The works of Mr. Richard Hooker (that learned and judicious divine), in eight books of ecclesiastical polity compleated out of his own manuscripts, never before published : with an account of his life and death ...

OF THE LAWS OF Ecclesiastical Polity. (Book 7)

BOOK VII. Their Sixth Assertion, That there ought not to be in the Church, Bishops indued with such Authority and Honour as ours are. (Book 7)

The Matter contained in this Seventh Book.

• 1. THe state of Bishops although sometime oppugned and that by such as therein would most seems to please God, yet by his providence upheld hitherto, whose glory it is to maintain that whereof himself is the Author.
• 2. What a Bishop is, what his name doth import, and what doth belong unto his office as he is a Bishop.
• 3. In Bishops two things traduced; of which two, the one their Authority, and in is the first thing condemned, their superiority over other Ministers: what kinde of superiority in Ministers it •••• which the one part holdeth, and the other denieth lawful.
• 4. From whence it hath grown that the Church is governed by Bishops.
• 5. The time and cause of instituting every where Bishops with restraint.
• 6. What manner of power Bishops from the first beginning have had.
• 7. After what sort Bishops, together with Presbyters have used to govern the Churches which were under them.
• 8. How far the power of Bishops hath reached from the beginning in respect of territory, or local compass.
• 9. In what respects Episcopal Regiment hath been gainsaid of old by Aerius.
• 10. In what respect Episcopal Regiment is gainsaid by the Authors of pretended Reformation at this day.
• ...

• 11. Their arguments in disgrace of Regiment by Bishops, as being a meer invention of man, and not found in Scripture, answered.
• 12. Their arguments to prove there was no necessity of instituting Bishops in the Church.
• 13. The fore-alleadged Arguments, answered.
• 14. An answer unto those things which are objected concerning the difference between that Power which Bishops now have, and that which ancient Bishops had, more then other Presby∣ters.
• 15. Concerning the civil Power and Authority which our Bishops have.
• 16. The Arguments answered, whereby they would prove that the Law of God, and the judgement of the best in all ages condemneth the ruling superiority of our Minister over a∣nother.
• 17. The second malicious thing wherein the state of Bishops suffereth oblaquy, is their Ho∣nour.
• 18. What good doth publickly grow from the Prelacy.
• 19. What kinds of Honor be due unto Bishops.
• 20. Honor in Title, Place, Ornament, Attendance, and Priviledge.
• 21. Honor by endowment with Lands and Livings.
• 22. That of Ecclessiastical Goods, and consequently of the Lands and Livings which Bishops enjoy, the propriety belongs unto God alone.
• 23. That Ecclesiastical persons are receivers of Gods Rents, and that the honour of Prelates, is to be thereof his chief Receivers, not without liberty from him granted of converting the same un∣to their own use, even in large manner.
• 24. That for their unworthiness to deprive both them and their Successors of such Goods, and to convey the same unto men of secular callings, now extream Sacrilegious In∣justice.

* 1.1I. I Have heard that a famous Kingdom in the world being sol∣licited to reform such disorders as all men saw the Church exceedingly burthened with, when of each degree great multitudes thereunto inclined, and the number of them did every day so encrease that this intended work was like∣ly to take no other effect then all good men did wish and labour for: A Principal actor herein (for zeal and bold∣ness of Spirit) thought it good to shew them betimes what it was which must be effected, or else that there could be no work of perfect Re∣formation accomplished. To this purpose, in a solemn Sermon, and in a great As∣sembly he described unto them the present quality of their publick Estate, by the parable of a tree, huge and goodly to look upon, but without that fruit which it should and might bring forth; affirming that the only way of redress was a full and perfect establishment of Christs Discipline (for so their manner is to entitle a thing hammered out upon the forge of their own invention) and that to make way of en∣trance for it, there must be three great limbs cut off from the body of that stately tree of the Kingdom: Those three limbs were three sorts of men; Nobles, whose high Estate would make them otherwise disdain to put their necks under that yoke: Lawyers, whose Courts being not pulled down, the new Church Consistories were not like to flourish: Finally, Prelates, whose ancient Dignity, and the simplicity of their intended Church-Discipline, could not possibly stand together. The pro∣position of which device being plausible to active spirits, restless through desire of innovation, whom commonly nothing doth more offend then a change which goeth fearfully on by slow and suspicious paces; the heavier and more experienced sort began presently thereat to pull back their feet again, and exceedingly to fear the stratagem of Reformation for ever after. Whereupon ensued those extream conflicts of the one part with the other, which continuing and encreasing to this very day, have now made the state of that flourishing Kingdom even such, as whereunto we may most fitly apply those words of the Prophet Ieremiah, Thy breach is great like the Sea, who can heal thee? Whether this were done in truth, according to the constant affirmation of some avouching the same, I take not upon me to examine;

That which I note therein is, How with us that policie hath been corrected. For to the Authors of pretended Reformation with us, it hath not seemed expedient to offer the edge of the axe unto all three boughs at once, but rather to single them, and strike at the weakest first, making show that the lop of that one shall draw the more abundance of sap to the other two, that they may thereby the better prosper. All prosperity, felicity and peace we wish multiplied on each Estate, as far as their own hearts desire is: But let men know that there is a God, whose eye beholdeth them in all their ways; a God, the usual and ordinary course of whose justice, is to return upon the head of malice the same devi∣ces which it contriveth against others The foul practices which have been used for the overthrow of Bishops, may perhaps wax bold in process of time to give the like assault even there, from whence at this present they are most seconded. Nor let it over-dismay them who suffer such things at the hands of this most unkind world, to see that heaven∣ly estate and dignity thus conculcated, in regard whereof so many their Predecessors were no less esteemed then if they had not been men but Angels amongst men. With former Bishops it was as with Iob in the days of that prosperity, which at large he des∣cribeth, saying, Unto me men gave ea••, they waited and held their tongue at my counsel, after my words they replied not, I appointed out their way and did sit as chief, I dwelt as it had been a King in an Army. At this day, the case is otherwise with them; and yet no otherwise then with the self same Iob at what time the alteration of his estate wrest∣ed these contrary speeches from him, But now they that are younger then I mock at me, the children of fools, and off-spring of slaves, creatures more base then the earth they tread on; such as if they did show their heads, young and old would shout at them and chase them through the streets with a cry, their song I am, I am a theam for them to talk on. An injury less grievous if it were not offered by them whom Satan hath through his fraud and subtilty so far beguiled as to make them imagine herein they do unto God a part of most faithful service. Whereas the lord in truth, whom they serve here∣in, is, as St. Cyprian telleth them, like,* 1.2 not Christ (for he it is that doth appoint and protect bishops) but rather Christs adversary and enemy of his Church. A thou∣sand five hundred years and upward the Church of Christ hath now continued un∣der the sacred Regiment of Bishops. Neither for so long hath Christianity been ever planted in any Kingdom throughout the world but with this kind of govern∣ment alone; which to have been ordained of God, I am, for mine own part, even as resolutely perswaded, as that any other kind of Government in the world what∣soever is of God. In this Realm of England, before Normans, yea before Saxons, there being Christians, the chief Pastors of their souls were Bishops. This order from about the first establishment of Christian Religion which was publiquely begun through the vertuous disposition of King Lucius not fully two hundred years after Christ, continued till the coming in of the Saxons; By whom Paganism being every where else replanted, only one part of the Island, whereinto the ancient, natural inhabitants the Britains were driven, retained constantly the faith of Christ, toge∣ther with the same form of spiritual Regiment, which their Fathers had before re∣ceived.* 1.3 Wherefore in the Histories of the Church we find very ancient mention made of our own Bishops.* 1.4 At the Council of Ariminum about the year 359 Britain had three of her Bishops present. At the arrival of Augustine the Monk, whom Gre∣gory sent hither to reclaim the Saxons from Gentility about six hundred years after Christ, the Britains he found observers still of the self same Government by Bishops over the rest of the Clergy; under this form Christianity took root again, where it had been exiled. Under the self same form it remained till the days of thea 1.5 Norman Conqueror. By him and his successors thereuntob 1.6 sworn, it hath from that time till now, by the space of above five hundred years more been upheld. O Nation utterly without knowledge, without sense! We are not through error of mind de∣ceived, but some wicked thing hath undoubtedly bewitched us, if we forsake that Government, the use whereof universal experience hath for so many years appro∣ved, and betake our selves unto a Regiment, neither appointed of God himself, as they who favour it pretend, nor till yesterday ever heard of among men. By the Jews Festus was much complained of, as being a Governor marvellous corrupt, and almost intolerable: Such notwithstanding were they who came after him, that men which thought the publique condition most afflicted under Festur. began to wish they

had him again, and to esteem him a Ruler commendable. Great things are hoped for at the hands of these new Presidents, whom Reformation would bring in: Notwith∣standing the time may come, when Bishops, whose Regiment doth now seem a yoke so heavy to bear, will be longed for again even by them that are the readiest to have it taken from off their necks. But in the hands of Divine Providence we leave the or∣dering of all such events; and come now to the Question it self which is raised concern∣ing Bishops. For the better understanding whereof we must before hand set down what is meant, when in this Question we name a Bishop.

* 1.7II. For whatsoever we bring from Antiquity by way of defence in this cause of Bishops, it is cast off as impertinent matter, all is wiped away with an odd kind of shifting Answer, That the Bishops which now are, be not like unto them which were. We therefore beseech all indifferent Judges to weigh sincerely with themselves how the case doth stand. If it should be at this day a controversie whether Kingly Regiment were lawful or no, peradventure in defence thereof, the long continuance which it hath had sithence the first beginning might be alleadged, mention perhaps might be made what Kings there were of old even in Abrahams time, what Soveraign Princes both before and after. Suppose that herein some man purposely bending his wit against Sovereignty, should think to elude all such allegations by making ample discovery through a number of particularities, wherein the Kings that are, do differ from those that have been, and should therefore in the end conclude, That such ancient examples are no convenient proofs of that Royalty which is now in use. Surely for decision of truth in this case there were no remedy, but only to shew the nature of Sovereignty, to sever it from accidental properties, to make it clear that ancient and present Regality are one and the same in substance, how great odds soever otherwise may seem to be between them. In like manner, whereas a Question of late hath grown, whether Ecclesiastical Regiment by Bishops be lawful in the Church of Christ or no: In which Question, they that hold the Negative, being pressed with that generally received order, according whereunto the most renowned Lights of the Christian World, have governed the same in every age as Bishops; seeing their manner is to reply, that such Bishops as those ancient were, ours are not; There is no remedy but to shew, that to be a Bishop is now the self same thing which it hath been; that one definition agreeth fully and truly as well to those elder, as to these latter Bishops. Sundry dissimilitudes we grant there are, which notwith∣standing are not such that they cause any equivocation in the name, whereby we should think a Bishop in those times to have had a clean other definition then doth rightly agree unto Bishops as they are now: Many things there are in the state of Bishops, which the times have changed; Many a Parsonage at this day is larger then some ancient Bishopricks were; many an antient Bishop poorer then at this day sun∣dry under them in degree. The simple hereupon, lacking judgement and know∣ledge to discern between the nature of things which changeth not, and these outward variable accidents, are made beleeve that a Bishop heretofore and now are things in their very nature so distinct that they cannot be judged the same. Yet to men that have any part of skill, what more evident and plain in Bishops, then that aug∣mentation or diminution in their precincts, allowances, priviledges, and such like, do make a difference indeed, but no essential difference between one Bishop and another? As for those things in regard whereof we use properly to term them Bi∣shops; those things whereby they essentially differ from other Pastors, those things which the natural definition of a Bishop must contain, what one of them is there more or less appliable unto Bishops now than of old? The name Bishop hath been bor∣rowed from thea 1.8 Grecians, with whom it signifieth, One which hath principal charge to guide and Oversee others. The same word in Ecclesiastical writings be∣ing applied unto Church-governors, at the first untob 1.9 all and not unto the chiefest only, grew in short time peculiar and proper to signifie such Episcopal Authority alone,

as the chiefest Governors exercised over the rest; for with all Names this is usual, that, in as much as they are not given till the things whereunto they are given, have bin sometime first observed; therefore generally,* 1.10 Things are antienter then the Names whereby they are called.

Again, sith the first things that grow into general observation; and do thereby give men occasion to find Names for them, are those which being in many Subjects, are thereby the easier, the oftner, and the more universally noted; it followeth, that names imposed to signifie common qualities or operations are ancienter, then is the restraint of those names, to note an excellency of such qualities or operations in some one or few amongst others. For example, the name Disciple being invented to sig∣nifie generally a learner, it cannot choose but in that signification be more ancient then when it signifieth, as it were by a kind of appropriation, those Learners who being taught of Christ were in that respect termed Disciples by an excellency.* 1.11 The like is to be seen in the name Apostle, the use whereof to signifie a messenger, must needs be more ancient then that use which restraineth it unto Messengers sent concerning Evangelical affairs; yea this use more ancient then that whereby the same word is yet restrained farther to signifie only those whom our Saviour himself immediately did send. After the same manner the Title or Name of a Bishop having been used of old to signifie both an Ecclesiastical Overseer in general, and more particularly also a Principal Ecclesiastical Overseer; it followeth, that this latter restrained signification is not so ancient as the former, being more common:* 1.12 Yet because the things themselves are always ancienter then their names; therefore that thing which the restrained use of the word doth import, is likewise ancienter then the restraint of the word is; and consequently that power of chief Ecclesiastical Overseers, which the term of a Bishop importeth, was before the restrained use of the name which doth import it. Wherefore a lame and an impotent kind of reasoning it is, when men go about to prove that in the Apostles times there was no such thing as the restrained name of a Bishop doth now signifie; because in their writings there is found no re∣straint of that name, but only a general use whereby it reacheth unto all spiritual Go∣vernors and Overseers.

But to let go the name, and to come to the very nature of that thing which is thereby signified in all kindes of Regiment whether Ecclesiastical or Civil: as there are sundry operations publique, so likewise great inequality there is in the same operations, some being of principal respect, and therefore not fit to be dealt in by every one to whom publique actions, and those of good importance, are notwithstanding well and ••itly enough committed. From hence have grown those different degrees of Magistrates or publique persons, even Ecclesiastical as well as Civil. Amongst Ecclesiastical Persons therefore Bishops being chief ones, a Bi∣shops function must be defined by that wherein his Chiefty consisteth. A Bishop is a Minister of God, unto whom with permanent continuance, there is given not only power of administring the Word and Sacraments, which power other Presbyrers have; but also a further power to ordain Ecclesiastical persons, and a power of Chiefty in Government over Presbyters as well as Lay men, a power to be by way of juris∣diction a Pastor even to Pastors themselves. So that this Office, as he is a Pres∣byter or Pastor, consisteth in those things which are common unto him with other Pastors, as in ministring the Word and Sacraments: But those things incident unto his Office, which do properly make him a Bishop, cannot be common unto him with other Pastors. Now even as Pastors, so likewise Bishops being principal Pastors, are either at large or else with restraint. At large, when the subject of their Regiment is indefinite, and not tyed to any certain place: Bishops with restraint, are they whose Regiment over the Church is contained within some definite, local compass, beyond which compass their jurisdiction reacheth not. Such therefore we always mean when we speak of that Regiment by Bishops which we hold a thing most lawful, divine and holy in the Church of Christ.

