A Summary VIEW OF THE GOVERNMENT BOTH OF THE OLD AND NEW TESTAMENT: WHEREBY The episcopal Government of Christ's Church is vindicated: Out Of the rude Draughts of LANCELOT Andrew's, late Bishop of Winchester. Whereunto is prefixed (as a Preamble to the whole) a Discovery of the Causes of the continuance of these Contentions touching Church-government: out of the fragments of RICHARD HOOKER,  
OXFORD, Printed by LEON LICHFIELD, Anno Dom, 1641.   

The causes of the continuance of these Contentions concerning Church-Government.  
COntention ariseth, either through error in men's judgements, or else disorder in their affections.  
1. When contention doth grow by error in judgement; it ceaseth not till men by instruction come to see wherein they err, and what it is that did deceive them. Without this, there is neither policy nor punishment that can establish peace in the Church.  
The Moscovian Emperor, being weary of the infinite strifes and contentions amongst Preachers, and by their occasion amongst others, forbade preaching utterly throughout all his Dominions; and in stead thereof commanded certain Sermons of the Greek and Latin Fathers to be translated, and them to be read in public assemblies, without adding a word of their own thereunto upon pain of death. He thought by this politic device to bring them to agreement, or at least to cover their disagreement. But so bad a policy was no fit salve for so great a sore.  
We may think perhaps, that punishment would have been more effectual to that purpose. For neither did Solomon speak without book in saying, that when folly is bound up in the heart of a child, the 
Prov. 32. 15.  rod of correction must drive it out; and experience doth show that when error hath once disquieted the minds of men and made them restless, if they do not fear they will terrify. Neither hath it repented the Church at any time to have used the rod in moderate severity for the speedier reclaiming of men from error, and the reuni●ing such as by schism have sundered themselves. But we find by trial, that as being taught and not terrified, they shut their ears against the word of truth and sooth themselves in that wherewith custom or sinister persuasion hath enured them: so contrariwise, if they be terrified and not taught, their punishment doth not commonly work their amendment.  
As Moses therefore, so likewise Aaron; as Zerubabel, so Jehoshua; as the Prince which hath laboured by the sceptre of righteousness and sword of justice to end strife, so the Prophets which with the book and doctrine of salvation have soundly and wisely endeavoured to instruct the ignorant in those litigious points wherewith the Church is now troubled: whether by preaching, as Apollo's among the Jews; or by disputing, as Paul at Athens; or by writing, as the learned in their several times and ages heretofore; or by conferring in Synods and counsels, as Peter, James, and others at Jerusalem; or by any the like allowable and laudable means; their praise is 
2. Cor. 8.18.  worthily in the gospel, and their portion in that promise which God hath made by his Prophets, They 
Dan. 12.3.  that turn many unto righteousness shall shine as the stars for ever and ever. I say, whosoever have soundly and wisely endeavoured by those means to reclaim the ignorant from their error, and to make peace.  
Want of sound proceeding in Church controversies hath made many more stiff in error now then before.  
Want of wise and discreet dealing, hath much hindered the peace of the Church. It may be thought, and is, that Arius had never raised those tempestuous storms which we read he did; if Alexander, the first that withstood the Arrians heresy, had born himself with greater moderation, and been less eager in so good a cause. Sulpitius Severus doth note as much in the dealings of Idacius against the favourers of Priscillian, when that heresy was but green and new sprung up. For by overmuch vehemency against jactantius and his mates, a spark was made a f●ame: insomuch that thereby the seditious waxed rather more fierce than less troublesome. In matters of so great moment, whereupon the peace or disturbance of the Church is known to depend, if there were in us that reverend care which should be; it is not possible we should either speak at any time without fear, or ever write but with a trembling hand. Do they consider whereabout they go, or what it is they have in hand; who taking upon them the causes of God, deal only or chiefly against the persons of men?  
We cannot altogether excuse ourselves in this respect, whose home controversies and debates at this day, although I trust they be as the strife of Paul with Barnabas and not with Elymas; yet because there is a truth, which on the one side being unknown hath caused contention, I do wish it had pleased Almighty God, that in sifting it out, those offences had not grown, which I had rather bewail with secret tears then public speech.  
Nevertheless as some sort of people is reported to have bred a detestation of drunkenness in their children by presenting the deformity thereof in servants: so it may come to pass (I wish it might) that we beholding more foul deformity in the face and countenance of a common adversary, shall be induced to correct some smaller blemishes in our own. Ye are not ignorant of the demands, Motives, Censures, Apologies, Defences, and other writings which our great enemies have published under colour of seeking peace; promising to bring nothing but reason and evident remonstrance of truth. But who seeth not how full gorged they are with virulent, sl●nderous and immodest speeches, tending much to the disgrace, to the disproof nothing of that cause which they endeavour to overthrow? Will you speak 
Iob. 13 7.  wickedly for God's defence? saith Iob. Will you dipp your tongues in gall and your pens in blood, when ye write and speak in his cause? Is the truth confirmed, are men convicted of their error when they are upbraided with the miseries of their condition and estate? When their understanding, wit and knowledge is depressed? When suspicions and rumours, without respect how true or how false, are objected to diminish their credit and estimation in the world? Is it likely that Invectives, epigrams, Dialogues, Epistles, libels, laden with contumelies and criminations, should be the means to procure peace? Surely they which do take this course, the way of 
Rom 3.17.  peace they have not known. If they did but once enter into a stayed consideration with themselves what they do; no doubt they would give over and resolve with Iob. Behold I am vile, what shall I answer? I will 
Iob. 40.4, 5.  lay my hand upon my mouth. If I have spoken once amiss, I will speak no more; or if twice, I will proceed no further.  
II. But how sober and how sound soever our proceedings be in these causes; all is in vain which we do to abate the errors of men, except their unruly affections be bridled. Self-love, vainglory, impatience, pride, pertinacy, these are the bane of our peace. And these are not conquered or cast out, but by prayer. Pray for Jerusalem; and your prayer shall cause the hills to bring forth peace: peace shall distil 
Psal. 72.3, 6.  and come down like the rain upon the mown grass, and as the showers that water the earth. We have used all other means, and behold we are frustrate, we have laboured in vain. In disputations; whether it be because men are ashamed to acknowledge their errors before many witnesses, or because extemporality doth exclude mature and ripe advice without which the truth cannot soundly and throughly be demonstrated, or because the fervour of contention doth so disturb men's understanding, that they cannot sincerely and effectually judge: in Books and Sermons; whether it be because we do speak and write with too little advice, or because you do hear and read with too much prejudice: in all human means which have hitherto been used to procure peace; whether it be because our dealings have been too feeble, or the minds of men with whom we have dealt too too implacable, or whatsoever the cause or causes have been: for as much as we see that as yet we fail in our desires, yea the ways which we take to be most likely to make peace, do but move strife; O that we would now hold our tongues, leave contending with men, and have our talk and treaty of peace with God. We have spoken and written enough of peace: there is no way left but this one; Pray for the 
Psal. 122.6.  peace of Jerusalem.   

