Tvvo sermons the one commending the ministerie in generall: the other defending the office of bishops in particular: both preached, and since enlarged by George Dovvname Doctor of Diuinitie.

TWO SERMONS , THE ONE COMMENDING THE MINISTERIE IN GENERALL : THE OTHER DEFENDING THE OFFICE OF BISHOPS in particular :

Both Preached , and since enlarged by GEORGE DOWNAME Doctor of Diuinitie .

1. TIM. 3. 1 , 2. It is a faithfull saying ; If any man desire the office of a Bishop , he coueteth a good worke . A Bishop therefore must be vnreprooueable , &c.

AT LONDON Imprinted by Felix Kyngston , and are to be sold in Paules Churchyard by Matthew Lownes . 1608.

REVERENDISSIMO IN CHRISTO PATRI AC DOMINO HONORATISSIMO , DOMINO RICHARDO PROVIDENTIA DIVINA ARCHIEPISCOPO CANTVARIENSI , TOTIVS ANGLIAE PRIMATI AC METROPOLITANO , SERENISSIMAE QVE REGIAE MAIESTATI A SANCTIORIBVS CONSILIIS , DOMINO SVO AC PATRONO COLENDISSIMO :

GEORGIVS DOWNAME CONCIONEM HANC , QVA TVM MINISTERII DIGNITAS TVM MINISTRORVM 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 TRACTATVR IN PERPETVVM OBSERVANTIAE SVMMAE TESTIMONIVM L.M.D.D.

A SERMON OF THE DIGNITIE AND DVETIE OF THE MINISTERIE . 1. TIM. 3. 1. 2. Faithfull is this saying : If a man desire the office of a Bishop , he coueteth a good , or goodly , worke . A Bishop therefore must be blamelesse , the husband of one wife , vigilant , sober , of decent behauiour , giuen to hospitalitie , apt to teach , &c.

THe blessed Apostle S. Paul , hauing left a a 1. Tim. 1. 3 . Timothie as his substitute at Ephesus , and inuested him with Episcopal authoritie , ( that is to say , with so much of the Apostolical power as was necessarily to continue in the Church , which besides the Ministerie of the word and Sacraments , common to all Ministers , consisteth specially in the power of Ordination , & Ecclesiasticall iurisdiction : ) hee addresseth this and the other Epistle vnto him , thereby informing him , and b b Chrysost. hom. 10. in 1. Tim. Oecumen in 1. Tim. 5. The Epistles to Timothie and Titus , are precedents for Bishops ▪ and are as Tertullian saith , de ecclesiastico statu compositae . aduers. Marcion . lib. 5. in fine . in him all Bishops , how to c c 1. Tim. 3. 15. behaue himselfe in the house of God , which is his Church . And to this end he prescribeth Ecclesiasticall Canons , and Apostolicall Constitutions , not onely concerning the exercise of his Episcopall iurisdiction and gouernment of the Church , but also touching the ordination of Ministers . For as in the fifth Chapter he chargeth him d d 1. Tim. 5. 22. not to lay his hands rashly vpon any : so e e Chrysost. hom. 10. in 1. Tim. Non absque ratione Paulus huiusmodi monitis vtitur , quia Timoth●● ipsi cura incumbebal Episcopos ordinandi , sicut & Tito . Conferre with this place , Tit. 1. 56 here he directeth him , what manner of persons he is to ordaine Ministers . Prouing from the weight and excellencie of the calling , that not euery one that desireth this office , is to be preferred thereunto : but such a one as Elthu f f Iob. 33. 23. scarcely acknowledgeth to be one of a thousand , whom the Lord hath , with the excellent indowments of learning and pietie , adorned & made fit for so great and worthie a function . For mens calling must not goe before , but follow the calling of God. For their calling is but declaratiue , as the Schoolemen speake , whereas Gods calling is effectiue . And therefore men ought by their calling to declare none fit for the Ministerie , but such as God by his calling hath made fit . The office of a Bishop , saith Paul , is an excellent function , a glorious calling , a worthy worke : therefore he that would be preferred to this office , must be qualified accordingly : that is , for his life , he must be both in generall 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , without blame , and in particular , chaste , as being the husband of one wife , vigilant , sober , of decent behauiour , harborous , &c. and for his gifts 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , that is , as the Apostle speaketh in another g g 2. Tim. 2. 2. See also Tit. 1. 9. place 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , apt or able to teach .

So that this text is an enthymeme , as we call it , the antecedent whereof setteth forth amplitudinem Ministerij , the dignitie of the Ministerie , or worthinesse of the calling : the consequent , aptitudinem Ministrorum , the worthinesse of the persons who are to be Ministers , inferred thereupon .

The Antecedent Paul confirmeth by his owne testimonie . For that asseueration 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , it is a faithfull saying , hath ( as othes also haue ) the force of a testimonie : and in this place is vsed 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , that is , by way of preuention . For as the othes , which the holy Ghost interposeth any where in the Scriptures , doe argue our infidelitie ; so these asseuerations doe presuppose in vs some contrarie and erroneous conceite . As if the Apostle had said : Although carnall men , whose h h Rom. 8. wisdome is enmitie against God , doe basely esteeme of Ministers in regard of their calling : yet it is a most certaine trueth , which by the spirit of trueth I doe testifie vnto you , that the office of Ministers is an excellent and worthy calling , and that they are greatly honoured of God , whom he calleth thereunto . Indeede it is , and alwaies hath been , the lot and condition of Gods Ministers in this world , to be contemned , scorned and abused . The Prophets , who were the Embassadours of the great God , and Angels of the Lord of hosts , were i i ● Chron. 36. 16 despised and derided . The Apostles , who were the twelue Patriarches as it were of the Israel of God , and Embassadours sent from Christs side , to reconcile men vnto God , were notwithstanding esteemed as the k k 1. Cor. 4. 13. Skumme of the world and of scouring of all things . But what speake I of seruants ? was not Christ himselfe our royall Priest and Prophet , the l l Hebr. 3. 1. Apostle and high Priest of our profession , of his owne kindred esteemed as a m m Mar. 3. 21. mad man , of his ill willers slaundered as a n n Ioh. 8. 48. 52. Daemoniacke , of Herod and his gallants scorned and euen set o o 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Luc. 23. 11. at naught ?

Against this carnall conceite of profane men , the holy Ghost opposeth his verdict , when hee saith , this is a faithfull saying . Whereby we are taught , vnlesse we had rather conforme our iudgements to the vaine opinion of the wicked world , than to the infallible censure of the holy Ghost , to conceiue honourablie of the Ministers of God .

And this was the prosyllogisme or proofe of the Antecedent , taken from the testimonie of Gods spirit speaking in the Apostle , and prefixed as a preface , to win both attention and credit to this text .

Now followeth the antecedent it selfe . If a man desireth the office of a Bishop , he desireth a good , or excellent worke . In which words , besides the commendation of the Ministerie , which is the maine intendment thereof , two things are briefely to be discussed . The one , whether it bee lawfull for a man to desire the office of a Bishop : the other , what is the office of a Bishop , which the Apostle here doth so highly commend . Of the former the Apostle maketh no question , but taketh it for granted , that it is lawfull for a man to desire this function . For what ( saith p p Homil. 10. in 1. Tim. Chrysostome ) doth the Apostle say ? If a man desire the function of a Bishop , I mislike it not , hee desires a goodly worke . For first , when men consecrate themselues , as q q Numb . 6. Amos 2. 11. Nazarits , to the studie of diuinitie , they doe it in this desire : which , if it bee a desire , as well to doe the worke of the Ministerie , as to obtaine the honour thereto belonging , is without doubt most acceptable vnto God . And afterwards , when God hath blessed their studies , and fitted them for this function ; this desire and willingnes to exercise their gifts , and to employ their talents , is a part of their calling from God . For God calleth men , partly inwardlie by himselfe , not onely furnishing them with those gifts which appertaine to the sufficiency of a Minister , but also giuing them this r r Rom 1. 15. 1. Pet. 5. 2. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , or willing readines to imploy their gifts : and partly outwardlie by his substitutes , to whom in his Church he hath committed the power of calling , ordaining and admitting Ministers . The Prophet Esay , s s Esay 6. 6. ● . when his tongue had been touched with a coale from the Altar , and hee had heard the voice of the Lord , saying , Whom shall I send , he offereth himselfe and saith , Ecce me , Behold , here am I , send me . A desire therefore to glorifie God in the seruice of the Church , and a signification of this desire , when a man is fitted for the calling , is not onelie lawfull , but also commendable . The greedie and ambitious desire of them , who either are not willing , or not able to glorifie God in the Ministerie , is that which is to be condemned .

As touching the second , it will be obiected ; that the calling of a Bishop , being a function of great authoritie and preeminence in the Church of God , is indeede an excellent and worthie worke ; but what is this to other Ministers , who are subiect to the Bishops ? I answere , by 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , wee are in this place to vnderstand the office , and by 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the person , not onelie of such as euer since the Apostles times haue properly been called Bishops , ( howsoeuer this place is principally to bee vnderstood of them , and so is expounded by diuers t t Chrysost. hom. 11. in 1. Tim. Ambr. in . 1. Tim. 3. Hieronvm . Theophyl . &c. of the Fathers : ) but of all Pastors and Ministers of the word and Sacraments in generall . Which interpretation may be confirmed by conference of this Scripture with u u Tit. 1. 5 , 6 , 7. Tit. 1. where the same Canon being repeated , the Apostle vseth sometimes the word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , and sometimes 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . From whence we may gather , either that by Bishop here the Apostle meaneth any presbyter , the names being as yet confounded , as Ierome and Theodoret suppose : or at the least , that the same things which here are spoken of the dutie and dignitie of Bishops , doe also appertaine to Presbyters in generall : which cause the other Fathers alleag● , why Presbyters be not expressely mentioned in this place . But howsoeuer the Fathers seeme to be diuided in the interpretation of the word Bishop , some of them by Bishop vnderstanding euery Presbyter ; others , those who properly are called Bishops : yet all agree in this , that both of Presbyters and Bishops , that is to say , of all Ministers in generall , this text is vnderstoode . For x x Theod●r . in . 1. Tim. 3. Etiamsi presbyteris has leges constituis diuinu● Apostolus , clarum est quòd eas op●rtet primos seruare Episcopos , vt qui maiorem sint dignitat●● assecuti . Theodoret , though hee say , that by Bishop euery Presbyter is here meant ; yet he professeth that what is here said of Presbyters , doth chiefely appertaine to Bishops . And the other Fathers , though they vnderstand this text as spoken of them who properly are called Bishops ; yet they say , that in the name of Bishops , Presbyters are also included . Here by the way we are to note , that if the names of Bishop and Presbyter in the writings of the Apostles bee confounded , as Ierome and Theodoret teach , and many in our times not onely affirme , but also out of y y Act. 20. 17. 2● Tit. 1. 5 , 6 , 7. Phil. 1. 1. 1. Pet. 5. 1 , 2. Acts 20. Tit. 1. Phil. 1. 1. Pet. 5. confirme , in so much as euery Bishop is a Presbyter , so euery Presbyter a Bishop , according to the Apostles phrase : then it followes necessarily , that in the Apostles writings , there are no Presbyters mentioned , but such as are Pastors and Ministers of the Word . And agreeable to the phrase of the Apostles , hath the perpetuall vse of this word been in the Primitiue Church : there being , as I suppose , not any one example to be alleaged out of any Councell or Father , where the word Presbyter doth signifie any other than a Minister or Priest. And if the like shall bee obiected against Bishops , that in the Apostles times there was no difference betwixt Presbyters and them : I answere , though the names of Bishop and Presbyter were for a short time confounded ; yet the functions were not , as I haue z z In Apoc. 1. 20 elsewhere shewed .

But to come to that , which , as I said , is the maine intendment of these words : the commendation , which the Apostle giueth to the office of a Bishop , is , that it is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , a worthie worke . He calleth it a worke , that we should not imagine it to be an idle dignitie , which when wee haue once obtained , we might giue ouer our selues to ease and securitie ; but a worke full of imployment and difficultie , wherein it behoueth Ministers ( who are the Lords * * Matth. 9. 38. workemen ) to labour , and as the Apostle speaketh a a 1. Tim. 5. 17. 1. Thess. 5. 12. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 that is , to labour vnto wearines . But neither is it a seruile worke , or a base Ministerie ; but 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , a goodly and excellent worke .

Two things therefore doe here offer themselues to our consideration , Onus & honos Ministerij : The burden and the honour of the Ministerie , both appertaining to the greatnesse of this calling , and both requiring , ( which is the Apostles scope , ) a correspondencie of gifts in the person of the Ministerie . For , in regard of both , we may iustly vse that exclamation , b b 2. Cor. 2. 16. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , and who is sufficient for these things ? that is , who is able to beare this burden , who is worthie to haue this honour ? For in that he calleth it a worke , that appertaineth to the burden ▪ in that hee termeth it excellent , that belongeth to the honour . And these two are vnseparable companions . For , honos & onus : honour and charge goe together . Whence it is , that the same Hebrew c c 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 word signifieth both honorare & onerare . For whom God aduanceth vnto honour , them hee doth burden with a charge , and on whom hee imposeth a burden , to them he vouchsafeth honour . And as they bee vnseparable , so also proportionable . For such as is the weight of the burden , such is the height of the honour , and contrariwise . These things therefore which the holie Ghost hath vnseparablie vnited , ought not to be separated , neither by the Ministers themselues , nor yet by the people . Desirest thou the honour of the Ministerie , vt praesis , that thou maist be preferred aboue others ? thou must also desire the worke of the Ministerie , vt prosis , that thou maist profit others . For he , that desireth the office of a Bishop , desireth an excellent worke . Art thou discouraged with the weight of the burden ? so much let the height of the honour which God hath in this life awarded , and in the life to come prouided for faithfull Ministers , encourage thee . As for the people : many care not how great a burden they lay vpon the Ministers , and how little honour they afford them : as though their charge among all callings could be the greatest , and their honour the least . In a word , let vs on all hands so acknowledge the dutie and dignitie of the Ministerie to bee conioyned , that the Ministers be as readie to performe the dutie of the Ministerie , as to challenge the honour : And the people as willing to yeeld the double honour of reuerence and maintenance to their Minister , as from him to expect the performance of his dutie . For what things God hath conioyned , let no man seuer .

But how soeuer in vse these things may not be disioyned ; yet , that I may distinctlie and orderly speake of them , I am for a while to seuer them in my speech ▪ And first wee are to weigh the burden of the Ministery . For that are we to vndergoe , before we can iustlie claime the honour . d d 1. Tim. 5. 17. Double honour indeed belongeth to the Ministerie : of which , as the people must count their Ministers worthie , so must wee labour to be worthie . For 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 should go with 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . And who are worthie of the honour of the Ministerie ? Surely they , which beare , the burden , or doe the worke of the Ministerie . The worke of a Bishop , whereof the Apostle speaketh , is , as may bee gathered out of the words , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , to bee a good Superintendent , whereunto Peter e e 1. Pet. 5. 2. exhorteth : 1. Epist. 5. Now what that is , the Apostle sheweth , Act. 20. where hee exhorteth the Ministers of Ephesus , f f Act. 20. 28. that they would attend vnto themselues and to the whole flocke , ouer which the holy Ghost had made them Superintendents , to feed the Church of God which he hath purchased with his owne blood . The same he repeateth , though in other words , 1. Tim. 5. g g 1. Tim. 5. 17. Ministers are to be accounted worthie of double honour . But who ? 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , that are good presidents , especially they that labour in the word and doctrine . For to feed the flocke , is the chiefe worke of the Pastor or Bishop , as appeareth in all these three places . Feede the flocke , saith Peter to the Ministers , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , performing the Office of Bishops or Superintendents , not as of necessitie , but as willingly , &c. But to speake more distinctly , the worke of a Bishop or Pastor , which , as I said , is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , to be good Presidents , or Superintendents , containeth these branches . The first is , that they attend to themselues ▪ the second , to their flocke . To themselues , that they may be precedents , and as the holie Ghost speaketh h h 1. Pet. 5. 3. Tit. 2. 7. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , paternes and samplers of a godly life . For this in the Apostles phrase is i i Tit. 3. 8. 14. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , to be presidents of good workes . But of this more , when I come to the worthinesse of the person : vers. 2. To the flocke also they must attend , feeding and ouerseeing the same both k k 1. Pet. 5. 2. willinglie and i i Heb. 13. 17. carefully , as those who are to giue an account . For whom in the new Testament , the holie Ghost , calleth 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Superintendents , in the old he calleth m m Tsophim . speculatores , watchmen ▪ whose office is the custodie and gardianship , not of mens bodies , but , that which is n n Ars est artium , regimen animarum . Gregor. pastoral . part. 1. c. 1. more , of their soules ; for which they are to watch , as they who are to giue an account . In so much , that if any of their flocke shall perish through their default ; they shall perish indeed in their sinnes , but their blood will the Lord require at the o o Ezec. 3. 17. 33. 8. watchmens hands . And this doth the Apostle Paul insinuate in his farwel Sermon , where in the conscience of his Ministerie faithfully performed , he professeth p p Act. 20. 26. that he was free from the blood of them all . By which word , saith Gregorie , q q Homil. 11. in Ezech. we are conuicted who are called Priests , who besides those euils which we haue of our owne , doe ad the deaths of other men . For so many doe we kill , as wee doe suffer through our negligence and silence to perish . Now wee are to attend the flocke , first , by watching ouer the same as good shepheards , accomodating our selues to their seuerall estates and necessities . As namely , r r 2. Tim. 3. 16. Ezech. 34. 4. 1. Thess. 5. 14. to instruct the ignorant , to reduce the erroneous , to heale the diseased , to seek the lost , to admonish the disorderlie , to comfort the distressed , to support the weake , to be patient towards all . Secondlie , by s s 1. Pet. 5. 2. feeding them in the Ministerie of the word and Sacraments , and lastly by r r 1. Sam. 12. 23 praying for them both publicklie and priuately .

This burden of the Ministery , was after a sort prefigured by the burden of the Arke , which was imposed u u Deut. 31. 9. on the Priests . For in the Arke x x Hebr. 9. 4 , 5. was the golden pot hauing Manna , and Aarons fruitfull rod , and the tables of the Couenant ; and vpon it the propitiatorie ouershadowed with the glorious Cherubins . For by the pot of Manna , we may vnderstand the Sacraments ; by the rod , Ecclesiasticall discipline ; by the budding and fruitfulnesse y y Numb. 17. 8. of it , their fruitfull conuersation ; by the tables , the preaching of the law ; and by bearing the propitiatorie ( figuring Christ , ) the Ministerie of reconciliation committed vnto the Ministers of God , both in respect of prayer and also of preaching .

But the principall burden and chiefe worke of the Ministery , for which double honour is z z 1. Tim. 5. 17. especially due to Ministers , is the preaching , that is , the expounding and applying of the word , to the diuers vses of a a 2. Tim. 3. 16. doctrine , confutation , instruction and reproofe . To the b b 2. Tim. 4. 1 , 2. diligent performance whereof , in the c c 1. Cor. 2. 4. demonstration of the spirit , in d d 2. Cor. 4. 2. and 2. 17. sinceritie as in the sight of God , in e e Matth. 24. 45 discretion and f f 1. Cor. 4. 2. faithfulnesse , as it becommeth the wise and faithfull steward of God , with g g Tit. 2. 7. grauitie , h h Mic. 3. 8. iudgement , i i Ephes. 6. 19. 20 Ierem. 1. 8. 17. Ezec. 3. 8 , 9. boldnes and power , and finally with zeale of Gods k k Iohn 7. 18. Mal. 2. 2. glory and l l 2. Cor. 11. 2. Gal. 4. 19. saluation of the hearer : the Minister is bound with a double bond of necessitie , the one , in regard of himselfe ; the other , in respect of the people . In regard of our selues , euerie one of vs must say with the Apostle , m m 1. Cor. 9. 16. Necessitie is laid vpon me , and woe vnto me if I preach not the Gospell . For if they bee subiect to the curse ; who withhold the corne : what is to be expected of them , who withdraw from the people of God , the diuine food of their soules ? Assuredly both are accursed : they , n n Prou. 11. 26. of the people : these , of God : o o Ezech. 34. 2. woe to those Pastors , qui non pascunt , sed depascunt gregem , who feed not the flocke , but feede vpon it . And againe , p p ●ac . 11. 17. Vae Pastori nihili , Woe to the idle shepheard that forsaketh the flocke : the sword shall be vpon his arme , and vpon his right eie , ( whereby is meant his power and iudgement . ) His arme shall be dried vp , and his eie shall be vtterly darkned .

In regard of the people , the Ministerie of the word is so necessarie , that our Sauiour saith q q Luk. 10. 42. there is necessitie of this one thing . And Salomon , r r Prou. 29. 18. that where this is wanting , the people perish . But the necessitie of preaching in respect of the people , appertaineth to the dignitie of the Ministerie , whereof I am now to speake .

And first of the office it selfe , and then of those titles , wherewith Ministers are adorned in the word of God . Of the office I am to speake , first , absolutely ; then , by way of comparison . Absolutely it is affirmed in this place , to bee an excellent , or worthie worke . And s s Heb. 5. 4. Heb. 5. an honour : and elsewhere we are taught , that for this workes sake , the Ministers are t t 1. Thess. 5. 12. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . exceedinglie to be loued , and reuerenced , and for the dignitie of their function to be u u Phil. 2. 29. had in honor . Yea that the very x x Esay 52. 7. Rom. 10. 15. feete of those which preach the Gospell ought to seem beautiful vnto vs . And the same may be confirmed , by consideration of the institution of the Ministery ; the eminencie of the persons who haue exercised this function ; the excellencie of the end for which it was ordained ; and lastlie , the dignitie of the parts , whereof it doth consist .

First , therefore Ministers were ordained to supplie the office , and sustaine the person of the Sonne of God , who is the Word and wisdome of his father . For from the beginning of the world vntill the time of Moses , the Lord for the most part in his owne person , performed the office of preaching to his people . In which respect hee is often called in the bookes of Moses , the y y Gen. 22. 11. 12 Exod. 3. 2. 4. 6. Gen. 32. 28. 30 & Hos. 12. 3. Exod. 13. 20 , 21 & 1 Cor. 10. 9. Malac. 3. 1. Angell of God , and elsewhere the Angell of the couenant . But when the Lord in terrible maner had published his law from heauen , and the people , not being able to endure his voice , had humbly intreated him , that he would be pleased to speake vnto them by a Prophet : vpon this occasion , the Lord ordained the publicke Ministerie , and z z Deut. 18. 18. promised a continuall succession of Prophets , ( into whose mouth he would put his words , ) which was to continue vntill Christ , in whom especially that prophecie was verified . And againe , when Christ was to ascend into heauen , hee ordained the Ministers of the Gospell , as the Embassadours of God , in his stead : affirming , a a Iohn 20. 21. that as his father had sent him , so he did send them . For we ( saith the Apostle ) b b 2. Cor. 5. 20. are the Embassadours of God in Christs stead , euen as though God did intreate you by vs , wee beseech you in Christs stead , be reconciled vnto God . The Ministers therefore were ordained to supplie the roome of Christ . Which the Lord did , not that hee would haue the Ministerie of the word lesse esteemed , then if he should speake from heauen himselfe ; but that hee might by this meanes teach vs after a more familiar manner , and might make the better triall of our obedience . For as Iohn saith , c c 1. Iohn 4. 6. Hee that knoweth God , heareth vs ; and who is not of God , heareth vs not . Our dutie therefore is , when God doth speake vnto vs by his Ministers , to set our selues , with Cornelius d d Act. 10. 33. and his company , in the presence of God ; and to heare e e 1. Thess. 2. 13. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , The word preached , not as the word of man , but as it is indeede the word of God : and to receiue the Ministers of God , as the Galathians f f Gal. 4. 14. entertained Paul , as the Embassadours of Christ , as the Angels of God , yea , as Christ himselfe . For so hath he said g g Luk. 10. 16. to his Ministers , Hee that heareth you , heareth mee ; and hee that despiseth you , despiseth me .

But let vs also consider the excellencie of those persons , who haue in former times exercised any part of this function . And here I could commend vnto you Noah , the prince of the world , and h h 2. Pet. 2. 5. Preacher of righteousnesse : Melchisedec , who was both i i Hebr. 7. 1. Gen. 14. 18. a King and a Priest : Moses the Prophet and Prince of Israel : Dauid a King and a Prophet : Salomon that glorious King , affecting the name of a k k Ecclesiast. Preacher . I might alleage that the Kings among the heathen , were also Priests . For hence it was , that the Athenians and the Romanes , after they had expelled their tyrannizing Kings , did ordaine to themselues , Reges sacrificos , sacrificing Kings , because certaine sacrifices among them , might not be offered but by Kings . But what speake I of meere men ? The sonne of God , before his incarnation , as you heard before , was the Angell and messenger of God vnto his people : and after he became flesh , he professed , that i i Luk. 4. 18. 43. he was sent to preach . And who knoweth not , that he being truely and onely 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , as hee is our King , so also our Prophet , and our Priest ? And that , which yet more setteth forth the excellencie of the Ministery ; Christ , who , as he was God , thought it no robbery to be equall with God : yet as hee was also man , he would not take vpon him this m m Heb. 5. 4 , 5. honour to be our Priest , vnlesse hee had been called thereto of God , as Aaron was . Whereas therefore I said , that certaine Princes haue been Prophets : you may well thinke , that this is no greater credit to the Ministerie , that Kings haue prophecied ; than it was commendation to the Kings themselues , that they were Prophets . And howsoeuer sometimes they haue been graced with that part of the Ministerie , ( for euen n n 1 Sam. 10. 11. 19 24. Saul sometimes was among the Prophets : ) yet might they not intrude vpon the other functions of the Priesthood . And therefore Saul , the King of Israel , for thrusting himselfe into the office of the Priest , o o 1. Sam. 13. 9. 13. 14. was himselfe thrust out of his kingdome . Likewise , when Huzziah the King of Iuda , p p 2. Chron. 26. 16. 19. presuming ( his heart being lift vp with pride , ) to offer incense vpon the altar , which was a function peculiar to the Priests , the sonnes of Aaron ; the Lord , not onely caused a fearefull q q Amos 1. 1. Zac. 14. 5. Ioseph . Antiq. Iud. lib. 9. c. 11. earthquake , to testifie his displeasure : but also presently smote him with a Leprosie , and sequestred him from his regall function . For r r Hebr. 5. 4. no man , whatsoeuer he be , may take vpon him this honour , but he that is called thereunto of God , as Aaron was .

I come to the end of the Ministerie ; which is , to saue mens soules . Other professions respect the good of this life ; as the Magistracie , the maintenance of peace and good order among the subiects ; the art of the Physition , the health of his Patient ; the profession of the Lawyer , the wealth of his Client . But the end of the Ministerie alone , is the saluation of Soules . For although Christ hath performed so much as is sufficient , for the saluation of all : yet none are actually saued , but they onely , to whom the benefit of the Messias is communicated . Now the merits of Christ are applied ordinarilie by the Ministerie of the Word and Sacraments : vnto which , for that cause , the power of Saluation is ascribed . They therefore who enioy the Ministerie of the Word and Sacraments , let them acknowledge themselues infinitely bound vnto the Lord ; who hath visited them with the fauour of his people , and vouchsafed vnto them the peculiar priuiledge of his visible Church ; in that he hath not onely sent his Sonne to redeeme them , but also giuen them those meanes , whereby the benefit of Redemption may be applied vnto them .

There remaine the parts of the Ministerie ; which are two : the Leiturgie or publike seruice of God in the Congregation , and the regiment of the Church . The Leiturgie hath three parts ; the Preaching of the Word , publike Prayer , and administration of the Sacraments . In the Preaching of the word , as the duetie of the Ministerie , so also the dignitie doth principally consist : this being the chiefe worke s s Ephes. 4. 12. of the Ministerie , for which t t 1. Tim. 5. 17. double honour is especially due vnto the Ministers : yea , the u u 1. Cor. 16. 10. worke of the Lord , in respect where of the Ministers 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , as the x x Rom. 15. 16. Apostle speaketh , that is , performing the sacred function of preaching the Gospell , are called , y y 1. Cor. 3. 9. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the co-workers of God . But the worthinesse of this worke may easily appeare , if we consider the excellencie , profit , and necessitie thereof . For what greater honour can be vouchsafed to a mortall and sinfull man , then to be the z z Iob 33. 23. Angell or z z 2. Cor. 5. 18. 20 Embassadour of God in stead of Christ ; appointed and sent of God , a a 2. Cor. 5. 18. 20 to reconcile men vnto himselfe , to iustifie them , and to saue them ? And hereby also appeareth the exceeding profit and necessitie of the Ministery of the word . The profit , in that by the preaching of the worde , men are brought to saluation , and all the degrees thereof . The necessitie , in that without it ordinarily men cannot attaine to saluation , no nor yet to any degree of saluation . For whereas there are three degrees of saluation in this life , our vocation , our iustification , our sanctification : what one of these is not effected by the Ministery of the word , and what one of them is effected ordinarilie without it ? For whom God b b Rom. 8. 30. hath elected , them doth he call ; neither shall any be saued ( I speake of such as come to yeeres of discretion , ) but such as are , or shall be called . Hence it is , that the Church , which is the companie of the elect , is called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , a companie of men called . Now men are called by the Ministerie of the c c 2. Thess. 2. 14. Gospell , seconded and made powerfull by the Spirit of God . For first , by it , our minds are enlightned d d Luk. 1. 79. Act. 26. 18. to see our owne miserie in our selues , and the infinit mercies of God in the mysterie of saluation by Christ . Secondlie , by it , as by the e e Esay 53. 1. Act. 26. 18. arme of God , men are drawne vnto him , that they may turne vnto God , and beleeue in Christ . Neither is there any meanes in the world , so effectuall to worke the conuersion of a sinner , or to bring him vnto faith in Christ , as the Ministerie of the word : by which if a man will not be perswaded , neither will hee beleeue , though an Angell should come from heauen , or a f f Luk. 16. 31. man be raised from the dead . For indeed the Ministerie of the Gospell , is the g g Rom. 1. 16. power of God to our saluation . And although in the world it be contemned , as a weake and foolish meanes : yet it is the good h h 1. Cor. 1. 21. pleasure of God , by the foolishnes of preaching , to saue those that beleeue .