* 1.13III. In our present regiment by Bishops two things there are complained of, the one their great Authority, and the other their great Honor. Touching the Authority of our Bishops, the first thing which therein displeaseth their Adversa∣ries, is the Superiority which Bishops have over other Ministers. They which can∣not brook the Superiority which Bishops have, do notwithstanding themselves ad∣mit that some kind of difference and inequality there may be lawfully amongst Mi∣nisters: Inequality as touching gifts and graces they grant, because this is so plain that no mist in the world can be cast before mens eyes so thick, but that they needs must dis∣cern thorow it, that one Minister of the Gospel may be more learneder, holier, and wiser, better able to instruct, more apt to rule and guide them then another: Un∣less thus much were confest, those men should lose their fame and glory whom they themselves do entitle the Lights and grand Worthies of this present age. Again, a priority of Order they deny not, but that there may be; yea such a priority as ma∣keth one man amongst many a principal Actor in those things whereunto sundry of them must necessarily concur, so that the same be admitted only during the time of such actions and no longer; that is to say just so much superiority, and neither more nor less may be liked of, then it hath pleased them in their own kind of regiment to set down. The inequality which they complain of, is, That one Minister of the Word and Sacraments should have a permanent superiority above another, or in any sort a su∣periority of power mandatory, judicial and coercive over other Ministers. By us, on the contrary side, inequality, even such inequality as unto Bishops being Ministers of the Word and Sacraments granteth a superiority permanent above Ministers, yea a permanent su∣periority of power mandatory, judicial and coercive over them, is maintained a thing al∣lowable, lawful and good. For, superiority of power may be either above them or upon them, in regard of whom it is termed superiority. One Pastor hath superi∣ority of power above another, when either some are authorised to do things wor∣thier then are permitted unto all, some are preferred to be principal Agents, the rest Agents with dependency and subordination. The former of these two kinds of su∣periority is such as the High-Priest had above other Priests of the Law, in being ap∣pointed to enter once a year the holy place, which the rest of the Priests might not do. The latter superiority such as Presidents have in those actions which are done by others with them, they nevertheless being principal and chief therein. One Pastor hath superiority of power, not only above but upon another, when some are subject unto others commandment and judicial controlment, by vertue of pub∣lique jurisdiction. Superiority in this last kinde is utterly denied, to be allowable; in the rest it is only denied that the lasting continuance and settled permanency thereof is lawful. So that if we prove at all the lawfulness of superiority in this last kind, where the same is simply denied, and of permanent superiority in the rest where some kind of superiority is granted, but with restraint to the term and con∣tinuance of certain actions, with which the same must, as they say, expire and cease; If we can show these two things maintainable, we bear up sufficiently that which the adverse party endeavoureth to overthrow. Our desire therefore is, that this issue may be strictly observed, and those things accordingly judged of, which we are to alleadge. This we boldly therefore set down, as a most infallible truth, That the Church of Christ is at this day lawfully, and so hath been sit hence the first beginning, go∣verned by Bishops, having permanent superiority, and ruling power over other Ministers of the Word and Sacraments.

For the plainer explication whereof, let us briefly declare first, The birth and o∣riginal of the same power, whence and by what occasion it grew. Secondly, What manner of power antiquity doth witness Bishops to have had more then Presbyters which were no Bishops. Thirdly, After what sort Bishops together with Presby∣ters have used to govern the Churches under them, according to the like testimo∣nial evidence of antiquity. Fourthly, How far the same Episcopal power hath usually extended, unto what number of persons it hath reached, what bounds and limits of place it hath had. This done, we may afterwards descend unto those by whom the same either hath been heretofore, or is at this present hour gainsaid.

IV. The first Bishops in the Church of Christ were his blessed Apostles,* 1.14 for the Office whereunto Matthias was chosen the sacred History doth term 'E〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 an Episcopal Office. Which being spoken expresly of one, agreeth no less unto them all then unto him. For which cause St. Cyprian speaking generally of them all doth call them Bishops. They which were termed Apostles, as being sent of Christ to pub∣lish his Gospel throughout the world, and were named likewise Bishops, in that the care of Government was also committed unto them, did no less perform the offices of their Episcopal Authority by governing, then of their Apostolical by teaching. The word 'E〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 expressing that part of their office which did consist in Regiment, proveth not (I grant) their chiefty in regiment over others, because as then that name was com∣mon unto the function of their inferiors, and not peculiar unto theirs. But the Histo∣ry of their actions sheweth plainly enough how the thing it self which that name appro∣priated importeth, that is to say, even such spiritual chiefty as we have already defined to be properly Episcopal, was in the holy Apostles of Christ. Bishops therefore they were at large. But was it lawful for any of them to be a Bishop with restraint? True it is their charge was indefinite, yet so, that in case they did all, whether severally or joyntly discharge the Office of proclaiming every where the Gospel, and of guiding the Church of Christ, none of them casting off his part in their burthen which was laid upon them;* 1.15 there doth appear no impediment but that they having received their common charge indefinitely might in the execution thereof notwithstanding restrain themselves, or at leastwise be restrained by the after commandment of the Spirit, with∣out contradiction or repugnancy unto that charge more indefinite and general before given them; especially if it seemed at any time requisite, and for the greater good of the Church, that they should in such sort tye themselves unto some special part of the flock of Jesus Christ, guiding the same in several as Bishops. For first, notwith∣standing our Saviours commandment unto them all to go and preach unto all Nations. Yet some restraint we see there was made, when by agreement between Paul and Peter moved with those effects of their labours which the providence of God brought forth;* 1.16 the one betook himself unto the Gentiles, the other unto the Jews, for the exercise of that Office of every where preaching. A further restraint of their Apostolical labours as yet there was also made, when they divided themselves into several parts of the world,a 1.17 Iohn for his charge taking Asia, and so the residue other quarters to la∣bour in. If nevertheless it seem very hard that we should admit a restraint so particular, as after that general charge received, to make any Apostle notwithstanding the Bi∣shop of some one Church, what think we of the Bishop of Ierusalem,b 1.18 Iames, whose consecration unto that Mother See of the world, because it was not meet that it should at any time be left void of some Apostle doth seem to have been the very cause of St. Pauls miraculous vocation to make up thec 1.19 number of the Twelve again, for the gathering of nations abroad, even as thed 1.20 martyrdom of the other Iames the reason why Barnabas in his stead was called. Finally, Apostles whether they did settle in any one certain place•• as Iames, or else did otherwise as the Apostle Paul; Episco∣pal Authority either at large or either restraint they had and exercised: Their Episco∣pal power they sometimes gave unto others to exercise as agents only in their stead, and as it were by commission from them. Thuse 1.21 Titus, and thus Timothy at the first, thoughf 1.22 afterwards indued with Apostolical power of their own. For in process of time the Apostles gave Episcopal Authority, and that to continue always with them which had it. We are able to number up them,g 1.23 saith Irenaus, who by the Apostles were made Bishops. In Rome he affirmeth that the Apostles themselves made Linus the first Bishop. Again of Polycarp he saith likewise, that the Apostles made him Bishop of the Church of Smyrna.h 1.24 Of Antioch they made Evodius Bishop as Ignatius witnesseth, exhorting

that Church to tread in his holy steps, and to follow his vertuous example. The A∣postles therefore were the first which had such authority, and all others who have it after them in orderly sort are their lawful Successors, whether they succeed in any particular Church, where before them some Apostle hath been seated, as Simon succeeded Iames in Ierusalem; or else be otherwise endued with the same kind of Bishoply power, although it be not where any Apostle before hath been. For to suc∣ceed them, is after them to have that Episcopal kind of power which was first given to them. All Bishops are, saith Ierome, the Apostles successors,* 1.25 In like sort Cy∣prian doth term Bishops, Prepositos qui Apostolis vicaria ordinatione succedunt. From hence it may happily seem to have grown, that they whom now we call Bishops* 1.26 were usually termed at the first Apostles, and so did carry their very names in whose rooms of spiritual authority they succeeded, Such as deny Apostles to havea 1.27 any successors at all in the office of their Apostleship, may hold that opinion without contradiction to this of ours, if they well explain themselves in declaring what truly and properly Apostleship is: In some things every Presbyter, in some things lonely Bishops, in some things neither the one nor the other are the Apostles Successors. The Apostles were sent as special chosenb 1.28 eye-witnesses of Jesus Christ, from whomc 1.29 immediately they received their whole Embassage, and their Commission to be the principald 1.30 first founders of an House of God consisting as well ofe 1.31 Gentiles as of Jews: In this there are not after them any other like unto them, And yet the Apostles have now their Successors upon earth their true Successors, if not in the largeness, surely in the kind of that Episcopal function, whereby they had power to sit as spiritual ordinary Judges, both over Laity and over Clergy where Churches Christian were established.

* 1.32V. The Apostles of our Lord did, according unto those directions which were given them from above, erect Churches in all such Cities as received the Word of Truth, the Gospel of God: All Churches by them erected, received from them the same Faith, the same Sacraments, the same form of publick regiment. The form of Regiment by them established at first was, That the Laity of people should be sub∣ject unto a Colledge of Ecclesiastical persons, which were in every such City appointed for that purpose. These in their writings they term sometime Presbyters, sometime Bishops. To take one Church out of a number for a patern what the rest were,* 1.33 the Presbyters of Ephesus, as it is in the History of their departure from the Apostle Paul at Miletum, are said to have wept abundantly all, which speech doth shew them to have been many. And by the Apostles exhortation it may appear, that they had not each his several flock to feed, but were in common appointed to feed that one flock the Church of Ephesus; for which cause the phrase of his speech is this, Attendite gre∣gi. Look all to that one flock over which the Holy Ghost hath made you Bishops.* 1.34 These persons Ecclesiastical being termed as then, Presbyters and Bishops both, were all subject unto Paul as to an higher Governor appointed of God to be over them. But for as much as the Apostles could not themselves be present in all Churches,* 1.35 and as the Apostles St. Paul foretold the Presbyters of the Ephesians that there would rise up from amongst their own selves, men speaking perverse things to draw Disciples after them; there did grow in short time amongst the Governors of each Church, those emulations, strifes, and contentions, whereof there could be no sufficient remedy provided, except, according unto the order of Ierusalem already begun, some one were indued with E∣piscopal! Authority over the rest, which one being resident might keep them in order, and have preheminence or principality in those things, wherein the equality of many a∣gents was the cause of disorder and trouble. This one President or Governour, amongst the rest had his known Authority established along time before that settled difference of name, and title took place, whereby such alone were named Bishops. And therefore in the book of S. Iohns Revelation we find that they are entituled * 1.36 Angels. It will perhaps be answered, That the Angels of those Churches were onely in every Church a Minister

Sacraments: But then we ask, Is it probable that in every of these Churches, even in Ephesus it self, where wany such Ministers were long before; as hath been proved, there was but one such when Iohn directed his speech to the Angel of that Church? If there were many, surely St. Iohn in naming but only one of them an Angel, did behold in that one somewhat above the rest. Nor was this order peculiar unto some few Churches, but the whole world universally became subject thereunto; insomuch as they did not account it to be a Church, which was not subject unto a Bishop. It was the general received perswasion of the ancient Christian world, that Ecclesia est in Epis∣copo,* 1.37 the outward being of a Church consisteth in the having of a Bishop: That where Colledges of Presbyters were, there was at the first, equality amongst them, S. Ierome thinketh it a matter clear; but when the rest were thus equal, so that no one of them could command any other as inferior unto him, they all were controlable by the Apostles, who had that Episcopal authority abiding at the first in themselves, which they after∣wards derived unto others.* 1.38 The cause wherefore they under themselves appointed such Bishops as were not every whereat the first, is said to have been those strifes and contentions; for remedy whereof, whether the Apostles alone did conclude of such a regiment, or else they together with the whole Church judging it a fit and a needfull policy, did agree to receive it for a custom; no doubt but being established by them on whom the Holy Ghost was powred in so abundant measure for the ordering of Christs Church, it had either Divine appointment beforehand, or Divine approbation after∣wards, and is in that respect to be acknowledged the Ordinance of God, no less then that ancient Jewish regiment, whereof though Iethro were the Deviser,* 1.39 yet after that God had allowed it, all men were subject unto it, as to the Polity of God, and not of Ie∣thro. That so the ancient Fathers did think of Episcopal regiment, that they held this order as a thing received from the blessed Apostles themselves, and authorized even from heaven, we may perhaps more easily prove, then obtain that they all shall grant it w••o see it proved. St. Augustine setteth it down for a principle,* 1.40 that whatsoever posi∣tive order the whole Church every where doth observe, the same it must needs have re∣ceived from the very Apostles themselves, unless perhaps some general Councel were the Authors of it. And he saw that the ruling superiority of Bishops was a thing uni∣versally established not by the force of any Councel, (for Councels do all presuppose Bishops, nor can there any Councel be named so ancient, either General, or as much as Provincial, sithence the Apostles own times, but we can shew that Bishops had their Authority before it, and not from it.) Wherefore St. Augustine knowing this, could not chuse but reverence the Authority of Bishops, as a thing to him apparently and most clearly apostolical. But it will be perhaps objected that Regiment by Bishops was not so universal nor ancient as we pretend; and that an Argument hereof may be Ieroms own Testimony, who living at the very same time with St. Augustine, noteth this kind of Regiment as being no where antient, saving onely in Alexandria; his words are these,* 1.41 It was for a remedy of Schism that one was afterwards chosen to be placed above the rest, lest every mans pulling unto himself, should rend asunder the Church of Christ. For (that which also may serve for an Argument or taken hereof) at Alexandria from Mark the Evangelist, unto Heraclas and Dionysius, the Presbyters always chose one OF THEMSELVES, whom they placed in higher degree, and gave unto him the Title of Bishop. Now St. Ierom they say would never have picked out that one Church from amongst so many,* 1.42 and have noted that in it there had been Bishops from the time that St. Mark lived, if so be the self same order were of like antiquity every where; his words therefore must be thus scholied; In the Church of Alexandria, Presbyters indeed had even from the time of St. Mark the Evangelist, always a Bishop to rule over them for a remedy against Divisions, Factions, and Schisms. Not so in other Churches, neither in that very Church any longer then us{que} ad Heraclam & Dio∣nysium, till Heraclas and his Successor Dionysius were Bishops. But this constructi∣on doth bereave the words construed, partly of wit, and partly of truth; it maketh them both absurd and false. For if the meaning be that Episcopal Government in that Church was then expired, it must have expired with the end of some one, and not of two several Bishops days, unless perhaps it fell sick under Heraclas, and with Dionysius gave up the Ghost. Besides, it is clearly untrue that the Presbyters of that Church did then cease to be under a Bishop. Who doth not know that after Dionysius,

Maximus was Bishop of Alexandria,* 1.43 after him Theonas, after him Peter, after him Achillas, after him Alexander, of whom Socrates in this sort writeth; It fortuned on a certain time that this Alexander in the presence of the Presbyters which were under him, and of the rest of the Clergy there, discoursed somewhat curiously and subtilly of the holy Trinity, bringing high Philosophical proofs, that there is in the Trinity an Unity. Whereupon Arius one of the Presbyters which were placed in that degree under Alexander, opposed eagerly himself against those things which were uttered by the Bishop. So that thus long Bishops continued even in the Church of Alexandria. Nor did their Regiment here cease, but these also had others their Successors till St. Ieroms own time, who living long after Heraclas and Dionysius had ended their days, did not yet live himself to see the Presbyters of Alexandria, othewise then subject un∣to a Bishop. So that we cannot, with any truth, so interpret his words as to mean, that in the Church of Alexandria there had been Bishops indued with Superiority over Pres∣byters from St. Marks time, only till the time of Heraclas and of Dionysius; Wherefore that St. Ierom may receive a more probable interpretation then this, We answer, that generally, o•• Regiment by Bishops, and what term of continuance it had in the Church of Alexandria, it was no part of his mind to speak, but to note one onely circumstance belonging to the manner of their election, which circumstance is, that in Alexandria they used to chuse their Bishops altogether out of the colledge of their own Presbyters, and neither from abroad nor out of any other inferior order of the Clergy, whereas of∣tentimesa 1.44 elsewhere the use was to chuse as well from abroad as at home, as well infe∣rior unto Presbyters, as Presbyters when they saw occasion, This custome, saith he, the Church of Alexandria did always keep, till in Heraclas and Dionysius, they be∣gan to do otherwise. These two were the very first not chose out of their Colledge of Presbyters.