THE form OF GOVERNMENT IN THE OLD TESTAMENT: And first, under MOSES.  

THE commonwealth of ISRAEL was considered, either as personal, containing all the whole people, not a man left:  
or Representative; in the Estate, Tribes, Cities; whose daughters the towns adjacent are called.  
I. The Estate had ever one governor, 

1. Moses.  
2. Josua.  
3. judges.  
4. Kings.  
5. Tirshathaes', [or, viceroys, Ezra. 2. 63.] with whom were joined the LXX. Elders.    
II. The Tribes had every one their Prince, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Phylarcha. (Num. 2.) with whom were joined the chief of the families, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Patriarchae. (Num. 1.4.)  
III. The Cities had each likewise their Ruler. (Iud. 9.30.1. King. 22.26. 2. King. 23.8.) with whom were joined the Elders or Ancients. (Ruth. 4.2. Ezr. 10.14.)  
These last, not before they came into Canaan, [and were settled in their Cities.]  
It appeareth, that Moses sometime consulted only with {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} (the heads of the Tribes;) and then one Trumpet only sounded: (Num. 10.4.) in some other causes with the {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} (the Congregation;) and then both Trumpets called. (Num. 10.3.)  
The highest BENCH or judgement, for causes of greatest difficulty, was that of the LXX. who at the first, were the Fathers of each family that came down to Egypt. (Gen. 46.) which number did after that remain; (Exod. 24.1, 9) and was at last by God himself so appointed. (Num. 11.16.) See 2. Chron. 19.8.  
The inferior BENCHES, for matters of less importance, were erected by jethroes advice of Rulers of Thousands, Hundreds, Fifties, Tithings. Exod. 18. 21, 26. and after established by God's approbation. (Deut. 16.18.)  
In every City (as 
* Antiquit. l. 4. c. 8.  Josephus saith) were seven judges; and for each judge, two Levites: which made together the Bench of each City.  

The form of the Ecclesiastical government under MOSES.  
THe Priesthood was settled in the Tribe of Levi by God.  
Levi had three sons: Cohath, Gershon, and Merari.  
Of these, the line of Cohath was preferred before the rest.  
From him descended four Families: Amram, Izhar, Hebron, and Vzziel.  
Of these the stock of Amram was made chief.  
He had two sons: Aaron and Moses.  
Aaron was by God appointed High Priest.  
So that there came to be four distinctions of Levites: 

1. Aaron, as chief.  
2. Cohath.  
3. Gershon.  
4. Merari.    
The Commonwealth of Israel was at the beginning in the desert a Camp. In the midst whereof the ark and Tabernacle were pitched: and according to the four Coasts whereof, they quartered themselves; on every side three Tribes.  


On the East side: Judah. Issachar Zabulon,  
On the South side: Reuben. Simeon. Gad.  
On the West side: Ephraim. Manasses. Benjamin.  
On the North side: Dan. Aser. Napthali.   Num. 2. v. 3. 10. 18. 25.  
These four Quarters were committted to those four Divisions of Levites: 

The East quarter, to Aaron, and his family.  
The South quarter, to The Cohathites.  
The West quarter, to The Gershonites.  
The North quarter, to The Merarites.   Num. 3. vers. 38. 29. 23. 35.  
Who lodged among them, and took charge of them, as of their several Wards.  
But there was not a parity in these four: for 

1. Aaron's family, which bare the Ark itself, was chief.  
2. Cohaths, which bare the Tabernacle and vessels, next.  
3. Gershons, which bare the veil and hangings of the Court, third.  
4. Meraries, which bare the Pillars and Posts, last.    
Neither were all the Levites of each of these several houses equal; but God ordained a superiority among them: 

Over the Priests, Eleazar.  
Over the Cohathits, Elizaphan.  
Over the Gershonites, Eliasaph.  
Over the Merarites, Zuriel.   Num. 3. v. 30. 24. 35.  
Whom he termeth Nesiim, that is, prelates or Superiors.  
No more did he permit these four to be equals among themselves: but appointed 

Ithamar (Exod. 38.21.) to command over Eliasaph, with his Gershonites. (Num. 4.28.) Zuriel, with his Merarites. (Num. 4.33.)  
Eleazar (Num. 4.16.) to have jurisdictio over His own Family. Elizaphan, with his Cohathites.    
Yea he maketh not Eleazar and Ithamar to be absolute equals: but giveth Eleazar preeminence over Ithamar; and therefore termeth him Nasi Nesiim, Princeps Principum or Praelatus Praelatorum. (Num. 3.32.)  
And all these under Aaron the High Priest.  
So that, 

1. Aaron was the High Priest.  
2. Under him Eleazar: who, as he had his peculiar charge to look unto, so was he generally to rule both Ithamars' jurisdiction and his own.  
3. Under him Ithamar, over two families.  
4. Under him the three prelates.  
5. Under each of them, their several chief Fathers ({non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} as they are termed Exod. 6.25.) under Elizaphan four, under Eliasaph two, under Zuriel two. (Num. 3.18, &c.)  
6. Under these, the several persons of their kindreds.    
This is here worth the noting, that albeit it be granted that Aaron was the type of Christ, and so we forbear to take any argument from him: yet Eleazar (who was no type, nor ever so deemed by any writer) will serve sufficiently to show such superiority as is pleaded for; that is, a personal jurisdiction in one man resident over the heads or rulers of diverse charges.    