Againe , i i Rom. 8. 30. whom God calleth , them hee iustifieth , acquitting them from their sins , and accepting them in Christ , as righteous , and as heires of eternall life . But men are iustified by faith : and faith k k Rom. 10. 17. commeth by hearing the word of God . For as the Apostle reasoneth , i i Rom. 10. 14. How shall they call on him , in whom they haue not beleeued ; and how shall they beleeue in him , of whom they haue not heard ; and how shall they heare without a preacher ? For this cause , Preachers are said to be m m 1. Cor. 3. 5. Ministers , by whom we beleeue , and being Ministers of faith , whereby men are iustified , they are also said n n Dan. 12. 3. to iustifie men .

Moreouer , whom the Lord doth iustifie by faith , them also hee doth sanctifie by the Spirit of regeneration . For o o 2. Cor. 5. 17. whosoeuer is in Christ , hee is a new creature . Neither can any man truely hope to enter into p p Iohn 3. 3. the kingdome of heauen , vnlesse he be borne againe . But how should men be borne againe ? by q q 1. Pet. 1. 23. the immortall seede , saith Peter , which is the word of the liuing God : by which Preachers doe beget men vnto God . And in that respect are called spirituall fathers , fathers in the faith ; because , as Paul speaketh to the r r 1. Cor. 4. 15. Corinthians , they beget them by the Gospell of Iesus Christ. And forasmuch as wee are nourished , as the Philosopher saith , by that from which we are ingendred : the word therefore , as it is the seed of our spirituall generation , so is it the food of our soules , whereby wee are to bee nourished , and to grow vp in grace : affording , both s s 1. Pet. 2. 1. milke for the new borne , and t t Heb. 5. 12 , 13 , 14. strong meate for those who are better growne in Christ. And therefore , as the Ministers be fathers to beget men ; so are they also u u Ephes. 4. 11. Pastors , to feed them . And whereas sanctification consisteth of two parts , a dying vnto sinne , and a liuing vnto righteousnesse : the Ministerie of the word , is as salt to mortifie our corruptions . In which respect the Ministers are called the x x Matth. 5. 13. salt of the earth . And in respect of righteousnesse habituall , it is the y y Rom. 10. 8. word of faith , the z z 2 Cor. 3. 8. Ministerie of the Spirit , the a a Act. 20. 32. word of grace , by b b Iohn 7. 17. which wee are sanctified . And as for actuall righteousnes , it is the c c Coloss. 1. 6. fruit of the word preached , which being sowne in the furrowes of good and honest hearts , d d Luk. 8. 15. bringeth forth fruit with patience .

If therefore our vocation , iustification and sanctification , which are al the degrees of saluation going betweene election and glorification , bee all of them wrought by the Ministerie of the word : we must acknowledge it , worthily to bee called the power of God to our saluation , and not without good cause the power of sauing mens soules to bee ascribed vnto it , and to the preachers of it , as to the meanes and instruments vnder God . Receiue with meeknes , saith S. Iames , e e Iam. 1. 21. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the word engrafted , ( to wit , by the Preachers who are Gods f f 1. Cor. 3. 6 , 7 , 8 planters : 1. Cor. 3. ) Which ( saith he ) is able to saue your soules . Attend to thy selfe ( saith Paul to g g 1. Tim. 4. 16. Timothie ) and to doctrine , continue therein ; for this doing , thou shalt saue both thy selfe , and them that heare thee . But to conclude this point with the oracle of our Sauiour Christ , sounding in the eares of S. Paul at his conuersion , from heauen : at which time he appearing vnto Paul , to make him as he there saith , h h Acts 26. 16. a Minister of the Gospell , setteth downe the end of the Ministerie in these words , which containe the summe of all that hath been said concerning the preaching of the word . To open ( saith i i Act. 26. 18. he ) their eies , that they may bee turned from darkenesse vnto light , and from the power of Satan vnto God , ( there is vocation ) that by faith in Christ , ( for so I construe the words , there being a comma in the Greeke text after 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ) they may receiue forgiuenesse of sins , ( that is iustification ) and inheritance among them that are sanctified : there is sanctification , and glorification ; and all to be procured by the Ministerie of the word .

Here therefore by the way diuers sorts of men are to bee admonished . First , the Ministers : that as they desire the saluation of their people , whom Christ hath redeemed with his most pretious bloud , they would not onlie bee diligent in preaching , but also bee carefull so to preach , as that their conscience may beare them witnesse , that in their Ministerie they truely seeke to glorifie God , in the saluation of the people . Secondly , the people ; that as they tender the eternal saluation of their soules , so they should be affected to the Ministerie of the word . For the k k Matth. 13. 44 , 45. kingdome of heauen ( so is the preaching of the Gospell called , because it is the principall meanes to bring vs to Gods Kingdome ) is like a treasure , or a pretious pearle , which a man hauing found , he will sell all that he hath to procure it . Thirdly , they that doe hinder the preaching of the word : for seeing the word preached is of such necessitie to saluation , they which are an hinderance to the preaching of the word , doe also hinder the saluation of their brethren , which euery Christian is bound by all good meanes to aduance . Of this kind are they , who being not of the Ministerie doe get into their hands the liuings and possessions of the Church . For where is want of liuing , there will be want of Preachers : where Preachers or Prophets are wanting , there prophesie , or preaching faileth : and where l l Prou 29. 18. prophesie faileth , there the people perish . The people indeede shall perish in their sinnes : but their bloud shall be required at thy hands , who hast been the cause of their spirituall famishment .

Such also are those greedie Patrons , or rather latrons of Church liuings , who with Gehezi , sell such things as none but Simons will buy : who with the theefe , & traitor Iudas betray for quid mihi dabitis , the bodie of Christ , which is his Church , into the hand of blind and Pharisaicall guides : who with m m 1. King. 12. 3● . 1. King. 13. 33. Ieroboam the son of Nebat , preferre to the Ministerie , the skirts , or , as the Prophet calleth such , the n n Esay 9. 15. taile of the people . But these men as they imitate the practise of Gehezi , Iudas and Ieroboam : so let them feare their end .

And lastly , such are those Ministers , who hauing either no will , or no skill to feede the people of God with the food of life ; doe notwithstanding for the milke and fleece of the flocke take vpon them the charge of soules . But let these and the former consider , that wheras they ought to be resolued , not to hazard , or lose their owne soules , though they might * * Mark. 8. 36. gaine the whole world : they to gaine , not the whole world , but the tithes of some one parish ( which are as nothing in comparision of the world ) doe hazard not their own soules alone , but the soules of the people , whom they depriue of the principall ordinarie meanes of their saluation .

But to returne to my purpose : haue you by your own experience found the Ministers to haue been the meanes vnder God of your vocation , iustification , sanctification , which are the necessarie forerunners of saluation ? then , I dare say , you will confesse that to be true , which Paul writing to Philemon , forbeareth to speake : that you owe euen your owne o o Phil. 17. selues vnto them : and that you ought to be affected to them , as the Galathians were to S. Paul , who giueth this testimonie of them , that they were readie ( if it had been possible ) to p p Gal. 4. 15. pul out their owne eies to doe him good . But if you be more readie to pull out their eies , then to doe them any good ; it is a manifest argument , that as yet you are not sanctified , not iustified , not called ; and therefore not to be saued , vnlesse these graces shall hereafter be wrought in you by the Ministerie of the word . Which benefits if you doe but looke for at the Ministers hands , you cannot but honour and reuerence them in the meane time . But if you neither haue these graces , nor hope for any , wee must count our selues blessed , when for our calling and the discharge of our dutie , we are of such persons hated and reuiled .

Thus much I thought good to speake of preaching the word . Now are wee brieflie to intreate of inuocation , and so of the rest . For as in the preaching of the word , the Minister is the Lords Embassadour to his people : so in publicke prayer he is an orator , and as it were an intercessour for the people vnto God . In which respect , Chrysostome q q De Sacerdot . lib. 6. cap. 4. saith , that the Minister performeth an embassage vnto God , not only for his owne people , but also for the whole world , as if he were an vniuersall father hauing care of all . And Nazianzene r r Apolog. acknowledgeth it to be no small honour , to bee preferred before others in neerenesse vnto God , and to receiue 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 : a presidentship of soules , and a mediation betweene God and men : By which they stand , as Moses s s Psal. 106. 23. once did , in the breach : and for which , as the Prophets were wont , so may godlie Ministers now , bee worthilie called the t t 2. King. 2. 12. & cap. 13. 14. horsemen and chariots of Israel .

I come to the Sacraments : whereof the Ministers also are dispensers . For as in respect of the word , which is as it were Gods treasurie , the Ministers are his treasurers : so in respect of the Sacraments , which are the seales of God , the u u Rom. 4. 1● . seales of that righteousnesse which is by faith , they are the keepers of the Lords seales , whereby the people of God are assured , not of an earthlie patrimonie , but of an eternall kingdome in heauen . If therefore it be a great honour ( as it is indeede ) to be the Lord keeper of the Kings seale , which notwithstanding hath vse but in temporall affaires : what shall we thinke of their function , who are the keepers of the heauenlie Kings seales : which also serue for the confirmation of spirituall blessings in heauenlie things ?

Hauing spoken of the leiturgie , wee are now to intreate of the regiment of the Church . For to the Ministers the Church , which is the spouse of Christ , is committed : that hauing espoused her against the marriage day , which is the day of iudgement , they may present her x x 2. Cor. 11. 2. vnto Christ the bridegroome , as a pure virgin and vndefiled . In which sense y y Apolog. Nazianzene calleth the Minister , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , and z z De Sacerdot . lib. 3. cap. 6. Chrysostome thus describeth him , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , He whose office it is to adorne the spouse of Christ. And forasmuch as the Church in the Scriptures is also called the house of God : therefore the Ministers , who are set ouer the Church , are called a a Tit. 1. 7. Luk. 12. 42. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , that is , stewards of God set ouer his houshold . And whereas the authoritie of a steward is signified by the b b Esay 22. 22. keyes committed vnto him : our Sauiour Christ therfore , to his stewards hath commited keies , c c Matth. 16. 19 The keies of the kingdome of heauen , that both by preaching the Gospell , and by Ecclesiasticall discipline , they might open to some the gates of heauen , and shut them to others : that to them which beleeue and repent , they might pronounce the sentence of absolution , and might denounce damnation against the vnfaithfull and impenitent : that they might loose the one , and bind the other . Which their authoritie he hath ratified with most gratious promises , assuring them on his word , which is infallible , that d d Iohn 20. 23. whose sinnes they remit , they shall be remitted , and whose sinnes they retaine , they shall be retained . And againe , e e Matth. 18. 18 What soeuer they bind on earth , it shall be bound in heauen ; and whatsoeuer they loose on earth , it shall be loosed in heauen . Wherefore , as by the worke of their Ministerie , men being therby conuerted , the will of God is done , as in heauen , so also vpon earth , according to our daily f f Matth. 6. 10. prayer : so by the authoritie committed vnto them , it is done , as in the earth , so also in heauen . Then which , what authoritie is more glorious vpon the earth ? the Magistrates indeede , hauing the keyes of an earthly kingdome , haue also power to loose and to bind the bodies of their subiects , and to commit the same to a Iaylour or executioner . But the Ministers , hauing the keyes of the kingdome of heauen , haue power to binde and loose the soules of men , and to deliuer the obstinate to Satan : and what they doe vpon earth , is ratified in heauen . And this is that , which g g Ad Heliodorum de vit●●●remitica . Ierome saith , the Ministers hauing the keies of the kingdome of heauen , doe iudge after a sort before the day of iudgement .

Hitherto the dignitie of the Ministerie hath been absolutely declared , and without comparison . But if into the ballance of comparison we shall put the Ministers and other men , I had almost in some respects added the Angels , we shall finde that to be true , which h h De dignitate sacerd. cap. 2. Honor & sublimitas Episcopalis null●s potest comparationibus ad●quari . Ambrose hath auerred : that the dignitie of Bishops can scarsely be matched with any comparisons . Wee will therefore compare Ministers with other men : first , as they are men ; secondly , as they are Christians : thirdly , as they are honorable .

Men by nature , are the children i i Ephes. 2. 3. of wrath , and enemies of God ; the Ministers are k k 2. Cor. 5 , 18. 20 Embassadours sent from God to reconcile them vnto him . Men naturallie sit in darkenesse , and in the shadow of death , knowing no more of God then serues to leaue them without excuse : the Ministers are the l l Matth. 5. 14. light of the world , who are sent of God to m m Luk. 1. 79. enlighten them , to open n n Act. 26. 18. their eies , to bring them out of darkenesse into light , and to guide their feete into the way of peace . Men narurally are such , as o o Ezech. 16. 14 Ezechiel describeth , wallowing in their owne pollutions , not washed with water , nor seasoned with salt : The Ministers are the p p Matth. 5. 13. salt of the earth , ordained of God to season men , and to q q Iohn ▪ 17. 17. sanctifie them with the word of truth , & to wash them with the lauour of regeneration . Men naturally are r r Ephes. 2. 1. dead in sinne , neither can they liue vnto God , vnlesse they bee borne againe : Ministers are spirituall fathers , who by preaching the Gospell s s 1. Cor. 4. 15. beget men vnto God . Men naturally are without faith , voide of the spirit , destitute of grace : Preachers are t t 1. Cor. 3. 5. Ministers by whom they beleeue : Ministers of the u u 2. Cor. 3. 6. 9. Spirit , Ministers of grace . Men naturalli● being the bondslaues of sinne , and captiues of Satan , are by him as the x x Luk. 8. 33. Gergesins swine caried headlong into mare mortuum , the dead sea of perdition : the Ministers are by Obadiah y y Obad. 21. called sauiors , and by Christ himselfe , z z Luk. 5. 10. the fishers of men , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , catching with the a a Matth. 13. 47 net of the word b b 2. Tim. 2. 26. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , those , who were caught of the diuell ; bringing them out of the c c Act. 16. 18. power of Satan into Gods kingdom ; out of the slauerie of sinne , into the glorious libertie of Gods children ; out of the state of damnation , as it were the vniuersall deluge , into the state of grace and saluation , as it were into the Arke of Noah . You see then how the comparison stands betweene Ministers and other men .

Let vs therefore compare them with others , as they bee Christians , and such as shall be saued by Christ . Other Christians are but the sheepe d d Ioh. 10. of Christ : Ministers are also e e Ephes. 4. 11. Pastors or shepheards , to whom Christ the chiefe Pastor hath committed his sheepe to bee guided and f f Ioh. 21. 15. 16 17. fed . 1. Pet. 1. 2. Act. 20. 28. Other Christians are but the g g Cant. 4. 12. plants in the Lords garden : Ministers are also the Lords gardiners , appointed of God to h h 1. Cor. 3. 6. 7 8. plant , and to water them . Other Christians are but liuing i i 1 Pet. 2 5. stones in the Temple of God , which is his Church : Ministers are also Gods k k 1. Cor. 3 9. builders , ordained of Christ , l l Ephes. 4. 12. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , for the edifying o● his body , which is his Church . Others finally are but the familie , and as it were the house hold seruants of Christ : the Ministers are the stewards , m m Titus 1. 7. Matth. 24. 45. Luk. 12. 42. whom the Lord hath set ouer his familie , to giue to euery one , which be of the houshold of faith , their 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , portion of food in due season .

Out of these two comparisons it doth euidently appeare , that no man , whatsoeuer he be , whether a true Christian , or but a naturall man , hath iust cause to despise the ministers of God . For in that the true Chistian hath attained to grace , hee hath obtained it by the helpe of the Ministerie , whereby he was reconciled vnto God , enlightned with the truth , begotten vnto God , &c. And the naturall man , who wanteth grace , is also to receiue it ordinarilie by the helpe of the Minister , if euer he haue it . And therefore those , who vilifie and contemne the Ministers of God in respect of their calling , doe manifestlie bewraie themselues to bee vile and contemptible persons , who neither haue any grace , nor yet desire any .

But now let vs compare the Ministers with other men , as they are honourable ; and first , with all iointlie , and together ▪ For if we will make a comparison of all honors in generall ; we must also take a view both of their burthen in this life , and reward in the life to come . For the first , I haue shewed before , not only that honos and onus do alwaies goe together ; but also that according to the weight of the burthen , such is the height of the honour . Now euery man is readie to lay loade vpon the Ministers , and amongst all callings to attribute the greatest burden and charge vnto them : by which reason , they must be faine to ascribe vnto them the greatest honour . For they are Pastors , not of mens bodies , as Magistrates are , but of their soules ; and they beare all mens burthens , as Chrysostome saith , & they watch for other mens soules ; insomuch that if any perish through their negligence , the blood of those which doe perish , shall bee n n Ezech. 33. 8. required at their hands . How weightie this burthen is , it will easilie appeare if we shal consider how heauy euery priuate mans owne o o Gal. 6. 5. burden will bee to beare in the day of the Lord. For the Ministers own burthen may seeme to be heauier then others . First , because the Lord requireth greater matters in them , then in others . Secondlie , because the same sinnes , which in other men are lesse offences , in them are esteemed greater faults . Simple fornication , which in others was after a sort salued by marriage , in the p p Leuit. 21. ● . Priests daughter , was punished with death . Thirdlie , because the Priest q q Leuit. 4. 3. 13. was to offer as great a sacrifice for his own sins , as for the sins of the whole people . But the Minister must not onely beare his owne burthen , but as vpon Aaron r r Exod. 28 29. the names of the twelue Tribes were imposed ; so the Ministers are to beare the charge of their flocke ; and of that flocke , which Christ hath redeemed s s Act. 20. 28. with his blood , and therefore was more deere and pretious to him , then his owne most pretious blood . But what vse are wee to make of this ? shall wee therefore depresse the Ministers by contempt , whom wee oppresse with our burthens ? nay rather as we presse them downe with our burthen , so let vs exalt them with honour . It is the exhortation of the holy Ghost : Heb. 13. t t Heb. 13. 17. Obey them that haue the ouersight of you , and submit your selues vnto them , for they watch for your soules , as they that must giue an account , that they may doe it with ioy , and not with griefe , for that is vnprofitable for you .

But as the Ministers charge is greater then others in this life ; so hauing discharged his dutie , hee shall haue a greater weight of glorie in the life to come . For that wise and faithfull steward mentioned , Matth. 24 , u u Ma●. 24 45. shall not only receiue blessednesse for his reward , or that incorruptible crowne of glorie , which the holie Ghost hath promised vnto them : but also hauing saued x x 1. Tim. 4. 16. both himselfe , and those that heare him , of whom hee may say in the day of iudgement , Behold , here I am and the children which the Lord hath giuen me ( for whom the Minister begetteth through his Gospel vnto God , they shall be , as y y 2. Cor. 1. 14. Paul saith , his reioycing in the day of the Lord ) hee shall be preferred aboue others in happinesse . For good Ministers , as they haue been z z Apocal. 1. 20 starres in the Church militant to enlighten others with the truth : so in the Church triumphant they shall shine a a Dan. ●2 . 3. as starres in the firmament for euer and euer . And this is that , which in the place before cited , the Lord promiseth to the wise and faithfull steward : that he will make him b b Mat. 24. 47. ruler ouer all his goods . Vpon which wordes , an ancient and learned c c Author imperfect . operis apud Chrysostin Matth. 24. expositour writeth to this effect ; The greatest amongst all is the Priestly dignitie , if a man keepe it without blemish . For if the Lord aboue all his workes , esteeme the soules of men most precious , ( for them hee hath redeemed with his owne bloud ) it is not to be meruailed , if he set him ouer all , who brings vnto him the gaine of soules .

Now are wee to compare the Ministers with those peculiar sorts of men , to whom the Lord hath vouchsafed honour . And these are either priuate in the familie , or publicke out of the family in the Church , and commonwealth . Those that are to be honoured in the family , are our parents : to whom great honour is due by Gods commandement , but not so great as to the Ministers . For , from thy parents as the instruments of God , thou hast thy generation : from the Ministers , as the instruments of the holy Ghost , thy regeneration : by thy parents thou art a man , by the Ministers a Christian thy parents by mortal seed begat thee vnto this world , the Minister , by immortall seed begetteth thee vnto the world to come : by thy parents is sin and corruption deriued to thee from the first Adam ; by the Ministers , iustification and freedom from sinne is communicated vnto thee from the second Adam . Finally , thy naturall parents are fathers in the flesh ; but the Ministers are fathers in the Spirit . Both then , as you see , are parents : but the spirituall fathers are , as Chrysostome saith , d d De sacerdot. lib. 3. cap. 5. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , more honourable then fathers . And so great is the difference , e e Cap. 6. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . saith he , of them both , as of the life present , and the life to come ; for these beget thee into this life , they into the other . Wherefore , leauing our naturall parents , we will compare them with another sort of spirituall fathers , which is now ceased : I meane the Leuiticall Priests ; and chiefelie , the high Priest , whose dignitie appeared , both in his office , and in his attire . For his office , hee was , as it were , a mediator betwixt God and man ; and therein , because he represented the Messias , he was superiour , not onely to other men , but to the Angels themselues . And his attire , which the Lord f f Exod. 18. & 39. appointed vnto him , was answerable thereunto , signifying a ●●rson , excelling the condition of other men . Insomuch that as histories g g Ioseph . Antiquit. Iud. lib. 11. cap. 8. doe record , Alexander the great , comming with his armie against Ierusalem , when the high Priest did meete him araied with his sacred and magnificent attire ; hee dismounted himselfe , and in the high Priest worshipped God : who , as he said , had in a dreame appeared vnto him in that habit . But what is this to our Ministerie ? As an argument of comparison from the lesse to the greater . For , if the ministerie of the law was so excellent : what shall we thinke of the Ministerie of the Gospell , which , as the Apostle sheweth , h h 2. Cor. 3. 7. 8. 9. 2. Cor. 3. is much more excellent and glorious then it ? The same doth our Sauiour seeme to testifie , when hauing extolled Iohn Baptist aboue all the Priests and Prophets that went before him , as being more then a Prophet , then whom a greater had not risen amongst the sonnes of women ; notwithstanding hee preferreth euery faithfull Minister i i Mat. 11. 11. in the kingdome of God , that is to say , in the Church of Christ , before him .

Now we are to enter into comparison with the ciuill Magistrate . Wherein the fathers k k Ambros. Chrysost. Nazianz. indeed haue included also the soueraigne Magistrate , affirming that the Ministers excell Princes , as farre as gold is better then lead , as heauen surpasseth the earth , as the soule excelleth the bodie : and such like speeches are frequent among them , which the Papists abuse to the maintenance of the Popes supremacie ouer Princes : For , whereas the Fathers speake of the dignitie and spirituall excellencie of the Ministery aboue all other callings ; the Papists vnderstand their speeches of power and externall authoritie . And againe , whereas their commendations are giuen of the calling in generall , either of all Ministers , or at least of all Bishops , whom the Fathers notwithstanding , acknowledged to be subiect to their Princes : the Papists applie them as peculiar to their Lord God l l Extra . Ioan. 22. tit. 14 De verborum sig. ● . cum inter . in glossa . the Pope , whom they stile the King of Kings , and the Lord of Lords . But howsoeuer the comparison of Bishops with Princes , vsed by the fathers , may seeme capable of good construction , in respect of spirituall excellencie , and dignitie celestiall : yet me thinks it should beseeme the modestie of a loyall subiect , in reuerence due to that supereminent function , to exempt the royall Maiestie of Soueraigne Princes from this comparison , not onely in respect of externall power and authoritie , ( in regard whereof , we doe freely professe that Ministers are and ought to be subiect to their Soueraigne , and that to the King is committed of God a soueraigne or supreame authoritie in all causes and ouer all persons , as well Ecclesiasticall as Ciuill : ) but also in respect of externall excellencie and glorie . For as the whole Church , the spouse of Christ ; so the Ministers , especially , are glorious within : Psalme 45. m m Psalm. 45. 13 And as Christ his kingdome was not of this world : so is not their excellencie worldly , nor their dignitie carnall . For the Ministerie , as Chrysostome saith , n n 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . De. sacerd. lib. 3. cap. 4. Is indeed executed vpon the earth , but it is to be numbred in the order of heauenly things , to other Magistrates , wee say with Nazianzene , * * Orat. ad Nazianz . ciues 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , we also are rulers : yea I will adde ( saith he ) that we haue a greater & more perfect rule ; vnlesse you will say , that the spirit must giue place to the flesh , or heauenly things to earthly . The iudgement seat of the Magistrate is placed on the earth , & he onlie determineth earthlie affaires : but the throne of the Minister , who exerciseth heauenly iudgements , is , as o o Tom. 1. de verbis Esaiae . homil. 5. Chrysostome saith , in heauen ; and his sentence pronounced on earth , is executed in heauen . The Magistrate , as Peter p p 1. Pet. 2. 13. saith , is , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , an ordinance humane , or appertaining to men : but the Ministerie is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , an ordinance diuine , or apperteining to God . Or as Iehosaphat q q 2. Chron. 19. 11. distinguisheth them ; the one for the Kings affaires , the other for the busines of the Lord. Both in deed are Gods Ministers , but the Minister , as r r In Nu●er . Procopius saith , augustius est sortitus Ministerium , hath obtained a more worthie Ministerie . For the Magistrate is conuersant in externall matters , that concerne the world : but the Minister is employed in spirituall things appertaining to God : the one is the Minister of Gods externall iudgement : the other of his word , and iudgements spirituall . Both also may be called the Pastors of the people : but the Magistrates are Pastors of their bodies , the Ministers of their soules . The one , may say with the Romane Magistrate , Ilictor liga manus , deliga ad palum , or as ours doe vse to write , capias corpus , take his bodie , or habeas corpus , hauing authority only to bind the bodie : the other may say with Paul , s s 1. Cor. 5. 5. Tradatur Satanae , let him be deliuered to Satan , or let him be t t 1. Cor. 16. 22. Anathema maranatha , that is , accursed vntill the comming of the Lord , as hauing authoritie to bind the soule : the one procureth the temporall good of the bodie , the other the eternall saluation of the soule . The armour , warfare and munitions of the one , are corporal : of the other , u u 2. Cor. 10. 4. spirituall , x x 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . mightie through God , to the ouerthrowing of strong holds . The one preserueth vs from externall foes , who are but flesh and blood : the other warreth not with flesh & blood , but with principalities & powers , deliuering men from most dangerous enemies , both within them , that is , their owne sinnes and corruptions , and without them , that is , the world , and the Prince of this world , the diuell . And therefore in this respect also , as the Prophets were wont ; so may the Ministers now , bee called the horsemen and chariots of Israel . Wherefore , if heauen and heauenly things surpasse the earth , and earthly affaires ; if the soule , and the eternall saluation both of bodie and soule , are to be preferred before the bodie , and temporall good thereof ; if the enemies of the soule be more dangerous , then the foes of the bodie : then can we not deny , but that the Ministerie in dignitie doth excell the Magistracie . It is the conclusion of Chrysostome : The Ministerie , y y De sacerd. lib. 3 cap. 1. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . saith he , so farre surpasseth the Magistracie , as the spirit excelleth the flesh . And not to stand any longer in particular comparison with the seuerall sorts of men , this may be auouched in generall , that as the Ministerie is of all good things among men the most excellent , as z z Ad Smyrn . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Ignatius saith : so the Minister is vouchsafed the greatest fauour among men ; so that he may not vnworthily be called by a speciall prerogatiue , as Moses in his speech to God , calleth the Priest , a a Deut. 33. 8. ●sh chasideca , virum quem benignitate prosequeris , as if the Minister were among men the chiefe obiect of Gods bountie and fauour , and as you would say , the fauorit of God . But I pray you what meaneth that speech of God to Moses , b b Exod. 30. 30. 32. Exod. 30. where hauing commanded him vers. 30. to anoint the Priests with the sacred oile : in the two and thirtieth verse , hee forbiddeth to anoint mans flesh with it ? How shall wee vntie this knot , saith c c Procop. in Exod. 30. Procopius , writing vpon that place , Priests must bee anointed with the holie oile , but men may not ? Surely , saith he , you must remember that the Priesthood or Ministerie surpasseth the height of all humane excellencie . For Ministers though they bee men : yet are they not as others , men of the world , but , as the Scripture vsually calleth them , men of God . To conclude , if the charge of the Ministerie be , as Chrysostome speaketh , Onus angelorum humeris formidandum , a burthen which the shoulders of Angels may shrincke at ; and yet God enableth those men , whom he calleth , to beare this burthen , whereunto none in themselues are able ; it cannot bee denied , but those whom the Lord calleth to the Ministery , he aduanceth aboue the condition of other men ; calling them , as to a charge , so also to an honour , which might seeme to become Angels , rather then men .

