Of the GOVERNMENT OF CHURCHES; A discourse Pointing at the Primitive Form.  
Printed by Roger Daniel, Printer to the University of Cambridge. 1641.   

To the most Gracious JAMES, Duke of Lennox, Earl of March, etc. L. Warden of the Cinque Ports, Knight of the most Noble Order of the Garter, and one of his Majesty's most Honourable Privy Counsel, his very good LORD.  
MAy it please your Grace. The advantage this slight worthless piece aimeth at, in this address, is of great consequence, but of a civil and moderate nature. It is no marvel if it desire to go forth under so great a Name, that is not like to appear considerable to the world otherwise. But the Countenance it demandeth, is according as the cause may deserve: more it must not expect from your Justice, less it cannot expect from your Goodness. If it fail of the Truth, it is a Child rebellious to the Father's intentions, and according to the Law of Moses, here he bringeth him forth to receive his doom. If it have any thing considerable in a Cause wherein the world is so well informed long since, my suit is, that from your Grace's hands it may be derived to the public. The Lord of Heaven and Earth bless your Grace with happiness of this life, and of that which is to come. So prays  
Your Grace's most humble Chaplain, HERBERT THORNDIKE.   

To the Lovers of Peace and Truth.  
THat style must serve me for a Preface to this short discourse. The love of Peace and Truth, my hope is, hath made some Impression in the reasons whereupon it proceedeth: And it were a wrong to the world to think that those marks can be offensive. My purpose was, to contribute towards the true meaning of the Scripture in these matters: If I have failed of it, the attempt will deserve your excuse. But my heart telleth me not that I have set any Text on the rack to make it confess more than it means. Ecclesiastical writers, I have for the most part stripped of the authority which their years & merits in the Church have won, and produced them as witnesses at the Bar of common sense, to make evidence from the Historical truth of their say. The meaning of them is for the most part either translated by their words, or expressed in the current of my discourse. Sometimes it is left to every man's apprehension to value: for when all is done, men must and will be judges for themselves.  
H. T.   

Faults escaped.  
Pag. 16. line 18. ac providè read ac proinde. p. 34. l. 5. expressed r. expresseth. p. 58. l. 3. because r. became. p. 62. l. 19 these r. those. l. 21. these r. those. p. 83. l. 20. Synagogues r. Synagogue. p. 85. l. 14. after else, add. And the chief causes in Religion brought to no Court but this. p. 87. l. 19 after writeth, add In Hilcoth Sanedrin. cap. 1. p. 102. l. 9 those r. these. p. 114. l. 10. Baptist. r. Baptismo. p. 119. l. 5. dispersing r. dispensing. p. 129. l. 1. Tertullian: r. Tertullian) p. 131. l. 13. Toreh r. Joreh. p. 140. l. 22. some r. sound. p. 147. l. 24. always r. (always. p. 151. l. 5. after heart add being. p. 183. l. 11. and r. of.   

CHAP. I.  
The Apostles eye-witnesses of our Lord, and eare-witnesses of his doctrine. S. Paul an Apostle. Many personal qualities in them. They were Governors of Churches.  
HE that desireth to espy light at a narrow hole, must lay his eye near, if he mean to discover at large: So must he be curious in considering the Scriptures, that meaneth to discern those things that are not declared there at large, but are collected by circumstance or consequence: especially in matters which we view at this distance of time, which representeth to us things done then through a mist of succeeding custom. Those that seek for mines, have their virgula divina, a rod which they hold even-balanced over the place where they hope for a vein, which if it hit right, the rod of itself bendeth towards the earth: Our Lord in the Gospel commandeth us to search the Scriptures as men would seek for mines or treasure; let us keep an even balance of judgement, not bowing, but as the vein of truth swayeth it: for if we put the grains of affection and prejudice into the gold-scales which we weigh nice truths with, no marvel if the lighter go down. Now because the question concerneth the Apostles time, and the next to it, and the purpose is to represent the form pointed at in Scripture, by comparing it with such passages of historical truth and primitive practice as shall seem best to express it, let us in the first place consider the nature of their charge, that it may appear how fare the Church retaineth a succession of it. For true it is, divers personal qualities are requisite in an Apostle, because they were to preach the Gospel to all Nations. They must be men to witness those things they had seen our Lord do, those words they had heard him speak, upon their own knowledge; and therefore men that had conversed with him from the beginning of his doctrine. It is that S. Peter required at the choice of Mathias, Acts i 21. Of these men that have companied with us all the while that the Lord Jesus went in and out among us, must one be ordained for a witness of his resurrection with us. It is that the same Apostle challengeth, 1. Pet. v. 1. The elders which are among you I exhort, who am also an elder, and a witness of the sufferings of Christ. He condescendeth to the rank of Presbyters, when he saith, who am also an Elder; but he voucheth the privilege of an Apostle, when he addeth, and a witness of the sufferings of Christ. And his fellow-Apostle of the Gentiles to the same purpose, 1. Corinth. ix. 1. Am I not an Apostle? am I not free? have I not seen Jesus Christ our Lord? as if to be an Apostle required one that had seen the Lord, which was supplied to him by his raptures and visions, as the hearing his doctrine was supplied unto him by that revelation by which he avoucheth to have received his Gospel, in the beginning of his Epistle to the Galatians. This is that God had provided for satisfaction of common sense; men that could witness upon the credit of their eyes and ears what they published. But it required greater matters to convince the world of those things which reason could not evidence: The gifts of the holy Ghost, for knowledge, for language, for miracles, for all the like were requisite in a marvellous nature for those that undertook to preach the Gospel to all nations. This was the Apostles charge; and the power this charge importeth, the endowments it requireth, are personal, wherein no man pretendeth to succeed the Apostles: But the execution of this charge reason telleth us must needs proceed, and experience of that which is written telleth us it did proceed, according to the exigence of their several opportunities, concerted by consent among themselves: For so we find the chief Apostles Gal. two. 9 dividing their care between the Jews and the Gentiles. If it appear then that the Apostles, for their time, took upon them the oversight of Churches of their own planting, if it appear that an Apostle fixed his abode and care both upon some Church in several, though all the world were their Diocese in common, well may we proceed upon these terms, to make the Apostles Bishops of such and such Churches, and Bishops successors of the Apostles; though neither for the extent of their charge, nor for their abilities to perform it, yet because they are trusted with that oversight of one Church, which the Apostles for their time afforded to all within their quarters.   

CHAP. II.  
The Church of Jerusalem under the charge of James and his Presbyters. This was James son of Alpheus. How he was brother of our Lord. Cleophas and Alpheus both one.  
THis is that we must stand upon in the first place, to aver the first pattern of the form, after which it shall appear that Churches were governed from the beginning by Bishops and their Presbyters. It is to be seen in the first Church, the Church of Jerusalem, Mother of all Churches, which we shall find under the charge of James of Jerusalem one of the Apostles, and his Presbyters, no doubt by consent and appointment of the Apostles, providing for the Church there before their departure from it. Wherein we shall not need to set up our rest upon the credit of Ignatius or Clemens Alexandrinus (though either of them of age sufficient to witness as great a matter as this) having so many pregnant passages of Scripture to aver it. The Apostle, relating his going up to Jerusalem to see Peter, Gal. i. 18. prosecuteth it thus in the next words, But other of the Apostles saw I none, but James the brother of the Lord. How cometh he to meet James at Jerusalem when he went to see Peter there, more than the rest of the Apostles, but because he abode there at his charge? And again, Galat. two. 9 And when James, Peter and John, who seemed to be pillars, saw the grace of God that was given to me, etc. we shall not need to think James is put in the first place for nothing, when we have so fit a reason to give for it, because they were then all at the place of his charge: for so you shall find it again in that most considerable action, of the Council at Jerusalem, Acts xv. 7, 13. The decree of the Council as it is resolved upon S. Peter's reasons, so is it framed and drawn up in S. James his terms, vers. 7, 13. the one as first of the Apostles, the other as having the charge of the Church there: which still further appeareth by that which is read Gal. two. 12. that before some came from S. James, S. Peter eaten with the Gentiles; but when they came, he withdrew and separated himself, fearing those of the circumcision. We see S. Peter taketh advise of S. James; as likewise afterwards S. Paul at his last coming to Jerusalem, Acts xxi. 19 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 in hand, how to behave himself towards those of the circumcision that believed. Now of the College of Presbyters at Jerusalem, and of their concurrence and assistance with this James in the government of the Church there, we have three unreprovable arguments in the Acts of the Apostles. The first, in disposing the maintenance of the poor, whereof we read Acts xi. 30. that the benevolence of the Church of Antiochia, was sent to the Elders at Jerusalem by the hands of Saul and Barnabas to be disposed of by them, but ministered and laid out by the Deacons, as shall be showed afterwards. The second is found in the passage of the Council at Jerusalem, wherein their concurrence appeareth in that which is resolved, Acts xv. 2. that Paul and Barnabas should go up to Jerusalem to the Apostles and Elders, about that question. And verse 4. Being come to Jerusalem, they are received of the Apostles and Elders. Again, verse 6. The Apostles and Elders came together to consider of this matter. And verse 22. It pleased the Apostles and Elders with the whole Church, to send chosen men of their own company to Antioch with Paul and Barnabas. And the letter in the next verse runneth in the name of the Apostles and Elders. All to argue the concurrence and assistance of the Presbyters with the Apostles, which were then present there, besides James which had the particular charge. The third is, that which hath been remembered, at S. Paul's last going to Jerusalem, where we find the Elders, assembled with James, as his assistants in advising with S. Paul about the matter on foot: for it is plain, that the advice whereupon he proceedeth in a matter of that weight is given him by James, and the Presbyters both, as we read there, verse 20. And they said unto him, that is, James and the Elders. This James of Jerusalem I make no scruple to reckon among the Apostles, because S. Paul hath done it afore me: For it is plain that he speaketh of no other but the Twelve so called by our Lord from the beginning, Luke vi. 13. Because of them the question might have been made, whether he had received his doctrine from them or not, which he there denieth: And therefore it is plain this James can be no other than James son of Alpheus reckoned in the Gospels among the Twelve, James the son of Zebedee, brother of John being put to death by Herod before, Acts xii. 2. On the other side, when S. Paul calleth him brother of our Lord, without doubt he meaneth no other but him that is called in the Gospels, James the less, brother of Joses and son of Mary, Matth. xxvii. 56. Mark xv. 43. the same Mary no doubt that is called, John nineteen. 25. Marry of Cleophas, sister to the blessed Virgin. First, because these Gospels speak of the same women that stood by our Saviour's cross; and again, because the brethren of our Lord are reckoned, Mark vi. 13. James, and Joses, and Judas, and Simon. So that all the difference that hath been about the several Jameses and Maries remembered in the Gospel, is extinguished by making Alpheus and Cleophas both one in the language then in use, though divers ways written in the Greek. A thing nothing strained: For though Cleophas be otherwise written in the Syriack, because it is translated out of the Greek, yet the Syriack name CHALPAI may be expressed either by Alpheus or Cleophas, which is also written Clopas in some copies, John nineteen. 25. and in Hegesippus quoted by Eusebius, Eccles. hist. iii. 23. This I perceive since the writing hereof, to be the opinion of Lud. Capellus, who hath alleged S. Hierome against Helvidius to strengthen it, where he maketh Mary of Cleophas, sister of the blessed Virgin, the wife of Alpheus and mother of James the less: Wherewith agreeth Clemens Alexandrinus in Eusebius, Eccles. hist. two. 1. where he acknowledgeth but two Jameses, the son of Zebedee, and this James of Jerusalem mentioned by the Apostle. And herewith agreeth S. chrysostom, upon that text of the Apostle, where he observeth that for S. James his honour S. Paul calleth him brother of our Lord, whereas he might as well have called him son of Cleophas, as the Evangelist had done. Here it is plain that James the brother of our Lord and son of Cleophas, is the Apostle son of Alpheus, according to S. chrysostom. As for that which followeth, that nevertheless he was not of kin to our Lord according to the flesh, but according to the opinion of the world, it seemeth to depend upon Hegesippus in Eusebius, three 11, 26. where he maketh Cleophas brother to Joseph, supposed father of our Lord. Which is possible to be true, that Joseph and Cleophas brothers, should take to wife the two Maries, sisters or cousins: But otherwise there is so much appearance in the Gospel, that Mary mother of James and Joses, is Mary of Cleophas sister to the blessed Virgin, that it must needs be an inconvenience to deny this James to be kin to our Lord by her side. As for other relations and conjectures of Church-writers, the variety whereof is endless and unreconcilable, it is not reason to draw them into consequence to the prejudice of a conjecture which maketh so clear an agreement of this whole difference. It was my desire to show the true meaning of the Apostles words; but it is not my purpose to build upon uncertainties. Whosoever this James of Jerusalem was, we find the Church of Jerusalem under his charge, almost assoon as there was a Church there, at least if we believe Ignatius, Epist. ad Trall. where he saith, S. Stephen was Deacon to this James of Jerusalem, which must be betimes after our Lord's death. And therefore thus we see whom the Bishops of Jerusalem succeed.   

CHAP. III.  
The Apostles planted mother-churches in mother-cities. The Government of them estated upon Presbyteries. Saint Paul at the beginning made no Bishops over those Presbyteries. The reason. Himself had the oversight of the Churches of his planting for the time. The like in the Churches of S. Peter's charge.  
LEt us now go abroad with the Apostles, and see how they followed this pattern in the Churches which they converted to the faith. Tertullian l. De prescript. c. 20. speaketh thus of them, ac providè Ecclesias apud unanquamque civitatem condiderunt. This slight circumstance which he but pointeth at, that the Apostles founded Churches in Cities, is very considerable in our business. For it is plain they could not bestow their pains on all places: reason required they should labour most to plant the faith in the most populous. And common sense and the least knowledge of times will serve to show, that from thence it was propagated through the Countries that lay 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 Acts xiv. 23. where we read in the end of their first journey that Paul and Barnabas, having ordained them Presbyters in every Church, returned to Antiochia. But unto Titus the Apostle writeth thus, Tit. i. 5. For this cause left I thee in Crete, that thou mightest set in order the things that are wanting, and constitute Elders in every city, as I had appointed thee. Elders in every Church in the one place, and Elders in every city in the other; both to the same effect: not meaning one in a place, but Presbyteries, that is Colleges, bodies, companies of Presbyters, with common advice to order the Churches planted in these Cities. Such a College of Presbyters it was that we spoke of in the last chapter, instituted by the Apostles in the Church of Jerusalem, the pattern whereof S. Paul followeth in the Churches which he converted out of the Gentiles. And thus in the Church of Ephesus, you shall see S. Paul, Acts xx. 17. sending for the bench of Elders there to Miletus. Thus in the Church of Philippi, you shall find that the Apostle directeth his Epistle to the Bishops and Deacons there, which must be to the College of Presbyters, next above the order of Deacons. Thus when the Apostle writeth to the Thessalonians, 1. Thess. v. 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 of the like company of Presbyters. Thus in Ignatius his epistles, you shall find him up and down reckoning next after the Bishops the Presbyteries of all the Churches to which he writeth. The like in S. Cyprians epistles, for the Presbyteries of Rome and Carthage. To spare more words, in all Church-writers you shall find continual remembrance of these Presbyteries, whensoever there is speech of Mother-churches in Mother-cities: And therefore those we are to understand, when we read that Paul and Barnabas ordained Presbyters in every Church, and Titus in every City: And such Bodies or Colleges of Presbyters they were to whom the Apostle committed the Churches which he had planted. But this being granted, the question will be in the next place, Where are the Bishops, the chief and heads of these Presbyteries? For had the Apostle from the beginning of his planting these Churches placed that rank over these Presbyters, it is like we should have found some remembrance of it. Now these Presbyters are styled by the name of Bishops, as hath been observed ever since S. Hierome; and which is more, to aver the observation for this purpose, neither in the relation of his planting and ordering the Churches, nor in the style of his Epistles, nor in his instructions concerning ministers of these Churches, is there any remembrance or respect to be found but of Presbyters and Deacons, which in so much eminence of place, so much difference of Bishop's office, if any than had been, could scarce have come to pass: and maketh me conclude, that the Apostle ordained none such from the beginning over the Presbyteries. No Bishop the Apostle had yet settled at Ephesus, when he used these words to the Presbyters there, Acts xx. 17. Take heed to yourselves and to the whole flock over whom the holy Ghost hath made you EPISCOPOS, Bishops or Overseers. For as he giveth the name to the Presbyters, so he addresseth his instructions to none besides. None at Philippi, when he directed his Epistle to the Bishops and Deacons there, neither the custom of the Church bearing more than one Bishop in one Church at once, nor being a thing reasonable to think if any such had been, that the Apostle would not have found a room for him in the style of his Epistle. None in the Churches within the charge of Timothy and Titus (set aside their own persons, whereof we shall give account afterwards) in whose instructions the Apostle is large in qualifying Bishops and Deacons, (such Bishops as we read of Tit. i. 7. where, having said that he left him in Crete to make Presbyters in every city, the Apostle addeth, For a Bishop must be blameless) but of any other rank not a syllable. None in the Church of Corinth. The Commentaries under S. Ambrose his name yield this reason of the disorders the Apostle taxeth there, 1 Cor. xi. 21. Because there was no Bishop there. The words are not of ordinary mark: Hos notat qui sic in Ecclesiam conveniebant, ut munera sua offerentes, advenientibus Presbyteris, quia adhuc Rectores Ecclesiis non omnibus locis fuerant constituti, totum sibi qui obtulerat vindicaret schismatis causâ. So whereas that whereof the Eucharist was consecrated should be spent by the assembly in the common feast of Love, some made good cheer, others that had not offered went away without their share. Therefore saith the Apostle, ver. 22. Have ye not houses to eat and drink in? but despise ye the Church of God? coming thither for dissensions sake and belly-chear, not for the Sacrament and for peace? and shame them that have not, sending them away without entertainment? therefore verse 33. he exhorteth to stay for one another at their meetings. Thus fare out of those Commentaries. Which reason, as it giveth a clear meaning to the whole passage of the Apostle; so it groweth still more probable, because we shall find afterwards that it continueth still in force at the time of writing Clemens his Epistle published not long since. And men of learning have argued, that this reason might better be yielded for their dissensions, saying, I am of Paul, I am of Apollo's, I am of Cephas, which the Apostle reproveth in the beginning of the Epistle, to wit, Because there was then no Bishop there, and in the Apostles absence. And indeed, if we reckonnot amiss, what reason have we to think, that this Apostle should ordain in the Churches of his planting a higher rank of Bishops to govern the Churches, above and with the Presbyters? Do we not see that he chargeth himself with the oversight of these Churches wherein he had planted the Colleges of Presbyters aforesaid, 2. Corinth. xi. 28. Besides those things which are without, that which cometh upon me daily, the care of all the Churches? To what purpose else is the journey he taketh, Acts xv. 36. to visit the Churches wherein he had ordained Presbyters afore? Let us return, saith he to Barnabas, and visit our brethren in all cities where we preached the word of the Lord, and see how they do. We see he taketh care to exercise discipline upon the incestuous person at Corinth, which it seemeth the Rulers of the Church there had neglected to do, 1. Cor. v. 4. pronouncing sentence of excommunication, and requiring the Church to see it ratified & executed. And for a thing remarkable, observe in what terms he proceedeth, 1. Cor. v. 4. When ye are gathered together, and my spirit, saith he, his Spirit, which ruled there in chief for the time. So that it is not for nothing that Tertullian lib. De prescript. cap. 36. reckoneth Corinth, Philippi, Thessalonica, Ephesus, and the rest of the same rank, all Apostolical Churches, from this one Apostle, because he planted and ruled them all for his time: Apud quas, saith he, ipsae adhuc cathedrae Apostolorum suis locis president, which is in good English neither more nor less than here is affirmed; The Apostles chair rested in them all till Tertullia's time, therefore the Apostle for his time sat in it. And to my apprehension, all his Epistles are nothing else but so many acts of this government spiritual in chief, which the Apostle reserved himself in the Churches of his own planting. The like to be said of S. Peter's Epistles, and hath been observed in part by Eusebius, Eccles. hist. lib. iii. cap. 5. That the title of his former Epistle addressed to the strangers dispersed through Pontus, Asia, Galatia, Cappadocia, and Bythinia, that is, to the Jews sojourning in those provinces, argueth it to be a work of his care, in preaching the Gospel to the charge he had undertaken, according to the division alleged before, Galat. two. 9 And therefore, as hath been hitherto argued of the other Apostle, so when we see S. Peter, 1. Pet. v. 1. direct his exhortation to feed the flock to none but Presbyters, we have cause to conceive that those Churches to whom he writeth, and whom we shall hear Epiphanius say anon that he went sometimes from Rome to visit, had as yet no Bishops over their Presbyters. The same that S. Hierome hath argued long since out of Hebr. xiii. 17. where the Apostle writeth in the plural number, Obey them that have the rule over you, and submit yourselves.   

