PALAEMON, OR, The Grand Reconciler: Composing the great Difference and Disputes about Church-Government. AND Discovering the Primitive Government of Churches, built upon the Word of God, and the practice of the Apostles.  
Compiled by one who labours for the Peace of the Church.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Can. Conc. Nic. JEREM. 6.16. 
Ask for the old way, which is the good way.  
Anno MDCXLVI.   

THE PREFACE To all truehearted Christians and good Subjects, who desire a blessed Conjuncture of Truth and Peace, and an happy Reformation in the State and Church.  
AS Sufferers may complain, and Sorrowers speak, so we Divines who are Seers ought not to be silent, when we discover a Quicksand of error, or any rocks of sin, at which a soul may dash to its eternal perdition. There is a Coward in the field, who is like the Wiseman's fool, his heart is at his mouth, and he knows not what he does profess, forgetting even that he wears a Sword for his defence. There is likewise a Coward in his faith, who is like a fool that seems wise, for his mouth is in his heart, and he dares not profess what he knows, not remembering that God hath committed to him the publication of his Word; at which the men of this world take offence, and had rather be fed with pleasing truths to their destruction, then hear of true Doctrine which crosses them in their pride and ambition. I am persuaded this ensuing Treatise will offend those who being of Aerius his spirit, oppose moderated Episcopacy, for no other end but that they themselves might Lord it over God's heritage with a Tyrannical Insolency. The Character which chrysostom fastens upon some proud Heretics in his time, 
Hom. 8. in Gen.  will fit with such men's arrogant conditions, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. They pretend Piety and Moderation, but if they were throughly sifted, and their thoughts ripped up, we should find a Lion's heart under a Sheep's skin. That which they do but pretend, is our total aim, and that is Moderation; a Virtue so admired by that Secretary of a French King, that being commanded by his Sovereign to set down in writing the best word that he ever met with in all his reading, he writ in a sheet of paper the French word which is suitable with our English, Moderation.  
It is for want of this, that men (as chrysostom speaks) run headlong into precipices of Schisms and Divisions. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. In Gen.  It is for want of this, that to repair an accident, the substance is destroyed; as when instead of paring a man's nails, one should cut off his head.  
It is for want of this that a Calling found and built upon the Scriptures, allowed of by all Counsels, and for 1500. years settled without gainsaying in all Reformed Churches, should now be cried down as illegitimate and spurious, and all for the defect of some Persons.  
Let us then have no Generals, because some have been found tardy in the execution of their Commissions: Let us have no more Captains, because some have been faulty in the discharge of their duties: No more Judges, because some have perverted the Laws by their false glosses.  
I speak this with grief; Considering what a shame it will be to our Nation, when it shall be reported in After-Ages, that instead of taking off the moss, and scraping off the mould, that adhered to the fabric of our Churches admired government, the whole building was destroyed, and another set up greater in bulk, and not consisting with Monarchy & the liberty of the Subject, such is a Presbytery. Which I could prove, and which Idol I would court and labour to set up, if I were an Aerian, i.e. ambitious, if I desired 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Aristoph. in Nub.  to ride upon the necks of the Gentry, and the shoulders of my Parishioners; being thus mounted I should be shot at with envy and hatred, which would be a means to hinder the passage of the Gospel, and choke the seed of the Word, which takes root in those hearts only that are garnished with love and liking to their Ministers.  
Again, when I consider with sorrow and tears the sad distempers, the many Schisms and Heresies under which the Church now labours with shame and scorn from its enemies, I must needs submit to the judgement of a wise man, who concludes of an impossibility to settle these disorders, to suppress the daring boldness of Anabaptists and other schismatics, unless there be set over the Presbyters in every Province grave and wise Overseers, i.e. Bishops to restrain by their authority grounded upon the Law such men's bold. attempts, who fly even at the Crown, and sow the seeds of errors in the minds of poor Christians, who swallow all doctrines, if ushered with a seeming authority from the Scriptures.  
And sorasmuch as every Sect will be busy in tempting others after it, and so make a fatal rapture in the body, and tear the Church in pieces by their multiplied divisions; no better way is conceived to prevent these fearful, mischiefs, and to re-establish Unity both in Doctrine and Worship, in the Church, then to invest one with power, who not meddling with temporal affairs, shall (with the advice and consent of a few grave Presbyters, assisting him in his monthly Visitation) strangle Schism in the Cradle, nip it in the bud, and see that all inferior Ministers discharge their functions both in Doctrine and Life. The last of which (as the Chancellor of Paris once said) is the best Orator to persuade, 
Gerson.  and the best Comment upon the Word, and therefore it is most necessary that every Minister be reform himself, if he means to instruct others in the way to heaven and happiness.  
Episcopacy moderated promises this reformation in the Church. It was that whereby Crathilinth King of Scotland, who succeeded Donald, settled the Gospel of Christ in his Kingdom, with the extirpation of idolatry, which the Druids those idolatrous Priests had set up in those parts. The godly Ministers, by whose aid and assistance the King did this, were termed Colidei or Culdees; 
Veteres Scotorum Episcopi●e Monasteriis electi cum ad huc non honour is & lucri, sed sanctitatis & doctrinae certamen inter eos esset, etc. Buch. hist..  who, as Buchanan himself asserts, chose out of themselves eminent men in piety and knowledge, to oversee the rest, and to keep them to the performance of their ministerial offices, with a discreet carriage of each one towards another in their several Societies; those Overseers Buchanan calls Episcopos, Bishops, not Superintendants.  
In a word, Episcopacy thus moderated will be (by God's blessing) a means to reduce things and persons to that purity which God expects of us, and which once acquired the Sword shall turn again into the scabbard, our Wars will cease.  
I know that middle counsels ever displeased both parties that were at odds and variance: 
Hist. c. 1. p. 437.  a proof hereof we have in Pope Pius (rather Impius) the 4. in the Council (or rather Conventicle) of Trent; and I doubt not but by propounding this way of moderation I shall purchase many enemies, and lose more friends: However I shall comfort myself with that saying of the Apostle, If I seek to please men I am not the servant of Christ. And I shall entreat all my fellow-labourers in ged Vineyard, the Ministers of the Word and Sacraments, 
V 3, 4, 5.  to look into the 13. Chapter of Ezekiel, where a woe is pronounced against those Prophets, who are like the Foxes in the Deserts, i.e. hid their heads, which go not up into the gaps, neither make up the hedge of the house of Israel. This Text set a spur to my backward intentions; it stirred me up to snatch a Candle out of another man's hand to give light to them that are in darkness, and are misled with corrupt and blind Teachers; whose aim is to pull others out of their seats that they may step into them themselves: and when such giddy-braine Drivers shall get into the Chariot box, when men led with Fancy and Ambition shall sit at the Helm of our Church, than woe be to the State, woe be to the Kingdom. I fear they will increase our misery and confusion. To prevent all which, and their inevitable ruin, I desire all good men to join with me in their prayers to God for an happy and an honourable Union between the King and his Subjects, that Mercy and Truth may meet together, Righteousness and Peace kiss each other.  
Amen.  
T. N.   