Wherfore ceasing to compare Ministers with other men : let vs consider , whether they may not be compared with the blessed Angels . For as in some things they are like vnto them ; so in other things , they seeme to haue some preeminence aboue them . Like in this , that as the Angels , so also the Ministers , are d d Hebr. 1. 14. sent forth into the Ministerie for their sake , which shall be heires of saluation . In which regard the Ministers are often called in the Scriptures Angels ; and the Angels e e Apoc. 19. 10. & 22. 9. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the fellow seruants of the Ministers . Superiour they seeme to bee in respect of their Embassage , and of their spirituall authoritie . The Embassage of the Ministers is not simplie 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 a message ; but 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 the Euangell , into which the Angels themselues doe desire , as Peter speaketh , f f 2. Pet. 1. 12. Iohn 20. 5. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , that is , stooping downe , as it were , to looke , and to behold . The law indeede was published by the Ministerie g g Act. 7. 53. Gala●h 3. 19. of Angels ; but the Gospell , by Christ and his Ministers . Now the Ministery of the Gospell is far more h h 2. Cor. 3. excellent , then that of the law , and the contempt there of more i i Hebr. 2. 2. 3. grieuous . Neither hath the Lord , as appeareth by the storie of k k Act. 10. 6. Cornelius , committed the preaching of the Gospell to Angels ; but to his Ministers , whom wee are bound to heare and to receiue , not only as l l Gal. 4. 14. Angels of God , but euen as Christ Iesus .

And as touching their authoritie : to the Ministers , saith Chrysostome , m m De Sacerd. lib. 3. cap. 5. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . being conuersant on earth is committed the administration of things in heauen ; and they haue receiued such an authoritie as God neuer communicated to the angels . For to which of the Angels hath God said at any time , which he hath said to his Ministers : n n Mat. 18. 18. Verilie , I say vnto you , whatsoeuer you shall bind vpon earth , it shall be bound in heauen : and whatsoeuer you shall loose on earth shal be loosed in heauen . And againe . o o Iohn 20. 23. Whose sinnes you forgiue , they shall be forgiuen ; and whose sinnes you retaine , they shall be retained . On which words , Theophylacts annotation is something hyperbolicall ; but in a qualified sense , true : p p Theoph. in I●an . 20. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Marke me , saith he , the dignitie of priests , that it is diuine ; for it belongeth to God to forgiue sinnes : wherefore you must honour them as God . As if in plainer termes he had said ; the authoritie of forgiuing sinnes is diuine ; which being communicated after a sort to Ministers , in that they pronouncing the forgiuenesse of sinne according to their commission the sinnes indeede are forgiuen , their authoritie also may bee saide to bee diuine . Wherefore they bearing the image of Gods authoritie before men in forgiuing or retaining sinnes , you are to honor and obey them as God , whose vicegerents they bee . The like hath q q Ad Trall . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Ignatius ; Bee subiect , saith hee , vnto your Bishop , as vnto the Lord. And againe , reuerence your Bishop as Christ. Neither is this any more , then is commended vnto vs in the example of the Galathians , r r Gal ▪ 4. 14. who receiued the Apostle as an Angell of God , yea as Iesus Christ .

Hitherto I haue commended the office of the Ministerie , both absolutelie , and by way of comparison . Now am I to propound the honourable titles , which are giuen to the Ministers of the word . Whereof great store might bee produced out of the Fathers , but I will content my selfe with a few . Chrysostome therefore calleth Ministers the s s In Matth 7. ●omil. 17. oper. imperfect . Vicars , or vicegerents of Christ ; in which title , though common to all Ministers in a right sense , the vicar of Rome , ( though lifting vp himselfe aboue all that is called God ) doth chieflie glorie . Origen calleth them the t t In Matth. tract. 5. eies of the Church : Ambrose , the captaines and gouernours of Christs flocke : Augustine , v v De doctr. Christian. lib. 4. cap 4. the defenders of the true faith , and subduers of errours : Nazianzene , likewise x x I● Ap●loget . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the presidents of truth , y y Init. carm. ad epise. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the glorious gardians of mens soules , the foundations of the world , the light of the life , and pillars of the Christian faith . Bernard and others , praelatos , as being preferred before other men .

But omitting the writings of the fathers , let vs search the Scriptures ; and inquire , what titles , or attributes of honour are by the holie Ghost assigned to Ministers . And first wee will begin with this very title of Gods Ministers , being a title common to them not onelie with z z Rom. 13. 4. Princes , but also with Christ , who is called the a a Rom. 15. 8. Minister of circumcision , that is , of the Iewes .

2 They are called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , b b Hebr. 13 17. rulers .

3 By a speciall prerogatiue , they are termed not onelie in the old Testament , but also in the new , c c 1. Tim. 6. 11. 2 Tim. 3. 17. men of God .

4 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , d d 1. Cor. 3. 9. coworkers of God , who hath so honoured his Ministers , that hee communicateth his owne worke vnto them . Hence it is , that in the Scriptures they are said to remit sinnes , to beget men vnto God , and to saue them , &c.

5 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the e e Titus 1. 7. stewards of God , to whom are committed the keies of the kingdome of heauen .

6 The f f Aggei . 1. 13. Embassadours of God ; and that , in the g g 2. Cor. 5. 20. stead of Christ.

7 The h h Apoc. 1. 2. 3. Iudg 2. 1. Malach. 2. 7. Angels of the Lord , and Angels of the Churches , and therfore as i i Iob 33. 23. Galath. 4. 14. Angels to be receiued .

8 The k k 2. King 2. 12. &c. 13. v. 14. chariots of Israel , and the horsemen therof , that is , the strength and stay of the Church , which is the Israel of God .

9 Stars , l l Apocal. 1. 20. because as in this life they shine before others , with the light of doctrine and good example ; so in the life to come they shall m m Dan. 12. 3. shine as the starres in glorie .

These are honorable titles , but you shall heare more glorious . For the holy Ghost not content to haue honored the Ministers with these , ascribeth also vnto them such titles and effects , as most properly belong vnto God . For albeit wee haue but n n Mat. 23. 8 9. one Father , and one Teacher , who is in the heauens : notwithstanding the Ministers are called in the Scriptures , not only Doctors , but also Fathers ; and such Fathers , as are o o 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . De Sacerd. l. 3. cap. 5. more to bee feared then Princes , more to bee honoured then fathers , as Chrysostome speaketh ▪ For whom they beget , they beget them sons of God , heires of heauen , & coheires with Christ . And although this very worke of regenerating or begetting men to God , be the proper worke of the holie Ghost : yet the Ministers also are said by the p p 1. Cor. 4. 15. Gospel to beget men vnto God , likewise to q q Malac 4. 5. Luk 1. 16. conuert men vnto God , to r r Act. 26. 18. open their eyes , to turne them from darknes vnto light , and from the power of Satan vnto God , to s s Dan. 12. 3. Iohn 20. 23. iustifie men , and to remit their sins , to t t Matth 5. 13. season them as salt , that they do not putrifie in their corruptions , are the proper workes of the blessed Trinitie : and yet notwithstanding all and euery of them are ascribed to the Ministers of God . Moreouer , it is proper vnto Christ to be the u u 1. Pet. 2. 25. Pastor of our soules , the x x Iohn 1. 9. light of the world , the y y Matth. 1. 21. Sauiour of his brethren : and yet the Ministers also are called z z Ephis 4. 11. Heb. 13. 17. Pastors , not of mens bodies , but of their soules , the a a Matth. 5 14. light of the world , b b Obad. 21. sauiours of their brethren , to whom , as the instruments of God , power of c c 1. Tim. 4. 16. Rom. 11. 14. sauing is ascribed . Wherefore to conclude ; if the Ministers were ordained to supplie the roome of Christ , and to be the Embassadors of God in his stead : if Kings and Princes , yea if the King of Princes haue executed this function : if the proper end of their Ministerie be the saluation of soules : if in regard of preaching , they bee the mouth of God to his people , in regard of prayer , the mouth of the people vnto God : in respect of the Sacraments , the keepers of Gods seales ; as touching the gouernment of the Church , the guardians of Christs bodie , to whom are committed the keies of the kingdome of heauen : if compared to other men , they , be the children of wrath , as all by nature are ; these , reconcilers to God : they , sitting in darkenesse ; these , the light of the world : they , putrifying in their corruption ; these , the salt of the earth : they , dead in sinne ; these , begetting them anew , that they may liue to God : they bondslaues of Satan ; these , sent to bring them out of the power of Satan vnto God : if to other Christians , they , be sheepe these , Pastors : they , plants ; these , planters : they stones ; these , builders : they , houshold seruants ; these , stewards of Gods house : if to other honourable personages in generall , the Ministers doe so much excell others in honour , as their charge is greater in this life , and their reward more glorious in the world to come ; if in speciall , the Spirituall fathers be in honor to be preferred before the carnall , as far as the life to come before this present life ; if the Priests of the law , in whom notwithstanding appeared a mirror of Gods glorie , are farre surpassed by the Ministers of the Gospel , who haue receiued a more glorious Ministery : if the spiritual pastors haue a more excellent function , then the ciuill , by how much the heauen is more excellent then the earth , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . De Sacerd. l. 3. cap. 5. or the soules more pretious then the bodie , as Chrysostome saith : if the Lord hauing aduanced them aboue the condition of other men , hath made them in some things equall , in some things superiour to the glorious Angels of God : and lastlie , if the holie Ghost hath assigned vnto them titles of honour , not onelie common to them with the best of the creatures , but also peculiar to the Creator , all which hath with vnanswerable euidence of truth been demonstrated vnto vs : then can we not deny , but that the Ministerie , is not onely a worthie worke , as the Apostle here speaketh , but a most excellent and glorious function .

The full demonstration whereof , I thought to be very needful , as well for their sakes , who bee not of the Ministerie , as for those that be . For first , those of the Laitie , by this doctrine may bee throughly perswaded , to esteeme their Ministers worthy of that double honour of reuerence and maintenance , which by the word of God is due vnto them : & to free themselues from the two , no more vsual then capitall sinnes of our time , Contempt of the word and Sacrilege .

For as touching reuerence ; there is no true Christian , but he will readily acknowledge , that hee ought highly to reuerence those , whom God would haue in speciall manner honored , as the Embassadours of God in the stead of Christ , sent to reconcile men vnto God , and to saue them . Neither will he easily despise those , whom hee acknowledgeth to be the blessed instruments of God , for his singular and euerlasting good . Whereas contrariwise , not to reuerence the Ministers , is to dishonor God , whose Embassadours they be . Basely to esteeme of them in respect of their meane estate in the world , is an euident signe of a worldly minded man : who , as he hath not learned to distinguish the men of God from the men of the world , or to acknowledge the ordinance of God , who hath d d 1. Cor. 47. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . discerned them : so he seemeth to know no better good things then worldly goods , and therefore thinketh himselfe so much better then the Minister , as he is richer . But those who are religious and wise , are otherwise minded . Obadiah , though the gouernour of the Kings house , disdained not to doe reuerence e e 1. King. 18. 7. 9. to the poore Prophet Eliah . and Ioash the King , when Elisha was sicke , was content to do him this honor , as not onely to visite him , but also to weepe vpon his face and say : f f 2. King. 13. 14 My father , my father , the chariot of Israel and horsemen of the same . Yea , the Emperour Iustinian g g Maxima quidem in omnibus sunt dona Dei à superna collata clementia , sacerdotium & impcoium : & illud quidem diuinie ministyans , hee autem humanie praesidens , &c. Auth. Collat. 1. Tit. 6. Nouell . 6. in praefat. acknowledging , that the Ministrie , & the Magistracie were two principall gifts of God , giueth the precedence to the Ministerie . And the like preeminence doe our lawes giue to those of the spiritualty , before them of the temporaltie . Howbeit priuate men stand otherwise affected towards the Ministerie : euery meane man almost , not only preferring himselfe before the Minister , but also disdaining to bestow , either his son on the Ministerie , or his daughter on a Minister . Yet Esay the Prophet was a Noble man , and as it is thought of the blood royall . Neither did the Kings of Iuda disdaine to ioyne in h h 2. Chron. 22. 11. 2. King. 23. 31. affinitie with the Priests .

To despise and contemne the Minister in respect of his calling , is to despise God and Christ our Sauiour . For he that despiseth you , saith i i Luke 10. 16. Christ , despiseth mee , and hee that despiseth me , despiseth him that sent mee . It is to professe a mans selfe voide of all soundnesse of religion . For it is certaine that a true estimate may bee taken of mens religion and pietie towards God , by their behauiour to the Ministers of God . Neither can it bee , that they , who haue been brought by the Ministerie of the word to the state of grace and saluation , should contemne the Ministers thereof . Wherefore hee that despiseth the Ministerie , vndoubtedlie , saith Ignatius , k k Ad Trall . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Hee is an Atheist , and irreligious man , and a despiser of Christ. It is to hinder their owne saluation , by making the meanes thereof vneffectuall vnto them , which Chrysostome esteemeth a point of madnesse . For it is manifest madnesse , i i De Sacerd. lib. 3. cap. 5. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . saith he , to despise so great authoritie , without which we can neither attaine to saluation , nor to the promised good things . For hee that despiseth the Ministers , despiseth also their Ministerie , by which notwithstanding , as by the ordinarie m m Rom. 1. 16. power of God to our saluation , hee is n n 1. Cor. 1. 21. pleased to saue those that beleeue . And whosoeuer despiseth the Ministerie of the Gospell , it shal be easier for them of o o Mat. 10. 15. Sodom and Gomorah in the day of iudgement , then for him .

To abuse the Ministers by word or deede , is a sinne highly displeasing vnto God , and grieuouslie prouoking his anger . For seeing they are the Embassadours of God , it cannot bee denied , but that by the iniuries and indignities that are offered to them as Ministers , the Maiestie of God is violated . Wherefore he hath said , p p Psal. 105. 15. Touch not mine anointed , and doe my Prophets no harme . Yea , who knoweth not that the persons of Embassadours , are by the q q Siquis legatum hostium pulsasset , contraius gentium id commissum esse existimatur : quia sancti habentur legati . Digest . lib. 5. tit. 50. lege vltima . Cic. in Verr. lib. 1. Nomen legati eiusmo . di esse debet , quod non modo inter sociorum iura , sed etiam inter bostium tela in colume versetur . De harusp . respons. sic enim lentio , ius legatorum cùm hominum praesidio munitum sit , tum etiam diuino iure esse vallatum . law of nations sacred and inuiolable ? Because their Embassadours were contumeliously vsed , the ancient Romanes r r Cic. pro lege Manilia . thought it a sufficient cause to extinguish Corinth , though the eie of Greece .

Dauid likewise reuenged the indignitie offered to his Embassadors , with the ouerthrow of the Ammonites . 2. Sam. 10. Doe earthlie Princes , who are but dust and ashes , reuenge the wrongs offered to their Embassadours ; and shall wee thinke , that the Lord of hosts , the God s s Psal. 94. 1. of vengeance wil suffer the indignities offered to his Embassadours , to goe vnpunished ? Neuer any man , saith t t 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . ad Magnes . Ignatius , offending in this kind escaped punishment . Let the withered hand of Ieroboam , u u 1. King. 13. 4. which hee had stretched out against the Prophet : let the two Captaines with their fifties , x x 2. King. 1. 10. 12. who were sent to apprehend the Prophet Eltah , destroied by fire from heauen : let the leaud children y y ● . King. 2. 24. which reuiled Elisha , deuoured by the beares : let the people of Israel , for a a 2. Chron. 36. 16. contemning and mocking the Prophets , reiected : let Corah , Dathan and Abiram , who for insurrection made against Aaron , were b b Numb. 16. swallowed vp of the earth , be witnesses of this truth . Neither hath the Lord taught this by example alone , but also by precept ; wherein he hath appointed c c Deut. 17. 12. death to him that rebelleth against the Priest. For though the contempt of the Ministers now adaies seeme a very small or none offence : yet Chrysostome d d Homil. 2. in 2. Timoth. doubteth not to call it the cause of all euill , and the Scripture noteth it as a grieuous sinne . Wherefore the Prophet Hosea , e e Hos. 4. 4. when he would set out in liuelie colours , the desperate wickednesse of the people in his time , he saith , they were like them which contend with the Priest. For to impugne the Ministers which are sent of God , is not to repugne men , but giant-like , to f f Act. 5. 39. fight with God : For it is not Aaron that you striue against , saith Moses , g g Numb. 16. 11. to Corah and his complices , but euen against God himselfe .

I come to the honour of maintenance ; which , though it be most due to the Minister by the word of God , is notwithstanding now adaies greatly called into question . Some thinking the Ministerie vnworthie of allowance , as being in their conceit an idle and needelesse function ; and therefore whatsoeuer they can by anie fraudulent deuice either detaine or purloine from the Minister , they thinke it well gotten . Others thinking , that the maintenance of the Ministery is a thing arbitrary , which they may either yeeld or withhold , as ●●ey find themselues able , or as they like their Minister . Others acknowledging that Ministers ought to bee maintained , notwithstanding would haue them to depend either altogether , or for the most part , on the vncertaine beneuolence of the people : themselues not caring how little they pay by way of dutie , so they may pay what they list by way of beneuolence . The first is a kind of brutish people , which haue no taste of religion ; but are either meere earth-wormes , or Epicures , seruing no God but Mammon , or their owne bellie . The second , a kind of professors forward in shew , and but in shew ; who thinking the maintenance of Ministers to be as it were a matter of ceremonie , make no conscience of it . The third , a companie of glorious professors , who being indeed vnwilling to pay so much as they ought of dutie , would notwithstanding make God as it were beholding , and his Ministers obnoxious vnto them for their gratuities . But I hope it doth sufficiently appeare by that which hath bin said in commendation of the Ministerie , that the Ministers are well worthie of sufficient maitenance , and that , to bee yeelded vnto them , neither as a thing arbitrary , nor as a meere gratuitie ; but as an honor in equitie and iustice due vnto them by the word of God . Yea , I will adde , so due , as that without sacrilege it cannot be detained from them .

For the cleering of this point , we are to shew two things ; first , that a sufficient maintenance is due to the Minister . Secondly , what this sufficient maintenance is . As touching the former : the Apostle h h 1. Cor. 9. 14. saith : 1. Cor. 9. 14. God hath ordained that they which preach the Gospell should liue of the Gospel . The maintenance , therfore of Ministers is not an humane policie , but the ordinance of God : and wee are to acknowledge it to bee due vnto them not onelie by mans law , but also , iure diuino , by the law of God . Now God hath ordained it as a dutie both of pietie towards him , and also of iustice and equitie towards his Ministers . Pietie requireth that we should i i Mat. 22. 21. giue vnto God that which is Gods. For God hauing reserued vnto himselfe a portion in all mens goods , he is to be honoured with the same , as Salomon k k Prou. 3. 9. saith : Prou. 3. Honour the Lord with thy substance , and with the chiefe of thy increase . This portion is the Ministers allowance : in which respect the Lord l l Deut. 18. 2. Ezech. 44. 28. professeth , that hee is the portion of his Ministers . And this portion is so due vnto God , and from him to his Ministers , as that to professe religion , and to denie this allowance , is no better then to m m Gala. 6. 6. 7. mocke God , and no lesse then to n n Matth. 3. 8. robbe him .

Equitie requires , that the Ministers , hauing not onely for the furnishing of themselues to the seruice of the Church , spent their time , industrie , and substance ; but also when they are furnished , employing their gifts , and spending their strength in the most profitable and necessarie seruice of the Church , should bee liberallie maintained , and as the Apostle speaketh , bee o o 1. Tim. 5. 17. counted worthie of double honour . And this equitie the holy Ghost prooueth by diuers reasons : 1. Cor. 9. First , à pari , vers. 7. p p 1. Cor. 9. 7. Who goeth a warfare at his owne cost ? who planteth a vineyard , and eateth not of the fruite therof ? or who feedeth a flocke , and eateth not of the milke of the flocke ? Therefore by the same reason , Ministers , who are the captaines of the Lords bandes , planters of his vineyard , Pastors of his flocke , are to haue maintenance from the Church . Secondlie , à minori ; we are in equitie to afford food , and q q 1. Cor. 9. 9. 10. 1. Tim. 5. 18. not to mussle the mouth of the oxe that treadeth out the corne : therefore much more are we to yeeld maintenance to them , that breake vnto vs the food of life : vers. 9. 10. Thirdly , à maieri , the Minister communicateth spiritual things to the people , which are incomparablie of more value then all temporall commodities . Is it then a great matter , saith the r r 1. Cor. 9. 11. Apostle , if we reape your carnall things ? vers. 11. Fourthly , à simili , as the Leuiticall Priests for their seruice had liberall maintenance ; so ought the Ministers of the Gospell . s s 1 Cor. 9. 13. 14. Doe you not know , saith he , vers. 13. 14. that they which minister about the holy things , eate of the things of the Temple , and they which waite at the Altar , are partakers with the Altar ? so also hath the Lord ordained , that they which preach the Gospell , should liue of the Gospell .

Now , what and how great this sufficient maintenance is , which as I said , is due to the Ministers , we are not to estimate according to the niggardly conceits of worldlie men , but according vnto that proportion of allowance , which God assigned to the Priests of the Law. For it cannot be denied , but that as we are more bound vnto the Lord in all duties of thankfulnes , since the Messias exhibited , then they to whom hee was only promised ; & as in the same respect the Ministerie of the Gospell far excelleth the priesthood of the law : so the portion which is due vnto God , and from him to his Ministers , ought to be answerable .

Let vs then consider , what allowance was due to the clergie by the lawe . First , they had t t Numb. 35. 4. 5. 7. Iosua 21. Philo de Sacerd. honorib . 48. cities , and the suburbane fields round about , for the space of two thousand cubits euerie way ; which in so small a country was a very great proportion . Secondly ; they had the u u Numb. 18. 21. Leuit. 27. 30. 32. Matth. 23. 23. tithes of the corne , wine , oile , and of all fruites and hearbs , the tithes of the heards and the flockes . Thirdlie , the first x x Exod. 34. 19. 20. Ezech. 44. 30. Nehem. 10. 36. Num. 18. 15. 16. borne , of all sorts of cattell , as of beeues , sheepe ; and goates , and the prises of the rest , according to the Priests estimation . Likewise , the first borne of men , redeemed at fiue shekels a man . Fourthlie , the y y Num. 18. 13. Deut. 18. 4. Ezech. 44. 30. Nehem. 10. 35. 37. first fruits , as namely , the first ripe of all that was in the land ; the first fruits of the wine , oile , and wooll , the first fruit of their dough . Fiftlie , all z z Num. 18. 8. 14. 19. Ezech. 44. 29. 30. the oblations and vowes , and whatsoeuer was dedicated vnto God , and separated from common vse . Sixtly , the a a Numb. 18. 9. 11. Ezech. 44. 29. Leuit. 24. 9. Matth. 12. 5. meate offerings , the sinne offerings , and the trespasse offerings , the heaue offerings , and the shake offerings , and the shew-bread . Seuenthlie , of b b Num. 18. 18. Leuit. 7. 31. 32. 34. Deut. 18. 3. Leuit. 7. 8. sacrifices eucharisticall , they had the brest & the shoulder ; of others , the shoulder , the two cheekes , and the mawe ; of burnt sacrifices , the skinne . Eightly , all the c c Exod. 23. 15. cap. 34. 20. males were to appeare thrice a yeare before the Lord , and none emptie handed . Lastly , all these duties were to be d d Nehem. 10. 35. 37. brought to the Priests and Leuites ; and if any for their owne ease desired not to pay in kind , but to redeeme any dutie , or consecrated thing ; they were to pay according to the Priestes estimation , and to adde a fifth part . And if any e e Leuit. 5. 15. 16. detained any thing , either in whole , or in part , which was holy , and by law due ; hee was to bring a ramme for an offering , he was to make good that which hee withheld , and also to adde a fifth part .

The maintenance therfore of the Priests , by the law of God , was in respect of the quantitie , very liberal ; and in respect of the maner , very honorable . For as Philo f f De honorib . Sacerd. saith , it is a great honor to bee partaker of those things which are consecrated to God ; and as he * * Ibid. hath well obserued , lest the people when they brought any of their duties , should vpbraid the Priest , as if he were beholding vnto them ; they were commanded to bring their offerings or gifts into the Temple , that from thence the Priests might receiue them , as from the hands of God . Now , if such plentifull & honorable maintenance by the law of God , was due to the Priests and Leuites ; no man of vnderstanding will denie , but as great a proportion at the least , doth in equitie belong to the Ministers of the Gospell .

If it be said , that the Leuites were the 13. part of Israel , and therefore a greater proportion needfull for their maintenance : I answere , though they were the 13. Tribe , yet were they not the thirteenth part . For when the other 12. Tribes were g g Numb. 1. 46. numbred from 20. yeeres and vpward , such onelie as were fit to beare armes , the number of them was six hundred and three thousand , fiue hundred and fiftie . Whereunto if you shall adde all which were either vnder twentie yeeres , or vnfit for seruice , the number would be at the least doubled . But the Leuites being al reckoned from a moneth old and aboue , their number was h h Numb. 3. 39. but two and twentie thousand : which was not much aboue the sixtith part ; and not so much by i i Numb. 3. 33. two hundred seuentie three , as the onelie first borne of the other tribes . And therefore when the Lord tooke the Leuites for the first borne of Israel , the odde two hundred seuentie three , were redeemed according to the k k Num. 18. 16. law , at fiue shekels a man ; and for them a l l Numb. 7. 47. 48. 50. 51. thousand three hundred sixty fiue shekels giuen to Aaron and his sonnes . Now , if a suruey bee taken of the Clergie of England and their families ; I suppose , they will not come much short of this proportion . Besides , the meanes of maintenance , which the Clergie of Israel had , descended to their posteritie ; and therefore a lesse annuitie might suffice them , because they had a perpetuitie ; whereas the maintenance of our Clergie dieth with them ; and out of the annual receites , which the parent hath for terme of life , his posteritie must be prouided for ; and in that respect an inheritance to bee permitted vnto them , which was denied to the Leuites . But although our Ministery be more excellent , and therefore greater honour both of reuerence and maintenance due vnto it : though our number and charge being not lesse , our need of larger maintenance greater , because it endeth with vs : though the Church , being not tied to the succession of the posteritie , which oft would prooue vnworthie , but being ( by law ) alwaies to bee prouided of sufficient incumbents , ought in this regard also to make the better allowance ; yet what haue wee in comparison of them ? yea what are our annuities to their perpetuities ? Our Colledges , and collegiate Churches ( blessed bee God ) haue lands , and our benefices glebes , though much impaired by sacriledge . But what are these to the 48. cities of the Priests and Leuites with their precincts ; beside all the land , which at any time was dedicated vnto God , and ( being not redeemed ) remained for a perpetuall m m Leuit. 27. 21. 28. possession to the Priests ? Beside the lands ( which many want ) we haue scarce any thing but tithes ; and a great part of them , by popish either appropriations , whollie alienated , or exemptions defaulked , or by the sacrilegious practises , both of corrupt Patrons , and also of vnconscionable parishioners , mightilie impaired . But the Priests , to whom our Ministers are answerable , had so many allowances ( as you heard ) that although they had had no tithes , the proportion of their maintenance had farre exceeded ours .

If it shall be said , that tithes are ceremoniall or iudiciall , and therefore not to bee exacted of vs : I answere , first , that many learned men are of iudgement , that they are morall , as being that part of mens goods which is perpetually due vnto the Lord. But I will not enter into that question at this time , it shall suffice vs to acknowledge these two things : first , that if not the same maintenance which was assigned to the Priests , then questionlesse a greater is due vnto the Ministers of the Gospell , for the reasons before deliuered : secondly , that although tithes were prescribed by the iudiciall law ; yet the equitie of that law remaineth , and it is lawfull for Christian Magistrates in imitation thereof , to prescribe the same things . Neither can it be denied , but that the tithes being by the lawes , not only of this land , but almost of all Christendome , consecrated vnto God , for the maintenance of the Ministers , they cannot without sacrilege bee alienated , or detained from them . It is destruction , saith n n Prou. 20. 25. Salomon , to deuoure that which is sanctified , & after the Vowes to enquire . That which is once dedicated vnto holy vses , and consecrated to God , may not returne to common vses . If the thing be abused ▪ the vse is to be reformed : but the propertie is the Lords , and no man can take it from him . See Numb. 16. 38. Leuit. 27. 21. 28. Sacrilegious therefore was the alienation of Church liuings by appropriations , which are the bane of the people , and blemish of our Church : neither wil the Popes authority , by which they were made , excuse them as lawfull ; but prooue the originall of them , to haue been Antichristian . Sacrilegious hath been the practise of courtlie Harpies , who haue praied vpon the liuings of the Church , which praied for them . If it were sacriledge in Nebuchadnezzar ( though a conqueror ) to take away the golden o o Dan. 5. 2. 2● . vessels of the Temple ; and in Belshazzer , to abuse them to profane vses : what shall we say of them , who haue taken , not the mooueables , but the very patrimonie of the Church ? Sacrilegious is the practise of Patrones , who detaine any part of the glebe or tithes , or with Gehezi make gaine of that which ought freelie to be giuen : as well as it was sacriledge in p p Ios. 6. 22. & 7. ●1 . Achan , to take part of that which was consecrated vnto God . Sacrilegious are all the practises and deuises of vnconscionable parishioners , who either by fraude or pretence of law , as by pretended customes , compositions , or such like , defraude the Minister of his due . Was it sacrilege in q q Act. 5. Ananias and Sapphira , punishable with sudden death , who detained part of that which themselues had consecrated vnto God , and might before the consecration thereof haue kept it to themselues ? and is it not much more sacrilegious to detaine that , which wee neuer had right to keepe , as being by law consecrated vnto God ? Christians should remember that the tithes and reuenues of the Church , are Gods part ; and that it is their dutie to honour God , not with the r r Mal. 1. 8. refuse , but with the s s Prou. 3. 9. chiefe of their increase : that to detaine those things which bee consecrated to God , for the maintenance of his Ministers , is no other then to robbe and spoile God himselfe . For will a man , saith t t Mala● . 3. 8. he , spoile his gods ? yet haue you spoiled me : but you say , wherein haue we spoiled thee ? In tithes and offerings . Let them consider on the one side , the gracious promises of God made to those who honour him by giuing the due honour of maintenance to his Ministers , as Prou. 3. u u Prou. 3. 9 10. Honour the Lord with thy riches , and with the chiefe of all thine increase . So shall thy barnes be filled with abundance , and thy presses shall euen burst with new wine . And Malach. 3. x x Malach. 3. 10 Bring you all the tithes into the store house , that there may bee meate in mine house , and prooue me now herewith , saith the Lord of hosts , if I will not open the windowes of heauen vnto you , and power you out a blessing without measure . On the other side , the fearefull curse , not onely denounced , as Malac. 3. y y Malac. 3. 9. You are accursed with a curse , for you haue spoiled me , saith the Lord , viz. in tithes , and in offerings : but also executed on those who haue been guiltie of sacriledge . Let the great and greedie Harpyes set before their eies , the z z Dan. 5. 5. hand writing , which appeared to Belshazzar when he was quaffing in the cuppes of the Temple : and let the rest , I meane sacrilegious proprietaries , corrupt Patrons , couetous and vnconscionable parishioners call to mind what befell to a a Ios. 7. Achan , to b b 2. King. 5. 27. Gehezi , to c c Act. 5. Ananias and Sapphira : and as they would auoid their punishment , so let them abhorre their sinne .