CHAP. IU.  
As the Apostles withdrew, so Bishops came over the Presbyteries in their stead. Timothy and Titus had not their charge till S. Paul left those parts. His journey from Ephesus through Macedonia into Greece. By the way he left Titus in Crete. Why he wintered at Nicopolis. At spring he returned by land into Macedonia. There and then Timothy undertaketh the Church of Ephesus. Timothy an Evangelist. The prophecies that went before of him, and the grace he received. Titus and he over many Presbyteries. Bishops over each afterwards. The Angels of the seven Churches.  
BUt as the Apostles began to wear out, or otherwise as their occasions gave them not leave to attend in person upon the Churches of their care, reason required, if but in correspondence to the state of government that had hitherto rested in some Apostle and the Presbyteries of particular Churches, there should be instituted some heads of these companies of Presbyters, to whom the name of Bishops hath been appropriated ever since: and certain it is, that during the time of the Apostles instituted they were. This agreeth extreme well with the charge and instructions of the Apostle to his Disciples Timothy and Titus, over the Churches of Asia and Crete: whom as all Ecclesiastical writers, after Eusebius, acknowledge to be made Bishops of Ephesus and Crete, so must we not fail to observe here, that this was not done till it was revealed to the Apostle that from thenceforth the Lord would employ him in the Western parts of the world. The business is most an end agreed upon on all hands: yet because the observation is so effectual to this purpose, let me take leave to enlarge it by clearing the whole passage of the Apostles last voyage, from Ephesus, through Greece, and back again. Acts nineteen. 21. we read at that time Paul resolved by the Spirit, having passed through Macedonia and Achaia, to go to Jerusalem, saying, When I have been there I must also see Rome. In 2. Cor. i 15. he writeth to them, that he had formerly purposed to go first to Corinth, thence into Macedonia, from Macedonia to Corinth again, and of the Corinthians to be brought on the way for Judea: When I then purposed this, saith he, did I use lightness? or what I purpose do I purpose according to the flesh, that with me there should be yea, yea, and nay, nay? signifying, that not taking up his resolutions upon humane considerations, it was no lightness in him to balk his intended purpose, to follow the direction of the holy Ghost, in going first through Macedonia, God having so ordered it, it seemeth, for the reason that followeth. The first Epistle to the Corinthians was sent from Ephesus about this time: From Ephesus it is plain it was sent, though subscribed from Philippi, (for those subscriptions, it is well known are of no credit) by the salutations he sendeth, 1. Cor. xuj. 19 from the Churches of Asia, from Aquila and Priscilla, which dwelled there, Acts xviii. 19 And after his first resolution was changed, because he saith 1. Cor. 16. 5. that he meant to pass through Macedonia. In the 2. Cor. two. 12. the Apostle relating one passage of that voyage, not mentioned in the Acts, When I came to Troas, saith he, to preach the Gospel of Christ, a door being opened me of the Lord, I had no rest in my spirit, because I found not Titus my brother: but taking leave of them I departed thence into Macedonia. Titus he desired to meet with, because he desired to hear from Corinth by him that was coming from thence, 2. Cor. seven. 6. for as he protesteth 2. Cor. i 23. it was to spare them that he came not yet to Corinth: not yet, as being directed by the Spirit to go first through Macedonia, and to spare them, that is, not to be engaged to proceed rigorously against them, in case they gave not due respect to his former Epistle. From Macedonia he dispatcheth Titus to Corinth again, about the business specified 2. Cor. viij. 6, 16. and it is most like, upon these circumstances, that both those Epistles were sent by Titus, whatsoever the subscriptions bear. To go on with the Apostle in this voyage, Acts xx. 2. we read, that having gone over the parts of Macedonia, and given them much exhortation, he came into Greece, and there abode three months. In this journey, let me be bold to affirm, it was that the Apostle put in at Crete, to preach the Gospel there: the relation agreeth so well from point to point, that I will use no other words to persuade it is true, but the coherence of it. From Ephesus then the Apostle parteth at Pentecost, 1. Cor. xuj. 8. By the way at Troas he stayed not, but came strait into Macedonia, 2. Cor. two. 12, 13. From thence having dispatched Titus for Corinth, 2. Cor. viij. 6, 16. going by sea for Greece, he putteth in at Crete, to preach the Gospel there; and meeting with Titus (returned from Corinth) in this journey, leaveth him in Crete to constitute Presbyters in every City, and to finish those things which he for the straight of time was fain to leave undone: and thus his three months being spent in Greece, he found winter at Corinth. There he had once thought to have wintered, 1. Cor. xuj. 6. and that the Corinthians should bring him on his journey, which there he expressed not, but 2. Cor. i 16. it is for Judea. But understanding the Jews laid wait for him as he returned into Syria by sea, Acts xx. 3. he taketh a resolution to winter at Nicopolis, whereof he certifieth Titus, appointing him to meet him there at spring, Tit. iii. 12. This was a convenient rendez-vow for the Apostle, in the mean while, to preach the Gospel in the parts of Epirus, as fare as Illyricum: which he purposed to do, when he writ to the Corinthians, 2. Cor. x. 16. that when his spirit was in quiet in regard of them, he had hope to preach the Gospel in the parts beyond them; and which he affirmeth to have done, Rom. xv. 19 where he writeth that from Jerusalem to Illyricum he had fully preached the Gospel of Christ. And therefore, with leave I suppose, the Epistle to the Romans is rather to be dated from hence then from Corinth, as the subscription goeth: for before this it could not be sent; after this we find not that he returned to Corinth: From whence being new come, he might send commendations from Gaius his host at Corinth, Rom. xuj. 23. 1. Cor. i 14. and by Phebe he might write, seeing him in passing by the coast of Epirus, from Corinth to Rome. When winter was spent, from Dyrrachium, the confines of Epirus, (where he had wintered at Nicopolis) and Illyricum (whither his doctrine was got) the journey by land was short and good to Thessalonica in Macedonia, by the great road in Strabo called via Egnatia; so that in good time, after the days of unleavened bread, he might sail from Philippi, as we read he did, Acts xx. 5. This for Titus. As for Timothy's case, thus we read, 1. Tim. i. 3. I besought thee to abide still at Ephesus, when I went into Macedonia. The sound of these words maketh Baronius believe that Timothy was left with his charge at Ephesus upon the beginning of this voyage of the Apostle through Greece. And he had Theodoret to go before him in the conceit: For in his Preface to S. Paul's Epistles he concludeth that the first Epistle to Timothy was sent from Macedonia, when the Apostle passed through it. But it is easy to perceive that this cannot stand with the Scriptures. He that sent Timotheus and Erastus before him into Macedonia Acts xx. 19 how could he leave him Bishop at Ephesus? Besides, in the first Epistle to the Corinthians, iv. 17. xuj. 10. it is plain, that he was then sending Timothy to Corinth, though he overtook him before he got thither, in Macedonia: for afterwards Timothy was with him in Macedonia at the sending of his second Epistle to the Corinthians, as appeareth by the beginning of it; and with him he was at his return into Asia through Macedonia, Acts xx. 4. It remaineth then that the Apostle coming through Macedonia to go into Asia, began then to move Timothy to stay at Ephesus, 1. Tim. i. 3. and to take upon him the charge of the Churches of Asia. Which being accordingly agreed and done, he sendeth him before with the rest of his company into Asia, as we read Acts xx. 4, 5. not knowing then how soon himself should follow them: For thus he writeth, 1. Tim. iii. 14, 15. These things writ I unto thee, hoping to come unto thee shortly: but if I stay, that thou mayest know how to behave thyself in the house of God. Therefore it is plain, that he sendeth him this Epistle of instructions after their parting from Macedonia, but before his coming to Ephesus, it seemeth, while he stayed for him at Troas, as we read Acts xx. 15. And thus we may well understand the words of Athanasius in Synopsi, (though Baronius allege him for his purpose) because he saith no more but this, that the First to Timothy was sent from Macedonia. But the Apostle having resolved, if it were possible, to be at Jerusalem the day of Pentecost, Acts xx. 16. maketh haste, and overtaketh his company at Troas, Acts xx. 6. And thus we see the reason why there is no respect of Timothy in his instructions to the Elders of Ephesus, Acts xx. 18. because that then he began to enter upon his charge there, and because of the instructions he had received from the Apostle by his first Epistle, besides word of mouth. So the upshot of all this discourse is thus much, That within compass of the time of this voyage, at the beginning whereof the Apostle said in the Spirit, that when he had been at Jerusalem he must also see Rome, Acts nineteen. 21. at the midst whereof he writeth to the Romans, chap. xv. 23. that he had no more place in those parts, and at the end whereof he saith to the Elders of Ephesus, Acts xx. 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: knowing by revelation that he was to serve God no more in those parts, appointeth his two Disciples Timothy and Titus to be in his stead over the Churches of Asia and Crete. Now that the charge of Timothy and Titus giveth them a power as great as that of Bishops was from the beginning, no question is made: if they prove not more than so, the business is clear. For true it is, something not ordinary in Bishops we must acknowledge in timothy's person, when he is called an Evangelist, 2. Tim. iv. 5. Do the work of an Evangelist. To which we must refer that grace whereof the Apostle speaketh, 1. Tim. iv. 14. Neglect not the gift that is in thee, that was given thee by prophecy, with the laying-on of the hands of the Presbytery. Whereof again 2 Tim. i 16. I put thee in mind that thou stir up the gift that is in thee, by the putting-on of my hands: And 1. Tim. i. 18. This charge I commit unto thee, son Timothy, according to the prophecies that went afore of thee. In this the Disciples case is somewhat like the Apostles, as you shall see it anon, Acts xiii. 2. where the Prophets in the Church of Antiochia, having foretold through the holy Ghost what God would do in the planting of his Gospel by his hands and Barnabas, and declared his will for setting them apart for that purpose, hereupon they receive imposition of hands: So likewise we must conceive that these prophecies went afore of Timothy, to inform the Church of the will of God concerning him, and the work he had appointed him to perform. As for the grace he receiveth by imposition of hands, what other can any man imagine it to be then that which is designed in the name of an Evangelist, which the Apostle meant when he said, Ephes. iv. 11. that our Lord hath given to his Church, some Apostles, some Prophets, some Evangelists? Or how can we further distinguish it otherwise from the gifts of Apostles and Prophets, then placing it in the extraordinary temporary endowments of the holy Ghost, enabling such persons, according to the exigence of that time, to publish the Gospel and to persuade it? which nevertheless cometh short of the personal quality of witnesses of our Lord and his doctrine, and of the measure and kind of those graces of miracles, languages, and the like, that make an Apostle. But he that would draw this into consequence, and argue that Timothy was no Bishop, because an Evangelist, may with more reason conclude that Philip was no Deacon because he was an Evangelist, and contradict the Scripture that saith Acts xxi. 8. We entered into the house of Philip the Evangelist, which was one of the seven. For if an Apostle, in that eminence of graces and privileges, nevertheless abiding upon a certain charge, and taking care of it, is to be counted Bishop of a particular place, as was argued afore, much more may an Evangelist for his extraordinary gift be a Bishop for his several charge: which is to say thus much in English, That the gift of an Evangelist may fall upon any rank of ordinary Ministers: as we see Philip, for his place in the Church one of the seven Deacons at Jerusalem, Acts vi. 5. is nevertheless an Evangelist for the graces God had bestowed upon him, by his means to convert Samaria to the faith, Acts viij. 15. Nay further, if the gift of an Evangelist be compatible with a Deacons place, it must be granted that Timothy as an Evangelist is no Governor of Churches. And whereas it is argued, that it was but a Commission for the time which Timothy and Titus are trusted with from the Apostle, because it appeareth they were otherwhiles employed otherwhere by the Apostle 2. Tim. iv. 9, 10. (as any Bishop in case of public necessities of the Church must be without the Apostle) let me be bold to affirm, that the rules of continued settled government, directed to them by the Apostle to be executed by them in their persons, are sufficient evidence that they were appointed by him for perpetual Governors, and not for temporary Commissaries. Indeed as there is something more than ordinary in timothy's person, so is there something more than ordinary in Titus his charge, in that he was left in Crete, to ordain Presbyters in every city, Tit. i. 5. by which, as appeareth in the sequel of the Epistle, the Churches of those cities were to be governed under Titus, as was observed afore. The like to be said of Timothy, whose instructions, qualifying Presbyters and Deacons alone, leave him alone superior to all the Presbyteries he should institute according to his instructions. Now if we observed the custom of the Apostles, hitherto set forth, of instituting Presbyteries in populous cities, and observe the custom of the Church after their time, wherein a Bishop was always head of one of these Presbyteries, (Quid est enim Episcopus nisi primus Presbyterorum? saith S. Augustine) it will not be hard to espy a difference between the place of a Bishop and the extent of their charge. For it will not serve the turn to say, as some do, that Titus was Archbishop of Crete, and so entrusted with divers Churches: For an Archbishop is a chief among Bishops, not a person to govern divers Churches, seats of Bishoprics. Besides that, these degrees among Bishops came in afterwards, when the Church became incorporate into the State of the Roman Empire, as having the charge of Churches in head-Cities of Provinces, or according to the precedence of places, wherein the Emperors or chief temporal Powers made their residence. But in the mean time let me use Epiphanius his words, The Apostles could not settle all things uniformly at once. Is it a reasonable thing to argue, that because S. Paul taketh no order for the heads of these Presbyteries which were not yet made, therefore he did not intent there should be any such in the Church? Rather let me argue, that because S. Paul left two of his principal Disciples in two principal places, with charge to plant Presbyteries as there was means to propagate Churches, therefore he gave a pattern of that which these Disciples and all the Church was to do afterwards, in settling the government of those Churches, in the Presbyteries of them, and in their heads, which themselves were for the time. And this we shall find was done in good time, in the Churches of Timothy's charge, if we take but a short consideration of the beloved Disciple John the Apostle and Evangelist, what we find concerning him in Scriptures, or otherwise received and credible in this nature. He lived longest of all the Disciples, as is said: and he will easily show us Bishops over the Churches of Timothy's charge: for such without doubt were the seven Churches of Asia, unto whom the Apostle sending from our Lord seven Epistles, two. and three chapped. of his Revelation, directeth them to the Angels of those Churches; a style not compatible to a person of common rank, and the act of directing Epistles to one in the name and behalf of the whole Church, arguing the eminence of the head, fit to answer for the body he representeth. Herewith agree the words of Clemens Alexandrinus in Eusebius, three 23. concerning this Apostle, that being returned from Patmus to Ephesus, he used upon request to go among the neighbour-nations, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. That is, in some places to constitute Bishops (to wit, where there were Presbyteries afore that yet had none) in some to found whole Churches, in others to ordain a Clergy out of such as were signified by the Spirit, as we read of S. Paul and Timotheus. For will you have these to be Bishops, according to the use of the word in S. Paul, where it is all one with Presbyters? Sure we must needs think of such as his own writings make Angels of Churches. Ignatius, that was his Disciple according to some, in all his Epistles specifieth, and sometimes by name, the Bishops of some the same Churches, and some of others, together with their Presbyteries; and in particular, Onesimus, timothy's successor at Ephesus. Tertullian and Ireneus, the most ancient we can allege, have named Polycarpus in particular, made Bishop of Smyrna by this Apostle. It is not possible to say more in this case. So often as we find mention of government in particular Churches in Scripture, so often we meet with Presbyteries, or the heads of Presbyteries, Apostles themselves, or deriving their charge from the Apostles. Nay, it is very much, not pretending that Bishops came on otherwise then to be in stead of the Apostles over particular Churches, that there is so much to be said for their office out of Scriptures, all written during their time.   