Faults escaped, correct thus:  
Page 2. line 2. read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. p. 6. l. 2. read (i.e. the Presbytery) to see it ratified. p. 8. l. 23. read, this inference.   

PALAEMON: OR, THE GRAND RECONCILER.  
I Remember a passage in the Preface of a judicious Work written by Mr. H. one of the Assembly, against the Independents:  
In that Preface he humbly beseeches the Honourable Houses of Parliament to settle a Government in the Church, and that with all speed, fearing lest that if it should continue long without a fence, and without Dressers and Pruners to purge and weed it, to defend and guard it, 
Psal. 80.13.  this Vineyard. would be rooted up by the wild Boars out of the wood: Rome is a wood full of perplexities and errors; The Jesuited Papists are wild Boars full of cruelty and malice: And besides these, the little Foxes (the Schismatics) which we are commanded to take and kill, 
Cant. 2.15.  these would devour the grapes of the Vineyard, and trample all good Orders under their feet, by which means there would be laid open a wide gap for all damnable Heresies, Schisms, and Errors, which in a short time would spring up and cover the face of the Church. The truth of this we have now found by sad experience. Two black Devils, Heresy and Schism, attended with a train of horrid opinions raised from Hell that region of darkness, have marched in triumph with great boldness in all quarters of our Land, and spawned the poison of their contagious Tenets, which have been silenced for many ages, and scarce heard of till this. And thus whilst we are disputing what government is best, our Ship is sinking; and the Church may rightly say with some alteration, what the Mariners once to certain Philosophers, (sporting with their danger, and prating De ente, & non ente in a storm whilst they were perishing) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; Do you sport with your pens and tongues whilst my enemies are diving into my bowels with their swords, and raking in my wounds? And well may the Church take up that sad lamentation of the Prophet jeremy, 
Lam. 4.1.  How is the gold become dim, and the most fine gold changed, and the stones of the Sanctuary are scattered in every corner of the streets? How is the beauty of our Jerusalem defaced? How are the beautiful flowers of this our Garden wasted? I could spend many sheets in such mournful Quomodo's: But as it is the property of a good Physician not to fill his Patient's ears with 〈◊〉, but to apply a remedy or a fit cure (and that with care and speed) for his grief or malady; so it is as vain to weep over a gasping and dying Church, and not to propose a Medicine to prevent its ruin. I dare not be so bold as to prescribe of myself what Cordial is fittest for a bleeding State, and to advise how the ruins of this our Vineyard may be repaired: Only this I dare in all humility assert, that there are two Fences most expedient; the one to keep God's wrath out, and that is our hearty sorrow for our sins; the other, good government, to keep good order in, and with it to maintain quietness and peace within our walls, which peace is Religion's Nurse: My earnest and hearty desire of which happy peace (by a blessed reunion of the disjointed members of this Kingdom to their King) moved me to take courage, notwithstanding the Tobiah'sses and Sanballats that oppose it, to collect, as was once desired, out of the approved Work of Mr. Thorndike, 
The Book is entitled, The Primitive Government of Churches.  a model of the best and most ancient Church government, settled by the Apostles in the East and Western Churches, for which we have a full and clear authority out of the holy Scriptures, and which I doubt not will satisfy all parties but the Independents, who would turn Christian liberty into licentiousness, not allowing any Government either in the State or Church.  
The Government which that worthy man labours to commend to the judgement of our Nehemiahs our State-Governours, is that which is most consistent with the Crown and the Supremacy of the King, which (as his Majesty himself confesses in his Answer to the Nineteen Propositions) is tempered and allayed with an Aristocracy, i. e. the Authority of a Parliament His great Council to advise Him in all affairs which concern the welfare of the State. In reference to which, the Government of the Church founded by the Apostles, and which is certainly the only remedy to prevent disorders in Ecclesiastic and Lay persons, is a mixed Government, consisting of Bishops and Presbyters: Which that it was established by the Apostles, he evidences by many ensuing arguments; laying down first these four undeniable Truths, on which he builds the fabric of his learned Discourse: 

1. That the Apostles during the time of their continuance upon earth, took upon them the oversight of those Churches which they planted,  
2. That each Apostle fixed his abode in, and placed his care upon some one particular Church, though all the world were to them a Diocesle; in that they undertook to preach the Gospel to all Nations.  
3. That the Apostles were Bishops of their several Churches, which they took into their care and charge.  
4. That the Bishops were successors to the Apostles; Because they were trusted with the oversight of one Church, which the Apostles for their own time afforded to all within their Quarters.    

