GOD'S GOVERNMENT OF HIS CHURCH, AND THE DEPUTATION THEREOF TO MEN, Both for the CIVIL and ECCLESIASTICAL Estate: Especially for the Ecclesiastical, concerning which many doubts and debates are now moved.  PROV. 8. VER. 15, 16. 
By me Kings raign●, and Princes decree Justice.  
By me Princes, and Nobles, even all the Judges of the earth rule.  
Printed in the year 1641.   

GOD'S GOVERNMENT OF HIS CHURCH.  

CHAP. I.  
SOme Heathen, because they were regardless of the main passages of the world, and others, because they did too curiously measure them by the line of humane reason, erred in their opinion, conceiving that God took not care of this inferior world: But such among them, as were more considerate and better sighted, made no question but that God had not only an allseeing eye of providence to behold and regard, but also an eye intent to the balancing of men's actions; and, in effect, said, that God was well pleased, and would in mercy sooner or later reward them who continued in well doing, and would punish those in this life or another, who were given up to do evil.  
Christians have more undoubted knowledge of these things than others, and well understand, that God hath a special eye on mankind, and hath not left men to themselves, because they are prone to error in judgement, and miscarriage in their actions; as having of themselves more sail in their affections, than ballast in their understanding and will: and therefore that God, as of right he may, so of his singular goodness he doth take care to govern and instruct the sons of men.  
This the Holy Scripture maketh evident unto us, when God is styled The Lord, and Father of all, and all men said to be at his command and disposing, his dutiful sons, or rebellious children. So when he is called the Master of the household, and all the world his family; The Builder of his Church, making choice of fit stones, for the rearing up of the same; The Shepherd of the flock, and all the world his sheep or goats; The Lord of the vineyard, and all people his pleasant plants, or fruitless trees.  
That we might take more special notice hereof, God is styled The Ancient of days, The King of kings, The Prince of the Kings of the earth, The Bishop of our souls, The great Shepherd of the sheep, The Rabbi or great teacher of his people, The head of the Church, and of all Principality and power.  
By these Titles of God, and all other the like in Scripture, we can attain but in part, and in some small measure to the knowledge of his Majesty, wisdom and excellency: For this Well is vast and deep, and our pitchers narrow mouthed, and of small capacity; yet may we observe, that these things attributed to God, do in most eminent and superlative manner belong unto him. So that as God is the great Shepherd of the sheep, and King of kings, so he is likewise the great both Judge and Bishop of our souls, and Ancient of days; and the Judge of judges, and Bishop of the bishops of our souls, and the Ancient of all ancients of days.  
In the beginning of the world, God often shown himself unto, and in more familiar manner conversed and spoke with the Patriarches, and thereby most clearly manifested his love and care of mankind, his authority and wisdom to oversee and order, to govern and teach them, and to express the actions which are correspondent unto the titles above spoken of. This was a wonderful condiscending of his infinite Majesty to humane weakness, and an extraordinary favour to some special instruments of his glory for the good of others his people, and not the usual way, in which he intended to walk; as appeareth by the history of after times.  
But greater love and mercy did God show, when the son of God took our nature upon him, conversed among men thirty and odd years; when, I say, Christ Jesus, borne King of the Jews, and being the heir of David (though refused by the Jews, and their Rulers) became obedient to death, even to the death of the cross, and performed all things requisite and fore-appointed by God for man's salvation and redemption; and having delivered all doctrine and instruction by his own sermons, and his Apostles preaching and writings, in which were comprised all necessary matters for the working of faith in us, that in believing we may have eternal life through Christ's name, he left the world to make use of the same by the comfort of the Holy Ghost sent down unto them, and sits on the right hand of his Father in heaven, and as Lord and Christ rules and moderates all things here below, as having all sovereign power, and authority in heaven and earth given unto him.   

CHAP. II. Gods Deputation of the Government of the Church to men before Christ's time, and how it was practised.  
IN regard that man (as God himself said) is but dust, and of a frail nature, and (as the chief Rulers of Israel felt at God's terrible and dreadful delivery of the Law) humane imbecility is not able to endure God's glory and majesty, nor to hear his immediate voice: and because if God, making much less appearance of Majesty, should go along with men in their proceed, he should (as he told Moses) consume them in the way, if they became (which they are prone unto) a froward, rebellious, and stiffnecked people. In regard, I say, that these dangers would befall mankind, as also for many other reasons, well did the Israelites say to Moses, Talk thou with us, and we will hear, but let not God talk with us, lest we die. And for this cause God hath graciously vouchsafed to make over a Deputation to men, and to commit the Government and teaching of the people to men called and gifted extraordinarily by himself, or to men so qualified by ordinary means, as he himself hath prescribed, and so called by men, as he hath appointed.  
This God hath done, because these his Deputies being men compassed with like infirmities, and subject to like passions as others, would moderately compassionate others, who either through the ignorance of their minds should fall into error, or through depravation of their wills and affections, should trespass in their actions.  
This Deputation of Governors and Teachers appeareth most plainly in some parts of Scripture, where occasion was given to explicate it fully, and to have it settled exactly; as in Moses time. For then Moses first educated in Pharaohs court, and afterward flying thence, and becoming for forty years a shepherd in Midian; that from a low degree he might be capable of exaltation, was called by God to be the shepherd, captain, and King of Israel, for leading God's people out of Egypt. Of this Moses God saith, that he should be to Aaron as 
a Exod. 4.16. & 7.1.  God; and made him Judge of his people: And when Moses could not hear 
b Exod. 18.13  and end all the controversies among so numerous a people, God bids him take seventy chief Elders of the Tribes, 
c Num. 11.16 Deut. 1.13, 14, 15.  known to be men of courage, fearing God and hating covetousness, and to make them Roshim, heads of the people, and Sarim, captains over thousands, hundreds, fifties, ten. This is further put in practice Num. 2. where each of the twelve Tribes hath Nasi, one chief captain, and the four captains of Judah, Reuben, Ephraim, and Dan, have not only the command of their own Tribes, but each of them two other captains, and their Tribes subordinate unto them.  
God then also appointed Aaron high Priest, a type of Christ our high Priest: This Aaron 
d Exod. 22.28 Act. 23.5.  was also Nasi, a Prince of the people, and chief Ruler over the Priests Eastward by the Tabernacle. The sons of Levi, 
e Num. 3.21, etc.  divided according to their families into the Gersonites, Coathites, and Merarites, had three Nesiim, captains over them: and 
f Num. 4.28, 32.  over these Ithamar, and Eleazar son of Aaron. This Eleazar was 
* Num. 3.32.  Pakid, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and is called Nasi Nesiim, Praelatus Praelatorum, Captain of captains. Also Roshei Aboth, the heads of the fathers, or chief fathers of the Levites; are by the seventy Interpreters 
g Jos. 21.1. 1. Chro. 24.31  called Archpatriots and Patriarches: The same Hebrew words come elsewhere in speech of the Priests and Levites, and may not unfitly be so translated.  
Again, when God took David from as mean employment as Moses before, and deputed him King of the twelve Tribes, and settled him on the throne, David took some chief Elders of the Tribes to be his Princes and Counselors, and appointed captains of thousands, and hundreds, and fifties, and ten; and made some of his sons when they were grown up, Cohenim, 
h 2. Sam. 8.18.  chief Rulers or Princes.  
The High Priest held his place, as in Moses his time. The Priests were by David divided into 24. Courses; 16. Courses for the sons of Eleazar, and 8. for the sons of Ithamar, who were fewer in number then the sons of Eleazar. Among these 
i 1 Chr. 24.5.  there were some Sarim, Princes of the Sanctuary, and Princes of the House of God. In each of the Courses was one Sar, chief Governor, another 
k 1 Chr. 24.8, 9, 10. & 18.  second to him, the rest were under them: For this term Sar is used, as of the 
l 1 Chr. 27.22.  chief Rulers over the other Tribes, so of the chief Rulers of the Tribe of Levi; and those were chief in place in these Courses and in the 24. Courses of the Levites, who, in regard of their many years, and fatherly 
m 1 Ch. 15.22  experience, and ability to direct and instruct the inferior sort, did dispose of them which were of their Courses, according to their faculties and knowledge in the Priestly and levitical employments: So that some were Poshei Aboth, Patriarches, or chief fathers in each Course, others of their kindred subordinate to them.  
Solomon, as a prudent Deputy under God, and a worthy Successor of a blessed Father, continued these Courses settled by his Father, and performed all things in order, according to the 
n 2 Chr. 8.14.  Commandment of David the man of God. 'tis also the commendation of other good Kings, as of Asa, Jehosaphas, Ezekiah, Josiah, Zorobabel, that they did that which was right in the eyes of the Lord, as did David their father, and as Moses had prescribed.  
