasure that he could not be made a Bishop, and falling into the Arrian heresy, added certain opinions of his own, (to wit, amongst others) Presbyterum ab Episcopo nulla differentia debere discerni: that a Presbyter should not be distinguished from a Bishop by any kind of difference. Jerome saith it is a shipwreck; Austen saith it is Aerianisme, to say, that there should be no difference betwixt Presbyters and Bishops. Austen therein followed the report of Epiphanius, and inquired no further into the reason of Aerius speech] For matters of fact what particular opinions heretics held, Austen haply might trust Epiphanius or Philastrius that wrote before him of the same argument; but whether their opinions were repugnant to the doctrine of the Church or no, S. Austen had learning & judgement enough to discern that matter. He is inexcusable if contrary to his own knowledge & conscience, he pronounce a truth to be an error upon an other man's credit. And therefore never make S. Austen a pupil under age; & to be miscarried with Epiphanius false information. He concurred in judgement with Epiphanius & Philastrius, and repelled that assertion of Aerius as repugnant to the doctrine and use of the whole church. And that confirmeth Epiphanius opinion touching Aerius positions, which were not Christian & Catholic, as some men in our days begin to maintain, but rather arrogant & erroneous. Indeed Epiphanius is somewhat vehement & rejecteth Aerius assertion in this very point, 1 Epiphanius contra Aerium bars. 75. as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, full of folly, nugacitie, error, & a foul fall of one subverted by the devil. S. Austen putteth him & his followers in the rank of false teachers, for that besides the Arrian heresy, into which he fell, he added certain positions of his own against fasting upon set days, keeping of Easter. rehearsing the names of the dead at the Lords table, & distinguishing of Bishops from Presbyters; which things the whole Church of Christ observed, & no man ever impeached but Aerius and his Disciples. Think you, that Aerius was worthily condemned by Epiphanius for denying prayer for the dead, & not rather that Epiphanius himself erred in that point?] I distinguish the public actions of the whole primitive church from the private constructions of this or that father. The church had her set days of fasting, celebrated the memorial of Christ's resurrection, gave thanks to God in her open prayers at the Lords table for her martyrs & others that died either constantly for the christian faith, or comfortably in it she like wise put a difference betwixt her Bishops and Presbyters. Which of these things can you challenge as unchristian and unlawful? or what warrant had Aerius to reprove the whole church of God for so doing? Just as much as you have now to defend him, which is none at all. He reproved praying and not thanks giving for the dead.] He reproved the naming of the dead, and would needs know to what end they rehearsed. 2 Epiphanius bears. 75. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the names of the dead. To whom Epiphanius answereth, 1 Ibidem. As for the repeating of the names of the dead, what can be better, or more opportune, then that they which are yet behind in this world, believe the deceased live, and are not extinguished, but are and live with God, and as the divine doctrine hath taught, that they which pray have hope of their brethren absent as in a long voyage from them? We also make mention of the just, as of the patriarchs, Prophets, Apostles, Evangelists, Martyrs, Confessors, Bishops, and of all sorts, to separate the Lord jesus from the order of men, and to give him his due honour and worship. Thus far Epiphanius speaketh sound, and giveth good reasons, why the Church named her dead, even her hope of their welfare, and faith of their life with God; and separation of all men from the Lord jesus the Redeemer and Saviour of the world. Chrysostoms' liturgy showeth what commemoration of the dead was used in the Greek Church; 2 Liturgis Chrysost. We offer this reasonable service (that is, the Eucharist of praise and thanksgiving) unto thee, (O Lord) for all that are at rest in the faith (of Christ) even for the patriarchs, Prophets, Apostles, Evangelists, Bishops, Martyrs, Confessors, and every soul initiated in the faith: But chief for the most holy, undefiled, and most blessed virgin Marie. He that thinketh all the patriarchs, Prophets, Martyrs, Apostles, and the virgin Marie were in Purgatory, had need of purgation himself to be eased of his melancholy; yet for these, and specially for the blessed virgin, the Church offered her prayers and sacrifice to God. It is therefore most evident, the church meant the sacrifice of thanksgiving, howsoever Epiphan. Austen, and some others to extend the prayers of the Church to all Christians departed, doubtfully suppose their damnation might be mitigated, though their state could not be altered. But these private speculations were neither comprised in the prayers of the church, nor confirmed by them: and for that cause, Aerius is justly traduced as frantikely impugning the religions and whole some customs of the primitive & catholic Church; of which Saint Austen saith; 3 August. epist. 118. Siquid tota hody per orbem frequent a● Ecclesia, hoc quin ita faciendum sit disputare, insolentissimae insan●ae est. If the whole Church throughout the world at this day observe any thing, to reason for the reversing of it, is most insolent madness. If you think S. Austin's censure too sharp for the matter in question betwixt us; hear the judgement of the general Council of Chalcedon, where were assembled 630. Bishops, and mark what they determine of your assertion. Photius Bishop of Tyrus had ordained certain Bishops within his Province, whom Eustathius his successor, for some secret displeasure removed from that degree, and willed them to remain Presbyters. This case coming before the Council of Chalcedon, the resolution of Paschasinus and Lucentius, was this: 1 Ex actis Synodi Chalcedonens. de Pho●●o & Eustathi●. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. To bring back a Bishop to the degree of a Presbyter, is sacrilege. Whereto the whole Council answered, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. We all say the same, the judgement of the fathers is upright. You may do well to make more account of the Martyrs and Fathers that were in the Primitive Church, lest if you condemn all men besides yourselves; posterity condemn you as void of all sincerity & sobriety. for my part, what I find generally received in the first Church of Christ, I will see it strongly refuted before I will forsake it. God forbidden I should think there was never Church nor faith on the face of the earth since the Apostles times before this miserable age, wherein though I acknowledge the great blessing of God restoring us to the truth of his Gospel far above our deserts, yet I cannot but lament the dangerous factions, eager dissensions, and heady contempts, whereby the Church of God is almost rend in sunder, whiles every man will have his devise take place, and when they want proofs they fall to reproaches. We make that account of the primitive Church, that Caluin and other learned men before us have done.] You do not. No learned men of any age have showed themselves like to the spiteful & disdainful humours of our times. And of all others you do Caluin wrong; who though in some things he dissented from the Fathers of the Primitive Church in expounding some places that are alleged for this new discipline, yet gravely & wisely he giveth them that honour and witness which is due unto them. His words treating of this very point are these; 2 calvinus Christianarum institutionum, li. 4. ca 4. It shall be profitable for us, in these matters (of discipline) to review the form of the ancient (or primitive) Church, the which will set before our eyes the image of the divine ordinance. for though the Bishops of those times made many Canons, in which they seem to decree more than is expressed in the sacred Scriptures; yet with such wariness did they proportion their whole regiment to that only rule of God's word, that you may easily see, they had almost nothing in their discipline different from the word of God. I could wish that such as seem to reverence so much his name, would in this behalf follow his steps. He declared himself to bear a right Christian regard to the Church of Christ before him; and therefore is worthy with all posterity to be had in like reverend account, though he were deceived in some things, even as Augustine and other Fathers before him were. The wisdom of God will have no man come near the perfection of the Apostles, and therefore no blemish to him that wrote so much as he did, to be somewhat overseen in Lay Elders, and other points of discipline; being so busied as he was with weighty matters of doctrine, and interpreting the whole Scriptures. But such as have had better leisure to examine this matter since his death, persist still in the same opinion that he did.] But not in the same moderation; they would else not charge the primitive church of Christ with inventing and upbolding an human bishop (this is) devised by man, and not allowed by God: whereas Caluin granteth the ancient regiment of bishops was agreeable to the word of God, and rule of the sacred Scriptures. 1 Caluin. Institutionum lib. 4. ca 4. § 4. If we look into the thing itself (he meaneth the government of the Primitive Church) we shall find the ancient Bishops never intended to frame any other form of governing the Church, then that which God in his word prescribed. Now what kind of government that was, you shall hear his own confession in the same place; and thereby perceive that many of the points, which I have before proved, are so sound and sure, that no man learned can with any truth resist them. 2 Caluin. Institution. li. 4. ca 4. § 2 Habebant ergo singulae Civitates Presbyterorum Collegium, qui Pastores erant ac Doctores. Name & apud populum munus docendi, exhortandi, & corrigendi, quod Paulus episcopis iniungit, omnes obibant. Quibus docendi munus iniunctum erat, eos omnes nominabant Presbyteros. Illi ex suo numero in singulis civitatibus unum eligebant, cui specialiter dabant titulum Episcopi, ne ex aequalitate, ut fieri solet, dissidia nascerentur. unicuique civitati attributa erat regio, quae Presbyteros inde sumeret, & velu● corpori ecclesiae illius accenseretur. Every City had a College of Presbyters, which were Pastors and Teachers. for they all had the function of teaching, exhorting, and reproving in the Congregation, which Paul enjoineth unto Bishops. To whom the office of teaching was allotted, they were all called Presbyters. These in every City chose one of their own number, to whom they gave the special title of a Bishop, lest by an equality as is usually found, divisions should arise. To every City was appointed a certain region, which took their Presbyters from the City, and was counted part of the body of that Church. First then Presbyteries consisted of Pastors and Teachers, and were not had but in Cities. Next, lest equality should breed confusion, over these Presbyters in each City as well as over the flock, was a bishop, who in Dignity and Authority was above them. Thirdly, every Bishop had his region or Dioecese besides his City, and the Presbyters that were designed for such Country Parishes as were within his Circuit, were fet from the City, and reputed to be of the body of the Episcopal Church. And all these things not only were in the Primitive Church, as I have already proved, but they were also agreeable to the word of God, as Caluin himself confesseth. You should take all. He telleth you that a Bishop should have no dominion over his brethren, but as a Consul in the Senate, should propose matters, ask voices, go before others in advising, warning, exhorting, and moderate the whole action with his authority, and execute that which is decreed by common consent. And this kind of regiment he saith, the Fathers acknowledge first entered humano consensu, by the consent of men according to the necessity of the times, though it were very ancient, as at Alexandria ever since Mark the Evangelist.] I honour Caluin for his wonderful gifts and pains in the Church of God, and could easily be induced to embrace his judgement, were it not, that in this case a manifest truth confirmed by the Scriptures, Fathers, and by himself, enforceth me to the contrary. Ieromes words I have examined before; they do not import that bishops first began by human devise and policy. Ignatius, Irenaeus, Egesippus, Clemens Alexandrinus, Dionysius of Corinth, Origen, Tertullian, Eusebius, Methodius, and jerom himself affirm the first bishops were made in the Apostles times, and by the Apostles hands. Saint john in his Revelation writeth to the seven Pastors or chief moderators of the seven Churches in Asia. Whiles Saint john lived, as Eusebius recordeth, there succeeded at Antioch, 1 Eusebii Chron●con. Hieronym. interpret. Ignatius after 1 Eusebii Chron●con. Hieronym. interpret. Euodius; at Alexandria, 1 Eusebii Chron●con. Hieronym. interpret. Abilius after 1 Eusebii Chron●con. Hieronym. interpret. Amianus; at Rome, 1 Eusebii Chron●con. Hieronym. interpret. Clemens after 1 Eusebii Chron●con. Hieronym. interpret. Anacletus and 1 Eusebii Chron●con. Hieronym. interpret. Linus; at jerusalem, 1 Eusebii Chron●con. Hieronym. interpret. Simeon after 1 Eusebii Chron●con. Hieronym. interpret. james. Yea, Saint john with his own hands made 2 Irenaus' li. 3 ca 3 Tertul. de prescript. advers. heretic. Hierony. in Ignatio. Polycarpe bishop of Smyrna, as Irenaeus, Tertullian, Eusebius, and Jerome affirm; and that next after 3 Socrates lib. 5. ca 22. Eucharius, as Socrates noteth. he did the like in many 4 Apud Euseb. lib. 3. ca 3. other places, as Clemens Alexandrinus writeth. I can by no means forsake so many ancient and assured witnesses, whereof some lived with Polycarpe, and were his Scholars, to follow the mistaking of a few words in Jerome by whomsoever. Yea Caluin himself saith, 5 Calun institutionum lib. 4. ca 3. § 7. Nec humanum est inventum, sed Dei ipsius institutum, quod singulis suas assignamus ecclesias. Paulus ipse Archippum Colossensium episcopum commemorat. It is not man's devise, but the very ordinance of God, that we assign to every man his Church. Paul himself mentioneth Archippus Bishop of Colossus. That is, Pastor of Colossus; and so we grant each Church ought by God's law to have a Pastor.] We must ask further, whether by God's law each Church must have one or many: If one, we have our desire; if many, there must yet be one chief to avoid confusion. 6 Caluin. Institut. lib. 4. ca 4. Equality, as Caluin noteth, breedeth factions. Jerome saith, 7 Hierony. ad Euagrium. To suppress the seeds of dissension, one was set above the rest; otherwise there would be 8 & contra Luciferianos. as many schisms as there be Priests. Beza maketh it an essential and perpetual part of God's ordinance, to have one chief in each Presbytery. His words are; 9 In responsio. ad tract it de ministrorum evangelii gradibus ca 23. fol. 153. Essentiale fuit in eo de quo hic agimus, quod ex Dei ordinatione perpetua necesse fuit, est, & erit, ut in Presbyterio quispiam & loco & dignitate primus, actioni gubernandae praesit, cum eo quod ipsidivinitus attributum est jure. This was essential in the matter we have in hand, that by God's ordinance which must always endure, it hath been, is, and shall be needful, that in the Presbytery, one chief in place and dignity should moderate and rule every action with that right which is allowed him by God's law. And in this he saith right. for a multitude ungoverned must needs be confused, which should be far from the Church of God; and government there can be none, where all are equal. When the shepherds lead into divers pastures, whom shall the sheep follow? when sundry lords make sundry laws, which shall the subject obey? Sure, if no man can serve two masters, no Church can endure two Pastors. Whiles they consent they have but one mind though many men; when they descent, which in all persons is casual, and in all places, usual; then will there be as many sides, as there be leaders. You were as good set two heads on one body, as two chief rulers over one company. If you confess there must by God's law be one chief Pastor in one church; then the chief Pastor of each City, is the bishop which we seek for; and he by your own positions is authorized as Pastor of the place by God's ordinance. This you shall never avoid, do what you can. Each Church in the Apostles times had many Presbyters that laboured in the word. The Scriptures do plainly witness it; In the Church of jerusalem, Act. 15. v. 6. and 23; of Antioch, Act. 13. v. 1; of Ephesus, Act. 20. v. 17. and 28; of Rome, Rom. 16; of Corinth, 1. Corinth. 14. v. 29; of Philippi, Philip. 1. v. 1; of Thessalonica, 1. Thess. 5. v. 12; of other Churches the like is affirmed, Hebr. 13. v. 17; james 5. v. 14; 1. Pet. 5. v. 1. Now by God's essential and perpetual ordinance, as yourselves confess, there must be one chief and Pastor of each Church and Presbytery, to guide aswell the Presbyters that are Teachers, as the flock that are hearers, with that power which Gods Law alloweth unto Pastors. Tell me now, I pray you, what difference betwixt chief Pastors established in every City, by God's law as you are forced to grant; and Bishops succeeding the Apostles in their Churches & chairs, as the Fathers affirm. If you mislike the word, Bishop, it is, Catholic and Apostolic; if you mislike the office, it is God's ordinance by your own assertion. We grant the name of a Bishop, and regiment of a Pastor are confirmed by the holy Ghost; but you yield more to your chief Pastors and Bishops, than the word of God alloweth them. as namely you suffer them to continue for life, where they should govern but for a month or a week; you alotte them Dioceses, which should be but parishes; you give them not only a distinction from Presbyters, but a jurisdiction over Presbyters, who should be all one with Presbyters, and subject to the most voices of the Presbyters; all which things we say, are against the Scriptures.] You frame Churches to your fancies, and then you strait way think the Scriptures do answer your devices. If we give Bishops any thing, which the ancient and Catholic Church of Christ did not first give them; in God's name spare us not, let the world know it: but if we prefer the universal judgement of the Primitive Church in expounding the Scriptures touching the power and function of bishops, before your particular and late dreams; you must not blame us. They were nearer the Apostles times and likelier to understand the Apostles meanings than you, that come after fifteen hundred years with a new plot of Church government never heard of before. All the churches of Christ throughout the world could not at one time join in one and the self same kind of government, had it not been delivered and settled by the Apostles and their Scholars that converted the world. So many thousand Martyrs and Saints that lived with the Apostles would never consent to alter the Apostles discipline, which was once received in the Church, without the Apostles warrant. Wherefore we construe the Apostles writings by their doings; you measure the Scriptures after your own humours. Whether of us twain is most likely to hit the truth? As for your repining at the things which we give to bishops; we greatly regard it not, so long as the Scriptures do not contradict them; we smile rather at your devices, which say that a bishop should govern for a week, and then change, and give place to the next Presbyter for an other week; and so round by course to all the Presbyters. What Scripture confirmeth that circular and weekly regiment of yours? By what authority do you give it the name of a divine institution, when it is a mere imagination of yours without proof or truth? She we one example or authority for it in the new Testament, and take the cause. Succession by course was ordained by God after the example of 1 De Ministrorum Euangelii gradilus cap. 23. fol. 156. the Priests of Aaron.] Did the sons of Aaron lose their Priesthood, when their courses were ended? No, but they served in the Temple by course; and so were Bishops appointed by God's ordinance to guide the Presbytery.] Is this all the ground you have, upon this slender and single similitude to make God's ordinance what please you: If such reasons may serve, we can sooner conclude the perpetual function of bishops than you can the weekly. for not only the high Priest kept his honour during his life, but likewise every Priest that was chief of his order. Indeed their courses being ended, they departed home, but they lost not their dignity. But what roving is this in matters of weight: Will any wise men be moved with such guesses: Make us good proof out of the Scriptures; or leave tying God's ordinance to your appetites. Ambrose is the man that affirmeth it.] If you come once to Fathers, I hope we have ten to one, that affirm otherwise. If Ambrose did say so, we could not believe him against all the rest of the Fathers, yea, and against the Scriptures themselves, election of Bishops being prescribed by Paul to Timothy and Tite, and not succession in order; but I deny that Ambrose saith any such thing. He saith the next in order succeeded.] He nameth neither change nor course. It is your own devise, it is no part of Ambrose's meaning. Anianus the next after Mark, that was Bishop of Alexandria six years before Peter and Paul were put to death, was he made by order or by election: Jerome saith expressly. 1 Hieronym. ad Euagrium. A Marco evangelista Presbyteri semper unum ex se electum, etc. they of Alexandria ever since Mark the Evangelist did always choose their Bishop, he never succeeded in order. Neither did Anianus govern for a week or a year, he sat Bishop there 2 Euseb. lib. 3. ca 13. & two and twenty years as Eusebius writeth; and Abilius the next that was chosen after his death sat 3 21. 2 3 Euseb. Chr●nicon. thirteen years more before he died, and then succeeded Cerdo, and the rest in their times all chosen, and all sitting in the Pastoral chair so long as they lived. The like you may see in the first Bishops of Rome who kept the Episcopal chair during life, and not by course. 4 Euseb. lib. 3. ca 13. Linus sat twelve years, 5 14. & Anacletus twelve, 6 34. ● 5 6 Euseb. Chronicon. Clemens nine. Saint john the Apostle living and ordering the whole Church, whiles the three first Bishops of Rome and of Alexandria succeeded by election, and governed without changing for the term of their lives. Wherefore it is evident, this upstart fancy is far from God's ordinance. If you trust not me, mark how your own friends, I will not say yourselves do cross and confute your own inventions. You say, It is God's disposition, that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or chief of your Presbytery should go by course; and that order you call Divine: they say it is accidental; and no part of God's ordinance. 1 De Ministr●rum Euangelii gradibus pag. 153 Accidentale fuit quod Presbyteri in hac 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 alij alijs per vices initio succedebant. It was accidental that the Presbyters did in this chiefdome at the first beginning succeed one an other by course. You tell us, the electing one to continue chief of the Presbytery was an human order; but they assure us that election in all sacred functions is the commandment of God, and may not be altered. 2 Ibidem pag. 154 Aliud est electionis mandatum quam immotam non tantùm in Diaconis, sed etiam in sacris functionibus omnibus seruatam oportui●, aliud electionis modus. The commandment of election is one thing, which must be observed, not only in Deacons, but in all sacred functions; the manner of election is an other thing. The precept cannot be immutable, unless it be divine and Apostolic; others have no such power to command. Now for my learning I would feign know; this ruling by course, if it be divine, how is it accidental? if it be accidental, how is it divine? And the electing of a Precedent or Bishop, if it be human, how is it commanded? if it be commanded, how is it human? This is the way to call sweet sour, and sour sweet, to make light darkness, and darkness to be light. I must see better coherence than I do before I call this a divine Discipline. You mistake us. we say it is God's ordinance for a Pastor to govern the College of Lay Elders; but for one chief to govern the College of Pastors, we hold is man's invention.] Would God you did not mistake yourselves. Your Presbyteries must consist either of lay men alone, or of clergy men only, or of both indifferently. If of Lay Elders only, who shall succeed the Pastor in the ruling thereof when his course is ended, for example as you say, when his week is out: His Presidentship must be perpetual which by your rules is against God's ordinance, unless you will have the lay Elders in course to do pastoral duties, & rule pastor & all, which is more absurd and more against God's Law then the former. Will you mix your Presbyteries of both: then yet by God's law as yourselves enforce it, one Pastor must be chief of the rest of the Pastors, and if by the Scriptures his superiority must be perpetual; as after his election it must be; what differeth this chief Pastor for his life from a bishop? you would limit his government to a week or a month; but where doth Paul so? show us that rule in Scripture or Father, and set up your Lay Presbyteries. If not, you walk in the wildernesses of your own fancies, & you would prescribe us rules of your own making in place of God's ordinance; which is dangerous to yourselves, and injurious to others, if it be not presumptuous against God. Will you have none chief? Then breed you confusion, and lay the Church open to be torn in pieces with every dissension. besides yourselves avouch it is an essential and perpetual point of God's ordinance to have one chief over the Presbytery. These be the brambles and briers of your discipline, which force you to say and unsay with a breath. but we take your assertion as good against yourselves, and thence we frame you this argument. It is an essential and perpetual part of God's ordinance, that one should be chief over the Presbytery. But the Presbyteries of each Church and City, (where the Apostles preached) consisted of Clergy men and Preachers. I hope than it is God's ordinance to have one chief over the Preachers and Labourers in each Church. And if election be God's commandment, as you also confess, and consequently the Electee once lawfully placed must not be removed without just and apparent defects; I trust the chief Governor of the Preachers and Presbyters of each Church, must continue whiles he liveth and ruleth well. for as he was chosen for his worthiness, so may he not be deprived till he prove unworthy. Now a chief Ruler or Pastor over the people and Presbyters of each City, elected by God's commandment to continue that charge so long as he doth his duty, cometh as near to the bishops calling which we maintain, as your head to that which is above your shoulders. If youthwart us with Lay Elders; we have this fair Supersedeas for them. First prove them, then place them where you will. If you talk of going round by course; it is the order of good fellows at a feast; it was never the order of governing in the Church of Christ. The Priests of the old Law were after a time eased of their pains, but never changed their prerogatives. If you say they differ not in degree, but in honour and dignity from the rest, I have already proved that singularity in succeeding the Apostles, and necessity in ordaining, distinguiths them from Presbyters. If you quarrel with their jurisdiction and dioceses, the place now serveth to discuss those things, forsomuch as we find their function was delivered them by the Apostles, and is testified in the Scriptures. The shoot Anchor is, if all this were so; that the power of Bishops by God's law should be nothing else but a right to call the Presbyters of each place together, and to ask their voices, and perform what the most part decre●● and this to extend no further than their own Churches and Cities.] This I think be your meaning; if you cannot tie them to your fancies, to bind them fast to their chairs that they shall not wag; and if they must needs be highest in the Session, yet to make them lowest in the action, and to do one lie what shall please others to determine. But your pleasures, unless you were more indifferent, are little regarded, the Church of Christ more than fourteen hundred years before you were borne, hath considered of their power and charge; the Councils both provincial and general are extant to decide the doubt. But if you will try their right by the Scriptures, I am well content, so you take to your Presbyteries no more than you can justify to be theirs; and leave unto Bishops that interest which we prove by the word to belong to their calling. CHAP. XIIII. The fatherly power and Pastor all care of Bishops over Presbyters and others in their Churches and Dioeceses. I Take it to be a matter out of question, confirmed by the Scriptures, and confessed by the old and new Writers, that the Son of God willed S. john the Apostle in his Revelation to write to the seven chief Pastors of the seven Churches of Asia, calling them by the name of Angels. 1 August. epist. 162. By the divine voice, saith Austen, the Ruler of the Church (of Ephesus) is praised under the name of an Angel. 2 Amlros. in 1. at Corinth. ca 11. Angels he calleth Bishops, saith Ambrose, as we learn in the Revelation of john. 3 Hiero in 1. ad Corinth. ca 11. Angels he calleth those that be Rulers of the Churches, saith jerom, even as Malachi the Prophet doth witness the Priest to be an Angel. And Gregory. 1 Gregor. in ●alium in job lib. ●1. ca 3. The Preachers in the Scriptures are sometimes called Angels, as the Prophet saith, the 2 Malach. 2. lips of the Priest should keep knowledge, and they should ask the Law at his mouth; for he is the Angel (or Messenger) of the Lord of hosts. The new Writers with one consent acknowledge the same. 3 Bulling. conc●one 6. in Apocalyps. The Angels, saith Bullinger, are the Ambassadors of God, even the Pastors of the Churches. 4 Ibid concione 9 The heavenly letter is directed to the Angel of the church of Smyrna, that is to the Pastor. Now the stories witness that Angel & Pastor of the church of Smyrna to have been Polycarp ordained Bishop (there) by the Apostles themselves, I mean by S. john. He was made bishop of Smyrna 13. years before the Revelation (of john) was written. Marlorat. 5 Marlorat in Apoca●yps ca 2. john beginneth with the Church of Ephesus for the celebrity of the place; and speaketh not to the people but to the Prince (or chief) of the Clergy, even the bishop. Seb. Meyer. 6 Apud Marlorat. in Apocalyps. ca 3. To the Angel of the Church of Sardis. Amongst the bishops of this church Melito was renowned, a man both learned and godly; but what predeccessors or successors he had in the ministry of the church, is not recorded. Beza saith, 7 Beza annotat. in Apocalyps. ca 2. Angelo: idest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, quem nimirum oportuit inprimis de hijs rebus admoneri, ac per cum caeteros Collegas, totámque adeo ecclesiam. To the Angel, that is, to the chief Precedent, who should have the first warning of these things, and from him the rest of his Colleagues and the whole Church. By the person that speaketh unto the Pastors of those seven Churches, & name which he giveth them, I collect their vocation was not only confirmed by the Lord himself, but their commission expressed. He speaketh that hath best right to appoint what pastors he would have to guide his flock, till he come to judgement: even Christ jesus the prince of Pastors. The name that he giveth them she with their power and charge to be authorized & delivered them from God. for an Angel is God's messenger; and consequently these seven, each in his several charge and city are willed to reform the errors & abuses of their Churches, that is, both of Presbyters and people. They are warned, at whose hands it shall be required; and by him that shall sit judge to take account of their doings. Hence I infer, first their pre-eminence above their helpers and coadjutors in the same Churches is warranted to be God's ordinance: Next, they are Gods Messengers to reprove and redress things amiss in their Churches, be they Presbyters or people, that be offenders. Which of these two can you refuse? Shall they be Angels, and not allowed of God: Can they be his Messengers, and not sent by him? He would never reward them, if he did not send them. Being sent of God, shall they be charged with those things which they have no power to amend: Is the Son of God so forgetful, as to rebuke and threaten the Pastor for the Presbyters and the people's faults, if he have no further power over either, but to ask voices: At whose hands doth God require his sheep, but at the shepherds? He cannot be Angel of the (whole) Church, but he must have Pastor all authority over the whole Church. The rest of the Pastors, you will will say, had the same charge with him. In their degree they had; but why doth the son of God writ only do one of them, if all were even both in power and charge: You are wo●●●●●ie eager to ask why the Apostle writing to the Churches never mentioned any bishop if there had been Bishops in the Apostles times. which objection, though it be need lessened he answered, because it is negative; yet Ambrose and Epiphanus tell you the Churches at the beginning were not settled moroffices exactly divided; yea the Apostles themselves, for a time kept the Episcopal power in their own hands, and in some places Paul nameth the Bishop, as 1 Caluin. institut. lib. 4. ca 4●. Archippus Bishop of Colossus. But on the other side we press you with the affirmative; & ask you how the Son of God could write precisely to one Angel in every of those seven Churches, if there were many or none? And what reason to charge him above the rest; if he had no Pastourall power besides the rest: It is therefore evident the Churches of Christ before that time were guided by certain chief Pastors, that ●●●erated as well the Presbyters as the rest of the flock; and those the Son of God ●● knowledgeth for Stars and 〈◊〉, that is, for the Messengers and Stewards of the Lord of hoste●; at whose 〈◊〉 the rest should ask and receive the knowledge of God's divine will and pleasures. And as they were chief Pastor's, so were they chief● 〈…〉 the Church of Christ, God by his Law comprising them under that name; and commanding not only reverence and maintenance, but obedience also to be given unto them. This case is so clear, it can not be doubted. 1 August. in Tsal. 44. The Church, saith Austen, calleth (the Bishops.) her Fathers, The bishops 2 H. cro. in Tsal. 44. are thy Fathers, saith Jerome, by whom thou art ruled. Origen. That 3 Origen. in ca 4. cd Romanos. Teachers are called Fathers; the Apostle Paul showeth, when he saith, I have begotten you in Christ jesus by the Gospel. 4 Ambros. in Tsal. 43. He is a good father, saith Ambrose, which can teach & frame the Lord jesus in us, as Paul saith, my little children, with whom I travel again till Christ be fashioned in you. 5 Chrysost. homil. 23. in 11. ad Heb. Can I be a father, saith chrysostom, & not lament? I am a father in affection towards you, and languish with love. Hear how Paul crieth out, my little children with whom I travel again. And therefore 6 Idem de sacerdetio. lib. 3. worthily, saith he, are the Priests to have more honour, than our own parents. They are these to whom the spiritual births are committed. If they be Fathers, they must be honoured, and the chiefest part of their honour is obedience. Disobedience of children, is punished in God's Law 7 Deut. 21. by death; and shall it be no si●ne in us to disobey the Fathers of our faith: Their flock, you think, must obey them, but their brethren and fellow Presbyters must not. As though the rest of their flock were not their brethren, as well as the Presbyters? or as if among brethren there might be no superiority: 8 Chrysost. hornil. 3. in Acts Apolorum. Omnes nos fratres sumus. Quamquam & inter fraires fas est, ut unus praescribatac caeteri obtemperent. We are all brethren, (saith chrysostom speaking to his Clergy) how be it amongst brethren it is lawful that one should prescribe, and the rest obey. And speaking of the return of the Bishop, when himself was a Presbyter at Antioch, he saith; 9 Chrysost. homil. 20. ad populum Antioch. Benedictus Deus, qui caput corpori reddidit & Pastorem ovibus, Praceptorem discipulis, militibus Ducem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Blessed be God that hath restored the head to the body, the Pastor to the sheep, the Master to the Scholars, the Captain to the soldiers, the high Priest to the Presbyters. Basill writing to the Church of Neocaesarea upon the death of their Bishop, saith; 10 Basil. epist. 62. eccles. Neecasations. Thy fairest beauty (O City) is decayed: the Church closeth her eyes, the solemn assemblies look heaullie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the sacred Synedrion (or Presbytery) desire their head, they that are in dignaie their leader, the people their ruler. 1 Hiero. ad Nepotianum. Be subject to thy Bishop, (saith Jerome instructing Nepotianus in the duties of a Presbyter) and reverence him as the father of thy soul. If I be a Father, saith (the Prophet) where is mine honour. What Aaron and his sons were, that understand a Bishop and his Presbyters to be. 2 Ambros officier, lib. 2. ca 24. If any (saith Ambrose speaking of Presbyters and Ministers) obey not his Bishop, he swerveth from the right way through pride. Austen being newly made Presbyter, and desiring some longer respite of the bishop before he undertook the execution of his office, saith; 3 August. epist. 148. Will you me to perish O father Valerius? I beseech you by the goodness and mercy of Christ, even by him that hath inspired so great love in you towards us, that we dare not offend you for the gain of our soul. 4 Cypr. li. 3. epist. 