And to conclude this point , let those which be in authoritie ( as it becommeth the nursing fathers of the Church ) imitate the zeale of godlie Nehemiah , who could not cndure the alienation of one d d Nehem. 13. 8. chamber of the Priests to the priuate vse of Tobiah . And let our Parliaments , in the name of God , be carefull to auoide that imputation which Paul laieth vpon the Iewes , that howsoeuer in respect of the particulars before mentioned , it may be verified of too many among vs , yet notwithstanding the whole state may not bee charged with it . e e Rom. 2. 22. Thou abhorrest idols , saith he , and doest thou commit sacriledge ? And let them know that not onelie to the restitution of impropriations ( which at the dissolution of the Abbies ought to haue been made ) they still remaine deepelie obliged : but also for the not restoring thereof , the whole land standeth in an high degree , obnoxious to the iudgements of God . For though the Pope and Papists had some shew of reason to take from the secular Priests , that which they gaue to the regular , who as they imagined , liued in a state of perfection , whose deuotions were in their conceit the treasures of the Church for the releefe of labouring soules , and whose maintenance in their intent , was to serue for the great releefe of the poore and harbourlesse : yet what colour , or shew of reason haue we , by alienating the Church liuings from the Cleargie , to robbe God of his portion , the Ministers of their maintenance , the people of their spirituall , and the poore of their corporall sustenance ? And lastlie , let them acknowledge it to bee a great shame for our land professing the Gospel , and sincere religion of Christ , that the idolatrous Priests , not onely among the Papists , but also among the f f Gen. 47. 22. Heathen , are more regarded , and better rewarded , then the true Ministers of Christ among vs .

And thus much of the vse , which the people are to make of this doctrine .

Before I come to the Ministers themselues , some thing is to bee added concerning scholers or students . That none of them presume to refuse the Ministerie , as thinking themselues in respect either of their parentage , or of their wealth , or of their gifts , too good to be Ministers . For if they will call to mind what hath been said concerning the honour of the Ministerie : I doubt not , but they will say with Paul , g g 2 Cor. 2. 16. And who is sufficient for these things ? and be more readie to acknowledge themselues vnworthie to bee Ministers , then the Ministerie to be vnworthie of them . If they refuse it , because it wanteth either wealth or honor , or because they call into question the lawfulnes of the chiefe places in the Ministerie ( which respects haue diuerted many indued with excellent gifts , to the studie of Physicke , or law either ciuill or common ) I would intreate , not onely them , that they would with indifferencie reade that which h h In Apoc. 1. 20. elsewhere I haue alledged to iustifie the honorable calling of Bishops , as being the ordinance of God , but also those which be in authoritie , that they would acknowledge it to be a godly , wise , and necessary policie , that places of great reward and eminent honor , should be prouided for those who deserue best , in respect either of the studie and profession of diuinitie , or exercise of their Ministerie , For honos alit artes : neither may it be expected that men of best gifts , and therfore most worthie to be consecrated to the Lord , will ordinarily vndertake this calling , which is exposed to such contempt of the world , subiect to so great a charge as the gardianship of mens soules , and yet rewarded with small preferment either of maintenance or honor ; when other studies , especially that of the law , doth promise vnto them , so rich rewards , so great honour , so high preferment in the world . It is true , there should bee no comparison in the estimation of a Christian , betweene that profession which respecteth onely outward wealth ( especially if you adde the vsuall and personall corruption of them who professe it , who vndertaking all causes that come to hand , seeme to set not only their tongues , but also their soules to sale ) and that calling , by the studie and practise whereof , thou mayest i i 1. Tim. 4. 16. saue thine owne soule , and those that do heare thee : notwithstanding because yong men , when they are to make choice of their profession , are not ( for the most part ) so wel setled in Christianitie , as simplie to preferre things spirituall , to things temporall ; there must be some inducements to the studie of diuinitie , which may euen in outward respects allure them who are of best gifts , and of greatest hope : for they also are flesh and blood .

Now I come to the Prophets , and sons of the Prophets ; that is , to Ministers and students of Diuinitie : who from the dignitie of the Ministerie are to reape two vses . The one , of comfort and incouragement , the other of instruction . For although the Ministerie aboue all callings is most subiect to the contempt and disgrace of profane and godlesse men : yet the Ministers are to be assured , that their function , is a worthie and excellent worke ; and that as God himselfe hath greatly honoured them , so can they not but be honored of all those ▪ who are the children of God . The contempts and contumelies of the rest , which they offer vnto vs for Christs , or for our callings sake , ought to bee so far from dismaying vs , as that we ought in respect thereof to account our selues k k Matth. 5. 11. 12. happie : For being there by made conformable not onlie to the Prophets and Apostles of Christ , but also to our Sauiour himselfe , wee shall also be conformed vnto them in happines and glorie . And howsoeuer our Ministerie be contemned or oppugned ; yet wee are to be assured with the Apostle , l l 2. Cor. 2. 15. 16. that we are a sweete sauour vnto God in Christ , not onelie in them that are saued , but in them also that perish ; to the one , a sauour of death vnto death , & to the other , a sauour of life vnto life . And in some measure may euerie one of vs say with the Prophet ( though speaking in the name of Christ ) m m Esa. 49. 4. 5. howsoeuer I haue laboured in vaine , and haue spent my strength in vaine , and for nothing : yet my iudgement is with the Lord , and my worke with my God . And though Israel be not gathered , yet shall I be glorious in the eies of the Lord , and my God shall be my strength .

The instruction which is to bee learned is this , that seeing the function of the Ministerie is so honourable , as hath been said , Ministers first , would labour to be worthie of that honour , which in respect of their function appertaineth to them . And secondly , that students in diuinity would not offer themselues , or Bishops admit them , namelie , to bee Pastors , vntill they bee in some competent measure qualified according to that sufficiencie or worthinesse , which is required in the Minister of God . For ( as they say ) Non ex quouis ligno fit Mercurius . And this ( that I may proceede from the worthinesse of the Ministerie , to the worthinesse of the Minister , described vers. 2. ) is the vse which the Apostle himselfe maketh in this place . The office of a Bishop , saith he , is a worthie worke : therefore a Bishop ought to be blamelesse , &c. But howsoeuer many things are here required to the worthinesse or sufficiencie of a Minister ; yet all may be reduced to these two heads . The one , respecting his life , that he be 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , of blamelesse conuersation : the other , his Ministerie , that hee be 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , apt , that is , able and willing to teach : the one , implying , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 personae , the gifts of the person , wherewith the Minister is to be adorned , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , n n Gal. 2. 14. to walke vprightlie ; the other , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Ministerij , the gifts of the Ministerie , wherewith he is to be furnished , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , to o o 2. Tim. 2. 15. diuide the word aright . And these two are vsually ioyned together in the Scriptures , to wit , Thummim and vrim , integritie of life , and light of doctrine ; precept , and practise . For the Lord would haue his Ministers , whom they teach by precept , to goe before them also in example , and contrariwise . For this cause , as God inserted in the brest-plate of the Priest p p Exod. 28. 30. vrim and thummim , to bee vpon his hart : so Moses praying that God would adorne his Priests with sufficiencie , hee craueth these two q q Deut. 33. 8. ; Let thy Thummim & thy vrim be vpon the man of they mercie . Likewise , on the skirts of the Priests robe the Lord appointed r r Exod. 28. 33. 34. golden belles and pomgranates to bee sowed round about ; signifying by the one , the sweet and heauenlie sound of true doctrine ; without which sound , saith s s Greg. lib. 1. Epist. 24. in ea verba Exod. 28. Audiatur sonitus , &c. Sacerdos ingrediens sanctuarium moritur ▪ si de eo sonitus non audiatur : quia iram contra se occul●i iudicis exigit , si sine sonitu praedicationis incedat . Gregorie , if a Minister doe goe into the Sanctuarie , hee incurreth the anger of God : by the other , the sweet and holsome fruit of a godlie life . For as the diuine t t Plato in Lachete . Philosopher saith , Hee maketh the best harmonie , whose life agreeth with his doctrine . But whose doctrine is altogether dissonant from his life , he is , as the Apostle saith , u u 1. Cor. 13. 1. a iarring Cymball . The same hath the Prophet Malachie ioyned together ; shewing that these things were , and so ought to be in the Priests of God . x x Mal. 2. 6. 7. The law of truth was in his mouth , and there was no iniquitie found in his lippes : he walked with me in peace and equitie , and did turne many away from iniquitie . For the Priests lippes should preserue knowledge , and they should seeke the lawe at his mouth , for he is the Angell of the Lord of Hosts . In the new testament these two oft concurre . y y Mat. 5. 13. 14. cum 16. Matth. 5. Ministers are said to bee the salt of the earth , and the light of the world ; because their office is , by sound doctrine to season , and by good example to shine before others : z z Act. 20. 28. Act. 20. The Ministers of Ephesus are exhorted to attend both to themselues and to the flocke : to themselues , by liuing well ; to the flocke , by feeding them with holsome doctrine . For we that are Ministers , saith a a Tom. 9. de Pastor . cap. 1. Augustine , haue two things ; the one , that we are Christians ; the other , that we are Ministers . Illud quòd Christiani sumus , propter nos est ; quòd autem praepositi sumus , propter vos est . In eo quòd Christiani sumus , attenditur vtilitas nostra : in eo quòd praepositi , non nisi vestra . Wee are Christians for our selues , and Ministers for you . In that wee are Christians , our owne profit is attended ; but as we are Ministers , your profite it sought . Likewise , in his epistles , Paul exhorteth Ministers b b 1. Tim. 1. 19. to retatne faith , that is , sound doctrine , and a good conscience : to c c 1. Tim. 4. 16. attend to themselues and to doctrine : as touching their life , to shew themselues d d Tit. 2. 7. 8. examples of good works : and as touching their Ministerie , d d Tit. 2. 7. 8. to teach sound and vncorrupt doctrine . These two , whosoeuer ioyneth together , that is , e e Matth. 5. 19. whosoeuer shall keepe the Commaundements of God and teach others so to doe , the shall be great in the kingdome of God . Such a Minister was Iohn Baptist , to whom our Sauiour giueth this testimonie , f f Ioh. 5. 35. that he was a burning and a shining light : burning , in himselfe , and shining vnto others . Such were all the men of God , who are commended vnto vs in the Scriptures ; whose knowledge was inflamed with piety , and their pietie enlightened with knowledge .

These things which the holy Ghost ioyntly requireth in Ministers , by no means ought to be seuered . For what is an honest Minister , if he be vnlearned ? A Lampe that burneth , but giueth no light : a Bell of good mettall , but wanting a Clapper : a kinde Nurse , but without milke : an honest g g Gregor. past . part. 2. c. 4. Praeconis officium suscipist , quîsquis ad sacerdotium accedit , vt ante aduentum iudicis qui terribiliter sequitur , ipse scilicet clamando gradiatur . Sacerdos ergo si praedicationis est nescius , quam clamoris vocem daturus est praeco mutus ? Crier , but without a voice : a well minded Watchman , but void of sight : a willing Guide , but ingorant of the way . And therefore they are like to remaine in darkenesse , who should be enlightened by him : to be hunger-starued , that should be fedde by him : to remaine vncalled , who should bee called by him : to be surprized who should haue warning from him : to goe out of the way , who should be guided by him . Wherefore it is well said of Ierome , h h Hieronym ▪ ad Oceanum . Innocens a●sque sermone conuersatio , quantum exemplo prodest , tantum silentio nocet . Innocent conuersation without instruction , doth as much hurt by silence , as it helpes by example . For the Ministers , they be the light of the world , the salt of the earth , the eies in the bodie of Christ , which is his Church , the guides of the people : If therefore the light i i Matth. 6. 23. of the people be darkenes ; alas , how great shall their darkenesse be ? If the salt whereby the people should be seasoned be vasauourie , how should not the people putrifie in their sinnes ? If the eies of the congregation ( as k k Num. 10. 31. guides be in stead of eies ) be blind , how should the people see ? If the guides know not the way , needes must the people wander . If the l l Matth. 15. 14. blind leade the blind , both shall fall into the ditch .

But some idle drone wil say : it is enough for mee , that I serue God in holinesse and righteousnesse ; though I cannot , or do not preach . To whom I answere , that a mans religion and iustice , if hee haue any , must appeare in the exercise of his calling . And therefore a Minister can hardlie be a good man , as I suppose , that is not , in some competencie , a good Minister . Now a good Minister , is not onely a sheepe in Christs fold , but also a Pastor of his flocke : not onlie a liuing stone in the Temple of God , but also a builder : not onely a plant in Gods garden , but also a planter : not only a child of God , but a father also in the faith , begetting others vnto God : not onelie 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , a disciple of Christ , but a teacher , m m Mat. 28. 19. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , instructing others .

On the other side , what is a learned Minister , if he be vngodlie ? He is nothing , saith Paul , n n 1. Cor. 13. 2. for if I had prophecie , saith he , and knew all mysteries , and alknowledge , and had not charitie , I were nothing . For an o o 1. Cor. 8. 4. Idoll is nothing , as he saith in the same Epistle . And a Minister , that saith , and doeth not , little differeth from an idoll ; being not vnfitlie to bee compared to the Mercuriales statuae , which shew the way to passengers , but themselues stirre not . But with Paul ( in p p 1. Cor. 13. 2. 3. that place ) nihil esse , and nihil prodesse , to be nothing , and to profit nothing , is all one . But Ministers , who with the Pharisies , q q Matth. 23. say and do not , they are like to profit the people but a little ; and themselues nothing at all . This therefore ought to bee the first care of euerie Diuine , r r Matth. 6. 33. First , to seeke the kingdome of God and his righteousnesse . That he may be a sound Christian , before he bee a Minister ; a Disciple of Christ , before hee take vpon him to teach others ; a liuing stone in the Temple of God , before he presume to bee a builder : a sheepe of Christ , before he be a Pastor ; a plant in Gods garden , before he be a planter ; that himselfe be called , before he call others : himselfe a follower of Christ , before he lead others : himselfe one of the houshold of faith , before he take vpon him to bee a steward or ruler of the houshold .

And surely if all Christians , who tender their owne saluation , had neede to labour for holinesse , s s Hebr. 12. 14. without which no man shall see God : then much more had Ministers need to t t 1. Tim. 4. 7. exercise themselues vnto godlinesse , to whose care and fidelitie the saluation of others is entrusted ; that by preaching profitablie , and liuing vprightlie , they may u u 1. Tim. 4. 16. saue , not onelie themselues , but those also who are committed to their trust . Otherwise , if we say and doe not ; yea , if wee say one thing , and doe the contrarie , wee shall neither profit the people , nor yet our selues . Not the people , whom by our example we do more scandalize , then edifie by our doctrine , pulling downe with the left hand , what we set vp with the right , misleading by our life , whom by our doctrine wee would seeme to lead . Euen as the Prophet saith , x x Esay 3. 13. My people , qui ducunt te , seducunt : they which leade thee , mislead thee . Wherfore , as Isidore saith , Qui negligit recta facere desinat & recta docere : Let him cease to teach well , that cares not to liue well . For to what purpose doest thou commend to thy people the straite and afflicted way to heauen ; when thy selfe takest the broad and easie way , which leadeth vnto hell ? for wil not the people sooner learne Atheisme by thy life , then religion by thy doctrine ? For what saith thy sillie sheepe in such a case ? Surelie if my Pastor were indeed perswaded , that there is a God which wil iudge the world , rendering to euery man according to his waies ; if hee thought indeede , that there is a heauen for the godlie , and a hell for the wicked , as hee would perswade vs ; it could not bee , that he would liue as he doth . But what heare I words , when I see deedes ? If my guide goe that way , who am I , that I should not follow him ? This is that , which Gregory saith , y y Pastoral . part. 1. cap. 2. Cum Pastor per abrupta graditur , ad praecipitium grex sequitur ; when the Pastor goeth in steep-downe places , the flock followeth headlong vnto ruine . Wherefore , whosoeuer by an vngodly life ouerthroweth his doctrine , hee layeth z z Leuit. 19. 14. a stumbling block before the blind , or causeth a a Deut. 27. 18. the blind to erre out of his way , which whosoeuer doth he is accursed : yea , as I said , he openeth a schoole to Atheisme , whereby it comes to passe , as b b De dignit . Sacerd. cap. 6. Ambrose saith Vt non solums ipsi dum malè agunt , dignè pereant , sed alios insuper secum indignè perdant : That not onelie themselues whiles they liue wickedly , doe worthilie perish , but also vnworthily they destroy others . But neither do they profit themselues , for as Paul saith , c c 1. Cor. 13. 1. 2. If I speake with the tongue of Angles , & could prophesie , and had all knowledge , and haue not loue , it profiteth me nothing . Such Ministers are like to cookes , which prouide wholesome meate for others , but eate not thereof themselues . Like to those carpenters that built the Arke for Noah , and themselues perished in the floud ; for whiles they d d 1. Cor. 9. 27. preach to others , themselues become reprobates . For if we haue nothing to alleadge for our selues in the day of iudgement , e e Matth. 7. 22. 2● . but , Lord haue not we prophesied in thy name ? we shall receiue this doome , I know you not , depart from me you workers of iniquitie . Yea , he that teacheth others , and teacheth not himselfe ; hee that condemneth other sinners vnto hell , and committeth greater crimes himselfe ; hee teacheth God with what sentence to condemne himselfe , for vnto him that terrible , but yet iust sentence doth belong ; f f Luk. 19. 22. Out of thine owne mouth I will condemne thee thou wicked seruant . Whereas contrariwise , if we would g g 1. Tim. 4. 16. attend to our selues to liue well , and to doctrine to teach well , and would continue therein , wee should saue both our selues and those that heare vs : if we would bee carefull both to h h Matth. 5. 19. keepe Gods Commandements , and teach others so to doe , wee should bee great in the kingdome of God ; great ( I say ) in the kingdome of grace , but incomparablie greater in the kingdome of glorie . Vnto which he bring vs , that hath so dearely bought it for vs , euen Christ Iesus the righteous : to whom with the Father and the holy Ghost be all praise and glorie for euer , Amen .

FINIS .

Corrections .

Pag. 11. lin. à fine 6. Minister . pag. 18. lin. vlt. idole . pag. 52. lin. 1. things . To. pag. 58. marg. lin. à fine 5. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . lin. vlt. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . pag. 59. lin. penult. of life . pag. 62. lin. 4. God . Likewise pag. 88. lin. vlt. Ministerie . For.

A Sermon defending the honourable function of BISHOPS , Preached , April . 17. Anno. D. 1608. at the Consecration of the right reuerend Father in GOD , the L. Bishoppe of Bath and Wells :

By George Downame , Doctor of Divinitie .

AT LONDON , Printed by H. L. for Mathew Lownes , and ●●lix Kyngston . Anno. D. 1608.

REVERENDO IN CHRISTO PATRI AC DOMINO , DOMINO IACOBO MOVNTAGVE , EPISCOPO BATHONIENSI ET WELLENSI , PRAESVLI CLARISSIMO , DOMINO SVO INPRIMIS OBSERVANDO

Georgius Downame Concionem hanc , quâ dignitas Episcopalis asseritur , ad perpetuam amoris et observantiae memoriam , Dicat Consecratque .

To the Christian Reader .

ALthough I am not ignorant ( good Christian Reader ) how vnpleasing this Sermon will be to some , who are forestalled with preiudicate opinions , ( whom I could wish , I were as sure to perswade , as I hope by euidence of truth to conuince : ) notwithstanding , if I may intreat thee , to reade it without preiudice , and to iudge of it without partialitie ; I doubt not , but thou wilt acknowledge with mee , that the doctrine therein contained , is not onely true , but also a profitable and necessarie truth . And the rather doe I conceiue this hope , because the time hath beene , when mine affection enclined by the reuerent opinion , which I had worthily conceiued not onely of Master Caluin , the author , but also of Master Beza , and many other godly and learned men , patrones and fautors of the pretended discipline , made me suspend my iudgement in this cause ; vntill I had seriously entred into the studie thereof . The which for a long time I did forbear : partly because I did rightly suppose , that my paines might bee more profitably bestowed in other partes of diuinitie , and I had heard a zealous preacher reproue young Diuines in a Sermon at Cambridge , Master Greenham . who , before they had studied the grounds of theologie , would ouer-busie themselues in matters of discipline , and as hee said , before they had laide the foundation of their studie , would bee setting vp as it were the roofe : and partly because in my slender iudgement , I could not then see , what good would come either to my selfe or to the Church of God , by my paines taken in that controuersie . For I conceiued the issue of my studie would bee , either the disgrace of my ministerie among the forwarder sort ▪ if I resolued , as now I knowe I should haue done ; or the ouerthrowe of my ministerie , if I should stand for that discipline . Thus was I content to remaine in suspense , whiles I tooke it to bee the best course , both for my selfe and for the Church , to bee no medler on either side . But when of late yeares the case was so altered with the time , that a necessitie was imposed , not onely to resolue , but also to professe my resolution on the one part ; and it was now expected , that I should informe not onely my self , but some others also what way to take : I did then seriously enter into the studie of these things ; Perhaps with another minde then some others haue done , and therefore with other successe . I considered with my selfe , that this Church of England , wherein I was called to be a minister , did hold and professe all substantial points of diuinity , as soundly as any Church in the world , none excepted neither in this age , nor in the primitiue times of the Church . And secondly , that it hath the testimonie of all other true Churches . Thirdly , that in it the means of saluation are ordinarily and plentifully to be had . And therefore to make separation from it , I tooke to be schismaticall and damanable presumption . And as touching my selfe , I considered that being in the ministerie , necessitie is laide vpon me , and woe bee vnto mee , if I preach not the Gospell . Wherefore I must confesse , I studied the controuersies wherein the policie of our Church is called into question , as one who meant if hee were not conuicted with euidence of truth , to bee as it were the respondent , or defendant , resoluing not to leaue my standing wherein God had placed mee , vnlesse by force of argument , I were remooued : Whereas others , hauing ( as it seemeth ) beene out of loue with our Church-discipline before , and in affection wholly alienated from our Church-gouernours , haue studied these things as opponents and plaintiffes . And therefore hauing sought a knot as it were in euerie bulrush , and strained at euerie gnatte , they haue picked so many quarels against the Church , and by consequent , against their owne ministerie , as that by their oppos●●ion , the Church is depriued of their ministerie , & themselues of the imployment of their gifts ; They suffering the Land to swarme ( euen in their owne opinion ) with Papists and Atheistes , and their places either to be destitute , or to be occupied with such as they account vnprofitable ministers , rather than they wil embrace , nay rather then they wil without preiudice and partiality read , what is truly said for the defence of our Church . But to returne to my selfe : when with this resolution ( which I am perswaded ought to be in the like case ) I had studied som , which are supposed to bee the chiefe treatises on both sides : I found on the one side , certaine places of Scripture drawne as it were by the necke to that side , a fewe stragling sentences quoted out of the Fathers , and as it were with oares wherried by these men ( looking as one would thinke the other waie ) against the full streame of Antiquitie ; some pretie speeches and wittie proofes , which notwithstanding , were ( as before I had obserued in the question of vsurie ) meere colours , rather then sound arguments . On the other side , I found full and plentiful proofes , as in other writinges , so namely in the learned treatise of the perpetuall gouernemant of the Church , from which I receiued good satisfaction . Now , the arguments which perswaded me , I haue here set downe , as the shortnesse of a Sermon ( though somewhat enlarged ) would permitte ; hoping ( because I knowe nothing to the contrarie , setting not the iudgement of men , otherwise minded , but their preiudice aside ) that the same argumentes which haue perswaded me , wil also preuaile with others to embrace this , which at the first I called a profitable and necessarie trueth . The which if it shall please God according to my hearts desire to effect , I would hope through Gods goodnesse qu●●kly to see an ende of this pernicious diuision which is among vs . For though some other particulars be controuerted ; yet this , of the church-gouernment , is the chiefe & principal : and so chiefe , as that somtimes I haue thought the rest to be but controuersies in pretence to auoyd the enuie of this . Neither doe I doubt , but that if men sincerely affected were rightly perswaded of the gouernment , that either they wold not so stand vpon matters of ceremony , & such like of small importance , as that for them they would maintain this rent in the bodie of Christ or suffer either themselues to be depriued of the imployments of their talents , or the Church of their ministerie : or if anie out of tendernesse of conscience should make scruple of these things , that they would fauourably be respected . So that by the acknowledgment of this one truth our differences would be compounded , our breaches healed , our diuided minds reunited , with one heart and voice to glorifie God in the edification of his Church , propagation of the Gospell confusion of Poperie and Atheisme . Whereas now this opposition , whiles it is continued , greatly dishonoureth God and his true religion which we professe , hindereth the proceedings of the Gospel , aduantageth Poperie & Atheisme scandalizeth the people whom we ought to edifie , and not onely the backwarder sort ; who hereby take occasion to be of no religion , but also the forwarder sort , and that many waies , as I wil particularly shew . For they ( I speak not of all ) are hereby occasioned , 1. To despise the solemn worship & seruice of God , and whatsoeuer good thing else is set forth by Authoritie : and 2 Wheras they would seeme aboue all things to esteeme the ministery of the word , as that precious treasure for which they would ( with him in the Gospell ) forgoe all things ; they not onely vilifie and disgrace the ministerie , which is to bee had ( I mean of those who are conformable , though no way inferiour , but in many graces , by many degrees superiour to many of those whom they admire : ) but also encourage by all meanes their admired ministers to stand out , as though they had rather want the foode of their soules , and that which they acknowledge to be the power of god to saluation , them not to enioy their fancies , for which they haue no ground . 3. To place the height of religion in disconformitie , turning zeal into faction , godly conferences to bitter inuectiues against Bishops , & odious censures of such as they cal formalists ; the study of the scriptures & the substance of diuinity , to disputation of discipline & ceremonies , & being ignorant in the Catechisme to professe skil in those things : Combining themselues in a diuided brothe hood , as though none were to be accounted Christians or brethren in Christ , but such as stand for the pretended discipline ; to whom also they confine their charitie . 4. To be dangerously vnthankfull vnto God for the continuance of the Gospell together with outward peace and prosperitie vnder the happie gouernment of our gratious and dread soueraigne . For whereas before the end of the blessed raigne of Queene Elizabeth , all good Christians would haue acknowledged themselues infinitely bound to Almightie God in al duties of thankfulnes , if they might haue been assured of the continuance of these things after her decease ( which was the time that we feared & our enemies expected : ) yet now when the Lord hath granted whatsoeuer almost we could desire , we take on , as if we had nothing ; and like weyward children when we haue what is fit for vs , if we cannot also haue what we fancy besides , we are ready to cast away that , which , through Gods vnspeakable goodnes , we may to our soules health enioy . Yea so strangely doe some dote vpon their owne deuises , that they protest to all the world , Christian & modest offer of disput. vnlesse their assertions ( diuerse euen the principall whereof were neuer heard of in the Church of God within 1600. and some odde yeares after Christ ) bee graunted , they see not how our separation from the Church of Rome can bee iustified . Nay they protest , that if they be in an errour and the Bishops haue the truth , the Pope and Church of Rome haue had great wrong and indignitie offered vnto them , in that they are reiected : and that all the protestant Churches are schismaticall in forsaking vnity and communion with them ; And therfore in their wisdoms make this offer to the Priests and Iesuites , that if from them they can receiue satisfaction concerning their propositions , they will be reconciled to the See of Rome . So that now it must be thought that we separated from the church of Rome , not for their abominable idolatries & heathenish superstitions , nor for their capital heresies subuerting the foundation of religion , nor because the church of Rome is the whore of Babylon , the See of Antichrist , the mother of all fornications and abominations , being also embrued , and as it were died red with the blood of the Saints , & of the Martyrs of Iesu ; from which we are commanded to separate in these respects : but because forsooth among them , euery particular parish is not held to be an entire body by it selfe , furnished with sufficient power & authority , for the gouernment of it selfe in all causes ecclesiasticall ; because euery parish among them hath not power immediatly vnder Christ , to elect and ordaine , depriue and depose their Ministers , and to execute all other ecclesiast ▪ censures : because the Pastor of euery particular congregation , is not among them the highest ordinary ecclesiasticall officer , but aboue him they haue diocesan and provinciall church-officers , & such like ; for it shall suffice to haue mentioned those , which as they concerne the cause in hand , so they are the principal . In respect wherof , seeing they holde separation is to be made from the church of Rome , they plainly bewray themselues what manner of persons they be , who for the same causes may separate not onely from our Church , but those of Scotland , and Geneua , and all others , where these vndigested deuises were neuer heard of . Fiftly , to growe wanton in religion through a kinde of spirituall pride , not caring for the heauenly food of their soules , vnlesse they may haue their own sawee , & preferring the circumstances of religion & ceremonies , before the substance . We wil not heare a sermon forsooth made at a funerall , bee it neuer so profitable , and by our good wil we would heare none that is conformable , be hee neuer so learned and godly a preacher : of if we doe , ( we hearing with preiuiudice , & making the word vneffectual vnto vs ) we say his gifts be decayed , & his preaching to be without power : we heare & not heare with admirable acceptation of persons , as if we had neuer learned to acknowledge Gods ordinance , or to look higher then to the speaker . Moreouer , if lawe did not compell vs , wee had rather be at no publique prayers , then at those which by authoritie are appointed ; or if we be present , we will behaue our selues as absent , not vouchsafing to ioyne with the congregation . We had rather not haue our child baptized ( if we might choose ) then that the crosse in baptisme should be vsed . We had rather not receiue the Communion , then receiue kneeling &c. Which things , when I consider how fewe among the people ( in comparison ) de care for religion , & of those few , how many are ( I am sory to speake it ) schismatically disposed , doe make my heart to sorow , and my bowels to yearne in commiseration so them . Neither can I choose , but in an earnest desire of the peace of our church ( whereby these inconveniences might be remedied ) to intreat , & euen in the bowles of Christ , to beseech my brethren of the Ministery , that as they tender the glorie of God , in the propagation of the Gospel , or the salvation of the people which Christ hath redeemed with his precious blood : or if these considerations wil not preuaile , as they hope to answer these thinges at the day of the Lord , they would at length seeke the peace of Sion , & be as desirous to find arguments to revntie themselues vnto vs , as they haue bin ouer-busie in seeking reasons to disioyne themselues from vs . Or if they will not be at so much paines , yet at the least , that they would weigh in the ballance of an vpright & vnpartiall iudgement , those proofes which heere are briefely set downe . And if they finde them to ouer-weigh the reasons of the contrary part , they wold giue glory to God , by acknowledging ingenuously so profitable , & as these times are , so necessary a truth . Neither shall they need to feare discredit , if vpon better information they shal reforme their iudgements . Wherein all moderate men will hold them excused : remembring first , the common condition of humane frailty , which is subiect to ouer sight ; from which the most zealous men are so far from being exempted , as that many times they are more subiect there-vnto then others of milder temper ; men of greatest zeale being not alwaies , nor for the most part , of soundest iudgement . Secondly , the reuerent opinion which worthily they haue conceiued of Calvin & Beza , & other worthy Diuines , whom they hauing found so admirably sound & orthodoxal in the substantiall points of religion ; it is no maruel , though without any great search they relied vpon their credit for matters of lesse importance . Thirdly , the good effects which ( as they haue beene enformed ) the new discipline hath brought forth , and the manifold corruptions which they haue taken notice of in the gouernment of our church , being the personal defaults not so much of the Bb. themselues , as of their officers . And yet what are these to those horible confusions , which if the discipline of the newest edition should be established , wold inevitably follow ? Namely , if euery parish Bishop should , as they teach , bee the supreme or highest ecclesiasticall officer : that euery parish ( where plurality of voices must cary all things , & the greater part ouersway the better ) should within it selfe haue authority immediatly deriued from Christ , to elect , ordaine , depose and depriue their Minister , and to exercise all other ecclesiasticall censures ; that euery parish should be an entire body within it selfe , hauing neither subordination , nor ( for ought that I see in the new plotforme ) consociation with others .