CHAP. V.  
The Presbytery at Antiochia. S. Peter and S. Paul heads of the Church there: Likewise of that at Rome. The difference about their next Successors. Epiphanius his conjecture upon it. Another. Clemens succeeded S. Peter, and Linus S. Paul. The succession of the Apostles there is unquestionable.  
THe Church of Antiochia is remembered next to that of Jerusalem, in the Acts of the Apostles, but of the government thereof we have nothing so distinct or express in Scripture. Yet this we read Acts xiii. 2. Now there were in the Church at 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 on them, they sent them away. That these Prophets and Teachers were all of them Presbyters of that Church, is more than can be affirmed, because it is nowhere set down: But when we read that they ministered unto the Lord (which must be understood of the service of God in their assemblies, especially in celebrating the Eucharist) and gave imposition of hands, we find among the number of them the works of ordinary Ministers, when there was no higher rank than that of Presbyters able to do the like. For as concerning the Heads of this Church, we must have recourse to Ignatius his Epistle ad Magn. where he useth these words; For at Antiochia the Disciples were first called Christians, Paul and Peter founding the Church. And in the Epistle ad Antioch. (if it be his, as the other unquestionably is) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. That is, Ye are Paul's and Peter's Disciples. Remember Euodius, that first had the rule of you put into his hands by the Apostles. Be he what he will be that writ this, let me be bold to say, it agreeth marvellous well with what hath been said, and with the Scripture: In which it is plain there were at the beginning two congregations of Christians at Antiochia, one of the Circumcision, the other converted from the Gentiles: because S. Peter, Gal. two. 12. fearing those of the Circumcision, withdrew himself, and eaten no more with the Gentiles. In regard of the care of which two congregations, performed by S. Peter and S. Paul, according to the division agreed upon Gal. two. 9 the words of Ignatius are to be verified, where he maketh both Apostles founders of the Church at Antiochia. Who finding themselves employed in other parts of the world, took the same course with this Church which S. Paul did with those he commended to Timothy and Titus, and put both congregations (by that time united and concorporate in one) under the charge of Euodius, predecessor to Ignatius. These two Apostles are usually counted founders of the Church at Rome, as well as of that of Antiochia. Ireneus, three 3. Fundantes itaque & instituentes beati Apostoli Ecclesiam, Lino Episcopatum Ecclesiae administrandae tradiderunt. Hujus Lini Paulus in iis quae sunt ad Timotheum Epistolis meminit. Succedit autem ei Anacletus: Post eum tertio loco ab Apostolis Episcopatum sortitur Clemens. Where you see he referreth the foundation of that Church to both the Apostles, as doth Dionysius also of Corinth some hundred and twenty years after their death, in Eusebius, Eccles. hist. iii. 26. and others of later stamp sans number. Whereupon Epiphanius, Haer. 27. reckoning the succession of the Bishops of Rome, putteth Peter and Paul in the first place. But yet observe further the difference between the words of Ireneus (which put Linus after the Apostles) and the Latin Church, which according to S. Hierome, Catal. Script. in CLEM. reckoneth Clemens in that place: which Tertullian, the most ancient of that language, lib. De Prescript. averreth. To which difference we may ascribe the confusion that Baronius hath observed in the Pontifical book under the name of Pope Damasus, an ancient piece, but pieced indeed out of several writings, and cross to one another divers times: As for the purpose; when it maketh Linus to succeed the Apostles, and suffer martyrdom the same year (who nevertheless sitteth twelve years according to Eusebius) whereas Cletus, next in order unto him, beginneth seven years after in time, but Clemens, third in rank, one year after Linus, suffering in the third year of Trajane, long after both their deaths. Epiphanius in the place afore-named, stumbling, as it seemeth, at the credit of those that put Clemens first, propoundeth this conjecture, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 These words of Clemens, quoted by Epiphanins, are yet extant in his Epistle to the Church of Corinth, published not long since: wherein he telleth him that was the occasion of the schism he writeth against there, that a generous man, and so forth, would say in that case, I depart; I withdraw: let the people of God be in quiet. Epiphanius, it seemeth, meeting them at the second hand, alleged for Clemens his advice to some man mentioned in the Epistle, (as they are indeed) conceived nevertheless they might have reference to his own case, advising to withdraw, and give way to Linus and Cletus, for the quiet of the Church: which now, by reading the Epistle, proveth otherwise. Besides he sticketh not to digest the inconvenience of admitting more than one Bishop in the same Church at once. For because according to his conjecture, Linus and Cletus as well as Clemens (that gave way to them) must be made Bishops by the Apostles, he addeth, that Bishops might be made there during the time of the Apostles, because they traveled sometimes from Rome, (S. Paul into Spain, as indeed he purposeth, Rom. xv. 24. S. Peter into Pontus and Bythinia, whither he directeth his first Epistle) and must not leave the Church unprovided there. But if it be worth the while to vent a conjecture that shall avoid this inconvenience, and make all good that is reported by these ancient Fathers, that matters of circumstance wherein they are at difference destroy not their credit in the main wherein they are at agreement; let this be mine; That there were at Rome from the beginning, as at Antiochia two congregations of Christians, one of the Circumcision, the other of the Gentiles; That S. Peter was head of the one, S. Paul of the other, according to the division aforesaid; That after their death, Linus, who was Deacon to S. Paul, if we believe Ignatius in the Epistle to the Trallians, succeeded him over the one; Clemens, who was Deacon to S. Peter, according to the same Author there, succeeded him over the other, till both Congregations being concorporate and united in one, because governed by Clemens, that survived. And if any man be so disfavourable as upon these differences of the By to discredit the main, let him know, that though he allow not the pillars of the Church in their time the credit of discreet men, to have reason for what they report, yet must he allow Ireneus and Tertullian to be men of common sense, when they allege the succession of Bishops in the Churches of that time, wherein that of Rome is always one, for an evidence of the faith which had been preserved in them ever since the Apostles: the force of the reason lying in that, which Calvine hath exceeding well observed, That it was a thing known and received at that time, that de facto the faith which the Churches professed came by succession from the Apostles, from which succession the Heretics were fain to separate, and make Congregations apart, wherein to profess the belief which themselves had devised. Be all the world judges now, whether a man in his right senses would appeal to the succession of Bishops, if it had been a thing questionable whether any such were or not. The like is to be said of Optatus and S. Augustine, when they appeal to the succession of Bishops in the Church of Rome to prove the Donatists' schismatics, not communicating with the lawful successors both of the faith of the Apostles, which both sides granted, and of their places, from which they argue.   

CHAP. VI  
Dionysius the Areopagite Bishop of Athens. S. Mark of Alexandria. No Bishop at Corinth, when Clemens writ his Epistle. How they were propagated, and by what rule.  
THus we are out of the Scripture: But because we are not yet out of the time of the Apostles, I will name further Dionysius the Areopagite, S. Paul's convert, Acts xvii. 34. because there is so ancient a witness to depose for him, Dionysius of Corinth, some hundred and twenty years after that, averring in Eusebius that he was the first Bishop of Athens. And so the last I will name shall be the Church of Alexandria, and that for S. Hieromes sake, and in his words, because he it is that is persuaded, and persuadeth men to think, that the order of Bishops came in by mere custom of the Church, to avoid schisms that arise for want of heads. In his Epistle to Euagrius thus we read, Nam & Alexandria à Marco Evangelista usque ad Heraclam & Dionysium Episcopos, Presbyteri semper unum ex se electum in excelsiori gradu collocatum Episcopum nominabant. How that can be said to come in by custom for avoiding of schism, which was practised at Alexandria from Mark the Evangelist, let S. Hierome devise: it shall serve our turn, that so it was there from the Apostles time. Otherwise it is reasonable enough to believe that upon such occasions Bishops came in over some Churches, in particular the Church of Corinth, in which we find a schism, but can find no Bishop at the time of writing Clemens his Epistle, some few years after the death of the Apostles: Because the reason produced afore to argue that there was no Bishop at Corinth when S. Paul writ his Epistles, continueth still in force at the time of writing Clemens his Epistle. For p. 52. he is very earnest with them to keep due order and decorum in bringing their Oblations and celebrating the Eucharist: For when he nameth there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by the one we must understand the species of fruits of the earth, and meats, which the people offered, out of which the Eucharist being celebrated, the rest was spent in the Agapa, or feast of Love; to which the words of the Apostle are to be referred: By the other, the Eucharist, for celebration whereof he is so earnest with them to keep due order in their assemblies; alleging that these things which the Lord had commanded to be done, these he had not commanded to be done disorderly and at random, but at set times and seasons, when and by whom they should be done. Where God hath appointed an order, when and where and by whom Christians should celebrate their assemblies, is not to be found in Scripture further than the Apostles rule, 1. Cor. xiv. 40. Let all things be done decently and in order. It seemeth he argueth from the pattern of the levitical Priesthood: for so it followeth, p. 53. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. To the high Priest, saith he, are assigned his proper services. Which further appeareth, when he urgeth the example of their sacrifices that were offered before the Temple, being first visited 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, p. 54. But the Presbyters of that Christian Church he exhorteth with these words, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Brethren, saith he, let every one of you give thanks to God (that is, Celebrate the Eucharist, in his language) in his own order, being in a good conscience, not stepping out of the set rule of his Ministry. Perhaps his meaning is, that they should celebrate by turns. Howsoever here is my reason that there was then no Bishop there, because then there could not have been so much debate about the order in celebrating the assemblies of Christians, which, as shall be showed afterwards, were not to be held but upon appointment of the Bishop, with advice of the Presbyters, being a mark of schism to assemble otherwise. And if this be not enough, there is another to second it. Whatsoever may be argued from the dissensions at Corinth, one saying, I am of Paul, another, I am of Cephas, to show that there was no Bishop there when the Apostle writ this, and in his absence, still continueth in force at the time of writing Clemens his Epistle: The whole subject whereof is, to quell such another dissension as this, but only that it was not under such colourable names, of Paul and Cephas and Apollo's, as he complaineth, but (which is remarkable to prove my intent) was (as he saith p. 62.) a mere faction, for the love of one or two persons, against the Presbyters; no Bishop bearing any part either at one end or other of it. Neither is it marvel that this Church should be still without a Bishop for some ten or twenty years perhaps after the death of the Apostle, so many companions of the Apostles being then alive, Clemens at Rome, Titus in Crete, Timothy at Ephesus, Dionysius at Athens, others elsewhere, to furnish whatsoever assistance they had received from the Apostle during his time, no otherwise then did Timothy and Titus to those Churches wherein they had planted Presbyteries, before they had Bishops. And this must be the answer, if any man ask the question how Bishops came to be propagated through all Churches; the answer must be, They were made in due time by the heads of neighbouring Churches: which we shall discern anon, when we come to speak of the course held from the beginning in the choice and constitution of Bishops. And by the practice of the Church it should seem the aim was afar off to propagate Bishops according to the first practice of the Apostles. For as they planted Presbyteries to govern Mother-Churches in Mother-Cities, so when it became questionable, which Churches should have Bishops and which not, the matter was regulated according to the greatness of Cities, or the multitude of Presbyters which the service of the Churches in them required, whereof the Bishops were to be heads. And therefore in the Council of Sardica Can. vi. it is provided, that there should be no Bishop in towns or small cities where one Presbyter might serve; but in those places where Bishops were of old time, or if a place became so populous that it might deserve to have a Bishop; that is, either in Cities that had been so populous of old time as to have Bishops, or which should afterwards become so populous. But the xvii. Can on of the Chalcedon Council providing against innovation in Dioceses, taketh order nevertheless, that when a place is promoted by the Emperor to be a City, the form of the Church shall go along with the form of the Commonwealth, that is, it shall have a Bishop, and his Diocese the territory of that City. There is here a difference in the particular, and yet the same general ground of both Canons, the practice of the Apostles, ordaining Presbyteries to govern the Churches which they had planted in Cities, the heads whereof were Bishops after their departure. And this seemeth to be the reason why the seats of Cathedral Churches are wont to be Cities. And by this means Italy is so full of Bishoprics, because it is so full of Cities.   

CHAP. VII.  
Presbyters govern with the Apostles in Scriptures. Nothing done in the Church without their advice. Why both ranks are called Sacerdotes, Presbyteri, Antistites, and the like.  
HAving hitherto justified the ground whereupon we go, and shown that Bishops came after the Apostles to be heads of Presbyteries, in consequence hereunto it must now be averred, that the government of Churches passed in common by Bishops and Presbyters, as from the beginning the Presbyters governed with the Apostles themselves. If in that great action of the Council at Jerusalem the Elders of that Church bore their part with the Apostles, what cause have we to think they did less when they were dispersed, S. James alone remaining there? If they concurred with S. James in his advice to S. Paul about a matter of greatest weight, how to deal with those of the Circumcision that believed, shall we imagine they did not do the like with his successors? If S. Peter call the Presbyters of the Churches to which he writeth his fellow-Elders, it is to the purpose to put them in mind of their share in that office which he chargeth himself with. If the Apostle of the Gentiles charge the Elders of the Church of Ephesus, Acts xx. 18. with their part of that care of Christ's flock after his departure, which he for his time had performed over them, shall we think them eased of it because Timothy came to be Bishop there? Rather let me conceive this to be the cause why timothy's instructions are addressed in the singular number to him alone, without mention of his Presbyters, because they were to receive their charge by themselves about the same time: So fare is it from me to think that his Presbyters were not to concur in assisting that course of government wherein he alone is directed by the Apostle to proceed. And if we can go no further in proving this point out of Scripture, the reason must be, because (as appeareth by that which hath been said) the Scriptures for the most part speak of that time when Bishops yet were not, but the Apostles themselves. To which purpose nevertheless there will be still something to be said out of the Scriptures, in the particulars which we shall survey. In the mean time let us take notice of a few passages, among many more, out of Ecclesiastical writers, to argue the general whereof we speak. Ignatius, Epist. ad Trall. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith he, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; We cannot understand righter what the Presbytery meaneth, than out of these words, a College or bench of Assessors to the Bishop in sacred matters. The Commentaries under S. Ambrose his name upon 1. Tim. v. 1. speak home to this purpose; Nam apud omnes utique gentes honorabilis est senectus: unde & Synagoga, & postea Ecclesia, Seniores habuit, sine quorum consilio nihil agebatur in Ecclesia. This is as much as can be demanded, when we hear that nothing was done in the Church, to wit by the Bishop, without the advice of his Presbyters. The same is affirmed by S. Hierome upon Titus i 5. Antequam Diaboli instinctu studia in religione fierent, & diceretur in populis, Ego sum Pauli, ego Apollo, ego Cephae, communi consilio Ecclesiae gubernabantur. In that S. Hierome thinketh there were no Bishops till Churches were forced to that course to avoid schisms, it hath been showed he is not in the right: But in that he affirmeth that at first Churches were governed by common advice, we may well hear him speak in so good company of witnesses. Last of all, S. Cyprian having said once for all, Epist. 6. Quando à primordio Episcopatûs mei nihil statuerim sine consilio vestro [Presbyterorum & Diaconorum] & sine consensu plebis meae, privatá sententiâ gerere, how well he observed it, is yet to be seen in the passage of divers businesses related in his Epistles. Out of which the like is to be conceived of the Presbyters of Rome, by those things that are touched there. And this is the true reason why many times (especially among the most ancient Church-writers) Bishop and Presbyters both are comprised in the same styles and names, not because there were then no Bishops (as some men imagine) but because both States concurred in the same office. Clemens in the Epistle aforesaid, pag. 54. speaking of the Ministeries instituted by the Apostles, saith thus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, That is, They made▪ the first-fruits of believers Overseers and Ministers (that is, Bishops and Deacons) of those that should believe. It seemeth indeed that Clemens calleth the Presbyters Bishops, because as yet there was no other Bishop there, as was proved afore: for so the word is used in S. Paul's Epistles and the Acts of the Apostles, for the same reasons, as hath been said. But in Ignatius his Epistle to Hero his Deacon at Antiochia you have these words, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Do nothing without the Bishops; that is, without the Presbyters: who were indeed Bishops in Ignatius his absence, when this is pretended to be written. And be he who he will be that writ it, I believe it will not often be found that Presbyters are called Bishops in any monument of Church-writers after this time, unless it be in these words of Tertullian De prescript. c. 3. Quid ergò si Episcopus, si Diaconus, si vidua, & c? where putting the Deacon next to the Bishop, he seemeth to comprise the Presbyter with him in the same style: For afterwards the name of Bishops became appropriate to the heads of Presbyteries: as we heard S. Hierome say of the Presbyters at Alexandria, that the head whom they chose themselves out of their own number, they named BISHOP of Alexandria. Otherwise, as it is well known that the name of SACERDOS is common to both estates, in regard of the offices of Divine service which were performed by both, so in regard of the government of the Church, common to both, are they many times comprised together in the common style of PRESBYTERS, the name of their age, or ANTISTITES, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, PRAEPOSITI, and the like, the names of their charge. For as the Apostle maketh himself an Elder, when he writeth to them in this style, 1. Pet. i. 5. The Elders I exhort, who am also an Elder; so is the like to be observed in that well-known passage of Clemens Alexandrinus related by Eusebius, Eccles. hist. iii. 23. concerning the youth which S. John the Apostle commended to the Bishop of a certain place, Clemens proceeding in the relation addeth, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, But the Elder, saith he, taking the youth home to his house, etc. calling him a Presbyter whom he had named a Bishop but just afore. So Tertullian, Apologet. c. 39 describing what was wont to be done in the Assemblies of Christians, addeth, President probati quique Seniores, honorem non pretio sed testimonio adepti; not meaning to tell us that there was no Bishop to be seen at these meetings, (for in his book De prescript. where he nameth Polycarpus, whom we alleged afore, cap. 32. Bishop of Smyrna, he speaketh as much of Bishops that succeeded the Apostles in the rest of the Churches of their planting) but comprising both ranks and estates in one name of ELDERS: And that upon the reason specified in the Commentaries under S. Ambrose his name, upon 1. Tim. iii. 8. where he giveth the reason why the Apostle passeth strait from Bishops to Deacons; Because, saith he, every Bishop is a Presbyter, though every Presbyter is not a Bishop, who is the chief of Presbyters. And the true S. Ambrose Offic. i 20. Viduarum & virginum domos, nisi visitandi gratiâ juniores adire non est opus: & hoc cum Senioribus, hoc est, cum Episcopo, vel si opus est, cum Presbyteris, With the Elders, saith he, that is, with the Bishop or Presbyters. Justine Martyr in his second Apology relating the orders of Christians in their Assemblies, having spoken of reading the Scriptures, Then, saith he, the Reader having done, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Ruler, maketh a speech of instruction to the people, exhorting them to imitate what was read. And again of the Eucharist, Then, saith he, bread and wine is offered to the Ruler, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Was it the Bishop alone, or the Presbyters alone, that preached, and celebrated the Eucharist? Sure both did it, and the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was chosen on purpose by Justine to comprise both. The same is to be observed in the words of S. Augustine Hom. ult. ex quinquaginta, cap. 11. Veniat peccator ad Antistites, per quos illi in Ecclesia claves ministrantur, & à Praepositis sacrorum accipiat satisfactionis suae modum. ANTISTITES in Ecclesia is not the Bishop alone, but the Bishop and the Presbyters. Hegesippus in Eusebius, Eccles. hist. iii. 20. relateth how some of our Lord's kindred were brought afore Domitian upon suspicion of danger to the State in regard of their title to the Kingdom, but dismissed by him upon notice of their profession of life, in tilling their grounds with their own hands, tried by the hardness of them which it had wrought. These, saith Hegesippus, were hereupon chosen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to be leaders of Churches, as both Cousins of our Lord, and his witnesses, comprehending both Bishop and Presbyters in one title. As in Ignatius, ad Trall. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is put in one word to express Bishops and Presbyters both, as the circumstance of the place will evidence. To this we must add the words of Ireneus, iv. 43. Wherefore, saith he, it behoveth us to obey the Elders that are in the Church, which have received according to the Father's pleasure, the certain grace of truth, with the succession of their Bishopric. And again, three 3. he speaketh of the tradition coming from the Apostles, which had been preserved in the Churches through the succession of Presbyters. Ireneus, that is wont to appeal to the succession of Bishops, to evidence that which the Church then believed to have come from the Apostles, here referreth himself to the Presbyters for the same purpose, affirming that they succeeded the Apostles without doubt, calling the Bishops by the name of PRESBYTERS in regard of the office common to both. Thus are both ranks comprised in one name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the first Canon of the Council at Antiochia, where we read, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: Where we are not to conceive that Deacons are reckoned among the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as hath been mistake; but the sense is to be directed by distinguishing the words thus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, reckoning the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as well Presbyters as Bishops, neither more nor less than ANTISTITES in Latin, which we had in S. Augustine before: And thus you have both ranks comprised in the same style of PRAEPOSITI in S. Cyprian, and of PRAESIDENTES in Tertullian: The first, Epist. 62. Et cùm omnes omnino disciplinam tenere oporteat, multò magis Praepositos & Diaconos curare hoc fas est. The other, De Cor. mil. c. 3. Eucharistiae Sacramentum nec de aliorum manu quàm Praesidentium sumimus.   