14. Some of the Presbyters (saith Cyprian to his Clergy) neither remembering the Gospel, nor their place, neither thinking on the judgement of the Lord to come, nor on the BISHOP THAT IS SET OVERDO THEM; which was never done under any of my predecessors, with contempt and reproach of their Ruler, take upon them to do anything (even to communicate with those that fall in time of persecution.) Let those rash and unwise among you know, that if they persist any longer in such actions, I will use that admonition which the Lord willeth me, in suspending them from the ministery of the lords Table; and at my return, make them answer before us and the whole people for their doings. Some ripe youths will think all these Fathers were infected with human devices, in attributing so much unto bishops; but the graver sort will remember these learned and godly men were as like to know what in Christian duty they were to yield, or to ask; as the plotformers of our time, that affirm the bishop must be subject and obedient to the greater part of his Presbyters; and do nothing but what they determine. The bishop then; or Precedent of the Presbyters, (for I stand not on names whiles I discuss their powers) is by Christ's own mouth proneunced to be the Angel of the Church; that is, the chief Steward over God's household, and overseer of his flock; and the authority that he hath in the Church is Pastoral and Paternal, even the same that hath continued in the church since the beginning of the world. This fatherly kind of regiment began in the patriarchs, dured in the Priests and Prophets of Moses Law; was derived to the Apostles, and so descended to the chief Pastors of Christ's church to this day; who are to be honoured and obeyed in the word and Sacraments as Fathers, of all their children. This power and honour I trust is so tolerable and Christian, that you dare not spurn against it. If you did not give it only to them, and take it from all others, we would not gain say it, so much as we do.] That which is common to every Pastor in regard of those that are under them, cannot be denied the chief, to whose oversight and charge the whole church in every place is committed. If you think the name of Pastor cannot be common to many in one and the same Church, than the bishop must be Pastor alone: for he is the Angel of God's Church. If the pastoral charge may be common to many, then must he have it chief and above all, because he is God's Angel and superior to all. You remember your own positions; it is Gods essential and perpetual ordinance that one should be chief as well over Presbyters as people. He cannot be chief in the Presbytery, but he must be chief in the Church; and consequently if the Presbyters be Pastors, he is chief Pastor. We give him no power but to moderate the meetings, and execute the decrees of the Presbyters. That we are well content the Bishop shall enjoy; but further we give him none.] Blessed are your Presbyters, that must have their betters to execute their decrees: but I pray you sirs, for God's decrees, who shall execute them? Must the Presbyters voices be asked before God's Laws shallbe executed? Take heed not of tyrannical, but of Satanical pride, if Gods will shall not take place in your Churches, till the Presbytery be assembled and agreed. You have provided a precedent to execute your own pleasures; now let God have one amongst you to execute his. Execution in all things we reserve to him that is chief. for as to consult and decree a number is fittest; so to execute that which is decreed, one is the surest; lest if execution be committed to many, their excusing themselves one on another, or dissenting from each other, do hinder the whole.] You begin to be wise. The honour to determine you keep to yourselves, the pains to execute you lay on your chief Ruler; to make him the gladder to be rid of his office, that another by course may succeed in his room. And so where by God's ordinance you must have one chief, you take such order with him, that he shall never be willing to stay long in it. We do it to prevent ambition in such as would seek for the highest place.] You decrease the ambition of one that should be highest, and increase the pride of an hundred that should be lowest. for where we have one bishop in a Diocese tied to the Laws of God, the Church and the Prince; you would have three hundred in a Diocese, in some more, all of equal power, and set at liberty to consult and determine of all matters at their pleasures. We subject our Presbyteries to the Laws of God, the Church, and the Realm, as well as you do your Bishops; and give them no leave to resist or reverse the decrees of any superior powers.] You do well; For when the God of heaven hath declared his will; or the Church by her provincial or general Councils determined doubts, and made rules; or Christian Magistrates by their Laws redressed and ordered things amiss; besides the lo●se of your pains it were more than pride for your Presbyters in their assemblies to consult afresh, and bring the self same things again to the question. What is decreed by superiors, must not by inferiors be debated, whether it shall take place or no; but be rather obeyed with readiness. So that in all cases determined by the Laws of God, the Church, or the Prince, consultation is both superfluous and presumptuous; execution is only needful; and that must be committed to some persons that may precisely be challenged and punished for the contempt; if that which is commanded be not performed. now whom appoint you to execute the decrees of God, the Church, and the prince? The whole Presbytery? Then upon the not execution of Gods or man's Law by any one Prebyter, all must be punished, aswell innocent as nocent, diligent as negligent. The blame must lie on all, where the charge is in common. Were you but once or twice well followed for other men's faults, you would soon ware weary of this general and confused execution. And though you would not, yet neither the equity nor prudency of Gods or man's Laws endure that wandering kind of execution. they note and specify the persons that shall have the charge and oversight to execute their decrees; that upon any neglect or defect the right offenders may be challenged. And since to avoid confusion and prevent delays you commit the execution of your own decrees to the care and circumspection of your Precedent; what cause can there be why the laws of God, the Church and the Prince should not like wise be executed by the bishop or chief Pastor of each place: There can be no doubt but the Canons of Councils and Laws of Christian princes touching Church causes, from the Aposiles age to ours, have been committed to Episcopal audience and execution; the question is for God's Law, who should be trusted with the execution thereof. And who rather say we, than he that is authorized by God to be the Angel of his Church and steward of his house; at whose mouth the rest should ask the Law, and be rather subject unto him, than perch over him. The execution of God's Law by no means we grant to the Bishop; for than we yield him all; but in that case, though each Presbyter be inferior to him, yet the whole Presbytery is above him, and may both overrule him and censure him.] That is as much as if you had said; when the sheep list to agree, I will not say, conspire, they must lead their shepherd; and when the children are wilful, they must rule their father. Otherwise, if the bishop be Pastor and father to each Presbyter, he is the like to the whole Presbytery; & consequently they must hear & obey him as God's Angel, so long as he keepeth within the bounds of his message. Nay, every Presbyter is a Pastor and Father as well as the Bishop and equal with him, neither hath he by God's Law any right over them, but only by man's devise.] Fie on this wavering. Sometimes the Bishop shall be chief over the Presbytery by God's essential and perpetual ordinance; Sometimes again every Presbyter shall be equal and even with him, and he not chief over them; and when you are a little angry, he shall be subject unto them and be censured by them. This tapesing to and fro I impute rather to the rawness of your discipline not yet digested, then to the giddiness of your heads. This it is to wander in the desert of your own devices without the line of God's word, or level of his Church to direct you. But can you show us by what authority you claim this power of your Presbyteries above and against their Bishops? if by Scriptures, produce them; if by Fathers, then shrink not from them, when they tell you on the other side what power the Bishop had, & should have over his Presbyters. We have both Scriptures and Fathers, but specially Scriptures. First, the Apostles Peter and Paul acknowledge the Presbyters to be Pastors, and give them the feeding, overseeing and ruling the flock. Next, the Presbytery did excommunicate the incestuous Corinthian, and imposed hands on Timothy. thirdly, they are the Church, which if a man hear not, he must be taken for a Publican and an Ethnic by Christ's commandment. Fourthly, the common wealth of Israel had apparently that kind of government which Christ and his Apostles did not alter. Lastly, the fathers confess the Churches at first were governed with the common counsel of the Presbyters, and without their advise nothing was done in the Church.] These be the forts of your late erected Consistory; if these be taken from you, you have no place left whither your maimed discipline may retreat: and these are most easily razed to the ground in order as they stand. For FIRST, the same power which you claim by Peter and Paul's words, unto Presbyters as Pastors in respect of the flock committed to their trust; you must yield unto Bishops as chief Pastors in comparison both of Presbyters and people; and so you prove against yourselves, for the Bishop is as well chief in the Church, where he is God's Angel; as in the Consistory, where he governeth the Presbytery. NEXT, you cannot convince that the Presbytery did either excommunicate the malefactor of Corinth, or lay hands on Timothy; I have cleared the inferments of both places before. And if you could conclude any such thing, which you cannot; yet most apparently the Apostle Paul with his own mouth 1 ●. Cor. 5. v 3. adjudged the one, and 2 2. Tim. 1. v. 6. with his own hands ordained the other. thirdly, what is meant by the Church in those words of Christ, (if he hear not the Church, let him be as an Ethnic unto thee) I have already discussed; I need not reiterate. If you will with the Fathers apply that censure to excommunication, you must with the Fathers understand by the Church, the Bishops & chief Rulers of the Church FOURTHLY, neither had the jews that kind of government which you would establish in the Church; ne●did our Lord and Master, or his disciples ever prescribe to the Gentiles the iudiciass part or form of Moses jaw more than they did the ceremonial; if Moses policy be abrogated, Moses Consistor is may not be continued. The Judges cease where the law faileth. the change of the law ceremonial worketh, as the Apostle reasoneth a change of the Priesthood; and even so the disannulling of their penal judgements, dischargeth all their judges and Consistories. And were it otherwise, what win you by that against Bishops? If your Presbyters must be the jews Elders, your Precedents must answer to their chief Priests, and then have you spun afair thread. for where you thought to diminish the power of Bishops over Presbyters, you triple it by this Argument. It must be death 1 Deut. 17. v. 12. to disobey the chief Priest in all points and parts of God's jaw. Would you stand to your tackling, I would never wish a better reason against you for the power of bishops than your own comparison; but you use to give back so fast when you be pressed, that my labour would be but lost to follow you. In deed Cyprian doth vehemently urge that precept of Deuteronomie, and many others of the old Testament for obedience to be yielded to himself and other Bishops, as well by Presbyters as people; he that will, may see the 2 Cypr. li. 1. epist. 3. 8. 11. & li. 3. epist. 9 & li. 4. epist. 9 places. lastly, for Fathers, as your fashion is, you take a paring of one or two of them where they speak to your liking; but reject both the same and all other ancient writers, whenthey mainly depose against your new discipline. That the advise of Presbyters was at first used in the regiment of the Church, Jerome and Ambrose seem towitnesse; but that they might overrule or censure the Bishop, they never said nor meant. 3 Hiero. advers. Luciferianos. The safety of the Church, as Jerome thinketh, standeth on the dignity of the chief Priest (or Bishop) to whom except there be given a power without any equal, and eminent above all, there will be as many schisms in the Churches as there be Priests. And so Cyprian; 4 Cypr. li. 4. ca 9 Thou makest thyself judge of God and of Christ, which said to his Apostles, and thereby to all Rulers that succeed the Apostles in being ordained their substitutes: he that heareth you, heareth me, and he that rejecteth you, rejecteth me. For whence have heresies and schisms heretofore risen and dailyrise, but whiles the Bishop which is but one, & ruleth the Church, is despised by the proud presumption of some? and that one Bishop, he calleth 5 Ibidem. the Leader of the people, the Pastor of the flock, the governor of the Church, the Bishop of Christ, and Priest of God. Infinite are the testimonies of the Catholic Fathers against the power which you give to your Presbyters; but because you turn them all over the bar, as tainted with human polity, and neglecters of God's ordinance; let us see whether we can say more for the power of Bishops over Presbyters by the Scriptures, than you have done for your Presbyterial censures, which in my judgement are very flenderlie and weakly proved. All that we can say for the power of Bishops above Presbyters out of the Scriptures, is this: That the holy Ghost by the mouth of S. Paul, hath given the Bishop of each place authority to ordain such as be worthy, to examine such as be faulty, and reprove and discharge such as be guilty either of unsound teaching, or offensive living. Thus much he saith to Timothy and Tite, and in them to their successors, and to all other Bishops of Christ's Church for ever. The places be plain and need no long discoursing till we hear your answer. Of admitting Presbyters, Paul saith to Timothy. 1 1. Tim. 5. Lay hands hastily on no man, neither be partaker of other men's sins. And to Tite: 2 Tit. 1. For this cause I left thee in Crete, that thou shouldest ordain Elders in every City (such) as I appointed thee. Of conventing them he saith; 3 1. Tim. 5. Receive no accusation against a Presbyter, but under two or three witnesses. those that sin, rebuke openly, that the rest may fear. Of dismissing them, he saith; 4 1. Tim. 1. I prayed thee to abide at Ephesus to command certain that they teach no strange doctrine. 5 Tit. 1. Their mouths must be stopped that teach things, they ought not, for filthy lucre. 6 1. Tim. 5. The Presbyters that do their duties let them be counted worthy of double honour. 7 Tit. 3. Stay foolish questions and contentions. 7 Tit. 3. An heretic after one or two warnings reject. 8 Tit. 2. These things speak and exhort, and rebuke with all authority. See no man despise thee. 9 1. Tim. 5. I charge thee before God and the Lord jesus Christ, and the elect Angels, that thou observe these things, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without carrying any prejudice, or inclining to either part. The words be singular, the charge is vehement; the parties were Bishops to whom the Apostle wrote: the case therefore▪ is clear, that the Bishop's power over Presbyters in these pointe● is ratified by the express commandment of the holy Ghost. You be mightily deceived. This power belonged to Evangelists, not to Bishops, and therefore it dured but for their time, and exceeded not their persons to whom the Apostles ●rate. See you how easily the very foundations of your Prelacy are shaken and over thrown.] If your reply be sound, you say somewhat to the purpose; but if it be false, absurd, repugnant to the very Text, and refuted by your own positions, then take you heed, what answer you will make to God for disturbing his Church, despising his ordinance, and deriding his messengers, that himself hath placed and authorized with his own mouth. And here I must pray the Christian Reader advisedly to mark what is said and answered on either side. This in deed is the main erection of the Episcopal power and function, if our proofs stand; or subversion, if your answer be good. For if this fail, well may Bishops claim their authority by the custom of the Church; by any divine precept expressed in the scriptures, they cannot. But if these rules be deltuered by the Apostle to Bishops, as we say, they are; and not to Timothy and Tite in respect of their Euangelship, as the Presbyterists affirm; then can there be no question but this new discipline is a very dream; and the ancient and Primitive Church of Christ held the right and Apostolical form of governing the house of God according to the prescript of his word. Out rejoinder therefore is as followeth. No power proper to Evangelists, is, or aught to be perpetual in the Church of Christ; their calling was both extraordinary, and temporary. but power to ordain fit ministers, to convent and discharge unfit, is, and aught to be perpetual in the Church of Christ. This therefore was no power proper to Evangelists, which S. Paul in these places prescribed unto Tite and Timothy. Again, your Presbyters may not claim Euangelisticall power, since your Presbyters are no Evangelists; but your Presbyteries claim this power, which Paul here committeth to Timothy and Tite, even to ordain, examine, censure and deprive Pastors and Teachers; ergo, this power was not proper to Evangelists. Let all this be nothing, if Saint Paul in express words say not as much. 1 1. Tim. 6. I charge thee (saith he to Timothy) in the sight of God, and before jesus Christ, that thou keep this commandment without spot and unrebukable, UNTIL THE APPEARING of our Lord jesus Christ. For Timothy to observe these things until the coming of Christ in glory, was utterly unpossible, he was to die long before; these precepts therefore are delivered to him, and those that should succeed in his place, unto the end of the world. Ergo, Timothy's power and function in this behalf must be perpetual in the Church of God, and not fail before the day of judgement. 1 Ambros. in 1. ad Tim. ca 6. With great vigilancy and providence (saith Ambrose upon this place) doth the Apostle give percepts to the Ruler of the Church; for in his person doth the safety of the people consist. He is not so circumspect as fearing Timothy's care, but for his successors, that after Timothy's example they should observe the ordering of the Church. Now let the Christian Reader judge whether this were a temporary function in Timothy, that died with his person; or a perpetual charge to him and his successors for ever. Surely Timothy was an Evangelist, Timothy was no Bishop.] You say he was no Bishop; 2 See Chap. 12. pag. 233. Eusebius, Jerome, Ambrose, chrysostom, Theodoretus, Epiphanius, Oecumenius, Primasius, affirm he was a Bishop; and in that respect S. Paul by this epistle directed him, and all other Bishops in him, how to impose hands on Presbyters, and receive accusations against them; yea the whole Church of Christ since the Apostles times, without exception hath so construed and observed the Apostles words, in suffering none but Bishops either to ordain, or degrade Presbyters: yet all this with you is nothing; your bare fancy must over bear both fathers, were they never so learned; and Churches, were they never so ancient. And though you avouch, this power must not exceed their two persons, to whom S. Paul wrote; yet you are so liberal and beneficial to your Presbyteries, that against all truth and authority, you make them succeed Timothy and Tite in their Euangelisticall power. And so according to your manner you will have this power to be proper, and yet common; to be extraordinary, and yet usual; to cease with their persons, and yet to dure for ever with your Presbyteries. Fire will better agree with water, than you with yourselves; except you leave this rolling too and fro at your pleasures. We say the Evangelists had this power for a time; the Presbyteries for e●er.] What you say, no wise man will regard, unless you make better proofs than I yet see you do. You have not a word, nor a tittle in the Scriptures for the power of your Presbytefies; and yet you pronounce so peremptorily and resolutely of them, as if there were nothing else written in the new Testament, but the power of your Presbyters. Did not the Presbytery impose hands on Timothy to make him an Evangelist? did not they watch and feed the flock in the Apostles times? did not the holy Ghost make them over seers of the Church? what would you have more?] Of lay men, your Presbyteries either wholly or chiefly consist. than they also be Pastors and Bishops, and watch & feed the flock, & the holy Ghost hath set them over the Church; & they also impose hands, as well as the best. And to say the truth, what thing is there so peculiar to Pastors which you do not communicate to your Presbyters? for when you be urged the Presbyters in the Apostles times were by duty to do those things, which belonged properly to Pastoral care and oversight, and therefore lay men were no part of th●se Presbyteries; you answer roundly, that lay Elders in the Consistory, do watch and feed and overlook the flock as well as Pastors; and so not only their power, but also their charge is the very same, as you say, that the holy Ghost gave unto Pastors, and yet they no Pastors. And touching hands laid on Timothy by the Presbytery, you answer yourselves. for when you allege, that the Presbytery did impose hands on Timothy; we ask you whether all the Presbytery had right and power to impose hands, or only some of them? If all; then Lay Elders must either impose hands (which calvin conclusively denieth: 1 Calu. institutionum, li. 4. ca 3. hoc postremo habendum est, solos Pastores manus imposuisse Ministris; this we must understand, that only Pastors imposed hands on Ministers) or be no part of the Presbytery. If some only imposed hands; and yet the Presbytery is said to do that which not all, but some few, or one of them did; In like manner Paul saith the Presbytery laid hands on Timothy, when himself did the deed, who was one of the Presbytery. And thus much calvin likewise avoucheth; 2 Calu. institutionum, li. 4. ca 3. Pa●lus ipse se, non alios complures, Timotheo manus imposuisse comm●morat. Paul witnesseth that himself, and none others laid hands on Timothy. And strange it is to see you build the main foundation of your Presbytericall power on a place, that hath so many sound and sufficient answers as this hath. First, Jerome, Ambrose, Primasius and Caluine tell you the word (Presbytery) signifieth in that place the degree and function which Timothy received, not the College and number of Presbyters. Next, chrysostom, Theodorete, Oecumenius, and Theophilact tell you, that Paul by the Presbytery meant the Bishops (their names at first being common:) for that Presbyters might not lay hands on a Bishop, such as Timothy was. thirdly, the Scriptures tell you that the Apostles, Evangelists, Prophets, and the seventy disciples were of the Presbyteries in the first Church; and they might well impose hands on Timothy without any Presbyters. fourthly, Saint Paul telleth you, as calvin well observeth and urgeth, that himself and none others laid hands on Timothy. lastly, yourselves say Timothy was an Evangelist, which function and vocation the Presbytery of no particular Church could give him, but only the Apostles. What power had the Church of Iconium or Ephesus to make Evangelists, I mean such as should accompany the Apostles, and assist them in their travails? If you trust neither Scriptures nor Fathers; for shame trust yourselves and your own positions. How shall other men believe your assertions, when yourselves do not believe them? If Timothy were an Evangelist, they must be Apostles and no Presbyters that imposed hands on him. If the Presbytery of any particular Church imposed hands on him, Timothy must be a Bishop, and have a local charge in some Church; which you impugn under pretence of his Euangelship. Choose which yyu will, so you choose some what, and stand to it whrn you have chosen it. Were they Presbyters or no, that imposed hands on Timothy? If they were, yet they did it jointly with Paul; and so without the Apostle or his successor, Presbyters may not impose hands, and then must Timothy be a Bishop when Paul wrote unto him; for Presbyters could not make him an Evangelist. Were they no Presbyters but Apostles, or others of higher calling? Then maketh this place nothing for the power of Presbyters, either to ordain or deprive ministers of the word and Sacraments; and setting this aside, what one jot find you in the Scriptures concerning your Presbyteries? The conclusion is. We show you substantial and full proof, that TIMOTHY AND HIS SUCCESSORS are charged by Paul to observe these precepts of the holy Ghost in the Church of Christ for ever; touching the admitting of fit ministers, and removing of unfit. Thence we infer, this power must be perpetual in Bishops, for they succeed Timothy in the Church; the Presbyteries do not. On the other side you claim this authority from Bishops to your Presbyteries; but you cannot prove either their succession from Timothy, or joint commission with Timothy, by any sentence or syllable in the Scriptures. That they should feed and watch the flock; you urge, and we grant; in teaching and exhorting, they were joined with Timothy, by reason the labourers must of force be many, where the harvest was so great, as in the Apostles times: but in ordaining and governing the Teachers, as there was no need of many, so is there no precept for many, least by the multitude of Rulers, order should be rather confused then preserved. Wherefore as Timothy was placed at Ephesus, and Tite in Crete, to ordain, moderate and rebuke, as well Presbyters, as people; so was Archippus at Colossus, so were the seven Pastors in the seven Churches of Asia, to whom the son of God wrote by S. john's pen; so in all the Apostolic Churches, were Apostolic men throughout the Christian world left to guide and govern the Churches of Christ with like power, and to leave the same to their successors for ever. And this our construction and exposition of of S. Paul's words to Timothy, the learned and ancient fathers confirm with one consent, and the Catholic Church of Christ, hath continued and performed in all ages and places since the Apostles deaths. Mean you that Bishops alone might do what they would without the knowledge or consent of their Presbyters?] My meaning is soon understood. You establish one chief in your Presbyteries by God's essential and perpetual ordinance, to execute that which you decree; whom you call your Precedent. How far I join with you, you shall quickly perceive. To avoid tumults and dissensions, God hath authorized one in each place, and Church able, to have & maintain a Presbytery, who with Pastoral and fatherly moderation, should guide as well the Presbyters that assist him, as the people that are subject to him according to the laws of God and man; the execution whereof is chiefly committed to his charge, that is the Leader and ouersee● of all the rest; whom we call a Bishop. His power I call a moderation and not a domination, because the wisdom of God hath likewise allowed and provided Christian means as well to bridle him from wrongs, as to direct him in doubts. That is right the power which we give to our Presbyteries.] Did you not put lay men instead of Pastors, to be Presbyters, and make them controllers, where they should be but advisers; your Presbyteries might have some use in the Church of God, though far less now, then when they first began: but your disdaining Bishops and taking from them that which the Apostle giveth them, and your extolling Presbyteries (the most part whereof, if not all, be lay Elders) to determine all cases, and censure all persons in the Church, which the Scriptures never speak of; are the spots and stains of your discipline, which you will never wash away. Presbyteries we acknowledge were in the Apostles times, and in the Primitive Church, serving to religious and needful uses; but no such Presbyteries as you pretend, neither erected to any such end as you conceive, nor endued with any such sovereign power, as you imagine. I find many uses of Presbyteries ordained in Cities by the Apostles, and after by them conjoined in one Church with the Bishop; whereof some are extinguished by the alteration of times, others remain in force to this day. The first was the conversion of the world unto Christ. In great Cities where none yet believed, how long would it be before one man should gain any great number unto the faith; persecutions especially growing so hot, that none might publicly show himself to be a Christian without danger of life? Wherefore the holy Ghost disposed and appointed many labourers in every City, to carry the knowledge of the truth from house to house. As at Ephesus Paul at one tinie furnished 1 Act. 19 twelve with the gifts of God's spirit for the spreading of the Gospel in that place; at Rome he saluted 2 Rom. 16. twenty that were of his acquaintance, besides those he knew not, who planted themselves and their households in that City, to win the multitude to the obedience of the faith. And so wheresoever the Apostle erected any Church, they did store it with as many meet men to teach the word, as they could find, that the truth of Christ might disperse itself not only throughout their Cities, but into the Towns and countries that bordered near them. The next use of Presbyteries was to continue such as they had converted, by instructing, exhorting and encouraging the believers from house to house, and from man to man, to stand fast in the doctrine received, and neither to shrink at the bloody storms of tyrants, nor to give ear to the wil●e charms of Satan, nor follow the deceitful baits of this world; but constantly, with truth and holiness to serve God, in spite of all adversaries that exalted themselves against the knowledge of Christ. And as the people did increase, so did the pains in each place, and consequently the number of Presbyters; one man being no more able to serve the necessities of a great City, then to bear the burden of the earth on his back. Wherefore the spirit of wisdom so guided the Church; that to procure the conversion, and attend the salvation of men, there was every where, (as occasion required) store of Pastors and Teachers; and yet to maintain unity, and keep both Preachers and people in peace, there was in each Church and City, one chief amongst them, that as principal Pastor of the place, looked into all their doings, stayed them from dissensions, rebuked the unruly, and with the help of the rest rejected the untolerable: lest many Teachers by challenging unto themselves such as they had convertes, should rend the faithful into as many Churches as there were Presbyters in every City, for which cause, each place, were it never so great, had but one Church, and one chief Pastor or Bishop elected to succeed in the Pastoral charge and chair above the rest that were his brethren in office, children in honour, helpers in labour, and assessors in counsel and judgement. The third use, was the trapning up and trying of men that were meet to have the care of souls committed unto them, and the regiment of the Church reposed on them. At first, the wonderful power of the holy Ghost supplied all wants and defects of learning and knowledge, so that by the laying on of the Apostles hands, men afore unfit were made meet ministers of the new Testament: but because these gifts were not always to continue, or not in so plentiful manner as at the Prime tide of the Gospel; the Apostles settled in every Church and City, needing their service, and able to give them maintenance, by reason of the populousness of the place, a Presbytery, that is, a convenient number of Deacons to serve about divine matters and mysteries, and of Pastors to intend for the word and Sacraments. from whence as from a fountain, both the Cities themselves might at all times after have sufficient men to furnish their own turns, and to help the smaller Towns and villages within their circuit, which for the slenderness of their state, could neither maintain Presbyteries, nor nourish up meet men to supply their need upon the death of the former Incumbents. This to us that have Universities for that purpose founded by the bounteousness of Christian Princes and other benefactors, may seem superfluous; but the Church of Christ after her first supply made by the Apostles hands, had no means to continue the succession of fit and able Pastors in each place, but only her Presbyteries in greater Churches and Cities, that were her nurseries of learning, and Seminaries of sound religion and holy conversation; which stored both the Cities where they were supported, and the country round about, that was under the charge and oversight of the Bishop of each City. The fourth use of Presbyteries, which you much grate on, but never rightly hit, was the advising and assisting the Bishop or Pastor of each Church and City in all doubts and dangers. At first there were no Councils to make Canons, nor Christian Princes to establish laws for the good guiding and ordering of the Church; but each place was left to direct itself. Lest therefore the Bishop's only will should be the rule of all things in the Church; the government of the Church was at first so proportioned, that neither the Presbyters should do any thing without their Bishop; nor the Bishop dispose matters of importance without his Presbytery. The Presbyters sat not with the Bishop as equal in power with him, much less as superior above him, when the more part consented against him; you would feign have it so: but the Church of Christ, from the Apostles to this present, never used or endured any such presumption. 1 Ignatius ad Magnesios'. As Christ (saith Ignatius) doth nothing without his father, so do you (nothing) without the Bishop, whether you be Presbyter, Deacon, or Lay man. And again, 1 Idem ad Sarsenses. Presbyters be subject to your Bishop, Deacons to your Pesbyters, and Lay men to both. My soul for theirs that observe this order, the Lord will be always with them. The Canons reporting the ancient discipline that obtained in the Church from the Apostles times, say; 2 Canon's Apostolorum, ca 38. Let the Presbyters and Deacons do nothing without the consent of the Bishop, for the Bishop is he, to whose charge the people are committed, and who shall render an account for their souls. Tertullian that lived in the next age after the Apostles, proveth that in his time, neither Presbyter, nor Deacon might baptise without the Bishop's leave. 3 Tertul. de baptismo. The right to give baptism, hath the high Priest which is the Bishop, than the Presbyters and Deacons; Non tamen sine Episcopi authoritate, propter ecclesiae honorem; quo saluo, salva pax est: but not without the Bishop's authority, for that honour the Church yieldeth (to Bishops;) which being preserved, peace is maintained. Emulation is the mother ofschismes. The Council of Ancyra, that was elder than the Council of Nice, showeth; It was 4 Concil. Aneyr. ca 13. not lawful for Rural Bishops to ordain Presbyters or Deacons, nor for the Presbyters of the City to do any thing out of their charge without the licence and letters of the Bishop. The Council of Laodicea expressing the Bishop's pre-eminence, saith; 5 Concil. Laodicen, ca 56. The Rural Bishops that are already made, must do nothing without the consent of the Bishop of the City. Likewise the Presbyters must do nothing without the liking of their Bishop. The Council of Arle in Constantine's days; 6 Concilii Arelatens. 1. ca 19 Presbyteri sine conscientia Episcoporum nihil faciant. The Presbyters may do nothing without the knowledge (or consent) of the Bishop. Jerome giveth the same reason for it that Tertullian doth. if the chief Priest should not have power, 7 Hiero. advers. Luciferianos. eminent above all without partner, there would be as many schisms as there be Priests. Ind venit ut sine Episcopi missione, neque Presbyter, neque Diaconus ius habeant baptizandi. Thence is it, that without the Bishop's leave, neither Presbyter, nor Deacon may baptise. If Presbyters by the discipline of the Primitive Church were to obey their Bishop, and might do nothing, no not baptise without the bishops leave; how far were they from overruling & censuring their bishop by number of voices, which you attribute to your Presbyters? This was that custom of the Church, which Jerome confessed was against the Divine disposition.] If this were the custom of the Primitive Church, than were their Presbyteries nothing like your Consistories; neither did the Bishop as a Consul in the Senate ask voices, and execute what the most part decreed; but as a Pastor he governed & over-looked, as well the Presbyters as the people; and without his consent and liking, the Presbyters might do nothing, no not haptize nor administer the lords supper. neither doth Jerome say that this custom of the Church was against the divine disposition; he is so far from condemning it, that he saith, 1 Aduersus Luciferianos. the safety of the Church dependeth thereon; but Jerome willeth the Bishops to remember, that though the whole care and oversight of the Church be now given to them, and taken from Presbyters for preventing of schisms; yet they should use them with honour, and consult with them for the good of the Church, because by the truth of the divine disposition afore schisms began, they were trusted in common with the regiment of the Church. That disposition which he calleth divine, we seek torestore.] By pretence of those words, you proclaim your own devices under the title of God's ordinance. Otherwise, the charge that Paul giveth Timothy, maketh strongly for Bishops against your Presbyteries; but that we interpret his words by the practice of the Church; and thereby conceive, that though the chief power and care were committed to Bishops; yet their Presbyteries were not excluded. for as then Bishops had no means to be directed or assisted, but only their Presbyteries. Afterwards, when upon the general prevailing of the Gospel on the face of the earth, Synods began to assemble; and the Pastors of divers Churches used by letters and meetings to confer about such orders and rules as they thought needful to be observed in all their Churches; the Presbyteries of every particular place had more leisure and leave to play, by reason provincial Councils undertook the debating and resolving of those doubts and difficulties that before troubled the Presbyteries. And as you tie your Precedent to the execution of such things as your Presbyters shall decree; so the Primitive Church of Christ had greater reason and better ground to bind her Bishops to see those things performed, which were concluded by general assent of the Bishops and Pastors of any Province, Where you may see, upon what occasion, the power of Presbyteries first decreased, not that Bishops wrongfully encroached on their liberties, and violently overmastered them; but what things were before handled and debated in the Presbyteries of each place, came now to be discussed and concluded in the Synods and full assemblies of all the Bishops and Pastors of one kingdom or Country. So that Synods in consultation and determination of all ecclesiastical griefs and causes, were preferred by the Primitive Church of Christ, as Courts of greater judgement, higher power, better experience and more indifferency, than Presbyteries; and if malice do not blind you, you will confess the same. Was it possible to find in any Presbytery, so many grave, wise, learned, and sufficient men as in a Province: In Presbyteries, affections and factions mightily prevail, by reason men that live together upon liking or disliking, soon link together: In Synods where all were strangers to themselves and to the parties, no such thing could be feared. In Presbyteries it was easy for the Bishop to have his forth, for that the rest were subject unto him, and might many ways be displeased by him, if he would seek revenge: In Synods they were all his brethren and equals, no way in danger to him, and therefore the more likely to be sincere and indifferent judges. And as for authority, I trust yourselves do not mean in every Parish to erect a Pope and a College of Cardinals, from whom there shall be no appeal, of whose wrongs there shall be no redress, whose censures must stand indissoluble; that were of all tyrannies the most intolerable. In all Christian societies, the whole of like power and calling is greater than any part; and a Province must be respected before a Parish. Wherefore Presbyteries must yield to Synods; and the Bishop of each place is more bound to regard and execute Synodal then presbyteral decrees. This whiles you mark not, you imagine the whole Church of Christ conspired against Presbyters to suppress them, & to change the Apostolical form of regiment; where in deed the decrees of Councils and laws of Christian princes moderating and determining all those doubts and questions which before were examined in Presbyteries, caused them to be less needed and less regarded then before; and charged the Bishop with the execution of all laws and Canons, without assembling or consulting his Presbyters; superior Courts not submitting their acts to the judgement of inferior officers. Wherefore, when you rail at Bishops as usurpers and tyrants over their brethren, you forget that after so many hundred years, all things being settled and guided by laws, which your Presbyteries neither may reverse, nor can correct; your Elders were as good spare their pains, as lose their labours. More laws we need not, better you cannot make; no man that hath his right wits will choose to live under the discretion of the Presbyters, rather than under the prescript of written laws. Frustrate them when you will to make work for your Consistories, and you shall find greater difference betwixt the equity and certainty of the Canons, and the affectionate and inconstant headiness of your Presbyters. We would change no laws, but such as are Popish; and where now the Bishop alone doth all, we would join the Presbytery with him.] The laws that upheld the Pope's superstition or usurpation are already abrogated, thanks be to God; the rest that agree with the Canons of the Primitive Church, if you seek to dissolve, I would wish you did publish the new, that men might see them before you did exauthorate the old, lest you make the people as lawless as your Presbyters. It is easier to evert or disturb, then to plant or establish a Church or common wealth. If you take not the same laws again, I dare warrant your children's children to the fourth generation, shall see neither order nor peace in your Churches. And as for joining Presbyters with the Bishop to execute laws, that is the way to multiply Bishops, and where we have one, to make us twenty; but that is not the way to have laws more speedily or sincerely executed. In a multitude, diversity of opinions breedeth delays, & hindereth execution; in one it cannot; and if each man be subject to affections, I hope the more, the worse. But what reason we whether one or many shall execute the laws, when it is not in our hands to limit the lawmakers to our choice: They that have power from God to make laws, have like wise authority & liberty to choose whom they will charge with the execution of their laws; and therefore in God's name, let both Councils and Princes choose what persons they think meetest to see their Canons and Laws observed; so long as they transgress not the rules of piety and equity. Our chiefest care is for the right execution of God's law; which we would not have committed to the Bishop without his Presbyters.] Give the Bishop that right and authority which Gods law alloweth him, and the join with him, whom you can. What right is that?] You heard before. he must have Pastoral and Paternal power; either wholly, if by God's law there may be but one Pastor in one Church; or chiefly, if there may be more in the same place to advise and assist him in governing the flock. More authority by God's law we claim not for Bishops, then to be Pastors of the places which they govern. And Pastoral authority since you give to every Rector in his Church, what reason have you to deny it to every Bishop in his Diocese? We give no man Pastoral power over the Presbyteries; and as for Dioceses, we say they are intrusions on other men's cures.] If by God's law you assign one Church to one man as Pastor of the same; then all the members of that Church, be they Presbyters or people, must be subject to him as to their Pastor, and he must have Pastoral authority over them, whatsoever they be. And therefore this shift of yours, that the Presbyters shall have a Precedent over them by God's ordinance, but no Pastor, is a mere collusion, repugnant as well to the word as Church of God. for what do the Scriptures call your Precedent in respect of the Presbyters, if not a Pastor: Show us either his name or his power in the new Testament; and if it be not equivalent with Pastoral, we will exempt your Presbyters from all subjection. The power that Timothy received, to restrain them from preaching false doctrine, and to convent and rebuke such Presbyters as sinned, was it not Pastoral? And that charge was to remain by the Apostles words, to him and his successors till the coming of Christ. Your Pastors that you would erect in country parishes, shall they not have Pastoral power over your lay Presbyters? shall your lay Elders be sheep without ashepeheard? shall no man watch over their souls? If your lay Presbyteries must have a Pastor over them in each country parish, how cometh it to pass that your Presbyteries in Cities may endure no Pastors above them? Are they not all of one and the same institution by your own rules? Is there one order in the Scriptures for rustical Presbyteries; and an other for civil? I think yourselves ran hardly show any such distinction. Wherefore when we give bishops Pastoral authority as well over their Presbyters as over their people, we do it by the warrant of God's word, that maketh them chief Pastors over their Churches, which includeth both Presbyters and people; and we therein give them no more then by your wills you would give to the meanest Rectors of country parishes. Pastors we are content they shallbe over their flocks, but not over their coequals and copartners.] Then no man may take or lead their flocks from them, so long as they teach and guide them right: and consequently your Presbyters may use no Pastoral power in any bishops charge without his liking. For he is Pastor of the flock; and by God's law they must hear and obey the voice of their shepherd. And as for the rest of the Presbyters, if you make them copartners with him; that is, not helpers, but equals; you distract the flock, and rend the Church into as many pieces as there be pastors. One flock cannot have many pastors, except they be subordinate one under another: but many pastors of equal power must needs have many flocks. Wherefore one Church must have but one pastor, to whom the rest, be they Presbyters or others, must by God's Law be subject and obedient, whiles he rightly directeth them, and worthily rebuketh them; otherwise against God and his truth, we must obey neither man nor Angel. Yet to temper the Pastourall power of bishops that it might be fatherly, as it hath been always in the house of God even from the beginning; and not Princely, for fear of reigning over the Lord's inheritance; the Church of Christ did in certain cases of importance not suffer the bishop to attempt any thing without the consent of his Presbyters or a Synod. The fourth Council of Carthage prohibiteth the bishop 1 Concil. Carthaginens. 