The form of government under JOSHUA.  
THe commonwealth being changed from the ambulatory form into a settled estate in the Cities of Canaan: as before, the Levites were divided according to the several Quarters of the Camp; so now were they sorted into the several territories of the Tribes. So God commanded; Num. 35.2, 8.  
The lot fell so, that the four partitions of the XII. Tribes were not the same, as when they camped before together; but after another sort. For the Tribes of 

1. Juda, Simeon and Benjamin made the first Quarter.  
2. Ephraim, Dan, and half of Manasses the second.  
3. Issachar, Asher, Napthali, and the other half of Manasses the third.  
4. Zebulun, Reuben, and Gad the fourth.   

Now in these four;  
1. The charge or oversight of the first was committed to Aaron and his family: and they had therein assigned to them XIII. Cities. in Judah and Simeon, ix.. and in Benjamin, IV. (Ios. 21.9, 10, &c.)  
2. Of the second, the care was committed to the family of the Cohathits: and they had assigned to them X. Cities. in Ephraim, IV. in Dan, IV. and in the half of Manasses, II. (Ios. 21.20.)  
3. The third was committed to the family of Gershon: and they had therein assigned to them XIII. Cities. in Issachar, IV. in Asher, IV. in Naphtali, III. in the other half of Manasses, II. (Ios. 21.27.)  
4. The oversight of the fourth partition was committed to the Merarites: and they had therein assigned to them XII. Cities. in Zebulun, IV. in Reuben, IV. in Gad, IV. (Ios. 21.34.)    
These were in all, XLVIII. Cities: whereof the chief (as may appear) were Cities set on Hills; and all so situate, in such proportion and distance, as that they most equally parted their Tribe among them, to perform unto them their duties of attendance and instruction.  
Further, there were in Joshuah's time added, by the decree of the Princes, the Nethinims of the people of Gibeon; for the lowest ministeries, and for the service of the Levites. (Ios. 9.27.)  
So that now the order was thus: 

1. Eleazar.  
2. Phineas.  
3. Abisua.  
4. The three Nesiims.  
5. The raze Aboth, [or, Heads of the Families.]  
6. The Levites.  
7. The Nethinims.    
If this power and superiority was necessary, when all the People and Priests were within one Trench, even within the view of Aaron's eye: much more in Canaan, when they were scattered abroad in divers Cities far distant, was the retaining of it more than necessary.   

The form of Government under DAVID.  
ALbeit in Saul's government small regard was had to the Church: yet David found at his coming a superiority amongst them.  
For besides the Priests, he found six Princes or Rulers over six families of the Levites. (1. Chron. 15.5, 6, &c.)  

Vriel over Cohath.  
Asajah over Merari.  
Joel over Gershon.  
Shemajah over Elizaphan.  
Eliel over Hebron.  
Amminadab over Vzziel.   
Likewise between the two Priests an inequality: one Abiathar, attending the Ark at Jerusalem, the higher function; the other, Zadok, the Tabernacle at Gibeon. (2. Sam. 20.25.1. Chron, 16.37, 39)  
But after the Ark was brought back; he set a most exquisite order among the Levites: and that by Samuel's direction; 1. Chron. 9.22. So that he is there reckoned as a new Founder.  
Of them he made six orders: 1. Chron. 23.  
1. Priests, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} 24000. vers. 4. 2. Ministers of Priests 3. judges, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} 6000. vers. 4. 4. Officers, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} 5. Singers, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} 4000 verse. 5. 6. Porters, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} 4000  
1. Of Priests, Zadok was the chief of the family of Eleazar; and Ahimelech the second, of the family of Ithamar. (1. Chron-24. 3.)  
Under these were XXIIII. other Courses.  
Of the posterity of 

Eleazar, XVI.  
Ithamar, VIII.   1. Chr. 24.4.  
Which XXIIII. are called (in the 5. verse) Rulers of the Sanctuary and Rulers of the House of God: and to whom the learned Interpreters think the XXIIII. Elders, Apocal. 4.4. have relation.  
II. Of Levites that ministered to the Priests in their function, likewise XXIIII. Courses; out of the 
* ix..  VIII. families, the Heads of whom are set down in 1. Chron. 23.6. and 24.20.  
Over all which, Jehdeiah was chief.  
III. Of judges, that sat for causes as well of God as the King, there were appointed:  

1. On this side Jordan, upwards toward the River; Ashhabiah the Hebronite. (1. Chr. 26.30.)  
2. On this side Jordan, downwards towards the Sea; Chenaniah the Isharite. (1. Chr. 26.29.)  
3. Beyond Jordan, over the two Tribes and the half; Jerijah the chief of the Hebronites. (1. Chron. 26.31.)   
iv. Of Officers.  

Scribes. 

Shemaiah. (1. Chron. 24.6.)  
Seraiaeh. (2. Sam. 8.17.)  
Shevah. (2. Sam. 20.25.)    
Scribes of the 

Levites. (1. Chron. 24.6.)  
Temple. (2. King. 22.3. Ier. 36.10)  
People. (Mat. 2.4.)  
King. (2. King. 12.10.)     
V. Of the Singers likewise he set XXIV courses: over which he placed three chief, out of the three families. (1. Chron. 15.17. & 25.2, 3, 4.)  
Out of 

Cohath; Heman samuel's nephew. (1. Chr. 6.33)  
Gershon; Asaph. (1. Chron. 6.39.)  
Merari; Ethan or Jeduthun. 1. Chron. 6.44.    
Of these, Heman was the chief. (1. Ch. 25.5) under these were diverse others. (1. Chr. 15.18.  
VI. Of Porters, who were divided into the  

Keepers of the watch of the Temple: (Mat. 27.65. Psal. 134.1.) who were placed on each quarter of the Tabernacle. (1. Chr. 26.13, 14, &c.) On the 