* 1.45The drift and purpose of S. Ieroms speech doth plainly show what his meaning was; for whereas some did over-extol the Office of the Deacon in the Church of Rome; where Deacons being grown great, through wealth, challenged place above Presbyters: S. Ie∣rome, to abate this insolency, writing to Evagrius, diminisheth by all means the Deacons estimation, and lifteth up Presbyters as far as possible the truth might bear. An attendant, saith he, upon Tables and Widows proudly to exalt himself above them, at whose prayers is made the body and blood of Christ; above them, between whom and Bishops there was at the first for a time no difference neither in authority nor in title. And whereas after schisms and contentions made it necessary that some one should be placed over them, by which occasion the title of Bishop became proper unto that one, yet was that one chosen out of the Presbyters, as being the chiefest, the highest, the worthiest degree of the Clergie, and not out of Deacons; in which consideration also it seemeth that in Alexandria even from St. Mark to Heraclas and Dionysius Bishops there, the Presbyters evermore have chosen one of themselves, and not a Deacon at any time to be their Bishop. Nor let any man think that Christ hath one Church in Rome, and another in the rest of the world; that in Rome he alloweth Deacons to be honoured above Presbyters, and otherwhere will have them to be in the next degree to the Bishop. If it be deemed that abroad where Bishops are poorer, the Presbyters under them may be the next unto them in honour; but at Rome where the Bishop hath amplereven••es, the Deacons whose estate is nearest for wealth, may be also for estimation the next unto him: We must know that; a Bishop in the meanest City is no less a Bishop then he who is seated in the greatest; the countenance of a rich, and the meanness of a poor estate doth make no odds between Bishops; and therefore if a Presbyter at Engubium be the next in degree to a Bishop, surely, even at Rome it ought in reason to be so likewise; and not a Deacon for wealths sake only to be above, who by order should be, and elsewhere is, underneath a Presbyter. But ye will say that according to the custom of Rome a Deacon presenteth unto the Bishop him which standeth to be ordained Presbyter; and upon the Deacons testimony given concerning his fit∣ness, he receiveth at the Bishops hands Oraïnation: So that in Rome the Deacon ha∣ving this special preheminence, the Presbyter ought there to give place unto him. Where∣fore is the custom of one City brought against the practice of the whole World? The pancity of Deacons in the Church of Rome hath gotten the credit, as unto Presbyters their multi∣tude hath been cause of contempt: Howbeit even in the Church of Rome, Presbyters sit and Deacons stand: an Argument as strong against the superiority of Deacons, as the fore-alleadged reason doth seem for it. Besides, whosoever is promoted must needs be raised from a

lower degree to an higher; wherefore either let him which is Presbyter be made a Deacon, that so the Deacon may appear to be the greater; or if of Deacons Presbyters be made, let them know themselves to be in regard of Deacons, though below in gain, yet above in Office. And to the end we may understand that those Apostolical Orders are taken out of the Old Testament, what Aaron and his Sons and the Levites were in the Temple, the same in the Church may •• Bishops and Presbyters and Deacons challenge unto themselves. This is the very drift and substance, this the true construction and sense of St. Ieroms whole discourse in that Epistle: Which I have therefore endeavoured the more at large to explain, because no one thing is less effectual or more usual to be alledged against the antient Authority of Bishops; concerning whose Government St. Ieroms own words otherwhere are sufficient to show his opinion, that this Order was not only in Alexan∣dria so ancient, but even an ancient in other Churches. We have before alledged his testimony touching Iames the Bishop of Ierusalem. As for Bishops in other Chur∣ches, on the first of the Epistle to Titus thus he speaketh, Till through instinct of the devil there grew in the Church factions, and among the people it began to be profest; I am of Paul, I of Apollos, and I of Cephas, Churches were governed by the common advice of Presbyters; but when every one began to reckon those whom himself had baptized, his own and not Christs, it was decreed IN THE WHOLE WORLD that one chosen out of the Presbyters should be placed above the rest, to whom all care of the Church should belong, and so the seeds of schism be removed. If it be so, that by St. Ieroms own Confession this order was not then begun when people in the Apostles absence began to be divided into factions by their Teachers; and to rehearse, I am of Paul, but that even at the very first appointment thereof was agreed upon and received throughout the world; how shall a man be perswaded that the same Ierom thought it so ancient no-where saving in Alexandria, one only Church of the whole world; A sentence there is indeed of St. Ieroms which bring not throughly considered and weighed may cause his meaning so to be taken, as if he judged Episcopal regiment to have been the Churches invention long after, and not the Apostles own institution; as namely, when he admonisheth Bishops in this manner; As therefore Presbyters do know that the custom of the Church makes them subject to the Bishop which is set over them; so leta 1.46 Bishops know that, custom rather then the truth of any Ordinance of the Lord, maketh them greater then the rest, and that with common advice they ought to govern the Church. To clear the sense of these words therefore, as we have done already the former: Laws which the Church from the beginning universally hath observed were some delivered by Christ himself, with a charge to keep them till the worlds end, as the Law of Baptizing and administring the holy Eucharist; some brought in afterwards by the Apostles, yet not without the spe∣cial direction of the Holy Ghost, as occasions did arise. Of this sort are those Apostolical orders and laws whereby Deacons, Widows, Virgins were first appointed in the Church,

This answer to Saint Ierom, seemeth dangerous, I have qualified it as I may, by addition of some words of restraint; yet I satisfie not may self, in my judgment it would be altered. Now whereas Jerom doth term the Government of Bishops by restraint, an Apostolical tradition, acknowledging thereby the same to have been of the Apostles own institution, it may be demanded, how these two will stand together; namely, that the Apo∣stles by divine instinct, should be as Jerom confesseth the Authors of that regiment, and yet the custome of the Church he accompted (for so by Jerom it may seem to be in this place accompted) the chiefest prop that upholdeth the same? To this we answer, That for as much as the whole body of the Church, hath power to alter with general consent and upon necessary occasions, even the positive law of the Apostles, if there be no commandment to the contrary, and it manifestly appears to her, that change of times have clearly taken away the very reason of Gods first institution, as by sundry examples may be most clearly proved; what laws the universal Church might change, and doth not; if they have long continued without any alteration; it seemeth that St. Jerom ascribeth the continuance of such positive laws, though instituted by God himself, to the judgemement of the Church. For

they which might abrogate a Law and do not, are properly said to uphold, to establish it, and to give it being. The Regiment therefore whereof Jerom speaketh being positive, and consequently not absolutely necessary, but of a changeable nature, because there is no Divine voice which in express words forbiddeth it to be changed; he might imagine both that it came by the Apostles by very divine appointment at the first, and notwithstanding be after a sort, said to stand in force, rather by the custome of the Church, choosing to continue in it, than by the necessary constraint of any Commandment from the Word, requiring perpetual continu∣ance thereof. So that St. Ieroms admonition is reasonable, sensible, and plain, being contrived to this effect; The ruling superiority of one Bishop over many Presbyters, in each Church, is an Order descended from Christ to the Apostles, who were them∣selves Bishops at large, and from the Apostles to those whom they in their steads ap∣pointed Bishops over particular Countries and Cities, and even from those antient times universally established, thus many years it hath continued throughout the World; for which cause Presbyters must not grudg to continue subject unto their Bishops, unless they will proudly oppose themselves against that which God himself ordained by his Apostles; and the whole Church of Christ approveth and judgeth most convenient. On the other side Bishops albeit they may avouch, with conformity of truth, that their Authority had thus descended even from the very Apostles themselves, yet the abso∣lute and everlasting continuance of it, they cannot say that any Commandment of the Lord doth injoyn; And therefore must acknowledge that the Church hath power by univer∣sal consent upon urgent cause to take it away, if thereunto she be constrained through the proud, tyrannical, and unreformable dealings of her Bishops, whose Regiment she hath thus long delighted in, because she hath found it good and requisite to be so governed. Wherefore lest Bishops forget themselves, as if none on earth had Authority to touch their states, let them continually bear in mind, that it is rather the force of custom, whereby the Church having so long found it good to continue under the Regiment of her vertuous Bishops, doth still uphold, maintain, and honour them in that respect, than that any such true and heavenly Law can be showed, by the evidence whereof it may of a truth appear that the Lord himself hath appoint∣ed Presbyters for ever to be under the Regiment of Bishops, in what sort soever they behave themselves; let this consideration be a bridle unto them, let it teach them not to disdain the advice of their Presbyters, but to use their authority with so much the greater humi∣lity and moderation, as a Sword which the Church hath power to take from them. In all this there is no le•••• why S. Ierom might not think the Authors of Episcopal Regiment to have been the very blessed Apostles themselves, directed therein by the special mution of the Holy Ghost, which the Ancients all before, and besides him and himself also elsewhere, being known to hold, we are not, without better evidence then this, to think him in judgement divided both from himself and from them. Another Argument that the Regiment of Churches by one Bishop over many Presbyters, hath been always held Apostolical, may be this. We find that throughout all those Cities where the Apostles did plant Christianity, the History of times hath noted succession of pastors in the seat of one, not of many (there being in every such Church evermore many Pastors) and the first one in every rank of succession we find to have been,* 1.47 if not some Apostle, yet some Apostles Disciple. By Epiphanius the Bishops of Ierusalem are reckoned down from Iames to Hilarion then Bishop. Of them which boasted that they held the same things which they received of such as lived with the Apostles them∣selves,* 1.48 Tertullian speaketh after this sort, Let them therefore shew the beginnings of their Churches, let them recite their Bishops one by one, each in such sort suc∣ceeding other, that the first Bishop of them have had, for his Author and Prede∣cessour, some Apostle, or at least some Apostolical Person, who persevered with the Apostles. For so Apostolical Churches are wont to bring forth the evidence of their estates. So doth the Church of Smyrna, having Polycarp whom Iohn did conse∣crate. Catalogues of Bishops in a number of other Churches (Bishops and succeeding one another) from the very Apostles times are by Eusebius and Socrates collected, whereby it appeareth so clear, as nothing in the World more, that under them and by their appointment this Order began, which maketh many Presbyters subject unto the Regi∣ment of some one Bishop. For as in Rome while the civil ordering of the Com∣mon-wealth, was joyntly and equally in the hands of two Consuls, Historical Records concerning them, did evermore mention them both, and note which two as Col∣legues

succeeded from time to time; So, there is no doubt but Ecclesiastical antiquity had done the very like, had not one Pastors place and calling been always so eminent above the rest in the same Church. And what need we to seek far for proofs that the Apostles who began this order of Regiment by Bishops, did it not but by divine in∣stinct, when without such direction things of far less weight and moment they attemd∣ted not? Paul and Barnabas did not open their mouths to the Gentiles,* 1.49 till the Spirit had said, Separate me Paul and Barnabas for the work whereunto I have sent them.* 1.50 The Eunuch by Philip was neither baptized nor instructed before the Angel of God was sent to give him notice that so it pleased the most High. In Asia, Paul and the rest were silent, because the Spirit forbad them to speak,* 1.51 When they intended to have seen Bythinia they stayed their journey, the spirit not giving them leave to go. Before Timothy was imployed in those Episcopal affairs of the Church, about which the Apostle St. Paul used him, the Holy Ghost gave special charge for his Ordination,* 1.52 and prophetical intelligence more then once, what success the same would have. And shall we think that Iames was made Bishop of Ierusalem, Evodius Bishop of the Church of Antioch, the Angels in the Churches of Asia Bishops, that Bishops every where were appointed to take away factions, contentions and Schisms, without some like divine instigation and direction of the Holy Ghost? Wherefore let us not fear to be herein bold and peremptory, That, if any thing in the Churches Government, surely the first institution of Bishops was from Heaven, was even of God; the Holy Ghost was the Author of it.

VI. A Bishops, saith St. Augustine, is a Presbyter's Superior: but the question is now,* 1.53 wherein that superiority did consist. The Bishops pre-eminence we say therefore was twofold. First, he excelled in latitude of the power of Order, secondly in that kind of power which belongeth unto Iurisdiction. Priests in the law had authority and power to do greater things then Levites,* 1.54 the high Priest greater then inferiour Priests might do, therefore Levites were beneath Priests, and Priests inferior to the High Priest, by reason of the very degree of dignity, and of worthiness in the nature of those functions which they did execute; and not only, for that the one had power to command and controul the other, In like sort, Presbyters having a weightier and a worthier charge then Deacons had, the Deacon was in this sort the Presbyters infe∣rior, and where we say that a Bishop was likewise ever accompted a Presbyters supe∣rior, even according unto his very power of Order, we must of necessity declare what principal duties belonging unto that kind of power a Bishop might perform, and not a Presbyter. The custom of the primitive Church in consecrating holy Virgins,* 1.55 and Widows, unto the service of God and his Church, is a thing not obscure, but easie to be known,* 1.56 both by that which St. Paul himself concerning them hath, and by the latter consonant evidence of other mens writings. Now a part of the pre-eminence which Bishops had in their power of Order, was, that by them onely such were con∣secrated. Again, the power of ordaining both Deacons and Presbyters, the power to give the power of order unto others, this also hath been always peculiar unto Bi∣shops. It hath not been heard of, that inferiour presbyters were ever authorized to ordein. And concerning Ordination so great force and dignity it hath, that whereas Presbyters by such power as they have received for Administration of the Sacraments, are able only to beget Children unto God; Bishops having power to Ordain, do by vertue thereof create Fathers to the people of God, as Epiphanius fitly disputeth.* 1.57 There are which hold that between a Bishop and a Presbyter, touching power of Order, there is no difference: The reason of which conceipt is for that they see Presbyters no less then Bishops, authorized to offer up the prayers of the Church, to Preach the Gospel, to Baptize, to Administer the holy Eucharist; but they con∣sidered not with all, as they should, that the Presbyters authority to do these things is derived from the Bishops which doth ordain him thereunto, so that even in those things which are common unto both, yet the power of the one,* 1.58 is as it were a cer∣tain light borrowed from the others lamp. The Apostles being Bishops at large, ••deined every where Presbyters.* 1.59 Titus and Timothy having received Episcopal power, as Apostolique Embassadors or Legates, the one in Greece, the other in E∣phesus, they both did, by vertue thereof, likewise ordein throughout all Churches

Deacons and Presbyters within the circuits allotted unto them.* 1.60 As for Bishops by restraint, their power this way incommunicable unto Presbyters, which of the anci∣ents do not acknowledge? I make not Confirmation any part of that power which hath always belonged only unto Bishops; because in some places the custom was, that Presby∣ters might also confirm in the absence of a Bishop; albeit for the most part, none but onely Bishops were thereof the allowed Ministers.