4. ca 23. to hear and sententiate any man's cause without the presence of his Clergy, as also it voideth 2 & 32. the gifts, sales and exchanges of ecclesiastical goods made by the Bishop without the subscription of his Clarks. The Council of Hispalis. 3 Concil. Hispalensis 2. ca ●. We decree according to the rule of the ancient fathers, that none of us presume to degrade a Presbyter or Deacon without the examination of a Council. for there are many that condemn them without discussing their causes, rather by tyrannical power, then by Canonical authority. Many like cases there are in which the bishop might not meddle, without his Presbytery or a Synod, whereof some are altered by laws, some rest in force at this present. Against this tyrannical power which you mention we repine; that Bishops alone should excommunicate and deprive Presbyters at their pleasures.] Did you acknowledge the Canonical authority of bishops, we should soon conclude for the tyrannical; but under the show of the one you impugn the other, and when you come to redress it, you establish a plainer tyranny in stead of it. True it is that the frequency of Synods, did first rebate the credit and decay the use of Presbyteries. For when the bishops of each province, as by the general Councils of Nice and Chalcedon they were bound, met twice every year, to hear and moderate Ecclesiastical griefs and causes; Presbyters were less regarded, and less employed than before, Synods, as superior judges entering into the examination and decision of those things, which were wont to be proposed in Presbyteries. And when private quarrels & questions increasing, Synods began to be tired with continual sitting about such matters, and the bishops of most Churches to be detained from their cures and attend the debating & deciding of griefs & displeasures betwixt man and man, the burden grew so intolerable, that Synods were forced to settle an appeal from the bishop to the Metropolitan; & commit it to the care of the Primate, what causes were fit for synodal cognition. The Council of Sardica. 1 Concil. Sardicens, ca 14. If any Bishop in a rage hastily moved against a Presbyter or Deacon, will cast him out of the Church, we must provide that an innocent be not condemned, and deprived the Communion. All answered; Let the party so ejected, have liberty to fly to the Metropolitan of the same province, and desire his cause to be more advisedly heard. The great Council of Africa finding how troublesome it was for the bishops of that whole Region to meet and stay the hearing of all matters, 2 Concil. Af●can. ca 129. chose out three of every Province to end causes undetermined; and by reason they could not assemble twice a year for the length of the way, they were contented with 3 Ibidem ca 19 one full Council in the year, and left the causes and complaints of Presbyters, Deacons and other Clergy men, first to the bishops that were nearest, and then to the Primate or Metropolitan of the same province. 1 Ibidem ca 2●. We decree that Presbyters, Deacons, and other inferior Clergy men, if in any matters they find themselves aggrieved with the judgements of their own Bishops; the Bishops that are nearest shall give them audience. And if they think good to appeal from them, they shall not appeal to the Tribunals beyond the Seas, but to the Primates of their own Province, even as we have often decreed of Bishops. These Canons did not establish but repress tyrannical power in bishops, if any did assert it, and required the bishop before he proceeded against Presbyter or Deacon, to take unto him assessors of the nearest bishops, such as the parties convented should demand; and if they could not end the cause with the liking of both sides, than the Primate to have the hearing of it, and lastly, the Council, if either part would appeal from the Primate. Thus did the Bishops of the Primitive Church order the hearing of causes within their provinces, neither proudly nor Antichristianly, but in my judgement, soberly and wisely referred them from the Bishop to the Primate; thereby to ripen causes, and search into the truth of each complaint, with a great deal less trouble and no less indifferency, then if it had been immediately brought to the Council. And were you as moderate as you be resolute, you would perceive what a tedious labour it is, and in our State superfluous for a Synod of Bishops to sit all a year long hearing private griefs, complaints and contentions, If you be so desirous of it, I would you were for a while fast tied to it, that you might learn to be wise; you would be the willinger as long as you lived to let courts alone, and spend your time better than in examinations, depositions and exceptions of witnesses. Howbeit in our realm unless you change all your Ecclesiastical laws, I see not how Synods or Presbyteries should intermeddle with any such matters. for how shall your Presbyters judge? by discretion, or by law? Your discretions I know no man so foolish that will trust. What greater tyranny & injury can be urged on a christian realm, than instead of Laws to offer the determinations of your Presbyteries? Shall each man's safety and soul depend on your pleasures? But your Presbyteries you mean shall be tied to execute the same Laws that are already settled. Alas good men; how many hundred years will you ask before your Presbyteries in cities and villages will be able to read them? and how many thousand before they understand them? Are you well in your wi●●es to claim the execution of those Laws for your Presbyteries, which they neither do, nor ever will conceive? first set them to school, and when they can read law, send them to the universities, and upon their growing to such perfection that they can hear & decide each man's case by the Laws of this realm, make petition for them, to have them authorized in every parish instead of the Arches. If otherwise you will have them sit judges in all men's cases before they can read either Latin or Law; the world will muse at your madness. Your Bishops are no such great Lawyers.] And therefore they have the more need of Chancellors and Registers that are better acquainted with the Laws than themselves are, and as for appeals, unless you look to tread government under your feet, and overrule all things by the mere motions of your own wills, though they sometimes advantage offenders, yet were they provided to protect innocents, and are Christian remedies to do every man right that thinketh he hath wrong. They do not maintain the Antichristian pride of bishops; there can be none other, nor better way to repress it, then by appeal to bring the judgements of all their Courts and Officers to be tried and examined by the prince's power and delegates, which I trust you take to be no tyranny. If corruption sometimes creep in through men's fingers to bolster bad causes, the Laws are far from allowing, and I as far from defending it. What hath been so sacred, that covetousness hath not expugned? and your Presbyteries, except they consist of Angels, and not of men, will soon show both what affections and what corruptions are in men, as well as other Consistories. Man's laws we leave to such as are skilled in them; we would have our Presbyteries meddle no further then with rebuking and censuring of vice, as God's Law requireth.] To admonish those Tite 3. that err, reject th●se that persist, and 1 1. Timoth. 5. rebuke those that sin, are Pastoral and not Presbyterial duties by the words of S. Paul. And he that is Pastor, hath both word and sacraments committed unto his care within his own Church. Wherefore, without their pastor the Presbyters may not judicially rebuke, nor publicly excommunicate any man within his charge. They may preach the word, and so generally apply it in the pulpit, they may dispense the Sacraments, and so not deliver them, where they find men impenitent; but personally to convent them, or openly to sever them from the fellowship of the church that belongeth to the Pastor, and not to the Presbyters. Saint Paul committed that power and care to Timothy, and his successors, not to the Presbytery of Ephesus. The words are plain. 2 1. Timoth. 5. Against an Elder receive thou no accusation, but under two or three witnesses. those that sin, rebuke thou openly, that the rest may fear. I charge (thou) before God and the Lord jesus, and his elect Angels, that thou observe these things without proiudice or partiality, that is, without oppressing or favouring any side. She withus much for your Presbyteries, and bring them in with full fail. Paul made Timothy no Monarch at Ephesus to do all this without the Presbytery; but appointed him to be chief in these actions, and the Presbyters to join with him.] Much less did Paul make him a voice-asker, to know whether it should please the Presbyters to have these things done, or no. The charge is precisely and exactly Timothy's, and not the Presbyteries; the power therefore must be his and not theirs. All this notwithstanding, you affirm against the words of the Apostle, and against the use of the Primitive Church, that the Presbyters might overrule and censure Timothy, if he would not be quiet; and in spite of Timothy do in all these things as they saw cause; and this you barely suppose without any kind of proof. But either show what warrant you have to claim this prerogative of Presbyters above and over their bishops and pastors; or give us leave to believe the whole Church of Christ expounding and practising those words of S. Paul as we do; before your slender and naked supposals. The private use of the keys in appointing offenders upon the acknowledging of their sins, for a time to for bear the lords Table, we deny not to Presbyters; but the public use of the keys, to exclude an impenitent and obstinate person from all fellowship of the faithful as well sacred as civil; that the Church of Christ allowed always, and only to bishops. Origen saith; By 1 Origen. homil. 14 in Le●i, ca 24 falling from truth, faith and love, a man geth out of the tents of the church, though he be not cast our by the BISHOP'S VOICE. Cypr. writing to a bishop, that was reproached by his Deacon; saith; 2 Cypr. lib. 3. epist 9 Use against him the power of your honour either TO DEPRIVE HIM, or REMOVE HIM from the communion. 3 Ambros. offici●r. lib. 2. ca 27. The affection of a good Bishop, saith Ambrose, wisheth to heal the sick, to remove cankered sores; to cauterize, not to cut off; lastly, that which can not be healed TO CUT IT OF with sorrow. 4 Hiero. ad Riparium advers. Vigilantium. I marvel, saith jerom against Vigilantius, the BISHOP, in whose charge he is said to be a Presbyter, DOTH NOT CRUSH this unprofitable vessel with the Apostolic rod, and deliver him over (to Satan) for the destruction of the flesh, that the spirit may be saved. 5 August. de gratia & corruption ca 15. There is no greater punishment in the Church (saith Austen) than that damnation, which THE EPISCOPAL JUDGEMENT pronounceth; yet the Pastor must needs sever the sick sheep from the whole, lest deadly infection reach unto others. 6 Chrysost. homil. 5. in 2. cap. ad Hebrae●s. If (saith Chrysost, giving the people admonition of a certain abuse crept in amongst them) we be despised, we shallbe compelled to bring these threats to effect, & to chastise you by the laws of the church. Be angry who list, I will keep them from the church a long space as Idolaters. Bear with me, neither let any man despise the bands of the church. It is not man that bindeth, but Christ which hath givenus this power, & made men masters of so great honour. we desire not to be brought to that extremity; if we be, we will do our duty. If any man break those bands, I have done my part; thou shalt answer to him, that COMMANDED ME to bind thee. The Council of Nice willed Synods to be kept twice every year, to examine whether any 7 Nio●n. Concil. ca 5. Lay men or Clergy men were excommunicated, by the IMBECILITY, PERTINACY OR INSOLENCY OF THE BISHOP; and such as were found to have OFFENDED THEIR BISHOP, to stand excommunicate, till the Synod released them. The Council of Antioch likewise decreed, that if 8 Concil. Antioch. ca 6. any Lay man Presbyter, or Deacon were excommunicated BY HIS OWN BISHOP, no man should receive him to the communion, afore he were restored by his own Bishop, or by a Synod. The Council of Sardica in the same manner. 1 Concil. Sardicens. ca 13. If any Deacon Presbyter or Clergy man be excommunicated, & fly to another Bishop of his acquaintance, that knoweth he is deprived of the communion BY HIS OWN BISHOP, the other must not with reproach to a Bishop and his brother, receive that person to the communion. The Council of Taurine to which Ambrose wrace, decreed touching Exuperantius a Presbyter, (that had reproached Triferius his bishop, & was therefore by him put from the communion) 2 Concil. Taurinatens. ca 4. ut in eius arbitrio sit restitutio ipsius, in cuius potestate eius abiectio, hoc est, ut quando velidem Exuper antius satisfecerit, vel episcopo Triferio visum fuerit, tunc gratiam communionis accipiat: That his restitution should BE IN THE (Bishops) DISCRETION, in whose power the rejecting of him was. And therefore when Exuperantius (the Presbyter) should make satisfaction, or T●iferius the bishop be so content, than he should be received to the communion. The Council of Africa taketh order for such as 3 Concil. A●ric. ca 28. complain against the judgements of their own bishops, that they shallbe heard by the next bishops; but if any man fly 4 Ibidem ca 9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, THE CANONICAL SENTENCE OF HIS OWN BISHOP, no man should receive him to the communion. By which it appeareth that Gregory's words are very true, where he saith. 5 Gregor. lib. 50. homiliarum homil. 26. THE BISHOPS now in the Church holdeth places (of the Apostles.) THEY which have that degree of regiment, HAVE AUTHORITY to bind and loose. And Theophilacts. 6 Theophilact. in Mash. ca 16. THEY HAVE POWER to bind and loose, which have the grace of a BISHOP'S OFFICE, as Peterhad. The public use therefore of the keys, to excommunicate from all Christian company, belonged to the bishop as pastor of the place. the Presbyters sat with him; at first as assessors and consenters, before Synods undertook such causes; but after when once Councils began to have the hearing of such griefs, then ●ate the Presbyters with the Bishop, only as beholders and advisers of his judgement, that the matter being public might be handled with the more gravity and sincerity; not withstanding, to examine it, or reverse it, pertained only to the assembly of the bishops of the same province. If none but Bishops may ex communicate how do your judges of the civil Law, which are no Ministers take upon them to do it?] They take not upon them the power of the keys committed to the Apostles and their successors; but in●●ic●● punishment for disobedience containing all those penalties, that by law were ordained for such as contemned the keys of the Church, by what name soever they call it. be it a suspension, condemnation or excommunication it greatly skilleth not, so long as they claim it not by God's Law, but by man's; and yet if the sentence of the Canon wrap all contempt within the band of excommunication; I see no cause but lay judges may denounce the offender to be within the compass of the Canon. for that is more than if they pronounced him wilfully obstinate; and consequently to have incurred the sentence of excommunication, which the Canon decreeth. And of all men you should not be so curious, which give your lay Presbyters power to censure their Pastor by number of voices, and make excommunication to be the judgement of the whole Church, comprising as well the people, as the Presbyters. for our parts, though we take the power of the keys to be common to all that have Pastoral charge of souls, in their degree; yet to avoid the infinite showers of excommunication, which would ouerslow all Churches and parishes, and the intolerable quarrels and brabbles that would ensue, if every Presbyter might excommunicate at his pleasure; we praise the wisdom of God's Church in suffering no inferior to excommunicate without the Bishop's consent and licence; and for aught that I know, we follow the same rule. Surely, had we two or three hundred excommunicatours, where we have one, lightnings ●●ie not so fast about in a tempest, as excommunications would in every diocese. To increase the power of Bishops, you make them Pastors over Churches; but when it cometh to the discharging of Pastoral care, they be furthest off: but grant them to be Pastors, they can be but over those Churches that are in Cities; over whole shires they cannot be; since they can not be present in so many places to do any Pastoral duties.] Had we first devised or else divided dioceses for bishops, you might well have challenged us for making them larger than Pastoral care might extend unto; but your quarrel in deed is not to the length or breadth of their dioceses (which must wholly be referred to the wisdom and consideration of the State;) you dislike that a Bishop should have any Diocese at all or govern any Church besides that one wherein he teacheth and administereth the Sacraments. which nice conceit of yours not only condemneth the whole primitive Church of Christ that assigned Dioceses unto bishops, but contradicteth the very grounds and examples of that government which the Apostles left behind them. Did the Apostles appoint Dioceses for Bishops? that were news indeed.] No such news, but that your own Principles will confirm the same. for what order say you did the Apostles leave behind them to govern the Church? Did they trust one Pastor or Presbyter alone in each place to do as he thought good? Or else did they provide direction and assistance in dangerous and doubtful cases to guide him and help him in the government of the church? The power of one man in each church to do what he will be he Pastor or Presbyter, yourselves affirm is Antichristian and devilish. And I think you say truth, if he will have neither associates to restrain him, nor superiors to overlook him. That were to plant a Pope in every parish, with plenitude of power to do what pleaseth himself. What you detest in Bishops, I hope you will not endure in the Presbyter or Pastor of every parish church in the Country; that he shall take upon him alone to guide his flock as he seethe cause, without consent or oversight of any man. You may be sure we abhor it as the poison of all piety, and the very root of Antichristes pride.] Means to avoid it I see none; but that every rural Pastor must have either a Presbytery in the place with him; or the Bishop of an other church appointed over him; that may both direct him and rule him as he doth the Presbyters of his own city. If he have no help at home, he must needs seek it abroad. one of the twain is inevitable. Now for Presbyteries there is no possibility to have either so many meet Clergy men, or so much maintenance as will serve them in every country parish. fit Pastors for so many places, putting one to a Parish, could never yet be found. Whence then shall we get so many thousand able Presbyters as to furnish ●ch parish with three or fourer which are few enough, and too few, respecting the burden that they must be are in the sight of God and man. Again, had we store of men, which we have not, nor no age before us had; from whom shall we have maintenance for them and theirs? From the people? Half the realm of England employed to that use will etten but serve. The people now yield a tenth part unto God and their Minister, which proportion is so moderate, that where the parishes are small, the Pastor hath work enough to live thereon. then must they consequently give five parts of ten, which is just the half of allthey have, before there can be any show of a Presbytery in every parish. I do not ask you how well the people, that are, God knoweth, poor enough in many places with these nine parts which they have, will like to spare so much to the furthering of your fancies; or how a Christian Prince can bigest to have all her subjects so disabled, and half the realm allotted to support your conceits. these blocks and a hundred such you never stumble at, whiles you run yourselves out of breath to pursue the perfection and profit of your discipline; but this I would know: did the Apostles, besides the relief of the poor, which indeed is a divine precept, impose this charge on every parish by God's commandment? or did ever any Christian kingdom or common wealth since Christ's ascension abide this yoke: If they did, show the instance, and claim your maintenance; if you can show no such thing, do you not perceive that your little fingers are heavier to God's people then the Apostles loins were: and that your discipline is far grievouser to the faithful, than their doctrine: The best is, you may talk long enough, before either Prince or people, rich or poor will admit or endure this chargeable frame of your needless and proofelesse government. To amend these flaws, which rend the very body of your discipline in sunder, (for hardly can so many Pastors in every parish be gotten, as you must have; and more hardly maintained;) you are driven to change the very substance of the Presbyteries that were in the Apostles times, and instead of Ministers of the word and sacraments, who preaching the Gospel must live of the Gospel, to return us a quest of Lay Elders, which you thought might be found in every place, and would not be so costly as the former; and to give them power to impose hands, to bind and loose sins in heaven and earth, to censure doctrine and manners in all men, even in Pastors, by deprivation, excommunication or howsoever; and rather than they should miscarry, to make them Teachers and Watchmen, Pastors and Bishops in the church of God, contrary to the whole church of Christ, to all the ancient and learned Fathers and Councils, and contrary no less to the Scriptures then to your own positions. But Masters, you must either confound all, and make no difference betwixt Pastor and people, which now you are fair for; or, will you, nill you, you must exclude Lay Elders from these actions, which be proper to Pastors; and so have no Presbyteries, but where meet men may be had, and in Christian manner honoured and succoured for their pains. And consequently country parishes, which by no means can be provided either of men or maintenance sufficient for such Presbyteries, as the word of God alloweth, must have their Pastors restrained by none, and subjecteth to none, but Pope-like, if not Lucifer-like, to be more than Princes; or if that be not tolerable, then must they be united and annexed to some city that lieth near them, and be governed by the bishop and Presbytery of that place even as the churches in the city are, and so be part of his charge and diocefe. How ancient Dioceses were in the church of God, and how generally received and approved; will soon appear by the full consent of all antiquity. The Council of Antioch renewed 1 Concil. Antioch, ca 9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The Canon of their fathers anciently established, that no Bishop should undertake 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: but those things only which pertained to his own Church, and the country towns belonging to the same. Every bishop hath full power 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: in his own Church and in all the Country round about which is under the jurisdiction of his city, to make Priests and Deacons and dispose every thing discreetly. The general Council of Constantinople saith; 2 Constantinopolita●. council, ca 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: Bishops must not invade the Churches that are without the bounds of their Dioecese, 3 Ibidem. unlessethey be called, they may not pass the limits of their own Dioecese either for ordering of Ministers, or for any other Ecclesiasticalbusines, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, observing the Canon that is already established of every man's Dioecese. The general Council of Ephesus having report made unto them, that the bishop of Antioch presumed to order in Cyprus without the compass of his Diocese and Province, repressed that his enterprise, being as they term it, 1 Concil. Eph●sini de●retum post adventum Episcoporum Cypri. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. An innovation against the Ecclesiastical laws, & against the Canons of the holy Apostles; and decreed the Bishops of Cyprus should hold their right untouched & unviolated according to the Canons of the holy Fathers and their ancient custom; adding there withal that the self same rule should be observed in other Dioeceses and Provinces whatsoever, that no Bishop should invade an others limits, which were not anciently, and from the beginning subject to him or his predecessors. The great Council of Chalcedon determineth 2 Council Chalcedonens. act. 15. ca 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that all rural Churches and Country parishes shall remain unmovable (or without alteration) to the Bishops that have had them; specially if they have quietly possessed and governed them above thirty years. for the enlarging of Dioceses upon the return of schismatics and heretics to the Church; and parting them with the consent of the former Bishop, where the circuit was too wide and troublesome, or joining them where the people so desired; he that will, may read the 57 102. 103. 119. 120. 121. 122: Canons of the great African Council. By which it is evident, that the Bishop of every City besides his principal and Cathedral Church had the villages and parishes of the Country round about that City belonging to his Diocese and jurisdiction; and these partitions and distributions began even from the Apostles and from the beginning, as the Council of Ephesus avoucheth, and were confirmed and ratified by the four great and Ecumenical Councils, and received and continued by all the godly Bishops and Fathers of the Primitive Church. Wherefore they be mightily deceived that think cathedral churches, and Episcopal Dioceses to be a part of Antichrists pomp and pride, and his first invention; the wisdom of God's spirit devised & settled that course even from the first enlarging of the church; & all the general and provincial Councils liked & allowed the same. There is almost no Council that doth not mention & confirm to every bishop his Diocese; and inhibit all others to enter or intermeddle with any cause or person in an other man's circuit. The Council of Ancypra suffereth not the 1 Concil. Ancyr. ca 13. rural Bishops to ordain, without the licence of the bishop of the City. The Council of Neocesaria provideth that 2 Concil. Neocasarie●s. ca 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Presbyters of the same region, shall not minister the Lords Supper, when the Bishop of the City is present. The Council of Gangris accurseth all that assemble any Congregation for Divine service, 3 Concil. Gan. grens● ca 6. unless a Presbyter licensed by the Bishop be present with them. The Council of Laodicea forbiddeth any 4 Concil. Laodic. ca 56. Bishop to be made in Country towns and villages. The Council of Antioch callethit 5 Concil. Antioch. ca 9 a Canon of their fathers, that antientlie stood in force, even as the Council of Nice before them said it was 6 Concil. Nicen, ca 6. an ancient use. The Council of Ephesus maketh it an 7 Concil. Ephes. post adventum episcoporum Cypriorum. Apostolic rule. The Council of Carthage kept by Constantine's procurement, inhibited; 8 Concil. Carthag. 1. ca 10. Ne quis alienos fines usurpet, aut alterius plebes sine eius petitu, quia inde caetera mala omnia generantur: that no Bishop shouldusurpe upon an others borders, or cures without his request, because thence came all other mischief. The Council of Sardica like wise; 9 Council Sardicens ca 18. Illud prohibeat sanctitas vestra, ut nulli Episcopo liceat, alterius Episcopi Civitatis Ministrum ecclesiasticum solicitare & in sua Dioecesi (vel suis parochijs) ordinare. Let your Holiness prohibit, that no Bishop procure away any ecclesiastical Minister of the Bishop of another City, & order him in his own Dioecese, (or parishes.) The third Council of Carthage would have 10 Concil. Carthaginens. 3. ca 20. no Bishop usurp over an othersflocks, nor encroach on his Colleague within his Dioecese. The fourth Council of Carthage commanded the 11 Corcil. Carthaginens 4 ca 36 Presbyters that guided Churches through the Dioceses to fet Chrism not from any Bishop, but from their own Bishop. The Council of Aurelia; 12 Concil. Aurelianens ca 19 All the Churches that have been, or are daily builded in sundry places, we decree according to the rule of the former Canons, that they shall be in the power of that Bishop, in whose territory they stand. As the use of Dioceses was ancient, so the reason that first occasioned them was inevitable, even by the pattern of the Apostolic Discipline. For when country towns and villages first began to receive the faith, how were they furnished with fit Pastors, and how were their Churches governed but by the Bishop and Presbytery of some city adjoining? Lay Presbyteries the church of Christ never had any, yea the Scriptures permit none to rule Pastourall actions; other Presbyteries those places were neither able to have, nor to maintain. What now was left but only to submit and incorporate themselves to the Bishop of some City near them, by whom their Churches might be both guided and supplied, when any need required, even as the churches in cities were: If to avoid schisines rising every where by the multitude of Teachers and Pastors, Bishops were in the Apostles times placed throughout the world, in all the cities that accepted the Gospel, to guide and moderate the Presbyters that were many; shall we think this order was needful only for cities, and needless for Towns and villages? Were not the Presbyters of so many parishes as one shire doth yield, as like to trouble the Region with Schisms and heresies, as the Presbyters of the city: You lack sense, if you think that dissension and error could not creep as well into villages as into Cities; or that the Apostles provided one kind of regiment for cities, another for country parishes. If all the churches in one city, which at Rome were 1 Optatus lib. 2. contra Parmenianum fol. 16. above forty in Optatus time, were governed by one bishop; why might not the villages, and Parishes conftning round about the City, be governed after the same manner. So that for Dioceses, as well the necessity, as the antiquity of them, is evident. It was not possible in the Primitive church, to have Presbyters to succeed in the rounds of such as died in country parishes, but from the bishop in whose Diocese the churches were. He supplied their wants out of his own church and Presbytery, which served to store the whole Diocese. Otherwise, within his circuit none other bishop could ordain a Presbyter; nor without his leave might any Clergy man departed his church. The Council of Antioch; 2 Concil. Antioch. ca 22. A Bishop may not invade an others City that is not subject to him, nor Country not pertaining to him, to ordain any; neither he appoint Presbyters or Deacons in places that are under an other Bishop unless it be with the liking (or consent) of the Bishop of that Region or Country. The Council of Nice; 3 Concil. Nicen. ca 16. If any Presbyters or Deacons or other Clergy men, not having the fear of God before their eyes, nor knowing the Ecclesiastical Canon, leave their own Church, they must not by any means be received in another Church. And if any shall withhold a Clergy man belonging to another, and ordain him in his own Church, (the Bishop, from whom he departed, not agreeing,) his ordering shall be utterly void. This was the general and perpetual discipline of Christ's church in all the coasts and quarters of the world, as may appear to him that will take pains to view these places. The Council of Constantinople 1. ca 2. and 3. of Chalcedon. ca 8. of Carthage the first, ca 5. the second ca 11. the third ca 20. and 21. the fourth ca 27. of Orleans, ca 22. of Sardica, ca 18. 19 of Taurine, ca 6. of Aurenge, ca 8. of Venice, ca 10. of Tours, ca 9 11. And so the Milevitane Council, ca 15. Affricane, ca 21. Aurelian the third ca 15. the Epaunine, ca 5. the Valentine, ca 6. and Aruernine ca 9 and 10. If these rules were universally and anciently observed, that no Presbyter might remove from one church to another, nor depart from the church where he was first called, without the consent of his bishop; neither might any other man impose hands on him, or admit him and invest him into any church, without the liking and goodwill of the bishop, in whose diocese the church stood, and of whose Clergy the party was: by no means could any country parishes in the primitive church, have any Presbyters but from some city, & that not without the liking and assent of the Bishop. which forced all country towns and villages to matriculate and incorporate themselves into the church of some city, by whose bishop, their Presbyters living, were governed; and dying, were supplied, even as the churches in cities were. The reason of their doings, is as evident as their fact. for if Bishops were placed by the Apostles hands to ordain Presbyters and contain them in their duties, lest in so great a number emulation might breed confusion, which all the Fathers were fully resolved was the Apostles deed; they must needs be of opinion, the Apostles meant to have Country Towns and villages guided and assisted the very same way that they left for Cities; and the same men that governed the one, all things considered, were the fittest to be trusted with the other. If you object that the bishops of the Cities could employ no pastoral care, but where they were present; I answer that all the Councils and Fathers of the Primitive Church were not so ignorant as not to understand what Pastoral oversight a bishop might yield to towns and Churches far distant from him, though he were not present to dispense the word and Sacraments amongst them. To see them always stored with a sound and able Pastor, that should watch over their souls; to take care that they were rightly taught and soberly guided; to keep both Presbyters and people from schisms, heresies and open impieties; to direct in dangers, and determine doubts without troubling the whole province to meet upon every particular occasion and contention; these be good parts of pastoral vigilancy, and very needful effects of episcopal regiment, which may be performed as well in a Diocese as in a City. In any man's harvest he that laboureth himself, and overseeth the rest, doth more good than any other. In each man's house, the steward that well ordereth and guideth the family is more profitable than any of his fellows. In God's house and harvest, shall the overlooking of others be counted either needless or fruitless? Saint Paul himself knew not these curious positions when he appointed Tite to take the charge and oversight of the whole Island of Crete; and saw no cause why one man might not perform many Pastoral and Episcopal duties to all that were in the same Country with him. But what seek I more examples, when we have the pattern from the Primitive Church that first allotted Dioceses to bishops, and the liking and approbation of all provincial and general Councils that ratified and confirmed as well the partition as distinction of territories, and charged each man's interest in every diocese to be preserved without infringing any man's bounds, or encroaching on any man's right. The need that you pretend of having Dioceses, aswell for the guiding as furnishing of country parishes by the Bishops and Presbyteries of the cities, we easily avoid for in every parish with the Pastor we appoint lay Elders, by whose counsel as Ambrose witnesseth all things should be done in the Church; and when the former Incumbent is dead, were serve the electing of a new to the people of the same parish to whom by God's Law it appertaineth. And here we let you understand that you have not so good warrant for the regiment of Bishops, as we have for the election of Bishops and Pastors by the people. The Scriptures are clear with us; the fathers often and earnest; the perpetual use of the Primitive Church is so full with us in this behalf, that no example can be showed to the contrary. Your Bishops therefore being not elected by the people, are no true Pastors in the Church of God.] I know well you have no other shift to avoid the necessity of Episcopal regiment, but by your lay Presbyteries, and therefore you must cleave to them, or else admit the form of governing the Church by Bishops, to be Catholic and Apostolic, which would gripe you to the very hearts. But how far both the word and Church of God are, and ever were from mentioning or acknowledging any lay Elders to be imposers of hands, and governors of Pastoral and Ecclesiastical actions, we have already seen, and may not now regress thither again. Feign would you fasten them on Ambrose, but of all the Fathers he is the unfittest Proctor for your Lay Presbyteries. he brusheth them off as a man would thorns that hang at his heels. If you believe him not alleging the Romans Laws against your Lay Elders, believe him speaking in an open Council against them. 1 Concil. Aqulleiense in condemnations Palladis. Sacerdotes de Laicis judicare debent, non Laici de Sacerdotibus. priests ought to judge of Lay men, not Lay men of Priests. And condemning Palladius the heretic; we are ashamed (saith Ambrose) that he should seem to be condemned of Lay men which challengeth to be a Priest. In hoc ipso damnandus est, quòd Laicorum expectat sententiam, cum magis de Laicis Sacerdotes judicare debeant. He Is WORTHY TO BE CONDEMNED EVEN FOR THIS VERY POINT, that he expecteth the judgement of Lay men, whereas Priests ought rather to judge of Lay men. How sufficient the bar is that you lay against our Bishops and Presbyters because they are not elected by the people of each place, but named by the Prince, and presented by the Patron, the Chapter now presently following shall fully declare. CHAP. XV. To whom the election of Bishops and Presbyters doth rightly belong, and whether by God's law the people must elect their Pastors, or no. The want of popular elections is one of the griefs you conceive, and exceptions you take against the Bishops of this Realm; which quarrel doth not so much touch the office and function of Bishops, as it doth the Prince's prerogative. Did we teach, it were not lawful for the people to elect their Pastor, you might make some show against us; now, when we say no such thing, but you rather think, the Prince may not name her Bishops without the consent and election of the people; you impugn not us, but directly call the Prince's fact & her laws in question. I take not advantage of man's law, thereby to decline the force of your reasons or authorities, but to put you in mind, that if there were any defect in the law, it must not be ascribed to Bishops, but imputed rather to the makers of the law. Howbeit, to tell you the truth, I think there will be found better reason for the making and maintaining the law, than you will be able to bring for the repealing or altering the law for when superstition and blindness wholly possessed the people's hearts, as in time of Popery; how could the Prince have restored Religion, or reform the Church, if the people through the Realm had still been suffered to choose themselves Pastors after their own desires: The first occasion of the law being good and godly; what ground have you to dislike the continuance thereof: Cyprian saith it is God's ordinance that the people should ekct their Pastor, and 1 Cypr. li. 1. epist. 