Jehosuah and Ezra Priests, and Nehemiah a religious noble man, still had an eye to 
o Ezr. 3.2, 10. & 6.18. & 8.16, 20. Neh. 12.7, 12, 22, 24.  the Law of Moses, and ordinances of David, and gave Roshei Cohenim, the heads of the Priests their places. 
Ezra. 7.25.  Ezra also had authority according to the wisdom of God given him, to set up Judges, being men who knew the Law of God, and could teach others to know it; and had power to punish refractory persons with death, banishment, confiscation of goods, imprisonment.  
In times, which the sacred Story but briefly toucheth, or where Kings and Rulers were not so careful as God's deputation required, or when tyranny somewhat interrupted, or violently stopped the observance of God's Law, the practice of this deputation is not so express or clear: yet some footsteps thereof, even in the worst times, are discernible.  
In the first times of the world (the Story whereof being of many hundred years, is very briefly declared) we find Adam God's Deputy. He ruled not only over the rest of the creatures here below, but over his sons and posterity. For if Cain (had he been an obedient son to Adam, and a faithful servant of God) was to rule 
a Gen. 4.  over Abel, and Abel was to submit to him, because Cain was the elder; it necessarily followeth, that Adam their father was in the same regard to rule over both of them, and their children; and when he died, to leave this deputation of authority to the Patriarches, according as they were Elders of their Families.  
Noah by God's command, and his fatherly authority, took his three sons and their wives into the Ark with him; To him and them was the government of the new world committed. So then, he in like manner was Ruler over them and their children, and did perform sacred offices for them, as a Priest or Sacrificer, and a Preacher of righteousness.  
Sem, Noah's second son, but more eminent for piety then the other two, is called Melchisedech, and was God's Deputy, and both King and Priest of the High God. How 
* Heb. 7 4.  great he was, we are bid to consider. Abraham, who is styled Nasi, a Prince of God by the Hittites, and as a Prince & Captain marched forth with his soldiers to rescue Let his kinsman taken captive, did often sacrifice, and yet did acknowledge his subordination to Melchisedech, an higher Priest than himself; for to him he paid the tithe of the spoils got by conquest. The Patriarches Isaac and Jacob succeed Abraham in the same deputation.  
Job 
b Job 1.1. & 29.7.22.  also was a Prince, and the greatest of the sons of the East, he sat in the gates and streets as Judge, he often sacrificed, his words were waited for as the rain, as the later rain, his speeches (as it is spoken of the Prophets and Priests) dropped into his hearers.  
In these times the way of instruction for doctrine, and for resolution in case of doubt, was to 
c Deut. 32.7.  inquire of their fathers, who should show them, and of their Elders, (that is, their Priests) who should tell them; for this duty in special manner belonged to the Fathers and Elders, as they were Priests. And that some religious Elder was made Priest in these times, appeareth, because Abraham upon some thoughts of his 
d Gen. 15.2.  dying childless, said, that of all the souls which he had got to the Lord, Eleazar of Damascus 
e Gen. 24.2. , the eldest servant in his house (and manifestly a religious man) should be his heir; that is, not only enjoy his substance, but succeed him in the Priesthood, and continue the knowledge of Godamong the rest of his retinue.  
In the times next after Moses and Josuah's death, it pleased God to let the Israelites know by experience the evil consequences of the want of a chiefe Rulet to be Deputy under God; for thereupon it followed, that 
f Judg. 2.11.12 & 21.25.  every one did that which was good in his own eyes. This gave occasion to the people to neglect the Priest's maintenance, and to the Priests 
g Judg. 17.8.  to become servile, and matters both in civil and Ecclesiastical State 
h Judg. 2.12. & 3.7. & 10.13  to be very corrupt, and Idolatry to prevail; whereupon God punished them with foreign enemies, famine, and civil war.  
When Samuel 
* 1 Sam. 3.19, 20.  was deputed God's Prophet, Priest and Judge, he took special care of God's worship, and the observance of his Laws. Upon samuel's religious performances, and 
i 1 Sam. 7.3.  the people's repentance, God himself supplied the place of 
k 1 Sam. 12.12  their King or Ruler, and all the time of Samuel, before saul's reign, plagued 
l 1 Sam. 7.13, 14.  the Israelites enemies, and gave Israel repossession of the Lands which in time of the Judges they had lost by negligence of the Rulers, and of the Priests, at the corruptions of those times do evince.  
When God, defending his people as their King, was unthankfully rejected, and Saul anointed to rule over them, who in many of his carriages proved an evil Deputy of God, and trespassed so far that God rejected him, Samuel and the Priests in place after him better observed and continued the Ecclesiastical charge.  
After David and salomon's time, Jeroboam, made God's Deputy over ten Tribes, set up Idolatry, cast out God's Priests, made lewd Priests fitting his own humour; and thus set up a wicked pattern, which his successors imitated, till God sent Israel captive to Assur. Now also Rehoboam, and some wicked Kings of Judah badly managed the deputation with which God entrusted them: yet the Priests, driven from their Cities in Israel, were entertained by Rehoboam, and settled their abode in Judah and Benjamin.  
There were also in those times houses of the Prophets, supplied with Students in Bethel, Gilgal, and Jericho. The 
m 2 Kin. 4.23.  new moons and Sabbaths were by some observed; first fruits paid to 
n 2 Kin. 4.41.  the Prophets by some; some 
o 2 Kin. 10.23.  Priests, servants of the Lord, remained in Israel: yea, in the days of Athaliah's most wicked usurpation there were some 
p 2 King. 11.  religious Captains of hundreds, and some Priests observant of their courses, as we see by one course of the Priests going out of their charge, another part coming in on the Sabbath, & all of them at good Iehojadah's command. By these religious assistants help jehojadah slew Athaliah, and seated joash, true heir to the Crown, on the Throne, as God's Deputy. In his later days, and in the days of the bad Kings who succeeded him, the deputation was corruptly managed, and all good order exceedingly depraved; so that God suffered Babel to overcome Judah, and carry the Jews away captive, as Assur had done Israel.  
After Malachies time, when the neighbouring nations of Egypt and Syria, and 
q 1 Mac. 1.11.  some false brethren among the Jews themselves caused great mischief to the people of God, so that no King sat on Davids' throne, to take care of the Civil and Ecclesiastical government, yet the 
b 1. Mac. 1.23  Sanctuary of God, the golden Altar, the Candlestick, the Table for the show bread, and the like, remained until Antiochus Epiphanes took them away. The books of the Law, the customs, and rites, the Sabbaths and feasts were kept, until this wicked tyrant sought to abolish them. Notwithstanding all pressures and miseries befalling this people, some 
c 1. Mac. 4.56.  among them endeavoured to live according to God's Laws, paid their 
d 1. Mac. 3, 49.  first fruits and tithes, maintained their 
e 1. Mac. 3.55.  Captains of thousands, hundreds, fifties, ten. And here when Egypt's and Syria's power began by Rome's rising to decline, the Maccabees inflamed with a zeal to their Law and Nation, and encouraged by the people's applause, were not content with their own Ecclesiastical charge, and to blow the trumpets for stirring up their people's valour, valiantly to defend their liberty; but took to themselves the places of Princes and Captains, 
1. Mac. 5.3, 6.  and in their own persons waged war against their enemies.  
In Christ's time the Pharisees sat in Moses chair, and taught some things well; but loved pre-eminence, and badly managed it. There were then some religious persons, as simeon, Anna, Joseph, Mary, Joseph of Arimathea, and others; These feparated not from the Jewish Church, then much corrupted: Zacharie ministered in the course of his family, and departing to his own dwelling place, left the ministration to other Priests succeeding in their course: And until the destruction of Jerusalem and the Temple, and the slaughter or dispersion of this people, the Rulers of the Jews (in an obstinate presumption, that the Messiah was not then come, and that yet he should come, and be seen in that Temple, and receive the kingdom of David) strove to hold up the Laws and Ordinances of Moses and David, so far as the miseries and tyranny of those times would permit.   

CHAP. III. Gods Deputation of the Government of the Church in and after Christ's time, and how for the chief passages thereof it was managed.  
IN the fullness of time Jesus Christ came, & in his own person did preach, and instruct the Jewish Nation, who were then very erroneous both for government and doctrine: He found their Rulers to be unworthy husbandmen of God's vineyard, and that the people did persevere in the deviations of their factious leaders and blind Priests with extremity of obstinacy, and would not admit him, the Lord of the vineyard, to rule over them. Therefore forty and odd years before the desolation of the City and Temple (that the Nation might have time to repent) Christ began to build the Christian Church by his own gracious sermons, and dying for the sins of the world, risen again, and sent his Apostles unto all Nations with the glad tidings of the Gospel: and that the work might prosper by their ministration, he sent down the Holy Ghost a comforter to his Church and Apostles, to lead them into all truth, and to furnish labourers with abilities for the building of the universal Church; For effecting whereof a diversity 
a 1. Cor. 11.4, etc. Rom. 12.4, &c  of gifts, administrations, and faculties were requisite. Wherefore these were bestowed on the Apostles and others by one Lord, one Spirit, one God, who worketh all in all, and distributeth to every one severally according to his will; that every one might profit, and the members of Christ's body by their several offices (as the different parts of a man's body) be serviceable each to other, and all be useful for the good of the whole.  