Here it will be perhaps Objected that the power of Ordination it self was not every where peculiar and proper unto Bishops, as may be seen by 2 Council of Carthage, which sheweth their Churches Order to have been, That Presbyters should together with the Bishop lay hands upon the ordained. But the answer hereunto is easie, For doth it hereupon follow that the power of Ordination was not principally and originally in the Bishop? Our Saviour hath said unto his Apostles, With me ye shall sit and judge the Twelve Tribes of Israel; yet we know that to him alone it belongeth to judge the World, and that to him all judgement is given. With us even at this day Presbyters are licensed to do as much as that Council speaketh of, if any be present. Yet will not any man thereby conclude that in this Church others than Bishops are allowed to or∣dain: The association of Presbyters is no sufficient proof that the power of Ordination is in them; but rather that it never was in them, we may hereby understand, for that no man is able to shew either Deacon or Presbyter ordained by Presbyters only, and his Ordination accounted lawful in any ancient part of the Church; every where exam∣ples being found both of Deacons and of Presbyters ordained by Bishops alone of∣tentimes, neither ever in that respect thought unsufficient. Touching that other chiefty, which is of Jurisdiction; amongst the Jews he which was highest through the worthiness of peculiar duties incident into his function in the legal service of God, did bear alwaies in Ecclesiastical jurisdiction the chiefest sway. As long as the glory of the Temple of God did last, there were in it sundry orders of men consecrated unto the service thereof; one sort of them inferior unto another in dignity and degree; the Nathiners subordinate unto the Levites, the Levites unto the Priests, the rest of the Priests to those twenty four which were chief Priests, and they all to the High Priest. If any man surmise that the difference between them was only by distinction in the for∣mer kind of power, and not in this latter of jurisdiction,* 1.61 are not the words of the Law manifest which make Eleazer the Son of Aaron the Priest chief Captain of the Levites, and overseer of them, unto whom the charge of the Sanctuary was committed? A∣gain at the commandment of Aaron and his Sons,* 1.62 are not the Gersonites them∣selves required to do all their service in the whole charge belonging unto the Gersonites being inferiour Priests as Aaron and his Sons were High Priests? Did not Iehoshaphat appoint Amarias the Priest to be chief over them who were Judges for the cause of the Lord in Ierusalem? Priests, saith Josephus,* 1.63 worship God continually, and the eldest of the stock are governours over the rest. He doth sacrifice unto God before others, he hath care of the Laws, judgeth controversies, correcteth offenders, and whosoever obeyeth him not is convict of impiety against God. But unto this they answer, That the reason thereof was because the High-Priest did prefigure Christ, and represent to the people that chiefty of our Saviour which was to come; so that Christ being now come there is no cause why such preheminence should be given unto any one. Which fancy pleaseth so well the humour of all sorts of rebellions spirits that they all seek to shroud themselves under it. Tell the Anabaptist, which holdeth the use of the sword unlawful for a Christian man, that God himself did allow his people to make wars; they have their answer round and ready, Those ancient Wars were figures of the spiritu∣al Wars of Christ. Tell the Barrowist what sway David, and others the Kings of Israel, did bear in the ordering of spiritual affairs, the same answer again serveth, namely, That David and the rest of the Kings of Israel prefigured Christ. Tell the Mar∣tinist of the High-Priests great authority and jurisdiction amongst the Jews, what other thing doth serve this Turn but the self-same shift; By the power of the High-Priest the universal supreme Authority of our Lord Iesus Christ was shadowed. The thing is true, that indeed High-Priests were figures of Christ, yet this was in things be∣longing unto their power of Order; they figured Christ by entring into the holy place, by offering for the sins of all the people once a year, and by other the like duties: But, that to govern and to maintain order amongst those that were subject

to them, is an office figurative and abrogated by Christs coming in the Ministry; that their exercise of jurisdiction was figurative, yea figurative in such sort, that it had no o∣ther cause of being instituted, but only to serve as a representation of somewhat to come, and that herein the Church of Christ ought not to follow them; this Article is such as must be confirmed, if any way by miracle, otherwise it will hardly enter into the heads of reasonable men, why the High-Priest should more figure Christ in being a Judge then in being whatsoever he might be besides. St. Cyprian deemed it no wresting of Scripture to challenge as much for Christian Bishops,* 1.64 as was given to the High-Priest among the Jews, and to urge the law of Moses as being most effectual to prove it. St. Ierom likewise thought it an argument sufficient to ground the Authority of Bishops upon.* 1.65 To the end, saith he, we may understand Apostolical traditions to have been taken from the Old Testament, that which Aaron, and his Sons, and the Levites were in the Tem∣ple; Bishops and Presbyters and Deacons in the Church may lawfully challenge to them∣selves, In the Office of a Bishop Ignatius observeth these two functions 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, concerning the one such is the prehemince of a Bishop,* 1.66 that he only hath the heavenly mysteries of God committed originally unto him, so that otherwise than by his Ordination, and by authority received from him, others besides him are not li∣censed therein to deal as ordinary Ministers of Gods Church. And touching the o∣ther part of their sacred Function, wherein the power of their jurisdiction doth appear first how the Apostles themselves,* 1.67 and secondly how Titus and Timothy had rule and jurisdiction over Presbyters, no man is ignorant. And had not Christian Bishops after∣ward the like power? Ignatius Bishop of Antioch being ready by blessed martyrdom to end his life, writeth unto his Presbyters, the Pastors under him, in this sort. O•• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 After the death of Fabian Bishop of Rome, there growing some trouble about the receiving of such persons into the Church as had fallen away in persecution, and did now repent their fall;* 1.68 the Presbyters and Deacons of the same Church advertised St. Cyprian thereof, signifying That they must of necessity defer to deal in that cause till God did send them a new Bishop which might moderate all things. Much we read of extraodinary fasting usually in the Church. And in this appeareth also somewhat concerning the chiefty of Bishops. The custome is, saith Tertullian that Bishops do appoint when the people shall all fast.* 1.69 Yea, it is not a matter left to our own free choice whether Bishops shall rule or no, but the will of our Lord and Saviour is, saith Cyprian, that every act of the Church, be governed by her Bishops. An Ar∣gument it is of the Bishops high preheminence, rule, and government over all the rest of the Clergy, even that the Sword of persecution did strike, especially, always at the Bishop as at the Head, the rest by reason of their lower estate, being more secure, as the self-same Cyprian noteth; the very manner of whose speech unto his own, both Deacons and Presbyters who remained safe, when himself then Bishop was driven into exile, argueth likewise his eminent authority and rule over them, By these letters, saith he,* 1.70 I both exhort and COMMAND that ye whose presence there is not envied at, nor so much beset with dangers, supply my room in doing those things which the exercise of Religion doth require. Unto the same purpose serve most directly, those comparisons, than which nothing is more familiar in the books of the ancient Fathers, who as oft as they speak of the several degrees in Gods Clergy, if they chance to compare Presbyters with Levitical Priests of the Law; the Bishopa 1.71 they compare unto Aaron the High Priest; if they compare the one with the Apostles, the other they compare (although in a lower proportion) sometimeb 1.72 to Christ, and sometime to God himself, evermore shewing that they placed the Bishop in an eminent degree of ruling authority and power above other Presbyters.c 1.73 Ignatius comparing Bishops with Deacons, and with such Ministers of the word and Sacraments as were but Presbyters, and had no Authority over Presbyters; What is saith he, the Bishop but one which hath all principality and power over all, so far forth as man may have it, being to his power, a follower even of Gods own Christ; Mr.d 1.74 Calvin himself, though an enemy unto Regiment by Bishops, doth notwithstanding confess, that in old time the Ministers which had charge to teach, chose of their Company one in every City, to whom they appropriated the Title of Bishop, lest equality should bread dissention, He addeth farther, that look what duty the Roman Consuls did ex∣ecute

in proposing matters unto the Senate, in asking their opinions, in directing them by advice, admonition, exhortation, in guiding actions by their Authority, and in seeing that performed which was with common consent agreed on, the like charge had the Bishop in the assembly of other Ministers. Thus much Calvin being forced by the evidence of truth to grant, doth yet deny the Bishops to have been so in Authority at the first as to bear rule over other Ministers. Wherein what rule he doth mean I know not. But if the Bishops were so farr in dignity, above other Ministers, as the Consuls of Rome, for their year above other Senators, it is as much as we require. And un∣doubtedly, if as the Consuls of Rome, so the Bishops in the Church of Christ had such authority, as both to direct other Ministers, and to see that every of them should ob∣serve t••at which their common consent had agreed on, how this could be done by the Bishop not bearing rule over them, for mine own part I must acknowledge that my poor concept is not able to comprehend. One objection there is of some force to make a∣gainst that which we have hither to endeavoured to prove, if they mistake it not who alledge it. St. Ierom comparing other Presbyters with him,* 1.75 unto whom the name of Bishop was t••en appropriate, asketh, What a Bishop by vertue of his place and calling may do more then a Presbyter, except it be only to Ordain? In like sort Chrysostome having moved a question, wherefore, St. Paul should give Timothy precept concerning the qua∣lity of Bishops, and descend from them to Deacons, omiting the Order of Presby∣ters between, he maketh thereunto this answer,* 1.76 What things he spake concerning Bishops, the same are also meet for Presbyters, whom Bishops seem not to excell in any thing but only in the power of Ordination. Wherefore seeing this doth import no ruling superiority, it follows that Bishops were as then no rulers over that part of the Clergy of God. Whereunto we answer that both S. Ierom and S. Chrysostom had in those their speeches an eye no farther then only to that function, for which Presbyters and Bishops were consecrated unto God. Now we know that their Consecration had reference to no∣thing but only that which they did by force and vertue of the power of Order, wherein fithe Bishops received their charge, only by that one degree to speak of, more ample then Presbyters did theirs, it might be well enough said that Presbyters were that way authorized to do, in a manner, even as much as Bishops could do, if we con∣sider what each of them did by vertue of solemn consecration; for as concerning power of regiment and jurisdiction, it was a thing withal added unto Bishops for the ne∣cessary use of such certain persons and people, as should be thereunto subject in those particular Churches whereof they were Bishops, and belonged to them only, as Bishops of such or such a Church; whereas the other kind of power had relation in∣definitely unto any of the whole society of Christian men, on whom they should chance to exercise the same, and belonged to them absolutely, as they were Bi∣shops wheresoever they live. St. Ieroms conclusion thereof is, that seeing in the one kind of power, there is no greater difference between a Presbyter and a Bishop, Bi∣shops should not because of their preeminence in the other, too much lift up themselves, above the Presbyters under them. St. Chrysostom's collection, that whereas the Apostle doth set down the qualities, whereof regard should be had in the Consecration of Bishops, there was no need to make a several discourse how Presbyters ought to be qualified when they are Ordained; because there being so little difference in the functions, whereunto the one and the other receive Ordination, the same precepts might well serve for both; at least-wise by the vertues required in the greater, what should need in the less might be easily under∣stood. As for the difference of jurisdiction, the truth is the Apostles yet living, and them∣selves where they were resident, exercising the jurisdiction in their own persons, it was not every where established in Bishops. When the Apostles prescribed those laws, and when Chysostom thus spake concerning them, it was not by him at all respected, but his eye was the same way with Ieroms; his cogitation was w••olly fixed on that power which by Consecration is given to Bishops, more then to Presbyters, and not on that which they have over Presbyters by force of their particular accessory jurisdiction. Wherein if any man suppose that Ierom and Chrysostom knew no difference at all between a Presbyter and a Bishop, let him weigh but one or two of their sentences. The pride of insolent Bishops, hath not a sharper enemy then Ierom, for which cause he taketh often occasions most severely to inveigh against them, sometimes fora 1.77 shewing disdain and contempt of the Clergy

under them; sometimes for nota 1.78 suffering themselves to be told of their faults, and ad∣monished of their duty by inferiours; sometime for notb 1.79 admitting their Presbyters to teach, if so be themselves were in presence; sometimes for not vouc••••sasing to use any conference with them, or to take any counsel of them. Howbeit never doth he, in such wise, bend himself against their disorders, as to deny their Rule and Authori∣ty over Presbyters: Of Vigilantius being a Presbyter he thus writeth,c 1.80 Miror sanctum Episcopum in cujus Parochia Presbyter esse dicitur, acquiescere surori ejus, & non virga Apo∣stolica virgaque ferrea confringere vas inutile. I marvel that the holy Bishop under whom Vigilantius is said to be a Presbyter, doth yield to his fury, and not break that unprofitable Vessel with his Apostolick and iron rod. With this agreeth most fitly the grave advice he giveth tod 1.81 Nepotian, Be thou subject unto thy Bishop, and receive him as the Father of thy Soul. This also I say, that Bishops should know themselves to be Priests, and not Lords, that they ought to honour the Clergy as becometh the Clergy to be honoured, to the end their Clergy may yield them the honour which, as Bishops, they ought to have: That of the Orator Domi∣tius is famous, Wherefore should I esteem of thee as of a Prince, when thou makest not of me that reckoning which should in reason be made of a Senator? Let us know the Bishop and his Presbyters to be the same which Aaron sometimes and his Sons were. Finally, writing against the Hereticks which were name Luciferians, The very safety of the Church, saith he, dependeth on the dignity of the Chief Priest, to whom, unless men grant an exceed∣ing and an eminent power, there will grow in Churches even as many Schisms as there are Persons which have authority.

Touching Chrysostom, to shew that by him there was also acknowledged a ruling su∣periority of Bishops over Presbyters, both then usual, and in no respect unlawful: what need we alledge his Words and Sentences, when the History of his own Episcopal acti∣ons in that very kinde, is till this day extant for all men to read that will?* 1.82 For St. Chryso∣stom of a Presbyter in Antioch, grew to be afterwards Bishop of Constantinople, and in process of time when the Emperors heavy displeasure had, through the practise of a pow∣erful faction against him, effected his banishment; Innocent the Bishop of Rome understand∣ing thereof wrote his Letters unto the Clergy of that Church, That no Successour ought to be chosen in Chrysostom's room: Nec ejus clerum alii parere Pontisici, Nor his Clergy OBEY any other Bishop than him. A fond kinde of speech if so be there had been, as then, in Bishops no ruling superiority over Presbyters. When two of Chrysostom's Pres∣byters had joyned themselves to the faction of his mortal enemy Theophilus,* 1.83 Patriarch in the Church of Alexandria; the same Theophilus and other Bishops which were of his Conventicle, having sent those two amongst others to cite Chrysostom their lawful Bishop, and to bring him into Publick judgement, he taketh against this one thing special exception, as being contrary to all order, That those Presbyters should come as Messengers, and call him to Judgment who were a part of that Clergy, whereof himself was Ruler and Judge. So that Bishops to have had in those times a ruling superiority over Presbyters, neither could Ierom nor Chrysostom be ignorant; and therefore, hereupon it were superfluous that we should any longer stand.

VII. Touching the next point, How Bishops, together with Presbyters have used to govern the Churches which were under them:* 1.84 It is by Zonaras somewhat plain∣ly and at large declared, that the Bishop had his Seat on high in the Church above the residue which were present; that a number of Presbyters did alwayes there as∣sist him; and that in the oversight of the Poeple those Presbyters were* 1.85 after a sort the Bishops Coadjutors. The Bishops and Presbyters, who, together with him, governed the Church, are, for the most part, by Ignatius joyntly mentioned. In the Epistle to them of Trallis, he saith of Presbyters, that they are 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Counsellors and Assistants of the Bishop, and concludeth in the end, He that should disobey these, were a plain Athe••t, and an irreligious Person, and one that did set Christ himself and his own Ordinances at nought. Which Orders making Presbyters or Priests the Bishop's Assistants doth not import that they were of equal authority with him,

but rather so adjoyned that they also were subject, as hath been proved.* 1.86 In the Writings of Saint Cyprian nothing is more usual, than to make mention of the Col∣ledge of Presbyters subject unto the Bishop; although in handling the common affairs of the Church they assisted him. But of all other places which open the an∣tient order of Episcopal Presbyters, the most clear is that Epistle of Cyprian unto Cer∣nelius, concerning certain Novatian Heretiques, received again upon their conversion into the unity of the Church: After that Urbanus and Sidonius, Confessors, had come and signified unto our Presbyters, that Maximus, a Consessor and Presbyter, did, toge∣ther with them, desire to return into the Church, it seemed meet to hear from their own mouths and confessions that which by message they had delivered. When they were come, and had been called to account by the Presbyters touching those things they had commit∣ted; Their answer was; That they had been deceived; and did request that such things as there they were charged with might be forgotten. It being brought unto me what was done, I took order that the Presbytery might be assembled. There were also present five Bishops, that, upon setled advice, it might be, with consent of all, determined what should be done about their Persons. Thus farr St. Cyprian. Wherein it may be, peradventure, demanded, Whether he, and other Bishops, did thus proceed with advice of their Presbyters in all such Publick affairs or the Church, as being thereunto bound by Eccle∣siastical Canons; or else that they voluntarily so did, becuase they judged it in dis∣cretion as then most convenient. Surely the words of Cyprian are plain,* 1.87 that of his own accord he chose this way of proceeding. Unto that, saith he, which Do∣natus, and Fortunatus, and Novatus, and Gordius our Compresbyters have written, I could, by my self alone, make no answer, forasmuch as at the very first entrance into my Bishoprick I resolutely determined not to do any thing of mine own private judgment, with∣out your counsel, and the peoples consent. The reason whereof he rendreth in the same Epistle, saying, When, by the grace of God, my self shall come unto you (for St. Cyprian was now in exile) of things which either have been, or must to done, we will consider, sicut honor mutous poseit, as the Law of courtesie which one doth owe to another of us, requireth. And at this very mark doth St. Ierom evermore aim, in telling Bishops, that Presby∣ters were at the first their Equals, that, in some Churches, for a long time no Bishop was made, but only such as the Presbyters did chuse out amongst themselves, and therefore no cause why the Bishop should disdain to consult with them, and in weighty affairs of the Church to use their advice, sometime to countenance their own Actions, or to repress the boldness of proud and insolent Spirits, that which Bishops had in themselves sufficient authority and power to have done, notwith∣standing they would not do alone, but craved therein the aid and assistance of other Bishops, as in the case of those Novatian Hereticks, before alledged, Cyprian himself did. And in Cyprian we finde of others the like practise. Ragatian, a Bishop,* 1.88 having been used contumelously by a Deacon of his own Church, wrote thereof his com∣plaint unto Cyprian and other Bishops. In which case their answer was, That although, in his own cause, he did of humility rather shew his grievance, than himself take revenge, which, by the rigor of his Apostolical Office, and the authority of his Chair, he might have presently done, without any further delay: Yet if the Party should do again, as be∣fore their Judgements were, Fungaris circa ••um potestate honoris tui, & cum vel de∣ponas vel abstineas: Use on him that power which the honour of thy Place giveth thee, either to depose him, or exclude him from access unto holy things. The Bi∣shop, for his assistance and ease, had under him, to guide and direct Deacons in their charge, his Archdeacon, so termed in respect of care over Deacons, albeit himself were not Deacon but Presbyter; For the guidance of Presbyters in their Function, the Bishop had likewise under him one of the self-same Order with them, but above them an authority, one whom the Antients termed usually an* 1.89 Arch-Presbyter, weat this day name him Dean. For, most certain truth it is, that Churches-Cathedral, and the Bishops of them are as glasses, wherein the face and very countenance of Apostoli∣cal antiquity remaineth even as yet to be seen, notwithstanding the alterations which tract of time, and the course of the world hath brought. For defence and mainte∣nance of them we are most earnestly bound to strive, even as the Jews were for their Temple, and the High-Priest of God therein: The overthrow and ruine of the one, if ever the sacrilegious avarice of Atheists should prevail so farr, which God of his

infinite mercy forbid, ought no otherwise to move us than the people of God were mo∣ved, when having beheld the sack and combustion of his Sanctuary in most lamentable manner flaming before their eyes, they uttered from the bottom of their grieved Spi∣rits those voyces of doleful supplication,* 1.90 Exsurge Domine & miserearis Sion, serve tui diligunt lapides ejus, pulver is ejus miseret cos.