4. according to the divine instruction, the same is observed in the Acts of the Apostles in the choice of Mathias, and of the seven Deacons.] Those examples I have answered before. It is not written that Mathias and his fellow were chosen by the multitude; an Apostle might not be chosen by men, his calling must be immediate from God. Yea, the words of the Text are. 2 Act. 1. Thou Lord which knowest the hearts of all men, show which of these twain thou hast chosen, to take the office of this administration and Apostleship. So that thence can nothing be concluded. As for the choice of the seven in the Acts of the Apostles, Epiphanius saith; 1 Epiph. li. 1. ●●. 1. de aduen●u Christi in ●arn●m. Of the seventy Disciples were the seven 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that were set over the widows. The Council gathered under justinian, alleging Chrysostom's words upon that place, concludeth of them in this wise. 2 Concilii in Trullo sub justiniano, ca 16. We therefore denounce that the foresaid seven Deacons must not be taken for those that served at the mysteries, but for such as were trusted with the dispensation of the common necessities of those that were then assembled together. Jerome alluding to this place calleth a Deacon, 3 Hiero. ad Euagrium. mensarum & viduarum Minister, the servant of tables and widows. The fourth Council of Carthage, saith; 4 Concilii Carthag●. 4. ca 4. The Bishop alone shall lay his hands on the head of a Deacon, when he is ordered, quia non ad Sacerdotium, sed administerium consecratur; because he is consecrated not to any Priesthood, but unto a service. Yourselves give the Deacons no charge in the Church, but the care of the poor; as persuaded that these seven received none other function at the Apostles hands. You therefore by your own rules are excluded from taking any hold of this election. And in deed since they were not chosen to be Presbyters and dispensers of the word and Sacraments; what consequent can you frame from their electing by the people, to force the like to be observed in Presbyters and Bishops? You give them power to preach and baptise; against you therefore the argument is good.] The Primitive Church gave them leave so to do in cases of necessity, where Presbyters wanted; otherwise, neither do we, nor did they make them Presbyters and Ministers of the word and Sacraments. Tertullian saith; 5 Tertul. de baptism. Presbyters and Deacons may baptise, with the Bishop's leave. Jerome saith, that 6 Hiero. advers. Luciserianos. Presbyters and Deacons in lesser & far distant Towns, did baptise, but not without the Bishop's licence. 7 Gelasius Episc●pu per Lucaniam & Siciliam constituti●. §. 9 We appoint the Deacons (saith Gelasius) to keep their own measure, and to enterprise nothing against the tenor of the Canons of our forefathers. Without a Bishop or a Presbyter, let not (a Deacon) presume to baptise, unless in their absence extreme necessity compel, which is often permitted unto Lay christians to do. The church of Rome did not give them leave to baptise, but in cases of necessity when others could not be gotten, as they did Lay men. for my part, though Saint Luke in the Acts do not give them the name of Deacons; and chrysostom expressly thinketh they were made 1 Chrys●st. homil. 14. in acta Apostolorum. neither Presbyters nor Deacons, whose judgement the Council in Trullo followeth; yet by Saint Paul's precepts teaching us what conditions he required in those that should be Deacons, I collect their office was not only a charge to look to the poor, but also to attend the sacred assemblies and service of the Church and even astep to the ministery of the word. Ignatius saith to Heron the Deacon of Antioch; 2 Ignat. ad Heronem Antiochia Diaconum. Do nothing without the Bishops; for they are Priests, thou dost but attend on the Priests. They baptise, consecrate the mysteries, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, impose hands to ordain and confirm, thou dost (in these things) but minister unto them, as holy Stephen did to james and the Presbyters at jerusalem. And so Cyprian: 3 Cypr. lib. 3. epist. 9 Diaconos post ascensum Domini in caelos Apostoli sibi consti●nerunt Episcopatus sui & ecclesiae ministros. The Apostles after the lords ascension into heaven appointed Deacons to attend both on the Church, and on their Episcopal function. justine Martyr an hundred years before Cyprian, saith of his time; 4 justinus Apologia 2. ad Antoninum p. 'em. After the chief amongst us hath given thanks, and all the people said Amen, those that with us are called Deacons give unto every one present, of the sanctified bread and wine; and carry there of to such as are absent. The Council of Ancyra willed Deacons that sacrificed unto Idols in time of persecution 5 Concil. Ancyranni. ca 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to cease from all sacred service in the Church, and neither to deli●er the (Lords) bread or cup, or to speak openly to the people (in time of prayers.) For I interpret 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not to preach, but to command the people silence, attention and devotion, which the Deacons used to do whiles the divine service was performed at the lords Table. Whatsoever their office was, it is certain, they were not Presbyters and Ministers of the word and Sacraments; and therefore from the election of those seven in the Arts, to make a general and precise rule for the choice of all Presbyters & Bishops to the world's end, is but astraine of your forwardness; it hath neither cause nor consequent in any learning. You make final account of it, but Cyprian esteemed this to be proof sufficient to make it God's ordinance. you shall hear his words. 6 Cypr. lib, 1. epist. 4. The people chief hath power to choose worthy Priests, and refuse unworthy. The which we see descended from the divine authority, that the Priest should be chosen in the presence of the people under all men's eyes, and be approved to be worthy and fit by public judgement and testimony; as in Numbers God commandeth Moses, saying; 1 Num. 20. Take Aaron thy brother, and Eleazar his son, and thou shalt bring them to the mount before all the assembly, and put off Aaron's garments, and put them on Eleazar his son. Before all the multitude God willeth the Priest to be made; that is, he instructeth and showeth that Priests should not be ordained but with the knowledge of the people standing by; that by the people present, the offences of the evil may be detected, or the deserts of the good commended; and that to be counted a lawful and true ordination, which is examined with the voices and judgement of all, which afterward according to God's instruction was observed in the Acts of the Apostles, when Peter spoke to the people of ordaining a Bishop in judas place. Neither only shall we find that the Apostles observed this in the ordaining of Bishops and Priests, but also of Deacons. Which surely was therefore so diligently and warily done, the whole multitude being called together, lest any not worthy should by stealth get either the place of a Priest, or to serve at the Altar. Wherefore it must be duly retained and kept, as coming from the divine tradition and Apostolic observation, which is used with us and almost in all provinces, that in rightly ordaining, the next Bishops of the same Province resort to the people for whom they ordain a Ruler, and the Bishop to be chosen in the presence of the people, which best knoweth the life of each one, and hath viewed all the manner of his conversation. It is a notable place, I was loath to leave out any, though the words were somewhat long.] I would as soon have believed your report of the words, had it been true, as your repeating them; but you have done well to put the matter out of doubt, and somewhat eased me by alleging them. for now I shall not need but to refer you to your own allegation. I have much mused with myself, what should lead you to make so great account of this place as you do; I could never see any such thing as you intent, either contained in the Scriptures, which Cyprian bringeth; nor expressed in the reason which he giveth for this kind of choice, nor enforced in the heat of those words by which he summeth his collection. The places of Scripture say nothing for your purpose; Eleazar was not chosen by the people, but expressie by God, and by him alone. Yourselves I hope will discharge that quotation, as erroneous and mistaken. There are no such words in the text, as Cyprian citeth, there were no such deeds. God willed Moses to 1 Num. 20. vers. 25. 26. bring Aaron and Eleazar his son up into Mount Hor, (whither the people neither did nor might ascend,) and there to put off Aaron's garments, and to put them on Eleazar his son. And 2 verse 27. they (three) went up into the mount Hor in the sight of the Congregation (standing beneath;) and only two, 3 verse. 28. 29. Moses and Eleazar (Aaron dying in the top of the Mount) came down from the Mount. Whereby all the Congregation saw that Aaron was dead, and they wept for him thirty days. The Congregation did not intermeddle by word or deed with this election; Eleazar as the eldest son was called for by God to succeed in his father's place. Out of this you may gather that God advanced the eldest son to have his father's office; not that the people elected him: it was not in their power to appoint, who should stand before the Ark to minister unto the Lord. The choice of Mathias helpeth you as much, as the appareling of Eleazar did. I have often said, you may remember it, the people had no power to choose an Apostle, no more than they had to choose Eleazar. He must have his calling from God and not from men; and so Mathias had. The faithful did all acknowledge, that he was the party whom God had chosen to take judas place, they did not elect him. The words of Saint Luke are manifest; 4 Act. 1. v. 24. 25 Thou Lord show whether of these twain thou hast chosen to take the room of this Apostleship. To the choice of the Seven I have oftentimes spoken, I shall not need to distrust your memory. You have not forgotten the Apostles words to the people; 5 Act. 6. v. 2. It is not meet, that we should leave the word of God to serve the tables. They meant not the lords table; the care thereof the Apostles did not transfer from themselves to any others; but because the Grecians murmured that their widows were neglected in the daily ministering, that care the Twelve committed to such as the people would like and elect. What can be urged out of these Scriptures, let those that be wise, judge; my capacity is so slender, that I see utterly nothing evinceable by these examples. Neither doth Cyprian stretch the places to give the people by God's law the election of their Bishops; he saw the precedents would enable no such consequent; he urgeth by Scripture the people's presence to this end, that their testimony should be had touching the life and behaviour of the party that shall be chosen, lest an unworthy and wicked person should secretly steal to the office and function of a Bishop. He saith, it contineth from divine authority; 1 Cypr. li. 1. epist. 4 ut Sacerdos plebe present deligatur, that a Priest should be chosen in the presence of the people; and that ordinations ought not to be made, nisi sub populi assistentis conscientia, but with the knowledge of the people standing by. Now why the people should be present, he noteth in these words, ut vel bonorum merita praedicentur, vel malorum crimina detegantur; that as well the merits of the good might be acknowledged, as the faults of the lewd discovered, by the presence of the people, quae singulorum vitam plenissimè novit, & uniuscuiusque actum de eius conversatione perspexit, which knoweth each man's life most exactly, and hath tried his behaviour by his conversation. Though Cyprian proofs do not conclude the people's presence by God's law to ●ee required in the choice of Bishops, yet Cyprians meaning is very good, and agreeth both with the order of the Primitive Church, and with Saint Paul's proviso, that a Bishop 2 1. Tim. 3. v. 7. must be well reported of, even of them that are without, as also that he must be no follower of wine, no fighter, no brawler, no filthy gainer, no desirer of money, but ruling his house honestly, and having his children in obedience; in effect, one whose life and conversation the whole Church commended, and the adversary could not challenge. Notwithstanding, you may not hence collect that the principal and essential right of electing by God's law, consisteth in the people's voices; you nor no man living can deduce any such thing out of the Scriptures. The Apostle that we read, used no such form of elections, as in the chapter before I was occasioned more at large to show. And since we have neither precept nor example of the Apostles for the people to choose their bishops, I think you will hardly make any demonstration for your popular elections by the Scriptures. We have places enough in the new Testament, but that you elevate and elude them; and beside, we have the general and full consent and use of the Primitive Church, to justify our interpretation of those places to be agreeable to the truth of the word, but sometimes you do allege and esteem the universal custom of the Church and exposition of the Fathers, when they make for you; and sometimes when they please you not, you reject them as fast.] Do us no wrong; we refuse nothing that the ancient and Primitive church of Christ universally observed and practised as expressed or intended in the Scriptures. It is your manner, it is not ours, to think no churches, councils nor Fathers ever understood the necessary points of doctrine and discipline mentioned in the word before yourselves. If the whole church of Christ made any such conclusion out of the Scriptures for the popular election of bishops as you do, we will presently receive it; if not, stay your vaunts, till you bring their warrants; and by that time your heat will be well delayed. you show one that after his manner is eloquent and vehement, for that he taketh in hand; but his proofs are weak, if not mistaken; his purpose is, to have the people's presence and testimony to witness their lives that shall be chosen; his confession is, that this was not general; though in favour of his cause he saith, Apud nos, & fer● per Provincias universas tenetur, It is so observed with us, and almost in all Provinces. The whole Church afterward kept that order in electing their Bishops.] What course they kept, we shall quickly find; all the question will be, whether they required the people's voices as necessary by God's commandment, which may not be broken, neither for Prelates nor Princes; or whether they used that kind of election as an order in Christian assemblies fittest to preserve the peace of the Church, and to maintain the good liking of the people towards their Pastors. It shall therefore be best, first to consider, where the holy Ghost layeth the burden and charge of these elections; then, what freedom the wisdom of God leaveth to the multitude or Magistrates of each City and Country. These things well marked, will deliver us from wandering and erring, as touching God's ordinance. The Apostle writing to Timothy and Tite; first, describeth what manner of men must be admitted to the office of a Bishop; and then assureth the Ordainers that if they lay hands on any other then on such, they communicate with the sins of as many as they advance unfit for that place. 1 1. Tim. 5. Lay hands hastily on no man; neither be partaker of other men's sins; keep thyself pure. 2 Hiero. in 1. ca epist. ad Tit. Let the Bishops hear, saith Jerome, that have power to appoint Presbyters in every City, with what condition the order of ecclesiastical constitution is tied; neither let them think they are the Apostles words, but Christ's. Whereby it is evident, that they which contemning the Apostles precept, give any man an ecclesiastical degree for favour, not for desert, do against Christ. chrysostom. Paul 3 Chrysost. h●m. 10. in 1. ad Tim. meaning to entreat of a Bishop's office, showeth what manner of man in all things a Bishop must be, not giving it as a warning to Timothy; but speaking unto all, and by him directing all. And again upon those words, I charge thee before God and jesus Christ, and the elect Angels, that thou keep these precepts, Lay hands hastily on no man; he saith, 4 Idem hom. 16. in 1. ad Tim. Paul terrifieth Timothy, and having so done, he mentioneth that which is most needful, and chiefly holdeth the Church together, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, even ordination. Lay hands hastily on no man, neither communicate with other men's sins. What is hastily? not upon the first trial, not upon the second, not upon the third, but oftentimes examining, and exactly sifting the party. The case is dangerous, thou shalt bear the punishments of his sins, who art the occasion of them, for remitting the former offences out of time, thou shalt answer for those that are after committed, as being the cause of them; and likewise for those that are past, as not letting him alone to lament and repent them. And Ambrose, (Paul) 5 Ambrosin 1 ad Tim. ca 5. chargeth Timothy before God the father, and Christ his son, and the elect Angels. Under this charge he commandeth those things to be kept which pertain to ordination in the Church, least easily any man should get an ecclesiastical dignity, but in quisition be first had of his life and manners, that a meet and approved Minister or Priest may be appointed; neither any to be ordained whose faults deserve suspicion, lest the ordainer be defiled with his sins and offences. for he sinneth, which ordaineth, and trieth not. Occumenius, Where Paul saith to Timothy, 1 Occumenius in 1. ad Tim. ca 1. I prayed thee to stay at Ephesus, addeth; 2 Idem in 4. & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there had Paul ordained him a Bishop. 2 Idem in 4. & Let no man despise thy youth,] for a Bishop must speak with authority, 3 5. ca 1. ad Tim. He giveth precepts not to Timothy alone, but to every Bishop. And upon these words, Lay hands bastilie on no man.] 3 5. ca 1. ad Tim. Paul treateth of ordinations, for he wrote to a Bishop. And so writing on the epistle to Tite, he saith; Paul 4 Idem in 1. ca epist ad Titum. left Tite to make Bishops in every City, having first made him a Bishop. Primasius likewise; 5 Primasii praefatio in 1. ad Tim. Timothy was a Bishop, and Paul's disciple; to him by writing he giveth authority to correct all ecclesiastical discipline, and to ordain Bishops and Deacons. And again, 6 Idem in 5. ca 1. ad Tim. Be not partaker of an other man's sins. Paul saith; It is a communion with another man's sins, when one is ordained and not examined. As therefore in ordaining evil men, he is partaker of their sins which ordaineth such; so in the ordaining of the holy, he is partaker of their righteousness which did make choice of so good men. The peril of ordaining Bishops and Presbyters by Paul's own confession, lieth inevitably on such as impose hands; and therefore by God's law they must have power to examine who be fit, and liberty to refuse those that be unfit. For as without them there can be none ordained; so if rashly or corruptly they lay hands on any, they be partakers of their sins. Further, with elections of the Scriptures do not meddle, save that Timothy (as the Fathers affirm by occasion of Paul's words) was chosen Bishop by prophesy; that is, by the direction and appointment of the holy Ghost, and not by voices. Oecumenius, 7 Oecumenius in 4. ca 1. ad Tim. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. By the commandment (or appointment) of the spirit, were Bishops (at first) made, and not at random. So Theodorete. 8 Theoder. in 1. ca 1. ad Tim. Thou undertookest this order by divine revelation. chrysostom. 9 Chrysost. hons. 5. in 1. Tim. 1. Paul to stir up (Timothy) putteth him in mind who choose him, and who ordained him, as if he had said; Thou wast chosen of God; he himself put thee in trust, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. thou wast not made by men's voices. And Theophilact; 10 Theophilact. in 1. Tim. ca 1. Anciently by the oracles & appointment of the Prophets, that is, by the holy Ghost, Priests were strait way ordained. So was Timothy chosen to be a Priest. Ambrose saith; Timothy was 1 Ambros in 1. Tim. 1. predestinated when he was taken by the Apostle, to this end that he should be ordained, as judged worthy to be a Bishop. This kind of election I take was usual in the Apostles times; the spirit of God directing them on whom they should lay their hands; other election of Pastors and Teachers, I read none specified in the sacred writings. Popular election of Bishops I find afterward practised in the Primitive Church, but not mentioned in the Scriptures; and therefore well may the people's interest stand upon the grounds of reason and nature, and be derived from the rules of Christian equity and society; but God's law doth not meddle with any such matter, nor determine more than I have told you; which is, that such Bishops as ordain them shall answer for them with the peril of their own souls, if they do not carefully look into the ability and integrity of all that they authorise with imposition of hands to guide or teach the flock of Christ. When I say the people can not challenge by God's law the right to choose their Bishop, I mean, no such thing is expressed and commanded in the Scriptures; excluding thereby the false conceits of some fanatical spirits in our days, which affirm our Bishops and Teachers to be no true Pastors, because they are not chosen by the particular voices and personal Suffrages of the people; and by consequent, our Sacraments to be no Sacraments, and Church no Church; and so this whole Realm to be drowned in confusion without assurance of salvation; whose madness is rather to be chastised by the Magistrate, then to be refused by doctrine; the authors being void not only of learning which they despise, but of reason to weigh what is said against them. Otherwise, I acknowledge each Church and people, (that have not by law, custom or consent restrained themselves) stand free by God's law to admit, maintain, and obey no man as their Pastor without their liking, and so the people's election by themselves or their rulers, dependeth on the very first principles of human fellowships & assemblies. for which cause though bishops by God's law have power to examine & ordain, before any may be placed to take charge of souls; yet have they no power to impose a Pastor on any Church against their wills, nor to force them to yield him obedience or maintenance without their liking. How far authority, custom and consent may prejudice and overrule this liberty, which Gods law leaveth undiminished, shall anon be handed; when once we see what order the Primitive Church observed in her elections of Bishops and Presbyters. The Churches of Christ had anciently two ways to be provided of Bishops and Presbyters. the one, Election; the other, Postulation. When the Bishop of any City died, whose Church had store of Clergy men to succeed; 1 Cypr. li. 1. epist. 1 the Bishops of the same Province that were nearest to the place, by conference amongst themselves appointed a day to resort thither, and advertised both people and Presbyters thereof. At which time the Clergy and Laity assembling in the Church, so many Bishops as conveniently might (but under three they could do nothing) came thither; and there heard both whom the Clergy named, and whom the City liked. If all, or the most of every sort agreed, the party was pronounced chosen, & another day prefixed to ordain him, the Bishops proposing his name, and the time on the Church doors, and requiring every man that could or would object any thing against him, to be then and there ready with his proofs and witnesses. At their next repair, the Bishops that came to give imposition of hands, heard advisedly what each man could charge him with; and if in their consciences the elect proved to be such as the Apostle prescribed, they ordained him in the eyes of all men Pastor of that Church, and burdened him with the due observation of Gods and man's laws. If they found any just impediment, they rejected him as unfit, and proceeded to the like election of some other, on whom both Presbyters and Citizens could accord. Alexander Severus the Roman Emperor, did commend and imitate the Christians manner in trying and examining their Presbyters and Bishops. 2 Aelius Lampridius in Alexand. Sever. When he would send (saith Lampridius) any Rulers to the Provinces, or make Governors, he proposed their names, exhorting the people, that if any could object any crime, they should make just proof; and used to say it were a shame not to do that in the Rulers of the Provinces, which the Christians did in proclaiming their Priests that were to be ordained. When the Cities had not store of Clergy men, or not such as they liked, they were forced to seek a Bishop from another church; and then did they go to the Bishop of the chief or mother City in the same Province, and of him desired to have such a man for their Bishop; or else some other, whom the Metropolitan, that is, the Bishop of the mother Church or City should think fit for them. This was called Postulation. Upon their request, the Metropolitan, conferring with the Bishop whose Presbyter was desired, and calling unto him at the least two other Bishops, tried and examined the party liked, after the same manner that others were, and then ordained him; or if he were rejected, some other likewise tried, and approved to be Ruler of the Church that wanted a Pastor. And as to keep the people from faction, & the Presbyters from ambition, the Bishops of the same Province were appointed to be present at the choice, & to see the election go forward in Christian and decent manner, without corruption, canvas or tumult: so to restrain the Bishops that they should not disorder the action for hatred or favour of any side, the whole order of their proceeding was to be intimated to the Metropolitan, before they imposed hands; and if any just complaint were made of their partiality, the Metropolitan had power to stay them from going forward, and with a greater number of Bishops to discuss, and upon cause to reverse the Election. The Council of Nice willeth 1 Concilii Nice, ca 4. a Bishop to he made by all the Bishops of the same Province, and if any difficulty suffer not all to assemble, yet at least three to meet, and the rest by letters to give their consent before the party be ordained. Yea, they made it a clear case, that 2 Ibidem ca 6. if any were ordained without the knowledge of the Metropolitan, he should be no Bishop; as also that if any diversity of judgements grew amongst the Bishops, the voices of the most part should prevail. For the making of Presbyters, there did not assemble so many Bishops, since one was sufficient to lay hands on them, howbeit the same order was observed in trying & examining Presbyters that I mentioned before in Bishops; & the public testimony of the people touching their conversation was not omitted, except the Bishops were so assured of their good behaviour, that they would take it upon the burden of their own souls. 1 Concilii Carthaginens. 3. ca 22. Let no man be made a Clergy man▪ (saith the third Council of Carthage) nisi probatus vel Episcoporum examine; vel populi testimonio; unless he be allowed by the examination of the Bishops, or by the testimony of the people. And likewise, 2 Concilii Carthagi. 4. ca 22. The Bishop must not ordain Clerks without the counsel of his Clergy, & have also theassent & testimony of the Citizens. The people might not elect Presbyters, the council of Laodicea did utterly prohibit it; 3 Concilii La●dice. ca 13. The multitude must not make choice of such as shall be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be Priests: (for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is either the place where they sat, or the office which they bore) yet might they present such as they took to be meet men for that place, to the Bishop, and pray him to examine and allow them according to his discretion; yea, they were desired by the Bishop to find out such amongst themselves, as they supposed for learning and life to be fit for that calling, though unknown as yet to the bishop, and to offer them, that he with the help of his Clergy might try them whether they were answerable to the Canons of the Church, and worthy that function. So was S. Austen 4 Possidonius de vita Augustini, ca 4. August. epist. 148. violently caught by the people, when Valerius exhorted them to look out of themselves some meet men to be dedicated to the service of God, and brought to the Bishop to be ordained. The like 5 August. de adulterinis coniugiis ad Pollentium, li. 2. ca 2. violence was offered to many by the people, as Austen confesseth. Jerome toucheth this order of presenting by the people, when he saith to Rusticus, 6 Hiero. ad Rusticum Monachu● de videndi forma. Cum ad perfectam aetatem veneris, & te vel populus, vel Pontifex civitatis in Clerum elegerit: when thou comest to perfect years, and either the people, or the bishop of the city choose thee into the Clergy; thereby noting that in cities some were assumed by the Bishop; some offered by the people as meet men to be taken into the number of Clergy men. In country parishes when they wanted, they desired a Presbyter or Deacon of the Bishop in whose diocese they were; and he according to their necessities did furnish them out of his own Presbytery, or out of the store of some other Church in his diocese; and if he were not able to do it, they repaired to the Metropolitan, who did furnish them out of the whole Province. 7 Concilii Afri●●. ca 5●. It happeneth often (saith Aurelius Bishop of Carthage in the Council of Africa) that Churches which want Deacons, Presbyters or Bishops, ask them of me; and I mindful of the Canons send to the Bishop under whom he is, and acquaint him that his Clerk is desired of this or that Church. and hitherto they have not withstood, but least hereafter it fall out that they deny me requiring this of them, if I demand any such thing of one of my fellow Bishops with two or three of your place joining with me, and he be irreligious (and not regard me) your charity must determine what I shall do. for you know that I sustain the care of many Churches and ordinations. They answer; This seat hath had always liberty whence soever to ordain a Bishop that was desired of him, at the instance of any Church. One Bishop may ordain many Presbyters, but a Presbyter meet for a Bishopric is hardly found. Three at least were requisite to impose hands on a Bishop; but any one Bishop might ordain Presbyters, as the ancient Canons of the Church import; 1 Canon's Apostolici, ca 1. 2. Let a Bishop be ordained by two or three Bishops; but a Presbyter, Deacon, and the rest of the Clergy by one Bishop. The Primitive manner of electing Bishops we see; wherein I observe; first, that the bishops who were to impose hands, had their warrant by God's law to reject the party chosen, if they found him unfit either for learning or manners; the words of Saint Paul are clear to that purpose; 2 1. Tim. 5. Lay hands hastily on no man, neither communicate with another man's sins. Next, the whole church was to join in the naming and liking of their Pastor before he was accounted to be chosen. The nomination as some say, belonged to the Clergy, the rest had the approbation, so that neither could the Clergy prevail without the peoples, nor the people's desires take place without the consent of the Clergy. Leo distinguisheth the Clergy from the people, in that the Clergy did elect and subscribe; that is, deliver their election in writing; the people he divideth into three degrees, and every one of them had an interest in the liking and accepting of their Bishop. 3 Leo epist. 89. Expectarentur vota Civium, testimonia populorum, quaereretur honoratorum arbitrium, electio Clericorum, quae in sacerdotum solent ordinationibus ab ijs qui norunt patrum regulas custodiri. The desires of the Citizens should be expected, the testimony of the people, the judgement of the honourable should be had, & the election of the Clergy; which things use to be kept in ordering of Priests (or Bishops) of all that know the rules of our fathers. and again, 1 Ibidem. Teneatur subscriptio Clericorum honoratorum testimonium, ordints confensus & plebis. qui praefutur●● est omnibus, ab omnibus eligatur. Let the subscripti● of the Clergy be continued, the testimome of the honourable, the consent of the order and people He that shall oversee all, let him be chosen of all. The wisdom of God's Church in taking the consent of the people in the election of their Bishops, I cannot but commend; I find to great and good effects of it in the Church stories. For thence it came copasse, that the people, when their desires were accomplished, did QVIETLIE RECEIVE, WILLINGLTE MAINTAINS, DILIGENTLY HEAR, and HEARTILY LOVE their Pastors; yea venture their whole estates and hazard their lives, rather than their Pastors should miscarry; as may be seen by the zeal of the people of Alexandria for 2 Sozom. li. 6. ca 12. Athanasius and 3 Socrates, li. 4. ca 37. Peter, of Caesarea for 4 Nazianz. or atio in laudem Basilii. Basile, of Constantinople for 5 Socrat. li. 2. ca 13. & li. Paul arm 6 6. ca 16. chrysostom, and of sundry other places for their Bishops. And could the people as well have tempered their grief, when their affections were overruled, as they showed their love, when their expectation was satisfied; their interest in electing their Bishop had bene better regarded, and longer continued: but expetienee of their factions, schisms, tumults; uproars, murders and what not, if they might not have their wills, caused both ancient Fathers and Councils to mislike that the people bore so great a sway in these elections, and forced Christian Princes, if not wholly to exclude them, yet greatly to abridge them. Nazianzene reporting the choice of Eusebius to the Bishopric of Caesarea, saith; 7 Nazianz. in epitaphio patris. The City of Caesarea was in a tumult about the choice of their Bishop; and the sedition was sharp and hardly to be appeased. And as the people distracted in many minds, proposed some one, some another, as is often seen in such cases; at length the whole people agreeing on one of good calling amongst them commended for his life, but not yet baptised, they took him against his will, and with the help of a band of soldiers that was then come to the City, they placed him in the Bishop's chair, & offered him to the rest of the Bishop's present, & mixing threats with persuasions, they required to have him ordered, & pronounced (for their bishop.) Thus was Euseb. chosen, or rather forced & intruded against all the canons, yea against his own liking by the heat & intemperance of the people. In electing Basil, the next that succeeded Eusebius, they again fell to another uproar, & stood as stiff against Basil being a most worthy man, as they were heady for Eusebius; till they were calmed by the wisdom and travel of Nazianzens fathers. 1 Ibidem. Again saith Nazianz.) after the death of Euseb. the same City grew tumultuous for the same cause; & the sedition the ferventer it waxed, the absurd it proved. The like we read and worse of other cities 2 Euseb. lib. 1. ca, 24. There kindled a grienous seditio at Antioch (saith Eusebius) about the deposing of Eusta thus; & after when an other was to be chosen, the flame therofso increased that it was like to subvert the whole city; the people being divided into two parts. The Magistrates of the city supported the sides, & bands of soldiers were mustered, as against an enemy; and the matter had been tried by the sword, if God and the fear of the Emperor (writing unto them) had not somewhat assuaged the rage of the multitude. eight whole years the place was without a Bishop. When Dioscorus Bishop of Alexandria was deposed by the great Council of Chaltedon, and Proterius set in his place, by the common decree of the Synod; 3 evagr. li. 2. ca ●. a mighty & intolerable sedition grew amongst the people for it, some affecting Dioscorus, some cleaving to Proterius. the people opposed themselves against the Magistrates, & when with a strong hand they thought to repress the uproar; the multitude with stones beat the soldiers into a Church, and besieged them, and destroyed a number of them alive with fire. And taking their advantage upon the death of Martian the Emperor, they 4 Ibidemea. 8. erected an other Bishop, and brought him to the Church on Easter day, and slew Prorerius and six others with him in the Temple without any regard of the place or the day, and drew his body wounded and mangled along all the quarters of the City, beating and hewing his dead carcase in most miserable wise; and burning as much as was left, they scattered his ashes into the wind, exceeding the fierceness of any wild beasts. The people of Rome played their parts in the election of the in Bishops no less than others did, as their own stories witness. for example at the choice of Damasus, 1 Ruffinus ecclesiast histor. lib. 2. ca 10. the sedition was so great, yea the war so fierce (the people maintaining on either side their Bishop elect) that the places of prayer were filled with man's blood. Ammianus saith; 2 Ammianus Marcellinus lib. 27. the conflict was so sharp, that the regent of the city, not able to redress it nor appease it, was feign to forsake the place, and in the church where the Christians assembled, in one day there were slain an hundred thirty seven; and the rage of the people scant ceased a long time after. Every where seditions increased so fast, that hardly could a bishop be quietly chosen, which made Austen in his life time contrary to the Canons to elect his successor. 3 August. epist. 110. I know (saith he) upon the deaths of Bishops, the Churches are usually turmoiled by ambitious & contentious persons, which I have often seen & sorrowed. Nazianzen seeing their disorder in the choice of Basil, censured popular elections in these words; 4 Nazianz. in epitaphio patri●. It was not obscure who did excel the rest, no more than the Sun compared with the Stars; but very evident to all others, and specially to the most selected and purest part of the people, I mean the Clergy and our Nazarites, to whom either wholly, or chief, such choices ought to be referred (so should the Churches never take harm;) and not to to the richest, and mightiest, and to the throng and indiscretion of the multitude, yea even to the basest persons amongst them. The Emperor at last was forced by public laws to restrain the people, and take the election of bishops from them, and give it to the Clergy and certain chief men of every City. 5 Novella constitutio 123. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. We decree (saith justinian) that as often as need requireth to ordain a Bishop, the Clergy and principal men of the City (for which a Bishop must be provided) shall meet together and set down in writing three persons, and taking their oath upon the holy Euangile, shall express in their writing, that they have chosen them neither for reward, promise, favour, or any other cause, but knowing the persons to be of the right and Catholic faith, and of honest life, etc. that of those three so named, the best may be ordained at the election and judgement of the ordainer. If any man be ordained a Bishop, and this not observed, we command him by all means to be removed from his Bishopric, and likewise the other, that presumed to impose hands against this (our) Law. If three sufficient persons could not be found in the Clergy of that City which wanted a bishop, the electors might name two, or one; so it were d●one within six months, and the men such as the Laws requires, otherwise the Metropolitan to choose for them. A Lay man amongst others the Emperor saith, they might name; but the Canons did not permit a Lay man to be elected, but only to be desired. I do not think the people's presence, or testimony were debarred by this Law; for that continued a long time after; I take it rather the electors might offer none without the people's liking; but by this means, the multitude were excluded from electing whom they would; and the power thereof translated to the Clergy and Governors of each City to name certain, if the people could like of their choice; otherwise within six months the right to deuolue to the chief Bishop of the Province. Then began this rule to be more straightly urged; 1 Dist. 62. § docendus. Docendus est populus, non sequendus; the people (in electing of Bishops) must be taught and guided; not obeyed and followed. For Popes themselves could say, though the 2 Dist. 63. § nosse. election belong to Priests, yet the consent of God's people must be had. 3 Leo epist. 