Nor did Christ himself only work micacles, but shown in his Apostles and other instruments a manifest concurrence of his almighty power; as he had done in Moses and Aaron, when he fent them for building up of the Israelitish Church: The case is much alike; for now the Roman power and tyranny afflicted the Christian Church, as of old Pharaoh did the Israelitish. But what ever was the power opposing Christianity, Christ shown himfelse not only to be the great Prophet before promised, whom God at that time raised like unto Moses, but also to be a mighty King, going 
b Rev. 6.2.  forth conquering, and still more and more to conquer: For as when before saul's time, Samuel well ordering the Ecclesiastical estate, and all matters by God committed to his charge, God was the 
c 1. Sam 12.12.  King of Israel and mightily defended them against their enemies: So when in the primitive times, the Apostles and their successors well managed matters spiritual in the Church, Christ shown himself to be their King, and graciously protected them, and made the Gospel to prosper, in despite of all malicious and tyrannous designs to root it out.  
1. No policy, no strength can prevail against the Almighty, how great soever it seem in the eyes of man. God's ways are not as worldly men's; and at that time this was his course: As Moses appointed seventy Elders subordinate unto him for deciding smaller matters, and easing him in his charge of Judging the people; so it pleased Christ (as man, and to set a pattern for his Deputies, to use subordinate officers) to appoint seventy Disciples to go two by two, as labourers into God's harvest, into all parts, whither he himself would come. Christ also sent the twelve Apostles, 
1. Cor. 12.28. Ephes. 4.11.  the witnesses of what he did and spoke, to call both Jews and Gentiles to God's truth: Such messengers of old were Moses, Aaron, Elias, Esay, Jeremy, Ezechiel and other Prophets, whom God sent early and late to bring the old Israelites and Jews out of Egypt and Babel, and what Proselytes they could from their superstitious errors and wicked ways.  
2. God now also endowed some of his servants with the spirit of Prophecy, who, as it seemed good to God, did first upon extraordinary occasions, and for the special use of the Church, foretell things to come: and secondly, expounded Scriptures, which God for the comfort and instruction of his people had formerly given: Prophets of both these kinds God of old raised for the building of the Jewish Church.  
3. God appointed some to be Evangelists, writing a compendious story of Christ's life and death, namely Matthew, Mark, Luke, John; others Evangelists preaching and divulging the same in their sermons, and opening some passages thereof in their writings: So in times before, from the beginning of the world, God, as he saw it necessary or expedient for the use of his Church in divers manners, and divers parts, caused the Gospel of Christ, redemption by his name to be preached to Adam, Noah and others, and afterward by Moses, David, Esay, Zachary and all the 
a Luk. 1.70. & 18.35. & 24.25. Act. 3.18.  Prophets since the world began: And therefore often in the new Testament for the chief passages of Christ's words and actions, and what 
b Act. 3.21.  should befall until his second coming, and for the chief doctrines delivered by the Apostles, the Law and the Prophets are usually cited.  
4. 
1. Cor. 12.28. Ephes. 4.11.  God gave some to be Pastors and Teachers, who were to inform their auditor's minds with knowledge of truth, and to direct their practice: Such of old were the Priests and Levites, interpreters of the Law, which was read and preached every Sabbath in their Synagogues. Hence the term Rabbi interpreted a Teacher or Doctor was never unto Christ's time so frequently (but in some respect abusively, for the best things may be abused) used among the Jews: Of Christ's coming at twelve years old, among these Jewish Teachers the Gospel speaketh: 
John 3.  Christ met with Nicodemus and others of this kind, Rulers and Teachers in Israel. So they of old, who were chief in the schools of the Prophets, were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Teachers, and did by their scholars (as Paul did by Timothy) teach them, 
2. Tim. 2.2.  that they might teach others, who in time should be able to teach. And whereas God frequently calleth the children of Israel his sheep, they who fed them with sound doctrine, and led them on in the practice of Godliness, were of old their Pastors or Shepherds, and from them is the term borrowed in the new Testament.  
5 Christ enabled some to work miracles for the confirmation of the doctrine of the Gospel in the first publishing thereof, and for the more speedy withdrawing of the Gentiles from under the Romish tyranny and superstition; as he had done of old, for the deliverance of Israel from out of Egypt's bondage and Idolatry, and as he did at other times upon divers just occasions.  
6 God gave to some the gift of healing the bodies of men infirm or diseased, that the world might be more sensible, and seriously considerate of cures done upon their ill affected souls: Such cures were of old wrought in taking away of some of the plagues of Egypt, the Leprosy of Miriam and Naaman, the deadly disease of Ezekiah, the raising from death the Widow of Sarepta's and the Sunamites children, the dead soldier, and other the like.  
7 God appointed some to be helpers, such as by their company consent in the truth, and any service of love were taken unto the Apostles and Apostolical men, when they journyed from nation to nation: In this kind went together Paul and Barnahas, Act. 11.25, 30. Barnabas and John called Mark, Paul and Silas, Acts 15.93, 41. Timothy and Erastus, Acts 19.22. and Paul, Barnabas and Titus, Gal. 2.2. Paul and Tychicus, Ephes. 6.21. They also were helpers whose names are joined with Paul's in some of his Epistles, as Timothy, 2. Cor. 1.1. Phil. 1.1. and Sosthenes, 1. Cor. 1.1. Of this number also may they be counted, who ministered unto the labourers in God's harvest of their substance, and supplied them with necessaries.  
8 God also gave Governments, styled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by a borrowed word, most properly spoken of governor's of Ships. By this term the Spirit seemeth to allude to the entertainment which the Church of God findeth in the world, that is tossed, as a ship in the troublous and dangerous sea: and partly to the government in a ship, where care is ever taken to have a Master and master's mate, and 
* So the seventy were sent two by two: and the Apostles travelling took a helper with each of them.  double officers in several places, that if the first in place miscarry, the mate may be ready to succeed; or if both subsist, the inferior on any occasion of sickness, wounds, weariness or otherwise, may supply the place of the superior. The like care was of old taken among the Priests, for Aaron had Eleazar, and upon Aaron's death Eleazar had Phinees; their seconds. In each of the four and twenty Orders or Courses of Priests and Levites there was one chief, and each of the chief had a second 
* 1. Chro. 24.8, 9, 10, & 18.  adjoined to him; such it seemeth was our Ancestors care, who to a Bishop subordinated a Dean, and to a Rector of a Parish, a Vicar.  
9 To some Christ gave ability to speak divers tongues: By this gift of God many were converted at Pentecost after Christ's ascension, many afterwards: This gift was fore-prophesied of, as appeaeth, Acts 2. from Joel 2. and 1. Cor. 14. from Esay 28.11. Some use there was of divers tongues before Christ's time; for then many Proselytes were won out of Nations differing in speech from the Jews; yet not by any miraculous gift of tongues but by the Hebrew or some other tongue attained in an ordinary way.  
No one person had all these gifts, for Paul saith, Are all Apostles? are all Prophets? are all Teachers? 
1. Cor. 12.29.  are all Workers of Miracles, and so forth: Each one had such endowments as God pleased to give, and occasion incident seemed to require.  
Some one had many of these gifts, though no one man all. Saint John was an Apostle, an Evangelist, a Prophet, a Teacher; Saint Paul was an Apostle, a Prophet, a Teacher, had ability to speak many tongues: these two might have some other of the gifts ; so might other of the Apostles, Deacons, Presbyters, in like manner, have divers of the administrations and operations.  
Other titles, which are elsewhere in the new Testament given to such instruments as Christ pleased to employ for the propagation of the Gospel, do fall within the compass of these, and are co-incident with some of them here above specified: For Bishops, Presbyters, Deacons, Angels of the Churches, Ambassadors, Builders of the Church, husband men in God's field, are of like nature with these.  
Of these titles not one is wholly new, but every one of them upon some occasion less or more serviceable in the times under the Law, and made use of heretofore. Hence it may be that Saint Paul saith, that he did in the ministration of the Gospel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, do the part of a sacrificing Priest, Rom. 15.16. that is, in some part of their sacred office, not in sacrificing, but in preaching, praying, and the like. Only, as John Baptist was greater than any Prophet before, (for he did say, This Jesus whom here you see is the Lamb of God, who shall die for you: He taketh away the sins of the world, so that in him all Nations of the earth shall be blessed) so these other messengers sent forth & gifted by Christ, were greater than he in this, that they could say, Christ hath died, and risen again, and taken away the sins of the world, and extends his mercy both to Jews and Gentiles.  