And is it possible , that these things should not onelie bee broached of godly learned Ministers , but also with such vehemency be vrged , that separation is to be made from all those churches which admit not these new & vndigested fancies ? Or shal we not rather think , that Brownists , or some not far from Brownisme , haue abused their names ? which if it bee so , why do not the rest disavow these new-found assertions , & protest against such schismaticall nouelties ? Why are the people suffered to receiue them as oracles ? why is this advantage giuen to Papists as though the ministers among vs , who would be thought to seeke reformation , did acknowledge no greater cause of separation from the church of Rome , then these matters of the new-found parish-discipline , which no reformed Church in the world doth obserue ?

But if in the partial ballance of their forestalled iudgment these arguments shal seem light in comparison of their own ; my desire is , that their answers may be distinctly applied to euery argument in order , & that their proofs may be produced : which ( they must remember ) had need to be very pregnant & demonstratiue , which are to perswade , both the abolishing of that gouernment which euen from th' apostles times hath been perpetually obserued in the church , & setting vp of another which was neuer heard of till now of late . And if for ought that I haue heere said , or can say , the newest things wil proue the truest , ( which yet neuer hapned ) I will then acknowledge my error . Onely I desire christian and modest dealing : not as in that which is called the christian and modest offer , which notwithstanding that title , is ful of odious censures , proud & scornful speeches , vnchristian & vnmodest provocations , with great bitternes galling those whom they haue made their opposites . In expectation whereof , I commend thee to the Grace of God , vnfainedly protesting , that what I haue heere either in this Praeface or in the Sermon deliuered , is that which in my conscience I am verilie perswaded to be the truth .

Thine in the Lord , G. D.

Pag. 97. lin. 13. read , Presbyteries .

A SERMON PREAched at Lambith . APOCAL. 1. 20. The seauen Starres , are the Angels of the seauen Churches .

OVr Lord & Sauiour Christ , hauing appeared to Saint Iohn , in a glorious forme , 1 1 v. 13. &c. ( before described ) in the midst of seauen golden Candlesticks , hauing seauen 2 2 v. 16. Stars in his right hand : In this verse , hee expoundeth the mysterie both of the seauen Starres , and also of the seauen golden Candlesticks ; shewing , that as by the golden Candlestickes are meant the seauen famous Churches of Asia , viz. Ephesus , Smyrna , and the rest before specified , vers. 11 : so the seauen Starres are ( that is , doe signifie ) the Angelles of those seauen Churches . In handling of which wordes , I am to performe two things First , because this exposition is , as 3 3 In Apoc. 1. Albertus noteth , allegorical , we are to examine , who , and what manner of of persons are meant by the Angels of the Churches . For although it bee a thing agreed vpon among the 4 4 Those fewe which by the Angels vnderstand , either the Angels of heauen , or the whole churches , are easily confuted : the former , because the faults reproued , and repentance enioyned in the Epistles , cannot agree to Angels ; the latter , because they confound the seauen Stars , which Christ held in his hand , with the seauen golden Candlestickes , in the midst whereof hee walked . interpreters both new and old , that by the Angels we are to vnderstand the Pastors or Bishops of the Churches : yet is it become a great controuersie in our time ( which I wish were as likely to bee determined and ended , as it is easie by euidence of truth to be decided ) what manner of Bishoppes they were : whether ( for the substance of their calling ) such as the reuerende Fathers of our Church are ( which , by the grace of GOD , I will plainely prooue ) , or such , as some of our time haue fancied .

Secondly , wee are to consider the quality of their function , and out of the wordes to shewe , that the office and function of Bishops heere meant by Angells , is in this text both approued as lawfull , and commended as excellent : they hauing this relation to the Churches whereof they are Bishoppes , that where the Churches are compared to Candlesticks , they are presupposed to bee the lightes sette there on , to 5 5 Mat. 5 15. Iohn 5. 35. giue light to all in the house of God : where the Church in this booke is tearmed heauen ( as it is the heauen vppon earth ) the Pastors and Bishoppes are the Starres of heauen : where it is called the kingdome of heauen , as though it were the heauen of heauens , they are the Angels in this heauen .

For the deciding of the former question , two things are in the wordes offered to our consideration . For whereas they are said to be Angels of the Churches , wee are first to consider what manner of Churches they were , whereof they were Angells ; and secondly , what manner of preheminence they had in those Churches , in regard wherof they are tearmed the Angels of the Churches . As touching the first : we are to try , whether these Churches whereof they were Angels or Bishops , were parishes , or dioceses : and consequently , whether they were parishionall , or diocesan Bishops . For som of late haue taught , that properly there is no visible Church , but a parish , nor lawfull Bishoppes but parishionall ; and that for the space of two hundred yeares after Christ , there were no other but parish-bishops . And that we should not think , they vse the word parish , in so ample a sense as the auncient Fathers and Councilles were wont to vse the worde 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , ( as after you shall heare ) : they define a Parish to bee a particular , ordinarie , or set Congregation or Christians assembling in one place ( as it were in one synagogue ) to the solemne worshippe and seruice of God ; such as bee our parishes here in England . To make good this newe-found opinion ( the noueltie wherof bewrayeth the falsitie ) they haue coyned others , as newe , and therefore as false assertions . As first , that euerie parish a a Iure diuino . by right hath sufficient authoritie within it selfe immediately deriued from Christ , for the gouernement of it selfe in all causes ecclesiasticall . And secondly , least they might seeme to set vppe an absolute Popeling in euerie parish , who should haue not onely b b For they say , that the Pastor of a particular congregation is the highest ordinarie ecclesiasticall office in any true constituted visible Church of Christ. supreame , but also sole authoritie in causes ecclesiasticall : they adioyne vnto him , his consistorie of lay or gouerning Elders . And to this parishionall presbyterie consisting of the parish Bishoppe ( forsooth ) and his parish elders , they doe ascribe that sufficient , immediate , and independent authoritie for ecclesiasticall gouernement of euerie proper visible Church , otherwise called a parish . Thirdly , as for diocesan or prouinciall Bishops , they hold them vnlawfull , & Antichristian : neither may they ( good men ) bee acknowledged to bee so much as members of the true visible Church ; because forsooth they bee not members of some one onely parish ; which in these mens conceipt must needes be the kings owne case .

Concerning the second ; viz. what was the preheminence of these Bishoppes in the Churches , in respect whereof they are called the Angels of the Churches ; Others more wise and learned then the former , graunting they were Bishops of whole Cities , and the Countreyes adioyning ( that is to say of Dioceses ) notwithstanding the sway of the gouerment they ascribe to the Presbyteries of those Churches , consisting partly of ministers and partly of annuall or Lay-presbyters ; making these Angels or Bishoppes nothing else but 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , or presidents of those presbyteries : and such presidents , as were not superiour to the other presbyters in degree , but onely in order ; hauing an authoritie committed to them by the free consent of the rest , to assemble the Presbyters , to moderate the action , to propound matters , to aske voyces , euer pronouncing what the greater part decreeth , and lastly to execute the presbyterial decrees : and further , such president , as had not this superioritie for terme of life , but for a short time , as a weeke or a moneth , and that by course ; this presidentshippe being , according to their conceipt , common to all in their turnes .

Now for the clearing of this matter , which wee haue in hand : forasmuch as both sortes obtrude lay-elders to extrude Bishops ; I will first proue against both , that there were no lay-gouerning-elders in the primitiue church & that the presbyteries then consisted wholly of ministers . And then more particularly against the former sort , that in the first two hundred yeares , the visible Churches ( such as they speak of ) indued with power of ecclesiasticall gouernement , were dioceses properly , and not parishes : & that the presbyteries which were in those times , were assigned not to parishes , but to dioceses . And consequently , that the Angels of the Churches and presidents of the presbyteries , were not parishionall , but diocesan Bishops .

Against the latter , that the Bishop being aduanced to a higher degree of the ministerie , was set aboue the other presbyters , not onely in prioritie of order , but also in maioritie of rule : and that , neither for a short time , nor yet by course : but , as for his worth hee was either at the first appointed by the Apostles , or afterwards elected by others ; so was he to continue for tearm of life , vnlesse for his vnworthinesse he were displaced .

And so in the last place I will come to the other thing , which is to bee obserued in this text , which is , concerning the qualitie of their function : wherein I am to shew , and by euidence of truth to demonstrate , that the calling of such Bishops , is of apostolicall and diuine institution . Vnto which last , that I may in due time come , I will be the shorter in the former .

ANd first , First , no presbyters , but Ministers . I am to shew , that there were no other Presbyters in the primitiue Church but Ministers . A sufficient proofe whereof may bee this : that , as in the writings of the Apostles , in the auncient Fathers and councils , the word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 or Presbyter ( noting an Ecclesiasticall person ) doth euermore signifie a Minister of Priest ( which word , though abused by the Papistes to signifie sacrificing Priests , is the proper english of Presbyter , and from thence deriued : ) and therefore question might as wel be made whether there were anie annuall ministers or lay-priests , as presbyters , ( that being also a name , as themselues say , confounded in the Scriptures with Episcopus , and noting a person , who must by the Apostles rule be * * Able to teach . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ) : so can ther not any one pregnant testimonie be alledged out of the scriptures , Councils or Fathers , mentioning or meaning any lay , annual , onely-gouerning presbyters : which no doubt will seem strange to those ; who remember with what vehemencie this kinde of presbyters hath beene vrged and obtruded vpon vs . For although manie places are vsually alleadged out of the Scriptures and Fathers : yet I doe vnfainedly professe , that ( to my knowledge ) there are onely two allegations , which I esteeme worth the answering : the one , out of a a 1. Tim. 5. 17. 1. Tim. 5. the other , out of Ambrose on the same Chapter . The Presbyters , sayth Paule , that rule well , let them bee counted worthie of double honour , especially they who labour in the worde and doctrine . From whence they gather a distinction of Presbyters or elders ; that some are gouerning elders onely : others , also Ministers . Whereunto I answere , that not anie of the Fathers , or any other before our age , did euer vnderstand this text of any other , but of the ministers of the word , they conceiuing of it , as if the Apostle had said : Let those Ministers or Priests which rule wel &c. Neither doth the Apostle indeed note 2 sorts of Elders , as they imagin , but two dueties of the Ministers , in respect wherof double honour is due vnto them : the one generall , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , to bee good presidents ; the other speciall , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , to labour in the word and doctrine . Putting onely this difference , that whereas double honour is due to all ministers for the performance of their duty in general , ( for so b b Hiero. nym . in 1. Ti. 5. Ierome expoundeth these wordes , qui bene praesunt ( i. c c That is , who fulfill their office . qui implent officium suum : ) yet especially they are to bee honoured for their paines in preaching the word ; that being , in Pauls estimation , the chiefe worke of the Ministerie . For 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 is all one with that phrase of going out and in before others , wherby the conuersation of publike persons in the scriptures is signified . And they are said 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , who goe out and in before the people of God as it becommeth them . And thus also the ancient Syriack Paraphrase expoundeth those wordes , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 qui bene segerunt , who demeane themselues well in their place . And this is to be vnderstood both of their priuate conuersation ( in which sense the word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 is vsed d d Tit. 3. 8. 14. Tit. 3. 8. 14. where those which beleeue , are exhorted 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , to bee presidents of good workes ) and also of their publike administration . Both which the Apostle expresseth in his farewell-sermon to the same Presbyters of Ephesus , of whome hee speaketh to Timothe , e e Act. 20. 28. Act. 20. 28. which may serue as a commentarie to this place . As if the Apostle had sayd , those Presbyters or Ministers among you , who fulfill their ministerie according to that direction which at my departure I gaue them , viz. that they should attend to themselues and to the whole flocke , ouer which the holy Ghost had made them ouerseers , ( that is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ) and more specially , to feede the Church of God which hee hath redeemed with his owne bloud , ( that is , to labour in the word and doctrine ) let them bee counted worthie of double honour . It is plaine therefore , that the Apostle in that place speaketh onely of Ministers . And that hee speaketh not there of lay or onely-gouerning elders , it may further bee proued by plaine euidence out of the text . For , seeing by honour in that place the Apostle vnderstandeth honourable maintenance , which by their owne confession is not due to lay-elders ; it is therefore certaine , that this place acknowledgeth none such . Thus therfore I argue ;

To all those elders , who are mentioned or meant in this place , the honour of maintenance is due for their worke sake .

To the Lay-elders the honour of maintetenance is not due for their work sake .

Therefore lay-elders are not mentioned nor meant in this place .

The proposition the Apostle prooueth in the next words by 2. a a 1. Tim. 5. 18 Deut. 25. 4. testimonies . For the Scripture sayth , thou shalt not moosell the mouth of the Oxe that treadeth out the corne . Which testimony hee also alleageth b b 1. Cor. 9. 9. 1. Corin. 9 , to proue that mainetenance is due to the Ministers of the Gospell . And againe , c c Luk. 10 , 7. The workeman is worthie of his stipend .

The Assumption themselues confesse , both by their doctrine and their practise . For , whereas some obiect , that their lay-elders , if they stand in neede , are to bee maintained : I aunswere , that they d d See the Suruey of the pretended discipline cap. 10. choose such as haue not neede ; and if they haue , that the maintenance which is allowed , is for their neede , and not for their worke sake . But the Apostle sayth , the Presbyters are worthie of double honour , and the workeman is worthie of his stipend ; to signifie , that the honour or mayntenaunce , whereof hee speaketh , is not a beggerly almes giuen onely in charitie for neede ; but an honourable stipende , in iustice due to the Minister for his worke sake .

Seeing therefore this Scripture failes them , wee may conclude , that lay-elders haue no footing in the Scriptures ; and therefore by their owne principles ought not to bee obtruded vpon the Church of God .

I come to Ambrose , writing on the first verse of the same Chapter e e Ambrose . in 1. Tim. 5. 1. Where the Apostle exhorting Timothie , not to rebuke an elder or aged man , Ambrose giueth this reason : For among all nations old age is honourable : and then addeth , vnde & synagoga , & postea ecclesia seniores habuit , quorum sine consilio nihil agebatur in Ecclesia . Quod quâ negligentiâ obsole verit nescio , nisi fortè doctorum desidiâ aut magis superbiâ , dum soli volunt alquid videri . Whence it is , that both the Synagogue , and afterwards the Church had Seniors , without whose counsell nothing was done in the Church . Which by what negligence it is growen out of vse , I knowe not , vnlesse perhappes by the slouthfulnesse of the learned or teachers , or rather pride , whiles they alone will seeme to bee some thing . Which wordes , whosoeuer vnderstande as giuing testimonie to lay-elders , they wrong Ambrose , in making him against his meaning to testifie that , which hath no warrant either in Scriptures , or in the elder writings of Antiquitie . For , Ambrose himselfe was a Diocesan Bishoppe , and one who laboured as much as anie , not to iustifie ( for that needeth not in those times ) but to magnifie the calling of Bishoppes ; and was as farre as any , from subiecting either Bishoppes or Ministers ( as these men doe ) to the Presbyteries of lay men .

But let vs examine the force of their argument . Ambrose saith , there were elders in the Church as well as in the Synagogue , therefore ( say they ) there were lay elders . It followeth not . For euen the Synagogue had * * Ierom. 19. 1. Seniores sacerdotum , Seniors of the Priests , as well as Seniores populi , Seniors of the people . And , of such , Ambrose speaketh , when hee sayth , in the Church or Church causes nothing was done without their aduise . If it be said , that Ambrose speaketh of such Seniors , whose aduise was neglected through the default of the learned or teachers , and therefore of such as were not teachers ; I answere againe , neither doth this follow : for , doctorum , the learned or teachers , being a common title both to Bishoppes and Presbyters , and so to bee vnderstood in this place ; wee may easilie conceiue , how the assistance of the Seniors , through not lay-men but Ministers , was grown out of vse , through the default of such as had beene teachers in the Church , either as Presbyters , or as Bishoppes . For , whereas in the Primitiue Church , the Bishoppe had vsed the aduise of certaine graue Ministers , who remained with him , after the greatest number of Presbyters ( being now allotted to their seueral titles or charges ) were seuered from him : ( a liuely resemblaunce whereof remaineth in the Deanes and Chapters of Cathedrall Churches ) and nothing almost was done in Church causes without their aduise : Ambrose complaineth , that their counsell in his time was neglected , & their assistance growen out of vse , by what negligence hee could not tell : but as hee ghesseth , it was to bee attributed either to the idlenesse doctorum of the learned or teachers , that is to say , of the Presbyters , who for their owne ease gaue ouer medling in matters appertaining to gouernment ; or else to the pride doctorum of the learned or teachers , that is to say , of the Bishoppes , who tooke all vppon themselues , that they alone might seeme to bee somewhat . For if you expound Doctorum , for pastors of parishes alone , as the Presbyterians doe , or for Bishoppes alone , as others doe : I cannot see , how the excluding of Seniors , and taking the whole burden and imployment vpon themselues , could by Ambrose bee imputed as a matter of sloath or idlenesse , either to the Pastors , excluding the lay Elders ; or to the Bishoppes , excluding the learned Presbyters . But howsoeuer Ambrose knewe not what to saye of this matter , otherwise then by coniecture ; yet I doubt not but the true causes , wherefore the assistaunce of the Seniors grewe out of vse , were these : First , because it beeing a matter of greate trouble , whereby they had no profitte , they prouided for their owne ease , giuinge ouer to intermeddle in those combersome imploymentes , ( which was Ambrose his first reason ) . Secondly , because it grewe needelesse ; for that the frequent Synodes of Bishops , which in euery Province were assembled , not onely determined many causes , which before were wont by Presbyteries to bee decided : but also decreed many canons and constitutions , whereby the Bishop , without his former assistance , might seeme sufficiently directed . I conclude therfore the first poynt , viz. that in the Primitiue church there were no lay Elders , and consequentlie , no parishionall Presbyteries . Wherevpon , it will necessarily follow , either that euery parish Bishop ( as they call him ) must rule as a Pope , or be subjected to the authoritie of the diocesan Bishop .

I come to the second ; 2. The Churches , dioceses . which is , to shew , that in the Apostles times , & in the age following , the Churches , whereof the Bishops are called Angels ( or , to vse their words , the visible Churches , endued with power of Ecclesiastical gouernment ) were dioceses properly , and not parishes . This is prooved out of this place . For , whereas our Sauiour Christ , writing to the Churches of Asia , numbreth but 7. and naming the principall , and ( some of them ) mother-cities of Asia , saith , the seauen starres , were the Angels of those 7. churches ; it cannot bee denied , but that the churches whereof they were Bishops , were great and ample cities : and not the cities alone , but also the countries adjoyning . For , it is euident , that the Apostles , when they intended to convert any Nation , they first preached to the chiefe cities thereof . Wherein , when through Gods blessing they had converted some , their manner was to ordaine Presbyters ; hoping by their Ministerie , to convert not onely the rest of the citie , but also in the countries adjoyning , so many as did belong vnto GOD ; the kingdome of heauen beeing like a little a a Mat. 13. 33 leaven , which beeing put into any part of the meale , seasoneth all . Neither were the parishes distinguished in the Apostles times , nor the presbyters assigned to their seuerall titles or cures ; but in common , the presbyters were to attend the b b Act. 20. 28 whole flock converted , feeding them with the Word and Sacraments , and to labour the conversion of the residue , so farre as they should be able , both in the citie , and in the countries adioyning . The presbyteries therefore in the Apostles times , were appointed , not to seueral parishes , but to whole cities , and the countreyes annexed , that is to say , to Dioceses ; that both they might convert them , and attend and feede them beeing converted .

Against this which hath been said , they do object ; that in the first 200. yeres , all the christians in any one great city , did make but one particular ordinarie congregation assembled in one place ; & consequently , that both the presbytery , and the President thereof , were assigned but to one congregation .

I answere , first , that the presbytery and the President thereof , were prouided , not onely for the cities themselues , but also for the countries adjoyning , which were converted , or to be converted , by the Bishop & presbyters of the citie ; and being converted , were counted part of that church . And therfore though the antecedent of this objection were true , yet the consequence were to be denied . But the antecedent , is not onely false , but also vnreasonable , & vncredible . For , if you consider the number of the christians in the greatest cities within the first two hundred yeeres , or the times wherein they liued , or the places where they vsed to assemble ; you will acknowledge , that all the Christians in the great Cities , neither did , nor could ordinarilie assemble in the same place , as one set particular ordinary congregation .

What the number of Christians were before the first 200. yeers were ended , in Rome , Ephesus , Alexandria ; and such like Cities , we may imagine by that great multitude of Christians which were at c c Acts. 4. 4. 5000. Ierusalem ; within a few weeks after the death of Christ : 3000. hauing beene converted in d d Acts. 2. 41. one day . At Rome ▪ about the yeere 100. the company of Christians beeing much increased , ( & til then both the Presbyters attending them promiscuoslie , and the people meeting in diuerse places vncertainly ) Euaristus the Bishop of Rome , was faine , for avoyding of confusion , to distinguish them into diuers e e Platina , ex Dama●o . Onuphr . de episcopat . et titulis . &c. parishes , or titles , assigning vnto them , not presbyteries , but seuerall Presbyters ; the number whereof by e e Platina , ex Dama●o . Onuphr . de episcopat . et titulis . &c. Hyginus was augmented , about the yeere 138. In the time of Cornelius , Bishops & Martyr , about the yere 250. there were in the Church of Rome ( as himselfe sheweth in an Epistle yet extant in Eusebius ) one , Eusebius . lib. ● cap. 43. and but one Bishop , 46 Presbyters , 7 Deacons , and of other Clergie-men 101 , of widdowes and other distressed people , aboue 1500 : all maintained by the charitable contribution of the Christian people in Rome , which afterwardes he calleth 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , a very great and innumerable people . And well might he so call it : for , Tertullian within the first 200. yeres saith no lesse . See his Apologet. cap. 37. Adde to the multitude of the people , the consideration of the times , raging for the most part with persecution , & not permitting the Christians ordinarily to meet in great multitudes ; also the consideration of the places wherein they vsed to assemble , as it were by stealth ( as priuate houses , and ●aults called Cryptae , and other priuate and priuie places , not capable of such multitudes ) and you will easily acknowledge , that the Churches which were in the Cities alone , contained many particular congregations , vnto all which , there was but one presbyterie , or Colledge of Presbyters assigned .

NOw , 3 , The Angels , not parishionall , but diocesan Bishops ? these Presbyteries in the Apostles times , as the presbyterians confesse , had & by divine ordinance ought to haue a President , whom the holy Ghost heere calleth an Angell , and the Fathers , a Bishoppe ; which , by that which hath been said , may be proued to have been , not a parishionall , but a diocesan Bishop . And that is the 3. point , which I was to prooue . For , if the churches whereof they were Bishops , were dioceses , & not parishes ; if the parishes were not yet distinguished , nor Ministers assigned to their peculiar titles , or seuerall cures ; if the presbyteries were allotted to whole dioceses , and not to seuerall parishes : then the Bishoppe , who was set ouer a whole diocese , and not a particular parish , who was president of the presbyterie allotted not to a seuerall parish , but to a whole diocese , was vndoubtedly not a parishionall , but a diocesan Bishoppe . And this was the state of the Church in the Apostles times . Howbeit , in the end of the Apostles time , parishes began to be distinguished in cities , and afterwards in the country . For , about the yeere 100. and therfore before the death of S. Iohn , Euaristus Bishop of Rome , distinguished the parishes or titles in Rome , Damasus , &c. vt supra . and assigned not a presbyterie , but seuerall Ministers to euery of them : which was also practiced in other cities . We may gather out of Eusebius , that before the time of Iulianus , that is , before the yeere 180 , diuers particular congregations or churches , were subiect to the Bishoppe of Alexandria . For , in the first yeere ( saith hee * * Euseb. lib. 5. cap. 9. ) of Commodus , the Bishoprick 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , of the Churches in or about Alexandria , was committed to Iulianus , after that Agrippinus had fulfilled his ministerie for the space of twelue yeeres . Neither may we omit that , which Eusebius saith of Titus , and Theodoret both of Titus and also of Timothe , because it also plainely confuteth their newe assertion , who deny , that more particular congregations then one , were subiect to any Bishoppe , within the first two hundred yeeres .

Titus ( saith Eusebius ) the Bishop 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Euseb. lib. 3. cap. 4. of the churches in Creet . Theodoret. in 1. Tim. 3. Theodoret saith , Titus was the Bishop Cretensium , of the Cretians , and Timothe Asianorum , of them in Asia .

Epiphanius saith Singuli ecclesia●um episcopi habeut beut sub se ecclesias : Epist. ad Ioan. Hiei ● sol . apud Hieron . tom 2. all Bishops of the Churches , haue Churches vnder them . As touching countrey Townes , they were indeede converted aftor the Cities : and because they remained heathenish for a time after the conversion of the Citie , therefore heathenish people are still called Pagans : Notwithstanding the Bishop and Presbytery of the Citie acknowledging them to belong to their charge , laboured their conversion as soone as they could ; and when they were converted , the Bishoppe out of his Presbyterie assigned not a Presbyterie , but a Presbyter or Minister to euery of them ; a Presbiter , I say , & not a Bishoppe : sauing that where the Diocese was large , the Bishop being not able to performe all episcopall duties in all places ( things beeing as yet not so well setled ) was faine to appoint a Presbyter heere and there , to be 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , a country Bishop , who , together with his charge , remained subiect to the Bishop of the Citie , in whose diocese hee was ; neither might hee meddle any further in Episcopall affaires , than by the Bishop was permitted vnto him . The Councell of Sardica determined , that one Presbyter is sufficient for a village ; or a little Cittie or Towne , Council . sard . capit . 6. and therefore licence not to be granted to ordaine a Bishop in such places . Which euidently sheweth , that Bishoppes were set ouer cities and dioceses , and that euery parish and Countrey-towne had not a Bishoppe , or a presbytery , but one onely Minister , as sufficing for such a charge .