84. ca 5. When (saith Leo) you go about the election of the chief Priest (or Bishop) let him be advanced before all, whom the consent of the Clergy and people with one accord desireth. If their voices be divided betwixt twain, let him be preferred before the other in the judgement of the Metropolitan, which hath more voices and merits; only let none be ordained against their wills and petitions, lest the people despise or hate the Bishop which they never affected; and they less care for religion, when their desires are not satisfied. The like regard of the people's desires and petitions was had in Gregory's time & long after. 4 Gregor. epist●. l●r. lib. 2. ca 6●. If it be true (saith Gregory to Antonius) that the Bishop of Salona be dead, hasten to admonish the Clergy and people of that City to choose a Priest with one consent that may be ordained for them. And to Magnus about the election of that bishop of Milan. 1 Ibidem ca 66. Warde (saith he) the 2 Idem habetur lib. 4. ca 66. 67. & lib. 7. ca 48. Clergy & 2 Idem habetur lib. 4. ca 66. 67. & lib. 7. ca 48. people that they descent ●ot in choosing their Priest, but with one accord elect some such as may be consecrated their bishop. The order of choosing their bishops in the primitive Church by the Clergy and people was never so much respected but that they might many ways forsake and lose their right; as by petition, when they had none of their own; by compromise, when they could not agree; by devolution, when they neglected their time above six months, or transgressed the Laws or Canons either in the form of their election, or in the person elected: specially upon any corruption, disorder, or violence, the election was utterly void, and the parties deprived of all power to elect for that turn. and when they could not agree, they were to send some to the Metropolitan to yield him the reasons of their dissenting on both sides, and he to 3 Gregor. epistol. lib. 4. ca 91. strike the stroke betwixt them, or else they did refer their consents to two or three that should repair to the chief bishop of the Province, and there make choice, with his advise and consent for the whole city. 4 Gregor. epist. lib. 2. ca 54. If you can find (saith Gregory) no fit person (amongst yourselves) on whom you can agree, then choose three wise and in different men, and send them to this city, in the name of the whole, to whose judgement the people will stand. And again, 5 Ibidem ca 74. Convent the Clergy of the church of Naples, to choose 2. or 3. of themselves, and not to slack to send them hither about the election of their Bishop. And in their certificate to us let them signify, that those whom they send, have authority to supply all their places in this election. So that the people's right to elect their bishop never depended on God's express commandment, but on the foundation & reason of human government, & was subject both to the Canons of Councils and laws of Princes, & might be moderated and restrained by either of them, & by the people's consent, default, or abuse be transferred, relinquished, or forfeited; and without their wills by superior powers and public Laws for just cause be abridged, altered, or abrogated. for the power & freedom of the people is not only submitted to the sword which god hath authorized, but wholly closed in that sword; neither is any thing lawful for the people (setting aside the commandments of God, which are subject to no mortal man's will or power,) which the laws of their country restrain or prohibit. Wherefore there can be no question, but the people may willingly forsake, and worthily lose the right which they had in the choice of their bishops, and the Prince either way be lawfully possessed of the people's interest. you must rather if you will needs be so inquisitive, examine the causes that induced the law, whether they were just or no; and so shall you see whether this manner of election be a wise and good prevention of such corrupt factions, and fearful tumults, as our desperate age would easily breed; or a rigorous encrochment on the people's right without cause or consent; which you can not offer to think without evident wrong to the Prince and Realm. It cannot be denied, but the Prince of right hath, and ever had as great interest in the choice of bishops, as the people. There can no reason be pretended for the multitude, but it concludeth more strongly for the Magistrate. If the people by God's Law were to choose their bishop; the king as the principal part and head of the people, by the same Law must be suffered to have the chief place amongst them. Did ever Gods or man's Law prefer the feet before the head, the rout before the ruler, or the people before the Prince? 1 Matth. 10. The servant is not above his Master; no not in elections of bishops. for if the rule be general, it includeth even that particular. Wherefore though there were no Princes christened in the Apostles times nor in 300. years after to claim or use their right; yet against the head, that it shall not be head, to rule and guide the fee●e, can be no prescription, by reason God's ordinance for the head to govern the body, is a perpetual & eternal law; and the usurpation of the members against it, is no prescription, but a confusion, and the subversion of that order, which the God of heaven hath immutably decreed and settled. And even in the Primitive Church when leisure from greater affairs, and occasion of popular uproars put Christian Emperors in mind to use their right, they were by Councils acknowledged to have good interest in the elections of bishops, and by the whole Church suffered not only to have a several and sovereign consent, but by their Laws to moderate, restrain and punish the attempts and abuses as well of bishops and clarks that were electors & ordainers, as of the people that were the likers and supporters of the parties so corruptly or disorderly chosen. When Valentinian the Emperor, upon the death of Auxentius willed the bishops assembled to elect for the city of Milan, such a one, as should be fit for the place; 1 Theodoret. lib. 4. ca 6. the Synod prayed him being wise & religious 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to appoint (a Bishop) To whom he answered, the matter is too great for me to undertake. you that are vouchsafed of the divine grace, shall better determine (who is meet.) When Chrysost. was chosen to be bishop of Constantinople, Sozomene saith; 2 Sozomen. lib. ●. ca 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: The people & Clergy determining (on him) the king approved it; & sent to fet him (from Antioch.) 3 Socrat. lib. 7. ca 29. After Sisimius was dead, though many laboured to have Philip, others to have Proclus ordained; yet it seemed good to the powers (or princes) to have none of that church advanced to the Bishopric by reason of some vain men, but it pleased them rather to call a stranger from Antioch. Upon the death of Maximian successor to Nestorius, 4 Socr. li. 7. ca 40. left again in the election of a bishop variance should arise, and the Church be troubled, the Emperor Theodosius, straightway (the body of Maximianus not yet being buried) commanded the Bishops that were present to set Proclus in the episcopal seat. Pelagius being chosen bishop of Rome without the prince's commandment for that the city was then besieged, and no man could pass through the enemies camp, 5 Platina in Pelagio 2. Gregory was afterward sent to excuse the matter & appease the Emperor. Nilenim tum à Clero in eligendo Pontifice actum erat, nisieius electionem Imperator approbasset. for then the act of the Clergy in choosing their bishop was void, unless the Emperor approved the election. Greg. that excused Pelagius, witnesseth the like of his own choice, & of sundry others. Of himself he saith; 6 Gregor. epist. lib. 1. ca 5. Lo, my most gracious Lord the Emperor hath commanded an Ape to be made a Lion. Wherefore he must impute all my faults & negligences, not to me (who was unwilling) but to his own devotion, which hath committed the mystery of strength to so weak an one as I am. To all the bishops of Illy●iest he writeth; 7 Idem epistolar. lib. 4. ca 53. Because I understand by your letters, that the consent of you all, & THE PLEASURE OF THE MOST GRACIOUS PRINCE CONCURRED in the person of john our brother and fellow-Bishop, I greatly rejoice. To the Emperor Mauritius he saith; 1 Idem epistola●. lib. 6. ca 17●. It can be no small thanks with God, that john of happy memory being taken out of this life, your godliness about the appointing a Bishop, stayed a great while, deferred the time, and sought advise in the fear of God. Wherefore I think my brother and fellow-Bishop Cyriacus to be very fit for the Pastoral regiment, whom your holiness preferred to that order after so long consultation. Neither had the Roman Emperors this authority to dash elections, & appoint bishops only at Rome and Constantinople; other places were in like subjection to them; & though their care were not so great for the smaller cities, which were innumerable, as for the principal Sees, where themselves lived, & whither they often resorted; yet their right was alone in greater & lesser Churches. If the chiefest bishops might not be chosen without the emperors consent, the meaner places had neither by the Canons, nor by the Scriptures any more freedom from the Prince's power then the greater. So that what superiority was then acknowledged and yielded by the greatest and chiefest Churches as due to Christian Emperors in the elections of bishops; the same could by no means be denied them over other Churches though the Princes themselves sometimes neglected, and sometimes refused to be troubled with the choice of so many thousand Bishops, as were under their territories. And therefore Adrian Bishop of Rome was not the first that did grant and give this right to the Empire, as some Romish stories would feign enforce; it was received in the Church of Christ many hundred years before Adrian was borne, and used as well by other Christian kings in their realms, as by the Emperor in his dominions. The Pontifical itself 580. years after Christ noteth it as a new and strange accident, that Pelagius the second 2 Exl●bra Pontifical. in vita Pelagic 2. was chosen Bishop of Rome without the emperors commandment: and giveth this reason, for that the langobards than besieged the City; and Gregory the first of that name that next succeeded after Pelagius, two hundredth years before Adrian confirmeth it to be true by report of 3 Gregor. epistol. lib. 1. ca 5. his own election; and Gregory of Turon living at the same time, and whose Oeacon was present at Rome when Gregory the first was elected, 4 Gregor. T●r●nens. lib. 10. ca 1. witnesseth as much in the tenth book of his history and first Chapter. Wherefore Adrian did but either continue or renew this right, when the Empire was translated unto Charles the great, and ratified it, with a curse on the transgressoins; he did not then first grant it; the Roman Emperors long before enjoyed it. 1 Dist. 63. § Adrianus. Adrian and a Synod (of one hundred fifty three Bishops and Abbat●) defined that the Archbishops and Bishops of every Province should take their investiture from Charles, so as unless he were commended (or allowed) & invested by the king, he should be consecrated Bishop by no man; and whosoever did against this decree, they did wrap him in the band of excommunication. Leo the eight in an other Synod more than 130 years after Adrian, 2 Dist. 63. § In Synod●. with the Clergy and people of Rome, did reknowledge and confirm unto Otho the first of that name, king of the Germans, and to his successors, in the kingdom of Italy for ever, power to choose and appoint the Bishop of the Apostolic See (of Rome) and consequently Archbishops and Bishops, that they should receive investiture from him. So that if any were chosen Bishop by the Clergy and people, except he were also approved & invested by the said king, he should not be consecrated. Which privilege to 3 Sigebert. Chronicon in an. 1111. give bishoprics and Abbeys by a ring and a staff, continued in the Roman Emperors more than 300. years after Charles, and was restored to Henry the fift 1111. years after Christ by Paschalis the second, & not afterward wrested from him & his successors by the bishop of Rome, but with extreme treachery, bloodshed and violence. As the Emperors of Rome used this superiority in elections of bishops four hundred years before Charles; so the kings of France continually practised the same three hundred years before the Empire came to their hands. After Licinius the ninth bishop of Turon, 4 Gregor. Turo●ens. ●ist. lib. 10. ca 31. in the tenth place Theodorus and Proculus were surrogated by the commandment of Queen Chrodieldis wife to Chlodoveus the first christian King of France. 5 Idem lib. 3. ca 17. The eleventh was Dinifius, who came to the Bishopric by the election of the said king. The twelfth 5 Idem lib. 3. ca 17. was Ommatius, who was ordained by the commandment of king Clodomere one of Chlodovees sons. At Aruerne four years after Chlodovees death, 6 Idem lib. 3. ca 2. Theodorike (another of his sons) commanded Quintianus to be made (Bishop) there, and all the power of the Church to be delivered unto him, adding, he was cast out of his own City for the zeal and love he bore to us. And the Messengers strait way departing, called the Bishops and people together, and placed him in the chair of the Church of Aruerne. And when 1 Idem lib 4. ca 5 Quintianus was dead, Gallus by the king's help was substituted in his chair. After whose decease 2 Idem li. 4 c●. 6. Cato elected by the Clergy and most part of the people, bore himself for bishop; but when king Theodovaldus heard it, 3 Idem lib. 4. ca 7. certain Bishops were called unto Mastright, and Cautinus ordained Bishop, and directed by the king's commandment to Aruerne, was gladly received of the Clergy and Citizens there. The same Cato was afterward chosen by the precept of King Chlotharius to the bishopric of Turon; for so the Clergy told him; 4 Idem li. 4. ca 11 non nostra te voluntate expetivimus sed Regis praeceptione, We desired thee not of our own wills, but by the king's commandment; which he refused, and thereupon they of Turon suggested another to the King; to whom the king replied, 5 Idem li. 4. ca 15 Praeceperam ut Cato Presbyter illic ordinaretur, & cur est spreta nostra iussio? I commanded that Cato the Presbyter should be ordained (Bishop) there, and why is our commandment despised? They answered, We requested him, but he would not come. And whiles they were with the king, Cato himself came and besought the king, that Cautinus being removed, he might be placed at Aruerne. At which the king smiling, he than secondly requested he might be ordained at Turon, which before he had neglected. To whom the king said; I first commanded, they should consecrate you to that Bishopric: but as I hear you despised the place, and therefore you shall be far enough from it. When Pientius bishop of Poicters was dead, Austraphius hoped to succeed in his place. 6 Idem li 4 ca 18. But king Charibert (one of Chlotha●ius sons) turned his mind, and Pascentius succeeded by the king's commandment. The like precepts of divers christian kings of France, 1000 years before our days for the making of 7 Idem li. 6. ca 7. jovinus, 8 9 Domnolus, 9 15. Nonnichius, 10 38. Innocentius, 11 39 lib 7. ca Sulpitius, 12 17. lib. 8 ca Promotus, 13 20. Nicetius, 14 22. Desiderius, 15 39 & li. 9 ca Gundegisilus, 16 23. Virus, 17 24. Charimeres, Fronimius and other bishops of France in sundry churches of that realm, he that liketh to see, may read in the story of Gregory made Bishop of Turon before Gregory the first was placed to the See of Rome. By which it is evident, that other Princes besides the Roman Emperors, have from their first profession of Christianity, not only ruled the elections of Bishops as they saw cause, but appointed such as were meet for the places to be consecrated, without depending on the voices of the people, or Clergy. And what should hinder christian Princes to take this right into their own hands from the people; since there is no precept in God's Law to bind the church that the people should elect their bishops; and consequently the manner of electing them must be left to the laws of each Country, without expecting the people's consent: Bullinger a man of great reading and judgement alleging both the examples of the Scriptures and the words of Cyprian, which are before repeated at large, and also the use of the primitive Church in choosing their Bishops, cócludeth thus; 1 Bulling erus de episcoporum institutione & functione lib. 2. ad H●nricum ●ct awm Augliaregem. Quanquam ex illis omnino colligere nolim, deligendi Episcopi●us ad promiscuae plebis suffragia esse reducendum. Utrum enim totius ecclesiae comitijs an paucorum suffragijs Episcopum designari melius sit, nulla potest certa omnibus praescribi eccles●is constitutio. Sunt enim alijs regionibus alia jura, alij ritus & instituta. Si qui abutuntur (iure illo) per tyrannidem, cogantur in ordinem à sancto Magistratu, vel transferatur ab eis ius designandi Ministros. Satius est enim eligendi munere seniores aliquot ex regis vel magistratus jussu defungi, advocatis consultisque, etc. Notwithstanding I would not collect by these, that the right to choose a Bishop, should be recalled to the voices of the people. Whether it were meeter to have a bishop appointed by the assembly of the whole church, or by the suffrages of a few, there can be no certain rule prescribed to all Churches. for divers Countries have different Laws and customs. But if any tyrannically abuse (their right) they may be punished by the godly Magistrate, or the right of electing taken from them. for it were better that some grave men by the Magistrates or the king's commandment made the election, calling to them and consulting with such as know what belongeth to the function of a bishop, what is fit for the people and church where he shallbe placed, and how to judge of every man's learning and manners. Beza that holdeth hard for discipline, giveth over popular elections, as no part of God's ordinance; and confesseth that in Geneva itself, though their state be popular, yet they allow the people no such power. 1 In resp●nsion● ad tractat●onem de Ministr rum Euangelii de gradibus ca 22. fill. 154. & 155. The erecting of the Deconship (saith he) was essential, & never to be abrogated in the church of God. And the manner of appointing (some) for that function in the Church, to wit, by election, was likewise essential; but that the whole multitude was called together & gave their voices, that was neither essential, nor perpetual. for after, when experience taught that confusion & ambition rising by occasion of the multitude increased, was to be prevented; the Synod of Laodicea being indeed but provincial, yet approved by the sixth Ecumenical council, prudently took order by their 13. canon, that the election of such as were chosen to the sacred ministry, should not be permitted to the multitude, or to the people: not as if the whole Church ought not to be acquainted with sacred elections and to allow them, but for that a mean therein is to be observed; the prerogative being yielded to assembly of Pastors; and the second place to the liking of the godly magistrate; and lastly, the people to be certified openly of the whole matter; and lean given them, if they have any reason of dissenting, to propose their causes orderly. Which course being hitherto religiously and wisely observed in this City, when one Morellius a fanatical spirit in favour of the people presumed to reprehend, his writing was worthily condemned both in this church, and in many Synods of France. The choice of the seven in the Acts maketh no perpetual nor essential rule for elections in the Church of God. The Council of Laodicea did well and wisely prohibit the people to have the choice of such as should be called to the sacred ministry. The Pastors elect, the magistrates consent, & open report there of is made to the people; and if they have any just cause to allege against the parties chosen, they must propose and prove their exceptions; and when Morellius would have challenged more interest than this for the people in the election of their Pastors, his opinion was condemned both by the censure of Geneva, and by the Synods of France. All this is confessed by Master Bezaes' own testimony. We differ, you think, in some points from the manner of Geneva: we have great reason so to do. They live in a popular state; we in a kingdom. The people there hear the chiefest rule; here the Prince: and yet there the people are excluded from electing their Pastors. If the multitude have any cause to dislike, their allegation is heard and examined by the Pastors and Magistrates, but they have no free power to frustrate the whole by dissenting, much less to elect whom they like. Now that our state hath far better cause to exclude the multitude from electing their Bishops, then theirs hath, is soon perceived. The people there maintain their Pastors; our Bishops are not chargeable to the Commons, but endowed by the liberality of Princes, without any cost to the multitude. Their Pastors are chosen out of the same City, and their behaviour known to all the Inhabitants; our Bishops are taken from other places of government, and not so much as by name known to the people, which they shall guide. With us therefore there is no cause why the people should be parties, or privy to the choosing of their Bishops; since they be neither troubled with the maintaining of them, nor have any trial, or can give any testimonic of their lives and conversations; which were the greatest reasons that inclined the Fathers of the Primitive Church to yield so much unto the people in the choice of their Bishops. And lastly, if Princes were not heads of their people, and by Gods and man's law trusted with the direction and moderation of all external and public government, as well in Religion as in policy, afore, and above all others, which are two most sufficient reasons to enforce that they ought to be trusted with elections, if they please to undertake that charge, whereof they must yield an account to God; yet the people of this realine at the making of the Law most apparently submitted and transferred all their right and interest to the Prince's judgement and wisdom; which lawfully they might, and wisely they did, rather than to endanger the whole common wealth with such tumulets and uproates as the Primitive Church tasted of, and lay the gap open again to the factions and corruptions of the unsettled and unbridled multitude. Think you all corruptions are cut off by reserving elections of Bishops to Princes?] Faceions & tumults I hope you will grant are by that means abolished and utterly extinguished. As for bribery, howsoever ambitious heads and covetous hands may link together under colour of commendation to deceive and abuse Princes ●ares, yet reason and duty bindeth me and all others, to think, and say, that Prince's persons, are of all others farthest from taking money for any such respects. The words of Guntchrannus, Chlotharius son, & king of France more than a thousand years ago, make me so to suppose of all Christian and godly Princes; who when Remigius bishop of Bourges was dead, and many gifts were offered him by some that sought the place, gave them this answer; 1 Gregor. Turonici historia Francor. lib. ca 39. It is not our princely manner to sell bishoprics for money, neither is it your part to get them with rewards, lest we be infamed for filthy gain, and you compared to Simon Magus. In meaner persons more justly may corruption be feared then in Princes; who of all others have lest need, and so lest cause, to set Churches to sale. Their abundance, their magnificence, their conscience, are sureties for the freedom of their choice. And therefore I see no reason to distrust their elections as likelier to be more corrupt, than the peoples. It is far easier for ambition to prevail with the people then with the Prince. And as for the meetness of men in learning and life to supply such places, Princes have both larger scope to choose, and better means to know who are fit then their people. for since Bishops are not, and for the most part cannot be chosen out of the fame Church or City; what course can the people take to be assured of their ability or integrity, whom they neither live with, nor whose doctrine or manners they are any whit acquainted with: This difference betwixt our times and the former ages of the Primitive Church whiles some mark not, they cry importunely for the people's presence and testimony in the choice of Pastors; never remembering, the people before there were any Christian Magistrates, must needs have greater interest in the election of their Pastors then afterward they could have: and when godly Princes began to intermeddle with Ecclesiastical matters, the people's testimony was still required, because the parties chosen conversed always with them even in their eyes and ears, whereby they could witness the behaviour of the electees to be sincere and blameless; which in our days is clean otherwise, by reason the Universities and other places of the Realm train up men meet for Episeopall charge and calling, and not the same Churches and Cities where they shall govern. 1 Hierony. cause. 8. quest. 1. § licet. Requiritur in ordinando Sacerdote etiam pop●li praese●tia, v●sciant omnes & certisint, quod qui praestantior est ●● omni populo, qui doctior, qui sanctior, qui omni virtute em●entio●, ille eligitur ad sacerdotium, & hoc attestante populo. The people's presence (saith Jerome) is required in ordaining a Priest (or Bishop) that all may know and be sure, that out of the whole people, the better, the holier, the learneder, the higher in all virtue; even he is chosen to the Priesthood, the people witnessing as much for that is it which the Apostle commandeth in the ordaining of a Priest, saying; he must have a good testimony of those that are without. If this were the reason, why the people were called to the election of their bishops; then the cause ceasing, why should not the effect likewise cease: If they can give no testimony, (as in our case they cannot,) what neeveth their presence: If the authority of the people were requisite to place their pastor, as when there was no belecuing prince happily it was; in that respect also the Magistrate is more sufficient than the multitude to assure the election, and assist the elect. If consent be expected, lest any man should be intruded upon the people against their wills; the people's consent is by the public agreement of this realm yielded and referred to the princes liking. If judgement to discern between fit men and unfit be necessary; I hope the gravity and prudency of the Magistrate may worthily be preferred before the rashness and rudeness of the many, that are often led rather with affection then with discretion, and are carried with many light respects and lewd means as with faction and flattery, favour and fancy, corruption and bribery, and such like baits, from which Governors are, if not altogether free, yet far freer than the intemperate and unruly multitude. And so take what respect you will, either of DISCERNING, ASSISTING or MAINTAINING of fit passours, and you shall find the choice of ishops lieth more safely in the princes then in the people's hands. The Clergy used to discern and elect, the people did like and allow their Pastors and to say the truth, men of the same profession, if they be not blinded with affections, can best judge of ●ch man's fitness.] Indeeee the Canon Law ruleth the case thus; 2 Dist. 63. § breniter, & dist. 63. § nullus § Ad●●a●u● § omni● § 〈◊〉 li●●●. Electio clericorum est, consensus Principis, petitio plebis. Clergy men must elect, the Prince may consent, the people must request: & the late bishops of Rome never left cursing and fight, till they excluded both prince & people; & reduced the election wholly to the Clergy, whom they might command at their pleasures; but by your leave, it was not so from the beginning. The form of election prescribed by that Roman laws 1000 years since, willed 1 Novella constitutio 123. the Clergy & (the governors or) chief men of the city to come together, & taking their oaths upon the holy gospel, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to decree, (that is to elect or name) 3. persons; of which the ordainer was to choose the best at his discretion. The fullest words that the ancient Greek Writers use for all the parts of election, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to propose, to name, to choose, to decree, are in the stories ecclesiastical applied to the people. When Eudoxius of Constantinople was dead, and the Arrian● had chosen Demophilus in his place; the Christians there is Socrates writeth 2 Socr. li 4. ca 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chose one Euagrius. Sozomene saith 3 Sozo. li. 6. ca 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they decreed Euagrius to be their bishop. Nazianz. speaking of the election of Eusebius, saith; 4 Nazianz. in epitaph. patri●. the people were divided into many sides, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, some naming one, and some an other; (which word also 5 Socr. li. 4. ca 30. Socrates useth of the people in the choice of Ambrose) and repineth that in his time 6 Nazianz. ut supra. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the first naming of the bishop was permitted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the heady and undiscreet multitude. At the choice of Paulus to the Bishopric of Constantinople, Socrates saith 7 Socr. lib. 2. ca 6. the people were divided into two parts, and the Omousians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, elect Paulus to the Bishopric. The Council of Nice was content that such as were ordained by Miletius, should be re●rdered, and placed in the counts of other bishops that died, 8 Socr. lib. 1. ca 9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, if they were found worthy, and the people elected them. Upon the d●●th of Auxentius at Millan●, 9 Sozomen. lib. 6. ca 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the multitude, saith Sozomene, fell to ●edition, not agreeing on the election of any one. When Nectarius was dead, and chrysostom chosen in succease him, Sozomene saith, 10 Sozom. l●●. ●. ca 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the people and Clergy decreeing it, the Emperor consented. Socrates saith he was chosen 11 Socr. li. 6. ca 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by the common decree of the Clergy and people. Upon the depriving of Nestorius, 1 Socrat. lib. 7. ca 35. many ●amed Philip, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but more chose Proclus and Proclus election had prevailed, had not some of the mightiest pretended a Canon against him, that being named Bishop of one City, he could not be translated to another. 2 Socrates ibid. Which being heard and believed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 forced the people to hold their peace. So that in the primitive church the people did propose, name, elect and decree as well as the Clergy; and though the Presbyters had more skill to judge, yet the people had as much right to choose their Pastor; and if the most part of them did agree, they did carry it from the Clergy; so the persons chosen were such as the Canons did allow, and the ordainers could not justly mislike. If it seem hard to any man that the people in this point should be preferred as far forth as the Clergy; let him remember the Apostles in the Acts, when they willed the Church at jerusalem to choose the seven, that undertook the care of the widows; did not make any special remembrance or distinction of the seventy Disciples from the rest, who were then present, and part of that company; but committed as well the discerning as electing of fit men in common to the whole number of brethren; reserving approbation and imposition of hands to themselves. for 3 Act. 6. calling the multitude of Disciples together, they said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, consider of seven men of yourselves that are well reported of, and full of the holy ghost, and of wisdom, whom we may appoint over this business. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and they chose Steven (and the other six) whom they set before the Apostles. Since then the Apostles left elections indifferently to the people and Clergy of jerusalem; if you make that choice a precedent for elections, what warrant had the Bishop of Rome to exclude them: if their unruliness deserved afterward to have their liberty diminished, or their ●way restrained; that belonged not to the Popes, but to the Prince's power. and therefore he was but an usurper in taking it both from Prince and people without their consents; and christian Princes use but their right, when they resume elections out of the Pope's hands, & by conference with such as shall impose hands on them within their ●wn realms, name whom they think fit to succeed in the episcopal seat. So did the ancient Emperors and Princes that were in the primitive church as I have showed. They never took the whole into their hands, but only gave their consents before the election could take place.] It was a most tedious and trouble some work for one man to name and elect all the Bishops in the Roman empire. and therefore the Emperors left the Magistrates of each City to perform that care together with the Clergy, thereby easing themselves of infinite labour and danger; yet where occasion so required, they showed what right they had to elect and name such as should govern the Churches. When Nazianzene had resigned and relinquished the bishopric of Constantinople to the Fathers assembled in the second general Council, Theodosius the elder, 1 Sozom. li. 7. ca ● commanded the Bishops to give him the names of such written in a paper, as every of them thought fit to be ordained, reserving power to himself to choose one out of that whole number. The Bishop of Antioch (being the chiefest man then present) put their names in writing, whom he and the rest thought fittest; and in the last place set Nectarius to gratify Diodorus Bishop of Tarsus, that had commended him for his gravity and person, though otherwise unknown. 2 Ibidem. The Emperor reading the Catalogue of those that were written, stood at the name of Nectarius, and holding his finger there, read them all over again, and at length choose Nectarius. Every man marveled and asked who this Nectarius was, and of what profession, and of what place. And understanding that he was not yet baptised, they marveled the more at the emperors judgement. Diodorus himself understood not so much, for had he known it, he dared not to have given his voice to one unbaptized to be made a Bishop. The Emperor hearing that he was not yet baptised, stood in his resolution, notwithstanding many Bishops laboured against it. And so was Nectarius baptised, and whiles he was in his christening vesture, declared to be Bishop of Constantinople by the common decree of the Council. The people intermeddled not with this choice, the Bishops named every man his 3 Socrates, li. 7. ca 7. friend whom he sought to prefer. Nectarius came by chance to know whether Diodorus would any thing unto Tarsus, whither he was then traveling, who fell on the sudden in liking with him being an ancient and grave man, but had no further knowledge of him, and showed him to the Bishop of Antioch, praying him to remember the man, when he wrote the names for the Emperor. The Bishop of Antioch 1 Ibidem. derided the conceit of Diodorus, by reason many worthy men were nominated for this election, and for fashion's sake to please Diodorus, placed Nectarius last. The Prince not knowing the one nor the other, fastened on his name, and would not be removed, though by the Canons he could not have been elected, and many Bishops bend themselves to alter the emperors mind. This election was made wholly by the Prince, not only without the Clergy and people, but against both the Canons and the liking of the Bishops then assembled; and yet the general Council took it to be their duties to pronounce him and ordain him. Bishop of Constantinople according to the emperors choice. The Bishop● you see delivered the names, which Princes now do not observe.] The Bishops you see knew not the man; for had they known him, they could not by the Canons have named him. and had the Emperor of himself known any other to be fit besides those named in his paper, he might as well have chosen one of them, as he did Nectarius. Howbeit I do not gainsay, but Princes should be well advised whom they choose; and assured either by their private experience, or by the public commendations of others, that the men are likely to live unspotted, and do good in the Church of Christ. For since the holy Ghost hath pronounced that such as impose hands on any Presbyters or Bishops are partakers of their sins; if they do not thoroughly examine and refuse such as they find unfit, I must confess, that if Princes will not endure to have the persons whom they choose, to be tried by such as shall ordain them, they undertake that burden themselves, which otherwise lieth on the ordainers. No power on earth may frustrate or abolish the precept which the holy Ghost giveth; 2 1. Tim. 5. La●e hands hastily on no man. if hands be hastily laid on, that is, if men apparently unworthy be called to the government of the Church of God; be it people, Prelate, or Prince, that is wittingly the cause thereof, God will not so be answered. The suffering of wicked men to infe●t or trouble the Church is evil, the commanding of such to be placed in the Church is worse. I do not speak as if Christian princes might not safely elect and name Bishops without danger or scruple; only they must remember, as it is an honour in pre-eminence to choose those that shall guide the Church under them, so is it aburden of conscience to provide by the best means they can, that no venomous nor uncle an thing so much as enter the house of God, to defile it with his presence, or disorder it with his negligence. The ancientest laws of our Country witness that Elections were free from 1 Articull Cleri, ca 14. & Westminster the 1. ca 5. force, fear or entreaty of all secular powers; and the kings of this Realm consented it should be so.] As ancient laws of this Realm as those, witness that the kings of England had the gift and collation of bishoprics and other dignities of their advourie, before free election was granted. And when Princes first yielded that the Clergy should make free elections, they restrained them to these conditions, that they should ask licence of the king to choose, and when their election was made, it was not good without the royal assent. The statute of Provisors of benefices made at Westminster the 25. of Edward the 3. will tell you so much; the words be: 2 Statutum de Prouisoribu● beneficiorum apud Westminster. an. 25. Edward. 3. Our sovereign Lord the King and his heirs (in case the Bishop of Rome do intermeddle against the law) shall have and enjoy for the time the Collations to the Archbishoprikes and other dignities elective, which be of his advourie, such as his progenitors had before that free election was granted, sithence that the first elections were granted by the king's progenitors upon a certain form and condition; as to demand licence of the king to choose, and after the election, to have his royal assent, and not in other manner; which conditions not kept, the thing ought by reason to resort to his first nature. By which it is evident, the kings of England had right to confer bishoprics and other dignities, before free elections were granted, and when they granted free elections should be made, they did never dispossess themselves of these two prerogatives: First, that the king's licence must be asked to choose; & next, the king's consent to make the election good; yea, Henry the first, the Conqueror's son, sent the Pope word in great earnest, that 3 Matthaeu● P●risiensis in Henric● 1. an. 1103. he would not lose the investiture of his Churches, not for the loss of his kingdom. and so neither Clergy nor people had ever any right in this realm to choose their bishops since the kings of this land began to endow them with lands and livings for the ease of their people, and benefit of their Church, but by the kings grant, and with the king's leave & consent. For God's law prescribing no form of elections, it is most clear by the laws of this realm, that princes being the first founders of Churches and endowers of bishoprics have had, and aught to have the 1 Magna charta, ●a. 5. custody of the same in the vacancy, and the 2 In parliaments Edwardi 1. apud Kacrlile, 25. regus sui, citatur 25. Edwardi 3. in Statuto de Provisoribus apud Westminster. presentments and collations of those Prelacies, as Lords and Aduowees of all the lands and possessions that belong either to Cathedral Churches or Bishops. If you speak of former ages when as yet Bishops lived on the oblations of the faithful; I have then likewise showed by the example of Theodosius and others, twelve hundred years ago, that Princes though not as patrons, yet as higher powers made elections of Bishops as they saw cause; and though they did not reserve all elections to their personal and royal assent, yet in their steads the 3 Theodoret. li. 4. ca 20. Magistrates and chief men of each City were to consent, before the election could be good; yea, they were to 4 Novella constitutio. 