VIII. How farr the power which Bishops had did reach,* 1.91 what number of Persons was subject unto them at the first, and how large their Territories were, it is not for the question we have in hand, a thing very greatly material to know: For if we prove that Bishops have lawfully of old ruled over other Ministers, it is enough, how few soever those Ministers have been, how small soever the circuit of Place which hath con∣tained them. Yet hereof somewhat, to the end we may so farr forth illustrate Church-Antiquities; A Law Imperial there is, which sheweth that there was great care had to provide for every Christian City Bi••hop as near as might be,* 1.92 and that each City had some Territory belonging unto it, which Territory was also under the Bishop of the same City; that, because it was not uni∣versally thus, but in some Countrys, one Bishop had sub∣ject unto him many Cities and their Territories; the Law which provided for establishment of the other Orders, should not prejudice those Churches wherein this contrary Custom had before prevailed. Unto the Bishop of every such City, not only the Presbyters of the same City, but also of the Territory thereunto belong∣ing, were from the first beginning subject. For we must note that when as yet there were in Cities no Parish Churches, but only Colledges of Presbyters under their Bi∣s••ops Regiment, yet smaller Congregations and Churches there were even then abroad,* 1.93 in which Churches there was but some one only Presbyter to perform amongst them Divine duties. Towns and Villages abroad receiving the Faith of Christ from Cities whereunto they were adjacent, did as Spiritual and Heavenly Colonies by their sub∣jection, honour those antient Mother Churches, out of which they grew. And in the Christian Cities themselves, when the mighty increase of Believers made it necessary to have them divided into certain several companies, and over every of those companies one only Pastor to be appointed for the Ministry of holy things; be∣tween the first, and the rest after it, there could not be but a natural inequality, even as between the Temple and Synagogues in Ierusalem. The Clergy of Cities were termed Urbici, to shew a difference between them and the Clergies of Townes,* 1.94 of Villages, of Castles abroad. And how many soever these Parishes or Congre∣gations were in number, which did depend on any one principal City-Church, unto the Bishop of that one Church, they, and their several sole Presbyters were all subject.

For, if so be, as some imagine, every petty Congregation or Hamlet had had his own particular Bishop, what sense could there be in those words of Ierom,* 1.95 concerning Castles, Villages, and other places abroad, which having onely Presbyters, to teach them, and to minister unto them the Sacraments, were re∣sorted unto by Bishops for the Administration of that wherewith their Presby∣ters were not licensed to meddle. To note a difference of that one Church where the Bishop hath his seat, and the rest which depend upon it, that one hath usually been termed Cathedral, according to the same sense wherein Ignatius, speaking of the Church of Antioch, termeth it his Throne: and Cyprian ma∣king mention of Euarist••s who had been Bishop and was now depo••ed,* 1.96 term∣eth him. Cathedrae ext••rrem, one that was thrust besides his Chair. The Church where the Bishop is set with his Colledge of Presbyters about him, we call a See; the Local compass of his Authority we term a Diocess. Unto a Bi∣shop within the compass of his own, both See and Diocess, it hath, by right of his place, evermore appertained* 1.97 to ordain Presbyters; to make Deacons, and with judgement, to dispose of all things of weight. The Apostle St. Paul had Episcopal

Authority, but so at large, that we cannot assign unto him any one certain Diocess. Hisa 1.98 positive Orders and Constitutions, Churches every where did obey. Yea, a charge and care, saith he, Ib 1.99 have even of all the Churches. The walks of Titus and Timothy was limited within the bounds of a narrow Precinct. As for other Bishops, that which Chrysostom hath concerning them, If they be evil, could not po••••ibly agre•• unto them, unless their Authority had reached farther than to some one only Congregation. The danger being so great, at it is, to him that scandalizeth one Soul, What shall he, saith Chrisostom, speaking of a Bishop, what shall he deserve, by whom so many Souls, yea, even whole Cities and Peoples, Men, Women, and Children, Citizens, Pea∣sants, Inhabitants, both of his own City, and of other Towns subject unto it, are of∣fended? A thing so unusual it was for a Bishop not to have ample Jurisdiction, that Theophilus, Patriark of Alexandria, for making one a Bishop of a small Town, is noted a proud Despiser of the commendable Orders of the Church with this cen∣sure,* 1.100 Such Novelties Theophilus presumed every where to begin, taking upon him, as it had been, another Moses. Whereby is discovered also their Errour, who think, that such as in Ecclesi••stical Writings they finde termed Chorepiscopos, were the same in the Country, which the Bishop was in the City: Whereas the old Chorepiscopi are they, that were appointed of the Bishops to have, as his Vicegerents, some over-sight of those Churches abroad, which were subject unto his See: in which Churches they had also power to make Sub-deacons, Readers, and such like petty Church-Officers. With which power so st••nted, they not contenting themselves, but adventuring at the length, to Or••••in even Deacons and Presbyters also, as the Bishop himself did, their presumption herein was controlled and stayed by the antient Edict of Councils. For example, that of Antioch,* 1.101 It hath seemed good to the holy Synod that such in Towns and Countrys as are called Chorepiscopi do know their limits, and govern the Churches under them, contenting themselves with the charge thereof, and with Authority to make Readers, Sub-Deacons, Exorcists, and to be Leaders or Guiders of them, but not to meddle with the Ordination either of a Presbyter or of a Deacon, without the Bishop of that City, whereunto the Chorepiscopus, and his Territory also, is subject. The same Synod appointeth likewise that those Chorepiscopi shall be made by none but the Bishop of that City; under which they are. Much might hereunto be added, if it were fur∣ther needful to prove, that the local compass of a Bishop's authority and power was ne∣ver so straightly lifted, as some men would have the World to imagine. But to go forward; degrees of these are, and have been of old, even amongst Bishops also themselves: One sort of Bishops being Superiours unto Presbyters only, another sort having preheminence also above Bishops. It cometh here to be considered in what re∣spect inequality of Bishops was thought, at the first, a thing expedient for the Church, and what odds there hath been between them, by how much the power of one hath been larger, higher, and greater then of another. Touching the causes for which it hath been este••med meet, that Bishops themselves should not every way be Equals; they are the same for which the wisdom both of God and Man, hath evermore approved it as most requisite, that where many Governours must of necessity concurr, for the or∣dering of the same affairs, of what nature soever they be, one should have some kinde of sway or stroke more than all the residue. For where number is, there must be order, or else of force there will be confusion. Let there be divers Agents, of whom each hath his private inducements, with resolute pu••pose to follow them, (as each may have;) unless in this case some had preheminence above the rest, a Chance it were, if ever any thing should be either began, proceeded in, or brought unto any Conclusion by them; Deliberations and Counsels would seldom go forward, their Meetings would alwayes be in danger to break up with jarrs and contradictions. In an Army a number of Cap∣tains, all of equal power, without some higher to over-sway them; what good would they do? In all Nations where a number are to draw any one way, there must be some one principal Mover. Let the practise of our very Adversaries themselves herein be considere••; Are the Presbyters able to determine of Church-affairs, unless their Pastors do strike the chiefest stroke and have power above the rest? Can their Pastoral Synod do any thing, unless they have some President amongst them? In Sy∣nods, they are forced to give one Pastor preheminence and superiority above the rest. But they answer, That he, who being a Pastor according to the Order of their Disci∣pline,

is, for the time, some little deal mightier than his Brethren, doth not conti∣nue so longer than only during the Synod. Which Answer serveth not to help them out of the bryars: for, by their practise, they confirm our Principle, touching the ne∣cessity of one man's preheminence wheresoever a concurrency of many is required unto any one solemn action; this Nature teacheth, and this they cannot chuse but acknow∣ledge. As for the change of his Person to whom they give this preheminence, if they think it expedient to make for every Synod a new Superiour, there is no Law of God which bindeth them so to do, neither any that telleth them, that they might suf∣fer one and the same man being made President, even to continue so during life; and to leave his preheminence unto his Successours after him, as, by the antient Order of the Church, Archbishops, Presidents amongst Bishops, have used to do. The ground there∣fore of their preheminence above Bishops, is the necessity of often concurrency of many Bishops about the Publick affairs of the Church, as consecrations of Bishops, consultati∣ons of remedy of general disorders, audience judicial, when the actions of any Bishop should be called in question, or Appeals are made from his Sentence by such as think themselves wronged. These, and the like affairs usually requiring, that many Bishops should orderly assemble, begin, and conclude somewhat; it hath seemed, in the eyes of Reverend Antiquity, a thing most requisite, that the Church should not only have Bishops, but, even amongst Bishops, some to be in Authority chiefest. Unto which purpose, the very state of the whole World, immediately before Christianity took place, doth seem, by the special providence of God to have been prepared: For we must know, that the Countrys where the Gospel was first planted, were, for the most part, subject to the Roman Empire. The Romans use was commonly, when, by warr they had subdued Foreign Nations, to make them Provinces, that is, to place over them Roman Governors, such as might order them according to the Laws and Customs of Rome. And, to the end that all things might be the more easily and orderly done, a whole Country being divided into sundry parts, there was in each part some one City, whereinto they about did resort for Justice. Every such part was termed aa 1.102 Diocess. Howbeit, the name Diocess is sometime so generally taken, that it containeth not only mo such parts of a Province, but even moe Provinces also than one; as, the Diocess of Asia contained eight; the Diocess of Africa seven. Touching Diocesses according unto a stricter sense, whereby they are taken for a part of a Province, the words of Livy do plainly shew, what Orders the Romans did observe in them. For at what time they had brought the Macedonians into subjection, the Roman Governor, by order from the Senat of Rome, gave charge that Macedonia should be divided into four Regions or Diocesses. Capita Regionum ubi concilia fierent primae Sedis Amphipolim, secundae Thessalonicen, tertiae Pellam, quar∣tae Pelagoniam fecit. Eo, Concilia sua cujusque Regionis indici, pecuniam conferri, ibi Magistratus creari jussit. This being before the dayes of the Emperors, by their ap∣pointment Thessalonica was afterwards the chiefest, and in it the highest Governor of Macedonia had his Seat: Whereupon the other three Dioceses were in that respect inferiour unto it, as Daughters unto a Mother City; for not unto every Town of Ju∣stice was that Title given, but was peculiar unto those Cities wherein principal Courts were kept. Thus in Macedonia, the Mother City was Thessalonica: In Asia,b 1.103 Ephe∣sus; in Africa, Carthage; For so c 1.104 Iustinian in his time made it. The Governors, Of∣ficers, and Inhabitants of those Mother-Cities were termed for difference-sake Metropoli∣tes, that is to say, Mother-city-men; than which, nothing could possibly have been devised more fit to suit with the nature of that form of Spiritual Regiment, under which afterwards the Church should live. Wherefore if the Prophet saw cause to acknow∣ledge unto the Lord, that the light of his gracious providence did shine no where more apparently to the eye, than in preparing the Land of Canaan to be a Receptacle for that Church which was of old,d 1.105 Thou hast brought a Vine out of Egypt, thou hast cast out the Heathen and planted it, thou madest room for it, and when it had taken root it filled the Land. How much more ought we to wonder at the handy-work of Almighty God, who, to settle the Kingdom of his dear Son, did not cast out any one People, but di∣rected in such sort the Politick Councils of them who ruled farr and wide overall, that

they throughout all Nations, People, and Countries upon Earth, should unwittingly prepare the Field wherein the Vine which God did intend, that is to say, the Church of his dearly beloved Son, was to take root. For unto nothing else can we attribute it, saving only unto the very incomprehensible force of Divine providence, that the World was in so marvellous sit sort divided, levelled, and laid out before hand? whose work could it be but his alone to make such provision for the direct implantation of his Church? Wherefore inequality of Bishops being found a thing convenient for the Church of God, in such consideration as hath been shewed; when it came secondly in question, which Bishops should be higher and which lower, it seemed herein not to the civil Monarch only, but to the most, expedient that the dignity and celebrity of Mother-Cities should be respected. They which dream, that,* 1.106 if Civil Authority had not given such preheminence unto one City more than another, there had never grown an inequality among Bishops, are deceived; Superiority of one Bishop over another would be requisite in the Church, although that Civil distinction were abolished; other causes having made it necessary, even amongst Bishops, to have some in degree higher than the rest, the civil dignity of place was considered only as a reason wherefore this Bishop should be preferred before that: Which deliberation had been like∣ly enough to have raised no small trouble, but that such was the circumstance of place, as being followed in that choyce, besides the manifest conveniency thereof, took away all show of Partiality, prevented secret emulations, and gave no man occasion to think his Person disgraced in that another was preferred before him.