SECT. I.  
TO illustrate the truth of these four Positions, and withal to prove that the Churches were at first governed by Bishops and Presbyters, he gins with the first Church, the Church of Jerusalem, Mother of all Churches, from whence the sound of the Gospel went out into all the world. This Church was under the charge of james, the son of Alpheus, one of the Apostles, and his Presbyters; No doubt by the consent and appointment of the other Apostles, providing for the Church there before their departure into other coa●●s. 
This is comirmed too by Ignatius & Clem. Alexandrinus.  This appears by many pregnant passages of the Scriptures, as, Galar 1.18. Gal. 2.9. Act. 15.1, 13, 19 Gal. 2.12. All these places prove that Saint james had the charge of that Church, as being the chief of that first Council held there, of which we read, Acts 15. and 
* And when James. Peter and John, etc.  nominated by S. Paul (in that forenamed Epistle to the Gal. 2.9.) before the rest of the Apostles, some of whose names we find there recorded; To denote his preeminency and precedency in that place.  
And that he had Presbyters for his Assistants, appears by the second verse of the forecited Chapter of the Acts. & ch. 21. v. 19 where we find that S. Paul at his last coming to Jerusalem, 
Acts 15.  went in to james, where all the Elders were present, to advise with him that had the care of that Church, about the great business then in hand, how to behave himself towards those of the Circumcision who believed.  
Of the College of Presbyters at Jerusalem, and of their concurrence and assistance with S. james in the Government of that Church, we have two unreprovable Arguments in the Acts of the Apostles, Act. 11.30. Act. 15.4, 6, 22, 23.   

SECT. II.  
THis pattern thus settled in Jerusalem, the Apostles followed in other Churches, which they converted to the Faith by preaching to them the Word of Life. These Churches were first founded in Cities, as appears by 
* Tert. lib. de Praescrip. c. 20. Ac proinde Ecclesias apud unainquamque civitatem condiderunt.  Tertullian, which is most worthy our observation. For because they could not bestow their pains equally in all places, reason required they should labour most to plant the faith of Christ in the most populous: From whence it was propagated through the Towns and Countries which were adjacent to those Cities, which therefore in time became and were called the Territories, Parishes, or Dioceses of such or such Churches. Now the form of Government estated by S. Paul over these Churches, is pointed out to us, Act. 14.23. where we read that Paul and Barnabas ordained them Presbyters in every 
* Viz. in Lystra and Derbe, Cities of Lyconia, and in Iconium.  Church. i e. Colleges, Bodies or Companies of Presbyters, to order with common advice and joint consent the Churches planted by them in several Cities. This appears too by the 20. of Act. 17. where we find that there was a Bench of Elders at Ephesus, for which Paul sent to Miletus. 
Philip 1.  Thus in the Church of Philippi, you shall find that the Apostle directed his Epistle to the Bishops and Deacons there, which must be to the College of Presbyters next above the Order of Deacons. So when the Apostle writeth to the Thestalonians, 1 Thes. 12. And we beseech you brethren to know them which labour among you, and are over you in the Lord: The multitude whereof he speaketh is to be understood like wise of the body or company of the Presbyters. And in all Church Writers you shall find continual remembrance of these Presbyters, whensoever there is speech of Mother Churches in Mother Cities.  
Now the Presbyters being styled in the holy Scriptures by the name of Bishops, Quest. a Question will arise from hence, Whether the Apostles from the beginning ordained Bishops over the Presbyters.  
We must needs answer Negatively: 
Resp.  And the truth of this will appear out of Act. 20.17. where the Apostle using these words to the Presbyters of Ephesus, Take heed to yourselves, and to the whole flock, over whom the holy Ghost hath made you EPISCOPOS, Bishops, or Overseers. Where, as he giveth the name of Bishops to the Bresbyters, so he addresseth his instructions to none besides. From whence we may probably infer, That at that time there were no Bishops; If there had been any, S. Paul would have mentioned them with respect to the eminency of their office.  
So we find none at Philippi, 
Phil. 1.6.  as is evident by the Epigraph or Inscription of that Epistle to the Philippians: None in the Church of Corinth, as is collected by S. Ambrose, and others, from the many and great disorders which the Apostle sharply taxeth, 1 Cor. 11.21. All which happened, 
Vide Tert. de Praeserip. c 36. where he calls the forenamed Churches Apostoloram Cathedras. By which it appears that the Apostles sat there as chief.  because there was no Bishop to compose the differences of that Church in the Apostles absence.  
It seems then, that the Apostle himself had taken the chief charge and oversight of those Churches wherein he had planted bodies of Presbyters. This appears by that place in the 2 Cor. 11.28. Besides those things which are without, that which cometh upon me daily, the care of all the Churches. See Acts 15 36. 1 Cor. 5.4. where he proceedeth in the sentence of Excommunication against the incestuous person, and requireth of the church (i.e. the Presbyter) to see it satisfied. And the whole frame of his Epistles contains the Acts of his Spiritual Government, which he reserved to himself in chief over the Churches which he himself had planted. The like may be asserted of Saint Peter, in respect of those Churches committed to his charge. Vid. 1 Pet. 5.1. where he directeth his exhortation of feeding the flock to none but Presbyters, which St. Hierome long since has maintained out of the 13. to the Hebrews 17. where the Apostle writeth in the plural number, Obey them that have the rule over you, and submit yourselves, etc.   