Thus Jesus Christ the King of kings, and the Priest after the order of Melchisedech, and according to the times before the Law given to Moses, and coming of the Tribe of Judah (to which the Priesthood did not belong by the ordinances of Moses Law) did provide (notwithstanding the Romans tyranny) Deputies to instruct, and to take order for the instruction of the people: These Deputies he chose not out of Aaron's Tribe, but Jews, without respect unto any other Tribe in special; and called them not Hieries, Sacrificers, as of old; but by other titles not unknown to the Jews: and such was the nature of these titles, that they expressed their mission, oversight, teaching, administration, and their manifold care to be diligently employed for the good of the Church. Of these some were fishermen, and unlettered, as Andrew and Peter, and others, that the Gospel's propagation might be known to be of God, and not to depend on, or subsist by humane wisdom: others had parts more eminent for learning, as Paul, brought up at Gamaliels' feet, and Apollo's commended for his eloquence, and other the like: that when extraordinary gifts should cease, the help of Arts, and humane learning and education, if christianly and religiously managed, might be known to be of good use. However, were Christ's instruments literate, or unlearned, he furnished them with gifts for discharge of their callings. He prescribed, that the Apostles, whom the holy Spirit led into all truth, and who under Christ had each of them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a Bishopric, and that Apostolic men approved and appointed by them, should, as a Titus left by S. Paul in Crete, 
a Tit. 1.  ordain Officers in God's Church, who should be in many respects religiously qualified, able to teach, convince, etc. and to ordain things which were wanting. So in the beginning of the world, men graciously qualified, and walking with God, as Enoch and Noah, were God's Prophets and Teachers, and cain's wicked sons of the elder house passed by: so Japhets the elder brother's sons were dispersed at Babel's building, and Sem's, the younger brothers 
b Gen. 9.27.  tents conspicuous for religion: So Abraham, Isaac, Jacob were pious men and Gods Priests, and Nahor Ishmael, and Esau the elder brethren passed by. So now Christ, as he hath no special Tribe of Israel, so neither to any prerogative of birth, but in the ordinary course requireth that men be chosen into sacred offices, who be well gifted for the discharge of the same. And to this end the Apostles took to them one or more of the Christian Disciples to accompany them, and to minister unto them, that these seeing the Apostles practice, and hearing their doctrine, might in due time be serviceable to God's Church, as of old the Prophets of God had done, by educating some sons or scholars under them; and as out of the persons which accompanied the Apostles in Christ's life time Mathias (but here Christ's authority by a religious lot was used, because he immediately called the other Apostles) was chosen.  
As the sacred offices were correspondent, and in great part the same with those in Moses and the Prophets; so the doctrine taught in the new Testament is the same in substance, and not much differing from that which formerly was openly, or in types or closer significations delivered by Moses & the Prophets. Things done to Christ were foretold by Moses and the Prophets, Luk. 18.31. & 24.25. Christ restoreth all things spoken of by the Law and the Prophets, Act. 3.21. All the Prophets witnessed, that by his Name salvation should come to the Gentiles, Act. 10.43. The sum of the Law was, The love of God above all, and the love of our neighbour as ourselves, salvation by faith in Christ, and that which is the effect thereof, holiness of life, 1 Pet. 1.9, 10 and 16. The new Testament treateth upon the same Themes.  
Besides, As Israel of old was God's people, a Kingdom of Priests, an holy Nation, Exod. 19.6. so under the Gospel God hath chosen a generation, a royal Priesthood, an holy nation, nation, a peculiar people, 1 Pet. 2.9. God of old 
c Psal. 76.1.  was known in Jewry, & salvation was of the Jews. Now also there are the Jews indeed, and the 
d Gal. 6.16.  Israel of God, those who know God in Christ; and he 
e Rom. 2.28.  is not a Jew who is one outward in the flesh, but he is one who is one within in the heart, whose praise is not only of men, that his brethren should praise him, but of God also, by whom to be praised argueth a true praise indeed. And now the old Jerusalem being demolished, Jerusalem 
f Gal. 4.26.  from above is the true mother of us all.  
There is also a great correspondence between the enemies of God's people then, and of true Christian now. Then was an enmity between the seed of the woman and the seed of the serpent: Christ in his time found a generation 
g Mat. 23.33.  of vipers or serpents opposing him. Himself, 
h Apoc. 12.  and his Angels, Apostles, and others were fought against by the Dragon and his Angels, or instruments. A late upstart persecuting Egypt and Babel exercise cruelty on the Christian Church, as the former Egypt and Babel did on God's people. Sundry crosses betided Israel formerly in the wilderness; the Church under the Gospel is again driven into the 
i Apoc. 12.6.  wilderness, and graciously still maintained by God's hand as before; another Gog 
k Apoc. 20.8.  and Magog fight against the Church in these last days, as in former times. There were false Prophets among God's people of old, and a 
1 Judas 11.  Balaam who loved the wages of unrighteousness; such there are now, who spare not the flock, wolves 
m Act. 20.29.  in sheep's clothing: There were before a Jannes and Jambres who resisted Moses, so now there 
n 2 Tim. 3.8.  are some who resist the truth: There was of old a gainsaying of Koreh against Moses and the Priests in sacred administration above others, as if God had made a parity; the like gainsaying to that of Koreh is foretold to been in 
o Judas 11.  these last times.  
So then, seeing God giveth us no new Scripture over and above the old and new Testament, but of his great mercy hath left them unto us for to direct our judgements and practice; to them both we ought carefully to attend: The old Testament was made useful, and was sufficient for the Jewish Church; the old and new together have whatsoever is necessary for these last times. We must fetch our instruction from both; and therefore the new often relateth to the old, for the old is of great use still in very many things, and the equity still remains of many observances, types, and ceremonies, which themselves are not to be used. Christ fulfilled, and put an end to some of them, as the sacrifices and Paschal lamb, which typed Christ's dying for our sins, and Ionas type showing his rising again the third day: the observance of beasts clean and unclean, showing a distinction of Jews and Gentiles, and some other the like. Yet when Christ had fulfilled these, and put a period to their observance, some instruction thence is to be raised to ourselves; as thus, Christ was offered up as a sacrifice for us, and died on the Gross; we therefore must not 
p As Paul, Act. 20.24.  refuse to die for the Gospel, and must 
q Col. 3.5.  sacrifice and mortify our lusts. Christ was the true Pascha, and ended that type, but in stead of it instituted the Lords Supper: Christ, as Ionas, risen again the third day, we must rise from the death of sin: the Gentiles were as beasts unclean, but Christ purifying their hearts by faith, they are become clean, and fellow heirs, and one body with us; yet even to this day we 
r 2 Cor. 6.14.  must not be unequally yoked by marriage with infidels, nor 
s 2 Thes. 3.6.  communicate with such as walk inordinately.  
Other rites and ceremonies there be in the Law, which do directly concern us, yet their literal observance is utterly taken away, as namely, the seventh day's Sabbath, answerable to Gods resting from creating the world, was fulfilled and ended by Christ's body resting that day in the grave; but yet a new 
* Heb. 4.10.  day of rest comes in place of it, the Lords day, in which Christ rested from the work of our Redemption. Circumcision is abolished, yet circumcision of heart and lips are still of use: And as a Jewish child was to be circumcised the eighth day, so ought a Christians child to be baptised in its infancy, though Christ hath not expressly enjoined this in the new Testament. The Israelites were to keep the Paschal feast to express their belief in Christ's deliverance of them to come, and their thankfulness for the same; so, hath not the Christian Church well ordained a solemn Easter feast in memory and thankfulness for our deliverance from a worse bondage purchased by Christ? The Jews kept a feast at Pentecost, in memory of Gods giving them the Law at that time; and hath not the Christian Church well appointed us to observe with thankfulness our Pentecost? at which time Christ sent down the holy Ghost on the Apostles and others, enabling them to write for us the Gospel, and to deliver unto us all necessary, saving, and comforting truth: and if the Jews lawfully kept the feast of dedication, instituted for the memory of God's mercy unto them after Antiochus Epiphanes profanation of the Sanctuary, as verily they did, (for Christ witnessed thereunto 
a Joh. 10.22.  by his observance of that feast) much more may we lawfully in a thankful remembrance of any great deliverance or favour of God, observe a solemnity which public authority shall ordain. As the Israelites in the wilderness gathered Manna, as every one could best find it, & laid it down in common, to be distributed to every family according to their need, in regard of the number of their persons; yet in Canaan every one held a propriety in their possessions and goods: So the Apostles and primitive Christians, in case of necessity, had all things common which concerned their present maintenance; yet afterward left every man to hold a propriety in his estate and goods. The Fire which descended from heaven to burn the sacrifices, was by the care of the Priests to be kept ever burning and never to go out: so now the Spirit of God, which came down from heaven upon the Apostles in the similitude of fiery tongues, is ever to be kept in, and not to be quenched, 1. Thes. 5.19.  