Thus we see upon what occasion Metropolitan Bishops became Archbishops. Now, while the whole Christian World, in a manner, still continued under one Civil Govern∣ment, there being oftentimes within some one more large Territory, divers and sun∣dry Mother-Churches, the Metropolitans whereof were Archbishops, as for Order's sake, it grew hereupon expedient, there should be a difference also amongst them; so no way seemed, in those times, more fit, than to give preheminence unto them whose Metropolitan Sees were of special desert or dignity: for which cause these, as be∣ing Bishops in the chiefest Mother-Churches were termed Primates, and, at the length, by way of excellency, Patriarks. For, ignorant we are not, how sometimes the Title of Patriark is generally given to all Metropolitan Bishops. They are mightily therefore to blame which are so bold and confident, as to affirm, that,* 1.107 for the space of above four hundred and thirty years after Christ, all Metropolitan Bishops were in every respect equals, till the second Council of Constantinople exalted certain Metropolitans above the rest. True it is, they were equals as touching the exercise of Spiritual power within their Dioceses, when they dealt with their own flock. For what is it that one of them might do within the compass of his own precinct, but another within his might do the same? But that there was no subordination at all, of one of them unto ano∣ther; that when they all, or sundry of them, were to deal in the same Causes, there was no difference of first and second in degree, no distinction of higher and lower in authority acknowledged amongst them, is most untrue. The Great Council of Nice, was after our Saviour Christ but three hundred twenty four years, and in that Council, certain Metropolitans are said even then to have had antient preheminence and dignity above the rest, namely, the Primate of Alexandria, of Rome, and of Antioch. Threescore years after this, there were Synods under the Emperour Theodosius, which Synod was the first at Constantinople,* 1.108 whereat one hundred and fifty Bishops were assembled: at which Council it was decreed, that the Bishop of Constantinople should not only be added unto the forme: Primates, but also that his Place should be second amongst them, the next to the Bishop of Rome in dignity. The same Decree again renewed concerning Constantinople,* 1.109 and the reason thereof laid open in the Coun∣cil of Chalcedon. At the length came that second of Constantinople, whereat were six hundred and thirty Bishops for a third confirmation thereof.* 1.110 Laws Imperial there are likewise extant to the same effect. Herewith the Bishop of Constantinople being over-much puffed up, not only could not endure that See to be in estimation higher, whereunto his own had preferment to be the next, but he challenged more than ever any Christian Bishop in the World before either had, or with reason could have. What he challenged, and was therein as then refused by the Bishop of Rome; the same, the Bishop of Rome in process of time obtained for himself, and having

gotten it by bad means, hath both up-held and augmented it, and upholdeth it by acts and practises much worse. But Primates, according to their first Institution,* 1.111 were all in relation unto Archbishops, the same by Prerogative, which Archbishops were, being compared unto Bishops. Before the Council of Nice, albeit there were both Metropolitans and Primates, yet could not this be a means forcible enough to procure the peace of the Church; but all things were wonderful tumultuous and troublesome, by reason of one special practise common unto the Heretiques of those times, which was, That when they had been condemned and cast out of the Church by the Sentence of their own Bishops, they, contrary to the antient recei∣ved Orders of the Church, had a custom to wander up and down, and to insinu∣ate themselves into favour where they were not known; imagining themselves to be safe enough, and not to be clean cut off from the body of the Church, if they could any where finde a Bishop which was content to communicate with them: whereupon ensued, as in that case there needs must, every day quarrels and jarrs unappeasable a∣mongst Bishops. The Nicene Council, for redress hereof, considered the bounds of every Archbishop's Ecclesiastical Jurisdictions, what they had been in former times; and accordingly appointed unto each grand part of the Christian World some one Primate, from whose Judgement no man living within his Territory might appeal, unless it were to a Council General of all Bishops. The drift and purport of which order was, That neither any man opprest by his own particular Bishop might be destitute of a remedy, through appeal unto the more indifferent Sentence of some other ordinary Judge, not yet every man be lest at such liberty as before, to shift himself out of their hands; for whom it was most meet to have the hearing and determining of his cause. The evil, for remedy whereof this order was taken, annoyed at that present, espe∣cially the Church of Alexandria in Egypt, where Arianism begun. For which cause the state of that Church is in the Nicene Canons concerning this matter mentioned before the rest. The words of their sacred Edict are these,* 1.112 Let those customs remain in force, which have been of old the customs of Egypt and Libya, and Pentapolis; by which customs the Bishop of Alexandria hath authority over all these; the rather, for that this hath also been the use of the Bishop of Rome, yea, the same hath been kept in Antioch, and in other Provinces. Now,* 1.113 because the custom likewise had been, that great honour should be done to the Bishop of Alia or Ierusalem; there∣fore, lest their Decree concerning the Primate of Antioch, should any whit prejudice the dignity and honour of that See, special provision is made, that although it were inferior in degree, not only unto Antioch the chief of the East, but even unto Cesaria too; yet such preheminence it should retain as belonged to a Mother-City, and enjoy whatsoever special Prerogative or Priviledge it had besides. Let men therefore hereby judge of what continuance this Order which upholdeth degrees of Bishops must needs have been, when a General Council of three hundred and eighteen Bishops, living themselves within three hundred years after Christ, doth reverence the same for Antiquity's sake,* 1.114 as a thing which had been even then of old observed in the most renowned parts of the Christian World. Wherefore needless altogether are those vain and wanton demands, No mention of an Archbishop in Theophilus Bishop of Antioch? none in Ignatius? none in Clemens of Alexandria? none in Iustin Mar∣tyr, Ireneus, Tertullian, Cyprian? none in all those old Historiographers, out of which Eusebius gathereth his Story? none till the time of the Council of Nice three hundred and twenty years after Christ? As if the mention, which is thereof made in that very Council, where so many Bishops acknowledge Archiepiscopal dignity even then antient, were not of farr more weight and value, than if every of those Fathers had written large Discourses thereof. But what is it which they will blush at, who dare so confidently set it down, that in the Councel of Nice some Bishops being termed Metropolitans, no more difference is thereby meant to have been between one Bishop and another, than is shewed between one Minister and another, when we say

such a one is a Minister in the City of London, and such a one a Minister in the Town of Newington. So that, to be termed a Metropolitan Bishop did, in their conceit, im∣port no more preheminence above other Bishops, than we mean, that a Girdler hath over others of the same trade, if we term him which doth inhabit some Mother-City for dif∣ference-sake a Metropolitan Girdler. But the Truth is too manifest to be eluded; a Bishop at that time had power in his own Diocess over all other Ministers there, and a Metropolitan Bishop sundry preheminences above other Bishops, one of which preheminences was, in the ordination of Bishops, to have 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the chief power of ordering all things done.* 1.115 Which preheminence that Council it self doth mention, as also a greater belonging unto the Patriark or Primate of Alexandria, concerning whom, it is there likewise said, that to him did belong 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, authority and power over all Egypt, Pentapolis, and Libya: within which compass sundry Metropolitan Sees to have been, there is no man ignorant, which in those Antiquities have any knowledge. Certain Prerogatives there are wherein Metropolitans excelled other Bi∣shops, certain also wherein Primates excelled other Metropolitans. Archiepiscopal or Metropolitan Prerogatives are those mentioned in the old Imperial constitutions, toa 1.116 convocate the holy Bishops under them, within the compass of their own Provinces, when need required their meeting together for inquisition and redress of publick dis∣orders;b 1.117 to grant unto Bishops under them, leave and faculty of absence from their own Dioceses, when it seemed necessary that they should otherwhere converse for some reasonable while;c 1.118 to give notice unto Bishops under them, of things commanded by Supream Authority;d 1.119 to have the hearing and first determining of such Causes as any man had against a Bishop;e 1.120 to receive the appeals of the inferiour Clergy, in case they found themselves over-born by the Bishop, their immediate Judge. And, lest haply it should be imagined, that Canons Ecclesiastical we want to make the self-same thing manifest: In the Council of Antioch it was thus decreed,f 1.121 The Bishop in every Province must know, that he which is Bishop in the Mother-City, hath not only charge of his own Parish or Diocess, but even of the whole Province also. Again, it hath seemed good, that other Bishops, without him, should do nothing more than only that which concerneth each one's Parish, and the places underneath it. Further, by the self-same Council all Councils provincial are reckoned void and frustrate,* 1.122 unless the Bi∣shop of the Mother-City within that Province, where such Councils should be, were present at them. So that the want of his presence, and, in Canons for Church-Go∣vernment, want of his approbation also, did disannul them. Not so the want of any others. Finally, concerning election of Bishops, the Council of Nice hath this ge∣neral rule, that the chief ordering of all things here,* 1.123 is in every Province committed to the Metropolitan. Touching them, who, amongst Metropolitan, were also Pri∣mates, and had of sundry united Provinces, the chiefest Metropolitan See, of such that Canon, in the Council of Carthage, was eminent, whereby a Bishop is forbidden to go beyond Seas, without the license of the highest Chair within the same Bishop's own Country; and of such which beareth the name of Apostolical,* 1.124 is that antient Ca∣non likewise, which chargeth the Bishops of each NATION to know him which is FIRST amongst them, and to esteem of him as an HEAD,* 1.125 and to do no extraordinary thing but with his leave. The chief Primates of the Christian World, were the Bishop of Rome, Alexandria, and Antioch. To whom the Bishop of Con∣stantinople, being afterwards added, Saint Chrysostom the Bishop of that See,* 1.126 is in that respect said, to have had the care and charge•• not only of the City of Con∣stantinople, sed etiam totius Thracia que sex praefecturis est divisa, & Asiaetolius quae ab undecim praesidebus regitur. The rest of the East was under Antioch, the South un∣der Alexandria, and the West under Rome. Whereas therefore Iohn the Bishop of Ierusalem being noted of Heresie, had written an Apology for himself unto the Bi∣shop of Alexandria, named Theophilus;* 1.127 Saint Ierom reproveth his breach of the Or∣der of the Church herein, saying, Tu qui regular quaris Ecclesiasticas, & Nicend Concilii canonibus uteris, responde mihi, Ad Alexandrinum Episcopum Palastina quid per∣tinet? Nifallor, hoc ibi deçernitur at Palaeslinae Metropolie Casarea sit, & totius Orien∣tis Antiochia. Aut igitur ad Caesariensem Episcopuna referre debueras, aut siprocul expe∣tendum judiciam erat, Antiochiam potius litera dirigenda. Thus much concerning that Local Compass which was antiently set out to Bishops; within the bounds and limits

whereof we finde, that they did accordingly exercise that Episcopal Authority and power which they had over the Church of Christ.

IX. The first whom we read to have bent themselves against the Superiority of Bishops, were Aerius and his Followers. Aerius seeking to be made a Bishop,* 1.128 could not brook that Eustathius was thereunto preferred before him. Whereas therefore he saw himself unable to rise to that greatness which his ambitious pride did affect, his way of revenge was, to try what Wit being sharpned with envy and malice could do, in raising a new seditious opinion, that the Superiority which Bishops had,* 1.129 was a thing which they should not have; that a Bishop might not ordain; and that a Bi∣shop ought not any way to be distinguished from a Presbyter:* 1.130 For so doth St. Augu∣stin deliver the opinion of Aerius: Epiphanius not so plainly, nor so directly, but after a more Rhetorical sort. His Speech was rather furious than convenient for man to use, What is, saith he, a Bishop more than a Presbyter? The one doth differ from the other nothing. For their Order as one, their Honour one, one their Dignity. A Bishop imposeth his hands, so doth a Presbyter. A Bishop baptizeth, the like doth a Presbyter. The Bishop is a Minister of Divine Service, a Presbyter is the same. The Bishop sitteth as a Iudge in a Throne, even the Presbyter fitteth also. A Presbyter therefore doing thus far the self-same thing which a Bishop did, it was by Aerius inforced, that they ought not in any thing to differ. Are we to think Aerius had wrong in being judged an Heretick for holding this opinion? Surely if Heresie be an error, falsely fathered upon Scriptures, but indeed repugnant to the truth of the Word of God, and by the consent of the universal Church, in the Coun∣cils; or in her contrary uniform practice throughout the whole world, declared to be such, and the opinion of Aerius in this point be a plain error of that nature, there is no reme∣dy; but Aerius so schismatically, and stifly maintaining it, must even stand where Epi∣phanius and Augustin have placed him. An error repugnant unto the truth of the Word of God is held by them whosoever they be, that stand in defence of any Conclusion drawn erroneously out of Scripture, and untruely thereon fathered. The opinion of A∣erius therefore being falsely collected out of Scripture, must needs be acknowledged an error repugnant unto the truth of the Word of God. His opinion was, that there ought not to be any difference between a Bishop and a Presbyter. His grounds and reasons for this Opinion, were Sentences of Scripture. Under pretence of which Sentences, whereby it seemed that Bishops and Presbyters at the first did not differ, it was concluded by Aerius, that the Church did ill in permitting any difference to be made. The Answer which Epiphanius maketh unto some part of the proofs by Aerius alleged, was not greatly studied or labored; for through a contempt of so base an error, for this himself did per∣ceive and profess, yieldeth he thereof expresly this reason; Men that have wit do evident∣ly see, that all this is meer foolishness.* 1.131 But how vain and ridiculous soever his opinion seemed unto wise men; with it Aerius deceived many, for which cause somewhat was con∣venient to be said against it. And in that very extemporal slightness which Epiphanius there useth, albeit the answer made to Aerius bea 1.132 in part but raw, yet ought not hereby the Truth to finde any less favour than in other Causes it doth, where we do not there∣fore judge Heresie to have the better, because now and then it alledgeth that for it self, which Defenders of Truth do not always so fully answer. Let it therefore suffice, that Aerius did bring nothing unanswerable. The weak Solutions which the one doth give, are to us no prejudice against the Cause, as long as the others oppositions are of no greater strength and validity. Did not Aerius, trow you, deserve to be esteemed as a new Apollos, mighty and powerful in the Word, which could for maintenance of his Cause, bring forth so plain Divine Authorities, to prove by the Apostles own Writings, that Bishops ought not in any thing to differ from other Presbyters? For example, where it is said that Presbyters made Timothy Bishop, is it not clear, that a Bishop should not differ from a Presbyter, by having power of Ordina∣tion? Again, if a Bishop might by Order be distinguished from a Presbyter, would the Apostle have given,b 1.133 as he doth unto Presbyters, the Title of Bishops?

These were the invincible demonstrations wherewith Aerius did so fiercely assault Bi∣shops. But the Sentence of Aerius perhaps was only, that the difference between a Bishop and a Presbyter, hath grown by the order and custom of the Church, the Word of God not appointing that any such difference should be. Well, let Aerius then finde the favour to have his Sentence so construed; yet his fault in condemning the or∣der of the Church, his not submitting himself unto that Order, the Schism which he caused in the Church about it, who can excuse? No, the truth is, that these things did even necessarily ensue, by force of the very opinion which he and his followers did hold. His conclusion was, That there ought to be no difference between a Presby∣ter and a Bishop. His proofs, those Scripture-sentences which make mention of Bi∣shops and Presbyters, without any such distinction or difference. So that if between his Conclusion and the Proofs whereby he laboured to strengthen the same, there be any shew of coherence at all, we must of necessity confess, that when Aerius did plead, There is by the Word of God no difference between a Presbyter, and a Bishop; his meaning was, not only that the Word of God it self appointeth nor, but that it enforceth on us the duty of not appointing, nor allowing, that any such difference should be made.

* 1.134X. And of the self-same minde are the Enemies of Government by Bishops, even at this present day. They hold, as Aerius did, that if Christ and his Apostles were obeyed, a Bishop should not be permitted to ordain: that between a Presbyter and a Bishop the Word of God alloweth not any inequality or difference to be made; that their Order, their Authority, their Power ought to be one; that it is but by usurpa∣tion and corruption, that the one sort are suffered to have rule of the other, or to be any way superiour unto them. Which opinion having now so many Defenders, shall never be able while the World doth stand, to finde in some, believing Antiquity, as much as one which hath given it countenance, or born any friendly affection towards it. Touching these men therefore, whose desire is to have all equal, three ways there are, whereby they usually oppugn the received Order of the Church of Christ. First, by disgracing the inequality of Pastors, as a new and meer Human invention, a thing which was never drawn our of Scripture, where all Pastors are found (they say) to have one and the same power, both of Order and Jurisdiction. Secondly, by gathering together the differences between that power which we give to Bishops, and that which was given them of old in the Church: So that, albeit even the antient took more than was warrantable, yet so farr they swerved not as ours have done. Thirdly, by en∣deavouring to prove, that the Scripture directly forbiddeth, and that the judgement of the wisest, the holyest, the best in all Ages, condemneth utterly the inequality which we allow.

XI. That inequality of Pastors is a meer Humane invention, a thing not found in the Word of God, they prove thus:

• 1. All the places of Scripture where the word Bishop is used, or any other derived of that name, signifie an Oversight in respect of some particular Congregation only,* 1.135 and never in regard of Pastors committed unto his Oversight. For which cause the names of Bishops, and Presbyters, or Pastoral Elders, are used indifferently, to signifie one and the self-same thing. Which so indifferent and common use of these words, for one and the self-same of∣fice, so constantly and perpetually in all places, declareth, that the word Bishop in the Apostles Writing, importeth not a Pastor of higher Power and Authoritie over other Pastors.
• 2. All Pastors are called to their Office by the same means of proceeding; the Scripture maketh no difference in the manner of their Tryal, Election, Ordination: which proveth their Office and Power to be by Scripture all one.
• 3. The Apostles were all of equal power, and all Pastors do alike succeed the Apostles in their Ministery and Power, the Commission and Authority whereby they succeed, bring in Scripture but one and the same that was committed to the Apostles, without any difference of committing to one Pastor more, or to another less.
• ...