SECT. III  
THings being thus settled, when the Apostles by reason of that multitude of business, had not leisure to attend in person upon the Churches which they had planted, they appointed certain Heads or Superintendents over the company of Presbyters, which Heads ever since have retained the name of Bishop.  
Thus were Timothy and Titus made Bishops over the Churches of Crete and Asia, 
Whose Mother Church was Ephesus.  when it was revealed to the Apostle S. Paul, that from thenceforth he was to make the Western parts of the world his Diocese, vid. Act. 19.21. And it was at Ephesus where S. Paul thus bespoke the Elders, Act. 20.25. And now behold, I know that all you among whom I have gone preaching the Kingdom of God shall see my face no more. And knowing by revelation, that he was to serve God no more in those Eastern parts, 
Vid. Tit. 1.5.  he appointed those two Disciples Timothy and Titus to be in his stead over those Churches: And that their charge was as great as that of Bishops is not questioned by those who are versed in the most ancient Records of our Church. Quid est Episcopus nisi primus Presbyterorum, says St. Augustine: Therefore if Timothy and Titus had a full power and authority to ordain Presbyters and Deacons, and to fit them with instructions to manage their several offices, we may not doubt out of a ●ond nicety to style them Bishops, or Overscers, for that they were the Heads of their several Presbyters, and had a directive and coercive power over them in their particular charges, which might be proved by many places in the holy Scriptures. We may conclude then that S. Paul, in that he placed two of his prime Disciples in two principal Cities 
* Of Crete and Ephesus.  in which there were Presbyters, and gave them in charge to ordain Presbyters in every City, as there should be need: Hence (I say) we may infer, that our Apostle thus settling the Eastern Churches, and appointing them their Heads and Bodies of Ecclesiastical Governors, 
Rev. 2.3. chap. This is also manifest by Ignatius his Epistle, who was S. John's Disciple, who likewise makes often mention of Bishops and Presbyters.  intended to leave a pattern which afterwards should be followed in all Ages. And that this Government was settled in Asia under Timothy's charge, it appears by S. john's seven Epistles sent from our Lord to the 7. Churches, & directed to the Angels there, who no doubt were Bishops. And that act of his in directing his Epistles to one in the name and behalf of the whole Church, argues the eminency of the Head fit to answer for the body it representeth.   

SECT. iv  
ANd that the same form of Government which was settled in Jerusalem and the forenamed Churches, was likewise established in the Church of Antioch, may be proved by that Text in the 13. of Acts, where we read, 
Act. 12.2.  that there were in the Church of Antiochia certain Prophets and Teachers, and as they ministered unto the Lord, and fasted, the Holy Ghost said, Separate me Barnabas and Saul for the work whereunto I have called them; and when they had fasted and prayed, and laid their hands upon them, they sent them away. It is safe to affirm, that these Prophets and Teachers were no other than that rank and order of Presbyters, because we read, that they ministered unto the Lord and gave imposition of hands, which was the work of ordinary Ministers, though that particular imposition of hands upon Paul and Barnabas was not an ordination of Paul and Barnabas, but a separation of them, v. 2. and destinating them to distinct Countries. The Heads of the Church were S. Paul and Peter, as appears by Ignatius in his Epistle ad Magn. where we have these words For at Antiochia the Disciples were first called Christians, Paul and Peter founding the Church. But to untwist a doubt which some may make, that is, How it came to pass, that there were two Heads of that Church? 
Gal. 2.9, 10.  We may answer, that there were two several congregations at one and the same time there; the one of the Gentiles, called by the Apostle Uncircumcision; the other of the Jews; the care of the one was committed to Peter, the other to S. Paul. These two Apostles being called away by their employments in other parts, took the same course with this Church which before was done by S. Paul with those which he commended to the care of Timothy and Titus: For, both congregations being by that time united together in a sweet harmony of Love and Peace, he commended them jointly to the care of Euodius the Bishop, who was predecessor to Ignatius. To maintain yet further the truth of the position we are assured by the authority of Dionysius Bishop of Corinth, that Dionysius the Areopagite, S. Paul's Convert, was Bishop of Athens. In Alexandria, 
Act. 17.34.  from Mark the Evangelist (who was first set over that Church) there was a continued succession of Bishops and Presbyters, even until the times of Heraclas and Dionysius, as Saint Hierome witnesses in his Epistle to Euagrius.   

SECT. V  
HAving proved that the Apostles ordained Presbyters to govern the Churches planted by their care and pains, the Heads whereof after their departure were Bishops; from this proof we may easily draw this influence, That the government of the Churches was for a long time upheld in common by Bishops and Presbyters, as from the beginning the Presbyters governed jointly with the Apostles. This inference Mr. Th. confirms at large by many demonstrative and undeniable arguments, viz. p. 69, 70, 71. where out of Ignatius his Epistle ad Tra●●ianos, and the Commentaries under S. Ambrose his name upon 1 Tim. 5.1. he proves what has been asserted. 
Nothing was done in the Churchly the Bishop without his Presbyters advice and consent.  S. Ambrose his words are these, Apud omnes utique gentes honorabilis est senectus, unde & Synagoga & postea Ecclesia seniores habuit sine quorum consilio nihil agebatur in Ecclesiâ.  
This likewise is confirmed by S. Hierome upon Titus 1.5. and by the Authority of S. Cyprian, Ep. 6. And by reason of this concurrence of the Presbyters with the Bishops in the Government of the Church, it is, that the most ancient Church Writers comprised both Bishops and Prebyters under the same titles, entitling the Bishop's Presbyters, not because there were then no Bishops (as some fond deem) but because both concurred (as hath been said) in a joint care of managing the affairs of the Church.  
That their names were confounded Mr. Th. proves out of the Epistle of Clemens, vide p. 54. and out of Ignatius his Epistle to Hero his Deacon; 
Vi. Euseb. Ecc. Hist. p. 3. c. 23. where one and the same is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  and also out of Tertul. de praescrip. c. 3. The Apostle S. Peter styles himself an Elder, 1 Pet. 1.5. of which no other reason can be given but this, that he so terms himself both in regard of his age, & in regard of his office, which was common in the care of the Church with the Presbyters. To evince farther that there was ever a community of names, though a distinction in the order and office of Bishops and Presbyters, he citys a place out of Tertull: in his Apol. c. 39 President probati quicque seniores, etc. where by the name of Elders or Presbyters, is to be understood the order of Bishops; With this of Tertullian accords that of S. Ambrose, in his 1. Book de Offic. vid. c. 20. and of Irenaeus, l. 4. c. 43. both which authorities you may read at large in Mr. Th. book, p. 77, 78, 79. And that both ranks or orders of Bishops and Presbyters were comprised under the name of Praepositi and Praesidentes, is clear, as appears by that place of Tertull. de Cor. Mil. c. 3. Eucharistiae Sacramentum nec de aliorum manu quam Praesidentium sumimus. The like we find in S. Cyprian, Ep. 62. By all which it is manifest, that both orders had common Names in regard of the community of their office and charge.  
As for the form itself, of this Church-consistory, the mixed Government of Bishops and Presbyters, it relates to a pattern in the Synagogue of the Jews, for it resembles their public Court of Justice, which they called the Sanedrin, a great part whereof were Priests and Levites, and had the hearing of all sorts of causes. We have S. Jerome for our Advocate to confirm this resemblance between the Bishops and Presbyters, and that high Court of the Jews.  
He in his Comment upon Titus, speaking of Bishops conjoined with Presbyters, says thus, Imitantur Moysen qui cum haberet in potestate sua praeesse populo Israeletico septunginta elegit cum quibus populum judicavit. 
Vid. R. Moses in Halacoth Sanedrin. c. 1.  But when Moses was dead, a Precedent was chosen over and above the seventy whom they called the Nasi, who from age to age supplied Moses place, and such as the Nasi was over the Seventy, is a Bishop over the Presbyters, i. e. chief both in Dignity and Office; of which there are two parts, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to rule the Church, (i. e. to keep those that be under him in obedience to good Laws) and to perform divine service, to Pray and Preach, and to administer the Sacraments.   