The Priests and Levites, who in time of the Law 
* 1. Cor. 9.13.  attended at the Altar, partaked with the Altar: so now, they which labour in the Gospel ought to live of the Gospel. The sacrificing Priests and Levites, teachers of the Israelites, had, as the Priests in the Patriarches time, the tithes, God's portion for their maintenance: and God now gives this rule, that the 
b 1. Cor. 9.11.  ministry sowing spiritual things, should reap of the carnal things sowed by the Laity. And in what proportion rather should that be, then in that which was of old God's portion, namely a tenth part of the increase of the ground and cattle? And if we upon good ground of the equity of the Law give God, and employ in sacred duties every seventh day of our whole time, as before was done in the Patriarches time, and under the Law; hath not likewise our Church now well ordained that the Ecclesiastical estate should have the tithe of the increase of the earth and cattles, as was done in the Patriarches time, and in the times under the Law? The equity of both is alike. Besides, the general Rule of men's bounty or duty in this kind, showing their thankful acknowledgement to God, was to make the extent thereof according 
c Deut. 16.17. Leu. 5.7, 11. & 14.21. Neh. 5.8. Acts 11.29. 1. Cor. 16.2. 2. Cor 8.12.  to their ability, and according to God's blessing on their labours, as God hath prospered their estate. And what can be more suitable thereunto then to render unto God a tenth, ever in use until Christ's time, when by Heathen tyranny it was interrupted? For thus it will come to pass, that each man shall have nine parts for his own use, and Ecclesiastical persons receive a tenth, and so partake in a fit proportion with the Laity in years of plenty and scarcity, and condole in affliction, or rejoice in God's bounty together with the Laity.  
In the first times of the world the Kingly and Priestly offices were conjoined in one person, and must needs make him of more authority, and require and move the people in their own hearts to show the more reverential observance in civil and sacred duties: But afterward, when the burden and charge was become very great, too heavy for one person to undergo, God appointed Mosem custodem utriusque tabulae, to take the special charge of civil matters, and Aaron of the Priestly calling. And afterward until Christ's time, the Priests took care of the sacred performances, and were usually assistant unto the chief Rulers and Kings: as Eleazar to Josua in dividing Canaan, Zadock to Solomon in building the Temple, Jehoiadah a preserver and instructor of Joash, Jehosuah in commission with Zorobabel at the return from Babel. And as the chief Fathers and Princes of the several Tribes assisted the King in civil matters: so the Priests and Levites were subordinate to the high Priest in Ecclesiastical businesses, and he and they subject to the King: so now when the Kingdoms and occasions of Christian Princes are much increased, they have made use of Nobles, being men of eminent parts for civil affairs; and of Ecclestasiicall men, being conspicuous for virtue, religion, prudence and learning in Ecclesiastical performances. And as the 
d Deut. 17.9.2. Chro. 19.6, 8.  Priests and Levites were in joint commission with Judges for the judgement and cause of the Lord, whose the Judgement is: so have such Ecclesiastical men, as above, been joined in Judgement with prudent Laymen in Courts where Christian Laws, subordinate to God's Law, and guided in many things by humane reason and by custom of the Nations well settled, have been the Rule determining controversies.  
Furthermore, As the Jews had one solemn place for God's worship and service, namely the Temple in Jerusalem, where every day sacrifice was made and holy rites performed, and prayers and praises offered up to God; and had also many Synagogues in their Land for prayer and expounding the word: so, have not our forefathers under the Gospel, being partakers of a better Covenant, and enjoying better promises than they of old, well shown their thankfulness to God by building large and goodly Churches for prayer and praising God thrice every day, and for frequent preaching in the great Cities of this Land, and yet built in the less towns and villages ordinary and smaller Churches and Chapels for prayer and preaching at due times? Where God affords more means, he requires more duty according to men's ability: so in regard that the great Cities have been more able to build, furnish, and maintain God's Churches and service, they may seem religiously in this but to have done their duty.  
Yet the equity of this will not extend so fare as Rome doth stretch it, arrogating to herself a superintendency over all the world, and desiring that all Churches on the earth should veil to her, and depend, and be regulated by her; as all Canaan's Synagogues, and Ecclesiastical persons received their direction from Jerusalem. For first, in the time of the Law there was such a multiplicity of rites and ceremonies and performances, that had not God made the King, his Counfell, and the chief Ecclesiastical persons in Jerusalem to regulate all parts of the Land of Canaan, unity and concord in all points could never have been observed: but in the Christian Church, and in the worship and service of God therein, Christ ordained few and easy Sacraments, a plainer and more familiar doctrine of faith and practice, so that it is very possible to keep peace and unity, and for Churches in Lands fare remote one from another, to be of one accord and mind, if they will rest in the simplicity of the Gospel: much more for all the greater Churches in our Land to agree one with another in all performances and chief doctrines and necessary truths, because they have the same plain direction from sacred Scripture, and one King & Parliament to regulate them. Secondly, whereas God foretold that many 
a Rev. 17.13, 14, 15, etc.  Kings should give power and authority to a tyrannous Beast, and should submit themselves to the great City, which then reigned, (and ever since desired to domineer) over the Kings of the earth; and yet should afterward, when the Lamb of God, Christ, had overcome them, reassume to themselves their own power, given them by Christ, and should hate that great City, called by the Spirit of God, The Whore, and make her desolate and naked. This is in great part already come to pass, and Kings and Queens have become nursing fathers and mothers to the Church; and rightly hold and maintain that they have supreme power in their own Kingdoms next and immediately under Christ the head of the Church, and are as independent of any foreign person whatsoever, as David and Solomon in their times: and therefore that they neither ought nor may be subordinate to the Roman Church, which is now manifestly proved to have left her first love, and to be The Whore, whom the Kings of the earth should ruinated.  
But to return to the observances of old. In the Law, from which an equity being deduced is still of use in the Christian Church, we observe that there were in those times, 
* This word is often answerable to the Hebrew, for the courses of the Priests and Levites.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, diversities of gifts of God, of administrations, and operations. By God's appointment and gracious dispensation the high Priest had the chief place, other Priests were under him; the Levites, inferior to these, had one chief in every degree; the rest under them had their different administrations, some were Singers, others Porters. Some of these were gifted by God for exposition of Scripture, or Prophecy, or making sacred hymns, and other holy employment: So in time of the Gospel, There were 
b 1. Cor. 12.4, 5, 6.  diversity of gifts by one and the same Spirit, diversity of administrations by one and the same Lord, diversity of operations by one and the same God. Of the Disciples and scholars of Christ, some were called to be Apostles, and Teachers, and Workers of miracles, etc. some to be Evangelists, some to be Prophets. These trained up 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Attendants, Deacons, fellow workmen, fellow soldiers. These, according as the Apostles pleased, and saw expedient for the Church's use, grew up from Scholars or Disciples to be helpers or Deacons, and then afterward to be fellow workmen, and fellow soldiers with the Apostles themselves; for they of inferior gifts were to endeavour to obtain 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the 
c 1. Cor. 12.31.  more excellent gifts: This Paul commands. In the Law the chief places of the Priests and Levites over their brethren came to them by succession of blood, so that the hoary head found in the way of a faithful and right performance of the charge entrusted unto him, upon the death of the Sar or Nagîd, prince or chief man in the high priesthood, or any of the 24. Courses, and the other places, was preferred, and succeeded the deceased. But in time of the Gospel, the Apostles and Apostolical men by their appointment, having the dispensation of matters under their Lord Christ committed to them, and observing in several persons the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, gracious gifts bestowed by the divine power upon them whom they instructed, destinated them to administrations and employments accordingly: which were diversified, as was requisite for the building of God's Church: For as in the 
d 1 Co. 12.12.  natural body there be divers members of more noble or meaner use, and all, even the meanest, very useful; so 'tis in the Church or body of Christ. And in regard that the Church is here militant under Christ the chief captain, he hath his under and subordinate Captains, they inferior captains under them, and lastly the common soldiers, namely each private Christian, who all in their places, civil or sacred, war under Christ's banner; for God hath not gifted men with an equality of courage and endowments, and therefore intended not a parity either in Civil or Ecclesiastical places. There were of old among the sacred officers Sarim, Negidim, Nesiim, Chieftains, Rulers, Princes of the sanctuary for the well ordering of the Priests in their several administrations according to their faculties, who were under them: and doth not the equity of the matter require the same subordination in the Church of God now? yea it appeareth that the Church of God was so ordered in the Primitive times; for Christ ascending into heaven sat there as King of kings to preserve his people, notwithstanding all Roman tyranny; and appeareth there as high Priest for ever. He sent twelve Apostles, Bishops under him, into several parts of the world; they disposed of such scholars, as Christ in his life time, or themselves did educate, and instruct, and planted Apostolical men, Presbyters, Deacons, their fellow workmen, and the rest under other titles, as they found the occasions of God's Church to require, and people fitted and ready to receive them. This was put in practice in the seven Churches of Asia, at Philippi, Corinth, and elsewhere: For see what course was observed in some few Churches, the like we may conceive of the rest for their general carriage.  