East side VI. over whom was Shelemiah.  
South iv. (for the Tabernacle II. and II. for Asuppim) over whom was Obed.  
West iv. over whom was Hosa.  
North iv. over whom was Zechariah.   Over all these it seemeth Benajah, the son of Jehoiada the Priest, was the chief. (1. Chron, 27.5.)  
Treasurers: for the Revenues of the house of God (1. Ch. 26.20.) for Things dedicated by vow; Shelomith. 1. Chron. 26.26.) Cohath; Shebuel of Moses offspring. Gershon; Jehiel. Merari; Ahiah.   
Over all the Porters was Chenaniah. (1. Chr. 26.29. & 15.22, 27.)  
It is to be remembered that, beside Zadok the High Priest and Ahimelech (the second) we find mention of Hashabiah the son of Kemuel chief of the whole Tribe of Levi. (1. Chron. 27.17.) So that there was 
One over the Ark; 
Zadok.  The second over the Tabernacle; 
Ahimelech.  The third over the Tribe; 
Hashabiah.    
As over the 
Levites Ministers; 
Jehdeiah.  judges; 
Chasabiah.  Officers; 
Shemaiah.  Singers; 
Heman.  Porters; 
Chenaniah, or Benaiah.    
Agreeable to this form we read that under Josias there were three: that is, Hilkiah, Zachariah, and Jehiel: (2. Chron. 35.8.) and that the Levites had six over them. (2. Chron. 35.9.)  
Again under Zedekiah; that there were carried into Captivity Seraiah [the chief Priest] and Zephaniah [the second Priest.] 2. King. 25.18.  
Likewise under Ezekiah, at the provision for the Levites portions, there were ten of the Levites; over whom was Cononiah and Shimei: and so Kore over the voluntary offerings; and six Levites under him. (2. Chron. 31.12, 13. &c.)   

The form of government under NEHEMIAH:  
OF whom and Esdras it is recorded, that they did all according to Moses institution. (Ezr. 6.18. Nehem. 10.34, 36.)  
There was then 

Eliashib. Nehem. 3.1.  
Seraiah. 11.11.  
Zabdiel. 11.14.    
The Courses were then but XXII. (Neh. 12.12.)  
There was then 

Vzzi. (Neh. 11.22.)  
Jezrahiah. (Neh. 12.42.)  
Shallum. (1. Chron. 9.17.)    
Under Zabdiel, at his hand 

Adaiah. Nehem. 11. ver. 12, 13.  
Amasai. Nehem. 11. ver. 12, 13.    
Under Vzzi 

Shemaiah. Neh. 11.15, 16.  
Shabbethai. Neh. 11.15, 16.  
Jozabad. Neh. 11.15, 16.    
Under Jezrahiah 

Mattaniah. Neh. 11.17.  
Bakbukiah. Neh. 11.17.  
Abda. Neh. 11.17.    
Under Shallum 

Akkub. 1. Chron. 9.17. Nehem. 11.19.  
Talmon. 1. Chron. 9.17. Nehem. 11.19.    
So that there was  

1. The High Priest.  
2. The second & third, Overseers of the Priests.  
3. The Princes of the Priests.  
4. The Priests.  
5. The Overseer of the Levites.  
6. The Princes of the Levites.  
7. The Levites.  
8. The Heads of the Nethinims.  
9 The Nethinims: of the Gibeonites.  
9 The Nethinims: of Salomon's servants.    

[A brief Recapitulation of the degrees observed under the government of the Old Testament: with an accommodation thereof unto the New]  
Out of these we gather this form to have been.  

I. Moses: [in whom was] the supreme jurisdiction, to visit Aaron. (Num. 3.10.)  
II. Aaron: the High Priest. (Levit. 21.20. Num. 35.28. Nehem. 3.1.) 
Head. (2. Chron. 19.11.)  
Prince of the house of God. (1. Chron. 9.11)   
III. Eleazar: the second. (2. King. 25.18.) 
Prelate of prelates. (Num. 3.22.)  
chief Overseer, or Bishop (Ier. 20.1.)  
At his hand, Ithamar.   
IV. Prince of the Tribe. (1. Chron. 27.17.)  
V. Elizaphan. Eliasaph. Zuriel. 
prelates. (Num. 3.24, &c.)  
Overseers or Bishops. (Neh. 11.14, 22.)   
VI. [In] the XXIV. Courses set by David; 



The Princes of the Priests. (Ezr. 8.29.)  
The Princes of God. 1. Chr. 24.5.  
The Princes of the Sanctuary. 1. Chr. 24.5.    
Elders of the Priests. (Ierem. 19.1. 2. King. 19.1.)  
Heads of the Families. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} (Nehem. 12.12.)  
chief Priests. (Act. 19.14.)    
VII. The Priests themselves: 
Whether at Jerusalem; or in the country towns. (2. Chron. 31.19.)   
VIII. The Overseer of the Levites. (Nehem. 11.22.)  
Ix.. The Princes of the Levites. (1. Chron. 15.5. 2. Chron. 35.9. Nehem. 12.22.)  
X. The Head of the Levites Officers. The Scribe. 
The Singers. (1. Chro. 16.5. Neh. 12.42.)  
The Porters. (1. Chron. 9.17. & 15.22.)  
The Treasurers. (1. Chron. 26.24, 2. Chr. 31.12.)   
[XI. The Levites themselves.]  
XII. The Chief of the Nethinims. (Nehem. 11.21.)  
XIII. The Nethinims: of 

the Gibeonites. (Ios. 9.21.)  
Salomon's servants. (1. King. 9 21. Nehem. 7.60.)     
It is not only requisite that things be done, and that they be diligently done (against sloth;) but that they be done continually, and constantly.  
To this end it is, that God appoints Overseers: 

1. To urge others, if they be slack. (2. Chron. 24.5. & 34.13.)  
2 To keep them in course, if they be well. (2. Chr. 29.5. and 31.12. and 34.12, 13.)  
3. To punish, if any be defective. (Ierem. 29.26.) For which,    
A power of Commanding was in the High Priest. (1. Chron. 23.8, 18. and 24.6. and 31.13.)  
A power judicial, if they transgressed: (Deut: 17. 9 Zach: 3.7. Ezech: 44.24.  
Under pain of death. (Deut: 17.12.)  
Punishment in Prison, and in the Stocks: (Ier: 29.26.) in the Gate of Benjamin. (Ier: 20.2.)  
Officers to Cite and Arrest: (Ioh. 7.32. Act: 5.18.) This Corporall.  
To suspend from the Function: (Ezr: 2.62.)  
To excommunicate. (Ezr: 10.8. Ioh. 9.22. and 12.) 42. and 16.2.)  
[This spiritual.]  
Why may not the like be, [for the government of the Church:]  
There is alleged one only stop. That the High Priest was a figure of Christ: who being now come in the flesh, the figure ceaseth, & no argument thence to be drawn.  
[For Answer whereunto, we are to consider; that]  
I. This is the Anabaptiss only shift. That we are to have no wars: for the wars of the Jews were but figures of our spiritual battle. No Magistrate: for their Magistrates were but figures of our Ministers, Pastors, and Doctors. and, all by Christ's coming abolished.  
II. Christ, being as well King as Priest, was as well fore-resembled by the Kings then, as by the High Priest. So that if his coming take away the one Type, it must also the other. If it be said, there was in the King somewhat else beside the representation: the like is and may be truly said of the High Priest. And that some such thing there was, it is plain by S. Paul, who yielded his obedience to the High Priest; appearing before him, and acknowledging him a governor of the People (Act. 23.5.) & that, after the Type was expired. Which had been merely unlawful; if there had not remained in him somewhat besides the Figure.  
III. There is no necessity we should press Aaron. For Eleazar being Princeps Principum, that is, having a superior authority over the superiors of the Levites [in Aaron's life time] was never by any [in this point] reputed a Type of Christ. So that though Aaron be accounted such; yet Eleazar will serve our purpose. As also, 2. Chron. 35.8. we read of three at once: one only of which was the High Priest, and a Type of Christ; the rest were not. Let them answer then to the other twain, who were Rulers or chief over the House of God.   