SECT. VI  
NOw because there be some who draw this comparison into consequence, labouring to prove that the Presbyteries ought to consist part of Elders of the people, and part of Church Ministers, as the Sanedrin was made up of Priests, Levites, and Laikes. They must know that the Sanedrin consisted of the chief of the People, as well as Priests and Levites, because the chief causes of the Commonwealth as well as of Religion, passed through their hands, and were referred to their judgements. The Church in all temporal matters is subject to the Laws and authority of the Commonwealth: But in those things which concern the Soul, can we imagine that our Lord did leave her to the charge of any but to those who are trusted with the Keys of his House, who are spiritual men, set apart and appointed for the cure of souls? But to prove that the Presbyteries then in use consisted of none but Ministers of the Church, it will not be amiss, first to clear that Text in Timothy, 
1 Tim. 5.17.  which they urge who labour to maintain that Lay persons were in the Apostles times admitted into Presbyteries. Let the Elders that rule well be counted worthy of double honour, especially those that labour in the Word and Doctrine. These words carry at the first sound an appearance of two sorts of Elders, the one of which they would have Preachers, the other only Rulers. 
1 Pet. 5.2.  But we must answer this Objection, first by an undeniable assertion taken out of St. Peter's exhortation to his Presbyters, and out of St. Paul's charge to the Presbyters of Ephesus, Act. 20. 
Act. 20.28.  Both their exhortations imply thus much, That the Presbyters duty did consist in this, to feed the Flock of Christ, and to oversee it. We assert therefore that their office was both to govern and to teach; both which are plainly intimated in those qualities which the Apostle, 1 Tim. 3.2, 5. ascribes as proper to Bishops, i. e. (as Mr. Th. acknowledges) to Presbyters. Both too are contained in that very passage which is alleged to evince the necessity of Lay-Elders; for those Elders that rule well are such as labour in the Word and Doctrine. Secondly, to the objection we answer thus, That in that place the Apostle intended only to difference the Presbyters by the execution of their functions, and not to make any difference in the functions themselves: 
Read Mr. Mede his exposition upon that Text of 1 Tim. 5.17. Vid. Medes Diatr.  For the function and office was one and the same, belonging to one and the same Ecclesiastic person, his office was to rule and teach; this latter was rightly accounted the most eminent point of that Function; he that took special pains in this, (which the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 implies) and withal did rule well, was worthy of double honour in the judgement of St. Paul, and this in the judgement of the most learned Interpreters is conceived to be the meaning of the Text.  
Again, what if we should not deny, 
Eph. 4.4. etc. Rom. 12.6. 1 Cor. 12.28.  but confess what is evident and clear by many Texts, that the Holy Ghost distributed in that infancy of the Church many personal gifts and special endowments on several persons to be employed in the edification of particular Assemblies; amongst which gifts this of ruling might be one, which the Holy Ghost might bestow on some to assist the Presbyters in their government. Although this be granted to have been in the time of the Apostles, yet if any man should now presume to draw their example into imitation, I would ask him this question; What commission he or any man has to turn temporary endowments into perpetual places? I am sure he has none. What might be expedient in the Apostles days, may not be thought convenient in ours. And if we should endeavour to do now what then was done, I fear the world would be turned upside down, and all things brought to confusion. But to conclude this grand Controversy between England and Geneva; Mr. Th. who comes not short of any in the skill of Antiquity, assures us that we shall never find in any ancient Author the least mention of Lay-Elders in the government of the Church in that manner as is practised by the Genevists. The contrary he proves out of Tertullian, 
Pag. 106.108.  and out of the Commentaries under St. Ambrose his name upon Titus: by which it is manifest that the Elders then in use were Doctores, such as were employed in the Ministry of the Word and Sacraments.   

SECT. VII.  
THis great doubt being, I suppose, cleared, and it being sufficiently proved, that Lay-Elders have no right to the ordering of Church affairs, or meddling with spiritual things which concern the good and welfare of men's souls: Mr. Th. proceeds to discover out of the most ancient Authors what were the bounds of the office of Bishop and Presbyter, and in what cases the Bishop had the preeminence.  
He tells us that the office of Divine Service, i. e. of Teaching or Preaching and administering the Sacraments, were wont to be reserved to the Bishop in honour of his place and eminency of it. 
i e. when he came into any Church the Presbyter ever gave way to him to preach.  This is witnessed by Just. Martyr, who relates in plain terms that the Sermon used to be made, and the Eucharist celebrated by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or Bishop; so that the Presbyters did not preach but when the Bishop was absent, and administered not the Sacraments, i. e. did not consecrate in his presence. This is evident in the life of St. Austin, by the story of Valerius, a Greek Bishop, who coming into St. Austin's Church at Hippo, desired Saint Austin (who was not then a Bishop) to officiate, in regard that he was not well skilled in the African, nor the people in the knowledge of the Greek tongue. Tertullian affirms the same, l. de Bapt. c. 17. so does Ignatius in Epist. ad Smyrn. Where to show the preeminence of the Bishop he proves, that as by the ancient constitutions of the Church the Presbyters ought not to do any thing without the consent of the Bishop, nor the Bishop in great matters without the consent and advice of his Presbyters, so neither aught the Laity to do any thing in the Church without the Bishop and Presbyters approbation or liking. This may be farther proved out of Ignatius in his Epist. ad Trall. And so still in Ignatius the Presbyters are assistant to the Bishop in all things. Which is likewise confirmed by the sixth Canon of the Council of Gangra. Vi. Mr. Th. p. 118, 119. Where he also proves that the Deacons were not suijuris, i. e. had not the sole disposing of the maintenance of the Church and poor, but did only execute the will and judgement of the Bishop and Presbyters, and distributed the Church's alms to those whom they appointed.   