CHAP. VIII.  
What pattern this Government might have in the Synagogue. Aaron and his sons. Correspondence of the Sanedrin with the Bishop and Presbyters.  
BEfore we leave this point, it will not be amiss to take notice what pattern the Apostles might have for this form of government in the Synagogue. For when our Lord in the Gospel, Matth. xviii. 17. giveth his Disciples in the case of private offences the rule, Dic Ecclesiae, it is to be supposed he reflecteth upon some Bench to which that people were wont to resort with their causes (otherwise what could the hearers understand by these words?) intimating that his will was, the Church which he was now founding, to be provided of the like. Nevertheless, in regard this Church was intended a mere spiritual State, to be cherished and nourished in the bosom and entrails as it were of all Commonwealths, there must no comparison be made in that which concerneth the temporal state of that people. Let us see then Moses his charge: Deut. xvii. 8, 9 thus we read, If there arise a matter too hard for thee in judgement between blood and blood, between plea and plea, between stroke and stroke, being matters of controversy within thy gates; then shalt thou arise, and get thee up into the place which the Lord thy God shall choose, and thou shalt come unto the Priests and Levites, and to the Judges that shall be in those days, and inquire, and they shall show thee the sentence of judgement. He that readeth here on the one side two sorts of persons, the Priests and Levites for one, and the Judge that shall be in those days; on the other side, two sorts of causes, one concerning Ceremonies of the Religion in force, the other the civil Laws of that people; hath cause to think that the meaning of this law is, that they should resort to several persons, according to the differences of their causes: Especially, being indifferent in the words, to translate it thus, Thou shalt come to the Priests, the Levites, or to the Judge that shall be in those days, as after verse 12. it is read. Had it been thus, the correspondence had been clear between the high Priest and his inferiors in the Synagogues, and the Bishop and his Presbyters in the Church. But the practice of the Nation beareth it otherwise: In which we must believe their Doctors, when they tell us that the whole passage, as well that of the Priests and Levites as that of the Judge that shall be in those days, is referred to the Sanedrin, whereof R. Isaac Abartincell giveth his reason in his Commentaries upon that place, Because that Court for a great part consisted of Priests and Levites, and therefore had the hearing of all sorts of causes. And though they were brought hither from lower Courts, (whereof there was one of three and twenty persons in every place which contained one hundred and twenty families, one of three in less places) by the Judges themselves, as the Hebrew Doctors will have it, arguing from the words, THOU SHALT ARISE, Thou that findest a matter too hard for thee in judgement, shalt arise; yet can we compare the Consistory of the Church with no Court but this. First, because all mother-Churches in mother-Cities are absolute in their rule, so fare as the Scripture hath appointed it; otherwise then as the law of love toeth Christians to assist one another's necessities: our Lord and his Apostles having instituted no other judicatories in spiritual matters, but one of these Presbyteries in each Church, and many of them in several Churches, when the matter required common advice. And again, because Jerusalem was the only seat of the whole State of Religion and Justice both, in that people, sacrifices being done no where else. Well then, as Ignatius in one of his Epistles distinguisheth two parts of the Bishop's office, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to rule the Church, and to perform Divine service, so must we inquire the correspondency of the Church with the Synagogue in both respects: reflecting from the Bishop and Presbyters, in regard of Divine service to be performed by their hands, upon Aaron and his sons, or the high Priest and the rest, as S. Hierome hath done before us, writing in these terms, Epist. ad Euagr. Quod Aaron & filii ejus atque Levitae in templo fuerunt, hoc sibi Episcopi & Presbyteri & Diaconi vendicent in Ecclesia. But in respect of Government and Discipline, whereof our Lord speaketh in the Gospel aforesaid, we must reflect upon the Sanedrin, as the same S. Hierome hath done in another place, upon the first to Titus, saying of Bishops in respect of their Presbyters, Imitantes Moysen, qui cùm haberet in potestate solus praeesse populo Israel, septuaginta elegit cum quibus populum judicaret. So then, Moses his Spirit is taken and divided upon seventy Elders, to help him to bear the charge of the people, Num. xi. 25. The same thing is done when the Apostles ordain Presbyteries by imposition of hands. Therefore we see the Spirit of Prophecy rest upon the Presbytery by which Timothy was ordained, as well as upon that of Antiochia, no otherwise than it did upon Moses his Sanedrin, Num. xi. 26. To continue and procure the continuance whereof upon their successors, it was, that this Court sat in the Temple, as the old Hebrew Doctors observe it is said, Thou shalt go up to the place which I shall choose; signifying that the Temple in which the holy Ghost dwelled, occasioned the influence of it upon the Court that sat there. But when Moses was dead, a Precedent was chosen over and beside the seventy, whom they called the Nasi, to be in his stead from age to age, as R. Moses writeth: such is the Bishop, chief of the Presbyters, after an Apostle. All the difference is this, The Sanedrin is but one, as the nation to which God was known was but one; whereas the Apostle and his successors remaineth head of so many Presbyteries as his office of preaching the Gospel to all Nations adviseth him to institute, as hath been said.   

CHAP. IX.  
Presbyteries composed of no lay persons, as the Sanedrin. What is brought out of the Scripture to that purpose. The labour of Presbyters in the Word and Doctrine. Preaching went by Gifts, under the Apostles. Those Gifts make no different Ministeries. Teaching and ruling belong to the same Presbyters. No colour for lay Elders in the Primitive Church. Preaching, how rightly esteemed.  
IT is well enough known, how this comparison and the text that occasioneth it is drawn into consequence, to prove that Presbyteries were intended to consist part of Elders of the people, part of Ministers of the Church, as the Sanedrin of some Priests and Levites, some of the people: And it is as well to be known, what a forced presumption it is, to require correspondence between the Church and the Synagogue in that point which the difference of a mere Spiritual and Temporal Commonwealth bringeth to pass. The Sanedrin consisted of the chief of that people as well as of Priests and Levites, because the chief causes of that Commonwealth as well as of Religion passed through their hands: The Church is subject to all Commonwealths where it is maintained, in temporal matters: In those which concern the soul, whom shall we think our Lord leaveth her in charge with, but those whom he trusteth with the keys of his house? Who those are we shall see anon: In the mean time let this serve their turn that will needs presume that these Presbyteries must consist part of lay-people, as the Sanedrin; while we prove that de facto they did consist of none but Ministers of the Church: For upon this occasion, it will not be amiss here to add the utmost of the rest whereupon that platform is grounded in Scripture: which is in effect no more than that text of the Apostle 1. Tim. v. 17. Let the Elders that rule well be counted worthy of double honour, especially those that labour in the word and doctrine, carrying at the first sound an appearance of two sorts of Elders, some Preachers, others nothing but Rulers. It is seconded indeed by those passages of the Apostles wherein they reckon the graces, for the edification of the Church, distributed upon the members of it upon the Ascension of Christ, Ephes. iv. 4. some Apostles, some Prophets, some Evangelists, some Pastors and Doctors; or else both for edification and for other necessities, Rom. xii. 6. Prophesying, Ministering, Teaching, Exhorting, Communicating, Ruling; and 1. Cor. xii. 28. Apostles, Prophets, Teachers, Miracles, Gifts of Healing, Helps in Government, Tongues: and afore vers. 8. those gifts which are called the manifestation of the Spirit, given to every man to profit withal, because of their use to the edification of the Church of that time, are reckoned as followeth, the word of Wisdom, the word of Knowledge, Faith, gifts of Healing, Miracles, Prophecy, Discerning of Spirits, Tongues, Interpretation of Tongues; and 1. Pet. iv. 11. Speaking, and Ministering. But that which is gathered hence, is but in consequence to the two sorts of Elders, supposed out of the Text aforesaid. For out of these passages are culled the gifts of Ruling or Helps in Government, and Ministering, the offices of Pastors, of Doctors or Teachers; upon presumption of the difference aforesaid, to argue, That the Ministeries appointed to continue in the Church till our Lords coming to judgement, are, that of Pastors, to preach in the Church; that of Rulers or Helps in the government, Elders of the people, to assist in Ruling; and last of all Doctors or Teachers, to read lessons in point of Religion, not meddling with Government; besides Deacons, to whom the gift of Ministering belongeth. Here it is plain, there is work cut out: And sure it is a fit place to take into consideration the first part of that Office we pretend to prove common to Bishop and Presbyters, consisting in labour in the word and doctrine, as it was in the Primitive time, and is understood by the Apostle: Which withal will make appear upon what sort of persons the Rule of the Church was estated. Without doubt, when we have named the Preservation of the true faith by preventing the creeping in of heresies and errors, the Instruction of those that are converted in the mysteries of the faith, Diligence in propagating it by converting more and more, we have named a very great work of labour in the word and doctrine, and yet specified nothing but that which is contained in the Presbyters office from the beginning. For when the Apostle Acts xx. 29. foretelleth to the Presbyters of Ephesus the coming in of grievous wolves, that should not spare the flock, and the rising up of perverse Teachers, it is to the purpose to put them in mind, (verse 31) to be watchful of these things, as of their own charge; vouching withal his own example vers. 20. in preaching, and teaching them both in public, and house by house, admonishing them with tears, every man in particular, as it followeth vers. 31. for them in their place and rank to follow. And the rule of the Apostle, Gal. vi. 6. Let him that is catechised, communicate to him that catechizeth in all good things, without doubt aimeth at this private way of instruction whereof we speak. Be the same said of the other Apostles instructions to his Elders, 1. Pet. v. 2. Feed the flock of God which is among you, taking the oversight thereof, not by constraint but willingly, not for filthy lucre (because it is said, the Elders that rule well are counted worthy of double honour, that is, reward) but of a ready mind, neither as being Lords of God's heritage, but being ensamples to the flock. And again, the office of Watching over the flock, by which the leaders of the Church are charactered Heb. xiii. 17. the parts of a Bishop in the instructions of Timothy and Titus, that concern Teaching and Instructing in the faith, as by the meaning of the words they may consist, so for my part they are undoubtedly taken to consist most an end, for the time of the Apostles, in that private diligence, those abilities, that watchfulness, that Presbyters were to use in guiding and instructing particular persons of Christians, which in consequence must be understood of that labour in the word and doctrine specified in the leading Text, 1. Tim. v. 17. And the reason shall be, because then, to the best of my judgement, (which if it prove otherwise, then shall the spirits of the Prophets be subject to the Prophets) the work of preaching in the assemblies of Christians at that time, so fare as we understand by the Apostle, went more by men's gifts then by their places in the Church. Read the fourteenth chapter of the first to the Corinthians throughout, and consider what great use there was of the gifts of prophesying and speaking strange languages in their assemblies, which the Apostle there regulateth, sure you will never imagine (for there is not a syllable to intimate it) that these were all Presbyters, ordinary Ministers in the Church. The like must be said of the gifts reckoned, vers. 8. The word of Wisdom, the word of Knowledge, Discerning spirits, and the like; of the gifts of Teaching and Exhorting, Rom. xii. 7, 8. of Pastors and Doctors, mentioned by the Apostle, Ephes. iv. 14. The Office of the Presbyters at Thessalonica, the Apostle recommendeth to the brethren there in these terms, 1. Thess. 5. 12. We beseech you, brethren, to know them which labour among you, and are over you in the Lord, and admonish you: And to esteem them very highly in love, for their works sake. But we are not bound to think them all the same persons whose graces he recommendeth, when he addeth, vers. 19 20. Quench not the Spirit: Despise not prophesying. Acts xiii. 1. There were in the Church of Antiochia Prophets and Teachers: and of them they were that gave Paul and Barnabas imposition of hands. And 1. Tim. iv. 14. these are those that prophesied of him, and Presbyters they were, I suppose, that gave him imposition of hands with the Apostle. And so it was argued from hence afore, that the Spirit of Prophecy rested upon those Presbyteries. But that all such Prophets were Presbyters, or all Presbyters such Prophets, neither is it written in God's book, nor of itself credible, in such variety of graces specified, which all being given for edification, and used in the assemblies to that purpose, must either rest in the rank of ordinary Ministers, or be counted personal graces, whether miraculous or otherwise, used for the edification of the Church, in supplement of their endeavours which have served the turn in after ages. He that writ the Commentaries upon S. Paul's Epistles, under S. Ambrose his name, upon Ephes. iv. 10. having laboured to accommodate the gifts there specified to the Ministeries then in use in the Church, is at length driven to this point, Tamen postquam omnibus loci● Ecclesiae sunt constitutae, & officia ordinata, aliter composita res est quàm coeperat. Primùm enim omnes docebant▪ & omnes baptizabant, quibuscunq●●diebus vel temporibus fuisset occasu● And after a while,  ergò crescere plebs & multiplicaretur, omnibus int● initia concessum est & evangelizare & baptizare & Scripturas in Ecclesia explanare. That which he saith of a●● persons publishing the Gospel, is justified by that which we read Act▪ viij. 4. Therefore they that were scattered abroad, went everywhere preaching the word. And again, Acts xi. 19▪ Now they which were scattered abroad upon the persecution that arose about Stephen, traveled as fare as Phoenicia and Cyprus and Antiochia, preaching the Word to none but unto the Jews only. That which he saith of expounding the Scriptures, that is, speaking in the Church, will be justified no less, if it be referred to that variety of gifts specified out of the Apostle, most an end miraculous and concerning that time, the use whereof was for edification in the assemblies. And the reason that is to be given for this must needs appear very considerable; Because that among men chosen out of those that were newly converted to the faith in their elder years, for which they are called PRESEYTERS, and that in respect of other kind of abilities tending to other parts of their office, there should be found men fit to speak in public assemblies upon humane parts and endeavours, so as to preserve the decorum and reverence of so great a work, is beyond the compass of common discretion to imagine; these qualities being not often found but in those that are habituated to them from their youth. Do but look on those of our Lord's kindred that confessed him before Domitian, and therefore were made leaders of Churches, as was related before from Hegesippus, and think whether men whose hands were hardened with the plough, already struck in years, were fit to make Preachers when they were made Rulers of Churches: So fare is it from us to think that in the cradle of the Church no Presbyter was made, but for his abilities in preaching. Let us now look back a little upon the platform pretended, and ask what commission men have to turn temporary endowments into perpetual places? or according to personal gifts and graces to distinguish ecumenical offices? (And yet it will not appear that ever Pastors were distinguished from Doctors by the Apostle: For he never said that Christ hath given some Pastors, some Doctors; but his words are, Ephes. iv. 11. that he gave some Pastors and Doctors, having said afore that he gave some Apostles, some Evangelists, some Prophets, distinguishing those, but comprising these.) If Teaching and Preaching must make two offices, as than they were two graces, why shall not Exhorting come in for a share, and demand that there may be an office instituted for the purpose of it, as well as for Teaching, which it standeth in equipage with, Rom, xii. 7, 8? why should not the word of Wisdom and the word of Knowledge do the like? for these mentioned 1. Cor. xii. 8. are of perpetual use, although Prophecies and strange languages were but for the time. There is one good reason to be given and no more: Because perpetual Ministeries are one thing, temporary Gifts are another thing: Those we know, by the institution of them in Scripture, by the office of them specified in the Acts and in the Epistles, by the practice of them in all ages of the Church; those we know were in time of the Apostle, but not instituted for Ministeries, because not continued. The Office of Presbyters we know was both for Government and Teaching: Both are found in S. Peter's exhortation to the Presbyters of his charge, 1. Pet. v. 2. feeding the flock, and overseeing it: both in S. Paul's charge to the Presbyters of Ephesus, Acts xx. 28. and afterwards: both in the qualities of Bishops, (that is, as is acknowledged, of Presbyters) wherein Timothy is instructed by the Apostle, 1. Tim. iii. 2, 5. both contained in that very passage that is alleged to bring in a difference of Presbyters, 1. Tim. v. 17. For those Elders that rule well are such as labour in the word and doctrine: Why might not the Apostle than difference Presbyters by the execution of their functions as well as by the functions themselves? Why might not some Presbyters show more diligence in the most eminent point of the office, taking special pains in the Word and Doctrine, which special pains the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth, and yet others be counted worthy of double honour, and good Rulers, as well in respect of their diligence in the prime point as of their performance in the rest? The personal gifts of the Holy Ghost were then distributed on several persons, as the Apostle showeth, that all might be useful, and such endowments, in the time of spiritual graces, might be employed to the edification of assemblies as well as the gifts of ruling, to assist the Presbyters in their office of Government: But he that would take order now, that who could pretend a gift in ruling should be helpers in government, or in the word of Wisdom and Knowledge, should stand up to edify assemblies, might soon find more help in government, more words of Wisdom and Knowledge, and in time more prophesying, than himself would desire. Well may we turn the world into confusion, if we think to do what then was done; but shall never find any Ministeries of place and succession in the Church but Presbyters and Deacons (for of the coming-in of Bishops hath been said) to the parts of whose office, consisting in Ruling, Teaching, and Ministering, all those other gifts of the holy Ghost are to be referred as assistant at that time; and from whose office, and the ordinary blessing of God upon it, the effect of them all is to be expected at this time. For let me ask, What is become of those Doctors, distinguished from Pastors, in all succeeding ages? Where have those ruling Elders hid themselves, that they were never seen since the time of the Apostles? Is it possible that the whole Church should conspire to suppress such an institution of our Lord and his Apostles almost as soon as it was made? Or is it imaginable, had it not been suppressed, that all Ecclesiastical writers, whereof there is such store, should conspire so fare to suppress the remembrance of it, that among them all there is not one witness produced to depose for them, unless it be by those that bring the meaning with them which they desire to find in their writings? Were we alive in Tertullia's time, we might go into the assemblies of Christians, and see with our eyes what now will not be believed, though it be told us in terms plain enough to them that will understand, when he saith as afore, President probati quique seniores, honorem non pretio sed testimonio adepti. We might see them sitting in the headroom of the Congregation by themselves apart from the people: whereupon they are called by him otherwhiles Ordo and Consessus. And were there occasion to see any of them censured to the loss of his office, we might see him for his punishment sit and communicate in the rank of the people. It hath not been my lot yet to meet with any thing in Ecclesiastical Writers, or out of them, to bear an appearance of this difference, but only those words of the commentaries under S. Ambrose his name upon 1. Tim. v. 1. Vnde & Synagoga, & postea Ecclesia, Seniores habuit, sine quorum consilio nihil agebatur in Ecclesia. He speaketh in the time past, of that which had been in the Church and was not; and without doubt giveth men of excellent abilities, men of incomparable merit in the Church, occasion to mistake his meaning, as if he had spoke of a sort of Presbyters which had been in the Church and now were not: whereas they should have taken the whole clause with them, when he saith, Vnde & postea Ecclesia Seniores habuit, sine quorum consilio nihil agebatur in Ecclesia; and then his meaning had been plain, as in truth it is, That the Church once had Presbyters that joined advise with the Bishop in all Church-matters; which my desire is to prove was so from the beginning, and which he complaineth was now otherwise. For so S. Hierome, about the same time, manifestly declareth that he thought an alteration in this point was come to pass, when he saith that at the first Churches were governed by common advice, but afterwards all was referred to one, hereupon exhorting Bishops to communicate the government of their Churches with their Presbyters, as Moses did his with the Sanedrin of Israel. And this further appeareth by that which followeth in the said Commentaries, Quod quâ negligentiâ obsoleverit, nescio, nisi fortè Doctorum quorundam desidiâ, vel potiùs superbiâ dum soli volunt aliquid videri, imputing the change to the negligence of Teachers, or to their pride: and therefore they are Teachers that were called Elders afore; and through their negligence, or the Bishops taking all on themselves, all came into their hands: which perhaps may be referred to that which by and by shall be said, that the Bishops afterwards in some parts took the office of preaching in the Mother-Church, where they lived, in a sort to their peculiar, not suffering the Presbyters to preach in their presence. Which office of preaching nevertheless, as the matter is now, being become the necessary charge of Bishop and Presbyters (temporary graces being ceased, and Dioceses divided, Churches built, and means assigned) as it is without doubt and always was accounted, in regard of personal performance, the most excellent work they are able to contribute to the service of God, so is it for the use of edification, as much to be preferred before other their employment, as Prophesying is by the Apostle preferred before speaking with strange languages: Always provided (since we must not now presume upon immediate inspirations, but expect Gods ordinary blessing upon humane endeavours) that men and abilities may be stored for the work before the work be cut out for them, so as the honour and reverence thereof may be preserved without offence. For as the Apostle saith, that if unbelievers should come into the assemblies of Christians, and hear them nothing but speak languages which most understood not, they would say they were mad: So if the enemies of our Profession should hear in our Churches a great deal of tongue, but the meaning of the Scripture not in it, needs must this bring an evil opinion upon it.   