Thus then parishes were distinguished , both in the cities and countries , & seuerall presbyters peculiarly assigned vnto them . Vpon which division of parishes , & assignement of presbyters vnto them , there happened no alteration to the state of the Bishop : the difference was in the imployment of the presbyters . For whereas , before , they attended the whole flocke in common , by the direction of the Bishoppe : now , by his assignement , they were deputed to their seuerall charges . The Bishops iurisdiction was not altered , hee hauing , as before , the same episcopall charge of the citie and country adjoyning . In respect wherof , a diocese contained 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 & 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , in this division , signifying , not as the vulgar vse of our English word Parish importeth a particular ordinary congregation , answerable to a Iewish Synagogue , but the whole citie & suburbs , though containing as many particular parishes , as a a In Ierusalem were 400. Synagogues . Ioseph . Ierusalem did Synagogues ; & in that sense ( euen after the division of Parishes ) is ordinarily vsed in the best b b Euseb. hist. passim . Epiph. Epist. ad Ioan. Hieros . apud Hieronym . tom. 2. writers . One of the ancient c c Canon . Apost. 33. Canons , called the Apostles , appointeth euery Bishop to deale in those matters 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , whatsoeuer appertaine to his own See , & the countries subiect vnto it . Which Canon the council of Antioch reciting , & calling it the ancient canon of their fathers , explaneth in these wordes ; d d Concil. Antioch . c. 9. For euery Bishop ought to haue authority ouer his owne paroecia , & to haue care 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , of the whole region which is subiect to his citie , vsing 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 promiscuously .

These three points wherof hetherto I haue intreated , are of such euident and vndeniable truth , that Calvin , the first founder of the Presbyterian discipline , doth acknowledge the same . For , speaking of the discipline of the primitiue Church , which e e Instit. lib. 4. ca. 4. §. 1. hee confesseth was framed according to the worde of God , & scarcely had any thing differing therfrom ; he saith : f f Calv. Instit. lib. 4. cap. 4. §. 2. Quibus ergo docendi &c. to whom the office of teaching was inioyned , all them they named Presbyters . They , out of their number chose one in euery citie , to whom they specially gaue the title of Bishop : ne ex aequalitate , vt fieri solet , dissidia nascerentur ; least out of aequality , as vsually it happeneth , dissensions should arise . And some-what after , Habebant ergo , &c. Euery citie had their Colledge of Presbyters , who were Pastors and Teachers . And againe , To euery citie there was attributed a certaine region or country , which from thence should receiue their Presbyters , & be reckned as part of that church . And yet againe : But if the countrey which was vnder his Bishopricke , were more large then that hee could sufficiently discharge all the offices of a Bishop in euery place : through the countrey , in certaine places , some Presbyters were appointed , who in matters of lesse importance should bee the vicegerents of the Bishop . Such they called Chorepiscopi , because in the province they represented the Bishop .

Thus farre , that worthy seruaunt of Christ , Calvin : who though in these three thinges hee agreeth with vs , namely , that the Presbyteries consisted of Ministers , that the Churches indued with power of Ecclesiasticall gouernment , were dioceses , and that Bishops vnder their charge , had both their cities and countries adioyning : yet I confesse , in the fourth point he differeth from vs , and as I am vndoubtedly perswaded , from the truth .

IN the 4. 4. Bishops , superior to other Ministers , in degree . place therfore , wee are to intreat of the superioritie of Bishops ouer other Ministers . For , although the presbyterians & we agree in this , that by divine institution , there was in the primitiue Church , and still ought to be one , set ouer the Presbyters : yet in diuers things they dissent from vs , and as I said , from the truth . First , in that they make the Bishop superior in order onely , & not degree . Secondly , in that they assigne a superioritie or presidentshippe vnto him for a short time , and that by course . Thirdly , in that they ascribe vnto him a prioritie onely of order , & not a majority of rule or power . And to this pupose , it pleaseth them to distinguish Bishops into 3. sorts , divine , humane , divelish ; acknowledging such onely , as they fancy , for divine . Howbeit , I must needs confesse , that reverend Beza , though an earnest patron of the presbyterian discipline , & one who came far short of Caluins moderation in this behalfe , notwithstanding he speaketh farre otherwise of our Bishoppes , then our men vse to doe . Beza de ministr. euang. cap. 18. see ▪ also cap 21. in fine . Quòd si nunc Anglicanae Ecclesiae , saith hee , &c. But if now the reformed English Churches do persist being vpheld by the authoritie of their Bishoppes and Archbishops ( as this hath happened vnto them in our memorie , that they haue had men of that order not onely famous martyrs of God , but ●●o most worthie Pastors and Doctors : ) let England surely enioy that singular blessing of God , which I pray God may be perpetuall vnto it . And that wee may all say Amen to Beza his wish , I will shew you first in generall , that the Bishoppes or Angells of the primitiue Church , were superior , as wel as ours , in degree to other Ministers : and then more particularly I will declare , wherein their superioritie did consist .

That Bishoppes were superiour to other Ministers in degree , all antiquitie with one consent ( if you except Aërius , who for dissenting in this point was accounted an hereticke by Epiphanius and Augustine ) doth acknowledge ; Concil. fard . c. ●3 . distinguishing three 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 degrees of Ministers , Bishoppes , Presbyters , Deacons , aunswerable to the high Priest , Priestes and Leuits ; making the Bishoppes to be the first degree , Presbyters the second , Aduers . Parmenian . libro 1. Quid commemorem Laicos , qui tunc in ecclesia nulla fuerunt dignitate suffulti ? quid ministros plurimos ? quid diaconosintertio ? quid presbyteros in secundo sacerdotio constitutos ? ipsi apices & principes omnium aliqui episcopi illis temporibus , vt damno aeternae vitae istius incertae lucis mora● breuissi mas compararent , instrumenta diuinae legis impiè tradiderunt . & Deacons the third . So sayth Optatus , What should I mention the Deacons placed in the third , or the Presbyters in the second Priesthood or Ministerie ? the verie chiefe , & principes omnium Episcopi &c. and princes of all , the Bishoppes &c. Neither is any thing more vsuall in Councils and Fathers , then the distinction of ministers in●● these three degrees .

Ignatius , who liued in the Apostles times , often mentioneth this distinction : as , ad smyrn . a a Ignat. ad smyrnenses . Let the Lay men be subiect to the Deacons , the Deacons to the Presbyters , the Presbyters to the Bishoppe , the Bishoppe to Christ : and ad Tarsens . b b Ad Tarsens Presbyters submitte your selues to to the Bishoppe : Deacons to the Presbyters : the people to the Presbyters and Deacons . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , my soule for theirs , who obserue this good order , and the Lord be alwayes with them . And again , c c Ad Philadelph . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Let the Presbyters , and the Deacons , and the rest of the Clergie together with all the people , be obedient to the Bishoppe , as their ruler ; for so much is implied in the word .

And such was the difference betweene the degree of a Presbyter and of a Bishoppe , that when Eustathius the Bishoppe of Tyrus sought vpon secrete displeasure to disgrade certaine Bishoppes whom Photius had ordained ; the censure of the great Councill of d d Ex actis Concil. Chalced. de Photio & Eustathio . Chalcedon was this , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 : to reduce a Bishop to the degree of a Presbyter , it is sacriledge . To omitte others , let vs heare Ieromes confession , because he vsually is alledged as fauouring the heresie of Aërius . e e Hyero●i●● . ad Euagrium . At Alexandria ( sayth hee ) From Marke the Euangelist vnto Heraclas & Dionysius Bishoppes , euermore the Presbyters hauing chosen one from among themselues , and placed him in excelsiori gradu in a higher degree , called him Bishop , euen as an army maketh an Emperour ; & in the end of the same Epistle , That we may know , saith he , that the apostolicall traditions are taken out of the old testament , looke what Aaron & his sonnes , and the Leuites were in the Temple , the same let the Bishops , Priests & Deacons challenge in the Church .

But let vs consider more particularly wherein the superioritie of Bishoppes did , and doth consist . Paule writing f f Tit. 1. 5. to Titus , the Bishoppe of Creet , sayth , I left thee , that thou shouldest continue to redresse those thinges that are amisse , and that thou shouldest ordaine Presbyters in euerie Citie , as I appointed thee . From whence wee may gather a threefolde superioritie of Bishoppes ; the first , Singularitie of preeminence , during life : I left thee , that thou sholdest &c. The second , the power of ordination ; that thou shouldest ordaine Presbyters : The third , the power of iurisdiction ; that thou shouldest redresse &c. and this twofold power not confined to a parish , but extended to the whole Island of Creet , and to all the Cities thereof . From the first of these dependeth the vnitie , from the second the perpetuitie , from the third the eutaxy or good order of euerie Church .

As touching the first , Bishops , superior to other Ministers in singularitie of preeminence , during life . whereas there were many Presbyters in one Citie , ( as in the time of Cornelius g g Epist. Cornel. apud Euseb. lib 6. c. 43. there were 46. in Rome ; ) yet there neither was nor might be , as hee there sayth , any more Bishops but one in a whole Diocesse , or as the holy Ghost here teacheth vs , but one Angell in a Church ; one Timothe at Ephesus , one Titus in Creet , one Epaphroditus in Philippi , one Archippus at Colossa &c. which is a truth that Councilles and Fathers with one consent doe testifie . a a Concil. Nicen. apud Ruffin . eccl. hist. lib. 10. c. 6. Ruffinus reporteth this Canon out of the Council of Nice , which indeed agreeth with the 8. Canon , Ne in 〈◊〉 ciuitate duo sint Episcopi , that in one Citie there be not two Bishops . b b Hieronym . Chrysost. Ambros. Theodoret. Oecumen . In : Philipp. 1. Ierom writing on the first to the Philippians saith , Here , by Bishops we vnderstand Presbyters , for in one Citie there could not be more Bishops then one : the like hath b b Hieronym . Chrysost. Ambros. Theodoret. Oecumen . In : Philipp. 1. Chrysostome , Ambrose , Theodoret , Oecumenius , writing on the same place .

This , as it was ordained for the preseruation of the Church in vnitie , and for the auoiding of schisme ; so is it for the same cause to bee retained . For whence , saith Cyprian c c Cypr. lib. 4. Epist. 9. haue schismes and heresies risen and doe rise , but whiles the Bishop , who is one and gouerneth the Church , by the proud presumption of some is contemned ; and the man , honoured by Gods acceptation of him as worthie , is iudged of vnworthie men ?

The like hath d d Hier. aduers . Luciferian . Ierome , who sayeth , that vnlesse this singularitie of preeminence bee yeelded to the bishoppe , tot in ecclesi●● efficientur schismata , quot sacerdotes , there will bee so many schismes in the Churches as there bee Priestes . And in the place before e e Ad Euag●ium . cited , hee sayeth , that the Presbyters hauing elected One from among themselues , and placed him in a higher degree , called him a Bishoppe . And that wee should not thinke this to haue beene peculiar to Alexandria ; elsewere , hee sayeth , after that euerie one sought to drawe disciples after him , f f In Tit. 1 : toto orbe decretum est , vt vnus de Presbyteris electus superponeretur caeteris , ad quem omnis ecclesiae cura pertineret : It was decreede in the whole worlde , that one beeing chosen from among the Presbyters , should bee set ouer the rest in euery Church , vnto whom the whole care of that Church , or care of that whole Church , should appertaine .

The Presbyterians also confesse , that by Gods ordinance there ought to be one set ouer the rest : but that one , they say , was for a short time , as for a weeke or a Moneth , and that by course ; this superiority being common to all in their turns . And to this purpose they alleage the courses of the Priests , and the testimony of g g In Ephes. Ambrose . But , the courses of the Priests make nothing to this purpose . For though the seuerall orders of Priestes serued in their course ; yet hee , who was chiefe of his order , kept his preeminence when their course was ended . And to their testimonie I aunswere : first , that the author of those commentaries is suspected . Secondly , that his testimony is false : for nothing is more euident , than that bishoppes were elected to their places . Ierome , in the two last testimonies which I alledged , witnesseth the same . And lastly it is falsified by them who alleage it : for that author speaketh not of a running regency to be changed euerie week or moneth ; but of the succession of one bishop after the deceasse of another , according to their senioritie . Neither can any thing be more euidently proued out of the monuments of Antiquitie then this , that bishoppes continued their regency for term of life . Was not a a Euseb. lib. 3. 13. & 21. &c. Anianus bishop of Alexandria 22. years , and Abilius after him 13. yeares , euen in the Apostles times ? Likewise Iames at Ierusalem 30. yeares , and after him Simeon the sonne of Cleophas 3● ? Euodius at Antioch aboue 20. yeares , and Ignatius 40 ? Linus at Rome 12. yeares after the death of Peter and Paul , 22. in all ? Anacletus 10. and odde monethes : Clemens , 9. Euaristus 8 ? and so throughout the succession of Bishoppes from the Apostles to the Councill of Nice , and so downeward ? Notwithstanding if you will beleeue them , such Bishops as were for a weeke by course ( for they suppose it was Hebdoma●ica 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ) must bee esteemed diuine ; though there cannot bee alleaged out of all antiquitie , either in the Apostles times or since , any one example of such . As for those who be for terme of life , they ( forsooth ) are but humane , though superiour onely in priority of order : but if superiour also in power or maioritie of rule ; then are they , in their iudgement , worse then humane .

Let vs therefore see , B B. Superiour in power or maioritie of rule . if Bishops were not also superiour in power . Hearken to Ierom. b b Aduers . Luciferia●os . The safetie of the Church ( saith he ) dependeth on the dignitie of the chiefe Priest or Bishoppe : to whom if there be not giuen exors & ab omnibus ●minens potestas , a peerelesse power , and eminent aboue all , there will be so many schismes in the Churches , as there be Priests .

This power is two-fold : the power of ordination , and of iurisdiction . As touching the former : it hath been the receiued opinion in in the Church of God , euen from the Apostles time vntill our age , that the right of ordination of Presbyters , is such a peculiar prerogatiue of Bishops , as that ordinarily , and regularly , there could bee no lawfull ordination , but by a Bishop .

At Ephesus , there were diuers Presbyters , Acts 20. and so no doubt in Creet ▪ yet the Apostle for this cause substituteth Timothe at Ephesus , & Titus in Creet , that they might ordaine Elders by imposition of hands . Which authoritie , as it was not in the Presbyters before their comming , but in the Apostles ; so was it not at their deceasse deriued to them , but to such as were successors of Timothe at Ephesus , and of Titus in Creet .

They object , 1. Tim. 4. 14. Neglect not the gift that is in thee , which was giuen thee by prophecie , with imposition of hands of the Presbyterie . Vpon which place especially , they build the authoritie of their presbyteries . But without cause ; this place admitting two expositions , neither whereof doth fauour their presbyterie . For first , Presbyterium heere may signifie , not the fenate , or company of Presbyters , but the office of a Presbyter or priesthoode ; in which sense the word is often vsed .

And so , not onely diuers in former times , as Ierome , Brimasius , Anselmus , Haymo , Lyra , but Culvin also expound it . Paul , saith Calvin a a Instit. lib. 4. cap. 3. in fine . in another place , saith , that he , and not any more , imposed hands on Timothe . 2. Tim. 1. 6. I admonish thee that thou stirre vp the grace which is in thee by imposition of my handes . For that , which in the other Epistle is said concerning the imposition of handes of the Presbyterie ; I doe not so vnderstand , as if Paul did speake of the Colledge of Seniors : but vnder this name I vnderstand the ordination it selfe ; as if hee should say , endevoure that the grace which by imposition of handes thou diddest receiue when I made thee Presbyter , be not in vaine .

Againe , though it should signifie a companie of Seniors ; notwithstanding , this place is so farre from prooving either parishionall Presbyteries ( which neuer were , or if they had beene , should not haue had authoritie to ordaine him , who was not to serue a parish ) or lay presbyteries whatsoeuer , ( which b b Calv. lib. 4. c. 3 §. 16. hoc postrem● habendum est , solos pastores manus imposuisse ministris . And Beza speaking of the worde 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 in his annot. quo nemine coetus omnis ille significaatur qui in verbo laborabant . Calvin and Beza acknowledge to haue no right to impose handes ) as that those c c Chrysost. Theodor. Theophy . Oecumen . in . 1. Tim. 4. Fathers , who expound this place of a company of Elders , vnderstand , heere , the ordination of Timothe to be a bishoppe by the imposition of their handes , who were either bishops , or more then bishoppes ; the worde beeing heere , and elswhere , generally taken ; as Beza also confesseth . Insomuch , that as the Apostles sometimes d d 1. Pet. 5. 1. 2. Iohn . 1. and 3. Epist. 1. are called Presbyteri , so Presbyterium heere may signifie a company of Apostles or apostolicke men ; in which number e e 2. Tim. 1. 6 Paule was one . For Presbyters , as these Fathers say , might not ordaine a bishoppe .

Neque enim sas erat , saith f f Ambr. in 1. Tim. 3. Ambrose , neque decebat , for neither was it lawful , nor decent , that the inferiour should ordaine the superior : For no man giueth what hee hath not receiued . And without all contradiction , saith the g g Heb. 7. 7. Apostle , the greater blesseth the lesse , and not contrariwise , namely , ex aut horitate .

Yea , but the Counc. of Carth. say they , committeth authority of imposing handes to Presbyters .

The words of the Canon are these : h h Concil. Carth. 4. c. 3. When a Presbyter or Priest is ordained , the Bishoppe blessing him , or holding his hand vpon his heade , let all the Presbyters also which be present , holde their hands vpon his head , by the Bishops hand . Where , we plainly see the power of ordination to be ascribed to the Bishop , & the Presbyters hands to be adjoyned ( as with vs ) not for necessitie , but for the greater solemnity of the action , and the better encouragment of the partie ordained , hauing the consent and approbation of more then one . Otherwise , the perpetuall consent of the church of God , appropriateth the ordinarie right of ordination to the Bishop alone ; the Councils & Fathers speaking of the Ordainer , as of one : As , a a Concil. Antioch . c. 9. Euery Bishop , within his own diocese , may ordaine Presbyters and Deacons . b b Canon Apost. 2. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , let a Presbyter be ordained of one Bishop . c c Concil. Carth. 3. c. 45. et African . c. 22 By one Bishop , many Presbyters may be ordained . d d Concil. Hispal . 2. c 6. A Bishop alone may giue to Priests and Deacons their honour : but he alone cannot take it from them .

As for Presbyters , they are by Councils forbidden to ordaine : and if at any time they presumed so to do , ( there being then no want of orthodoxall Bishops ) their ordination was repealed and iudged of none effect . Because Colluthus e e Athanasi . apol. 2. contra Arian . in epist. presbyt. et diac . Mareotic . ad Curios . et Philagr . praefect . Agypti . was not a true , but an imaginarie Bishop , not onely himself was commanded in a general council to cary himself as a Presbyter : but Ischyras also and others , who by him had been ordained Presbyters , were returned to their former order . Likewise the council of f f Concil. Constan . 1. c. 6. Constantinople , iudging Maximus to haue bin no lawful Bishop , iudged also the ministers by him ordained , vnlawfull . Yea the Chorepiscopi themselues , sometimes were g g Concil. Antioch c. 10. restrained , & somtimes forbidden h h Concil. Ancyr. c. 12. Damas. epist. 4. Leo , epist. 88. altogether , to ordain Presbyters or Deacons . Nay further we read , that when a certaine Bishop in the ordination of a Presbyter and two Deacons imposed his hands on them , and vsed the helpe of a Presbyter , onely to read the words of consecration and to blesse them , himselfe oculorum dolore derentus , beeing not able to reade for the paine of his eyes : the councill of i i Concil Hispal . 2. ca. 5. Hispalis reversed the ordination as vnlawfull .

And this is one principall reason whereby k k Epiph. haeres. 75. Epiphanius prooueth against Aërius the heretick , that the office of a Bishop is a higher degree then that of Presbyters , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , for the function of Bishops , is an order generatiue of fathers ; for it begets fathers to the church : wheras the order of presbyters , being not able to beget fathers ; by the laver of regeneration , begetteth children to the church , not fathers , or teachers . And this is so clear a case , that bishops only , in the iudgement of the fathers , haue right of ordaining Ministers regularly ; as that Ierome himselfe , euen where and when hee seeketh to advance the presbyters as high as he can aboue the deacons , doth confesse ordination to be peculiar to bishops . l l Ad Evagr. Quid facit excepta ordinatione Episcopus , quod presbyter non faciat ? what doth a bishop excepting ordination , which a presbyter may not do ? Where , you are not to vnderstand him , or other or the Fathers , speaking somtime to the like m m Chrysost. hom. 11. in 1. Tim. episcopi sola ordinatione superiores sunt , atque hoc tantum plusquam presbyteri ●abere videntur . purpose , as though the bishop were not superior in any thing els : but that potestate ordinis , as touching power of order , he is superior onely in ordination . For , that he is superior potestate jurisdictionis , in power of iurisdiction , they euery where acknowledge .

Thus haue I reported the iudgement of the ancient church , ascribing the ordinary right of ordination to bishops : But yet , not so appropriating it vnto them , as that extraordinarily , and in case of necessity , it might not be lawful for presbyters to ordaine ; & much lesse teaching ( as the Papists imagin ) absolutely a nullity in the ordination which is not performed by a bishop . For suppose a church a a The state of some reformed churches . either altogether destitute of a bishoppe , or pestered with such as the popish prelats are , heretical & idolatrous , by whom no orthodoxall Ministers might hope to be ordained ; wee neede not doubt , but that the ancient Fathers would , in such a case of necessity , haue allowed ordination without a bishop , though not as regular , according to the rules of ordinary church gouernment ; yet , as effectual , & as iustifiable , in the want of a bishop . For , seeing the Counc. of b b Conc. Antioch . c. 10. Antioch , permitted the licensed Chorepiscopi , who were but presbyters , to ordain presbyters & deacons in the country , in the local absence of the bishop , to whom with a litle more paines they might haue repaired : how much more would they haue allowed the same to a company of graue & learned Ministers in the totall want of a bishoppe ? Yea , doth not the church of Rome , in her practice allow Chorepiscopos or Suffragans to ordaine ? & haue not some learned c c See D. Field . de ecclesia . lib. 3. ca. 39. men among them ( in their iudgement ) approued the ordination , not of priests alone , but of Bishops performed by Presbyters , where no Bishops are to be had ? Yea , suppose that the right of ordination doth belong to the power of th' episcopall order : yet I am sure the begetting of fathers to the church by ordination , doth no more belong to the power of order in Bishoppes , then the begetting of children to the church by Baptisme , to the power of order in all Ministers . Yet , in the case of supposed necessity , in the absence of their priests , not onely other men , but women also , among them are permitted to baptise . The truth is , where Ministers may be had , none but Ministers ought to baptise : and where bishops may be had , none but bishops ought to ordaine . But though neither ought to be done ; yet beeing done , the former , by other christians in the want of a Minister , the latter , by other Ministers , in the defect of a bishoppe , as the one in the iudgement of the fathers is of force , the church receiuing the partie baptized into the communion of the faithfull ; so also the other , the church admitting the party ordained as a lawfull Minister . Thus much by the way , to prevent popish cavills .

Now am I to shewe , that the Bishop is superiour also in the power of jurisdiction . The Presbyters indeede doe gouerne , but the people onely of their particular flocke ; and that not d d ●ot in an outward court , but in the Court of the conscience . in foro externo , but in foro conscientiae , ●eeding and guiding them by the ministerie of the word and sacraments , and by watching ouer them . And that pastoral authoritie which they haue , is delegated and committed vnto them by the Bishop ; vnto whom the care of the whole Church , as e e In Tit. 1. Ierome saith , doth belong . But the Bishoppe doth gouerne also in foro externo , not one particular flocke , but the whole diocese ; and not the people onely , but the Presbyters also , hauing authoritie both to direct , & also to correct them . And that authoritie is deriued vnto them from the Apostles , as to their successours in the gouernement of the Church . For which cause , as wee shall heare anon , Bishops at the first were called Apostles . For , as Ierome a a Hieronym ad Marcella 〈◊〉 . aduers. Montan . saith , Apud nos , that is , in the true Church , Bishoppes doe hold the place of the Apostles . And Irenaeus b b Irenaeus . lib. 3. c. 3. testifieth that the Apostles left the Bishops their successours , deliuering vnto them their owne place of gouernement .

I shal not neede to proue their authoritie ouer the people of their diocese , if I demonstrate their rule ouer the presbyters thereof .

Consider therefore the Presbyters , either as they were parts of the Presbyterie assisting the Bishoppe ; or as Pastors , seuered from the Bishop , and allotted to their seuerall charges . As touching the former ; it is euident , that the Bishops had not onely a prioritie of order , ouer the seuerall Presbyters ; but a majoritie of rule , ouer them all . For c c Aduers . Luciferianos . Ierome ( as you heard ) yeeldeth to the Bishop a peerless power and eminent ouer all , or as the word exors may signifie , admitting no partener . Likewise Ignatius that holy martyr , who for many years was Bishop of Antioch in Saint Iohns time , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 saith he , d d Ignat. ad Trallian . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ; What is a Bishoppe else , but such an one as holdeth or menageth the whole power and authoritie aboue all ? And writing , a little before his Martyrdome , to the Presbyters of Antioch , where himselfe was Bishoppe , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 sayth hee , e e Idem ad Antioch . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . You Presbyters feed the flocke which is among you , vntill God shall declare who shall be your gouernour ; for I am euen now to bee sacrificed , that I may gaine Christ. And in diuerse of his f f Ad Smyrnens . ad Tarsens . ad Philadelph . Epistles ( as you heard before ) hee exhorteth the Presbyters to bee subiect and obedient to their Bishop .

Now , the Presbyters were subiect to their Bishop , both as to their Ruler , to be guided and directed by him ; and also as their iudge , to bee censured and corrected of him . For by auncient Canons , and Councils , the presbyters might not doe any thing of importance , without the direction of their Bishop . Let Presbyters and Deacons doe nothing sayth the auncient Canon , g g Canon apost. 40. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 without the sentence or appointment of the Bishop . The first Councill h h Concil. Arelatens . 1. c. 19. of Ar●es likewise decreede , vt presbyteri sine conscientia episcoporum nihil faciant : and to the like purpose the Councill of i i Concil. Ancyr. c. 12. Ancyra . As touching Baptisme , k k Tertull. de Baptismo . Tertullian sayth , The chiefe Priest , which is the Bishop , hath the right of giuing baptisme : then , the Presbyters & the Deacons , but yet not without the authority of the bishop for the honor of the church ; which being safe , peace is safe : & for the communion ; l l Cypr. lib. 3. Epist. 14. Cypryan findeth fault with the Presbyters of Carthage , where hee was Bishoppe , that they not regarding propositum sibi episcopum , the Bishoppe set ouer them , had receiued some to the communion who had fallen in time of persecution , without warrant from him , though absent . In a word , Let no man , sayth Ignatius m m Ignat. ad smyrn . doe any thing appertaining to the Church , without the Bishoppe : and more particularly hee sayth , a a Ibid. that the administration of the Eucharist is then to bee esteemed firme and good , when it is done either by the Bishop , or by him whome the Bishoppe hath authorized .

But as the Bishoppes had authoritie to guide and direct , so also to censure and correct the Presbyters . For proofe wherof , what should I tell you of b b Cypr. lib 3. Epist. 9. Cyprian , partly assuring Rogatianus a Bishop ( who in modesty , hauing been reproched of his Deacon , complained to his fellow Bishoppes ) that pro episcopatus vigore & cathedrae authoritate , for the vigour of his Bishopricke , and authoritie of his chaire , hee had power to reuenge his owne cause : and partly aduising him , if the Deacon did persist , hee should either depose or suspend him ? Of c c Aduers . Vigilantium ad Riparium . Ierome , maruelling that the Bishoppe of the Church , where Vigilantius was Presbyter , did not virga apostolica , with the Apostolicke , and with an iron rodde , breake that vnprofitable vessell , and deliuer him vnto the destruction of his flesh , that his spirit might be safe ? Doth not the scripture testifie the same , when the Angel of the Church of d d Apoc. 2. 2. Ephesus is commended for examining & not suffering those which said they were Apostles and were not ? and contrariwise the Angel of e e Ap. 2. 20. Thyatira reproued for suffering the teachers of the Nicolaitan heresie , who are compared sometimes to Balaam , and sometimes to Iezabell , because they perswaded to fornication & Idolatry ? But most plainly doth Paul attribute to Timothe and Titus ( who , as afterwards we shal proue , were Bishops ) this episcopall power , whereof we speake : to them alone & their successors , doth he direct his injunctions for the execution of that power ; & on them he laies the whole charge . For this cause I left thee in Creet , f f Tit. 1. 5. sayth hee to Titus , that thou shouldest 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 reforme and correct what is defectiue or amisse , and shouldest ordain Presbyters in euerie Citie , as I appointed thee . And to Timothe , I requested thee g g 1. Tim. 1. 3. sayth he , to abide still in Ephesus , that thou mayst commaund some that they do not 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 teach strange doctrine : h h 1. Tim. 5. 22. lay not thou hands hastilie on no man , neither be thou partaker of other mens sinnes , keepe thy selfe pure . i i 1. Tim. 5. 19. 20. Against a Presbyter receiue not thou an accusation , but vnder two or three witnesses ; them that sinne rebuke openly , &c. On which words , k k Haeres. 75. Epiphanius inferreth against Aërius , therefore Presbyters are subiect to the Bishop , as to their iudge ; and therfore as to their superiour . Now followeth the charge : l l 1. Tim. 5. 21. &c. 6. 14. I charge thee before God , and the lord Iesus Christ , and the elect Angels , that thou obserue these things without preiudice , and without partialitie .