Why it may be.  
I. Out of Dic Ecclesiae, [the New Reformers] ●ell us, we are to fetch our pattern from the Jews: and therefore it seems they are of opinion, that one form may serve both us and them.  
II. Except there should be such a fashion of Government, consisting of inequality: I see not in the New Testament, how any could perish in that contradiction of Core, which S. Jude affirmeth. For his plea was for equality; and against the preferring of Aaron above the rest.  
III. The Ancient Fathers seem to be of mind, that the same form should serve both.  
So thinketh S. Cyprian, l. 3. ep. 9 ad Rogatianum.  
So S. Hierom, ep. 85. ad Evagrium. Traditiones Apostolicae sumptae sunt de Veteri Testamento. & ad Nepotianum, de vitâ Clericorum.  
So St Leo. It a veteris Testamenti sacramenta distinxit; ut quaedam ex iis, sicut erant condita, Evangelicae eruditioni profutura decerperet: ut quae dudùm fuerant consuetudines judaicae, fierent observantiae Christianae.  
So Rabanus, de Institutione Clericorum, l. 1. c. 6.  
They ground this their opinion upon that they see,  
1. That the Synagogue is called a Type or shadow, and the Church the very image of the thing. (Heb. 10.1.)  
2. That God himself saith of the Christian Church under the Gentiles; that he will take of the Gentiles, and make them Priests and Levites to himself. (isaiah. 66.21.) there calling our Presbyters and Deacons by those legal names.  
3. That there is an agreement, in the  

Numbers: 

XII. Num. 1.16. and Luk. 9.1.  
LXX. Num. 11.16. & Luk: 10.1.    
Names: Angel. Malach. 2.7. and Revel. 1.10.   
And their often interchange and indifferent using of Priest or Presbyter, Levite or Deacon, showeth they presumed a correspence & agreement between them.  
[Thus than] 

Aaron [should be answerable unto] Christ.  
Eleazar [should be answerable unto] Archbishop.  
Princes of Priests [should be answerable unto] Bishops.  
Priest's [should be answerable unto] Presbyters.  
Princes of Levites [should be answerable unto] Archdeacons.  
Levites [should be answerable unto] Deacons.  
Nethinims [should be answerable unto] Clerks and Sextons.      

THE form OF CHURCH-GOVERNMENT in the New Testament: and first in the days of our Saviour CHRIST.  
I. THe whole ministry of the New Testament was at the first invested in Christalone.  
He is termed our Apostle. (Hebr. 3.1.)  
Prophet. (Deut. 18.15. Act. 3. 22.)  
Evangelist. (isaiah. 41.27.)  
Bishop. (1. Pet. 2.25.)  
Doctor. (Mat. 23.10.)  
Diaconus. (Rom. 15.8.)  
II. When the Harvest was great, (Matth. 9.38.) that his personal presence could not attend all; he took unto him XII. Apostles: as the XII. Patriarchs, or XII. 
* Exod. 15.27. Num. 33.9.  fountains (as S. Jerom) or the XII. Princes of the Tribes. (Num. 1.)  
Gathering his Disciples, (Matth. 10.1.)  
Choosing out of them (Luk. 6.13.)  
Whom he would; (Mark. 3.13.)  
Called them to him, (Luk. 6.13.)  
Made them, (Mark. 3.13.)  
Named them Apostles. (Luk. 6.13.)  
These he began to send: (Mark. 6.7.)  
Gave them in charge, (Mat. 10.1. and 11.1.)  
To preach the gospel. (Luk. 9.2.)  
To Heal. (Matth. 10.1. Luk. 9.2.)  
To cast out devils. (Matth. 10.1.)  
Gave them power, (Mat. 10.1. Luk. 9.2.)  
To take maintenance, (Matth. 10.10.)  
To shake of the dust for a witness. (Matth. 10.14.)  
So he sent them. (Matth. 10.5. Luk. 9.1.)  
They went and preached. (Luk. 9.6.)  
They returned, and made relationwhat they had 

done.  
taught.   Mark. 6.30.  
III. After this, when the Harvest grew so great as that the XII. sufficed not all; (Luk. 10.1, 2.) he took unto him other LXX. (as the 70. palmtrees, Num. 33.9. the Fathers of Families, Gen. 46. the Elders. Num. 11)  
These he 

Declared: (Luk. 10.1.)  
Sent by two and two into every City and place, whither he himself would come. lb.  
Gave them power, as to the Apostles, to 

Take maintenance. (Luk. 10.7.)  
Shake off the dust. (Luk. 10.11.)  
Heale the sick. Luk. 10.9.  
Preach. Luk. 10.9.  
Tread upon Serpents and Scorpions, and over all the power of the Enemy. (Luk. 10.19)      
These two Orders (as me thinketh) S. Paul, Ephes. 3.5. doth comprehend under the name of Apostles and Prophets; by the LXX. understanding Prophets: as usually next to the Apostles he placeth Prophets ever. (1. Cor. 12.28. Ephes. 4.11.)  
None of the Fathers ever doubted, that these two were two several Orders or Sorts: nor that the Apostles were superior to the LXX.  
It appeareth also, that [the Apostles] had in them power to forbid to preach: (Luk. 9.49.) and that Mathias was exalted from the other Order to the Apostleship.  
This was then the Order, while Christ was upon the Earth.  
I. Christ himself.  
II. The XII. (whose successors were Bishops.)  
III. The LXX. (whose successors were Priests.)  
IV. The faithful people or Disciples: of whom 500 and more are mentioned, in 1. Corinth. 15. 6. and CXX. in Act. 1.15.  