The Epistles in the Apocalypse are directed to the 
e Apoc. 2. & 3.  Angel of each Church of the seven in Asia, as denoting one principal man in each: for so, The Lord of the vineyard, The Lord of the House, The Lord of that servant, elsewhere speeches in form like these, imply one special Lord, and not many Lords one equal to another. Besides, in those times there were some 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not men which seemed to be eminent and were not, but who were such as they seemed, men 
f Gal. 2.6, 9  of chief place above others, dignified both by God and men; pillars in God's Church, not pillars in the same rank as all good Christians are, that is, standing steadfast in God's truth; but pillars in regard of eminency and administration above others; such were James, Caiphas, John, And Paul and Barnabas taken unto them. Again, God who is 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Architection, The chief builder of the Church, vouchsafeth the title to St. Paul that he is called an Architecton, 
g 1. Cor. 3.10.  a chief builder: which intimates that the other Apostles were chief bvilders also; and if Paul may well be styled an Arch-builder, he may also rightly be called an Archbishop. Also St. John the Apostle was an Archbuilder, & an Archbishop under Christ, The Archbuilder and the Archbishop: For if Paul was so, the same cannot be denied to John, Quia similium similis est ratio: Christ supreme in authority gives order to John, John sends the Epistles to the Angels of the Churches, the Angels receive them for their own and the other Teachers (for there were other Teachers besides the seven Angels) and the people's instruction. This also is deducible from the equity of the Law, and the order settled among the Priests of old; for while Aaron the Type of Christ was alive, Eleazar his son was styled Nasi Nesiim, Prelate of prelate's, or Chieftain of chieftains; and the chief fathers in the 24. courses are Roshei Aboth, Archpatriots and Patriarches. And seeing the new Testament doth often borrow not only doctrine, but terms of speech from the old, and that very usually, may we not judge, that we have Architecton and Patriarch, Bishop, and the like, borrowed from the old Testament? and conceive that in the Grecian, Eastern and African Churches, as well as in the Roman & Western Churches these titles and a like subordination of governor's have taken place; seeing Paul calleth himself Architecton, this warranteth the rest of like nature.  
Only a care must be had that they who have these titles 1. must not love 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Mat. 23.6.  the title or pre-eminence belonging thereunto, nor earnestly affect to be great in dignity: but, being called to any high place, become, as Moses, meek men, and be truly fathers and overseers, performing useful service for the whole Church, where they are thus dignified: for Christ forbidding men to be called 
b verse. 8, 9, 10  Rabbi, Father, Doctor, yet in Scripture styleth men by the same 
c 
Rabbi is Teacher, and usual. Joh. 1.38.  
Paul a father to the Corinthians, 1. Cor. 4.15.  
Barnabas and Silas leaders, Act. 15.22.   terms; and therefore doth not absolutely deny them, but their use in the Pharisaical humour, which was to love them, and to be proud of them, that their party might overtop the Sadduces: so faction here, as in many other kinds, is chief cause of the mischief. 2. They which have these titles must acknowledge their Deputation from God, and these terms due properly and indeed to him, & but lent to them; for saith Christ, ye have one Rabbi, Father, Doctor, in heaven: those in earth are but subordinate to him; they must not require to be heard in their own names, but in Christ's; Thus saith the Lord must be their plea. 3. They must not do as the Kings of the earth, the heathen Roman Lords, than most in the Jews eye; who 1. neither 
d Pilate said, Knowest thou not that I have power, etc.  ruled nor taught according to God's Law, but by humane reason and Laws of their own, in many things very corrupt. 2. they minded an earthly Empire 
e They would have no King but Caesar to rule all.  over the whole world, and domineered therein over the Kings of the earth. 3. promoted their 
f Who can war with the beast? Apoc. 13, 4.  Sovereignty by the sword and violent means. 4. made all their acquirements serve to the getting of 
g Who is like unto the beast. ibid.  same and glory to themselves. 5. became gracious 
h See Luk. 3.1  Lords to their instruments, and rewarded them with worldly honours and preferments, and minded not at all the doing of their souls good, and the obtaining a better life after this; which are the main aim of Christ's Deputies for ruling and teaching.  
So then, these obliquities being avoided, the titles of a Patriarch, an Archbuilder, an Archbishop are in themselves lawful, being moderately managed for the service and good of God's people. God deals in like manner with kings; for though he himself be The King of kings, and the Lord of lords, yet is Nabuchadnezzar by the Spirit of God styled A King of kings: And if so, than a Christian King, as God's Deputy, and having more than one Kingdom subject to him, may be termed a King of kings, and may substitute under him Viceroys, Nobles and Judges, as helpers to bear the burden of government under him, as well as Archbuilders, and Bishops for sacred matters.  
Yet the practice of the Pope of Rome is not at all warranted or countenanced hereby; but rather hence it may be argued that he sins most highly, 1. Because, being an ecclesiastical man, he claimeth the secular and civil power also, and would have both swords: whereas every soul is bidden to be subject to the higher power: and if every soul, than both Paul's and Peter's, and much more the Popes. 2. The Pope's sins, that being an ecclesiastical person he claims superiority over Kings and Princes in all the world; this extent of Sovereignty is Christ's prerogative only. 3. That he too little esteemeth God's Law, and too highly advanceth his own Constitutions and Canons, and Doctrines, many of them needless, or false, or contrary to God's Laws. But his pride is abundantly manifest; therefore I say no more.  
Whereas his Orators plead in his behalf, that he is as far above the Emperor, or any King, in dignity, as the Sun before the Moon, Heaven before the Earth, and spiritual things before temporal; and, in regard that matters concerning the soul are of more esteem than matters of the body, he is above all Kings & States in the world: I answer, In these things they grossly flatter him, and deceive themselves; for God, knowing the condition of humane nature to be frail, and the necessities incident to our bodies very many, appointed six days in special for provision for the body, and but one in special for his service, and the instruction of our souls; and yet the soul is of far greater dignity and worth than the body. And manifest it is that God set Moses, David, and Solomon in place above Aaron, Abiathar, and Zadock; for though well and happy being is more excellent in itself then mere being, yet seeing the care of being is in order & progress before well being, and in the way necessary thereunto, (for man must have a being, else he cannot have a well being) therefore God hath given the first and chief place to the King; that, 1. We may live, and enjoy a quiet and peaceable life, and not one become a prey to another. 2. Led this life in all godliness and honesty by the King's care, who provides for both these by subordinate civil, and ecclesiastical persons. And for this cause it was and is, that though the duties of the Sabbath and service of God are more excellent in themselves then our food and care of our bodies; yet God will have mercy rather than sacrifice, and dispenseth with sacred duties, for the saving of men's lives, and necessary cure of diseases.  
But on the other side, some object, The term Bishop is attributed to a Presbyter, Tit. 1.5, 7. and elsewhere: So that every Presbyter or Minister may be truly called a Bishop; and if so, then why should there be an imparity maintained in this calling? I answer, The word Bishop in its own nature signifieth an Overseer, or Superintendent in any kind, as Pakid in Hebrew. So God is The great Bishop of all, Job 20.29. 1 Pet. 2.25. 