But consider also the Presbyters , as seuered in place from the Bishop , and affixed to their seueral cures : First , in the Citie , and then in the Country . For as in the City , the Bishop , to whom , as m m In Tit. 1 Ierome saith , the whole care of the Church did appertaine , distinguished the parishes , and assigned a Presbyter to euery of them : so in the Countrey , when the townes & villages were conuerted ( which was effected by the Bishop of the Citie & his presbytery . ) they had their presbyters a a Here note by the way ▪ that presbyters first were ordained ( as diuines be in our vniuersities ) to the nationall or diocesan Church ( where they liued ) in common , before they were assigned to their peculiar titles or cures . by the Bishop appointed vnto them : & when any place was void , the Bishop out of his presbytery , or if he could not , the Metropolitan supplied it . These presbyters , as I said before , might doe nothing but by authority from the bishop , or as the ancient council of b b Concil. Ancyr. c. 12. Ancyra speaketh , sine authoritate literarum eius , without the authoritie of his Letters . Nay , they might not so much as trauel from place to place , and much lesse remoue from one cure to another , without the Bishopslicence . To his iurisdiction & censures they were subiect : for to him they were accused ; being accused , by him they were conuented , and examined ; being faulty , by him they were * * Concil. Nicen . c. 5. Carthag. 2. c. 8. & alijs . censured , according to the qualitie of their offence ; by reproofe , putting to silence , suspension , depriuation , excommunication .

To conclude , the pastors of seuerall parishes either had assistants to restrain them , or they were subiect to the bishop , or they ruled alone without controlement , neither subiect to Bishop , nor restrained by assistants . But this last is absurde : for that had been to set vp a Pope in euery parish , and to make as manie schismes as there were parishes . Associates of lay Presbyters in euerie parish they neuer had , nor yet haue in those Countreyes where Presbyters be erected . For there is but one Presbyterie in the Church of Geneua , for all the parishes in the Citie , and territory thereto belonging : and in all Scotland , where be some thousands of parishes , there bee scarce halfe a hundred presbyteries . To haue a Presbyterie of ministers to assist the pastor in euerie parish , it neither was , nor is possible . It remaineth therefore , that the Ministers of seuerall parishes euer were , and still ought to be , subiect to the bishoppe ; whose pastoral care extended it selfe to all euen the remotest parishes in his Diocese , to see them furnished with sufficient Ministers , to prouide that they were soundly taught , and discreetly guided , to reforme abuses notified vnto him , to suppresse schismes , to decide controuersies , to exercise Church-censures against offenders , &c.

Thus then you haue heard , that the Angels or Bishoppes of the Primitiue Church were , for the substance of their calling , such as our bishops are ; that is to say , Diocesan and prouinciall bishoppes , being superiour in degree to other Ministers , and hauing a singularitie of preeminence for terme of life , and a peerelesse power both of ordination and iurisdiction . For , as for titles of honour , which in our church are giuen to bishops ; sure it is , they are inferiour to those which the holie Ghost assigneth vnto them in this place . Neither should we thinke much , that they , in respect of their honourable calling , are termed Lords ( a title in Scriptures giuen not onely c c Gen. 31. 35 Let not my Lord be angry , saith Rabel to her father . to naturall , but also , and that more woorthily , to spirituall d d 1. King. 18. 7. 13. Art not thou my Lord Eliah ? and , was it not told my Lord , saith religious Obadiah . fathers ) when the holy Ghost termeth them Angels of the churches . Not that Bishops may behaue themselues as a a 1. Pet. 5. LL. of the churches ; but that they being angels , & spiritual fathers , to whom , a paternal and pastoral authority is committed ouer the churches , may worthily be honored with the title of Lords . Neither is there such great difference between Master & Lord , that inferior Ministers , which assume to themselues the title of Master , should deny the title of Lord to Bishops . Neither doth it follow , that Bishops are Lords of the churches , or they masters of the churches , because the titles of Lords are attributed to Bishops , and Masters to them .

IT remaineth , 5. The quality of the episcopall function . that I should demonstrate not onely the lawfulnes of the Bishops calling , but also the excellencie , and dignitie thereof , in that they are heere called starres and angels . But to intreat of the excellencie , it shall not be needfull , if we be perswaded of the lawfulnes . For if the function of all Ministers in generall , be ( as I haue else-where b b In 1. Tim. 3. 1. manifestly prooued ) honourable , and they , in regard of their calling , are to be c c 1. Tim. 5. 17. esteemed worthy of double honour ; then much more the office of Bishops , who are the chiefe and principall Ministers , is a worthy or excellent worke . If euery Minister in a diocese is to be honored in regard of his calling ; much more that one , who in a place of singular preeminence is set ouer the rest . And if a worthy minister be among men as one of a thousand , as Elih● d d Iob. 33. 23. speaketh ; vndoubtedly a worthy bishop is as one of a million . If it be an honor to beget children to the church , as all ministers do , by the ministery of the Gospell , & by the laver of regeneration ; much more to beget fathers to the church , as bishops do , by ordination . If it be a great honour to be set ouer the people of one particular flock ; what is it to be set ouer not onely the people , but the Pastors also of many flocks , as a chiefe steward ouer Gods family , as a principall spirituall Gouernour of his body , which is his church , as a singular successour ( as touching ordination and jurisdiction ) in euery church , of the glorious Apostles of Christ.

All the question now adaies is of the lawfulnes . For those , who vnderstanding the words of the Apostle , 1. Tim. 3. 1. ( that the office of a bishop is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ) of the ministery in general , acknowledge it to be both good & excellent ; they are so far from granting 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the office of a bishop , properly vnderstood of those , whom the church of God , euer since th' Apostles times , hath peculiarly termed Bishops , to be excellent , that they do not acknowledge it to be good . Yea , they are so far from acknowledging it to be good , that they thinke it neither lawful , nor indifferent , nor tolerable .

I will therefore shew that the function of Bishops is lawful and good , in that they haue divine both institution , being Angels ( and therfore sent of God ) & approbation , being stars , which Christ holdeth in his right hand . And this I will prooue , first , by consequence ; and then directly . The function episcopall , an apostolicall and divine ordinance . For , what function or gouernment is of apostolicall institution , that is to bee acknowledged a divine ordinance , in respect of the first institution ; as hauing GOD the author thereof : the episcopall function , or gouernment by bishops , is of apostolicall institution : therfore the episcopal function is a divine ordinance .

The proposition is of vndoubted truth , and is so acknowledged by Beza . Surely , saith he , a a De grad. Ministr. c. 23. if it proceeded from the Apostles , I would be bold to ascribe it wholly , as al other apostolical ordinances , to the institution of God .

The assumption I will proue by three arguments : in which I will proceede as it were by degrees . 1. That gouernment which was generally and perpetually vsed in all Christian churches in the first three hundred yeres after Christ , and his Apostles , and not ordayned by generall councils , was vndoubtedly of apostolicall institution . This proposition , besides that it is Augustines rule , is also of manifest truth . That which the whole church obserueth , saith b b De baptis . contra Donatist . l. 4. c. 24. quod vniuersa tenet ecclesia , nec concilijs institutum , sed semper retentum est , non nisi authoritate apostolica traditum rectissimè creditur . Augustine , and was not instituted by Councills , but alwaies retayned , it is very rightly belieued to haue beene ordained no otherwise but by the authority of the Apostles . And againe , to dispute whether c c Aug. ep. 118 that which the whole primitiue church throughout the world obserueth , is to be done or not , insolentissimae insan●ae est , it is most insolent madnesse . For , can it enter into the heart of a modest and charitable Christian , to imagine , that all the godly learned Fathers , whereof many had liued and conversed with the Apostles , all the famous Confessors , and glorious Martyrs of the primitiue Church , all those pure & orthodoxall churches , planted by the Apostles , did all with one consent , immediatly after the deceasse of the Apostles , conspire to abolish that forme of gouernment , which the Apostles had established , and ( as these men vse to aggravate the matter ) to turne Christ out of his kingdome ? Or if wee could find in our harts to thinke they were so vngodly ( which be it far from vs once to imagine : ) yet how is it possible , that al christians , in all places , so far distant one from another , should suddainly , & at once , jumpe , not onely in abolishing the Apostolical gouernment , but also in setting vp in all places throughout the Christian world , one vniforme gouernment , which they had not receiued from the Apostles ? Therefore this proposition also , is of infallible truth .

I will therefore adde th' assumption . But the gouernment of the churches , by such Bishops as I haue spoken of , was generally and perpetually vsed in all Christian churches , in the first three hundred yeeres after Christ and his Apostles , & not ordained by any generall Councill .

That it was so vsed , appeareth first by that which hath been said : when I shewed that the Angels or Bb. in the primitiue Church , were diocesan Bb. superior in degree to other Ministers , hauing singularity of preeminence during life , and majority of power , in respect both of ordination , and also iurisdiction .

Secondly , by the confession of Ierome , who saith a a Hier. in Tit. 1. when factions began in the church , toto orbe decretum , it was decreed in the whole world , that one elected from the rest of the Presbyters , should bee set ouer the rest , viz. in euery church , vnto whom the whole care of that church should appertaine , and that the seeds of schismes might be taken away . And in another place , he saith b b In Psal. 44. that the church when th' apostles deceassed , in stead of them who had bin fathers , had her children , that is , bishops , who should become Princes or Gouernors in all Lands . In omnibus finibus mundi ( saith hee ) principes ecclesiae . i. episcopi constituti sunt : In all the ends of the world , the princes of the church , that is , Bishops , were ordained or established .

Thirdly , by the testimonies of Councils , histories , and Fathers , who with one consent giue testimony to this gouernment . Neither can any one pregnant testimony of any sound writer , or example of any one orthodoxal or apostolicall church , be produced to the contrary . Fourthly , the successions of Bb. in all the most famous churches , deduced from the Apostles times to the council of Nice , do yet remaine vpon record in the c c Eus● . passim Epiph. haer. 66. Iraeneus and Tertullian doe proue the deriuation of the orthodoxall doctrine from the Apostles , by a continuall succession of Bishops in the churches , teaching the same truth . Irae . lib. ● . c. 3. Tertul. de praescrip. histories & other monuments of best credit . Neither is any thing objected against this succession , which I hold worth the mentioning . Verily , to a moderate christian , this might seeme a sufficient commendation of the episcopal function , thogh no more could be said to iustifie it ; that in the best times of the primitiue church , it was borne of so many thousand godly & learned Bb. receiued in al true churches , approued of al the orthodoxall & learned Fathers , allowed & commended of all the famous councils . Allowed I say , & commended , but not first ordayned by Councils . For , the most ancient provinciall Councils , consisted chiefely of such Bishops , assembled & guided by the Metropolitanes . And the councill of Nice , which was the first generall councill ( for vntill the time of Constantine , there was no meanes for assembling a Councill generall ) is so far from first ordayning Bishoppes , as not onely that Councill consisted of such bishops , but also it speaketh of Metropolitanes , as being long before in vse ; yea , and ratifieth the ancient custome ( for so it saith a a Concil. Nic. ca. 6. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ) of subjecting diuerse prouinces to the Patriarches or Archbishops of Rome , Alexandria , and Antioch , and confirmeth b b Cap. 7. the next place of honour ( according to the ancient custome ) to the bishop of Ierusalem .

Therefore the gouernment of the Churches by such Bishops , as I haue spoken of , was vndoubtedlie of apostolicall institution .

Againe , that gouernment which no where was in vse in the first three hundred yeeres , is not of Apostolicall institution :

The gouernement of the Churches , by a paritie of Ministers , and assistance of Lay-Elders in euery parish , was no where in vse in the first three hundred yeares . Therefore it is not Apostolicall institution .

Now I proceede to the second degree , ascending to the Apostles times , from whence in the second place I argue thus :

That gouernement which euen in the Apostles times was vsed in the Apostolicall Churches , and was not contradicted by them , was vndoubtedly of apostolicall institution . This I take for graunted .

The gouernement by Bishoppes was vsed euen in the Apostles times , and not contradicted by them . This I proue , both by Scripture , and by other euidence . The seauen Angels were the Bishoppes of the seauen Churches as all confesse , and for the substance of their calling like to ours , as I haue prooued . Besides , it is wel knowen , that the Angel of the church of Smyrna , to whome the second Epistle is directed , was Polycarpus c c Bulling. in Apoc. conc. 9. noteth that Polycarpe was made Bishop of Smyrna , 13. yeares before the reuelation was giuen , and so hee continued for many yeares after . that renowned Martyr , of whom the Church of Smyrna that then was , writeth d d Euseb. lib. 4 c. 15. thus in an Epistle yet extant in Eusebius : Of which elect ( say they ) this Polycarpe was one in our times , an Apostolicall and propheticall Doctor 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 hauing beene the Bishoppe of the Catholike Church in Smyrna . And it may well bee supposed , that the Angell of the Church at Ephesus , to whom the first Epistle is directed , was Onesimus . For when Ignatius wrote his Epistles , hee testifieth , e e Ignat. ad Ephes. & ad Antioch . that at that time , Onesimus was Bishoppe of Ephesus . Nowe hee wrote , while Clemens was Bishoppe of Rome ; as appeareth by his first f f Ignat. ad Mariam Cassob . Epistle : That is to say ; betweene the 90. yeare of our Lord and 99. in the middest of which time the Reuelation was giuen . And that wee should not thinke that Testimonie counterfeit and falsely fathered on Ignatius , who was Bishoppe of Antioch at the same time : Eusebius also alledgeth it out of the same Epistle . Ignatius , sayth hee , a a Euseb. lib. 3. c. 35. being at Smyrna where Polycarpus was , hee writeth one Epistle to the Church of Ephesus , mentioning their pastor Onesimus .

Moreouer it is euident , that from these seauen Angels , a succession of Bishoppes was continued in all those seauen Churches , vntil the Councill of Nice , and long after : for both to that council , and to diuerse others following , the Bishops of those seauen Churches b b Vide subscriptiones Concil. Niceni ; Ephesini interact . Chalced ; Chalcedonensis , & Constantinop. 6. subscribed their names : As , to to the Councill of Nice , Menophantes bishop of Ephesus , Artemidorus of Sardis , Eutychius of Smyrna , &c. to the council of Chalcedon , Stephanus B. of Ephesus , Florentius of Sardis &c. Again , it is with great consent testified by c c Irenaeus . Eusebius . Epiphanius . Augustine , &c. Authors of best credite in the Church of God , that in the Apostles time ( reckoning vntill the death of S. Iohn : that is to the yeare of our Lord , 101 , or 102 ) , there were not onely Bishops , but also a succession of Bishops in diuerse Churches . As , at Rome these were bishops successiuely in the Apostles time ; d d Irenaeus . lib. 3. c. 3. Euseb. lib. 3. c. 2. & 4. & capp. 13. 14. 34. Linus , Anacletus , Clemens , and about the yeare 99. Euaristus .

At Ierusalem e e Euseb. lib. 2. c. 23. & l. 3. c. 11. Iames the iust , and Simeon the sonne of Cleophas .

At Antioch , f f Ignat. ad Antioch . Euseb. 3. 22. Euodius and Ignatius .

At Alexandria , g g Euseb. l. 2. c. 24 & l. 3. c. 13. Saint Marke , Anianus , Ab●●ius , Cerdo .

Neither were they contradicted by the Apostles , but approued by them : As , these Angelles of the seauen Churches , in respect of their function approoued by Saint Iohn , or rather by our Sauiour Christ. Epaphroditus , the Apostle or Bishoppe of the Philippians , ( who therefore is not mentioned in the inscription , because that Epistle was sent by him ) commended by Paule as his h h Phil. 2. 25. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 copartner both in his function and in affliction , and the Philippians h h Phil. 2. 29. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . commanded to haue in honour such . Iames the iust , Bishoppe of Ierusalem , generally approued , i i Act. 15. See the Geneua note on Act 21. 18. Act. 15. and 21. Gal. 1. 19. Archippus the Bishoppe of Colossa , in respect of his function , k k Colos. 4. 17 approued of Paul Coloss. 4. 17. Antipas , l l Apoc. 2. 13. who had beene Bishoppe of Pergamus ( as Arethas reporteth ) highly commended by the holy Ghost . Apoc. 2. 13.

Hereunto adde the confession of Ierome , m m In Tit. 1. that when factions began to arise in the Church , some saying I am of Paul , I am of Apollos , I am of n n 1. Cor. 1. Cephas , ( which was in the Apostles times , 1. Cor. 1. ) it was decreed in the whole world ( and therefore by the Apostles ; for Ierome himselfe calleth the episcopall function , o o Ad Euagr. a tradition Apostolicall ) that one being chosen from among the Presbyters , should bee set ouer the rest , &c. Hee also confesseth , p p Catalog . script . that Iames the iust , shortly after the passion of Christ , was made Bishoppe of Ierusalem . And that at Alexandria , euen from q q Ad Euagr. Saint Marke ( who died fiue or sixe years before Peter and Paul , and after whom there was a succession of three more in the Bishoprick , during the Apostles time ) there had been Bishops chosen successiuely . And least we should thinke , as some doe , that the words , A Marco , are vnderstood exclusiuely , as though Marke himselfe had not beene Bishippe of Alexandria ; Ierome telleth vs elsewhere , a a Prooem. in Matth. Marcus interpres Apos . Petri , & Alexandrinae Ecclesiae primus Episcopus . that Mark was the first Bishop of the Church at Alexandria .

Seeing therfore godly and worthie Bishops were ordained in the Apostolicall Churches in the Apostles times , & they not oppugned , but approued of the Apostles ; it followeth therefore , that the gouernement of the churches by Bishops , is of Apostolicall institution .

But yet I proceed to a further degree . Which is , to proue that the Apostles themselues ordained bishops , & committed the Churches vnto them ; & therfore that the episcopal function , is without question of Apostical institution . The Antecedent is to be explained & proued , by shewing the time when , the places where , the persons whom , the Apostles ordained bishops .

As concerning the time , there is some difference betweene the Church of Ierusalem , and the rest . For there , because shortly after Christes passion , a great number were conuerted to the faith ( for wee b b Acts. 2. 41. & 4. 4. reade of 3000. conuerted in one day : ) and because that was the mother Church , vnto which Christians from all partes were afterwards to haue recourse ; the Apostles before their dispersion , Statim post passionem domini , straightwayes after the passion of our Lord , ordained Iames the iust , Bishoppe of Ierusalem , as lerome c c Catelog . scriptorum . testifieth . d d Euseb. lib. 2. cap. 23. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Eusebius reporteth out of Hegesippus , who was neere the Apostles times ( as Ierome saith ) that to Iames our Lords brother , the throne of the Bishopricke at Ierusalem was committed by the Apostles . Likewise e e Euseb. lib. 2. cap. 1. out of Clemens Alexandrinus , hypotopos. 6. that Peter , Iames and Iohn , after the ascension of our Sauiour , did choose Iames the iust , Bishoppe of Ierusalem . The same is testified by Epiphanius f f Epiphan. haeres . 66. haeres. 66. where also hee setteth downe the succession of the Bishoppes of Ierusalem from Iames , to his time . By g g homil. 3. & 33. in initio . Chrysostome on the Acts. By h h Ambros. in Galat. 1. 19. Ambrose on the Epistle to the Galathians , Paule sawe Iames at Ierusalem , because there hee had beene ordained Bishoppe by the Apostles . By Eusebius i i Euseb. lib. 3. c. 5. & Chronic. Anno 33. himselfe , by k k Doroth. in synops. Dorotheus , by l l Aug. contra ●resconium . l. 2. c. 37. in order , not in degree . Augustine , &c.

If any obiect ( as some m m de gradib . ministr. c. 23. haue done ) that Iames was ordine , but not gradu , superiour to the Presbyters of the Church at Ierusalem , or that hee was ( according to their conceipt ) president of the presbyterie for a short time , and that onely in his course : they must remember , that he was an Apostle , and his honour and degree by his Bishoprick not impaired . Yea , Eusebius reporteth out of Clemens Alexandr . n n Euse. l. 2. c. 1 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . that Peter , Iames and Iohn after the ascension of Christ our Sauiour , though the Lorde had vouchsafed them some prerogatiue of honour , yet they would not arrogate to themselues that glorie , but chose Iames the iust to bee Bishoppe of Ierusalem . And good Authors o o Euseb. lib. 3. c. 11. & 4. c. 22. ex Hegesippo . testifie , that both hee , and his successour Simon , the sonne of Cleophas , were by the Apostles preferred to that place , because they were our Sauiour Christs kinsmen according to the flesh .

What then ? was he superiour to the rest of the Apostles ? In degree he was not ; but in order he was , when and whilest they were at Ierusalem , after his election , as appeareth Act. 15. howbeit their purpose in making him Bishop , was not to set him ouer themselues , but ouer the presbyters & people of Ierusalem . For indeed the Apostles first ioyntly ruled the Church at Ierusalem ; but being to goe into all the world , & no longer to be accounted members of that particular church , ordained Iames to be bishop : & that charge which before they had in common , they now committed to him in particular . And this is that which Ierome citeth out of Hegesippus . Hegesippus ( saith hee ) a a Catalog . scriptor . in Iacob . who was neere the Apostles times , in the fift book of his commentaries speaking of Iames , sayth , Suscepit Ecclesiam Hiero solymae post apostolos frater Domini Iacobus , cognomento Iustus . Iames the brother of our Lord , sirnamed Iustus , receiued or vndertooke the Church of Ierusalem after the Apostles .

For the other point : ( to omitte his continuance at Ierusalem , as the superintendent of that Church testified by the b b Act. 15. Act. 21. Gal. 1. scriptures ) the same authors which say hee was Bishoppe , doe also testifie that hee continued so vntill his death . c c Catalog . script . in Iacob . Thirty yeeres , saith Ierome , rexit he ruled the Church at Ierusalem , that is to say , euen vnto the seauenth yeere of Nero ; & in like manner his successour , 38. yeeres .

As touching other churches ; we are to obserue , that the Apostles did not , at the very first planting of them , appoint bishops vnto them ; because as yet , there was neither that choice , nor yet that vse of them , among a people , which was to be converted , before it needed to be gouerned : but first they ordayned d d Act. 14. 23. 19. 6. et 20. 17. 28. Presbyters , to labour the conversion of the people , and to seede them which were converted by the Word and Sacraments , and attending them in common , to gouerne them after a priuate manner , and as it were , in foro conscientiae . But the Episcopall power , which consisteth specially in the right of ordination , and in the sway of ecclesiastical iurisdiction committed to one , the Apostles each of them retained in their owne hands , as it is manifest e e 2. Thes. 3. 14. 1. Corin. 5. whiles either they continued neere them , or meant not to be long from them . All which while , bishops were not so needful ; the Apostles providing for the necessity of those churches , either by their presence , or by their Letters or Messengers . And this is the cause , why in the writings of th' apostles , bishops are so seldom ( though not so seldom as some imagine ) mentioned , & the name with Presbyter confounded . But when as they were to leaue the churches altogether , either by departure , or by death , ( that the churches should not be left fatherlesse , they fulfilled that in Psal. 45. according to Augustine & Ieromes exposition , In stead of fathers , that is , th' apostles , there shall bee children borne vnto thee , whom thou shalt make Princes ouer all the earth ; a a Hieronym . et Augustin . in Psalm . 44. that is , bishops succeeding th' apostles in the regiment of the church : ) at their departure they left substitutes , and at their death appointed successors , to whom they committed the gouernment of the churches ; furnishing them by a singularity of preeminence , both with the right of ordination , and with the power of iurisdiction , as well ouer the Presbyters , as the people of each Citie , with the country adioyning . And these , at the first were called , sometimes Angels of the churches , as Apoc. 1. 2. 3. some-times 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , praepositi , Rulers . Hebr. 13. 17. ( which text in the b b Canon . 44. canons of th' apostles , & in the second Epistle of c c Ignatius ad Trallian . Ignatius , as also the name praepositi , in Latine Fathers , from thence is appropriated to Bishops . ) some-times , th' apostles d d Philip. 2. 25 of the churches , as succeeding th' apostles in the gouernement of the particular churches : as , Philip. 2. 25. Epaphroditus , who was the Bishop or Pastor of Philippi , is therefore called their Apostle ; as not onely e e Ambrose . Hieronym . Theodoret. Calvin . Tho. Aqui. &c. in Philip. 2. Ambrose ; Ierome , Theodoret , but also Calvin teacheth vpon that place , and obserueth the mutual affection , both of Epaphroditus as their Pastor , and of the Philippians , as his stock . For , whiles th' episcopall power was for the most part in th' apostles & apostolicke men , those , who also had that power , were called apostles : & therfore Ambr. f f Ambr. in Ephe. 4. et in 1. Cor. 12. 28. vnderstands by apostles , in some places of the scripture , bishops , as Eph. 4 , 11. & 1. Cor. 12. 28. Apostoli , episcopi sunt . And to the like purpose , Cyprian , g g Cypri . lib. 3 epist. 9. Apostolos . i. episcopos et praepositos dominus elegit . For , as Theodoret h h Theodoret in 1. Tim. 3. hath wel obserued , on 1. Tim. 3. In times past , saith he , they called the same men Presbyters & Bb. and those who now are called Bishops , they named Apostles . But in processe of time , they left the name of Apostle , to those who are properlie called Apostles , and the name of Bishop they imposed on them who had been called Apostles . Thus Epaphroditus was the Apostle of the Philippians , Titus of the Cretians , and Timothe of the Asians . Neither was it long , that the name Episcopus was confounded with Presbyter . For , Ignatius , who was a bishop aboue 30. i i For S. Iohn died anno . 101 and 5. of Trajane . And Ignatius , after he had beene 40. yeeres Bishop , died in the yere 107. and 11. of Trajane . yeeres in th' apostles times , appropriateth the name 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , to a Bishop , & distinguisheth the three degrees of the Clergy ( as the church , euer since the time of th' apostles , hath distinguished them ) by these three names , Bishop , Presbyter , Deacon . So do the k k Can. 2. 6. 7. &c. canons which are called the Apostles , & some other monuments of Antiquity , which were written neere the Apostles times ; of which sort are diuers testimonies in Eusebius , cited out of the most ancient writers of the church .

But , we are also to shew the places where , & the persons whom , th' apostles ordained Bishops : and first out of the Scriptures . For , by the Epistles of Saint Paule to Timothe and Titus , it is apparant , that hee had ordained Timothe Bishop of Ephesus , & Titus of Creet ; The Epistles themselues , beeing the verie patternes and precedents of th' episcopall function . For , as the Apostle had committed ( vnto them episcopall authoritie , both in respect of ordination and jurisdiction , which in th' epistles is presupposed : so doth he by those Epistles a a 1. Tim. 3. 15. Ambros. praefat. in 1. Tim. Timotheum iam creatum episcopum instruit per epistolam , quomodo deberet ecclesiam ordinate . informe them , and in them all Bishops , how to exercise their function ; First , in respect of ordination ( as Tit. 1. 5 , I left thee in Creet , that thou shouldst ordaine presbyters in euery citie , as I appointed thee . 1. Tim. 5. 22 , Impose hands hastily on no man , neither be partaker of other mens sinnes : And to this purpose describeth how Presbyters & Deacons , whom they were to ordaine , should be qualified . 1. Tim. 3. 2. and 8. Tit. 1. 6. 7. 8. 9. ) Secondly , in regard of iurisdiction b b Tit. 1. 5. not onely ouer the people , but also ouer the presbyters ; appointing them to be both guides & censurers of their doctrine , ( as 1. Tim. 1 , 3 , ) I required thee to continue in Ephesus , that thou shouldest commaund some that they teach no strange doctrine ▪ neither that they attend 〈…〉 , &c. ● . Tim. 2 , 10 , stay prophane● & vaine bablings . T●● . 1 , 10 , 11 , There are many deceiuers , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , whose mouthes thou must stoppe , which subvert whole houses , reaching things which they ought not for filty by lucres sake : wherefore rebuke theme sharply ▪ that they may bee sounde in the faith . Tit , 3 , 9 , Stay foolish questions & genealogies , &c. ) and also iudges of their persons & conversation : as , 1. Tim , 5 , 19 , 20 , 21 , Against a Presbyter receiue not an accusation , but vnder two or three witnesses . Then that sin rebuke openly , that the rest also may feare . I charge thee before God , and the Lord Iesus Christ , & the elect angels , that thou obserue these things without preiudice , & without partiality . Tit. 3 , 10 , Reicet him that is an hereticke , after once or twice admonition .

And that wee should not thinke ( as some do ) that these things were spoken to them , as to extraordinary persons ( whose authoritie should did with them ) but to them and their successors to the end of the world : he straightly chargeth Timothe , that the commandements and directions which he gaue him , should be kept inviolable d d 1. Tim. 6. 13. 14. vntill the appearing of our Lord Iesus Christ ; and therefore by such as should haue the like authority vnto the end . Ambrose , writing on those words , faith , a a Ambrose in 1. Tim. 6. Paul is so circumspect , not because hee is fearefull of Timothe his care ; but for his successours , that they , after the example of Timothe , might conti●inue the will ordering of the church . For the authority which was committed to them is perpetually necessary : without which , the church neither can bee gouerned ( as without jurisdiction ) neither yet continued , as without ordination ; & therefore not peculiar to extraordinary persons , but by an ordinary deriuation to be continued in those , who are the successors of Timothe and Titus . Now I appeale to al , who haue any iudgement , whether their supposed Presbyteries ( which consist of Lay-men for the greatest part ) or the Bb. which succeeded them in the gouernement of the church , were to be accounted their successors . Why but , did bishops indeede succeed Timothe in the gouernment of Ephesus ? yes , without question ▪ For ( to omit not onely this angel of Ephesus , Apoc. 2. which was one of the next successors vnto Tim. whether it were Onesimus or any other , but also Polycrates the b b Euseb. lib. 5. cap. 25. B. of Ephesus in the time of Victor , who professeth that he was the 8. bishop of his kinred ) in the councill of Chalcedon , c c Conc . Chalc. Act. 11. Leontius the B. of Magnesia saith , that from S. Timothe to that time , ther had bine 7. Bb. of Ephesus al ordain'd there .