[The form of government, used in the time of the APOSTLES.]  
Albeit Christ saith, the people were as Sheep without a shepherd: (Matth. 9 38.) yet he termeth his Apostles harvest men, not shepherds. For while he was in person on Earth; himself only was the shepherd, and they but Arietes gregis. But at his departure he maketh them shepherds: (John 21.15.) as they likewise at theirs. (1. Pet. 5.2. Act. 20.28)  
Of the APOSTLES themselves: and first, of their Name.  
Shelicha, which is the Syrian name, was the title of certain legates or Commissioners sent from the High Priest, to visit the Jews and their Synagogues which were dispersed in other Countries; with authority to redress things amiss.  
{non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, among the greeks, were Officers of great credit: as by Herodotus and Demosthenes appeareth.  
Secondly, of their form; what it is.  
Not to have been with Christ all his time. (Acts 1.21.) So were others moe.  
Not to be sent immediately of Christ. (Gal. 1.1.) So were the LXX. (Luk. 10.)  
Not to be limited to no one place. (Matth. 28. 19) So were others (Luk. 24.33, 50.)  
And S. James went no whither.  
Not to be inspired of God; so that they did not err. So were Mark and Luke.  
Not to plant Churches. So did Philip the Evangelist. (Act. 8.5.)  
Not to work signs and miracles. So did Stephen (Acts 6.8.) and Philip. (Acts 8.6.)  
But over and above these, and with these, that eminent Authority or jurisdiction which they had over all; not only jointly together, but every one by himself: 

I. Of imposing hands in 

Ordination. (Acts 6.6.)  
confirmation. (Act 8.17, 18.)    
II. Of Commanding. (the word of the Bench. Acts 4.18. and 5.28.) 1. Thess. 4.11.2. Thess. 3.6, 12. Philem. 8. Coloss. 4.10.1. Cor. 14.37.2. Peter 3.2. Titus 1.5.1. Cor. 7.6, 17. and 11.34. & 16.1.  
III. Of Countermanding. (Luke 9.49. Acts 15.24.1. Tim. 2.12.)  
IV. Of Censuring. (1. Cor. 4.21.2. Cor. 13.10. Gal. 5.12.1. Tim. 1.20.1. Cor. 5.5, 11.2. Thess. 3.14. Matth. 16.19. with 18.18. and John 20.23.)    
In this power it is, that the Bishops succeed the Apostles. Irenae. lib. 3. cap. 3. Tertull. de prescript. Cyprian. ad Florent. 3.9. Epiphan. Haeres. 27. (Romae fuerunt primi Petrus & Paulus, Apostoli ijdem ac Episcopi.) Chrysost. in Act. 3. (Iacobus Episcopus Hierosolymitanus.) Hieronym. epist. 85. & 54. ad Marcellam: & de scriptorih. Ecclesiast. in Petro & Jacobo. Ambros: in 1. Corinth: 11. (de Angelis:) & in Ephes. 4. (Apostoli. Angeli sunt.)   

OF DEACONS.  
AT the beginning, the whole weight of the Churches affairs lay upon the Apostles.  
The distribution as well of the Sacrament. (Act. 2. 42.) as of the Oblations. (Act. 4.35.)  
The Ordination. (Acts 6.6.)  
The Government. (Acts 5.3.)  
[But] upon occasion of the Greeks complaint, whose widows were not duly regarded in the daily ministration (which was as well of the Sacrament, as of the Oblations: otherwise the Apostles would not have left out [the mention of] the Sacrament, in Acts 6.4.) they transferred that part upon the VII. [Deacons.] whom they had ordained for distribution [of the Sacrament,] not for Consecration. Act. 6.1. Tim. 3.12, 13. Iustin. Apolog. 2. Ignatius ad Heronem. Tertull: de Baptismo. Cyprian de lapsis: & lib. 3. epist. 9 Chrysostom. hom. 83. in Matth. Hieron. ep: 48. ad Sabinianum: & contra Lucifer. Ambros. Offic. lib. 1. cap. 41. Gregor. 4.88. Concil. Nicaen. 1. can. 14.   

OF EVANGELISTS.  
THey grew upon occasion of the scattering of the Disciples by means of the persecution after the death of S. Stephen. (Acts 11.19.) Of which number S. Philip is reckoned: (Acts 21.8.) and diverse others. (Acts 11.19.) of whom Eusebius maketh mention, lib. 3. cap. 37. and lib. 5. cap. 10.  
Upon these was transferred that part of the Apostles function, which consisted in preaching from place to place.   

OF PRIESTS.  
When the Churches were in some sort planted by the preaching of the Apostles, Prophets, and Evangelists: that they might be continually watered, and have a standing attendance; the Apostles ordained Priests by imposition of hands in every Church. (Acts 14.23. and 11.30. and 21.18.)  
And they made choice of the word {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, rather than of the word {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} (more in use with the Greeks:) because it includeth an embassy, and that chiefly of Reconciliation. which is the {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, expressed by S. Paul, in 2. Corinth. 5.20. (with Luke 14.32.)   

OF BISHOPS.  
LAst of all, that the Churches thus planted and watered, might so continue, the Apostles ordained Overseers, to have a general care over the Churches, in stead of themselves who first had the same, which is called {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, Acts 15.36. and containeth in it, as a strengthening or establishing that which is already well; (Acts 14.22. and 15.41. Revel: 3. 2.) so a rectifying or redressing, if ought be defective or amiss. (Tit: 1.5.)  
These are called, Acts 20.28. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} in the Syrian, that is, Episcopi. by S. John, Revel. 1.20. the angels of the Churches.  
[These were set over others, both to rule and teach.] 1. Tim: 5.17. 1. Pet: 5.2.  
Upon these was transferred the chief part of the Apostolic function:  
The Oversight of the Church.  
Power of 

Commanding,  
Correcting,  
Ordaining.    
The occasion which caused the Apostles to appoint Bishops, [besides the pattern in the time of the Law,] seemeth to have been schisms. Such as were in the Churches of 