123. make the election jointly with the Clergy, as we find confirmed by the Roman laws. Not only Princesbut patrons are suffered in every Church to present whom they think meet, to take cure of souls; and so the people are every way defeated of their choice.] Call not that the defeating the people of their right; which was begun with so great reason for the good of the people, and hath now continued more than a thousand years, warranted by the laws, and practised with the liking of all Nations. The law of this land knoweth not the beginning of Patronages. 5 Magna Charta. ca 33 & Aduocations & 6 13. Presentations are remembered in Magna Charta, as things long before currant by the laws of the Realm. 7 Statutum de Marlebridge. The plea of Quare impedit, when the Bishop refuseth the patrons Clerk as well for the summonitions, as for the return, is mentioned in the Statute of Marlebridge, anno 52. Henrici 3. the laws of foreign countries are far elder than ours that are extant. Amongst the laws of Charles the great, made for France and Germany, and collected by Ansegisus in the yecre, 827. this is one. 8 Ansegisus legum Francia, li. 1. ca 84. Statutum est ut sine authoritate & consensu Episcoporum, Presbyteriin quibuslibet ecclesijs nec constituantur nec expellantur. Et si Laici Clericos probabilis vitae & doctrinae Episcopis consecrandos, suisque in ecolesijs constituendos obtulerint, nulla qualibet occasione eosreijciant. It is decreed that Presbyters shall not be appointed in any Churches, nor removed from thence without the authority and consent of the Bishops. And if lay men offer Clerks of tolerable life and learning unto Bishops to be placed in their own Churches (that is where lay men are patrons) the Bishops upon no manner of occasion shall reject them. Neither might the Patron place a Clerk without the Bishop, neither could the Bishop refuse the patrons Clarke, if he were such as the Canons did tolerate. In Spain, about the 7. year of king Reccesiunthus, and the 654. year of Christ, the Council of Coledo made this Canon; 1 Concilii Toletani, 9 ca 2. We decree, that as long as the founders of Churches remain in this life, they shall be suffered to have the chief and continual care of the said places, atque Rectores idoneos in eisdem basilicis ijdem ipsi offerant Episcopo ordinandos; and themselves shall offer meet Rectors unto the Bishop, to be ordained in those very Churches. Quod si spretis eisdem fundatoribus, rectores ibidem praesumpserit Episcopus ordinare; & ordinationem suam irritam esse noverit, & ad verecundiam suam alios in eorum loco, quos ijsdem ipsi fundatores condignos elegerint, ordinari. And if the Bishop, neglecting the founders, shall presume to place any others; let him know that his admission shall be void and to his shame, others shall be placed in their steads, even such as the founders shall choose being not unworthy. Long before this, the Roman laws determined the like throughout the Roman Empire. 2 Novella constitutio. 123. ca 18. If any man build a Church or house of prayer, and would have Clerks to be placed there, he or his heirs; if he allow maintenance for those Clerks, and name such as are worthy, let them be ordained upon his nomination. But if such as they choose be prohibited by the Canons as unworthy, then let the Bishop take care to promote some, whom he thinketh more worthy. This law giveth two reasons for Patronages, which I take indeed were the very grounds of that interest they have at this day; to wit, building the Church, & maintaining the Ministers. Before the law for Tithes was made in Cities, the Clergy lined of the voluntary Oblations and Donations of the faithful; in country villages the lord of the Soil was left to his discretion to yield what allowance he thought good out of his land for the maintenance of the Minister; the rest of the inhabitants being but his husbandmen and servants, had neither wealth to build Churches, nor right to give any part of the fruits and profits of their lords land. So that either Churches must not at all have been built in country towns, or the lords of each place were to be provoked to the founding of Churches, and allowing convenient proportions with the honour and pre-eminence to dispose their own to their liking. Neither do I see any thing in God's law against it. for when you affirm the people should elect their Pastor, I trust you do not include in that word children, servants, beggars or bondmen; but such as are of discretion to choose, & ability to maintain their Pastor. Put then the case, which was in the Primitive Church when the villagers & husbandmen of each place had no state nor interest in the lands which they tilled, but served the lord of the Soil, & had allowance for their pains out of the fruits of the earth at his pleasure; what assurance or maintenance could those men yield unto their Pastors? Call to mind but that conquest of this land, when there was neither freeholder, nor copie-holder, but all bond besides the lord; who could then elect a Clerk, but only the lord of the place, since no man was free but he alone? Wherefore Patronages & Presentations are far ancienter in this & all other Christian realms, then either the liberty or ability of husbandmen & copie-holders'; and when the lords of villages having erected churches, & allotted out portions for divine service, made afterward some free, & some bond tenants; did either Gods or man's law command or intend, that their latter grants should overthrow their former rights? That which hath so many hundredth years been settled and received by the laws of all nations, as the remembrance & inheritance of the first Founders or donors of every Church, shall a few curious heads make the world now believe it is repugnant to the law of God? By your eager impugning of Patronages, without understanding either the intent, or effect of them, wise men may soon see what soundness of judgement the rest of your discipline is likely to carry. To close up this question, if the allowance given at first to the ministers of each parish by the lord of that Soil, were matter enough in the judgement of Christ's Church, to establish the right of patrons that they alone should present Clerks, because they alone provided for them; the Prince's interest to confer bishoprics hath far more sound and sufficient reason to warrant it. for besides the maintenance which the kings of this land yielded, when they first endowed bishoprics with lands and possessions, to unburden their people of the support and charges of their Bishops; & in that respect have as much right as any patrons can have: the pre-eminence of the sword whereby the Prince ruleth the people, the people rule not the Prince, is no small enforcement, that in elections, as well as in other points of government, the Prince may justly challenge the sovereignty above and without the people, God's law prescribing no certain rule for the choice of Bishops; the people may not challenge the like without or against the Prince. And lastly, though the people in former ages, by the sufferance of magistrates, had somewhat to do with the elections of their Bishops; yet now for the avoiding of such tumults and uproars as the Primitive Church was afflicted with, by the laws of this Realm and their own consents, the people's interest and liking is wholly submitted and enclosed in the Prince's choice, so that whom the Prince nameth, the people have bound themselves to acknowledge and accept for their Pastor, no less then if he had been thosen by their own suffrages. And had they not here unto agreed, as by Parliament they have; I see no let by God's law, but in Christian kingdoms when any difference groweth even about the elections of Bishops, the Prince as head and Ruler of the people hath better right to name and elect, than all the rest of their people. If they concur in judgement, there can be no variance; if they descent, the Prince (if there were no express law for that purpose, as with us there is) must bear it from the people; the people by God's law must not look to prevail against their Prince. If we might safely do it, we could object against the Princes giving of bishoprics, that Athanasius saith; 1 Epistola Athanasii ad solitari. am vitam agen●e●. Where is there any such Canon, that a Bishop should be sent out of the palace? And the second Council of Nice allegeth an ancient Canon against it; 2 Nieena Synod● 2. ca 3. All elections of Bishops, Presbyters or Deacons made by the Magistrate, are void by the Canon which saith; If any Bishop obtain a Church by the help of the secular Magistrate, let him be dep●●● said and put from the lords table. and all that communicate with him. The Council of Paris likewise in earnest manner. 3 Concilium T●risiens. 1. ca 8. Let none be ordained Bishop against the wills of the Citizens, but only whom the election of the people and Clergy shall seek with full affection. Let him not be intruded by the Prince's commandment, nor by any other means against the consent of the Metropolitan & the Bishops of the same Province. And if any man by overmuch rashness presume to invade the height of this honour by the Prince's ordination, let him in no wise be received by the Bishops of the same Province.] Rules of discipline be not like rules of doctrine. In Christian faith whatsoever is once true, is always and every where true; but in matters of ecclesiastical government, that at some times, and in some places might be received and allowed, which after and else where was happily disliked and prohibited. If any Father or Council affirm, that by God's law the people have right to elect their Bishop, the Prince hath not; the assertion is so false, that no man need regard it. No proof can be made, that the people have by the word of God an essential interest in the choice of their Pastors. If we speak of man's law; whatsome Councils decreed, other Councils upon just cause might change; and what some Princes permitted, their successors with as great reason might recall or restrain, as the variety of times and places required. Of Councils S. Austen saith; 1 August. de baptis. contra Dona●ist. li. 2. ca 3. Ipsaplenaria (Concilia quis nesciat) faepe prior aposterioribus emendari. Who can be ignorant that general Councils are often amended, the former by the latter, when by the experiment of things, that is opened which before was hid, and seen which before was not perceived, and that without any smoke of sacrilegious pride, obstinate arrogance, or envious contention: Of Prince's edicts I take the case to be so clear, that no man doubteth whether human laws may be altered or no. All Princes have the sword with like commission from God, and hear their sceptres with one and the same freedom that their progenitors did. As they may with their own liking abridge themselves of their liberty; so may they with the advise and consent of their state resume the grants of former Princes, and enlarge the privileges of their royal dignity as far as God's law permitteth. For answer then to your authorities, I say: First, Athanasius and the other two Councils might speak of those times, when as yet christian Princes had not revoked elections of Bishops to their own power, but by their public laws commanded their Clergy and people to make choice of their Pastors. And in that case, he that contrary to the positive laws of any kingdom or common wealth made secret means or procured to be placed by the private letters of Princes against the open laws of the Realm where he lived, was an ambitious & violent intruder, and not worthy to bear the name of a Pastor & Bishop in Christ's Church. Next, Athanasius and the rest may speak not of election, but of examination & ordination, which by God's law is committed to Bishops, & not to Princes; and then their meaning is, It is not sufficient for a Bishop to have the Prince's consent & decree; he must be also examined and ordained by such as the holy Ghost hath appointed to impose hands on him, which no man may omit though he be never so much allowed & elected by the Princes, & so both their words & proofs seem to import. Athanasius misliketh that Constantius 1 I● epistola ad solitariam vi●am agentes. sent such as should be bishops, out of his palace, and forcibly invaded the Churches by his soldiers and captains, none of the comprovincial bishops approving or admitting them. The second council of Nice doth not impugn that princes should elect, but that 2 Nicenae Synodi 2. ca 3. the decree of the magistrate is not enough to make a bishop. And why? he must be approved & ordained by the bishops of the same Province, & by the Metropolitan, as the Nicene Canons witness. Now the 4. Canon of the Nicene Council which they mention, speaketh not a word who shall elect & name bishops, but who shall examine & ordain them, as is evident to be seen. And so the council of Paris, 3 Concilis Pari●iens. ca 8. Non principis imperio ingeratur; let him not be imposed by the Prince's precept against the metropolitans good will. And therefore if any rashly presumed to invade that honour per ordinationem regiam, as ordained by the king, & not by the Metropolitan & his Comprovincials, no man might accept him or acknowledge him for a Bishop. Neither hath the ancient Canon any other sense, which saith; 4 Apostolorum ca 30. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: etc. If any Bishop resting on worldly governors, by their help get any Church, let him be deposed & excommunicated, & all that join with him. They do not exclude Princes from naming & electing of bishops, no more than they do the people; only they reject violence, forsomuch as a bishop by the rules of the holy Ghost, must be thoroughly examined, & peaceably ordained by such as shall impose hands on him, and not peremptorily intruded or imposed by any earthly force or power. CHAP. XVI. The meeting of Bishops in Synods, and who did call and moderate those assemblies in the Primitive Church. THe necessity and authority of Synods, is not so much in question betwixt us, as the persons that should assemble and moderate those meetings. The disciplinarians themselves, if I be not deceived, are far from making their Pastors or Presbyteries in every parish supreme judges of doctrine and manners without all exception or revocation; and we be further. for what if the Pastors or Presbyters of any place maintain heresy or offer injury, which are cases not rarely incident, but every where occurrent even in those that bear the names of Christians: shall impiety and injustice so reign and prevail in the Church, that none may withstand it, or redress it: That were to make the house of God worse than a den of thieves; for thieves fear the detecting, and fly the punishing of their offences; which many Presbyters would not, if there were no way to restrain and over rule their pestilent and wicked purposes. Wherefore, as in civil affairs there are Laws and Powers to uphold justice, and prohibit violence; without the which, human societies could not consist: so in the Church of Christ, when it is without the help and assistance of a Christian magistrate, there must be some external and judicial means to discern error, and redress wrong, in case any particular person or Church be infected or oppressed; otherwise, there is no possibility for truth and equity to harbour long amongst the sons of men. The remedy which the Primitive Church had, and used against heresy and injury, she derived as well from the promise made by Christ's own words, as from the example of the Apostles in the like case. Christ willing such of his Disciples as were grieved by their brethren, after the first and second admonition, to toll it to the Church; addeth for the direction and confirmation of all religious assemblies and conferences; 1 Matth. 18. Where two or three are gathered together in my name, there am I in the midst of them; and whatsoever you shall bind on earth, shall be bound in heaven, and whatsoever you shall lose in earth, shall be loosed in heaven. Whether the name of the Church in this place he taken for the assembly of Elders and Rulers under Moses law, or of Pastors and Teachers under the Gospel, to me it is indifferent; this is evidently the order, which our Saviour willeth to be observed; from private admonition to go to witnesses, and from witnesses to assemblies. So the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth most plainly signify; and so the promise annexed doth clearly import; where two or three are assembled together in my name, I am in the midst of them. Neither could any other course be established in the Church. for since an end of controversies must be had amongst men, least perpetual contention bring final confusion, and pluck up the very roots of all charity and equity from amongst men, when neither private persuasion, nor friendly mediation can appease the parties contending; what other order could be prescribed, but a judicial hearing and determining of things in question: Now judges must needs be either single or assembled; and single judges of force must either be Sovereign and supreme judges, or else under superiors appointed by the same warrant. The Bishop of Rome claimeth a single and sole commission to hear and conclude all causes, concerning either faith or right; and were his proof as good, as his challenge is proud, it were worth the discussing. but the more he claimeth, the more he sinneth, by reason he taketh unto himself without commission, an infallible and inevitable judgement over all men and matters upon the face of the earth, that any way touch the truth or the Church. Princes are single and sovereign judges of earthly things, and when they believe, the defence and maintenance of the Church and faith is by God himself committed to their power and care; but Christ did not settle the sword to be the general and perpetual rule to govern his Church. for then without a Prince there could be no Church; and consequently, neither in the Apostles times, nor three hundred years after, had Christ any Church here on earth, since none of the Roman Princes that were lords of the world, publicly maintained the Christian faith before Constantine. Since we find no single nor supreme judges, on whom the Church of Christ must always depend for the debating and ending of ecclesiastical strifes and contentions; of necessity there must either be none, which were the utter subversion of all peace and order amongst the faithful, where there wanteth a Christian Magistrate; or else the Pastors and Stewards of Christ's Church, to whom the care and charge thereof is committed, must assemble together, and with mutual conference and consent, perform those duties to the Church in general, which otherwise they do to each particular place and person. for though Pastors be affixed to their places and charges, yet that doth not hinder the common care they should have of all the members of Christ's body; and therefore when need so requireth, they must as well employ their travel abroad, as bestow pains at home, to direct or pacify the household of faith. This brotherly kind of succouring and assisting each other in troubles and dangers, is sometimes performed by letters, but never so thoroughly and effectually, as by meeting and assembling together, when with deliberate and full advise, they may hear and determine what they think meetest for the safety and quietness of the Church of God. Their warrant so to do, is builded on the main grounds of all divine and human societies, strengthened by the promise of our Saviour, and assured unto them by the example of the Apostles and perpetual practice of the Church of Christ. By God's law what obedience and reverence the father may expect from his children, the same or greater must all believers yield to the fathers of their faith. They are comprised in the same name, and in the same commandment with the fathers of our flesh, and consequently must have the same honour. And if the fullness of each man's reward must be according to the excellency of his labour; they that beget us, nourish us, and continue us in Christ, deserve far greater honour, than they that bring us into this world, and provide only for the things of this life. Again, the Church is the body of Christ, and in that respect, as in our bodies, so in his, not only the members have a common care for the whole, but the principal parts must direct and guide the rest; namely, the eyes to see, the ears to hear, and the mouth to speak for the whole body. Such therefore as Christ hath placed to be the 1 Hebr. 13. watchmen & leaders, 2 Matth. 5. the light and salt of his Church, must not only warn and guide, but also lighten and season in their measure the whole body. for what commission they have from Christ severed & single in their proper charges, the same they must needs retain assembled and joined throughout their circuits. Yea, the Lord so much tendereth the fatherly care, and brotherly concord of the Pastors of his Church, that he hath promised to be present in the midst of their assemblies, and with his spirit to direct them, so they come together, not to accomplish their own lusts and desires, but to sanctify his name by detecting error, resisting wolves, maintaining truth, curing the sores and maladies that pester and poison the members of his body. Celestinus writing to the general Council of Ephesus, saith; 3 Celestini epistola ad Concilium Ephesinum. The assembly of Priests testifieth the presence of the holy Ghost. It is true that is written, since the truth cannot lie, and in the Gospel are these words; Wheresoever two or three are gathered together in my name, there am I in the midst of them. This being so, if so small a number be not destitute of the holy spirit, shall we not much more believe that he is now in the midst (of you,) where so great a multitude of holy men are assembled? The Council of Chalcedon apply the same words to the same purpose. 4 Relatio Synodi Chalcedonens. ad Leonem action● 3. We saw (say they) as we thought the heavenly spouse conversant amongst us. For if where two or three are assembled in his name, he hath promised he will be in the midst of them; what peculiar regard (think we) hath he showed toward those Priests which have preferred the knowledge of his confession before Country and children? So Reccaredus king of Spain that first abjured the Arrian heresio, 589. years after Christ, wrote to the Council of Toledo. 5 Concil. Toleta, 3 ca 2. I perceived it to be very necessary that your blessedness should assemble together in one place, giving trust to the lords words when he saith; where two or three are gathered together in my name, there am I in the midst of them. for I believe the Godhead of the holy and blessed Trinity to be present in the sacred Synod, and therefore I have presented my faith in the midst of you as in the presence of God. This course the Apostles taught the Church of Christ to follow by their example, when about the question that troubled the Church of Antioch, * Act. 15. the Apostles and Elders came together to examine the matter, and to verify their master's words to be true; not only the Apostles, but the whole assembly wrote thus in their letters; 1 Ibidem, v. 28. It seemed good to the holy Ghost & to us. for if it be sure which the Apostle said; 2 Act. 20. the holy Ghost made you overseers to feed the Church: And if our Saviour could not be deceived when he said; 3 Luc. 11. he that heareth you, heareth me; etc. this must be verified as well of Pastors assembled, as singled; yea, Pastors gathered together in Christ's name, are rather assured of his direction and assistance, then when they be severed, 4 Concil. Africa. ca 138. epistola ad Celestinum. unless there be any that thinketh God inspireth one particular person with righteousness, and forsaketh a number of Priests assembled in Synod; which the Council of Africa reputeth to be very absurd and repugnant to Christ's promise, so long as they meet together in his name, and not to deface his truth, nor oppress their brethren. This hath in all Ages, as well before, as since the great Council of Nice been approved and practised as the lawfullest and surest means to discern truth from falsehood, to decide doubts, end strifes, and redress wrongs in causes ecclesiastical; yea, when there were no believing magistrates to assist the Church, this was the only way to cleanse the house of God, as much as might be, from the loathsome vessels of dishonour; and after Christian Princes began to profess and protect the truth, they never had, nor can have any better or safer direction amongst men, then by the Synods of wise and godly Pastors. A Synod at Antioch about three score years before the Council of Nice, condemned and deposed Paulus Samosatonus for heresy; and when he would not yield the Church, but kept it by violence; upon complaint made to Aurelianus the Emperor, though he were an Ethnic, Samosatenus 5 Euseb. l. 7. ca 30 was with extreme shame driven from the church by the worldly Prince. Three score and ten years before that, many Synods were assembled in divers places for the keeping of Easter, as in 6 Euseb. l. 5. ca 23. & 24. Palestine under Theophilus and Narcissus; in 6 Euseb. l. 5. ca 23. & 24. Rome under Victor, in 6 Euseb. l. 5. ca 23. & 24. Pontus under Palinas, in 6 Euseb. l. 5. ca 23. & 24. France under Irenaeus, in 7 Idem li. 7. ca 5. & 7. Asia under Polycrates. The like we find in the days of Dionysius Bishop of Alexandria, of 8 Idem li. 6. ca 43 Cornelius Bishop of Rome, of 9 Concil. Carthaginens. sub Cypriano. Cyprian Bishop of Carthage; and the like no doubt was observed in all Ages of the Church even from the beginning, as necessity forced, and the safety of the time permitted. The great Nicene Council perceived, and by their decree witnessed how needful the use of Synods was, and would be in the Church of Christ. 1 Concil. i Niceni, ca 5. It seemeth (unto us) very requisite (say they) that in every Province twice every year there should be a Synod, that all the Bishops of the Province meeting together, may in common examine such questions as are occurrent in every place. The Council of Antioch continued the same course; 2 Concilii Antioch. ca 20. for ecclesiastical businesses, and the determining of matters in controversy, we think it very fit that in every Province, Synods of Bishops should be assembled twice every year. So did the general Council of Constantinople. 3 Concilii Constantinopolitanis 1. ca 2. It is evident that the Synod in every Province, must govern the causes of every Province, according as it was decreed in the Council of Nice. The great Council of Chalcedon reproved the slackness of Bishops in omitting the prescribed number of Synods. 4 Concilii Chalce●lonensis, ca 19 It is come to our ears, that in (some) Provinces the Synods of Bishops are not kept, which are appointed by the Canons; and thereby many ecclesiastical matters, which need reformation, are neglected. This sacred Council therefore determineth, according to the Canons of our godly Fathers, that the Bishops of every Province shall twice every year assemble together at the place where the Bishop of the Mother City (that is the Metropolitan) shall appoint, to amend all matters emergent (within their Province,) The tedious length of the journey, and poverty of the Churches in some places, forced the Bishops to assemble but once in the year. so the Council of Toledo determined for Spain. 5 Concilii Toletant, 3. ca 18. This holy & general Council decreeth, that the authority of the former Canons standing good, which command Synods to be kept twice in the year, in respect of the length of the way, and poverty of the Churches of Spain, the Bishops shall assemble once in the year at the place which the Metropolitan shall appoint. The 2. Council of Turon took the same order for France, in cases of necessity. 6 C●nci●ii Turo●. 2. ca 1. It hath pleased this holy council, that the Metropolitan & the bishops of his Province shall meet twice every year in Synod at the place which the Metropolitan by his discretion shall choose; or if there be an inevitable necessity, then without all excuse of persons, and occasion of pretences, once in the year shall every man make his repair. And if any Bishop fail so to come to the Synod, let him stand excommunicate by his brethren of the same Province until a greater Synod, and in the mean time let no Bishop of an other Province presume to communicate with him. There is no Christian Realm nor Age, wherein the use of Synods hath not been thought needful, as well under believing magistrates for consultation and direction, as under Infidels for the stopping of irreligious opinions, withstanding wicked enterprises, and procuring the peace and holiness of the Church, as appeareth by the Councils that have been kept in all kingdoms and countries since the Apostles times, when any matter of moment came in question, which are extant to this day; and likewise by the Synods that every Nation and Province did yearly celebrate according to the rules of the great Nicene and Chalcedon Councils, which can not be numbered, and were not recorded. Neither is the continuance of Provincial Synods prescribed only by Councils; the Imperial laws command the like. 1 Novella constitutio. 123. ca 10. That all the ecclesiastical State and sacred rules may with more diligence be observed, we require (saith the Emperor) every Archbishop, Patriarch, & Metropolitan, to call unto him once or twice every year the Bishops that are under him in the same Province, and thoroughly to examine all the causes which Bishops, Clerks, or Monks have amongst themselves, and to determine them, so as what so ever is trespassed by any person against the Canons, may be reform. The laws of Charles alleging the Councils of Antioch and Chalcedon; 2 Legum Francia i●. 1. ca 13. that the Bishops of every Province with their Metropolitan, should assemble in Council twice in the year for the causes of the Church, command that course to be continued, and 3 Ibidem ca 127. twice every year Synods to be assembled. And unless you give the Pastor and Presbyters of every parish full and free power to profess what religion they best like, to offer what wrongs they will, to use what impiety and tyranny they themselves list, without any restraint or redress, which were an heathenish, if not an hellish confusion; you must where there is no christian magistrate, (as oftentimes in the Church of Christ there hath been, and may be none) yield that liberty to the Church of Christ, which every human society hath by the principles of nature; to wit, that the whole may guide each part, and the greater number overrule the lesser, which without assembling in Synod can not be done. We never meant to deny the authority or use of lawful Synods; we confess 1 De Ministrorum evangolii gradebus. ca 23. fol. 159. they are a sure remedy against all confusion: but this we dislike, that you give the power to call Synods from the Magistrate to the Metropolitan, thereby maintaining a needless difference amongst Bishops, and suffer none but such as you term Bishops to have voices in Councils, whereas every Pastor and Preacher hath as good right to sit there, and by consent and subscription to determine, as they have.] What right we yield to Christian Magistrates to call Synods within their Territories, shall soon appear; in the mean time you must tell us, who called Synods in the Primitive Church before Princes favoured Christian Religion. was it done by Magistrates, who then were Infidels? or by metropolitans? And when Princes protected the truth, did they moderate provincial Councils by their substitutes? or was that charge committed to the Bishop of the chief and mother Church and City in every province? you challenge to be men of learning and reading; speak of your credits, who called in ancient times provincial Synods, or at any time who moderated them besides metropolitans? If your Presbyteries by God's essential and perpetual ordinance must have a Precedent to rule their actions for avoiding of confusion; how can Synods be called & governed without one to prescribe the time and place, when and where the Pastors shall meet; and when they are met, to guide and moderate their assemblies? perceive you not that men living in divers cities and countries, and assembling but seldom, have more need of some chief to call them together, than those that live in one place and every day meet? And if confusion and disorder in Presbyteries be pernicious to the Church, is it not far more dangerous in Synods? Wherefore you must either clean reject Synods, and so make the Presbyters of each parish supreme and sovereign judges of all Ecclesiastical matters; or if you receive Synods, you must withal admit some both to convocate and moderate their meetings. The Magistrate may callthem together; and themselves, when they are assembled, may choose a director & guider of their actions.] But when the Magistrate doth not regard but rather afflict the Church, as in times of infidelity and heresy, who shall then assemble the Pastors of any province to deliverate and determine matters of doubt or danger: Shall error and injury overwhelm the church of God without any public remonstrance or refusance: In questions of faith, cases of doubt, matters of faction, offers of wrong, breach of all order and equity, shall each place and Presbytery be free to teach and do what they please, without depending on, or so much as conferring with the rest of their brethren: Call you that the discipline of Christ's Church, and not rather the dissolution of all peace, and subversion of all truth in the house of God: I think you be not so far besides yourselves, that you strive for this pestilent kind of anarchy to be brought into the world. our age is giddy enough without this frenzy to put them forward. Howbeit we seek not what new course you can devise after fifteen hundred years to govern the Church: but what means the ancient and Primitive Church of Christ had, before Princes embraced the truth, to assemble Synods, and pacify controversies as well touching religion as Ecclesiastical regiment, and if in the Church stories you find any other besides Metropolicanes, that called and governed Provincial Councils, name the men, and note the places, and we yield you the prize. metropolitans were first established, if not devised by the Council of Nice; before that, we read nothing of any Metropolitan.] If that were their first original, they need not be ashamed of it. all Christendom these twelve hundred years hath reverenced and followed the decrees and judgement of the Nicene Fathers; the founders of your new discipline compared with them in antiquity and authority, come a great way behind them: but if you look better about you, you shall find that metropolitans are far elder than the Nicene Council. They are not devised, but acknowledged in the Council of Nice by these words; 1 Coucil. Nicon. ca 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Let the ancient usage continue still in Egypt, Libya & Pentapolis, that the bishop of Alexandria have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 power (and authority) over all these places. Likewise at Antioch and in other provinces 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Let the churches keep their prerogatives. What those prerogatives were, which anciently belonged to the Metropolitan Churches and their Bishops; though the Council doth not express them all, yet these two are there mentioned. In the 4. Canon; 1 Concil. Nicen. ca 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The chief authority (or ratification) of things done, must belong in every province to the Metropolitan. and in this very Canon the next words are; 2 Concil. Nicen. ca 6. In all places (or provinces) this is evident, that if any man be made a bishop without the knowledge (or consent) of the Metropolitan, this great Council determineth he must be no Bishop. So that neither could Synods be called, nor Bishops ordained without the Metropolitan, by the Canons of the Nicene Council, & their power & prerogative within their own province began not first in that Council, but is there witnessed to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an ancient use, & as they speak in the 7. Canon, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an ancient tradition. The Council of Antioch that assembled fifteen years after the Council of Nice, concluded as much as I do out of the Nicene Canons; 3 Concil. Antioch. ca 19 A Bishop must not be ordained without a Synod, and the presence of the Metropolitan; the Bishops of each Province to make a Synod, the Metropolitan by his letters must call together. 4 Ca 20. It is very requisite that in every Province Councils be kept twice in the year; to the which Presbyters, Deacons, and all others that think they have wrong, may repair to receive justice from the Synod. It is not lawful for any to assemble (Synods) of themselves, without those to whom the in other Cities are committed. 5 Ca 16. For that is a perfect Council where the Metropolitan is present. What power the Metropolitan had above the rest, they likewise express. 6 Concil. Antioch. ca 9 The Bishops of every province must agnize the Metropolitan to have the overfight and care of the whole Province. Wherefore we think it meet, that in honour he be afore them, & the rest of the bishops do nothing without him, according to the canon of our fathers that hath anciently prevailed, but only such things as pertain to their own (charge and) Dioecese. Further they shall enterprise nothing without the Metropolitan, nor the Metropolitan without the consent of the rest. The general Council of Ephesus affirmeth, that metropolitans had their pre-eminence from the beginning of the Church. 7 Concil. Ephes. edictum post adventum episcop●rum Cypri. It seemeth good to this sacred & Occumenicall Council to reserve unto every province untouched and undiminished the rights which they have had 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the first beginning, every Metropolitan having liberty 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to take the copy of our Acts, for his own security, according to the use anciently confirmed. These 3. Councils confess, that metropolitans were no late nor new devise, first authorized by the Council of Nice; but their right and pre-eminence was an ancient usage and Canon of the Church even from the beginning. Now that all Christendom ever after the Nicene Council embraced this kind of government by metropolitans, is a case so clear, that no shift can refuse it. The second Council of Arle in France that immediately followed the Council of Nice, saith; 1 Concil. Ar●latens. 2. ca 5. Nullus episcopus sine Metropolitani per missa, nec Episcopus Metropolitanus sine tribus Episcopis comprovincialibus praesumat Episcopum ordinare. Let no Bishop presume to ordain a Bishop without the permission of the Metropolitan, nor the Metropolitan himself without three Bishops of the same Province. 2 Ca 6. For this is first evident, that he which is made a Bishop sine conscientia Metropolitanis, without the consent of his Metropolitan, he ought to be no Bishop, according to the great Council (of Nice.) And so for Synods. 3 Ca 18. The Synod shall be assembled at the discretion of the Bishop of Arle, and if any being summoned cannot come by reason of sickness, he shall send another to supply his place. 4 Ca 19 But if any shall neglect to be present, or departed before the Council be dissolved, let him know he is excluded from the communion of his brethren, and may not be received, unless he be absolved in the next Synod. The Council of Laodieea in Phrygia. 5 Concil. Laodi●ea. ca 12. Let Bishops be appointed to the regiment of the church by the judgement of the Metropolitan and the Bishops adjoining; & 6 Ca 40. being called to the Synod, they must not neglect it, but go thither and teach or learn (what is requisite) for the direction of the Church and the rest (of their brethren.) The second Council of Carthage in Africa. 7 Concil. Carthaginens. 2. ca 12. We all think good, that (the Primate of every Province being not first consulted) no man presume though with many Bishops in what place soever without his precept to ordain a Bishop. but if necessity force, three Bishops wheresoever with the Primates precept may ordain a Bishop. The fift Council of Carthage. 8 Concil. Carthaginens. 5. ca 7. We think good that the Primates of every Province be written unto, that when they assemble Councils in their own Provinces, they hinder not the day (limited for the general meeting.) The Milevitane Council. 1 Concil. Milevitan. ca 13. Aurelius (Bishop of Carthage) said; This is a common cause, that every one of us should acknowledge his order allowed him by God, and the lower (Bishops) yield to those that are above them, and not presume to do anything without them. Wherefore they which attempt to do aught without regard of their superiors, must be accordingly repressed by the whole Synod. All the Bishops answered; This order hath been kept by our fathers and forefathers, and by God's grace shall be kept of us. The Council of Rhegium in Italy. 