Against this , two things are obiected ; first ; that Timothe and Titus may seeme not to haue beene appointed Bishops of Ephesus and Creet , because they did not continue there , but were remoued to other places . Where-vnto I answere , that although vpon speciall & extraordinarie occasions , they were by th' apostles called to other places , as his , or the churches necessity required ; yet these were the places of their ordinary resiance , where they both liued and died . Paule willeth Timothe d d 1. Tim. 1. 3. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , permanere , ( the word is e e See the vse of the worde , Math. 15. 32. Acts. 11. 23. & 18. 18. 1. Tim. 5. 5. significant ) to abide still , or continue at Ephesus : and he left Titus not to redresse things in Creet for a brunt , & so to come away ; but that he shuld f f Tit. 1. 5. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , continue in redressing what should be amisse , and still keep that church , as it were , in reparation , For wheras some g g De Ministr. grad. c. 22. et in 1. Tim. 1. 3. thinke that Timothe was commanded Acts , 20 , to stay at Ephesus for a short time , only to confirme the church there , being troubled with the sedition raised by Demetrius ; they are vtterly deceiued . For , Paul appointed , Timothe to continue in Ephesus , h h 1. Tim. 1. 3. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , when himselfe was going into Macedony . But this cannot be vnderstoode of either of those voyages into Macedonia , which are mentioned Acts , 20 : the first , from Ephesus ▪ after the tumult was appeased , Acts , 20 , 1. at which time he could not leaue Timothe at Ephesus to settle the christians after the vp-rore raised by Demetrius ; for immediatly before the historie of that tumult , it is said , that hee had sent a a Act. 19. 22. Timothe before into Macedonia , and himself followed Act. 20. 1. and when he had gone through those partes , ( namely of Macedonia ) hee came into Greece , purposing from thence to goe towardes Ierusalem . But vnderstanding that the Iewes laid waite for him b b Act 20. 3. hee resolued ( that hee might auoyde their ambushments ) to returne into Macedonie , and from thence to ●ayl towards Ierusalem , trauelling along by the coasts of Asia : in which iourney it is expressely saide , c c Act. 20. 4. 5. 14. that Timothe * * Their conceipt therefore is strange who say that the first Epistle was write to Timothe out of Macedonie . accompanied him , and from Philippi with others went before him to Troas , and to Assos , from whence hee accompanied him to Miletum ; d d Act. 20 ▪ 17. whether the Apostle sent for the Presbyters of Ephesus . Seeing therefore Paul appointed Timothe to stay at Ephesus , when himselfe was going into Macedonia ; & in all those iourneyes into Macedonia mentioned in the Acts , viz. cap. 16. 19. 20 , Timothe was with him in Macedonia ; and forasmuch as hee went no more thither vntill hee had beene at Rome : it is apparant therfore that this iourney happened in Paules peregrinations , after his departure from Rome ; when he hauing staid there aboue two years , was at length dismissed and set at libertie by Nero , in the 4. of his reigne , which was the 57. yeare of grace . From which time vntill the 13. of Nero , hee renewed his former paines in trauelling from place to place . Now , the historie of the Actes of the Apostles ending with Paules first being at e e Act. 28. 30. Rome , the rest of his acts in the 9. yeares following , cannot otherwise bee knowen but by those his Epistles which were written in that time , & other monuments of Antiquity , which testifie that Paul ordained Timothe Bishoppe of Ephesus , and Titus of Creet . Wherunto wee may adde the credible testimonie of f f Hieronym . siue Sophronius in Catalog . in Tito . Dorotheus in synopsi . Isidorus de vita & morte sanct orum . 87. & 88. Vincentius lib. 38. c. 10. & Antonius ex Polycrate , part. 1. tit. 6. cap. 28. §. 6. Niceph. lib. 10. c. 11. diuerse authors , who report , that Timothe and Titus , as they liued , so also died , the one at Ephesus , the other in Creete .

The other thing which they obiect , is , that they were Euangelists . But that doth not hinder , but that when they were assigned to certaine Churches and furnished with episcopall power , they became Bishoppes . For as Zuinglius g g In Ecclesiaste . hath well obserued , Philippe the Euangelist , who had beene one of the Deacons , was afterwardes Bishoppe of Caesarea . Iames the Apostle was Bishoppe of Ierusalem , and diuerse of the Apostles ( which also may bee verefied of the g g So was Marke of Alexandria . Euangelists ) when they ceased from their peregrination , became Bishops of certaine Churches , as by the ancient histories is manifest . Hereof we may conclude thus : The supposed Euangelisticall function of Timothe and Titus , was to ende with their persons , and admitted no succession , being ( as themselues ●each ) both extrordinarie and temporarie . but the function and Authoritie which they had , as being assigned to certaine Churches , viz. of Ephesus and Creete , ( consisting specially in the power of ordination and jurisdiction ) was not to ende with their persons , but to bee continued in their successours ; as being ordinarie , and perpetually necessarie , not onelie for the well beeing , but also for the verie beeing of the visible Churches : ( For , if whiles the Apostles themselues liued , it was necessarie , that they should substitute in the Churches alreadie planted , such as Timothe , and Titus , furnished with episcopall power : then much more , after their decease , haue the Churches need of such gouernours . ) Therefore the function and authoritie , which Timothe and Titus had , as being assigned to Ephesus and Creet , was not extraordinarie and Euangelisticall ; but , as I will further proue , Episcopall . For , that Timothe was Bishoppe of Ephesus , and Titus of Creet , it appeareth not onely by the subscriptions , annexed to the ende of the Epistle to Titus , and second to Timothe : but also by the generall consent of the auncient fathers , and histories of the Church . Eusebius reporteth out of the ecclesiasticall histories which were before his time , Euseb. lib. 3. c. ● . that Timothe first had the Bishopricke of the Church at Ephesus , and Titus of the Churches in Creet . The Author of the book , which goeth vnder the name of Dionysius Areopagita , dedicating his treati●e de diuinis nominib . to Timothe the Bishoppe of Ephesus , doth at the least signifie , that in his time it was a thing confessed , that Timothe was Bishoppe of Ephesus . The Catalogue of Ecclesiasticall writers , which is in Ierome , reporteth , that Timothe was ordained of blessed Paul Bishoppe of the Ephesians , and that Titus was Bishoppe of Creete . The same is testified by Ambrose , praefat. in . 1. Tim. & praefat. in Tit. by Dorotheus in Synopsi . by Theodoret in 1. Tim. 3. by Chrysostome in argum . 1. Tim. & in Epist. ad Philipp . homil. 1. by Epiphanius , haeres. 75. by Gregorie the great , Pastoral . part. 2. cap. 11. by Polycrates apud Antoninum part. 1. tit. 6. cap. 28. §. 6. by Oecumenius in Ephes. 4. & in 1. Tim. 1. & ● . & in Titum . 1. by Primasius praefat. in 1. Tim. & in 2. Tim. 1. by Nicephorus , lib. 2. c. 34. by Isidorus , de vita & morte sanctorum 87. 88.

To these two mentioned in the Scriptures , wee may adde others out of other the most auncient recordes of the Church , wherof some were made by Peter and Paul , some by Iohn the Euangelist , some by diuerse of the Apostles .

Anticch , ( where the professours of the Christian faith were first called Christians ) had the first Bishoppe , after Ierusalem , ordained by the Apostles , Peter and Paul , about the yeare of our Lord 45. ( as a a Chronie . Euseb. anno 45. Eusebius sayth ) viz. Euodius , whom b b Euseb. l. 3. c. 22. Ignatius succeeded . Hee , in his Epistle to them of Antioch , hath these words ; c c Ignat , ad Antioch . You were the disciples of Paul and Peter , lose not that which was committed to your trust . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Remember Euodius your most blessed pastor , to whom the gouernment of you was first committed by the Apostles .

As touching the first Bishoppe of Rome , though I finde great varietie of opinions , yet this I take to bee the truth ; that Peter and Paule being both I I Peter came to Rome to oppugne Simon Magus in the second of Nero . Paule shortly after , vpon the occasion of his appeale ; from whence , after two years they departed ; Paule being dismissed and set at libertie , Peter driuen thence by Nero. Prudent . peristeph . passio . Petti & Pauli . viuis vtrunque dies , ple●o tamen innou●tus anno vid●e superba morte laureatum . Peter crucified Iun. 29. anno Neronis . 12. Paule beheaded sun . 29. anno Neronis . 13. not. 14. for Nero himselfe died on the 10. of Iune in the 14. yeare of his Empire . at Rome ( where they staid either of them somewhat aboue two yeares , but neither of them professing themselues Bishop of Rome ) about the year of our Lord 56 , ordayned Linus the bishoppe of Rome ; who continued Bishoppe there ten years before the death of Paul , and twelue yeares after . And this is that which Irenaeus one of the most auncient writers doth testifie : namely , that the d d Irenaeus , lib. 3. cap. 3. blessed Apostles Peter and Paul , the founders and instructors of the Church of Rome , Lino episcopatum administrandae ecclesiae tradiderunt , committed the Bishopricke and administration of that Church to Linus : after whom followed , successiuely , Anacletus , and then Clemens ; as not onely e e Iren. 3. 3. Irenaeus , and f f Euseb. l. 3. c. 22. Eusebius ( who saith , that he was the third after Paule and Peter : for Linus , saith he , was the first , and after him * * 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Anacletus ) but g g Ignat. ep. ad Martam Cassobolit . Ignatius also ( who liued at the same time ) doe witnesse .

I come to Alexandria , where Marke the Euangelist was the first bishoppe , by the appointment of Peter . For although this be not certainely knowen , whither Peter leauing Rome , did take Marke with him into Egypt , and ordayned him there , ( as h h Niceph. lib. 14. c. 39. Nicephorus writeth , and as wee may well thinke , if by Babylon where Marke was with him , 1. Pet. 5. 13. we vnderstand Babylon in Egypt , ) or whether he did send him thither from other parts , as i i Gregor. lib. 6. Epist. 37. others testifie ; yet this is confessed , that he was by Peter apointed bishop there . And surely if he were bishop there , we need not doubt , but it was by Peters assignement . For being his disciple , & perpetual follower , it may not bee thought , that he separated himself from Peter , & bestowed himself , whiles Peter liued , without his direction . But that hee was bishoppe there , whiles Peter liued , we haue certain euidence . In the eight year of Nero his reigne , saith * * Euseb. l. 2. c. 24. Eusebius ( that is 4. or 5. years before Pet. death ) Anianus succeeded Marke the Euangelist in the Church of Alexandria , being a religious man and euery way admirable . Hierome saith , b b Prooem. in Matth. that the second Euangelist is Mark , interpres Apostoli Petri , & Alexandrinae Ecclesiae primus episcopus , the interpreter of Peter the Apostle , and the first Bishoppe of the Church at Alexandria . And againe , c c In Catalog . script . that Marke hauing established the Church at Alexandria , died in the eight yeare of Nero , and was buried at Alexandria , Anianus succeeding him : & in another place , that d d Ad Euagr. at Alexandria , euen from Marke the Euangelist , there had alwayes Bishops beene elected &c. Dorotheus also sayeth , that Marke e e Doroth. synops. was the first Bishoppe of Alexandria , and that hee was martyred and buryed there .

From Alexandria I returne againe to Ierusalem for after Iames the iust was put to death , the f f Euseb. lib. 3. c. 11. apostles and disciples , and kinsmen of our Sauiour Christ , which yet were remaining , assembled themselues from al parts , and hauing consulted among themselues , whom they should think worthy to succeed Iames ; with one consent made choyse of Symeon the son of Cleophas , of whome there is mention in the Gospell , because hee also was our Sauiours cousin : For Cleophas , as Hegesippus reporteth , was Iosephs brother .

Thus haue you heard , that the Bishops of the foure principall churches , Rome , Alexandria , Antioch , and Ierusalem , were all ordayned of th' apostles . To these I will adde Smyrna , because thereof there is most euident proofe : namely , that S. Iohn th' apostle , ordayned Polycarpe the bishop of that church . That he was bishop there , the church of Smyrna , as you heard before , which liued vnder him , did by their Letters professe : and Ignatius , who was well acquainted with him , doth g g Igna. epi. 7 ad Smyrn . et 8. ad Poly● . episc . S●yrnens . witnesse . That he was made bishop by the Apostles , Irenaeus , who was his scholler , doth plainly testifie . Polycarpus , saith he , h h Ire . l. 3. c. 3. was not onely taught of the Apostles , and had conversed with many of them , who had seene our Lord ; but also he was , by the Apostles , ordained Bishop in Asia , in that church which is at Smyrna . The like hath Eusebius , i i Euseb. lib. 3. cap. 35. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . And more particularly , that he was ordayned by Saint Iohn , not only Tertullian k k De praescr●p . doth acknowledge : ( for , hauing saide that the churches were able to shew , that their first bishop was ordained by some of the Apostles ; hee addeth , Sicut Smyrnaeorum ecclesia Polycarpum ab Ioanne conlocatum refert , as the church of Smyrna recounteth Polycarpe placed by Iohn : ) But Ierome also doth confesse . Polycarpus Ioannis Apostoli discipulus , et ab eo Smyrnae episcopus ordinatus : 1 1 Catalog . scriptor . Polycarpe , Iohn th' apostles scholler , and by him ordained Bishoppe of Smyrna .

And not to mention any more particulars , the most ancient Writers , who liued next the Apostles times , doe witnesse , that Iohn , after his returne from exile , ordained Bishops in diuers places , according to the direction of the holy Ghost . So saith 2 2 Euseb. ex Clem. lib. 3. cap. 23. Clemens . Irenaeus saith , 3 3 Iren. lib. 4. cap. 63. th' apostles committed the church , which is in euery place to bishops ; And 4 4 Lib. 3. c. 3. that th' apostles left them their successors , sunm ipsorum locum magisterij tradentes . And againe , 5 5 Ibid. habemus annumerare , &c. We are able to recken those who were by th' apostles ordained Bb. and their successors vnto our time . Likewise Tertullian 6 6 Tertul. de praescrip. advers , haeretic . professeth , that th' apostolick churches could shew the order of their bishops , so running along by successions from the beginning , that their first Bishop had for their founder and ancecessor , one of the Apostles , or apostolicke men , who had continued with the Apostles .

Against all this , which hath beene saide to proue that th' episcopal function is of apostolicall institution , the authoritie of Ierome is obiected . First , where he saith , 7 7 In Tit. 1. vntill factions did arise in the church , some saying , I am of Paule , I am of Apollo , &c. the churches were gouerned by the common counsell of the Presbyters : But when they began to draw disciples after them , namely , such as themselues had baptized , it was agreed in the whole world , &c.

I answere , first , that this speech of Ierome , in respect of the church at Ierus . is vntrue : which was first gouerned by th' apostles in common , and after , committed to Iames in particular , before we read of any presbyters there ordained . 8 8 Catalog . Ierome himselfe hath tolde vs , that Iames straight-waies after the passion of our Lord , was by the Apostles ordained Bishoppe of Ierusalem . Secondly , in respect of other churches ; that which he saith , neither proueth that the office of Bb. & presbyters were confounded ( which notwithstanding seemeth to haue bin his scope by that which followeth in the same place ) neither doth it hinder , but that the distinct office of Bb. is of apostolicall institution .

It is true , that for a time the Presbyters by common counsell gouerned the churches , but as vnder the Apostles , who kept in their owne hands the Episcopall authoritie ; they , I meane the Presbyters , hauing neither the right of ordination , nor the power of outward iurisdiction . This therefore doth not prooue , that the offices of Bishops and Presbyters were confounded . The name of Bishop was confounded with Presbyter : but the office and authoritie of the Bishop , was as yet in the Apostles ; The Presbyters beeing such then vnder the Apostles , as they were afterwards , vnder the Bishop .

But when th' apostles were to discontinue from those churches , which they had planted , then were Bishops substituted : wher-vnto the factious behauiour of the Presbyters ( wherof Ierome speaketh ) might be some inducement . For , parity indeede breedeth faction & confusion . For the avoyding whereof in the absence of the Apostles , Bishops were instituted ; but when , and where , and by whom , and to what end , let Ierome himselfe testifie . When ? when factions began to spring in the church , saith a a In Tit. 1. Ierome , some saying I am of Paule , I am of Apollo , I am of Cephas , which was in the Apostles time , 1. Corin. 1. and it were fonde to imagine , that factions did not begin till after their time .

Where ? in toto orbe , saith Ierome , it was decreed in the whole world . Which could not be in the Apostles times , without their consent ; nor neere the Apostles times , without a generall Councill , which was not .

By whom ? Ierome b b Vide. supra . hath told vs , when , and by whom , Iames was made bishop of Ierusalem , Marke of Alexandria , Timothe of Ephesus , Polycarpe of Smyrna , &c. To what end ? to avoyde schisme , saith Ierome : And therfore , Aduers . Luciferian . for the same end to be retained , as hee doth also acknowledge . For , the safety of the church , dependeth on the dignity of the Bishop ; to whom if a peerelesse power & eminent aboue all be not giuen , there will be as many schismes in the churches as there be Priests .

Secondly , they vrge Ieromes inference in that place : Presbyters , at the first , ruled the church by common counsell ; therefore the bishops , and they , ought to rule the church in common still . I answer , it followes not in respect of the Presbyters themselues . Before titles were distinguished , and presbyters assigned to their seuerall cures , they attended the whole flock in common ; which after the parishes were distinguished , and they seuered to their seuerall cures , they did not : Onely the Bishop , and the presbyters which remained still about him , had the like care , which th' apostles and presbyters had , at the first ; The Bishop vsing the advise of the Presbyters ( though not to bee over-ruled by them ) vntill their advise and assistance , to themselues seeming troublesome , and to the Bishop ( by reason of the frequent Synodes , and synodall constitutions ) needlesse , grew out of vse .

Thirdly , they alledge out of Ierome , c c Epist. ad Oceanum , item ad Evagrium . in Tit. 1. that Bishop & Presbyter is all one : & therfore Bb. are to know , that they be greater than Presbyters , rather by the custome of the church , them by the truth of divine disposition . I answere : where Ierome saith Episcopus and Presbyter is all one , he is to be vnderstood in respect of the names , which he proueth , by d d Phil. 1. 1. Act. 20. 17. 28. Tit. 1. 5. 7. 1. Pet. 5. many testimonies , to be confounded in the writings of th' apostles . And in this sense it is true , that whereas now Episcopus is more then Presbyter , it is to be ascribed to the custome of the Church ; as before I haue noted out of Theod. And in the same sense , Augustine e e Epist. 19. ad Hieronym . is to be vnderstood , when he saith , according to the names of honour , in which the vse of the church hath prevailed , Episcopatus est maior Presbyterio ; that is , Episcopatus , Bishop-ship , is a name of greater honour then Presbyterium , Priesthood . But if you think that Ierome , in affection towards his owne degree , ( which hee sought to set as high aboue the deacons as he could , who f f Ad Evagr. at that time beganne to compare with the Presbyters ) did meane , that the functions , as well as the names , were confounded , or that it is not an Apostolicall ordinance , that Bishoppes should be set ouer the Presbyters : you shall make him , not onely to striue against the streame of all Antiquitie , but also to be contrary to himselfe : as appeareth by all those allegations , which I haue alreadie cited out of his writings .

If his meaning should be , that the superioritie of Bishops ouer Presbyters , though it be an apostolicall tradition ( as 1 1 Ad Evagr. him-selfe calleth it ) yet notwithstanding , is not directlie of diuine institution ; although there be smal 2 2 Though in respect of the first institution , there is small difference between an apostolical & divine ordinance , because what was ordained by the Apostles , proceeded from God , ( in which sense & no other , I doe hold the episcopall function to bee a diuine ordinance : ) yet in respect of perpetuity , difference by some is made betwixt those things which be divini , and those which be apostolici iuris : the former in their vnderstanding beeing generally , perpetually , and immutably necessary ; the latter , not so . difference between these two ( as I vnderstand divine institution ) because what th' apostles did in the execution of their apostolical function , they did by direction of the holy Ghost , so that they might truly say , both of their ordinances , 3 3 Act. 15. it seemed good to the holy Ghost and vs ; and of the parties by them ordained , 4 4 Act. 20. 28 attend the flocke ouer which the holy Ghost hath made you bishoppes : notwithstanding , for more euidence , I wil in the last place directly , yet briefly proue , that the episcopall function , is of divine institution , or , that bishops were ordained of God . For , by whom was Timothe ordained Bishop ? By Paul , I confesse , as the instrument ; but yet by the holy Ghost , as the author & director of his ordination . For he was made bishop by prophecy , 5 5 1. Tim. 4. 14. 1. Tim. 4. How is that ? 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , thou wast made bishop saith 6 6 Chrisost. homil. 5. in 1. Tim. Chrysostome , not by humane suffrage , but by prophecy , that is , by divine reuelation , saith 7 7 Theodoret. Theophylact. Oecumen . In 1. Tim. 4. See Calvin also in 1. Tim. 4. 14. Theodoret. That is , spiritu sancto iubente , by the commandement of the holy Ghost , saith Theophyl . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , saith Oecumenius , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , for by the appointment of the holy Ghost , Bb. were made , & not at randon . By whom was Archippus made Bishop of Colossa ? Col. 4. 17. see Col. 4. 17. Where Paule vsing the same exhortation to him , which hee gaue to Timothe the Bishop of Ephesus a a 2. Tim 4. 5. 2. Tim. 4. namely that hee should fulfill his ministery , hee addeth , which thou hast receiued in the Lord ; and therefore by Gods ordinance , and as it were at the Lords hands . And to conclude , the same may euidently be proued out of this text , which I haue in hand . First , in that the Bishoppes of the seauen Churches are called Angels : which not onely sheweth the excellencie of their calling , but also proueth , that they were authorized and sent of God . Secondly , that they are commended vnder the name of Starres ; to signifie both the preeminence of dignitie which they haue in this life ( for the Starres are the b b Apoc. 12. 1 crowne of the Church , Apoc. 12. ) and also the prerogatiue of glorie which they shall haue in the world to come , when they hauing faithfully perfourmed their duetie shall shine as c c Dan. 12. 3 Starres in the Firmament for euer . Daniell , 12.

Thirdly , that these bee the seauen Stars which our Sauiour Christ did d d Apoc. 1. 16. ● 20. hold in his right hand . Which plainely argueth , his , both approbation of their function , and gratious protection of their persons .

Thus hauing proued this doctrine arising out of the text , that the episcopall function is of apostolicall and diuine institution : it remaineth , that we should from thence gather som vses to our selues , both for the informing of our iudgments & reforming of our liues . For the rectifying of our iudgements , the same doctrine which by way of explication of my text I proued ; I doe now by way of application commend vnto you : that as the episcopall function hath beene manifestly prooued to bee lawfull and good , as being the ordinance of God ; so you would bee perswaded to acknowledge it . But you will say ; Some further matter , by your doctrine , may seeme to bee intended . For whereas it hath bin proued , that the gouernment of the Churches by Bishoppes , is an apostolicall and diuine ordinance : may not wee also inferre , that all Churches are so necessarilie and perpetually tied vnto it , as that no other forme of gouernement is warrantable in the Church of GOD ? and that not onely this gouernment is lawfull , but that it onely is lawfull ? This inference I referre to their consideration who hauing fancied that the Presbyteriall plot-forme is commended vnto vs in the scriptures ; doe therfore vrge the same vpon vs , as perpetually and vnchaungeably necessarie in all Churches . As for others , who being of better temper , doe so commend their forme of discipline , as that they doe not condemne all others , neither seeke to force other Churches to their imitation ; they are to expect the like moderation from vs . For although wee bee well assured that the forme of gouernement by Bishoppes , is the best , as hauing not onely the warrant of Scripture for the first institution , but also the perpetuall practice of the Church from the Apostles time to our age , for the continuance of it : notwithstandinge , wee doubt not , but where this may not bee had , others may bee admitted ; neither doe we denie , but that siluer is good , though gould be better .

But some will say , the protestants , which were the blessed instrumentes of GOD for the reformation of religion in this last age , are thought to haue preferred the other discipline by presbyteries , before this by Bishops : and therefore in thus magnifying the Bishoppes , you seeme to ioyne with the Papists against them . Whereunto I aunswere , that those godly and learned men a a See the Suruey of the pretended discipline . cap. 8. pag. 110. 111. &c. allowed the episcopal function , and simply desired the continuance thereof . Notwithstanding , when together with it they could not enioy the profession of the Gospell , ( such was the obstinacie and tyranny of the Popish Prelates : ) they were forced with the losse of the episcopall gouernement , to redeeme the most pretious iewell of the Gospell ; which is to bee b b Mat. 13. 45. 46. redeemed ( if neede bee ) with the losse of all outward things . Which losse , notwithstanding , they endeuoured to repaire in some places , by renewing the function of Bishoppes and Arch-bishoppes , vnder the names of superintendents , and generall superintendents , as in Germanie . In others , where that could not bee done , either because the Popish Bishoppes were still countenanced by the ciuil magistrate , as in France ; or because the form of ciuil gouernment being after the expulsion of the B. changed into a popular state , could no more endure the gouernment of a Bishop , then Rome after the expulsion of Tarquinius the regiment of a King , as at Geneua : they were forced to bring in that forme of gouernment , which is next the best , and by a Senate or Aristocratie of graue men , to supply the absence of a Bishoppe . But , as in those places , where orthodoxall Bishoppes could not bee had , presbyters were wisely brought in , ( for any gouernment whatsoeuer , is better then none at all : ) so are they verie inconsideratly obtruded on those Churches , where Bishops , most soundly professing the Gospell of Christ , are established ; especially , considering that the gouernment by Bishoppes , is not onely simplie good and lawfull ; but also in comparison , to bee preferred before theirs , as hauing better warrant .

Now let vs consider , what practicall vses this doctrine doth afforde : first , to them , whom God hath subiected to the authoritie of Bishops . For if their authority be the ordinance of God , and they in respect of their function are termed Angels , as sent from God ; & Stars , which Christ holdeth in his hand , as approuing their office , and protecting their persons ; then are we bound in conscience , first , to reuerence their persons , & as the Apostle exhorteth the c c Phil. 2. 29. Philippians , to haue them in honour , as spirituall fathers ; & as they are heer called , so to receiue them , as the Angels of God .

Secondly , to obey their authoritie , as being the holy ordinance of God : It is the exhortation of the Apostle , Heb. 13. 17. Heb. 13. 17. as the Canons d d Canon . 40. Ignat. ad Trall . of the Apostles , and Ignatius doe expound and apply it . And the rather we shuld make conscience of these three vses alreadie mentioned , because the schisme , which is in our Church , and all the euilles which arise from thence , ( which are worthie to bee lamented with aboundance of tears , ) are to be ascribed to the neglect thereof ; that is , to the not acknowledging of their lawfull function , the contemning of their persons , & oppugning their authoritie .

As for the reuerend Bishops themselues , they may reape comfort and encouragement from this text . For , seeing they bee Starres in Christs right hand , they may be assured whiles they receiuing their light from him , who is the Sunne of righteousnes , do shine vnto his people in the light of doctrine , & of a godly life , they shall be protected from euill ( for who shal be able to plucke c c Iohn . 10. 28 them out of his right hand ? ) and also be preserued , both from falling with the falling d d Apo. 12. 4. starres , & from erring with the e e Iud. ver. 13. wandring starres . And seeing they be the Angels & Embassadors of God ; whiles they perform their office & embassage faithfully , they may expect , that he will blesse , defend , reuenge , and reward them .

And lastly , from these words they are to be put in minde of their dutie , that as they be heere honored with the titles of Angels and starres ; so they would endeuour to be answerable to their names ; that they would fulfill f f Colo. 4. 17 2. Tim. 4. 5. their ministerie , that they woulde keepe their g g 1. Tim. 6. 20. depositum , or that which is committed to their trust ; that , as starres , they would shine before others in the light of pure doctrine , h h 1. Tim. 3. 2. and of a godly conversation ; that they acknowledging themselues as Angels , entrusted with the i i Psal. 91. custody and gardianship of Gods people , may faithfully , cheerefully , vprightly , discharge the trust reposed in them ; and as Angels sent from God for the k k Heb. 1. 14. good of those who shal inherit saluation , they may faithfully and zealously seeke the glory of God , from whom they are sent , in the saluation of his chosen , for whom they are sent : that so hauing shined as starres vpon the earth , and demeaned themselues as Angels in the church militant ; they may also shine as the starres in heauen , as Daniell l l Dan. 12. 3. hath promised , and be like the elect m m Math. 22. angels in the Church triumphant . Which the Lord grant for his Christs sake ; to whom with the Father and the holy Ghost , one eternall , all-sufficient , infinite , most gracious , and most glorious GOD , be all glory , honour and praise , both now and euer-more . Amen .

Glory be to God on high , and in earth peace .

Corrections , and additions .

Pag. 4. in marg. lin. a fin . 5. officer . p. 14. l. 6. 7. needed . in marg . Ierem . p. 31. in marg. ad 4. lin. adde et editionis graecae . ca. 29. p. 34. l. 10. else-where he . p. 40. ad lin. 9. Calv. Instit. lib. 4. ● . 3. §. 16 , Incertum est an plures imposuerint manus , nécne . p. 48. l. 2. praepositum . p. 65. l. a fine 4. apostolical . p. 73. l. 15. ad 8.