SECT. VIII.  
HAving thus declared in part the preeminence of the Bishop over the Presbyters, i. e. the privilege he has in some cases above these, and also that the Deacons as well as the Lay-people are subject to the power of both the former, Mr. Th. proceeds to discourse of two particulars in the Office common to Bishops and Presbyters, wherein the people have a share, and may claim an interest.  

The one is the discipline of Penance;  
The other the ordaining of Ministers.   
And first of all by way of manuduction to his discourse, he explains that Text, Matth. 16.19. And I will give thee the keys of heaven: And whatsoever thou bindest on earth shall be bound in heaven; whatsoever thou shalt lose on earth, shall be loosed in heaven. Which power of binding and losing he affirms to be the same with that given to the Apostles, John 20.24. Whosoever sins ye remit they are remitted unto him: and whose soever sins ye retain they are retained. The Bishop and Presbyters that exercised this power of binding and losing, remitting and retaining sins, represented the office of Judges and Physicians: 
Lapsis fratribus per poenitentiam medela quaeratur. Firmil. in Ep. ad Cypr. Ep. 75.  Judges they were in shutting God's house upon offenders, and binding their sins upon their consciences; Physicians, in prescribing the medicine of repentance: And in that respect alone are said to remit sins; (as a Physician who does no more but prescribe the medicine, or at the most see it prescribed, is said to cure a man's disease.) And having a spiritual eye to judge when repentance is sound and unfeigned, upon due knowledge of this they may assure men that their sins are pardoned, and pronounce their absolution declaratively, whereby they unloose that knot wherewith their consciences were tied.  
The medicine of Repentance prescribed to a delinquent, was wont to be strengthened with the prayers and intercession of the Congregation, but in the chief place of the Bishop and Presbyters, whose prayers were correspondent to that which is given to make physic work. Vi. Mat. 18.19. out of which text following that wherein Christ gives to the Apostles power of binding and losing, may be proved that the Congregation interceding by their prayers with God for a sinner, in this respect bore a part, and had a share with the Church, (the Bishop and Presbyters) in the discipline of penance which these imposed upon delinquents; but 
* i e. The congregation or people.  they meddled not with the keys of God's house, i. e. they did not (as the Jews were wont to do) usurp the power of Excommunication upon causes of their particular interest, but left that wholly to the Church, i. e. to the eccelesiastical Governors, to whom only that power did belong. Dic Ecclesiae, Matth. 18.17. implies as much. That censure of Excommunication (as appears by 1 Cor. 5.13.) did cut men off from the conversation of Christians, (for that such persons forfeited by their heinous sins the privilege of God's sons) and so delivered them over to the power of Satan, to be led captive by him at his will and pleasure: As those among the Israelites that lodged without the Camp were in danger to be licked up and devoured by the Amalekites. That course of Excommunication as it was a preservative in regard of those that were not tainted, yet might be, so was it medicinal in respect of the sick which were usually restored to their former soundness by shame and grief: 
Vi. 1 Cor. 5.6 1 Tim. 1.20.  and this power of excommunicating was exercised in common by the Bishops and Presbyters: which practice was a good gloss upon the words of our Saviour to Peter, Behold, I give thee the keys of heaven: for what was promised to Peter was given to his fellow Apostles, but was to rest in the Church throughout all ages. Witness that of Saint Austin, Ep. 79. Si hoc in Ecclesiâ fit, Petrus quando claves accepit Ecclesiam sanctam significavit. Vid. Mr. Th. p. 143. where you shall find for the confirmation of this an authority out of Tertull. Apol. c. 39 and another out of St. Aust. Homil. ult. ex 50. Hom. c. 11.  
How because the Church cannot proceed in their Censures effectually or to any good purpose, but by virtue of those laws which are put in force and maintained by the Secular powers; and because it cannot be expected that the people should yield a voluntary submission to the Discipline of the Church, farther than it is enabled by the Laws of the Realm to exercise it; Therefore it is much to be wished that those wholesome and useful Laws, by which the Ministers of the Church are enabled, directed, and constrained to exercise and discharge this necessary part of their office, may be revived and put into act; that so the power of the Keys given to the Church by our Lord, being assisted and strengthened by the Secular arm, may be enabled to reduce all notorious offenders to a good life and conversation by the Discipline of penance, and to cut them off from the Church that refuse it. Then this Discipline of penance there is not a more puissant way to beat down Vice, and to discountenance Malefactors in a Christian Commonwealth: In regard that when they have satisfied the Laws of the Kingdom with the loss of goods and reputation, or have escaped death by the connivance and gentleness of their Judges. Nevertheless if the discipline of the Church were exercised upon them, they should not communicate with the people of God, till the Church were satisfied of their correction and amendment. This also would give satisfaction to the tender consciences of those good Christians, who like to those in St. Cpyrians time are scandalised when they see them admitted to the Communion who live (without any the least amendment) in a constant practice and profession of sin. There being then so much good, 
Cypr. Ep. 551.  and the prevention of so much ill contained in the Discipline of penance, let it be the hearty desire of all knowing and well-affected Christians towards the State and Church, that the Discipline commended to us by our Saviour, and practised by the Apostles, may be with all care and speed reform and brought again into use.   