2 Concil. Rhegiens. ca 1. The ordination which the Canons define to be void, we also determine to be frustrate, wherein since there were neither three present, nor the Letters of the Comprovinciall Bishops, nor the metropolitans good will obtained, there was utterly nothing that should make a Bishop. And again; 3 Ca 6. Let no (Bishop) repair to the Church, which hath not her chief priest, except he be invited by the letters of the Metropolitan, lest he be circumvented by the people. The Council of Tarracon in Spain; 4 Concil. Tarrac●nens. ca 6. If any Bishop warned by the Metropolitan, neglect to come to the Synod, except he be hindered by some corporal necessity, let him be deprived of the communion of all the Bishops until the next Council, as the Canons of our fathers have decreed. The Epaunine Council. 5 Concil. Epa●nens●ca●●. Prima & immutabili constitutione decretum est, ut cùm Metropolitanus fratres vel Comprovinciales suos ad Concilium, vel ad ordinationem cuiusque Consacerdotis crediderit vocandos, nisi causa evidens extiterit, nullus excuset. By an immutable constitution we first decree, that when the Metropolitan shall think good to call his brethren the Bishops of the same Province either to a Synod, or to the ordination of any of his fellow Bishops, none shall excuse without an evident cause. The like, aswell for ordaining of Bishops, as calling of Synods by the Metropolitan, may be seen in the Councils of Agatha, ca 35. of Taurine, ca 1. of Aurelia the second, ca 1. 2. the fift, ca 18. of Turon the second, ca 1. 9 of Paris, ca 8. of Toledo the third, ca 18. the fourth, ca 3. and in divers others. All which testify that as the metropolitans power in the government of the Church was a thing received and confirmed by use long before the Nicene Council; so it continued throughout Christendom till the bishop of Rome wholly subverted the freedom of the church, and recalled all things to his own disposition. The power of metropolitans was rather lengthened, then shortened by the Bishop of Rome. for who suppressed Provincial Synods, and brought Bishops and Archbishops to this height of pride they are at, but only the Romish Decretals of Antichrist?] If your wisdom serve you to call that Antichrists pride, whereto godly councils were forced for their own ease, & wherewith religious Princes were contented for the better execution of their laws; my duty to the church of God and the magistrate stayeth me from revealing or disliking that course, which I see both Councils and Princes by long and good experience were driven unto. As for Antichrist, he usurped all men's places, and subjecteth all men's rights to his will and pleasure; otherwise I do not find, what increase he gave to the power of metropolitans. Let them eni●y that which the councils and princes of the Primitive church by trial saw needful to be committed to their care; and we strive for no more. I trust you will not call that Antichristian pride when they are required by christian Princes to see their Laws and Edicts touching causes Ecclesiastical put in practice. The fault we find is, that Archbishops have suppressed the liberty of Synods, and reserved all things to their own jurisdiction.] A greater fault than that is; you be so inflamed with disdain, that you know not what you say. Who, I pray you, prohibiteth the use, or abridgeth the power of Synods to make rules & determine causes ecclesiastical? the Metropolitan, or the Prince? Take good heed, lest by eager and often calling for the indiction and decision of Synods at the Metropolitans hands without the princes leave, you erect a new form of Synods, not to advise & guide the Magistrate, when they be thereto required, but to straighten or forestall the Prince's power. True it is, that with us no Synods may assemble without the Princes warrant, as well to meet, as to consult of any matters touching the state of this Realm; and why: They be no Court separate from the prince, nor superior to the Prince, but subjecteth in all things unto the Prince, and appointed by the Laws of God and man in truth and godliness to assist and direct the Prince, when and where they shall be willed to assemble. Otherwise they have no power of themselves to make decrees, when there is a christian Magistrate, neither may they challenge the judicial hearing or ending of Ecclesiastical controversies without or against the prince's liking. Now judge yourselves whether you do not grossly betray your own ignorance, I am loath to say malice, when you declaim against the Metropolitan for want of that which is not in his power to perform but in the princes; and be more silent hereafter in these cases (if you be wise) lest you traduce the Prince's power under the metropolitans name. If waspishness would suffer you soberly to consider, not only what things are changed in our times, but also why, and by whom; you should better satisfy yourselves, and less trouble the realm then now you do. Afore princes began to profess christianity, the church had no way (as I noted before) to discuss right and wrong in faith, and other ecclesiastical causes, but by Synods and assemblies of religious & wise pastors. that course always continued in the church (even when the sword most sharply pursued the church) from the Apostles deaths to Constantine's reign; and was ever found in the church, when christian Princes were not. Those Synods were assembled and governed by the Bishops of the chief and mother churches and cities in every province, who by the ancient Councils are called Metropolitans. When princes embraced the faith, they increased the number of Synods, and confirmed not only the canons of general Councils; but also the judgements and decisions of provincial Synods, as the best means they could devise to procure peace, and advance religion in every place. for as by their laws they referred Ecclesiastical causes to Ecclesiastical judges; so lest matters should hang long in strife, they charged each Metropolitan to assemble the Bishops of his Province twice every year, and there to examine and order all matters of doubt and wrong within the Church. The rules of the Nicene Council, touching that and all other things, Constantine ●atified as Eusebius witnesseth, and like wise the sentences of Bishops in their Synods, kept according to that appointment. 1 Euseb. de vita constantin's lib. 3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The decrees of the (Nicene) council Constantine confirmed with his (consent) seal (or authority.) And reporting the laws made by him in favour of Christians, Eusebius saith; 1 Idem lib. 4. de vita Constantini. The determinations of Bishops delivered in their Synods he sealed (or ratified) that it might not be lawful for the Rulers of Nations to infringe their decrees, since the Priests of God (as he thought) were (more approved or) better to be trusted then any judge. yea whatsoever is done in the holy assemblies of Bishops, 2 Idem lib. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that (saith Constantine) must be ascribed to the heavenly will (or counsel of God.) Concerning the four first general Councils, justinian saith; 3 Novella constitutio 1●1. ca 1. de 4 sanctis conciliis. We decree that the sacred Ecclesiastical rules, which were made and agreed on in the four (first) holy Councils, that is, in the Nicene, Constantinopolitan, Ephesine, and Chalcedon, shall have the force of (Empertall) Laws. for the rules of the four above named Councils we observe as Laws. In tract of time, when causes multiplied, and Bishops could neither support the charge they were at in being abroad, nor be absent so long from their Churches, as the hearing and concluding of every private matter would require; they were constrained to assemble but once in the year, and in the mean space to commit such causes as could abide no such delay, or were too tedious for their short meetings, unto the hearing and judgement of the Metropolitan or Primate of the province & country, where the strifes arose. The Council in Trullo saith; 4 Concil. in Trul●●. ca 8. The things which were determined by our sacred Fathers we will have to stand good in all points, and renew the Canon, which commandeth Synods of Bishops to be kept every year in every Province, where the Metropolitan shall appoint. But since by reason of the invasions of the Barbarians, and divers other occasions, the Governors of the Church cannot possibly assemble in Synod twice every year; we decree, that in any case there shall be a Synod of Bishops once every year for Ecclesisticall questions likely to arise in every Province, at the place where the Metropolitan shall make choice. The second Nicene Council; 5 Synod. Nicen. 2. ca 6. Where the Canon willeth, judicial inquisition to be made twice every year by the assembly of Bishops in every Province; and yet for the misery and poverty of such as should travel, the Fathers of the sixth Synod decreed, it should be once in the year, and then things amiss to be redressed; we renew this (later) Canon: insomuch, that if any Metropolitan neglect to do it, except he be hindered by necessity, violence, or some other reasonable cause, he shall be under the punishment of the Canons. The Council of Africa. 1 Council Africani. ca 138 in epist. ad Celestinus. The decrees of the Nicene Council did most plainly leave, both inferior Clerks and Bishops TO THEIR OWN metropolitans. They did wisely and rightly perceive, that all causes ought to be ended in the places where they did first spring. for they d●d not think any Province should be destitute of the grace of the holy Spirit, whereby justice should be prudently discerned, & constantly pursued by the Priests of Christ; specially when as every man hath liberty, if he find himself grieved with the censure of those that examine his cause, to appeal to the Synods of the same Province, or to a general Council. And again, 2 Concil. Africani ca 127. & ca 28. It hath pleased us that Presbyters, Deacons, and other inferior Clergy men, if they complain of the judgements of their own Bishops, shall be heard by the Bishops adjoining. And if they think good to appeal from them, let them not appeal but either to the Synods of Africa, OR TO THE PRIMATES of their own Provinces. So the Council of Sardica. 3 Concil. Sardicens. ca 14. If a Bishop in a rage will by and by cast a Presbyter or Deacon out of the Church, we must provide, that being innocent, he be not condemned, nor deprived the communion. All (the Bishops) answered; Let him that is ejected have liberty TO FLY TO THE METROPOLITAN of that Province. The Emperor confirmed the same. 4 Novella constitutio 123. ca 22. If the Bishops of one Synod have any matter of variance betwixt themselves, either for Ecclesiastical right or any other occasions; first the Metropolitan with other Bishops of that Synod shall examine and determine the cause; and if either part dislike the judgement, THAN THE PATRIARCH of that Dioecese shall give them audience ACCORDING TO THE ECCLESIASTICAL CANONS AND OUR laws, neither side having liberty to contradict his judgement. But if any of the Clergy, or whosoever complain against his Bishop for any matter, LET THE CAUSE BE JUDGED BY THE METROPOLITAN, answerable to the sacred Rules and our Laws. And if any man appeal from his sentence, let the cause be brought TO THE ARCHBISHOP & Patriarch of that Dioecese, and he according to the Canons and Laws shall make a final end. So that not Antichrist, but ancient Councils and Christian Emperors perceiving the mighty troubles and intolerable charges, that the Bishops of every province were put to by staying at Synods for the hearing and determining of all private matters & quarrels occurrent in the same Province; and seeing no cause to busy and employ the bishops of the whole world twice every year to sit in judgement about petite and particular strifes and brabbles, till all parties were satisfied, but finding rather, that by that means all matters must either be infinitely delayed, or slenderly examined, and hastily posted over; as well the Princes as the Bishops, not to increase the pride of Archbishops, but to settle an indifferent course both for the parties and the judges; referred, not the making of Laws and Canons, but the execution of them already made to the credit and conscience of the Archbishop. And though the Fathers leave an appeal either to the Councils, or to the Primates of every Nation and Country; yet the Emperor seeing howelong causes would depend before Councils could duly examine and determine them; and that to bring all private matters from Provincial Synods to Nationall Councils, were to breed a worse confusion than the former was; decreed that all appeals should go to the Archbishop. If you murmur at this alteration first established by the Roman Emperors, and still continued by the Laws of this realm now in force; remember how unreasonable and intolerable a matter it were for all the bishops of this realm to assemble, and at their own charges to stay the hearing, examining and sentencing of all the doubts, wrongs, quarrels and contentions which all the Consistories throughout England at this day do handle and determine. Did you exclude matters of tithes, testaments, legacies, contracts, marriages and such like, which the ancient Laws of all Nations commit to episcopal audience, and reserve only matters of correction for Synods; see you not by experience, how long causes by reason of the number and weight of them depend in the Arches, in the Audience, afore the high Commission, though the judges thereof sit all the year long at the days prefixed without intermission? were it not a proper piece of work for your pleasures to bring all the pastors of this land to keep continually in one place, and to do nothing else but attend for appeals, that must and would be sent from all the shires and quarters of this realm? who should teach and administer the Sacraments to the people in the mean time? who should defray the expenses of so many hundred pastors, as are not able to maintain their families at home, and themselves abroad? who shall instruct them in the knowledge of the Laws, without which they shalldoe more wrong then right? How long will it be afore so great a number, or the most part of them concur in one mind to conclude every cause that is brought unto them? And when all these inconveniences be endured, and absurdities digested; to what purpose, since every man may presently appeal from them to the Prince's power and delegates? If Synods were supreme Tribunals, though it were not worth their pains and expenses, yet they should end strifes; but now you would have them waste their time, spend their livings, and weary themselves in losing their labour, whiles everieman that liketh not their order, may forthwith appeal, and frustrate their proceed. We could devise many ways to prevent all this that you object, if we might be suffered. for we would have standing Synods in every City that should consist of the Pastors, and some grave & wise Lay Elders there dwelling to determine matters emergent within a circuit to be appointed unto them; and from them appeals to be made to the Synod of Pastors and Elders residing in some Principal and chief City within this Realm; so that unless the matter were of very great weight, the Pastors at large should not be troubled to assemble together; and when they assembled, their abode not to be long, for saving of time and charge; which men of their calling neither should lose, nor can spare; lest we busy them rather as judges of men's quarrels, than Stewards of God's mysteries.] The chief ground of your Discipline is your own devise, as may well appear in that no part of it is ancient, or was ever used in the Church of Christ; and the joints of it hang together like sick men's dreams. The Pastors and Lay Elders of every Church served at first to fill up your Presbyteries; and now your bessels are so low drawn, that you use them for Synods. And where you could not abide, that Bishops should have Dioceses; now you be pleased, that Presbyteries shall have circuits, and Ecclesiastical regiment, without their Church and City. metropolitans were not long since the height of Antichristes pride; and now you are forced for repressing of disorders and enormities in every parish, to allow some chief and mother Cities; and to yield their Presbyteries Metropolitical jurisdiction over whole provinces. And all this, yourselves being private men, take upon you to devise and establish without precedent to induce, or authority to warrant your doings; and yet you think it not lawful for the Prince and the whole Realm to imitate the example of the Primitive Church, nor to follow the steps of religious and godly Emperors, that appointed metropolitans to call and moderate provincial Councils; and for ease of all sides, to examine such matters before hand as were not worthy to molest and trouble full Synods. Wherein, what else do you, but show your inconstant and inconsiderate humours; that would have the Church guided by Presbyteries and Synods parochial and provincial, and admit Precedents and chief Governors of either; and yet cannot abide that Princes should retain the ancient and accustomed form of Ecclesiastical regiment by Bishops and metropolitans, settled so long ago in the Church, and ever since continued without interruption? But I pray you, what places or voices have Lay Elders in Synods? what example or reason can you pretend for it? If they may judge in Presbyteries, why not in Synods? Belike you would have none but Bishops have decisive voices in Councils according to the Romish order of celebrating Synods.] If you were as far from novelty, as I am from Popery, we should soon agree; howbeit every thing used or believed in the Romish Church is not rashly to be disclaimed. You make it a resolute conclusion, that Lay Elders were part of the Presbyteries in the Primitive Church; but when we come to examine your proofs, we find them as weak, as your imagination is strong. Now though the Pastors of each parish, when they are single, might happily need, as you think, the advise and assistance of Lay Presbyters; yet that Pastors assembled in Synods, where their number is great, & their gifts of all sorts, should stand in like need of Lay Elders to lead or direct them, is neither consequent to reason, nor coherent with the rules of the sacred Scriptures. for to whom hath the Lord committed 1 Matth. 28. the teaching of all Nations? to pastors, or to Lay Presbyters? who by God's law are appointed 2 Ezech. 3. watchmen in the house of Israel, 3 1. Corinth. 4. Stewards over his family, 4 Act. 20. Bishops over his Church, and 5 Heb. 13. Leaders of his flock? Lay Elders, or Christ's Ministers? If in the Church the sheep must 6 john. 10. hear and follow their shepherds, as well for truth of doctrine as holiness of life; by what commission bring you Lay Presbyters into Synods, where the Teachers and Pastors of an whole province or nation are assembled? Shall your Lay Elders by Christ's commandment be scholars in the Church, and teachers in the Synod? Or do the gifts and graces of preachers so change, that in pulpit each one must be believed and obeyed, in Council all joining together must'be restrained and directed by Lay Elders? If you have reason or authority for it; let us hear it: if neither; you trouble the Church of God with a pang of your wilful contradiction, and take upon you to overrule Christian princes and churches with greater surlines, than ever did Patriarch or Pope. In the Apostles Council were not only the 7 Act. 15. Presbyters, but all the brethren of the Church of jerusalem, and the letters of resolution, were written in all their names: and now you disdain that any Lay men should be present at your Provincial Synods and Councils, which you see the Apostles did not refuse.] To be present at Synods is one thing: to deliberate and determine in Synod is an other thing. If you think that either Presbyters or Brethren were admitted to the Apostles Council to help and aid the Apostles in their debating or deciding the matter there questioned, you be much deceived. The Apostles singled, were sufficient to decide a greater doubt than that was; much more then, the whole assembly of the Apostles able to search out the truth thereof without their assistance. The reason why all the church was admitted to be present & to join with one accord in sending those letters, I noted before. not only the gainsayers, but the whole Church were to be resolved in a case that touched them all. Otherwise aswell the people as the teachers of the Jews would s●il have abhorred the Gentiles, though believers, as profane persons, until they had been circumcisęd, which was the high way to evacuate the cross of Christ, and to frustrate his grace. And therefore not for deliberation, or for determination, but for the satisfaction of contradictors, and instruction of the rest was the whole Church assembled, and upon the full hearing and concluding of the question by the Apostles, the rest joining with them acknowledged by their letters and messengers that it pleased the holy ghost, the Gentiles should not be troubled with circumcision nor the observation of Moses Law; but that the partition wall betwixt them was broken down, by the blood of Christ, and they which were 1 Ephes. 2. Aliens from the common wealth of Israel & strangers from the covenants of promise, were now citizens with the Saints, & of the household of faith, without the legal observances of Moses Law. S. Luke himself witnesseth, that to 2 Acts 15. vers. 6. discuss the matter, the Apostles and Elders assembled together, and after great disputation on either side, Peter and james concluded the cause, whereto the rest consented. Yet than Elders were admitted to deliberate with the Apostles in that Synod, whereas you suffer none but Bishops to have voices in Councils.] I make no doubt but Presbyters sat with the Apostles in Synod to consult of this cause: all the scruple is, what kind of Presbyters they were. Lay Presbyters I read of none, & therefore I can admit none to be of that Council. Besides, such of the seventy and such other Prophets, as assisted james in the regiment of the church of jerusalem, are in all reason expressed by that name. for since the whole church there is divided into Apostles, Presbyters, and Brethren; the helpers & coadjutors of the Apostles, were they Prophets or Evangelists that either came with Paul & Barnabas from Antioch, or were commorant with james & the rest at jerusalem, must rather be contained in the name of Presbyters, them sorted with the general multitude. for if they were of the many, what men of more worthiness were there to be honoured with the title of Presbyters? I hope the next degree to Apostles are not your Lay Elders; S. Paul was then foully overshot, to set 3 1. Corinth. 12 first Apostles, secondly Prophets, thirdly Teachers, and to reject Governors, which you take for your Lay Presbyters, into the 7. place. Howbeit unless you make some fresher and better proof for them; then yet I see; your Lay Elders are no where numbered by S. Paul for church governors. As for Presbyters y● were beneath Apostles (understand by that name prophets, evangelists, pastors, teachers or whom you will, so no lay Elders,) we deny them neither places nor voices in Synods, so long as they have right to teach or speak in the church. for we esteem Synods to be but the assemblies & conferences of those to whom the Churches of any province or nation for the word & doctrine are committed. And therefore to our Synods are called, as yourselves know; not only bishops, but deans, archdeacon's, & other clerks aswell of the principal & cathedral Presbytery, where the episcopal seat & church is, as of the Diocese at large. And though some Romish writers do stiffly maintain, that none but bishops have voices in Councils; yet you see the ancient institution of our synodal assembly in this realm overthroweth their late & new assertion. Neither lack we examples of the course which we keep, even from the beginning. The Synod of Rome called by Cornelius against Novatus about the year of Christ 255; consisted of 1 Euseb. li. 6. ca 43. 60. Bishops and many Presbyters and Deacons, as Euseb. noteth. From the Synod of Antioch, that deposed Paulus Samosatenus about the year of our Lord 270. wrote not only Bishops, but 2 Idem li. 7. ca 30 Presbyters & Deacons, as appeareth by their epistle. In the Council of Eliberis about the time of the first Nicene Council sat beside the Bishops, 3 Subscriptiones Eliberini Concil. fol. 282. 36. Presbyters. In the second Council of Arle about the same time subscribed 4 Subscript. Arelatens. Concil. 2. fol. 293. 12. Presbyters, besides Deacons & other Clergy men. The like may be seen in the Councils of Rome 5 Tomo Conciliorum 1. fol. 951. under Hilarius; & under Gregory, where 6 Epistolarum lib. 4 ca 88 34. Presbyters subscribed after 22. Bishops; & in the first under Symmachus, where after 72. bishops subscribed 7 Tomo Conciliorum 1. fol. 1002. 67. Presbyters. so in the third, fift, & sixth under the same Symmachus. Felix also bishop of Rome kept a Council of 43. bishops, & 8 Tomo Conciliorum 1. fol. 959. 74. Presbyters; & after the same manner have divers other metropolitans assembled in their provincial synods, aswell Presbyters, is bishops. The council of Antisiodorum saith, 9 Concil. Antisiodorens. ca 7. Let all the Presbyters being called, come to the Synod in the city. The 4. council of Toledo describeth the celebrating of aprovinciall council in this wise. 10 Concilium Toletanum 4. ca ●. Let the bishops assembled go to the church together, & sit according to the time of their ordination, After all the bishops are entered and set, let the Presbyters be called, and the Bishops sitting in a compass, let the Presbyters sit behind them, and the Deacons stand before them. The Council of Tarracon 1100. years ago prescribed almost the very same order that we observe at this day. 1 Tarraconens. Concil. ca 13. Let letters be sent by the Metropolitan unto his brethren, that they bring with them unto the Synod, not only some of the Presbyters of the Cathedral church, but also of each Dioecese. And why should this seem strange even to the Romish crew, when as in the great Council of Lateran, as they call it, under Innocentius the third, there were but 482. Bishops, and of abbots and Priors conventual almost double the number, even 2 Platina in Innocentio 3. eight hundred? If Presbyters have right to sit in Provincial Synods, why are they excluded from general Councils?] Many things are lawful which are not expedient. I make no doubt but all pastors and teachers may sit and deliberate in Council; yet would it breed a sea of absurdities to call all the pastors and preachers of the world into one place, as often as need should require to have any matter determined or ordered in the Church. As therefore in civil policy, when a whole realm assembleth, not all the persons there living are called together, but certain chief over the rest or chosen by the rest, to represent the state, and to consult for the good of the whole common wealth; so in the government of the Church it were not only superfluous and tedious, but monstrous to send for all the Pastors and Presbyters of the whole world into one City, and there to stay them from their cures and Churches till all things needful could be agreed and concluded. It is more agreeable to reason, and as sufficient in right, that some of every place excelling others in dignity, or elected by general consent, should be sent to supply the rooms of the rest that are absent, and to confer in common for the directing and ordering of the whole Church. And therefore Christian Princes in wisdom and discretion never sent for all the Presbyters of the world to any general Council, but only for the chiefest of every principal church and city; or for some to be sent from every realm far distant, as legates in the names of the rest, and by that means they had the consent of the whole world to the decrees of their Councils, though not the personal appearance of all the Pastors and Presbyters that were in the world. So to the Council of Nice the first christian Emperor sent for by his letters not all the Preachers & Presbyters of the world, but 1 Socrat Li. 1. ca 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Bishops of every place; and there came, 1 Socrat Li. 1. ca 8. from all the Churches through Europe, Asia and Africa, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the best (or chiefest) of the Ministers of God; each country sending not all their Bishops, (for then would they farrc have exceeded the number of 318.) but 2 Ibidem. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the most special and selected men they had; and though there were present 3 Ibidem. an infinite number of Presbyters and Deacons, that came with the Bishops; yet the Council consisted of 318. Bishops and no more, by reason the Emperor sent not for the Presbyters of each place, but for the Bishops. The like examples are to be seen in the three general Councils that followed, where only Bishops determined matters in question; and the Presbyters that subscribed, in the Councils of Constantinople and Chalcedon supplied the places of Bishops, as their Legates and substitutes, which in the 4 Vide Subscriptiones episcoporum, actio 1. 3. 6, 16. concilti Chalesdonensis. Council of Chalcedon is more fully expressed. But what need we rip up these things at large, which pertain not so much to our purpose: we seek now for the antiquity and authority of metropolitans; and those we find not only received and established in the four first general Councils, but confessed by them to have anciently continued in the Church even from the beginning. And surely, if you grant Provincial Synods to be ancient and necessary in the Church of Christ, which you cannot deny; metropolitans must needs be as ancient and requisite, without whom the Synods of each Province can neither be convocated nor moderated. If to avoid metropolitans you would have the prerogative of calling and guiding Synods to run round by course, which order you fancied before in Bishops; our answer is easy: we look not what you can invent after 1500. years to please your own humours; but what manner of ecclesiastical government the Church of Christ from the Apostles times established and continued by the general consent of the whole world; and that we prove was not only in every Church and diocese to have a Bishop chief over the Presbyters, but in every Province to appoint a Mother Church and City; and the Bishop thereof to have this honour and dignity above the rest of his brethren, that he might by letters consult, or call together the Bishops of his Province for any question or cause that touched the faith or peace of the Church, and not only moderate their meetings, but execute their decrees; and see them performed throughout his Province. This was the ancient and original use of Christ's Church, long before any Princes professed the truth; and when they began to use their sword, for the doctrine and Church of Christ, then did Synods serve for the direction of Christian Princes; and metropolitans had the execution as well of Prince's laws, as synodal decrees committed to their power and care throughout their Province. This course if you disdain or dislike, you condemn the whole Church of Christ from the first increasing and spreading thereof on the face of the earth to this present age; and prefer your own wisdom, (if it be worthy that name, and not rather to be accounted self love and singularity,) before all the Martyrs, Confessors, Fathers, Princes and Bishops that have lived, governed and deceased in the Church of God since the Apostles deaths. How well the height of your conceits can endure to blemish and reproach so many religious and famous lights of Christendom, I know not; for my part I wish the Church of God in our days may have the grace for piety and prudency to follow their steps, and not to make the world believe that all the servants of Christ before our times, favoured and furthered the pride of Antichrist, till in the ends of the world, when the faith and love of most men are quenched or decayed, we came to restore the Church to that perfection of discipline, which the Apostles never mentioned, the ancient Fathers and Councils never remembered, the universal Church of Christ before us never conceived nor imagined. We want not the witness of ancient Fathers and stories that reprove the ambitious and tyrannous dominion of metropolitans and Archbishops. Socrates saith, 1 Socrat. li. 7. ca 11. The Bishopric of Rome, as likewise that of Alexandria, were long before his time grown from the bonds of Priesthood unto worldly dominion. Nazianzene not only lamenteth the mischiefs which follow these diversities of degrees, but heartily wisheth there were no such thing, that men might be discerned only by their virtues. His words are worth the hearing. 2 Nazianz. or atio post suum in urbem reditum. For this (presidency of Bishops) all our estatetottereth & shaketh; for this the ends of the earth are in a jealousy and tumult both senseless and nameless; for this we are in danger to be thought to be of men, which in deed are of God, and to lose that great and new name. Would God there were neither priority of seat, neither superiority of place, nor violent pre-eminence, that we might be discerned only by virtue. But the right hand and the left, and the midst; the higher and lower seat; the going before, and going even with, have to no purpose done us much hurt, and cast many into the ditch, and brought them to be goats, and those not only of the inferior sort, but even of the shepherds, which being masters in Israel knew not this.] You may soon find of the ancient Fathers that misliked the contention, ambition, and pride of many Bishops in the Primitive Church; but any that misliked their calling, you cannot find. The sharper they were in reproving their vices, the sounder witnesses they are in allowing their office. If either Socrates or Nazianzene had opposed themselves against the judgement of the Nicene Council; yea, against the whole church of Christ before & after them; their credits would not have countervailed the weight of that antiquity & authority, which the others carried: but in deed neither of them dispraiseth the wisdom of the Council, or custom of the church; only they tax the vices of some persons & ambition of some places, which not content with the christian moderation of their predecessors, daily augmented their power and their pride by all means possible. Socrates saith, the bishops of Rome and Alexandria were grown beyond the limits of their Episcopal function, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, unto power & dominion. The fault he findeth in that place with Celestinus bishop of Rome, was for 1 Socrat. li 7. ca 11 taking from the Novatians their churches, and compelling their bishop to live at home like a private man. But herein Socrates leaned a little too much in favour of the Novatians, to mislike more than he showeth cause why Would God the bishop of Rome had never worse offended then in so doing. He toucheth 2 Li. 7. ca 7. Cyrillus bishop of Alexandria with like words for the same cause; how justly, let the wise judge. If otherwise either of them aspired above the compass of their calling, I am far from defending any pride in them, or in whomsoever. Nazianzene lighted on very tempestuous & troublesome times, heresy so raging on the one side, & discord afflicting the Church on the other, that he thought best to leave all, and betake himself to a quiet & solitary kind of contemplation. Of the councils in his time he saith; 1 Nazianz epistola 42. ad Procop●um. I am minded, if I must write you the truth, to shun all assemblies of Bishops; because Inever saw a good event of any Council, that did not rather increase then diminish our evils. Their contention and ambition passeth my speech; not that he condemneth all Councils, (for what folly had that been in so wise a man:) but he noteth the diseases of his time, the Church being so rend in pieces under Valens, that it could not be restored nor reform in many years after. Even so in the words which you allege, he traduceth not the vocation or function of Bishops, as a thing superfluous or dangerous to the Church of God, but showeth how far the thirst of honour and flame of discord had carried many, even to the disturbance of the whole world, and shaking of the Christian profession in sunder. His words are, 2 Idem in Maximum post reditum in urbem. Will they deprive me of the chief seat? which heretofore some wise men have admired; but now as I think, it is the first point of wisdom to decline it. Then follow those words which you allege; for which our whole estate is troubled and shaken, for which the uttermost parts of the world are in an hart-burning & dissension that cannot be appeased, nor expressed; for which we are in danger to be thought to be of men, when we are of God, and to lose that great and new name. The occasions of this speech, as may be seen in his life, were the horrible tumult that Maximus raised in aspiring to the Bishopric of Constantinople; the inconstancy of Peter bishop of Alerandria, who first by letters confirmed him in the place, and yet after sent some to ordain Maximus against him; and the general dislike the Bishops of Egypt and of the West parts had of him, (though they could not but commend the man) because he was placed without their consent. Seeing himself therefore undermined and betrayed by his familiar friends, deserted and forsaken by the Bishop of Alerandria, after the death of Miletius Bishop of Antioch, murmured and repined against by so many, for not expecting their presence, and the Bishop's ready to war one with another about his election and ordination; he wisely and stoutly came into the Council, and said; 3 Gregorius Presbyter in vi●a Nazianzeni. Ye men that are my fellow Pastors of the sacred flock of Christ, it will be a shame and very unseemly for you, teaching others to be at peace, if you be at war amongst yourselves. for how shall you persuade them to agree, if you vary in your own opinions. I beseech you rather by the (blessed) Trinity that you dispose of your matters wisely and peaceably. And if I be a cause of strife unto you, I am not better than jonas the Prophet; cast me into the Sea, and let this troublesome tempest cease from among you. I am content to endure any thing for your concord, though I be guiltless; thrust me out of my throne, drive me from the City, only embrace you truth and peace. Thus christianly preferred he the unity of God's Church before his own safety, and made more account of quietness and secrecy, then of honour and dignity. At the first rising of this tumult, Nazianzene was absent from the City; and upon his return, when Maximus and the rest of that faction threatened him with many things, he presently and pithily made that oration to the people, whence your words are taken. Hence you may prove there were many contentious and ambitious heads in Nazianzens' time; which in no time before or after, did, or will want; but you can infer nothing out of these words against the lawful use of Episcopal or Metropolitical moderation and superuision prescribed and limited by the Canons of grave and godly Councils, which Nazianzene neither did, nor could mislike. If you think I restrain his meaning, examine his words. The time was (saith he) when a wise man might admire this presidency, but now, it is the first point of wisdom in my judgement to shun it; not because it was then more unlawful than before, but by reason of the manifold troubles, dislikes, and dissensions, that then oppressed the Church. The ends of the earth (saith he) are (for this) in suspicion and war, which hath no ears nor name; that is, whose cause and remedy are both unknown: for this, we which are of God, are in danger (saith he) to be thought to be of men, and to lose that great and new name. He clearly confesseth, they were of God; that is, their calling and function was ordained and approved by God: wherefore he willeth them to beware, least by their quarreling and contending, they occasioned others to suppose they were not of God, but of men. Doth this place, think you, confute, or confirm the vocation of Bishops: What more could be said for them, then that they are of God, and not men? After this, whatsoever he saith, it toucheth not the unlawfulness of the office, but the unruliness of the persons; and the vices of men he might traduce, without any prejudice to their calling. He saith, the name (of Bishops) was new; and wisheth there were no superiority nor pre-eminence amongst them, but that every man might be known by his virtues.] The newness of the name doth not so much disgrace the office, as the greatness of the name doth commend it. Let it be new, so it be great, and both of God. In what sense Nazianzene calleth the name of Bishop new, (if he mean the name of Bishop, as one of the greatest patrons of your discipline precisely noteth;) is not so soon agreed on. If he mean a new name, as the prophet Esay doth, when he saith; 1 Esay 62. thou shalt be called by a new name, which the mouth of the Lord shall name; or as S. john doth, when he reporteth the words of Christ to the Angel of the Church of Pergamus; 2 Apoc. 2. I will give him a white stone, and in the stone a new name written; if he allude I say, to either of these places, as he may welldoe; he could not give the name of Bishop an higher praise, then to call it great and new, and that from God. If by new, you would have him understand a name lately devised by men, not authorized by God, as it seemeth you would; you make Nazianzene very forgetful, and yourselves were scant waking, when you made that observation in his words 3 (De Ministrorum Euangelii gradibus, ca 23. fol. 164. nempe Episcopi) as though the name of Bishop had been new in Nazianzenes' time. for could that name be new to Nazianzene, which the holy Ghost hath so anciently, so often, so honourably mentioned in the Scriptures? Read you not this alleged by Peter out of David, 4 Act. 1. Let another take his Bishopric? And again, 5 Act. 26. the holy Ghost hath made you Bishops? As also, 6 1. Tim. 2. Tit. 1. a Bishop must be blameless? And likewise, 7 1. Pet. 2. you are returned to the Shepherd and Bishop of your souls? How could that name be new, which is so authentically recorded in the Apostolic writings? Haply you will shrink from that, and say the name was newly theirs, because in the Scriptures it is general to all Presbyters, and here it is special to Bishops; but that is neither true, nor any part of Nazianzenes' meaning: for even the severing of chief Pastors from Presbyters by the name of bishops, was no late nor new devise in Nazianzenes' time. That very distinction of names had continued at Alexandria from the death of Mark the Evangelist, as 8 Hiero. epistola ad Euagrium. Jerome affirmeth. In all histories and writers before Nazianzene lived, there is no word so common and usual to signify the Precedent and Ruler of the Presbytery, as the name of Bishop; and therefore it could not then be new. Besides, Nazianzene reputeth it a wonderful inconvenience to lose that great and new name; and to be all one, as if they should be taken not to be of God. Now, if the name were new, and lately invented by men, the loss thereof were not great; yea, retaining the name, they must be known to be of men, and not of God; which is contrary to Nazianzenes' words. Wherefore by the great and new name, he meaneth the name of Christians, grounding his speech on the words of Esay, that saith; the Church 1 Esay 62. shallbe called by a new name; or if he refer it to bishops, he speaketh rather in praise of the greatness, than in dispraise of the newness of the name; & accounteth it to be great & new because it was first used by the holy Ghost in the new Testament. He wisheth there were no pre-eminence, nor priority amongst Bishops, and calleth their superiority tyrannical.] He wisheth, if it were possible, that pre-eminence and priority amongst Bishops went not by the mightiness of their Cities, but by the deserts of their virtues; not that the first is vulawfull, but that the second is far more commendable. 