* Euseb. in vit Constant. l. 4.  Constantine terms himself Episcopon in one kind, his ecclesiastical chief Rulers in another. Heathen Author's stile God Episcopon of all good and bad actions, and give the title also to civil Magistrates. In the like acception the 70. Interpreters use it, 2 Kin. 11.15. and elsewhere. It is also given to ecclesiastical Officers, as to Eleazar, who, though he was under Aaron, yet was Captain of the Captains over the Levites, Numb. 4.16. So 'tis to the Priests in office under Jehojadah, 2 King. 11.18. In the new Testament the 11. Apostles had the same Episcopen, Bishopric from which Judas fell, and into which Mathias was chosen, Act. 1.20. In the Church of Ephesus, those which be called Presbyters or Elders, that is, Ministers (as by custom now we call them) are likewise called Bishops, or Overseers over their flocks. Now, though the same term be given to all these, yet the matter itself, and the very different degrees of the persons to whom it is given, admit not a parity in any wise. The like is evident in other terms, Christ is Sar, 
a Isa. 9.6.  Prince of peace; and Michael the great Sar, 
b Dan. 12.1.  Prince; The Kings of Persia and Grecia are each of them called Sar; This very word is attributed to the 
c 1 Sam. 12.9.  Captain of an army, To the 
d 2 Chr. 18.25  Ruler of a City, To the chief 
e 1 Chr. 27.22  Rulers of the Tribes, To the 
f 1 Chr. 15.16, 27.  chief of the Levites, To the 
g 1 Chr. 24, 5.  Prince of the Sanctuary. Here than resipsa differenceth the general term, and prevents misprision & confusion. So likewise the term Rosh, an Head or chief person, is spoken of 
h 2 Ch. 13.12.  God, Of K. 
i 1 Ch. 20.27.  Jehosaphat, Of 
k 2 Chr. 24.6.  Jehojadah the high Priest, Of other 
l 1 Chr. 9.34.  Priests, Of a 
m Num. 7.11.  chief man of a Tribe, Of a 
n Judg. 11.9.  Judge of Israel, Of the chief 
o 1 Chr. 9.17.  door keeper of the Temple, Of a 
p 1 Chr. 11.6.  chief Captain. The like variety of acception is to be found in the words Nagid, Prince, and Nasi, Ruler or Prelate. By all which it appeareth evidently, that the same term may be used of men much differing in place and degree, and having an imparity in their callings.  
So then, the term Bishop being given to persons of several degrees, must be differenced according to the condition of their places. God is the Bishop and great overseer of all the world; Kings are now Overseers of all kind of affairs in their kingdoms; Civil Magistrates are Bishops in matters secular; Eleazar and Jehojadah were Bishops over the Priests and Levites; The Apostles had each of them a Bishopric, & superintendency over the several nations to which they were sent; The Elders of Ephesus were overseers and Bishops over their flocks; The Angel's overseers of the 7. Churches of Asia, were their Bishops; and S. John by Christ made a Bishop over them. Thus, cum de rebus constet, vana est de verbis altercatio, seeing the things themselves are plain, why should we strive about words?  
But further it is objected, Seeing the term is common to many, why doth one only degree of men arrogate it to themselves?  
Answ. This scruple might well be passed over; but men prone to take exception will not let slip any the least atom. The case is clear to any seriously observant of one tongues borrowing words from another; for words so borrowed usually by custom vary from their primitive acception: And if custom of speech once be taken up and become inveterate, neither the plain origination of words, nor former practice of elder times once abandoned, nor the clear use of words in Scripture, nor any reason can prevail against it. Our cares will not endure that a Mayor of a City be called a Bishop of the same: for, though he be the Overseer of it, the use of our English tongue will reject the calling of him Bishop. Such a tyrant is Custom, that Caesar may make a freeman of a City, but cannot enfranchise a word. Loquendum ut vulgus is the old Rule; and therefore it would be a vain and idle quarrel to reason thus, Why should Duke be arrogated to one degree of men, Herealt to another, Heathen to all people not Jews or Christians, Clergy to Churchmen, Laity to the civil State, Martyr to such only as were put to death as witnesses of God's truth, Ecclesia to the Church of God; seeing Dux is any Leader, Herealt signifieth Herum altum, an high Lord, Ethnos 
a Joh. 11.47.  signifies also the people of God, Cleros 
b Deut. 4.20. & 9.29. 1 Pet. 5.3.  all members of the Church, Laos 
c Joh. 11.51.  the whole people Martyr 
d Mat. 18.16.  one witnessing to the truth, though never violently put to death for the same, Ecclesia 
e Acts 19.39.  a tumultuous assembly of Silversmiths, & the like? Custom of the times restrained the signification of these words; and so of the word Bishop. So that Bishop in Greek, whence it descends, is any Overseer; but in our English, and some modern tongues, it is restrained and appropriated to one in place as Overseer of the Clergy; a work of singular use, if well performed.  
Secondly, Nor doth the custom of our speech only in the practice of these our times make for this, but Scripture itself shows the prevalency of custom, and how use takes up and warrants some words for currant, and lies by others. So he of ancient time was 
f 1 Sam. 9.9.  called Rhoe, a Seer, whom afterwards custom nominated Nabi, a Prophet; And whereas neither doth God give, nor Moses and Aaron take to themselves in express Scripture the title of Sarim, Princes; but Korah and his adherents lay that to their charge, that they made 
g Num. 16.13  themselves Sarim, Princes and Rulers, so that there the word is first used, and in Korah's malice attributed to Moses and the Priests: God, who made them Rulers over the Priests, though he never before (so fare as I know) gave them that title, yet afterward doth frequently style the Priest's Sarim, Princes, or chief Rulers in sacred performances, to see them duly observed. We know also, that the name Apostle was given to the twelve, and afterward to Paul, Mathias, and others: but yet in the Epistles to the seven Churches of Asia, Angel, a term equivalent, is used. Afterward, as by the writings of succeeding times is evident, the chief Ecclesiastical person in any Church was not called Apostle, or Angel, but Archbishop, Bishop, or Papas Father, or Patriarch chief Father, and the word Apostle given commonly to the twelve, and to Paul, so often called Apostle that no custom could take it from him; and the term Angel appropriated to the ministering Spirits, Gods messengers. Also the term Presbyter denoted any ancient ecclesiastical man in the Apostles time, as even the Apostles themselves, 2 John 1. 1 Pet. 5.1. insomuch that the name of Presbyter is attributed to the twenty four sitting on Thrones, and having Crowns on their heads, Revel. 4.4. These we may conceive to be Angels of the Churches, and so called, when speech was of them, with reference to the Churches to which they had their mission; but in presence of the Lamb they rise from their Thrones, and cast down their Crowns, and are termed Presbyters: so a deputed Officer, in presence of his Prince, stands by as a private man, and lays down the ensigns of his honour. Yet after times appropriated the title Presbyter, that is, Priest, to them whom we call Ministers; and since that, custom hath so prevailed, that the term Priest is by our common people and others confined to a Popish Priest, nor will they well endure to have the word righted according to his ancient acception, and have Presbyter translated Priest; which might justly be done, if custom would give leave.  
And thirdly, As the Apostles imparted the titles of Apostle, Presbyter, Deacon, Watchmen, Soldiers, Husbandmen, Labourers, Teachers, Pastors, to others; so likewise they left the title of Bishop (for each of them had 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a Bishopric, as above) to Ecclesiastical men succeeding them. Only after times appropriated some of these Titles to certain degrees of men, as the prevalency of custom settled them, and distinction of terms was entertained to avoid confusion and misprision, when the Church of God was much enlarged. The Church is now, and ever was a Body consisting of several members; some in this 
a 1 Cor. 12.  Body are eyes, some hands, some feet, etc. some 
b Luk. 22.26.  are greater and chief, some less in the Kingdom of Christ. The less have a less service or charge, the greater and chief are or should be of greater service and employment for the good of the whole; and so they are indeed, though it may seem otherwise. A prudent and considerate man will not judge the belly in the Roman Apologue to be idler then the other parts; nor the Master of the Ship, sitting at the Stern, a less actor for the welfare of the passengers, than they which tug at the oars, or hoist or strike sail: As the hand and foot are content with their own offices, so should each member in the Church: but yet there is a difference in some regard; for one of inferior place in the Church may desire the improvement of his talon and abilities, may desire 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as was said above. As Saint Paul approves this, so the practice of the primitive times show it then to have been usual; Mathias of a Disciple was made an Apostle, Philip of a Deacon became an Evangelist.  
Furthermore, concerning the performance of these Ecclesiastical offices, Saint Paul speaking of, and particularly reckoning up 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the diversities of God's gifts, sheweth a more excellent way to use them; namely, That whatsoever gift of God in this kind any one hath, he should above all make use of Christian love: without which, tongues, prophecy, knowledge, faith, and all other gifts and graces are nothing: and with which Christian love, if any one's heart be truly inflamed, he will apply himself to do good in the Church in whatsoever kind he can, as Pastor, as Deacon, as a fellow-workman, as a Presbyter, as an helper, etc. yea, do any useful service in the Church, as God gives ability, and occasion is offered. So Saint John, being an Apostle, did as a Prophet write the Revelation, and as an Evangelist also his Gospel, a divine supplement to the three other Gospels, and then his Epistles. Paul sent forth to preach, did sometimes baptise, performed the part of a Deacon, and Evangelist; yea, became all things to all men.  