Rome. Rom. 16.17.  
Corinth. 1. Cor. 1.11. [and 3.3, 4.]  
Galatia. Gal. 5.12.  
Ephesus. Ephes. 4.2, 3.  
Philippi. Phil. 4.2.  
Colossi. Coloss. 3. 13.  
Thessalonica. 2. Thess. 3.11.  
The Hebrews. Hebr. 13.9. Iam. 3.1.    
For which S. Cyprian, S. Jerome and all the Fathers, take the respect to one governor to be an especial remedy. [for which also see] Calvin. Instit. lib. 4. cap. 4.§. 2.  
This power even in the Apostles time was necessary. 
Act. 5.5, 15. 13. 11. 2. 11. 10. 46. 14. 11. 8. 13. 5.11, 13.  For God chargeth not his Church with superfluous burdens. Yet had they such graces (as power of healing, doing signs, sundry languages, &c.) that they of all other might seem best able to want it. For by these graces they purchased both admiration and terror sufficient for crediting their bare word in the whole Church.  
If necessary then in their times, that were so furnished: much more in the ages ensuing, when all those graces ceased, and no means but it to keep things in order. So that, were it not apparent to have been in the Apostles: yet the necessity of the times following, destitute of these helps, might enforce it.  
Seeing then God hath no less care for the propagation and continuance of his Church, then for the first settling or planting of it: (Eph. 4. 13.) it must needs follow, that this power was not personal in the Apostles, as tied to them only, but a power given to the Church; and in them for their times resident (but not ending with them, as temporary) but common to the ages after and continuing (to whom it was more needful than to them) to repress schism and to remedy other abuses.  
So that the very same power at this day remaineth in the Church; and shall to the world's end.   

Of the PERSONS, [that executed these Offices.]  
I. ALbeit the Commission were general over all Nations, which was given to the XII. yet was that generality only by permission, not express mandatory. Else should they have sinned that went not through all Nations.  
Therefore howsoever the Commission was to all Nations: yet was it left to their discretion, how and in what sort they would dispose themselves, as the Holy Ghost should direct them.  
So that the partition, Gal. 2. 9 betwixt S. Peter and S. Paul, was lawful and good, and no ways derogatory to Ite, predicate. [go, teach all nations.]  
Further, the ecclesiastical History doth testify, that they parted the Coasts and Countries of the world among them by common advice: and so severed themselves;  
Peter, to Pontus, Galatia, Cappadocia.  
John, to Asia, Parthia.  
Andrew, to Scythia, [Pontus] Euxinus and Byzantium.  
Philip, to upper Asia, and to Hierapolis.  
Thomas, to India, Persia and the Magi.  
Bartholomew, to Armenia, Lycaonia, India ●iterior.  
Matthew, to Aethiopia.  
Simeon, to Mesopotamia, Persia, Egypt, Africa, Britain.  
Thaddaeus, to Arabia, Idumaea, Mesopotamia.  
Mathias, to Aethiopia.  
II. again, albeit their preaching was for the most ambulatory: yet do the same Histories witness, that having settled Religion, and brought the Church to some stay; toward their end they betook themselves to residence in some one place, diverse of them. as,  
S. James at Jerusalem. (Euseb. lib. 2. cap. 1. Epiphan. haer. 66. Jerome.)  
S. John at Ephesus. (Euseb. lib. 3. cap. 26. Tertullian. lib. 4. contra Martion. Jerome.)  
S. Peter, first at Antioch; and after at Rome.  
Which places were more especially accounted their Sees: and the Churches themselves, after a more especial manner, were called Apostolic.  Sedes Apostolorum. Augustin. epist. 42. Ecclesiae Apostolicae, Tertullian. 
III. Thirdly, it is also plain, that the Apostles chose unto them as Helpers ({non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}) divers, who were companions with them in their journeys, ministered unto them, & supplied their absence in diverse Churches, when they themselves were occasioned to depart.  
Such were:  

Apollo. (Act. 19.1. 1. Cor. 3.6.)  
Aquila. (Rom. 16.3.)  
Archippus. (Philem. 2. Colos. 4. 17.)  
Aristarchus. (Act. 20.4.)  
Clemens. (Phil. 4.3.)  
Crescens. (2. Tim. 4.10.)  
Demetrius'. (3. John. 12.)  
Epaphras. (Colos. 4.12. & 1.7. & Philem. 24.)  
Epaphroditus. (Ph. 2.23.)  
Epaenetus. (Rom. 16.5.)  
Erastus. (Act. 19.22.)  
Gaius. (Act. 20.4.)  
Jesus Justus. (Col. 4.11.)  
John Mark. (Act. 13.5. & 15.37. & Philem. 24.)  
Lucas. (Philem. 24. Col. 4.14.)  
Secundus. (Act. 20.4.)  
Silvanus. (1. Pet. 5. 12. 1. Thess. 1. 1. 2. Thess. 1.1.)  
Sopater. (Act. 20.4.)  
Sosthenes. (1. Cor. 1.1.)  
Stephanas. (1. Cor. 16. 15.)  
Timotheus. (Act. 19.22. & 20.4.)  
Titus. (2. Cor. 8.23.)  
Trophimus. (Act. 20.4.)  
Tychicus. (Act. 20.4.)  
Urbanus. (Rom. 16.9.)   
Of whom, Eusebius, lib. 3. Hist. cap. 4. Euthymius, in tertium Iohannis; Isidorus, de Patrib. and Dorothei Synopsis.  
To two of these, Timothy and Titus, the one at Ephesus the other at Crete, (Euseb. lib. 3. cap. 4.) the Apostles imparted their own Commission, while they yet lived, even the chief authority they had.  
To appoint Priests. (Tit. 1.5. & Hieron. in eum locum.  
To ordain them by imposition of hands. (1. Tim. 5.22. 2. Tim. 2.2.)  
To keep safe and preserve the Depositum. (1. Tim. 6.14, 20.2. Tim. 1.14.)  
To command not to teach other things. (1. Tim. 1.3. Tit. 3.9.2. Tim. 2.16.)  
To receive Accusations. (1. Tim. 5.19, 21.)  
To redress or correct things amiss. (Tit. 1.5.)  
To reject young widows. (1. Tim. 5.11.)  
[To censure heretics and disordered persons, Tit: 1.11. and] 3.10.1. Tim: 6.5.2. Tim. 3.5.  
And these, after the Apostles deceased, succeeded them in their charge of Government, which was ordinary, successive and perpetual: their extraordinary gifts of miracles and tongues ceasing with them. [So] Irenaeus, lib. 3. cap. 3. Quos & successores relinquebant; suum ipsorum locum Magisterii tradentes.   