CHAP. X.  
Offices of Divine service, performed in chief by the Bishop: after him by the Presbyters. Order of Christian Assemblies appointed by Bishop and Presbyters. Maintenance of the Church and poor disposed of likewise.  
Well then, this particular of labour in the Word and Doctrine is out of doubt common to Bishop and Presbyters both. It is that which S. Peter most aimeth at, when he exhorteth those whom he calleth his fellow-Elders to the office of feeding the flock: It is that which S. Paul for the most part expresseth, when he exhorteth the Presbyters of Ephesus to take heed to the flock which they were to feed, Acts xx. 28. according to his example, that ceased not to warn every one night and day with tears, verse 31. teaching them both in public, and from house to house, as it is afore, v. 28. And we shall find this office of teaching and instructing the Church to rest afterwards upon the Bishop in chief, and upon the Presbyters in consequence, whether in private upon particular occasions, whereof we find much argument of practice in S. Cyprians Epistles, or in public in the assemblies of Christians. For thus the matter went afterwards, the principal parts and offices of Divine service, that is, the Sermon and the celebration of the Eucharist, were wont to be reserved to the Bishop, in honour of his place and the eminence of it, unless he were absent or it were disposed of otherwise. Which I take to be the reason why Justine Martyr, in the place alleged afore, related that the Sermon was wont to be made and the Eucharist celebrated by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which name compriseth Bishop and Presbyters both as hath been said; because the office belonged to the Bishop in the first place, to the Presbyters in case of his absence, or the like. And you shall hear even now Ignatius his argument to persuade the Ephesians not to assemble for the Eucharist, but with the Bishop; For, saith he, if the prayers of one or two have that force, that Christ is in the midst of them, much more the prayers of the Bishop and Church; Therefore it was the Bishop whose prayers the Eucharist was celebrated with. And in the Life of S. Augustine is related, that it was not the custom for Presbyters to preach in the Churches of afric, (that is, not if the Bishop were present) whereupon the Bishop Valerius being a Greek, and not so fit to speak to the people in Latin, brought that into use there which he had seen practised in the East, and assumed S. Augustine to assist him by preaching in his presence. The Commentary under S. Ambrose his name so often alleged, having said, upon Ephes. iv. 11. as we had it afore, that at the first all sorts preached in the Church, but afterwards it was otherwise settled, prosecuteth it with these words, Vnde nunc neque Diaconi in populo praedicant. And of Baptising, Tertullian l. De Baptist. c. 17. Dandi quidem jus habet summus sacerdos, id est, Episcopus, dehinc Presbyteri & Diaconi, sed non sine autoritate Episcopi propter Ecclesiae honorem, quo salvo salvapax est. To show us, That all services of the Church, even to baptise, belonged in chief to the Bishop, in respect to his place; that for the same reason the Presbyters were silent in their presence; and the Deacons not suffered at all to preach at that time. Now as the office common to Bishop and Presbyters was and is seen in the services of the Church, so was it also seen in appointing the assemblies of the Church for that purpose. This we have here to observe out of Ignatius his Epistles, in consequence to that which was produced afore out of S. Paul and Clemens concerning the disorders of the assemblies at Corinth; that to correct them, and to prevent the like, the order of the people's Oblations, of the Presbyters celebrating the Eucharist, of the Assemblies of the Church for that purpose, was regulated by the appointment of the Bishop and Presbyters. His words are these. Epist. ad Smyrn. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, That without the Bishop, neither the people might bring their offerings, nor Presbyters consecrate the Eucharist, nor both celebrate the feasts of Love used at these assemblies. And for the purpose of this particular it is that he is so earnest and frequent throughout his Epistles in exhorting to be subject to the Bishop and Presbyters. Epist. ad Trall. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, He that is within the Altar, saith he, is pure: wherefore he obeyeth the Bishop and Presbyters: But he that is without, is he that doth any thing without the Bishop and Presbyters. He that is without the Altar, in Ignatius his terms, that doth things without the Bishop and Presbyters, is meant of those of the people that assembled, or those of the Presbyters that celebrated the Eucharist, without the Bishop and Presbyters or their appointment: which was called erecting Altar against Altar in the Primitive time: For so Ignatius again in the Epistle to the Ephesians, Let no man mistake, saith he; if a man be not within the Altar, he cometh short of the bread of God. For if the prayer of one or two be of such force, that Christ standeth in the midst of them, how much more shall the prayer wherein the Bishop and Church agreeth (that is, at the Eucharist, which he spoke of when he mentioned the bread of God afore) prevail? And therefore in the end of that Epistle, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Obeying the Bishop and Presbyters without distraction of mind, breaking one bread, which is the medicine of immortality. A plain case: The intent of his exhortations is, to persuade them to assemble without schism, because that to assemble and celebrate the Eucharist besides the Bishop's appointment was then the due mark of aschismatick. And that the Presbyters concurred with him in ordering these matters, appeareth by the obedience he requireth to both: And so still in Ignatius the Presbyters are assistant to the Bishop in all things. And this is the meaning of that vith Canon of the Council at Gangra, whereof the tenor is, If any man assemble in private beside the Church, and will perform Ecclesiastical Offices in contempt of the Church, no Presbyter being there with assent of the Bishop, let him be anathema: Providing herein against schism, as the occasion of that Council evidenceth. Wherewith agreeth the xxxii. Canon of the Apostles. And in the viith and viiith Canon next following of the same Council there is provision against bringing or receiving oblations otherwise then to the Church, beside the Bishop's mind, or his that is trusted for these things, for the benefit of the poor, under pain of anathema: The heaviness of the sentence proceeding upon the mark of schism which the action forbidden importeth, though there is in it a respect to the maintenance of the Church and poor arising for that time out of the oblations of Christian people, the dispersing whereof was then another particular of the office common to Bishop and Presbyters. For as we read acts xi. 29. that the benevolence of the brethren of Antiochia was directed to the Elders at Jerusalem by the hands of Barnabas and Saul, though the seven Deacons were made afore to attend upon the poor; so are we not to think that their office went so high as to dispose of their maintenance, but to execute the disposition of Bishop and Presbyters. For when the Church of Antiochia maintained four thousand poor, as is read in a passage of S. chrysostom, the Church of Rome two thousand and five hundred in Cornelius his time, as is to be seen in his words related by Eusebius, Eccles. hist.. vi. 43. it is not reason to imagine that all this means was put in the power of the Deacons: Whose office S. Hierome well expresseth when he calleth them mensarum ac viduarum ministros, as those that ministered not disposed of their maintenance. (Though perhaps the advantage of fingering money was it that made them take so much upon them in his time, whereof he complaineth) Nay, it is plain this must rest in the power of Bishop and Presbyters by the portions and divisions thereof, wherein each of them had interest, as his maintenance; whereof we find remembrance in S. Cyprians Epistles. In the last Canon of the Council of Antiochia is provided, that the Bishop shall not alienate the church-good (which though immovable, were given for the same purpose) without consent of his Presbyters. And in those which are called the Canons of the Apostles (which the world knoweth are not theirs, but yet do express very ancient customs of the Church) Can. iii. & iv. having ordered what sorts of first-fruits should be sent to the Church, what home to the Bishop and Presbyters, it followeth, Now it is manifest that they are to be divided by them among the Deacons and Clergy: to the Deacons, for the maintenance of the poor; to the Clergy, for their own: Where you see the interest of the Presbyters in disposing of such oblations.   