2 Nazianz. in oratione post reditum in urbem. O that there were, saith he, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. neither priority of See, nor privilege of place & tyrannical pre-eminence, that we might be distinguished only by virtue. If this last were possible, the former might well be wished out of the Church. for than should none but fit and worthy men have the places of government, where otherwise the worst are often highest, and rule as impotently, as they aspire unshamefastly. This is the sum of Nazianzens' speech, and what fault to find with it, truly I know not. Happy were the Church of God, not if all were equal, as you would have them, but if each man had superiority according to his integrity. So should the Church of Christ never be besieged with ambition, nor surprised with corruption, nor wasted with dissension, but the chief would circumspectly and wisely lead, and the rest would gladly and quietly follow; where now aspiring and striving for places of dignity, hath subverted many not of the meanest, but of the highest degree. So saith Nazianzene. But now (when men are superior by their Cities, and 3 Ibidem. not by their virtues) the right hand & the left, and the midst, the higher and the lower seat, the precedency, or going cheek by cheek, hath made many breaths amongst us to no purpose, and cast many into the ditch; and made them goats not only of the inferior sort, but even of the shepherds, who being masters in Israel knew not this. He misliketh not generally the calling of Bishops, nor their diversities of degrees, but the falling of some of them into the ditch, and becoming goats, whiles they pressed over eagerly to the higher places; otherwise, he must first have condemned himself, who accepted and retained one of the chiefest seats of honour, though after to conserve the peace of the Church, he resigned it. lastly, the wishing of a better way, if it were possible, is no defacing of that which was already settled; by reason it cannot be expected that Nazianzenes wish should take place. for that all men should be sincerely regarded and honoured according to their virtues, is rather an heavenly, than an earthly condition; and sooner to be wished for, then to be looked for at men's hands; yea, that course which he wisheth, unless the execution might be answerable to his wish, would do more harm then good. For it would not quench ambition and contention, as some men dream, which are the vices that he complaineth of, but rather inflame them, whiles every man conceiving well of his own virtues, would make small account of other men's gifts and deserts. If to decide the strife, you reserve the judgement thereof to other men's voices; you amend the matter nothing at all. for if all men setting aside corrupt and partial respects, would choose the best to every place, the Church of Christ would soon flourish without any wishing; and wish what you will, except that be first brought to pass, all the rest will do you no good. An equality amongst the Pastors must needs slake ambition.] If you could reduce the Cities, Churches and parishes of each common wealth to aiust proportion: that one should not exceed another in any thing, you might chance with a general equality of the places, somewhat to temper ambition; but if you leave any difference in the things, you shall soon find a difference in men's affections. Now when, or how that may be compassed, I leave you to consider, that are so good at devising. I think you may sooner undertake to new build all Cities and Towns to make them equal, then suffering them as they are, to bring them to a just and even proportion. If leaving an inequality of the places, which you must needs; you settle a general equality amongst the Pastors and ministers of Christ's Church; what fresh experience the later end of the world may teach us I will not foretell; I am sure, the mean to prevent schisms and dissensions in the primitive Church, when the graces of God's spirit were far more eminent and abundant then now, was not to make all equal; but to appoint some chief to oversee and moderate the rest. That course the Apostolic times embraced, and the Church of Christ ever since preferred, as the safest and readiest way to resist confusion, and stay contention in the Church of God. Jerome saith: 1 Hieron. contra ●ouinianum. li. 1. Propterea inter duodecim unus eligitur, ut capite constituto, schismatis tollatur occasio. Amongst the twelve (Apostles) one was therefore chosen, that a chief being appointed, occasion of dissension might be prevented. If the twelve were not likely to agree; except there had been one chief amongst them, I marvel how you imagine, that equality would keep all the Pastors of the world in peace and unity. If every Presbytery by God's ordinance must have a Ruler as yourselves avouch, lest they grow to dissension and confusion, how shall the Bishops of a whole Province or kingdom meet, confer, and conclude, as often as need requireth, without one to call and moderate their assemblies? We mislike not that so much, as that you give the Metropolitan, dominion and empery over the rest.] Your Presbyteries have an other manner of dominion than we give either to the Diocesans, or to metropolitans. for they determine all matters by discretion; which is even as much, or more than Princes have with us. As for Bishops and Archbishops, I see no such dominion in this Realm allowed them. We have Laws consisting partly of Synodal constitutions, partly of the royal edicts of Princes, and by the tenor of them it is prescribed what the Bishop or Metropolitan shall require at each man's hands; not what they list, but what the Canons of former Councils and laws of Christian Princes have thought meet to be performed by every one to the glory of God and good of his Church. Now if the execution of Laws be Dominion and empery in your conceit; when as there is a present remedy by appeal to the Prince's audience, if any wrong or hard measure be offered; what will you call it, to judge by discretion, as your Presbyteries do ': which is the greater kind of empery to determine all matters as you list, or to be limited in every point by the Laws of the Realm, what you shall do; and if you transgress never so little, to give account thereof to the supreme Magistrate ': If I understand any thing, it were more livertie for Bishops to be referred to Synods, where they should bear some sway; then to be restrained to Laws, from which they may not shrink. The execution of your Presbytericall decrees, you give to the moderator of your Presbytery; and yet you give him no dominion nor empery. Why then are you so inconsiderate or so intemperate, as to call the execution of ecclesiastical Laws by the Diocesane or Metropolitan, a tyrannical power and dominion over their brethren ': Would you have no Laws at all; but every case as it falleth out, so to be censured at the pleasure of the Presbyters ': That were a right tyranny in deed, and not tolerable in any common wealth that hath a Christian Magistrate. If you admit every matter to be ruled by written Laws; and leave appeals in all causes for such as find themselves grieved to the Prince, which is observed in this Realm; the execution of Laws is rather a burden imposed, than an honour to be desired; and but that some men must needs undertake that charge, it were more easy for Bishops to be without it, than always to trouble, and often to endanger themselves with the difficulties and penalties of so many Laws as we have, and must have to guide those causes that are committed to their Consistories. They have others to discharge it for them.] They must have some to assist them, except you will have Bishops to bestow more time in learning human laws, then in meditating that divine Scriptures. And therefore your inveighing at the Arches and other places of judgement, showeth you little understand what you say. Were your Presbyteries or Synods at their perils to handle and determine so many & so weighty causes as they are, you would reverence them as much as ever you disgraced them; and see your own folly in impugning that which cannot be wanted. But what stand I on these things, which experience will prove to be requisite in a Christian common wealth, better than speech. It sufficeth me that metropolitans were long before the Nicene Council accepted and used in the Church of Christ as necessary persons to assemble the Synods of each Province upon all occasions; and to oversee as well the election, as ordination of Bishops within their charge. This if you grant, necessity will force you to yield them the rest, as it did that Councils & Princes, that were long before our times. If you like not the wisdom and order of the universal and ancient Church of Christ, you must tell us in your new platform, who shall call and moderate Provincial Synods, when occasion requireth; or whether your Presbyters shall be supreme Moderators of all matters, without expecting or regarding any synodal assemblies or judgements. Synods we admit, & some to gather and govern those assemblies; but to prevent ambition we would have that privilege to go round by course to all the Pastors of every Province.] You may do well to change Deacons every day, Bishops every week, Presbyters every month, and metropolitans every quarter, that the government of the house of God may go round by course. And surely you miss not much of it. Deacons and Presbyters dure with you for a year; Bishops you think in the Apostles times were changed every week; what space, you will appoint to metropolitans, we yet know not; longer than one Synod I presume you will have no man to continue. But what reason or example have you for it ': Examples perhaps as you care for none, so you seek for none. for if examples might prevail with you, we have the settled and approved order of the primitive Church against you, that metropolitans never went by course. Yea the name itself doth infer as much for if he be Metropolitan, that is Bishop of the Metropolis or Mother city; the mother City remaining always one and the same, the privilege of the Metropolitan could never change by course. To ask you for reason, which lean only to your wills and regard no men's judgements but your own, will seem strange; yet hear the resolution of one that highly favoureth your new found discipline; who positively concludeth, that this circular regiment by course, as it is not able to resist ambition and adulation, so it will breed contempts and factions in the Church of God. His words be: 1 Bezaresponsio ad tract. de ministrorum evangelii gradious sol. 143. Dicamus ergo primatum illum ordinis per mutuae successionis vices, ipsa tandem experientia compertum fuisse, non satis virium, nec aà ambitiosoes pastors, nec ad auditores alios quidem vanos, alios verò adulatorio spiritu praeditos compescendos habuisse, communicata videlicet singulis Pastoribus per vices huius primatus dignitate. Itaq●e quod singulorum se cundum successionem commune fuit, visum fuit aa unum, & eum quidem totius Presbyterij judicio delectum transfer, quod certè reprehendinec potest, nec debet: quum praesertim, vetustus hic mosprimum Presbyterum deligendi, in Alexandrina celeberrima ecclesia iam inde à Marco evangelista esset obseruatus. Alteram causam affert Ambrose, longè maximi momenti, nempe quòd primatu sic ad singulos per vices perveniente, singulis Pastoribus non semper ad hanc gubernationem suscipiendam sdoneis compertis, it a fieret ut indigni inter dum praeessent, quaeres tum Presbyterij contemptum secum trahebat, tum aditum factionibus aperiebat. Let us then avouch that this Primacy of order (going round) by course of mutual succession, was at length by very experience found not to have force enough to repress ambitious Pastors, neither vain and flattering Auditors, whiles every Pastor in his course enjoyed this superiority. Therefore that which was common to all by succession, it seemed good to transfer to one chosen by the judgement of the whole Presbytery; the which neither can, nor aught to be reprehended; especially since this ancient manner to choose the chief of the Presbytery was observed in the famous Church of Alexandria even from Mark the Evangelist. Another cause of greatest weight without comparison, doth Ambrose allege, that this Primacy so going round to every one by course, some Pastors sometimes were found unfit to undertake this government, and thereby it came to pass, that such as were unworthy, oft times ruled the rest, which brought with it the contempt of the Presbytery, and opened a gap unto factions. How far Ambrose is mistaken, I have showed before; he saith the Presbyters succeeded in order, when the place was void, but that they changed by course, he saith no such thing. It was a plain oversight (I will say no worse) in him that first wrested Ambrose's words to that conceit. In the mean time we have master Bezaes' full confession, that the going round by course to govern the Church, doth maintain disorder and faction, and no whit decrease ambition; and the choosing of one to continue chief (for his life) began at Alexandria from Mark the Evangelist, (six years before Peter and Paul were martyred, and six and thirty before the death of Saint john;) in which there is NOTHING THAT can, or aught to be misliked. How truly he speaketh, if he should recall, or you refuse his words, reason and experience will easily teach us. for first in this circular change, it is not casual, but essential, that all in their course, be they fit or unfit, must have the ruling of the rest. Now if to choose one good amongst many, be a matter of difficulty; how impossible then is it, that all should be good? And yet by your rolling regiment, all, be they never so wicked or unworthy, must have as much time and power to neglect and hurt the Church of God, as the well minding and godly Pastors shall have to assist and help the same. Again, what good can be done by any, when in every action, one must begin, and another proceed, and a third conclude? If an evil man light on the beginning, middle or ending, he may soon mar all. And be the men not evil, except they be like affected and like instructed, when will they agree in judgement, or tread one in another's steps? If any faction arise, I need not put you in mind what contradicting and reversing will be offered by your weekly or monthly Governors. Who shall dare do any thing to a Presbyter or Bishop but he must look for the like measure, when their course cometh? What can be one week made so sure, but it may be the next week undone by him that presently followeth? This is the right way to make a mockery of the Church of Christ; and to permit it to every man's humour and pleasure whiles his time lasteth. If you trust not me, distrust not yourselves; It breedeth contempt, and openeth the high way to factions. As for Ambition, which is an other of the mischiefs that you would amend by your changeable government, you cure that, as he doth, which to cool the heat of one part of the body, setteth all the rest in a burning fever. To quench the desire of dignity in one man; you inflame all the Pastors of every province with the same disease. for you propose the like honour and power for the time unto all; which we do to one. And so you heal ambition by making it common, as if patients were the less sick, because others are touched with the same infection, for if one man cannot have this Metropolitical pre-eminence without some note of pride; the rest can neither expect it, nor enjoy it in their courses, but with some taint of the same corruption. fruition and expectation of one & the same thing, are so near neighbours, that if one be vicious, the other cannot be virtuous. Wherefore, either grant, the superiority and dignity of Bishops and metropolitans may be christianly supported by one in every Presbytery and province as we affirm; or else we conclude, it can not be expected and enjoyed of all every where by course, as you would have it, but very unchristianly. You give more to your Bishops and metropolitans than we do, and that increaseth their pride.] We give them no power nor honour by God's Law, but what you must yield to your Pastors & precedents, if you will have any. And as for Magistrates, we may not limit them on whom they shall lay the execution of their Laws, nor what honour they shall allow to such as they put in trust, so no part thereof be contrary to the doctrine of the Scriptures. agnize first their callings, & then measure their offices by the ancient canons of Christ's Church; and if they have any other or further authority than standeth with good reason and the manifest examples of the Primitive Church, we strive not for it; reserving always to christian princes their liberty, to use whose advise and help they think good; and to bestow their favours where they see cause; without crossing the voice of the holy Ghost, or the wisdom of the Apostolic and Primitive Church of Christ. for the government of the Church is committed to them, not that they should alter and overthrow the main foundations of Ecclesiastical Discipline at their pleasures; but that they should carefully and wisely use it to the benefit of God's Church, and good of their people, for which they must give account to the dreadful judge. It was long after the Apostles times before Provinces were divided, and Mother Cities appointed, and therefore metropolitans are not so ancient as you make them; as may appear by the 33. canon called Apostolic, where the chief dignity over each Province, is not attributed to any certain place or City.] I stand not precisely for the time, when Mother Cities were first appointed in every Province; howbeit the general Council of Ephesus saith; 1 Concil. Ephesini decret. post adventum episcoporum Cypr●. Every Province shall keep his rights untouched and unviolated, which it hath had 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from the beginning upward, according to the custom that hath anciently prevailed; every Metropolitan having liberty to take a copy of (our) acts for his own security; for so the words, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, may well be interpreted, though some embrace another sense. Yet if in this point you press those Canons called Apostolic, I will not reject them; not that I take to have been written by the Apostles, for than they must be part of the Canonical Scriptures; but that some of them express the ancient discipline of the Church, which obtained even from the Apostles times, (by whomsoever they were collected) though many things since be inserted and corrupted in them, and therefore are justly refused, further than they agree with the stories of the first times, and the decrees of the eldest Councils. The Canon which you quote, is this; 1 Canon. Apostolorum 33. The Bishops of every Nation must know (or acknowledge) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, him that is first (or chief) amongst them; and esteem him as (their) head, and attempt no matter of weight without his opinion (and judgement) neither let him do any thing without all their advises (and consents.) Hereby you would prove, there was a time after the Apostles deaths, when as yet the first place amongst the Bishops of the same Province, was not affixed to any certain Church or City. Grant it were so, though this Canon do not exactly prove so much; then yet in every nation there was a Primate, before there was a Metropolitan; and consequently the authority of one to be chief in a province is elder the● the privilege of the Metropolis or mother City; which by the witness of the Nicene and Ephesine Councils was in their times a very ancient custom. Now what gain you by this, if there were a chief bishop in every province to assemble & moderate Synods, before that prerogative was fastened to any place? It is the office not the place that we seek for. for so you confess there were Primates amongst the Apostles Scholars; whether they were chosen for the worthiness of their gifts, or for the greatness of their Cities, we care not; such there were; and by such were the Synods of every Province assembled and guided. When the wonderful gifts of the holy Ghost failed, for which the first age haply made choice of her Primates, it is not unlike, but as the next ages following chose the most sufficient men for the most populous Cities; so they were content the Bishops of the most famous Churches in every province should have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the pre-eminence amongst their brethren, to call them together and consult them for the common affairs of the whole Church; which the four first general Councils with one consent confirmed to every Church; and commanded to be kept without alteration or diminution, as the ancient rights and customs of the Church even from the beginning. The Council of Nice willeth 1 Niceni Concilii ca 6. & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the prerogatives to remain to every Church; and again, 2 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, reserving (always) to the Mother City her proper dignity. The Council of Constantinople as Socrates saith, 3 Socrat. li. 5. ca 8 ratified the Nicene faith, and appointed patriarchs (or metropolitans) distinguishing their Provinces. As namely Nectarius the Bishop of Constantinople had allowed him Thracia; Helladius bishop of Caesarea in Cappadocia, Gregory of Nissa, and Otreius of Militene had the regiment of Pontus; Aphilochius of Iconium, and Optimus of Antioch in Pisidia took the charge of Asia; the like did Timotheus Bishop of Alexandria for Egypt; and Pelagius of Laodicea, and Diodorus of Tarsus for the East Churches, reserving the prerogative of the Church of Antioch, which they delivered unto Miletius there present: 4 Concilii Constantinopolitaniss 1. ca 2. The Canon that before limited these governments being (always) observed. Of the Council of Ephesus I spoke even now; wherein, when the Bishops of Cyprus complained, that the Church of Antioch began to encroach upon them, 5 Exemplar suggestionum episcoporum Cypri in Concilio Ephesin. contra Apostolicos Canon's, & definitiones Nicenae Synodi, contrary to the Apostles Canons, and the Decrees of the sacred Council of Nice, and desired that the Synod of Cyprus might enjoy their right, as they had done, 6 Sicut initio à temporibus Apostolorum. even from the beginning ever since the Apostles times; the Fathers rejected and condemned that attempt of the Bishop of Antioch, as a thing 7 Decretum eiusdem Synodi pro Episcopu Cypri. repugnant to the Laws of the Church, and Canons of the Apostles. The great Council of Chalcedon finding fault, that some Bishops, to increase their power, obtained the Prince's Charter to cut one Province into twain, of purpose to make two metropolitans, where before was but one; decreed, that no Bishop should enterprise the like without the loss of his office; and notwithstanding the Imperial letters already purchased, 1 Concil. Chalcedonens. ca 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the true (or ancient) Mother City should certainly keep her proper right; and the other newly erected content themselves with the honour of the name. The pre-eminence then of Mother Cities and metropolitans is very ancient in the Church of God, and if we admit even your own construction of that Canon called Apostolic, there were Primates elected in every Province before there were metropolitans; and so the office was found to be needful in the Church of Christ, when as yet the places and Cities, that should have that privilege, were not appointed nor agreed on. Some think the metropolitans function may be derived from Timothy and Tite, by reason that Tite had in charge the whole isle of Crete, and Timothy the oversight not of Ephesus only, but of Asia also. Of Tite chrysostom saith; 2 Chrysost homil. 1. in epist. ad Tit. This was one of Paul's companions, that was approved. Otherwise Paul would not have committed unto him an whole Island, and the (triallor) judgement of so many Bishops. Of Timothy Theodoret saith; 3 Theodoret. praefatio in 1. epist. ad Timoth. To him divine Paul committed the charge of Asia. And of them both he saith; 4 Idem in 1. ad Timoth. ca 3. It a Cretensium Titus & Asianorum Timotheus, so was Tite the Apostle (or Bishop) of Crete, and Timothy of Asia. In deed Ephesus was a Mother City, as appeareth by the first Ephesine Council, but whether it had that prerogative by the nobleness of the place, or by succession from Timothy I dare not define. Timothy, as it should seem by Theodoret was chief over all Asia, and yet were there sundry other Cities in Asia besides Ephesus, that had metropolitans; as 5 Socr. lib. 5. ca 8. Iconium, 5 Socr. lib. 5. ca 8. Antioch of Pisidia, 6 Vide subscriptiones Concil Chalcedonens. actio. 3. Cyzicum, 6 Vide subscriptiones Concil Chalcedonens. actio. 3. Sardis; 6 Vide subscriptiones Concil Chalcedonens. actio. 3. Rhodos. If any think it unlawful for one man to have the care and oversight of other Bishops, he may be satisfied or refuted by the example of Tite, to whom 7 Chrysost. ut supr. the whole Island of Crete was committed, as chrysostom saith; and the 8 Hiero. de scriptoribus ecclesiast. in Titum. islands adjoining, as Jerome writeth; and by Paul's own testimony, the 9 Tit. 1. making of Bishops in many Cities. If therefore any man like these places, I am not against them; but the ancient, evident, and constant course of the Primitive Church to have Primates or metropolitans for the calling and guiding of Synods in every province; is to me a pregnant and perfect proof, that this order was either delivered or allowed by the Apostles and their Scholars; or found so needful in the first government of the Church, that the whole christian world ever since received, and continued the same. Though the office were tolerable, yet the name of Archbishop is expressly prohibited by the third Council of Carthage, & by the great Council of Africa; and was never heard of in the Church till the Council of Chalcedon, which was kept 455. years after Christ. The words of both the Councils interdicting all such proud titles, are these; 1 Concil. Carthag. 3. ca 26. & Africa. ca 6. vel 36. The Bishop of the first seat must not be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Prince of Priests or high Priest, or by any such style, but only the bishop of the first seat.] If the office be needful and lawful, the strife for names shall not long trouble us. Were I persuaded, that Archbishop had no signification but king and prince of Bishops, the simplicity and integrity of Christ's Church should soon induce me to give over the name; but if it import no more than the words, which these Councils like and use; I see no cause for others to stumble at it. The very Canon lately cited by you, which you 2 De Ministrorum evangelii gradibus ca 24. fol. 170. grant is ancient, though not Apostolic, calleth the Metropolitan 3 Canon. Apostolorum 34. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the first (or chiefest) and willeth him to be esteemed, 3 Canon. Apostolorum 34. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as head amongst the Bishops of the same province. The Councils of Carthage the second, ca 12; the third, ca 7. 28; the fift, ca 7. 10; the Milevitane Council, ca 21. 22. 24; the African, ca 40, 43, 44, 65, 73, 87, 88, 92, use the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the primate of every Province. Now if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in composition note the first and chief, as well in order and dignity, as in time and empery I see no reason to refuse the name of Archbishop more than of Primate, which word the African Council so often useth. If you deny that the compounds of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signify an order amongst fellows, as well as a power over subjects; to omit profane Writers by which we might prove it, (Cicero saying, 4 Cicer. Offic. li. 2. Qui Archipirata dicitur, nisi aequabiliter praedam dispertiat, aut occidetur à socijs, aut relinquetur, he that is called Archpirate, except he divide the prize equally, he shall be slain or forsaken (not of his men, but) of his fellows;) What think you of the word 1 1. Thessaly. 4. Epistola juda. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Archangel; doth it import order and dignity amongst the Angels, or power and empery over them? if matters in heaven be too high for us, what say you to the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Patriarch? were 2 Hebr. 7. Abraham, Isaac and jacob; in that they were Patriarches, Rulers and Lords over the Churchor chief fathers in the Church? The 3 Act. 7. twelve Patriarches, that were begotten of jacob, will you call them the rulers of their Fathers, or chief fathers of the twelve tribes? 4 Act. 2. David, shall he be a Patriarch in respect of his kingdom and empery, or of his Prophetical graces and dignity? This signification, no doubt the learned Fathers did follow when they suffered and used in the Church of God the names of 5 unde Concilium Chaleedonens. Archbishop, 5 unde Concilium Chaleedonens. Archimandrite, 5 unde Concilium Chaleedonens. Archdeacon, not that they made them Lords & Princes over Bishops, Monks and Deacons, but rather chief amongst them. But did the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 always import power and authority, which you shall never prove; must that power be straightway so princely and peremptory, that it may not stand with a bishops calling? Is there no power, nor government annexed to a Bishop's office? Christ saith they be set 6 Matth. 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, over his family; Saint Paul calleth them 7 1. Thess. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Governors in the Lord. That is (you will say) in respect of their flock, not of their fellow Pastors. The Council of Nice alloweth the Metropolitan 8 Concilium N●ceni ca 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, power and authority over his Province. The Council of Sardica, where were 300. bishops assembled long before the African Council giveth him the title of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Ruler of the Province: and addeth; 9 Concil. Sardicens. ca 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, we mean (thereby) the Bishop of the Mother City (or Metropolitan.) Socrates saith the first council of Constantinople, 10 Socrat. lib. 5. ca 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, appointed patriarchs; and calleth the charge which they received, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a Patriarkdom, 11 Ignat. epistola 6. ad Philadelph. & 7. add Smyrnaos. Ignatius, 12 Nazianz. in epitaph. patr●. Nazianzen and 13 Chrysost. homil. 21. ad populum Antiochenum. Chrysost. who I think knew the force of their own tongue better than any manliving in our age, be their skill never so great, spare not to give the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the chief Priest, unto bishops. Nazianz. speaking to the foresaid Council of Constantinople about the choice of another in his place, as Theodor. reporteth his words said, 14 Theodor. li. 5. ca 8. seeking out a man prais-worthy & wise that is able to undertake & well guide the number of cares (here occurrent) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 make him Archbish. (of this place.) And touching Maximus Theodoret saith, the same Council deprived him 1 Ibidem. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of the archiepiscopal dignity. Where you say, that 2 De Ministrerum evangelii gradibus ca 25. fol. 182. before the Council of Chalcedon, which was about the year of Christ 455. you never found any subscription in Synod, of any man named Archbishop; either mine eyes be not matches, or you are greatly deceived. for I find not only that subscription in the general Council of Ephesus before the Council of Chalcedon, but the main Council in their letters give that title to the bishops of Rome, Alexandria and Ephesus. In the first session of the Council it is said. 3 I●itium Synodi Ephes Gracè conscriptae. The Synod assembling in the mother City of Ephesus, by the decree of the most religious and Christian kings; the Bishops sitting in the most sacred Church, called by the name of Marie; (first) Cyril of Alexandria supplying the place of Celestinus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the mostsacred and most holy Archbishop of the Church of Rome. If you take this to be the Notary's fault, read the Mandate which the whole Council gave their Legates when they sent them to Constantinople to the emperors Theodosius and Valentinian for the enlarging of Cyrill and Memnon; and likewise their petition to the two princes for the same matter. 4 Mandatum quod Synodus dedit Legatis Constantinopol. proficiscentibus ca 73. We pern it you (say they to their Legates) to promise our communion (to the Bishops of the East) if they will labour with you, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that our most sacred Archbishop Cyril and Memnon may be restored unto us. In their relation to the Emperors, they give the like title to Celestinus. 5 Relatio Synodi ad Regesmissa cum Legatu ca 109 This holy and ecumenical Council (say they) with which sitteth, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the most sacred Archbishop of your great City of Rome, Celestinus. And though the Provincial Council of Africa willed the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be refrained in their meetings; yet this general Council of Ephesus usually calleth cyril and Memnon 6 Relatio Synodi ad Reges de gestu Orientalium ca 70. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the chief Leaders and Rulers of the holy Council. Of the Chalcedon Council you did well to make no doubt; the name of Archbishop is so often used in the first, second, third, fourth, fift, eight, tenth, fourteenth and sixteenth actions, not only in the subscriptions, but even in the deliberations & decrees of that Council, that with good conscience it might not be dissembled. Now if you suppose these three general Councils of Constantinople, Ephesus and Chalcedon; and all the Greek Divines and Fathers there assembled, were so void; first of learning, that they knew not the force of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in composition; then of religion, that they would rob Christ of his proper titles, to increase the pride of men against the truth of the Scriptures; I must confess I utterly descent from you, the speech is so hard, that I cannot digest it. if you yield them but reasonable skill in their own tongue, and moderate understanding in the principles of faith, I have my desire. for then not only the function and office of metropolitans and Primates is as ancient and necessary in the Church of God, as the having and guiding of provincial Synods, and confirmed unto them as lawful by the four first general Councils; but their very names & places were allowed and allotted unto them by the full consent of the Christian world, even from the beginning, and never since denied or doubted till this present age wherein we live. Contention and ambition of Bishops & Primates did much afflict the Primitive Church, and hinder and disturb the best Councils, the very Nicene Council not excepted.] Who doth marvel that amongst so many thousands of Bishops as the whole world yielded in so many hundred years, there should be some contentious and ambitious spirits? Or who can perform that those very weeds shall not grow as fast amongst Presbyters as ever they did amongst Bishops? Happily in a city where the Magistrate severely represseth the dissension & discord of Pastors, some ten or twelve Presbyters may either be kept in tolerable peace, or presently over ruled by the public state; but come once to the government of the whole world, as the fathers of the primitive Church did, and then tell me, not what contentions and factions, but what conflicts and uproars your parity of Presbyters will breed. Were the Pastors but of England, France, and Germany to meet in a free Synod; I will not ask you when they would agree; but if their tongues be like their pens there wound be more need of officers to part the frays, then of Notaries to write the Acts. Where the primitive Church had one Theophilus and one Dioscorus, we should have twenty. we may sooner flee their offices then their vices; their affections will remain, when their functions be altered. Where all are equal, there is as great danger of pride and contention, as where one is superior; yea, the priority of one man in every province, as we see confirmed by the practice and experience of the universal Church of Christ since the Apostles times, is sooner resisted and better endured, than the waywardness and headiness of so many Governors as you must and would have in your changeable regiment of Presbyters. The Lord make us careful to keep the band of peace which he hath left us; and mindful to show that lowliness of heart, which he hath taught us; that we wax not so wise in our own conceits, as to despise all others besides ourselves; and so resolute in our private persuasions, that we enforce our devices upon the Church of God, under the name of his holy and heavenly precepts: even so O Lord, for Christ jesus sake. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Amen. Errata. In the Epistle, pag. 7. lin. 26. in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for, in the word? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, pag. 9 l. vlti●●, chage, for charge. In the Book, p. 3. l. 15. th', for, in. p. 4. l. 28. Princes, for Priests. p. 10. l. penult. part, for parts. p. 38. l. 27. iudicall, for judicial. In margin, Proverb. 5. for Acts 19 p. 67. l. 25. (as they say) for (as you say, p. 68 l. penult. the Churches, for in the Churches. p. 78. l. 1. to the, for to be. lin. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and, for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the degree of a Presbyter, and p. 104. l. penultima, Evangelist, for Evangelists. p. 122. l. 22. aught, for out. p. 148. l. 17. not erect, for erect not. p. 150. l. 17. of most part, for of the most part. p. 158. margin, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. p. 164 l. 28. thee, for the. p. 185. l. 27. vinculis, for viculis. p. 188. l. 11. at the name of Socrates must be the figure of 4. l. 14. such, for such. l. 20. Talerius, for Valerius. l. 23. Philodelphia, for Philadelphia. p. 193. l. 18.? for, and l. 19: for? and l. 23. put out the double distinction,: p. 228. l. 36. out, for cut. p. 237. l. 2, & cons. for & cons. p. 246. l. penult. could not be, for could be. p. 252. l. 14. dured no long time, for dured a long time. p. 257. l. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. p. 259. l. 24. 150. for 1500. p. 274. l. 13. Bishops, for a Bishop. l. 14. Pothymus, for Pothynus. p. 281. li. 19 upbolding, for upholding. p. 286. li. 33. nine. Saint, for nine, Saint. p. 316. l. ultima, lay man Presbyter, for, lay man, Presbyter. p. 336. l. 1. in the 7. chapter. p. 358 l. 34. ishops, for Bishops. p. 359. li. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. p. 378. l. 31. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, & 32. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. p. 379. l. vlt. from the first beginning 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, according to the use anciently confirmed, every Metropolitan having liberty to take a copy of our acts for his own security.