[Of the promiscuous use of their NAMES.]  
These were they whom posterity called Bishops. But in the beginning, regard was not had to distinction of Names. The authority and power was ever distinct: the name not restrained, either in This, or Other.  
The Apostles were called 

Priests or Seniors. (1. Pet. 5.1.)  
Deacons or Ministers. (1. Cor. 3.5.)  
Teachers or Doctors. (1. Tim. 2.7.)  
Bishops or Overseers. (Acts 1.20.)  
Prophets. (Acts 13.1. Revel. 22.9.)  
Evangelists. (1. Cor. 9.16.)    
The name of Apostle was enlarged, and made common to more than the XII.  
To Barnabas. (Act. 14.4, 14..)  
Andronicus. (Rom. 16.7.)  
Epaphroditus. (Phil. 2. 25.)  
Titus and others. (2. Cor. 8.23.)  
Timothy. (Hieron in Cant. Chr. Euseb.)  
The Priests were called  
Prophets. (1. Cor. 14.32.)  
Bishops. (Philip. 1.1. Tit. 1.7.)  
So Chrysostom, in Philip. 1. [Quid hoc? an unius civitatis multi erant episcopi? Nequaquàm: sed Presbyteros isto nomine appellavit. Tune enim nomina adhuc erant communia.]  
Jerome: Hîc episcopos Presbyteros intelligimus; non enim in unâ urbe plures Episcopi esse potuissent.  
Theodoret: Non fieri quidem poterat, ut multi Episcopi essent unius civitatis pastores; quo fit, ut essent soli Presbyteri, quos vocavit Episcopos.  
& in 1. Tim. 3. Eosdem olim vocabant Episcopos & Presbyteros: eos autem qui nunc vocantur Episcopi, nominabant Apostolos.  
Oecum●nius: Non quòd in unâ civitate multi essent Episcopi, &c.  
For in the Apostles absence in Churches new planted, the oversight was in them; till the Apostles ordained and sent them a Bishop, either by reason of some schism or for other causes.  
The Bishops (as the ecclesiastical History recounteth them) were called  
Apostles. (Philip. 2.25.)  
Evangelists. (2. Tim. 4.5.)  
Diaconi. (1. Tim. 4.6.)  
Priests. (1. Tim. 5.17.)  
[For it is plain by the epistle of Irenaeus to Victor, in] Eusebius, lib. 5. cap. 26. that they at the beginning were called Priests, that in very truth and propriety of speech were Bishops. And by Theodoret [in 1. Tim. 3.] that they which were Bishops, were at the first called Apostles.  
The name {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, saith Suidas, was given [by the Athenians to them which were sent to oversee the Cities that were under their jurisdiction. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. Suid. in {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}.]  
The name Episcopus was given among the Romans to him, qui praeerat pani & vaenalibus ad victum quotidianum. ff. de munerib. & honorib.  
Cicero, ad Atticum lib. 7. epist. 10. Vult me Pompeius esse, quem tota haec Campania & maritima ora habeat Episcopum.  
The name in Hebrew {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Gen. 41.34. seemeth to have relation to the second use. for they were such as had charge of the grain laying up, and selling under Joseph.   

[The necessary use of the BISHOPS office, and the charge committed to him.]  
The party, who in the New Testament is called Episcopus, is in the Old called {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} (Psal. 109.8. with Act. 1.20.)  
In a house or family, it is first affirmed of Joseph, Gen. 39.4, who had the oversight and government of the rest of the servants.  
In a house there may be many servants, which have places of charge: but there is one that hath the charge of all; that is, Oeconomus, the Steward.  
So do the Apostles term themselves. (1. Cor. 4.1.) and their office. (1. Cor. 9.17.) and their successors the Bishops. (Tit. 1.7.) Vid. Hilar. in Matth. 24.45.  
In a flock, the pastor. (Ioh. 21.15. Act. 20.28. Mat. 
Vid. ●ieronym. epist. 4. ad Rusticum (cap. 6.) & epist. 8●. ad Evagrium.  25.32.1. Pet. 5.2. Ephes. 4.11.)  
In a Camp, the captain. (Matth. 2.6. Hebr. 13.7, 17, 24.)  
In a ship, the governor: (1. Cor. 12.28.) under whom others. (Act. 13.5.)  
In the commonwealth, they be such as are set over Officers, to hasten them forward, and see they do their duties. as in 2. Chron. 34.12. and 31. 13. Nehem. 11.22. and 12.42.  
So that, what a Steward is in a house,  
a pastor in a flock, a captain in a Camp, a Master in a ship, a surveyor in an office: That is a Bishop in the ministry.  
Upon him lieth, [to take care of the Churches under him.] 2. Cor. 11.28. Philip. 2.20.1. Pet. 5.2. Concil. Antiochen. can. 9 [and for that end to visit them.] Act. 9.32. and 15.36. [and to be observant] Of that which is Well and orderly; [to confirm it.] Act. 15.41. Revel. 3.2. Otherwise; [to redress it.] Tit. 1.5.  
To him was committed;  
1. Authority of ordaining: (Tit. 1.5.) and so of begetting Fathers. (Epiph. haeres. 75.) See Ambrose, Theodoret and Oecumenius, in 1. Timoth. 3. Damasus, epist. 3. Jerome, epist. 85. ad Evagr. Leo, epist. 88 Concil. Ancyran. can. 12. al. 13.  
For though S. Paul should mention a Companic with him at the ordaining of Timothy: (1. Tim. 4.14.) yet it followeth not, but that he only was the Ordeyner. No more, then that Christ is the only judge: although the XII. shall sit with him on Thrones. (Luc. 22.30.)  
II. Authority of enjoining or forbidding. (1. Tim. 1.3. Ignat. ad Magnesian. Cyprian. epist. 39)  
III. Authority of holding Courts, and receiving accusations. (1. Tim. 5.19.1. Cor. 5.12. Revel. 2.2. Augustin. de opere monachor. cap. 29.)  
IV. Authority of correcting. (1. Tim. 1.3. Tit. 1.5. Hieron. contra Lucifer. cap. 4. & epist. 53. ad Riparium. Cyprian. ep. 38. ad Rogatianum.)  
V. Authority of appointing Fa●●s. (Tertullian advers. Psychicos.)   
FINIS.