SECT. IX.  
HAving thus unfolded the nature of that power wherewith Christ invested his Apostles, and from them derived it to his Church, and that is the power of the Keys, whereof there be two appendices, Excommunication and the Discipline of Penance, Mr. Th. proceeds to the discovery of the other part of the Church's Office, and that is the constituting and ordaining of Ministers, of which there be some vestigia or footsteps left for our imitation in the holy Scriptures, as, when they had fasted and prayed, and laid their hands on them, they sent them away, Act. 13.3. Act. 14.23. 1 Tim. 4.14. Neglect not the gift that was given thee by Prophecy, with the imposition of the hands of the Presbytery: which words are expounded, 2 Tim. 1.6. by imposition of my hands; so likewise 1 Tim. 5.22. To which we may add the choice of Mathias, Act. 1.23. and that passage in the choice of the seven Deacons, Act. 6.3. Look ye out among you seven men of honest report: and verse 5. and 6. They chose Steven and the rest, and set them before the Apostles, and when they had prayed they laid their hands upon them. Which place is alleged by St. Cyprian to prove that the people have an interest, and aught to have a share in the ordination of Ministers. And that this was the custom and practice of the Primitive Church to publish the names of those persons who were to be ordained, that so the people discussing their lives and manners, might by their approbation ratify the ordination of such whom they knew to be men well gifted, and of an holy conversation. This appears by a remarkable passage in the life of Alexander Severus, by an excellent saying of St. Cyprian to this purpose, 
Ordinationes Sacerdotum sub populi assistentis conscientia fieci. Cypr.  and by the 6. Canon of the Council of Chalcedon. By all which it is evident that the people did not nominate, but only approve by their common suffrage and consent the persons who were to be ordained. And that the Bishop did advise with his Presbyters about the nomination of those who were to be ordained Deacons or Ministers, this is clear by those words of St. Cyprian, Ep. 54. where he excuseth himself to his Clergy, that he had ordained Satyrus' and Optatus alone, without their consent and approbation. By this we may collect what was practised in that age of the Church.  

First, there was a nomination or publication of the persons names to the people.  
Secondly, upon their knowledge and approbation of the persons to be ordained, there followed imposition of hands, wherein consisted the accomplishment of the whole work, which is therefore called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Greek.   
Concerning the Ordination of Bishops only this may be averred out of Saint Hierome, who hath recorded that in the Church of Alexandria the Presbyters were wont to choose a Bishop out of their own Classis or rank: yet we must not deny that the first constitution of a Bishop there, who was Hanania, was made by Mark the Evangelist, as we may see in Eutichius, lately set forth by Mr. Selden. And it is evident out of many other Authors, that they nominated the person to be approved of by the people, and to be ordained by the neighbour Bishops. This too is maintained by Saint Ambrose in his Comment. upon Ephes. 4.2. Where we must understand by those words, Multorum Sacerdotum judicium, 
Non ordo sed meritum creabat Episcopum multorum Sacerdotum judicio constitutum etc. Vi. Can. 19 Concil. Antioc.  as well the judgement of the Presbyters by whom the Bishop was elected, as of the Bishops of other Churches by whom he was ordained, and with whom he was to preserve the unity of the Church. And unless three Bishops at the least were present, it was not usual to ordain one. Thus without consent of the Bishops all proceed of the Clergy and people were quite disabled, and to no purpose in the Primitive times.  
And although the Bishops in some Churches usurped the power of Ordination of Ministers without the consent of their Presbyters, 
Vi. Chrys. Hom. 2. in 1 Tim. It. Hieron. in Ep. ad Euagr.  however it is manifest by the joint consent of the Fathers (who witness that the Presbytery was a Bench assistant to the Bishop, without advice whereof nothing of moment was done or acted) & by the practice of the Apostles, that the Presbyters ought to have a share with the Bishop in the imposition of hands. 
1 Tim. 4.14. 2 Tim. 16.  Timothy received imposition of hands from Saint Paul and the Presbyters of Autiochia. This last Thesis may be confirmed by the authority of Saint Cyprian, who oft expresses himself in this particular, That he would never ordain any without the advice of his Presbyters, and consent of the people: which advice implies that they concurred with him in the Ordination of Ministers. And as for imposition of hands, that the Presbyters also conjoined with the Bishops in this, it is evident by the 22. 
Episcopus sine Concilio Clericorum suorum Clericos non ordinet; ita ut civium assensum & testimonium quaerat.  Canon of the fourth Council of Carthage, and by the aforesaid Epistle of Firmilianus Bishop of Caesarea Cappadocia: as also by Ignatius his Epistle to Hero.  
By all these authorities it evidently appears that the Presbyters concurred with the Bishops in the act of Ordination, assisting them by their prayers, gracing them by their presence, and countenancing their act by a joint consent in their Suffrages.  
The like is affirmed in the fourth Council of Carthage, c. 3. where it is provided and appointed, that when the Bishop giveth imposition of hands, the Presbyters also shall impose theirs by his, which they did to argue their consent to what was done by the Bishop. 
In which act the people had no share.  And this joint act of the Bishop and Presbyters in laying their hands upon the heads of the Ministers, signified the overshadowing of the Holy Ghost, which they then prayed might light upon them who are to be ordained.  
As for the constituting and ordaining of Bishops, the advice of Mr. Th. is most observable and weighty. He advises in the first place, that with all circumspection and providence great care be used in ordering the choice of them. His meaning is that if the people in the primitive Church had an interest or share in giving consent to those who were to be ordained Presbyters, much more must we think it very just and fit, that the votes of the Presbyters and consent of the people should now precede and concur in the designing of such persons, under whom and with whom they are to guide and be guided in spiritual affairs; such persons are Bishops who should be men most holy in their life, and most eminent for learning. Most happy would this Nation be if all our Prelates were such; and if that prescribed method were duly observed in the choice, such would there always or for the most part be, who should fit at the Helm of this poor distracted Church, now like to that Ship in which Peter was tossed, and ready to sink for want of good Pilots.   