• 4. The power of the Censures and Keyes of the Church, and of Ordaining and ordering Ministers (in which two points especially this Superiority is challenged) is not committed to any one Pastor of the Church, more than to another, but the same is committed as a thing to be carried equally in the guidance of the Church. Whereby it appeareth, that Scripture maketh all Pastors, not only in the Ministery of the Word and Sacraments, but also in all Ec∣clesiastical Iurisdiction and Authority, equal.
• 5. The Council of Nice doth attribute this difference, not unto any Ordination of God, but to an antient Custom used in former times, which judgement is also followed afterward by other Councils, Concil, Antioch. cap. 9.
• 6. Upon these Premises, their summary collection and conclusion is, That the Mi∣nistery * 1.136 of the Gospel, and the Functions thereof, ought to be from Heaven and of God, Joh. I. 23. that if they be of God, and from Heaven, then are they set down in the Word of God; that if they be not in the Word of God (as by the premises it doth appear (they say) that our kinds of Bishops are not) it followeth, they are invented by the brain of men, and are of the Earth and that consequently they can do no good in the Church of Christ but harm.

Our Answer hereunto is, first, that their proofs are unavailable to shew,* 1.137 that Scri∣pture affordeth no evidence for the inequality of Pastors. Secondly, That, albeit the Scripture did no way insinuate the same to be God's Ordinance, and the Apostles to have brought it in, albeit the Church were acknowledged by all men to have been the first beginner thereof, a long time after the Apostles were gone; yet is not the Au∣thority of Bishops hereby disannulled, it is not hereby proved unfit, or unprofitable for the Church.

1. That the Word of God doth acknowledge no inequality of power amongst Pastors of the Church, neither doth it appear by the signification of this word Bishop, nor by the indifferent use thereof. For, concerning signification, first it is clearly un∣true, that no other thing is thereby signified, but only an oversight in respect of a particular Church and Congregation. For, I beseech you, of what Parish, or par∣ticular Congregation was Matthias Bishop? His Office Scripture doth term Epi∣scopal:* 1.138 which being no other than was common unto all the Apostles of Christ; for∣asmuch as in that number there is not any to whom the oversight of many Pastors did not belong, by force and vertue of that Office; it followeth, that the very Word doth sometimes, even in Scripture, signifie oversight, such as includeth charge over Pastors themselves. And if we look to the use of the Word, being applyed with re∣ference unto some one Church, as Ephesus, Philippi, and such like, albeit the Guides of those Churches be interchangeably in Scripture termed sometime Bishops, some∣time Presbyters, to signifie men having oversight and charge, without relation at all un∣to other than the, Christian Laity alone, yet this doth not hinder, but that Scripture may in some place have other names, whereby certain of those Presbyters or Bishops, are noted to have the oversight and charge of Pastors, as out of all peradventure they had, whom St. Iohn doth intitle Angels.* 1.139

2. As for those things which the Apostle hath set down concerning Tryal, Electi∣on, and Ordination of Pastors, that he maketh no difference in the manner of their Calling, this also is but a silly Argument to prove their Office and their Power equal by the Scripture. The form of admitting each sort unto their Offices, needed no particular Instruction: There was no fear, but that such matters of course would easily enough be observed. The Apostle therefore toucheth those things wherein Judgement, Wisdom, and Conscience is required, he carefully admonisheth of what quality Ecclesiastical Persons should be, that their dealing might not be scandalous in the Church. And forasmuch as those things are general, we see that of Dea∣cons there are delivered, in a manner, the self-same Precepts, which are given con∣cerning Pastors, so farr as concerneth their Tryal, Election, and Ordination. Yet who doth hereby collect, that Scripture maketh Deacons and Pastors equal? If not∣withstanding it be yet demanded, Wherefore he which teatcheth what kinde of Persons

Deacons and Presbyters should be, hath nothing in particular about the quality of chief Presbyters, whom we call Bishops? I answer briefly, that there it was no fit place for any such discourse to be made, inasmuch as the Apostle wrote unto Timothy and Titus, who having by Commission Episcopal Authority, were to exercise the same in ordaining, not Bishops (the Apostles themselves yet living, and retaining that power in their own hands) but Presbyters, such as the Apostles at the first did cre∣ate throughout all Churches. Bishops by restraint (only Iames at Ierusalem except∣ed) were not yet in being.

3. About equality amongst the Apostles, there is by us no Controversie moved. If in the rooms of the Apostles, which were of equal Authority, all Pastors do by Scripture succeed alike, where shall we finde a Commission in Scripture which they speak of, which appointed all to succeed in the self-same equality of power, except that Commission which doth authorize to Preach and Baptise, should be alledged, which maketh nothing to the purpose; for in such things, all Pastors are still equal: We must, I fear me, wait very long before any other will be shewed. For howsoever the Apostles were Equals amongst themselves, all other Pastors were not Equals with the Apostles while they lived, neither are they any where appointed to be afterward each others Equals. Apostles had, as we know, authority over all such as were no Apostles; by force of which their Authority, they might both command and judge. It was for the singular good and benefit of those Disciples whom Christ left behinde him, and of the Pastors which were afterwards chosen; for the great good, I say, of all sorts, that the Apostles were in power above them. Every day brought forth somewhat wherein they saw by experience, how much it stood them in stead to be under controulment of those Superiours and Higher Governours of Gods House. Was it a thing so behoveful, that Pastors should be subject unto Pastors in the Apostles own times? and is there any commandment that this Subjection should cease with them? and that the Pastors of the succeeding Ages should be all Equals? No, no, this strange and absurd conceit of Equality amongst Pastors (the Mother of Schism, and of Confusion) is but a dream newly brought forth, and seen never in the Church before.

4. Power of Censure and Ordination appeareth even by Scripture marvellous pro∣bable, to have been derived from Christ to his Church, without this surmised Equa∣lity in them to whom he hath committed the same. For I would know, Whether Timothy and Titus were commanded by Saint Paul to do any thing, more than Christ hath authorized Pastors to do; And to the one it is Scripture which saith,* 1.140 Against a Presbyter receive THOU no accusation, saving under two or three Witnesses: Scrip∣ture which likewise hath said to the other,* 1.141 For this very cause left I THEE in Crete, that THOU shouldst redress the things that remain, and shouldst ORDAIN Presbyters in every City, as I appointed THEE. In the former place the power of Censure is spoken of, and the power of Ordination in the latter. Will they say that every Pastor there was equal to Timothy, and Titus in these things? If they do, the Apostle himself is against it, who saith, that, of their two very Persons, he had made choyse, and appointed in those places them, for performances of those Du∣ties, whereas, if the same had belonged unto others, no less than to them, and not principally unto them above others, it had been fit for the Apostle accordingly to have directed his Letters concerning these things in general unto them all which had e∣qual interest in them; even as it had been likewise fit to have written those Epistles in Saint Iohn's Revelation, unto whole Ecclesiastical Senates, rather than only unto the Angels of each Church, had not some one been above the rest in Authority, to or∣der the affairs of the Church. Scripture therefore doth most probably make for the in∣equality of Pastors, even in all Ecclesiastical affairs, and by very express mention, as well in Censures as Ordinations.

5. In the Nicene Council there are consumed certain Prerogatives and Dignities be∣longing unto Primates or Archbishops, and of them it is said, that the antient custom of the Church, had been to give them such preheminence, but no syllable whereby any man should conjecture, that those Fathers did not honor the Superiority which Bishops had over other Pastors, only upon antient custom, and not as a true Apostolical heavenly and divine Ordinance.

6. Now, although we should leave the general received perswasion, held from the first beginning, that the Apostles themselves left Bishops invested with power above other Pastors; although I say, we should give over this opinion, and imbrace that other conjecture, which so many have thought good to follow,* 1.142 and which my self did sometimes judge a great deal more probable than now I do, meerly that after the Apostles were deceased, Churches did agree amongst themselves, for preser∣vation of Peace and Order, to make one Presbyter in each City, Chief over the rest, and to translate into him that power, by force and vertue whereof the Apostles, while they were alive, did preserve and uphold order in the Church, exercising Spiritual Jurisdiction, partly by themselves, and partly by Evangelists, because they could not always every where themselves be present: This order taken by the Church it self (for so let us suppose, that the Apostles did neither by word nor deed appoint it) were notwithstanding more warrantable, than that it should give place and be abroga∣ted, because the Ministry of the Gospel, and the Functions thereof, ought to be from Heaven. There came Chief Priests and Elders unto our Saviour Christ as he was teaching in the Temple, and the Question which they moved unto him was this, By what Authority dost thou these things, and who gave thee this Authority? their Que∣stion he repelled with a Counter-demand, The Baptism of John whence was it, from Heaven, or of Men? Hereat they paused, secretly disputing within themselves, If we shall say from Heaven, he will ask, Wherefore did ye not then believe him? And if we say of men, We fear the People, for all hold Iohn a Prophet. What is it now which hereupon these men would infer? That all-Functions Ecclesiastical, ought in such sort to be from Heaven, as the Function of Iohn was I No such matter here con∣tained. Nay, doth not the contrary rather appear most plainly by that which is here set down? For when our Saviour doth ask concerning the Baptism, that is to say, the whole Spiritual Function of Iohn, whether it were from Heaven or of men, he giveth clearly to understand that men give Authority unto some, and some God him∣self from Heaven doth Authorize. Nor is it said, or in any sort signified, that none have lawful Authority which have it not in such manner as Iohn, from Heaven. Again, when the Priests and Elders were loth to say, that Iohn had his calling from men, the reason was not because they thought that so Iohn should not have had any good or lawful Calling, but because they saw, that by this means they should somewhat embase the Calling of Iohn, whom all men knew to have been sent from God, according to the manner of Prophets, by a meer Celestial vocation. So that out of the evidence here alledged, these things we may directly conclude, first, that who so doth exercise any kinde of Function in the Church, he cannot lawfully so do, except Authority be given him; Secondly, that if Authority be not given him from men, as the Authority of Teaching was given unto Scribes and Pharisees, it must be given him from Heaven, as Authority was given unto Christ, Elias, Iohn Baptist, and the Prophets. For these two only wayes there are to have Authority. But a strange Conclusion it is, God himself did from Heaven authorize Iohn to bear Witness of the light, to prepare a way for the promised Messiah, to publish the nearness of the Kingdom of God, to Preach Repentance, and to Baptise (for by this part which was in the Function of Iohn most noted, all the rest are together signified;) There∣fore the Church of God hath no power upon new occurences to appoint, to ordain an Ecclesiastical Function, as Moses did upon Iethroe's advice devise a civil. All things we grant which are in the Church ought to be of God. But, for as much as they may be two wayes accounted such: one, if they be of his own institution, and not of ours; another if they be of ours, and yet with his approbation, this latter way there is no impediment, but that the same thing which is of men, may be also justly and truly said to be of God, the same thing from Heaven which is from Earth. Of all good things God himself is Author, and consequently an Approver of them. The rule to discern when the actions of men are good, when they are such as they ought to be, is more ample and large than the Law which God hath set particular down in his holy Word, the Scripture is but a part of that rule as hath been heretofore at large declared. If therefore all things be of God which are well done;* 1.143 and if all things be well done, which are according unto the rule of well doing; and if the rule of well∣doing be more ample than the Scripture; what necessity is there, that every thing

which is of God, should be set down in holy Scripture? true it is in things of some one kinde, true it is, that what we are now of necessity for ever bound to believe or observe in the special mysteries of Salvation, Scripture must needs give notice of it unto the World; yet true it cannot be, touching all things that are of God. Sufficient it is for the proof of lawfulness in any thing done, if we canshew that God approved it. And of his approbation, the evidence is sufficient, if either himself have by revelation in his word warranted it, or we by some discourse of reason, finde it good of it self, and unrepugnant unto any of his revealed Laws and Ordinances. Wherefore injurious we are unto God, the Author and Giver of Human capacity, Judgement and Wit, when, because of some things wherein he precisely forbiddeth men to use their own inventions, we take occasion to dis-authorize and disgrace the works which he doth produce by the hand, either of nature or of grace in them. We offer contumely, even unto him, when we scornfully reject what we lift without any other exception than this, The brain of man hath devised it. Whether we look into the Church or Common-weal, as well in the one as in the other, both the Ordination of Officers, and the very institution of their Offices may be truly derived from God, and approved of him, although they be not always of him in such sort as those things are which are in Scripture. Doth not the Apostle term the Law of Nature even as the Evangelist doth the Law of Scripture, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,* 1.144 God's own righteous Ordinance? the Law of Nature then being his Law, that must needs be of him which it hath directed men unto. Great odds, I grant, there is between things devised by men, although agreeable with the Law of Nature, and things is Scripture set down by the finger of the Holy Ghost. Howbeit the dignity of these is no hinderance, but that those be also reverently accounted of in their Place. Thus much they very well saw, who although not living themselves under this kinde of Church Polity, yet be∣ing, through some experience, more moderate, grave and circumspect in their Judg∣ment, have given hereof their sounder and better advised Sentence. That which the holy Fathers (saith Zanchius) have by common consent,* 1.145 without contradiction of Scripture, received; for my part, I neither will, nor dare with good Conscience dis∣allow. And what more certain, than that the ordering of Ecclesiastical Persons, one in authority above another, was received into the Church by the common consent of the Christian World. What am I, that I should take upon me to control the whole Church of Christ in that which is so well known to have been lawfully, religiously, and to notable purpose instituted? Calvin maketh mention even of Primates that have authority above Bishops,* 1.146 It was, saith he, the institution of the antient Church, to the end that the Bishops might by this bond of Concord, continue the faster linked amongst them∣selves. And, lest any man should think that as well he might allow the Papacy it self; to prevent this he addeth, Aliud est moderatum gerere & honorem, quàmtotum terraram orbem immenso imperio complecti. These things standing as they do, we may conclude, that, albeit the Offices which Bishops execute, had been committed unto them only by the Church, and that the superiority which they have over other Pastors, were not first by Christ himself given to the Apostles, and from them descended to others, but after∣wards in such consideration brought in and agreed upon, as is pretended, yet could not this be a just or lawful exception against it.

* 1.147XII. But they will say, There was no necessity of instituting Bishops, the Church might have stood well enough without them, they are as those supersluous things, which neither while they continue do good, nor do harm when they are removed, because there is not any profitable use whereunto they should serve. For first, in the Primitive Church their Pastors were all equal, the Bishops of those dayes were the very same which Pastors of Parish Churches at this day are, with us, no one at commandment or controulment by any others Authority amongst them. The Church therefore may stand and flourish without Bishops: If they be necessary, wherefore were they not sooner instituted? 2. Again, if any such thing were needful for the Church, Christ would have set it down in Scripture, as he did all kinde of Officers needful for Iewish Regiment. He which prescribed unto the Iews so particu∣larly the least thing pertinent unto their Temple, would not have left so weighty Offices undetermined of in Scripture,* 1.148 but that he knew the Church could never have any profitable use of them 3. Furthermore, it is the judgement of Cyprian, that equity requireth

every man's cause to be heard, where the fault he is charged with was committed. And the reason he alledgeth is, for asmuch as there they may have both Accusers and Witnesses in their cause. Sith therefore every man's cause is neceiest to be handled at home by the Iudges of his own Parish, to what purpose serveth their device, which have appointed Bishops un∣to whom such causes may be brought, and Archbishops to whom they may be also from thence removed?