CHAP. XI.  
Of the discipline of Penance. Those that have the Keys remit sins by prescribing Penance. The intercession of the Church. Particular persons excommunicated among the Jews. Our Lord prohibiteth their course among his Disciples. Two degrees of Excommunication as well in the Church as in the Synagogue. The Keys are given to Bishop and Presbyters. The interest of the people, and what is required at the hands of the Commonwealth.  
THere remaineth now two particulars of the office common to Bishop and Presbyters, wherein the people also claim their interest: the one is the discipline of Penance; the other the making of Ministers: The due course whereof assigned by our Lord and his Apostles will best be discovered, laying together first what we find of them in Scripture, and then comparing of it with the proceeding of the Primitive time, which we shall perceive the right to go along with. The Keys of the Kingdom of heaven are given by our Lord to the first of his Disciples, in those words, Matth. xuj. 19 And I will give thee the keys of the Kingdom of Heaven: and whatsoever thou bindest on earth, shall be bound in Heaven; whatsoever thou shalt lose on earth, shall be loosed in Heaven. If men's minds were not possessed with prejudice, it would soon appear to be the same power that is given to all the Apostles, John xx. 24. Whosesoever sins ye remit, they are remitted unto them; and whosesoever sins ye retain, they are retained. But Matt. xviii. 17, 18. to the same purpose, though more at large, And if he shall neglect to hear them, tell it unto the Church: But if he neglect to hear the Church, let him be unto thee as a heathen man and as a publican. Verily I say unto you, whatsoever ye shall bind on earth, shall be bound in heaven; and whatsoever ye lose on earth, shall be loosed in heaven. To this must be added the proceeding of the Apostle, in delivering to Satan the incestuous person at Corinth. 1. Cor. v. 3, 4, 5. which he also did to Hymeneus and Alexander. 1. Tim. i. 20. Now, in the practice of the Primitive Church, those that exercised this power, were in part Judges (Censours you may call them, if you please) and in part Physicians. Both parts comprised in S. Cyprians words, Ep. 51. Vbi lapsis nec censura deest quae increpet, nec medicina quae sanet. Judges they are in shutting God's house upon offenders, and binding their sins upon their consciences. And the effect of this censure such, (supposing the proceeding of it to be due) that as the disease of sin is not to be cured without the medicine of repentance, no more can this knot wherewith sins, notorious of themselves, or otherwise known, are tied to men's consciences, be undone without known repentance. For since the worst of the souls sickness consisteth in not acknowledging her disease, it pleased God to give his Church power and charge to constrain offenders to take their Physic, which the grief of bodily diseases is able to do alone. Physicians they are then, in prescribing the medicine of Repentance: and in that respect alone are truly said to remit sins. God himself saith not to the Soul, I absolve thee from thine offences, but upon supposition of the means, his own gift of repentance, that worketh the cure: so fare it is from the power of his creature to pronounce forgiveness without knowledge of the effect which the medicine of repentance hath wrought. But if we say true when a Physician is said to cure a man's disease, though all the world know he doth no more but prescribe the medicine, or at the most see it applied; with as good right is it to be said that men's sins are cured by them that prescribe the course by which they are cured. Only, whereas he that is cured of a bodily disease is able to tell himself when he is well; he that is once sensible of the maladies of his soul, is not easily satisfied when the cure is done: It hath therefore pleased the goodness of God to provide an office and charge in his Church to assure men of forgiveness of sins upon due knowledge of repentance, by taking away that knot wherewith they remained tied upon their consciences. Firmilianus Bishop of Caesarea Cappadociae in his Epistle to S. Cyprian, the lxxvth in number of his Epistles, thus writeth, Lapsis quoque fratribus per poenitentiam medela quaeratur. Non quasi à nobis remissionem peccatorum consequantur, sed ut per nos ad intelligentiam delictorum suorum convertantur, & Domino pleniùs satisfacere cogantur. To this purpose was the time and order and fashion of Penance, regulated in the ancient Church, that the diseases of the soul might receive every one their competent cure: and therefore it is plain that among them it was a favour to be admitted to Penance, in opposition to Novatianus, Qui nemini dandam poenitentiam putavit, saith Saint Ambrose, De Poenit. 2. 1. exhorting men to repentance indeed, but leaving them for pardon to God who had power to give it, as his Disciple Socrates writeth Eccles. hist.. iv. 13. That is, not employing the power of the keys, and the benefit of it, to the cure of their offences. Whereupon S. Ambrose you see calleth it dare poenitentiam, as on the offender's side it was then called petere poenitentiam, demanding and granting of Penance. For this cause it was that this medicine of repentance was wont to be joined with the prayers of the Congregation, but in the chief place, of the Bishop and Presbyters; which, if repentance be Physic, is correspondent to that which is given to make Physic work: And this is called in Tertullian, Presbyteris advolvi, Caris Dei adgeniculari, Omnibus fratribus legationes deprecationis suae injungere; and in S. Augustine, Gemitus columbae, the Mourning of the turtle, procuring their release at God's hands. And to this purpose was the Imposition of hands so often repeated in Penance, because as S. Augustine saith of it, in confirmation (wherein he followeth Tertullian: the one in these words, Quid enim est impositio manuum nisi oratio super hominem? the other afore him in these, Dehinc manus imponitur per benedictionem advocans & invitans Spiritum Sanctum, That it is but a Ceremony of benediction, imploring the overshadowing of the Holy Ghost which it representeth: So was it in Penance nothing else but a form of benediction, interceding for their reconcilement. This may very well be thought to be the intent of the words of our Lord, in the Gospel alleged, Matth. xviii. 19 For having delivered to the Church the power of binding and losing in the words recited, it followeth strait, Again, I say unto you, that if two of you shall agree on earth as touching any thing that they shall ask, it shall be done for them of my Father which is in Heaven: for where two or three are gathered together in my Name, there am I in the midst of them. For as in the words next going afore, he showeth how men's sins are bound and loosed, to wit by the power which he giveth his Church to that purpose, so he may well seem in the next words to point at the course by which this power may become effectual to the losing of sins, to wit the intercession of the Congregation of God's people. At least, thus much hath been observed by men of excellent learning, that lamenting is a work specified by the Apostle himself in the business of reducing offenders by Penance, 1. Cor. v. 2. Ye have not lamented to put away such a transgression from you. And again, 2. Cor. xii. 20. I fear that when I come unto you, I shall not find you such as I desire, and shall bewail many which have sinned already, and have not repent of the uncleanness, and fornication, and lasciviousness that they have committed: meaning that he should put them to Penance, by consequence. This maketh the interest of the Congregation in the work of Discipline to be considerable, but entitleth it not to the keys of God's house. For to conceive our Lords meaning aright, let us take notice that there was among the Jews much use of excommunicating by particular persons; (as is to be seen in their writings: Maimoni in Talmud Torah, c. 7. Arba Turim, or Shulchan Aruch, in Tore Deah, Hilcoth Niddui Vcherem) and that many times upon causes of their particular interest: For example, a Rabbi or Rabbis Mate was able to excommunicate for his credit, when he found himself slighted. True it is, they count it commendable in a Rabbi to pass over all disrespect to himself in private, but he that shall do it in public, they bind him to remember it, and watch his party like a Serpent, till he seek favour and reconcilement; Maimoni, n. ult. And true it is that in some cases they void excommunication that is grounded upon particular interest, and not for the honour of God, Jore Deah out of the Jerusalem Talmud and R. Joseph Karo upon it, f. 364. And generally, he that excommunicateth without cause, is to be excommunicated himself; (it is the last of twenty four causes for which they excommunicate) but what disorders might come upon such practice, is easy to imagine. And therefore there is great cause to think, that our Lords words whereof we speak are aimed on purpose to abrogate this course among his followers, though covertly to avoid offence. For two things he prescribeth in opposition to it; first to aim at a brother's reformation and nothing else in all the proceeding, Matt. xviii. 15. If thy brother shall trespass against thee, go and tell him his fault between thee and him alone: If he shall hear thee, thou hast gained thy brother. The second is, that they shall proceed no further than contestation in private; the rest he prescribeth to be referred in public to the Church: So it followeth, But if he will not hear thee, then take with thee one or two more, that in the mouth of two or three witnesses every word may be established. And if he shall neglect to hear them, tell it unto the Church. Now this word, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Church, as also. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is first used in the Greek of the old Testament, to signify the Congregation of the people of Israel. The Jews that have lived since the Prophets have espoused and appropriated this later word the Synagogue to signify sometimes the whole body of that Nation, or rather of that Faith (as among the Fathers the Synagogue standeth for the Jews, in opposition to the Church of Christians) sometimes particular Congregations of it, and by consequence the place of their assemblies, as in the Gospel, He loveth our nation, and hath built us a Synagogue. And just so in all respects is the word ECCLESIA, the Church, used in relation to Christians, our Lord in the Gospel having begun to appropriate it to the Congregation which he now began to institute, Matt. xuj. 18. Upon this rock will I build my Church: and in the text in hand, Matt. xviii. 17. Tell it to the Church. So that it must not be denied, it is not usual for the Church, which signifieth the whole Congregation of people, to signify the chief part of it. But it is as certain on the other side, that looking backward to the Synagogue upon which our Lord reflecteth, as was said, such censures as these are whereof our Lord speaketh, proceeding from the public (private ones being excluded as hath been said) issued all from the Courts of Justice mentioned afore, without respect to the Congregation of the people. As thus: There were among them two degrees of Excommunication and no more, the less called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, Separation, the greater 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or Anathema, and the effect of them, to cut a man off, more or less, from the Congregation of the people, (as is to be seen in the late most learned work, De Jure Nat. & Gent. sec. disc. Ebr. iiii. 9) The ordinary sentence of Separation, which is that we spoke of afore, was for thirty days, unless the Court thought fit to abridge or enlarge the term: for that time no man must come within four cubits of him that stood excommunicate besides those of his house; he must not be reckoned among three which is the number required at Blessing of meat; he must not be reckoned among ten, which is the number required to make a Synagogue: under that they go not to prayers in the Synagogue. And how it is in the power of the Court to aggravate this, is to be seen in Shulchan Aruch, as afore Num. x. At thirty day's end they iterated the sentence, and stayed thirty days more: If then he stood out, it was in their power to excommunicate him with curses, which is that which is called Anathema. With these the proceed of the Christian Church keep some correspondence, according to Scripture. For when our Lord saith, If he hear not the Church, let him be unto thee as a Heathen man and as a Publican, he intimateth withal a course the Church had to take for his correction and amendment that should give car to it. Which as it might perhaps end in a verbal admonition of the Church and real amendment of the party, yet those that were under the discipline of Penance, we know, were in a sort excommunicate, because they were not admitted to the Communion of the Eucharist, besides that (as those which were separated among the Jews) they put upon them the state and fashion and habit of mourners: And I shown afore what we find in Scripture to argue this course directed by our Lord, and practised by the Apostle. But here was a difference, that in that state we find not that a man was cut off from the conversation of Christians, those which were admitted to Penance, being always accounted in the way of salvation, supposing the performance of their enjoined Penance. That was the effect of that grievous censure whereof our Lord speaketh, Let him be unto thee as a Heathen man and as a Publican. Not because he meaneth to forbid Christians to converse with Heathen men and Publicans, who being to be converted from among them, must needs be compassed with them on every side: And therefore that case the Apostle hath resolved, 1. Cor. v. 9, 10. where he informeth them that whereas he had written to them not to converse with fornicatours, his meaning was not to forbid them to converse with the fornicatours of this world, that is Gentiles, or with the covetous, or extortioners, or with idolaters: for than must ye go out of the world; and as it followeth vers. 12. For what have I to do to judge those that are without? do not ye judge those that are within? But our Lord's meaning is, that Christians should show that respect to a brother that should be refractory to the Church, as the Jews did then to Gentiles and Publicans, which the Apostle secondeth there, vers. 11. Now I writ to you not to converse, if any man that is called a brother be a fornicator, or covetous, or an idolater, or a railer, or a drunkard, or an extortioner, with such a one no not to eat: which is to avoid them, as the Jews did him that stood separate. And the sentence whereupon this is to be practised is intimated in the next verse, For what have I to do to judge those that are without? Do not ye judge those that are within? And this censure it seemeth the Apostle presupposeth when he writeth to Titus iii. 11. A man that is an Heretic, after the first and second admonition, reject. For his meaning is not to instruct Titus alone what he in his person should do, but in the person of Titus to instruct all the Church to reject and avoid refractory Heretics: and therefore in the consequence of avoiding them, it seemeth he intimateth the censure whereupon they are to be avoided. The same censure against the incestuous person at Corinth he intimateth by the same consequence, when he saith, 1. Cor. v. 13. Therefore put away from you that wicked person, which he calleth giving over to Satan in the same case vers. 5. afore, and in the case of Hymeneus and Alexander, 1. Tim. i. 20. and which he signifieth 1. Cor. xuj. 22. If any man love not the Lord Jesus, let him be anathema Maranatha: where anathema is the term that cometh from the Synagogue, and so doth the other as some men think. So that this censure cutteth men off from the conversation of Christians, which forfeit the privileges to which they pretend, and so delivers them to Satan by consequence; as those that lodged without the camp of Israel, were in danger to be licked up by the Amalekite. Which course nevertheless, as it was preservative in regard of some members, that they might not be tainted, as the Apostle signifieth when he saith 1. Cor. v. 6. Know ye not that a little leaven leaveneth the whole lump? So was it medicinal in respect of the sick, shame and grief being a good way to the cure: which the Apostle seemeth to respect when he directeth, 1. Cor. v. 6. to deliver him to Satan for the destruction of the flesh, that the spirit might be safe in the day of the Lord Jesus; and 1. Tim. i. 20. whom I have delivered to Satan, that they may learn not to blaspheme. This is the correspondence between the proceeding of the Church and Synagogue. And therefore, as looking backward to the Synagogue whereupon our Lord reflecteth when he saith, Dic Ecclesiae, we see to whom they had recourse, so shall we see, looking forwards upon the Church, which our Lord pointeth towards in the same words, to whom he directeth his followers to have recourse. The Keys of God's house are given in the Gospel to S. Peter, with the effect of binding and losing, and the same power to all the Apostles, in equivalent terms of retaining and remitting sins: For if there were advantage, it were an inconvenience that in the third place the power of binding and losing should be given to the Church, which is pretended given to S. Peter for a privilege beyond the Apostles. Well then might S. Cyprian argue, Epist. 27. that because our Lord promised to S. Peter the keys of his Church, therefore the acts of government of it were to pass through the Bishop's hands, and without him Apostates could not be reconciled. And it is the same which S. Augustine affirmeth so oft as he teacheth (which many times he doth) that S. Peter in receiving the Keys represented the Church, as Ep. 79. Si hoc in Ecclesiâ fit (he speaketh of binding and losing) Petrus quando claves accepit Ecclesiam sanctam significavit. For what was promised to S. Peter was given the rest of the Apostles, but was to rest in the Church, to which it is also given in the same terms; as S. Cyprian is willing to acknowledge, so oft as he calleth the Presbyters his Colleagues, and professeth to do nothing without their advice. So that it is not possible to give a more impartial meaning to the words of our Lord in the Gospel than the practice of those times hath expressed, when that power was exercised in common by the Bishop and his Presbyters. This it is Tertullian hath showed us, Apolog. c. 39 alleged afore, where having commended the gravity and integrity of Ecclesiastical censures, to show by whom they were done, he addeth as afore, President probati quique seniores, honorem non pretio sed testimonio adepti. And S. Augustine's words are plain, which we had afore, Veniat peccator ad Antistites per quos ipsi in Ecclesia claves ministrantur, & à praepositis sacrorum accipiat satisfactionis suae modum. And in S. Cyprian there is so much mention of reconcilement by imposition of hands of the Bishop and Clergy, that I will say no more of it, because this point of all the rest hath continued a chief employment of Presbyters in the corrupt and pernicious opinions and customs of the Church of Rome. Let not any man think now that the Apostle communicateth this power with the Congregation of the Church of Corinth, when he writeth to them, 1. Cor. v. 4, 5. being assembled with his Spirit, to deliver the incestuous person to Satan. For it is plain, that the sentence is given by the Apostle, vers. 3. where he writeth, For I verily, as absent in body but present in spirit, have judged already, as though I were present, concerning him that hath so done this deed. And to cause this proceeding to be the better digested, he hath vouched his power in the end of the chapter afore, verse 18. Now some are puffed up, as though I would not come unto you: but I will come unto you shortly, if the Lord will, and will know, not the speech of them that are puffed up, but the power. What will you? shall I come unto you with a rod, or with the spirit of meekness? Which power otherwhiles he setteth before them, in case of their disobedience. And therefore it must be acknowledged, that he writeth to them to see his sentence published, ratified and executed, which the Presbyters there had either neglected to do, as was touched afore, or perhaps were not able to bring the people under the discipline of Christ's Kingdom; which must needs oblige the Apostle to interpose. And therefore the Italian gloss of Diodati, which maketh the Apostle in this place speak of assembling the Pastors and Guides of the Church, as in Matth. xviii. 17. though in effect true, (because for certain, what is to be acted by the Congregation, therein the Presbyters are to do their part, by the meaning of the Apostle) yet must leave us room to think, that the words are to be understood of the public assemblies of the Church there for Divine service, seeing we find in Tertullian the place afore quoted, that these censures were exercised at and in the assemblies of the Christian people: Ibidem etiam exhortationes, castigationes, & censur a divina, saith he, speaking of their Assemblies. And S. Cyprian in the great case of those that fell away in persecution, writeth to the Presbyters that he doth not think to do any thing in it, without their counsel, & the consent of the people. And this without doubt is the reason why the Apostle writeth in these terms 1. Cor. v. 12. For what have I to do to judge those that are without? do not ye judge those that are within? speaking to the Church in general, (though the sentence passed, as hath been said by Bishop and Presbyters) because matters were censured in the Congregation, and executed by the people: And thus the practice of that time giveth a reason without straining why our Lord seemeth to refer these matters to the Congregation, when he saith, Tell it to the Church, because they passed at their assemblies, though under censure of Bishop and Presbyters. And great reason there is why this regard should be had by the Apostle, and by the Church afterwards, to the people, because the Church, being a mere spiritual Commonwealth, and not endued with temporal strength, so much as to execute those sentences which the power of the keys given by Christ obligeth it to inflict, always setting aside that power of working miracles, which was in the Apostle, upon which some think he reflecteth in some passages of those Epistles) requisite it was then, the Congregation should be satisfied of the course of those proceed which must come into execution and effect by their voluntary submission to the will of God and the office of his Ministers: And as the matter is now, that things of this nature proceed not upon men's private consciences and judgements in particulars, but upon general rules of common right, requisite it is that the Common-wealth have satisfaction of those laws according to which the Church now must proceed in their censures, it being acknowledged that they cannot proceed with effect but by virtue of those laws that are put in force by the secular arm: But as it is now no longer time to leave matters to the Conscience of men's places which may be regulated by laws, which experience maketh commendable; so is it no longer time to expect at the people's hands voluntary submission to the discipline of the Church, further than it is enabled by laws of the kingdom to exercise it. And therefore it is much to be wished that the laws by which the Ministers of the Church are enabled, directed, constrained to exercise this prime part of their office, may prove so sufficient, and that the power of the keys given it by our Lord in the Gospel may be so strengthened by the secular arm, and rules put in force by it, that it may be able to reduce all heinous and notorious offences under the discipline of Penance, and to cut them off from the Church that refuse it. Is it to be believed, that our Lord's intent was, in settling such a power as this is; that it should take hold of sins of incontinence or the like, letting all others, of as deep a stain, and as well known, escape uncensured? Or could any man devise a more puissant means to discountenance malefactors in a Christian Commonwealth, then that which our Lord hath appointed, by making them know, that when they have satisfied the laws of the kingdom, with loss of goods or fame, or have escaped with life by the gentleness of them, the fact being proved, nevertheless they can not communicate with the people of God, till the Church be satisfied of their correction and amendment? Nay, shall we imagine that the institution of our Lord Christ is satisfied and in force in a Christian Commonwealth, so long as the case of particular offences, upon occasion whereof it is settled by him in the Gospel, is scarce understood among us, because it is so fare from common practice by the law▪ of the kingdom? whereas it might easily appear what an excellent and charitable course our Saviour hath chalked out to us, if a good Christian heart, desirous rather of his brother's amendment then of his own satisfaction, and able to make an appearance of such an offence, as our Lord intended, by witnesses, the Church, enabled by rules of law, established by the secular arm, should call the person offending to the acknowledgement of wrong on his side, cutting him off in case he refused amendment. Thus much for certain, if the zeal of well-affected Christians towards the state of this Church did not mistake the true mark, the discipline of Penance, must needs be thought one of the first points to be reform in it. And then the rest of that satisfaction which the people can demand of the Church, will consist in not releasing the correction inflicted until there be reasonable appearance of the effect wrought by it. For if in S. Cyprians discipline, the people rested so unsatisfied of some whom his gentleness had reconciled, that they were hardly persuaded to admit them to communicate, as he writeth Epist. 55. just cause have good Christians to be scandalised, when they see them admitted to communicate of whose offences they are sure, but have no cause to be sure of their amendment.   