SECT. X.  
LAst of all, because this Apostolical government by Bishops and Presbyters is chief exercised in Ordination & Penance, a question may arise, Whether it belongs to the Bishop alone, without his Presbyters, to censure the offences (whether in doctrine or manners) of those persons who have received holy orders. Mr. Th. clearing first that place in 1 Tim. 5.19, 20. answers the question, 
Against an Elder receive not an accusation but under 2. or 3. witnesses, etc.  That without all doubt it was the practice of the primitive times for the Bishop with his Presbyters to take the examination of offending Ministers, whom, being convicted of their offence by the mouth, (i. e. the asseveration) of 2. or 3. witnesses, he in the presence of his Presbyters did rebuke before all in the sight and hearing of the congregation, that others thereby might be strucken with fear to offend God and his people by their scandalous conversation. If this course had been taken formerly with Ministers and Deacons, it might have so pleased God that the Church should not now have lain bleeding and gasping in this fatal ruin: Neither would there have been given to our enemies so just an occasion of relating sad truths in Gath and Askelon.  
Thus following the method of that most learned Gentleman, I have cast his larger Model into a lesser frame, that the cmmon people may hereby be better instructed and advised not to think of destroying Bishops, but rather labour and wish for the restoring of their Presbyteries; which form of government being set down and delivered in the holy Scriptures, is commended and countenanced by the agreement of historical Truth, and primitive practice, as of the Apostles and other succeeding ages. And seeing that the Bishops succeeded the Apostles in place and function, I cannot but wonder that those should endeavour to destroy them, those who are Sons of the Apostles Faith and Doctrine. S. Hierom of all Church Writers least  to the Order of Bishops, is nevertheless most large in acknowledging that without it the peace of particular Churches could not be preserved. In witness whereof we may appeal to those many and happy days which our Church since the Reformation by means of it hath enjoyed, without such ruptures and factions which have happened in a neighbouring Church, whose people were always observed to be of all others most daring, in matters of Religion, to innovate opinions, and break the bonds of peace, by which the good and welfare of Church and State is promoted. To re-establish which blessed peace (after which we groan in our prayers with panting desires) it could be wished that we might see the Heads of our Church, the Bishops, stand (as Mr. Th. expresses it well) in their right places, being set over Bodies or Colleges of Presbyteries, which should consist of men conform to the Church both in Doctrine and Discipline. To the want of which government, although some have attributed those many inconvenciences wherewith the Church is cumbered, yet most of the Clergymen that are versed in the affairs of the Church, wishing its prosperity and peace, do acknowledge and confess with a protestation against it, That there is one in conveniency now settled in the Church, which has done much mischief, and cannot be redressed without a public Act of Parliament: It is the committing of Jurisdiction at large (even that which by the power of the Keys received from Christ is proper and essential to the Church) to Lay persons, as Chancellors and Commissaries etc. who may still retain that office and rank they hold in regard of those other points of Jurisdiction in charitable causes annexed by the favour of Princes and Laws of Commonwealths to the Church, 
As the probat of Wills, etc.  which is fittest to judge and determine in such cases, yet may be nonplussed sometimes for want of knowledge in the Civil Law, and therefore may and must have need of such assistants; who, if they moved only in the lower Sphere of the Law, and meddled not with that Primum mobile, the great wheel of the Church, the discipline of penance, but did leave the execution of this to the Bishop and Presbyters. If this were once amended, and officers duly censured by the Bps & their Presbyters openly in the Church, or in any public place of Justice: And besides the exercise of this discipline, if they enjoined their joint pains & parts in the trial & examination of persons who come for Ordination, providing that none be ordained but those who are either Assistants of, and are presented to Cures (according to our Laws) if this were faithfully done, and Ministers without connivance censured who should offend either in life or doctrine, then should we see Righteousness run down like a stream in our streets, and Peace would flourish within our walls, and Plenty in our palaces.  
This is my daily prayer, and it is the desire of all good Christians: 
Da pacem Domine in diebus nostris.  
Give peace in our time O Lord.  
O pray for the peace of Jerusalem.   
FINIS.    

Kind Reader,  
The Authors of this Book being by multiplicity of employments detained from meeting together to revise the whole before the impression was finished, the Errata swell to a greater number than may stand with the credit of the Book, but if thou pleasest before the reading of it, with thy pen to correct these ensuing, we hope it will tend the more to thy satisfaction.  
PAge 1. line 5. 1 Joh. 5.22. read Joh. 5.22. p. 5. l. 26. blot out [is]. p. 6. l. 22. in some Copies [comparing] r. conforming. p. 52. l. 19 three, r. two. and l. 20. blot out these words [3. It is an exercised power] p. 73. l. 6. in margin [potentissima] r. potissima. p. 75. l. 7. serve r. swear. p. 82. l. 3. conventies. r. conventions. and l. 34. essential r. several. p. 84. l. 14. subject, r. directly and properly subordinate. p. 85. l. 33. essential r. several. p. 87. l 4. seeing, r. preaching. p. 95. l. 36, 37. blot out those words [God hath not given us the spirit of fear but of power, Tit. 1.7.] p. 96. l. 25. 1 Cor. 19 r. 1 Cor. 14. p. 103. l. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 111. l. 1. to 5. blot out the sentence from [supposing] to the period. and l. 10. perfect, r. professed. p. 111. l. 7. because in no. r. but a. p. 115. l. 5. blot out [jointly]. p. 118. l. 3. blot out these words [3. He that showeth mercy, i. e. such as were to entertain strangers, relieve the sick, etc. ver. 8.] p. 121. l. 10. blot out [yet] p. 123. l. 34. blot out [well] p. 169. l. 11. 1 Cor. 4.21. r. 1 Cor. 4.20. p. 172. l. 17. blot out [of the Church] p. 195. l. 5. a multitude r. multitudes. p. 214. l. 28. blot out [greater], and l. 29. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Other literal faults will be pardoned of course.