But how may it appear that any one, as a Bishop, had many Presbyters and Deacons under him? or had a Diocese, or a large circuit of a country to be overseen by him? Answer, We may observe that the Apostles, in regard of thepaucity of labourers in the great harvest of God, had large (as I may call them) Dioceses, and that each of them settled Presbyters in many Cities, as we conceive by that which we read of some of them. It is also manifest, that there were many Presbyters at once in 
a Act. 20.  Ephesus, Acts 20. in Jerusalem, Act. 11.30. in Antioch, Act. 13.1. 
b Act. 11.30.  at Caesarea there were at one time Philip the Evangelist, Paul, 
c Act. 13.1.  and the companions of his travels, Agabus and Luke. These would not have stayed there, but that there was work for more than one of them: Seeing professors of Christianity much increased, and the Apostles endeavoured to hold them in the true faith, and still to convert more Proselytes, it necessarily followeth, that they would not see them want any needful supply of Teachers and Instructors; but sent their Ministers and helpers to any Church, as any present occasion required; and that they called them back, as they found necessary and expedient for any other place. And seeing some Cities were large and had many 
a Act. 13.5.  Synagogues (which the Apostles made use of, and so probably such as were by them sent, or left there to preach) it was requisite that they should have more than one Presbyter for the same, over which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Angel of the Church was left. When the rest of the twelve Apostles were dead, and Saint John only left alive, but aged he not able to visit some remote Churches in his own person, by writing to the seven Churches of Asia, informed every one, who had an ear in any Church whatsoever, to hear their duties. These Angels might, according to the example of Titus left by Paul in Crect, ordain Presbyters in every of their Cities: They might also try those, who said 
* Rev. 3.9. Rev. 2.2.  they were Jew's, that is, Christians, and might examine them, who pretended to be Apostles, and were found liars. Had not these seven Churches more than one Teacher entertained in them, no stranger would have feigned 
* Say he was an Apostle.  a mission unto any of them: and if the Angel of a Church exercised his power to examine and reject false pretenders, we see thereby what his authority was; for he who could do thus by a stranger, might do as much by a Presbyter bred up in his own Church.  
As for Dioceses, the thing is ancient: For the great Cities of old had some Pagi or villages near adjoined and subordinate to them. Hence we read of 
a Jos. 15.  Gilead, Ekron, etc. and their villages: of Jerusalem 
b Ezek. 16.  and her daughters. Of this there is no need to doubt, because it is usual in all Countries whatsoever, as being a thing for many reasons expedient; and therefore we may well grant that Ephesus, Smyrna, Philadelphia, etc. had some villages depending on them, and subject to them, and that therein some free men of the chief Cities did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, inhabit. And thus the thing is ancient, how late soever some affirm the name to be. Men also have used of old 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to dwell together for mutual defence and comfort one of another: so that the thing here also is ancient, and was fitted of old for the name of Christian Parishes.  
Suppose there were such adjacent villages to the great Cities, and that the retired persons, and shepherds there hearkened as soon or sooner to the Gospel than the richer and greater Citizens, who were cumbered with worldly employments, & burdened with the weight of honourable places; because also the shepherds of Bethlehem, and Joseph of Arimathea, and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, coasts near adjoining to the more noble Cities were often more attentive to the Gospel, than the great men in Jerusalem and other large Cities: suppose all this, yet how will it appear, that these Angels or chief Overseers of the Churches, had such large revenues as some Bishops in these our days? Answer. To this an answer is easily made: No man can expect that a river should have so great a stream at or near the spring head, as it hath after many miles running; 'Tis not possible that a Lords, or Knight's house in New-England should be as well built, furnished and attended as a Lords or Knight's house usually in Old-England. The Angels and Presbyters of the primitive times found stronger opposition from the potent Romans and cruel Heathen, and had much more to do to keep off the violent hands of malicious persecutors, than the New-Englanders to withstand the unarmed Savages, and to build and settle themselves in their neighbourhood. If now in the Lands, which have long entertained Christianity, the goodness of God, and the bounty of Christian Princes, and worthy private men under them have, as David and Solomon and their Nobles, better provided for the Ecclesiastical estate, and endowed them with a propriety in a larger Revenue than the Apostles times enjoyed, we have greater cause to bless God for all, and to sound forth his praise in sacred hymns, as David caused to be done: That other Nations seeing the righteous flourish, and abundance of peace, made use of in due manner for God's glory, may rejoice and say, Happy are the people which are in such a state, yea blessed are they, which have the Lord for their God; who upon a right seeking of his kingdom, adds over and above temporal benefits, Matth. 6.33. The Civil and Ecclesiastical state have in all times endured affliction or prosperity alike and jointly. God extraordinarily provided for his People and Priest's Manna and quails in the barren wilderness; but in Canaan gave the People corn, wine and oil in plenty, and the Priests tithes, his own portion, free will offerings, and consecrate things of great worth, given by David, Solomon, their worthies, and other devout persons: so God first provided for his Apostles, Presbyters, etc. extraordinarily by the selling of the believers possessions; but afterward by free gifts of bountiful persons conferred on them, according to the plenty and peace of their times, they were furnished with more plentiful means to live cheerfully, and to undergo their weighty charge with comfort and alacrity; and, as God gave more and more increase unto them, to build, and endow Colleges, Schools, and Hospitals. If Abraham, and Job, and other religious sacrificers were not the slacker, but more frequent in their sacred duties, and instruction of their people; why should plenty of means and outward estate be thought to dull and take off the edge of Ecclesiastical persons from their sacred offices and performances? The same might, and sometimes did befall of old; so prone is man to sin: but Ecclesiastical persons have (and should make use of) their religious knowledge to use temporal things aright; if they do not, good Laws established in a Christian Commonwealth are of force to prevent or cure that malady. The Gospel by God's great goodness as it hath brought unto us a better covenant, and better promises; so it hath bettered and enlarged the temporal means of all estates: Is it fit here to make the Ecclesiastical estate an exception from the general? Let that, I pray you, be duly considered: God, thanks be unto him for his gracious goodness, hath now made room enough for his people, as for Israel in Canaan: and what needs ships having sea room at will to clash and fall foul one against another? God is good unto all, and can open the windows of heaven and pour out a blessing on all estates. Only let the civil and spiritual estates, as two strong pillars, mutually conjoin their forces, and in Christian love support the whole frame of the building, and so make each other the more steady and strong.  
But further, Is it fit that our ecclesiastical persons should be termed Lords?  
Answer, first, It pleased God (as above was showed) to vouchsafe titles of his own to Civil and Ecclesiastical persons; as these to the ecclesiastical, Sar Prince, Nasi Prelate, Rosh head, Architecton chief builder, etc. These, as also the term Adonis, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Lord, are in the highest and most eminent sense due to God only, for he is a Lord doing what ever he pleaseth of his own authority: yet in an inferior and subordinate sense, Sara called Abraham Lord; so did the Hittite, Genesis 23. Abraham's servant is called Lord, Genesis 24.18. So is any master of servants, Exodus 21.5. Col. 4.7. and (which comes home to this present objection) one of the four and twenty Presbyters. Apoc. 7.14. is called Lord: And if so, than this term is not denyable to Bishops.  
Secondly, as others in chief places subordinate to Princes are high and honourable Lords, so may the chief Ecclesiastical persons be venerable and reverend Lords: because in all times, from the world's beginning until Christ's days, Ecclesiastical persons were of great esteem: in the primitive times they were chief governor's of the Church under Christ; and for their sacred employments sake, being men answerable to their calling, ought doubtless to have a near subordination to Christian Princes; and if the kingdom of God by their vigilancy be first and chief sought, all other matters of this world willbe the more prosperous.  
Thirdly, Though God in some sense (as above) doth deny certain titles to men, yet he never was against words of due respect and observance to superiors; nor indeed are such words blame worthy: so that they be not 
a As Judas his Hail Master.  bare and mere compliment, and not cordiat: or 
b As was Herod's applause. Acts 12.19.  hyperbolical to puff up men with pride. Yea, I know not whether due titles be not now more studiously and frequently fitted to men's persons: Because, 1. Some sects set themselves to vilify them. 2. Because 'tis not amiss thereby to put some great ones in mind to be Lords, defending the innocent, as well as to have a title to rule over others in the Lord: to be Lords providing for the welfare of all under them, as well as to have a power commanding them. God hath been bountiful to Ecclesiastical persons many ways, and they who truly consider that, will not be strict handed to them.  
What hath been here spoken in their behalf, was occasioned by some, who upon faulty arguments (as I conceive) judge amiss of their places and callings: These have (as Saint Paul in like case said) compelled me to speak what I by God's word find to be truth in this point, and submit whatsoever I have herein written to the religious, grave, and mature judgement of all who be grown men in Christ, and by reason of use have their senses exercised to discern both good and evil.   
FINIS.