CHAP. XII.  
Of Ordinations what is remembered in Scripture. The course held in the Primitive Church. The Election and constitution of Bishops upon what grounds. Presbyters had their part in Ordinations: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was not Election by holding up hands. Ordination of Deacons for common business of Churches. The interest of the people is satisfied in the course now practised. What the Primitive form requireth in the Constitution of Bishops.  
AS for the constituting and ordaining of Ministers, which is behind of my promise, these are the particulars remembered concerning it in Scripture, for the most part touched upon occasion heretofore, Acts xiii. 3. And when they had fasted and prayed, and laid their hands on them, they sent them away, Acts xiv. 23. Paul and Barnabas, when they had ordained them Elders in every Church, and had prayed with fasting, they commended them to the Lord, on whom they believed. and 1. Tim. iv. 14. Neglect not the gift that was given thee by prophecy, with the imposition of hands of the presbytery; which is 2. Tim. i. 6. by imposition of my hands. And the charge of the Apostle unto him, 1. Tim. v. 22. Lay hands suddenly on no man, neither be partaker of other men's sins. And the whole instructions of the Apostle to Timothy and Titus, by whom he had appointed them to be ordained. To which must be added the choice of Mathias, and the seven Deacons, where is said, that they, the Congregation, put up two, Acts i 23. and the twelve said unto them, Acts vi. 3. look ye out among you seven men of honest report, and verse 5. And they chose Steven and the rest, and verse 6. They set them before the Apostles, and when they had prayed they laid hands on them. Which are alleged by S. Cyprian for the interest of the people in this business. Wherein, we shall discern the course of proceeding in the Primitive Church, by that which is read in an Heathen, (who being an enemy to all, can not be thought partial to any rank of Christians) it is in the life of Alexander Severus, where you have related, how that excellent young Prince, being to promote to the government of Provinces, or the like charges, was wont to set up the persons names, inviting the people to come in against any of them upon any crime, whereof they could make evidence, upon pain of life if any failed in it. And then it follows, Dicebátque grave esse, cùm id Christiani & Judaei facerent, in praedicandis Sacerdotibus, qui sunt ordinandi, non fieri in Provinciarum rectoribus, quibus & fortunae hominum committerentur & capita. These words, in praedicandis Sacerdotibus qui sunt ordinandi, the learned Casaubon understandeth to be meant of that publication of men's merits and qualities, which must needs fall out in discussing the competence of persons put up to the approbation of the people to be ordained in any rank of Ministers in the Assemblies of Christians according to the custom then in practice: which custom S. Cyprian commendeth upon the pattern of Eleazar, made and invested high Priest by Moses, in sight of the people, whose interest he specifieth when he saith, Ordinationes Sacerdotales sub populi assistentis conscientia fieri, ut plebe praesente, vel detegantur malorum crimina, vel merit abonorum praedicentur, ut sit ordinatio justa & legitima, quae omnium suffragio & judicio fuerit comprobata. But before men's deserts and qualities could be scanned, it behoved that their persons should be nominated in the first place, the publication whereof is called in the sixth canon of the Chalced on Council, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. where it is provided, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. That no man be ordained Presbyter or Deacon, or in any rank of the Church at large, unless he be published to be ordained in some particular Church of a City or village. That which is called here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Praedicatio in Latin, meaning the Publication of persons names that were put up to be ordained, seems to come nearer that which the Historian meaneth when he saith in praedicandis Sacerdotibus, because hereupon followed the examination of their competence which S. Cyprian declareth to be the interest of the people. For if we conceive that all men indifferently had the right to nominate, we must think a great deal of unsufferable confusion must needs follow at such assemblies. And the same S. Cyprian when he writeth to his Clergy, Ep. 24. concerning the ordination of Satyrus' and Optatus in these words, Quos jampridem communi consilio Clero proximos feceramus, excusing himself to them that he had ordained them alone, upon this, that they had before promoted them to be next the Clergy by common advice, sufficiently showeth that the course was to advise with the Presbyters and rest of the Clergy about the persons to be propounded to the people. We need then no more to show us the course of that time. There was first nomination of the person to the people, upon their knowledge and approbation of the persons, and agreement; there followed imposition of hands, wherein consisted the accomplishment of the work, from whence the whole was called in Greek, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as ordinatio in Latin, compriseth the whole work whereby they are promoted. In the Ordination of Bishops there must needs be something particular. By the praecedent which S. Hierome hath recorded us, in the Church of Alexandria, where he said afore, that the Presbyters were wont to choose a Bishop out of their own rank, it is plain, their stroke was the greatest in nominating the person, to be approved by the people, and ordained by the Bishops. And the Commentaries under Saint Ambrose his name upon Ephes. iv. 11. tell us, that at the first, the next of the Presbyters in rank was wont to be assumed, (and so might it well be practised in some places) until it was tried that divers times they fell out to be unfit for the place. Then, saith he, immutata est ratio prospiciente consilio, ut non or do sed meritum crearet Episcopum multorum Sacerdotum judicio constitutum, nè indignus temer è usurparet, & esset multis scandalum, The course was changed upon advise which provided, that a Bishop should not be made by rank, but by merit, to be esteemed by the judgement multorum Sacerdotum, signifying by this term as well the Presbyters of the own Church, by whom he was desired, as the Bishops of other Churches, by whom he was ordained. For because, according to that which we conceived afore, from the beginning Bishops were propagated through all Churches, by no other means but by the assistance of neighbour Churches, that had Bishops afore, hereupon it proceeded to be a custom in the Church, that a Bishop was not made without approbation and consent of the neighbour Bishops, from whom he was to receive imposition of hands, and with whom he was to preserve the unity of the Church, which at that time was actuated by no means, but by the correspondence of Bishops in the name of their Churches. This is the ground of the custom, that under three Bishops, it was not usual to ordain one. Novatianus was ordained by no less at Rome, in the way of Schism, against Cornelius who was ordained by sixteen, as we read in S. Cyprian. But when the proceeding of this business came to be regulated by the Canons of Nice and Antiochia, the Church by that time being incorporate in the state of the Roman Empire, than was it thought fit that a Bishop should be made by all the Bishops of the Province, the Metropolitan, that is, the Bishop of the head City, in chief, without whom nothing to be done, so that if some few agreed not, the business nevertheless to proceed, and be executed by three at the least. The intent was indeed, so fare as opportunity should serve, that these Acts should be done at the Provincial Synods of Bishops, to be held twice a year by the fifth Canon of Nice, as may be observed among others, in that which Saint Augustine mentioneth contra Cresc. iii. 26. de vestris majoribus exstat secundi Tigisitani concilium, cum paucissimis quidem factum, apud Cirtam, post persecutionem codicum tradendorum, ut ibi in locum defuncti ordinaretur Episcopus. If no such fell out it was provided, that three might do it, the rest consenting under their hands, Can. 19 Conc. Antioch. Thus, without consent of the Bishops all proceed of Clergy and people were quite disabled and becalmed, if any faction, any sinister practice appeared in them, and all this upon the charge of the Apostle to Timothy, Lay hands suddenly on no man, neither be partaker of other men's sins. And by virtue of their Ordination, a Bishop was established and invested, so that a Bishop with Jurisdiction before Ordination, was an estate not yet come into the world, so long as the primitive custom and rule of the Church was in force, which it seemeth succeeding custom hath brought to pass since. Now of all parts of the office common to Bishop and Presbyters, this of Ordination is that, which the Bishop first began to exercise alone, so that with S. chrysostom, and S. Hierome, it is taken in a manner for granted, that it was to be done by him alone. The one Hom. 11. in 1. ad Tim. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Only in Ordination the Bishops go beyond the Presbyters, that is it alone which they seem to have more than these. The other Ep. ad Euagr. Quid enim facit Episcopus except â ordinatione, quod Presbyter non facit? excepting Ordination, which a Bishop doth, a Presbyter as he granteth doth not. In which nevertheless (setting aside the stroke the Presbyters had in making their Bishops) if we take not our marks amiss, we shall find argument enough, at least at the beginning, for the concurrence of Presbyters with him in making of Presbyters, and other inferior Orders. In the first place, those general passages of the Fathers, wherein is witnessed that the Presbytery was a Bench, assistant to the Bishop, without advice whereof nothing of moment was done, must needs be drawn into consequence to argue that it had effect in a particular of this weight. Then the Ordination of Timothy by imposition of hands of the Presbytery will prove no less within compass of the Scripture. Indeed it is well known that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in Ecclesiastical writers signifieth divers times the office and rank of Presbyters, which signification divers here embrace, expounding imposition of hands of the Presbytery to mean that by which the rank of Presbyter was conferred. But the Apostles words running as they do, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, oblige a man to ask when he is come as fare as the imposition of the hands, of whom or whose hands they were he speaketh of, which the next words satisfy; had it been 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the sense might better have been diverted, but running as it doth with the article, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, with imposition of THE hands, it remaineth, that it be specified in the next words, whose hands were imposed, as in the other place, 2. Tim. i. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, with imposition of my hands. Thus this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Gospel, Luke xxii. 66. And in Ignatius his Epistles, signifieth the College of Presbyters, which hath the nature and respect of a person in Law, and therefore is read in the singular for the whole Bench, and being assembled and set, is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in both places, and in Cornelius of Rome his Epistle to S. Cyprian, where he saith, placuit contrahere Presbyterium. But to put the signification of the word out of doubt by the circumstance of the sense, call to mind the Prophecies that went before concerning Timothy, and compare his case with the Apostles, and the prophecies that went before of him in like case, and the imposition of hands which thereupon both received, and sure it will prove an unreprovable ground, to conclude that what is expressed in the Apostle, is to be understood of the Disciple, that these prophecies coming from the Ministers of the Church concerning the purpose to which God hath ordained them in his service, occasioned that which they did about both in giving them imposition of hands, and that as S. Paul received imposition of hands from the Presbyters of Antiochia, so did Timothy from S. Paul and the Presbyters of that Church which he speaks of but names not. Neither are the arguments of this interest quite worn out of the practice of the Church, either in the point of nominating the persons, or that of imposing hands. For when S. Cyprian expresseth himself so oft in this particular, that it was not his purpose to do any thing without advice of his Presbyters and consent of his people, it is not his meaning that the Clergy should bear no other part in this work than did the multitude, but as they were distinct bodies, so according to his own words to expect advice from them, as concerning the persons to be promoted, but consent from the people if there were no fault to be found of moment with the persons designed. And in these terms the matter stands in the 22. Canon of of that which is called the fourth council of Carthage, where is provided,  Episcopus sine consilio Clericorum suorum Clericos non ordinet, it à ut civium assensum, & testimonium, & conniventiam quaerat. And as for imposition of hands, we have in the Epistle aforesaid of Firmilianus Bishop of Caesarea Cappadocia (if not rather of the whole act of Ordination) Omnis potestas & gratia in Ecclesia constituta est, in qua praesident majores natu qui & baptizandi & manum imponendi & ordinandi habent potestatem. And in Ignatius his Epistle to Hero (whosoever writ it, it is ancient enough to speak to our purpose) speaking to his Deacon of his Presbyters, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, They baptise, they celebrate the Eucharist, they impose hands in Penance, they ordain, thou ministrest unto them as holy Stephen at Jerusalem to James and the Presbyters. And where it is provided Conc. Carthag. 4. c. 3. that the Presbyters when the Bishop giveth imposition of hands shall likewise impose their hands by his, it behoveth us in their case also to call to mind that this is and was and ought to be, in sign of their consent to what is done, the Apostle having said to Timothy, Lay hands suddenly on no man, neither be partaker of other men's sins. But the interest of the people is inhansed beyond all measure or rule of primitive practice. It will not serve the turn that the people had then satisfaction of the persons and their competence to the Ministeries to which they were ordained, unless we will believe that when it is said, Acts iv. 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the meaning is, that they were made by most voices of the people, signified by holding up their hands (as we find in Demosthenes and others that custom to have been in Greekish Commonalties) Saul and Barnabas doing nothing but moderating the choice, that is in effect telling the voices. And to this purpose is alleged that of the Apostle, 2. Cor. viij. 19 And not that only, but who was also chosen of the Churches to travel with us with this grace that is administered by us: where in the Greek, is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, signifying Election, as they would have it, and not Ordination, seeing the office of carrying alms requireth no imposition of hands. To which let me add, if they refuse not that help, the words of Ignatius much in the same kind, for in his Epistles ad Smyrn. & add Polyc. out of his care and affection to his Church at Antiochia, having received news of their good estate, and finding himself in the like, he desires the Church of Smyrna and Polycarpus to choose one to go with their letters to Antiochia, whom he will have called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (so it should be read not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a messenger in matters belonging to God, to certify them of his good estate, and to congratulate with them of their own: this office it seemeth, requireth no imposition of hands, and therefore that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by which Ignatius desireth them to appoint it, signifieth, as it should seem, not Ordination but Election, by the same reason, as that of the Apostle. The rest that is brought to avouch this new conceit, is the words of Zonaras, upon the first of the Canons of the Apostles, where in down right terms he delivereth the use of this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to come from the fashion of giving voices by holding up hands, used in the Church at first, to discern on which side most voices were, from whence it came afterwards to be used for imposition of hands. But let them bethink themselves, that if these Presbyters were made by Saul and Barnabas by holding up hands of the people, than were they not made by imposition of their own hands, for if we take that sense of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the other must needs be excluded. And then let me ask, if it be a thing reasonable, to measure the sense of the Apostles language, by what was done at Athens, rathen then by that, which among the Jews, from whence the faith of Christ was transplanted, was known and in use. Or to imagine, that the Apostle, to follow the fashion of Greekish commonalties, never heard of in after ages of the Church, should balk the Ceremony, which the people of God had received from Moses, which was from old time frequented in creating their Sanedrin Judges, which the Apostles in their own persons practised, which the Church hath always observed in promoting of Ministers, signifying the overshadowing of the Holy Ghost, and praying to obtain it. To the words of the Apostle and Ignatius, seeing they have in them no appearance of resolute sense, let me answer two ways. First, though they were not ordained by imposition of hands, yet it is no inconvenience, they should be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, using the word in a general sense, for those that are ordained, or constituted, in any form, because this form was so frequented in divers occasions. As, for the purpose, among the Jews, all their Rabbis are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which in the letter signifieth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or ordained by imposition of hands, because at the first so they were made, though they be not promoted after that form, but made, as since they are ordinarily made, by writing or word of mouth, as Rab. Moses, in Sanedrin, chap. 4. writeth. But in the second place observe the words which Ignatius writing to Polycarpus about this matter, useth, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Where for the constituting of a person fit for this purpose, he adviseth him to convent one of these Assemblies wherein they used to advise about Ordinations, as hath been said. And therefore it seemeth no inconvenience to think that he desireth him to be ordained to that purpose. Whereupon it will not be amiss to inquire a little further to what Ministry in the Church such a person may be thought to be ordained, wherein if we fail not, perhaps it will make us able to give a fair conjecture at that of the Apostle by the correspondence of the cases. Ignatius in the Epistle to the Philadelphians, writeth to them, for the same purpose as here he doth to those of Smyrna, though the sense is hitherto disguised in the printed copies, in which the words run thus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Which words it is plain make no sense. But I have seen the written copy of an old translation of these Epistles in barbarous Latin, in Caius College Library here with us, in which these words are rendered thus, Quod annunciatum est mihi pacem habere Ecclesiam quae est in Antiochia Syriae: Decens est vos ut Ecclesiam Dei Ordinare Diaconum ad intercedendum illic Dei intercessionem in congaudere ipsis in idipsum factis & glorific are nomen. He that made this translation read here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in stead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which now is read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and maketh it no sense, and this is without question the true reading, for it followeth, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And where he saith afterwards, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, it is agreeable to the charitableness of those times to think, that neighbour Churches sent some their Bishops, some their Presbyters or Deacons to comfort, to advise, to congratulate with his Church of Antiochia in their Bishop's absence; and reasonable it is that he should desire those of Smyrna and Philadelphia should ordain a Deacon for that purpose; but that they should make a Bishop for it, as now we read it, is without the compass of common sense to imagine. Be it then resolved, that it is no other than a Deacon which Ignatius desires these of Smyrna as well as those of Philadelphia to Ordain, to carry this message. And let me have leave to conjecture, that those whom the Apostle in the place alleged 2. Cor. viij. 23. calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, messengers of the Churches, were by their rank in the Church no other than Deacons: Which is by like reason to be said of Epaphroditus whom S. Paul. Phil. two. 25. calleth the Apostle of the Philippians, and Minister of his necessities, and perhaps of Andronicus & Junias, reading it for the name of a man and not of a woman, Rom. xuj. 7. where they are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 noted among the Apostles. For the name Apostle is relative to him by whom he is sent; the Apostles of Christ, are Christ's messengers, the Apostles of Churches, are the messengers which they send on common business. Now ye shall often find in the practice of the ancient Church, that Deacons were sent to foreign Churches about the business of their own. And this practice beareth correspondence with the Synagogue, for those that are called among them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of whom Epiphanius speaketh in these terms describing their office, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that they are by interpretation Deacons or Ministers, are by another name called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is verbatim 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, messengers of the Synagogue, because it is like theywere wont to be employed about business of the Synagogue. And therefore if the person of whom S. Paul speaketh be no other than S. Luke the Evangelist as many think, and the subscription of that Epistle beareth, when he sets him forth thus, 2. Cor. viij. 8, 18, 19 Now we have sent with him our brother whose praise is in the Gospel (or in preaching the Gospel) through all the Churches, and not that alone, but was ordained by the Churches to travel with us, with this grace which is ministered by us, I shall not stick to think of him as of Philip the Deacon and Evangelist, that for his rank he was ordained a Deacon by consent of many Churches, in some of them, to dispense the alms they sent with S. Paul to Jerusalem, though for his personal grace he was an Evangelist. Nay if the question be asked, to what rank Timothy was ordained by that imposition of hands of the Presbytery, mentioned by the Apostle, my answer must be, seeing Presbyters are for the oversight of their Churches, and Bishop he was none till he undertook his charge at Ephesus, that he was ordained Deacon by that Church to give attendance on S. Paul in his travels, for which purpose his personal grace of Evangelist was very opportune, for thus much Ignatius hath said writing to the Deacons at Trallis, That the Deacons were such as ministered a pure and blameless ministry, as holy Stephen to blessed James, and Timothy and Linus to Paul, and Anacletus & Clemens to Peter. Now as for Zonaras, that had a mind to show his reading in Demosthenes, or the like Greek Authors, and improve it by expounding the Canons according to it, it is but sending him to Balsamon for his answer, who writing upon the same Canon, hath met with this impertinence of his, with an unavoidable reason to convince his mistake, which is, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Canons, cannot mean Election by most voices, because the choice of a Bishop is done by all the Bishops of the Province, according to the Canons of Nice and Antiochia alleged afore▪ whereas the Ordination, which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is performed by two or three, by the tenor of that Canon of the Apostles. And therefore Justellus, by the way, did not right to allege Balsamon, for one that seconds Zonaras in this conceit, wherein it is plain he hath laid him upon his back. To which let me add this. The v. Canon of Laodicea provideth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, Elections, saith Zonaras: for this Canon he allegeth for his purpose, because at Elections, scandals were ripped up, and men's faults examined. And so say all those, that allow the people interest, of approving, or excepting against those that stood to be ordained, but he that looketh as fare as the xiii. Canon of that Council, will never allow the people right of Electing by most voices according to that Council which provideth, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, That the choice of such as are to be placed in the rank of Presbyters, must not be yielded to the people. Now it is well enough known, that many times at these assemblies for making of Ministers the votes of the people, desiring such or such persons for Bishops, or Presbyters, or others, prevented the order in practice, nominating such before hand, as they desired to have made, as it is to be seen, in the eminent examples of S. Augustine among Presbyters, and S. Ambrose among Bishops. Neither was it an inconvenience, that those which ordained should balk the accustomed course, to give satisfaction to the people's desire when there was appearance, that it was bred upon a due opinion of merit in the person recommended. And the case is in a manner the same, when the best Christian Emperors, did oftentimes of themselves nominate to the Bishoprics of the chief seats of the Empire, where the State was most interessed in the condition of the person to be ordained. For in this they proceeded, as those, in whom rested all the right of the people in that Commonwealth. The Bishops proceeding to do their office, upon due knowledge and approbation of the person, without examining the course and proceeding, as not so near concerning their charge. And thus it is plain, that the Apostles did not leave the choice of Mathias, or the seven Deacons, at large to the people: but qualifying the persons by their directions, in whom those qualities were found, (resting indifferent themselves) they referred to the knowledge of the people. For so we read of Mathias, Acts i 21. Of these men that have companied with us, ever since the Lord Jesus went in and out among us, must one be chosen, to be a witness of his resurrection with us. And of the seven Deacons, Acts vi. 3. Wherefore, Brethren, look you out among you seven men of honest report, full of the holy Ghost, and wisdom, whom we may appoint over this business: but had the persons been found not qualified, no man will be so gross as to think the Apostles might not, or ought not, to control the choice. And though it were granted, which with truth cannot be granted, that the Presbyters aforesaid were made by Saul and Barnabas, upon most voices of the people, yet if we reserve to them, the Nomination of the persons, the interest of the people will be less, rather than more, than the people of this Church useth at the present though not in themselves, yet in the Patroness of Churches, to whom the Church yieldeth it, in the name of the people, in respect to the merit of those, that built or endowed Churches: at least if the ancient Canon were in use. For though it be a little without the terms of my subject, yet let me say this word, for the provision of Pastors in rural Congregations, that by the order thus fare specified, it must needs come from the Mother-church, out of the gremialls of it. In the first ages of the Church, there is little or no mention but of Presbyteries in gross, for the common service of Mother-churches, whereof hitherto we speak. Afterwards, when the faith was planted, and Congregations ordered, in the Territories of those Cities, or Dioceses of those Churches, we find in the 25. Canon of Neocesarea a difference made between the Presbyters of them, whereof some are called there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, others, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, these of the Mother-church, those of rural Congregations. And by the Canon of Chalcedon mentioned afore, forbidding all Ordinations at large, but for the service of the city Church, or other depending on it, it appeareth, that by virtue of the Ordination in the Mother Church, wherein the people concurred no otherwise then hath been said, whether Presbyters or other Ministers were invested in their charge of those Churches. Before that time it is to be observed that the Council of Nice, Can. xv. forbidding Ministers to pass from City to City, (whether Bishops, Presbyters or Deacons) that is, to leave their own Mother-church, to serve in another Mother-church, proceedeth in these terms, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, It seemed good to put down the fashion that is come up in some parts besides the Rule. Signifying that the Rule of the Church from the beginning was to ordain Ministers in Mother-churches, for the service of those Mother-churches. But in the xuj. Canon next following, it is further provided, that they shall be constrained to return to their first charges, in these terms, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. They must be constrained by all means to return into their own Dioceses. For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Canons signifieth the country lying to the City of the Mother-church, which we call the Diocese. This Canon speaking of Presbyters and Deacons, and not of Bishops, besides the voiding of such attempts, which is done in the xv. Canon afore, providing a course to constrain them to return, extendeth further than the other did, to Presbyters and Deacons in country Cures, whereas that rested in the Mother-church. So the 3. Canon of Antiochia, so the xv. of the Apostles, providing that Ministers should not leave 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, their Dioceses, as was said, speak plain to let us know how much the Cures of the whole Diocese, and the Persons by whom they were exercised, were in the disposing of the Mother Church, when it appeareth, that the Ministers of them could not departed, to serve in or under other Churches, till they were dismissed their first charge, with letters of licence from the Mother-church, which they called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Dimissorias. Wherein, the condition of the Church, is just that of the Greekish Colonies. They were wont to have their Priests sent them from the Mother-cities, and reserved the first fruits which were the Priests due, for an honour to their founders: as Thucydides lib. 1. and his Scholiast writeth, alleging this for an occasion of that war, because those of Corcyra, neglected their mother-city of Corinth, in that accustomed right. So all rural Congregations, being at first nothing but colonies of the Faith, planted from Mother-churches, founded in Mother-cities, from the time of the Apostles, it was but reason they should receive their Pastors from the head of the Diocese, where the charge of overseeing, as well as planting them belonged. The right of presenting then, yielded by the Church (to the people or to the Patron, it concerns not in her regard) if it were to Orders as well as to Cures, were more than the People should have, in choosing out of those which Saul and Barnabas might nominate. But he that would have the people, both name the persons, and choose out of those themselves named, neglecting imposition of hands, or enjoining it upon the choice, must first put the Epistles to Timothy & Titus out of the Bible, lest at the first insight, that appear to belong to the office of men of their place, the account whereof lieth upon their charge. As for the constituting of Bishops, fit it is in the first place, provision be made, for the interest of the State, as well in ordering the choices, as in approving the persons chosen, that no man be established, prejudicial to the Commonwealth. But yet that course, in which the Christian Emperors of ancient times, interposed themselves to nominate the persons being acknowledged to be besides the Rule, did not destroy it in all but balk it for the time. Now if the people from the beginning had a due share of interest in giving consent to those which were to be ordained their Presbyters, much more must we needs think that it was due and of right, that the votes of the Presbyters, and consent of the people, should go before, in designing the Persons, under whom and with whom they were to guide and be guided in Spiritual matters. As for imposition of hands of neighbour Bishops, with whom the unity of the Church was to be preserved by the Ordained, it was not then the formality of a thing done, but the substance of the Act, resting upon the account of them that did it by virtue of the Apostles charge. And therefore though it is not easy for me to judge, how fare it concerneth the Church to retain the Primitive form, yet it is easy for indifferent persons to discern, how much is required to the retaining of it.   

CHAP. XIII.  
The rule of censuring persons ordained, directed to Timothy alone. The office exercised according to the other parts of it.  
Something would here be said in the last place of that which dependeth upon these two last particulars, of Penance and Ordination: that is, the censure of offences, whether in doctrine or manners of persons Ordained; because the Apostle seemeth to refer this to Timothy, that is, to the Bishop alone, not mentioning any concurrence of his Presbyters in it. For so we read, 1. Tim. v. 19, 20. Against an Elder receive not an accusation, but under two or three witnesses. Them that sin rebuke before all, that others also may have fear. But having hitherto showed, that our Lord in the Gospel hath appointed matters of particular offence, to come before the Consistory of Bishop and Presbyters: That the Apostles themselves, in divers matters belonging to the Government of the Church, used their assistance: That in the Primitive times of the Church, even under the Apostles, matters of Censure and Ordination both were wont to pass by the Presbyters, but in the Assemblies of Christian people: Let me refer this to all indifferent persons to judge, whether the same course of proceeding were in likelihood observed in the censure of Presbyters. The Apostles direction, regulating what information to admit, is directed to Timothy alone; for the meaning is not, that two or three should be present when it is put in, but that it should not be admitted, but, (as the Syriack translateth it) upon the mouth, that is, the word, of two or three witnesses: But the censure of reproof is prescribed to pass in the congregation, when he saith, them that sin, that is, them that are found in fault, rebuke before all, that others may have fear, no otherwise then the censure of the Apostle did and was prescribed to do, 1. Cor. v. 4. 2. Cor. two. 6. and therefore we are to think, that the examination of such causes must pass, as others of like nature, by him with the Presbyters, to whom the Apostle had assigned a charge of governing the Church there, Acts xx. 28, 35. So the keys of the Church given to S. Peter and to the Apostles, were nevertheless intended to be exercised by the Church, as hath been said. So the charge of excommunicating Heretics is directed to Titus alone, Titus three 10. But we have no reason therefore to imagine, that Titus is directed to proceed otherwise in it, than we know the Church was wont to proceed in Censures of that nature, according to that which hath been said. And so it is in the case that followeth a little after, verse 22. Lay hands suddenly on no man, neither be partaker of other men's sins; where the rule of Ordinations is directed to Timothy alone, yet have we no cause to believe that it was practised by him, otherwise then according to the form aforesaid, joining with him the Ptesbyters in imposition of hands, as was practised by the Apostle. The eminence of their place is to be acknowledged, because the Apostles instructions, for managing these matters, are directed to them alone: But their course of proceeding must be measured by that which we know otherwise.   

CHAP. XIV.  
Retaining the primitive form, Bishops cannot be abolished. How Aerius is counted an Heretic. All displeasure against Bishops occasioned by defect of Presbyteries. To what purpose they might be restored.  
THat which hath been said, being intended to represent the form delivered in Scripture by the agreement of Historical truth and primitive practice, concerneth no more as every man sees, than the government of Mother-churches contained in Mother-cities: Because that is all the Scripture hath expressed. But what influence and effect this aught to have in the present state of the Church, now that Dioceses are divided, Churches built, and congregations assigned, is not for a private person to particularise, unless he meant to build Churches (as some men do Castles) in the air. Let it be enough to say thus much in general, which every man must think that believeth what hath been said to be true, that he that aimeth at the Primitive form, and that which cometh nearest the institution of our Lord and his Apostles, must not think of destroying Bishops but of restoring their Presbyteries. Were it but an humane Ordinance of yesterday, established by due course of right, let me be bold to say, that if Aerius withdraw his submission to it, he must come within Epiphanius his list of Heretics: not understanding an Heretic in S. Augustine's sense, (wherein Tertullian in his book the prescript. went afore him) to be none but he that will not believe some point of doctrine necessary, as the means of salvation, to be believed: but according to the latitude of the word, taking all to be Heretics that make Sects, and assemble themselves apart besides the Church of God lawfully settled. This sense is used in Can. 6. Conc. 1. Constantinop. where they are counted Heretics that hold the sound faith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And this latitude it seemeth Epiphanius comprised, because he reckoneth the Quartadecimani in the roll of Heretics. These, when the position, whereupon the separation is grounded, is not of weight (setting their separation aside) to separate them from the invisible Church, are since according to the Authors named afore by a proper term called Schismatics, though Heretics in the proper sense separate no less than they do. And of this crime my earnest desire is, that those which have separated themselves from this Church of England upon this quarrel of government by Bishops, or the like unjust or unsufficient causes, may stand acquitted, though how they will acquit themselves of it, I cannot yet perceive. But if the rank of Bishops over their Presbyters be not only a just humane Ordinance, but estated in possession of sixteen hundred years without deceit or violence at the beginning, let me have leave to think it will be hard to show a better title of humane right for any estate upon the earth. How much more when the possession is avouched to have been delivered from the hands and time of the Apostles, must it needs seem strange that the successors of their place should be destroyed by the sons of their faith? Be it pardonable for our neighbours and Brethren of the reformed Churches abroad to have overseen the succession of the Apostles, because they could not discern it, as they found it blended with such abundance of accessories, especially in the persons of men that hated to be reform: But among us, there hath been time to plead the right to the quick, and though not without eagerness of debate, which interest breedeth, yet always with advantage to the true tenure: And among the multitude of speech that this time hath bred, we have heard little or nothing as yet of new reasons to quell the cause with. So that before advancing new plea, the old right descending from such hands, standeth now in as good terms as ever heretofore. As for the point of peace within ourselves, and correspondence with our neighbours, be it considered how large S. Hierom (of all Church writers least favourable to the Order, as he that found himself pinched with the Bishop of Jerusalem) hath been nevertheless in acknowledging, that the peace of particular Churches could not be preserved without it. To which we must add the remembrance of so many happy days as this Church since the Reformation hath seen, without such ruptures as have fallen out in other parts, by the benefit of it, among a people always observed to be of all others most daring to innovate opinions, in matters of religion especially, as well as in those that concern other knowledge. But he that calleth to remembrance that correspondence which in ancient times was actuated between Churches of several nations & people, commercio formatarum, as Optatus speaketh, by traffic of those letters of correspondence, which under set forms were wont to pass between Bishops, in the name of their Churches, (the true form of that unity which our Lord commended to his Church, after it was become Catholic) must needs lament to see that most beautiful peace of this Government in ancient time, defaced and lost, by the fault of them that hate to be reform, in the dissensions of Christendom, alleged to destroy it. The honour and esteem which the learned of the reformed Churches abroad have professed of the state of our Churches, and our charity in excusing the necessities of theirs, and acknowledging the efficacy of the Ministry which they use, will be sufficient through God's goodness to actuate the correspondence we desire to preserve with them, without those innovations which they never required at our hands to such purpose. But he that acknowledgeth and is glad to see these heads stand in their right place, looking back upon their beginning, which was to succeed the Apostles over several Presbyteries, in the place which they held over all for the time, must needs miss their relatives, the bodies of these Presbyteries, in the government of Churches. And though that alteration cannot be charged upon any man, which is come to pass through time and insensible custom: especially, seeing it cannot be counted an alteration in this Church of England, because we are to think it had prevailed in the Church before this Nation received the Faith: yet must it needs be remembered, by him that believeth all the evil consequences which this government is charged with, whether in opinion or truth, to have come from the discharge of Presbyteries from their part of the office. One particular no man need to be nice in reckoning to be of that nature, though it is not in the power of one man (were he as much in love as I am with the primitive form) or scarce of one age, without a public act to amend it: That is the committing of jurisdiction at large, (even that which is proper and essential to the Church, by the power of the keys which our Lord hath given it, as hath been said) in effect, to Lay persons, Which jurisdiction though for the present, it pass not upon present advice, but upon Laws of the Church for the purpose, yet so long as Laws are general and few, Cases particular and numberless, will always deserve to be exercised, with mature and charitable advice of those to whose charge our Lord first committed it, if we mean to attain the ends of correction and example. Though the profession by which it is ministered deserve to retain the rank it holdeth, in regard of those other points of jurisdiction in charitable causes, by the favour of Princes, and laws of Commonwealths annexed to the Church, passing as it doth, by the laws whereof they profess knowledge. This inconvenience, if such it be counted, seemeth to proceed from that unsensible change whereof hath been said: for had the Presbyteries continued, as at the beginning, upon the exercise of this Discipline of Penance, it is not to be thought that power could have been so lightly alienated as from one, wherein a number had their interest. But this, and the like consequences seem to have brought this undue opinion upon the Church Government, that as Cathedral Churches long since, so now the State of Bishops among indifferent men is counted a matter of indifference, which had they continued in the Primitive charge, must needs have been counted, as counted they ought to be, inviolable. And therefore though as the case standeth, it is neither possible nor desired, to call the whole Presbytery of a Diocese to a share in the public government, yet let me have leave to say, that the next course to retrieve the Primitive form, with the wholesome grounds and consequences of it, is to reestate these Presbyteries in Cathedral Churches, and perhaps, in other populous places, seats of jurisdictions, where the Diocese is great, furnishing them with number of men of abilities, and joining them with and under the Bishops, for assistance in all parts of the office hitherto proved common to both. It seems the means that hath brought to pass that insensible change whereof we speak, was from the beginning no other than this, because the form of proceeding in particular Churches was never regulated by Canons of the Church, but left to particular custom: And therefore it is passed my apprehension how more right should be done, then distributing the common charge into particular interest, by such rules as may best express those general terms, which the purest Primitive times were content with; that as without the Bishop nothing to be done, so the Bishop to do nothing without advice of his Presbyters. The performance of divine service in the Cathedral, common sense finds too slight a work for such persons; the cures of all Churches within such populous places, if they belonged to their titles, would be a work suitable to such prime abilities. Then the exercise of the power of the keys in the discipline of Penance, Trial and Approvement of persons presented to Cures, or assistance of Cures, according to laws, (excluding all Ordinations without such title) Censure of offences in doctrine, or life of persons ordained, always under the Bishop, and for his assistance, are works that require mature advice, and pass best in common for satisfaction to the public, matters of religion being by nature more popular than the Commonwealth. If this be not enough, such may be mens abilities that all these Presbyteries may become schools of the Prophets, and Seminaries of able Preachers through the several Jurisdictions or Dioceses: A thing wished on all hands, but not to be expected without means to bring it to pass. This hath been always desired at the hands of Cathedral Churches, and some steps of it remain still in some of ours, & though the staple of this education being long since drained from other places to the two Universities, the charge hath been sustained by them alone with unspeakable benefit, to the Church, as well as to the Commonwealth, yet the assistance of these places with them, for the service of the Church, is not to be counted their prejudice, leaving entire unto them the place they possess, of Seminaries of the Commonwealth.  
FINIS.