XIII. What things have necessary use in the Church,* 1.149 they of all others are the most unfit to judge, who bend themselves purposely against whatsoever the Church useth, except it pleasie themselves to give it the grace and countenance of their favourable approbation; which they willingly do not yield unto any part of Church-Policy, in the forehead whereof there is not the mark of that new devised stamp. But howso∣ever men like or dislike, whether they judge things necessary or needless in the House of God, a Conscience they should have touching that which they boldly af∣firm or deny. 1. In the Primitive Church no Bishops, no Pastor having power over other Pastors, but all Equals, every man Supreme Commander and Ruler within the King∣dom of his own Congregation or Parish? The Bishops that are spoken of in the time of the Primitive Church, all such as Persons or Rectors of Parishes are with in? It thus it have been in the prime of the Church, the question is, how farr they will have that prime to extend? and where the latter spring of that ne••-supposed disorder to begin? That Primitive Church wherein they hold that amongst the Fathers, all which had Pastoral charge were Equal, they must of necessity so farr enlarge, as to contain some hundred of years, because for proof hereof they alledge boldly and con∣fidently Saint Cyprian, who suffered Martyrdom about two hundred and threescore years after our blessed Lord's Incarnation. A Bishop, they say, such as Cyprian doth * 1.150 speak of, had only a Church or Congregation, such as they Ministers and Pastors with us, which are appointed unto several Towns. Every Bishop in Cyprian's time was Pastor of one only Congregation, assembled in one place to be taught of one man. A thing impertiment, although it were true. For the Question is about Personal ine∣quality amongst Governors of the Church. Now to shew there was no such thing in the Church at such time as Cyprian lived, what bring they forth? Forsooth, that Bishops had then but a small circuit of place for the exercise of their Authority. Be it supposed, that no one Bishop had more than one only Town to govern, one only Congregation to rule: Doth it by Cyprian appear, that in any such Town of Congre∣gation, being under the cure and charge of someone Bishops, there were not, besides that one Bishop, others also Ministers of the Word and Sacraments, yet subject to the power of the same Bishop? If this appear not, how can Cyprian be alledged for a Witness, that in those times there were no Bishops which did differ from other Mini∣sters, as being above them in degree of Ecclesiastical power? But a gross and a palpa∣ble untruth it is, That Bishops with Cyprian, were as Ministers are with us in Parish-Churches; and that each of them did guide some Parish without any other Pastors under him. St. Cyprian's own Person may serve for a manifest disproof hereof. Pomius being Dea∣con under Cyprian noteth, that his admirable vertues caused him to be Bishop with the soonest; which advancement therefore himself endeavoured for a while to avoid. It seemed in his own eyes too soon for him to take the title of so great Honor, in regard whereof a Bishop is tenned Pourisex, Sacerdos, Antistes Dei. Yet such was his quality, that whereas others did hardly perform that duty, whereunto the Discipline of their Or∣der, togetherwith the Religion of the Oath they took at their entrance into the Office even constrained them; him the Chair did not make, but receive such a one, as beho∣ved that a Bishop should be. But soon after followed that Prescription, whereby being driven into exile, and continuing in that estate for the space of some two years, he cea∣sed not by Letters to deal with his Clergy, and to direct them about the Publick affairs of the Church. They unto whom those* 1.151 Epistles were written, he commonly en∣tituleth the Presbyters and Deacons of that Church. If any man doubt, whether those

Presbyters of Carthage were Ministers of the Word and Sacraments or no, let him, con∣sider but that one only place of Cyprian, where he giveth them this careful advice, how to deal with circumspection in the perilous times of the Church, that neither they which were for the truths sake imprisoned, might want those Ghostly comforts which they ought to have, nor the Church by ministring the same unto them, incurr unnecessary danger and peril. In which Epistle it doth expresly appear, that the Presbyters of whom he speaketh, did offer, that is to say, administer the Eucharist; and that many there were of them in the Church of Carthage, so as they might have every day change for performance of that duty. Nor will any man of sound Judgement I think deny, that Cyprian was in Authority and Power above the Clergy of that Church, above those Presbyters unto whom he gave direction. It is apparently therefore untrue, that in Cypri∣an's time, Ministers of the Word and Sacraments were all equal, and that no one of them had either Title more excellent than the rest, or Authority and Government over the rest, Cyprian Bishop of Carthage, was clearly Superiour unto all other Ministers there: Yea, Cyprian was, by reason of the Dignity of his See an Archbishop, and so consequently Superiour unto Bishops. Bishops, we say, there have been alwayes, even as long as the Church of Christ it self hath been. The Apostles who planted it, did themselves rule as Bishops over it, neither could they so well have kept things in order during their own times, but that Episcopal Authority was given them from above, to exercise far and wice over all other Guides and Pastors of God's Church. The Church indeed for a time continued without Bishops by restraint, every where established in Chri∣stian Cities. But shall we thereby conclude, that the Church hath no use of them, that without them it may stand and flourish? No, the cause wherefore they were so soon universally appointed was, for that it plainly appeared, that, without them, the Church could not have continued long. It was by the special Providence of God no doubt so disposed, that the evil whereof this did serve for remedy, might first be felt, and so the reverend Authority of Bishops be made by so much the more effectu∣al, when our general experience had taught men what it was for Churches to want them. Good Laws are never esteemed so good, not acknowledged so necessary, as when precedent crimes are as seeds out of which they grow. Episcopal Authority was even in a manner sanctified unto the Church of Christ, by that little bitter ex∣perience which it first had of the pestilent evil of Schismes. Again, when this very thing was proposed as a remedy, yet a more suspicions and fearful acceptance it must needs have found, if the self-same provident Wisdom of Almighty God, had not al∣so given before-hand sufficient tryal thereof in the Regiment of Ierusalem, a Mother-Church, which having received the same order even at the first, was by it most peaceably governed, when other Churches without it had trouble. So that by all means, the necessary use of Episcopal Government is confirmed, yea strengthened it is and ratified, even by the not establishment thereof in all Churches every where at the first. 2. When they further dispute, That if any such thing were usedful, Christ would in Scripture have set down particular Statutes and Laws, appointing that Bishops should be made, and prescribing in what order, even as the Law doth for all kinde of Officers which were needful in the Iewish Regiment; might not a man that would bend his wit to maintain the fury of the Petrobrusian Hereticks, in pulling down Ora∣tories, use the self-same argument, with as much countenance of reason? If it were needful that we should assemble our selves in Churches, would that God which taught the Iews so exactly the frame of their sumptuous Temple, leave us no particular instructi∣ons in writing, no not so much at which way to lay any one stone? Surely such kinde of Argumentation doth not so strengthen the sinews of their cause, as weaken the credit of their Judgement which are led therewith. 3. And whereas Thirdly, in disproof of that use which Episcopal Authority hath in Judgement of Spiritual Causes, they bring forth the verdict of Cyprian, who saith,* 1.152 That equity requireth every man's Cause to be heard, where the fault he was charged with was committed, forasmuch as there they may have both Accusers and Witnesses in the Cause: This Argument grounding it self on Principles no lesse true in Civil, than in Ecclesiastical Causes, unless it be qualified with some exceptions or limitations, over-turneth the highest Tribunal Seats both in Church and Common-wealth, it taketh utterly away all appeals, it secretly condemn∣eth even the blessed Apostle himself, as having transgressed the law of Equity, by

his appeal from the Court of Iudea, unto those higher which were in Rome.* 1.153 The generality of such kinde of axioms deceiveth, unless it be construed with such cauti∣ons as the matter whereunto they are applyable doth require. An usual and ordinary transportation of causes out of Africa into Italy, out of one Kingdom into another, as discontented Persons list, which was the thing which Cyprian disalloweth, may be un∣equal and unmeet; and yet not therefore a thing unnecessary to have the Courts erect∣ted in higher places, and judgement committed unto greater Persons, to whom the meaner may bring their causes either by way of appeal ot otherwise, to be determined ac∣cording to the order of Justice; which hath been always observed every where in Civil States, and is no less requisite also for the State of the Church of God. The Reasons which teach it to be expedient for the one, will shew it to be for the other, at leastwise, not unnecessary. Inequality of Pastors is an Ordinance both Divine and profitable: Their exceptions against it in these two respects we have shewed to be altogether caus∣less, unreasonable, and unjust.

XIV. The next thing which they upbraid us with,* 1.154 is the difference between that inequality of Pastors which hath been of old, and which now is: For at length they grant, That the superiority of Bishops and of Arch-bishops is somewhat antient, but no such kinde of Superiority as ours have. By the Laws of our Discipline a Bishop may or∣dain without asking the Peoples consent, a Bishop may excommunicate and release a∣lone, a Bishop may imprison, a Bishop may bear Civil Office in the Realm, a Bishop may be a Counsellor of State; these thing antient Bishops neither did nor might do. Be it granted, that ordinarily neither in elections nor deprivations, neither in excom∣municating, nor in releasing the excommunicate; in none of the weighty affairs of Go∣vernment, Bishops of old were wont to do any thing without consultation with their Clergy, and consent of the People under them. Be it granted, that the same Bishops did neither touch any man with corporal punishment, nor meddle with secular af∣fairs and Offices, the whole Clergy of God being then tyed by the strict and severe Canons of the Church, to use no other than ghostly power, to attend no other business than heavenly.* 1.155 Tarquinius was in the Roman Common-wealth deservedly hated, of whose unorderly proceedings the History speaketh thus, Hic Regum primus traditum à Prioribus morem de omnibus Senatum consulendi solvit; domesticis Consillis Rempub. administravit, bellum, pacem, foedera, societates, perse ipsum cum quibus voluit injussu Populi ac Senatus, fecit diremitque. Against Bishops the like is ob∣jected, That they are Invaders of other mens right, and by intolerable usurpation take up∣on them to do that alone, wherein antient Laws have appointed, that others, not they onely, should bear sway. Let the Case of Bishops he put, not in such sort as it is, but even as their very heavyest Adversaries would devise it: Suppose that Bishops at the first had encroached upon the Church, that by sleights and cunning practises they had ap∣propriated Ecclesiastical, as Augustus did Imperial, power; that they had taken the advantage of mens inclinable affections, which did not suffer them for Revenue-sake to be suspected of Ambition; that in the mean while their usurpation had gone forward by certain easie and unsensible degrees, that being not discerned in the growth, when it was thus farr grown, as we now see it hath proceeded, the world at length perceiving there was just cause of complaint, but no place of remedy left, had assented unto it by a general secret agreement to bear it now as an helpless evil: all this supposed for certain and true, yet surely a thing of this nature, as for the Superiour to do that alone, unto which of right the consent of some other Inferiours should have been required by them; though it had an indirect entrance at the first, must needs through continuance of so many ages as this hath stood be made now a thing more natural to the Church, than that it should be opprest with the menti∣on of contrary Orders worn so many ages since quite and clean out of ure. But with Bishops the case is otherwise; For in doing that by themselves, which others together with them have been accustomed to do, they do not any thing, but that whereunto they have been, upon just occasion authorized by orderly means. All things natural, have in them naturally, more or less, the power of providing for their own safety: And, as each particular man hath this power, so every Politick Society of men must needs have the same, that thereby the whole may provide for

the good of all parts therein. For other benefit we have not any, by sorting our selves into Politick Societies, saving only that by this mean each part hath that relief, which the vertue of the whole is able to yield it. The Church therefore be∣ing a Politick Society or Body, cannot possibly want the power of providing for it self: And the chiefest part of that power consisteth in the Authority of making Laws. Now, forasmuch as Corporations are perpetual, the Laws of the antienter Church cannot chuse but binde the latter, while they are in force. But we must note withal, that, because the body of the Church continueth the same, it hath the same Authority still, and may abrogate old Laws, or make new, as need shall re∣quire. Wherefore vainly are the antient Canons and Constitutions objected as Laws, when once they are either let secretly to dye by dis-usage, or are openly abro∣gated by contrary Laws. The Antient had cause to do no otherwise than they did; and yet so strictly they judged not themselves in Conscience bound to observe those Orders, but that in sundry cases they easily dispensed therewith, which I suppose they would never have done, had they esteemed them as things whereunto ever∣lasting, immutable, and undispensible observation did belong. The Bishop usually promoted none, which were not first allowed as fit, by conference had with the rest of his Clergy, and with the People: Notwithstanding, in the case of Aurelius, Saint Cyprian did otherwise. In matters of Deliberation and Counsel, for disposing of that which belongeth generally to the whole body of the Church, or which being more particular, is nevertheless of so great consequence, that it needeth the force of many Judgements conferred; in such things the common saying must necessarily take place, An Eye cannot see that which Eyes can. As for Clerical Ordinations, there are no such reasons alledged against the Order which is, but that it may be esteemed as good in every respect, as that which hath been; and, in some considerations, better, at leastwise (which is sufficient to our purpose) it may be held in the Church of Christ, without transgressing any Law, either Antient or Late, Divine or Human. which we ought to observe and keep. The form of making Ecclesiastical Officers, hath sundry parts, neither are they all of equal moment. When Deacons having not been before in the Church of Christ, the Apostles saw it needful to have such ordained: They, first, assemble the multitude, and shew them how needful it is that Deacons be made. Secondly, they name unto them what number they judge con∣venient, what quality the men must be of, and to the People they commit the care of finding such out. Thirdly, the People hereunto assenting, make their choyce of Stephen and the rest; those chosen men they bring and present before the Apostles: Howbeit, all this doth not endue them with any Ecclesiastical Power. But when so much was done, the Apostles finding no cause to take exception, did with Prayer and imposition of hands, make them Deacons. This was it which gave them their very being, all other things besides were only preparations unto this. Touching the form of making Presbyters, although it be not wholly of purpose anywhere set down in the Apostles Writings, yet sundry speeches there are, which insinuate the chiefest things that belong unto that Action: As when Paul and Barnabas are said to have fasted, prayed, and made Presbyters: When Timothy is willed to lay hands suddenly on no man, for fear of participating with other mens sins. For this cause the Order of the Primitive Church was, between Choyce and Ordination to have some space for such Probation and Tryal as the Apostle doth mention in Dea∣cons, saying, Let them first be proved, and then minister, if so be they be found blameless.

Alexander Severus beholding in his time how careful the Church of Christ was, especially for this point; how, after the choyce of their Pastors, they used to pub∣lish the names of the Parties chosen, and not to give them the final act of Ap∣probation, till they saw whether any lett or impediment would be alledged; he gave Commandment, That the like should also be done in his own Imperial Elections, adding this as a Reason wherefore he so required, namely, For that both Christians and Iews being so wary about the Ordination of their Priests, it seemed very unequal for him not to be in like sort circumspect, to whom he committed the Government of Provinces, containing power over mens both Estates and Lives. This the Canon Law it self doth provide for, requiring before Ordination scrutiny:

Let them diligently be examined three dayes together before the Sabbath,* 1.156 and on the Sabbath let them be presented unto the Bishop. And even this in effect al∣so is the very use of the Church of England, at all Solemne Ordaining of Ministers; and if all Ordaining were Solemne, I must confesse it were much the better.

The pretended disorder of the Church of England is, that Bishops Ordain them, to whose Election the People give no voyces, and so the Bishops make them alone, that is to say, they give Ordination without Popular Election going before, which antient Bishops neither did nor might do. Now in very truth, if the multitude have hereunto a right, which right can never be translated from them for any cause, then is there no remedy but we must yield, that unto the lawful making of Ministers, the voyce of the People is required; and that, according to the Adverse Parties Asser∣tion, such as make Ministers without asking the Peoples consent,* 1.157 do but exercise a certain Tyranny.

At the first Erection of the Common-weals of Rome, the People (for so it was then fittest) determined of all affairs: Afterwards, this growing troublesome, their Senators did that for them, which themselves before had done: In the end all came to one man's hands, and the Emperour alone was instead of many Senators.

In these things, the experience of time may breed both Civil and Ecclesiastical change from that which hath been before received, neither do latter things al∣ways violently exclude former, but the one grawing less convenient then it hath been, giveth place to that which is now become more. That which was fit for the People themselves to do at the first, might afterwards be more convenient for them to do by some other: Which other is not thereby proved a Tyrant, because he alone doth that which a multitude were wont to do, unless by vio∣lence he take that Authority upon him, against the Order of Law, and without any publick appointment; as with us, if any did, it should (I suppose) not long be safe for him so to do.

This Answer (I hope) will seem to be so much the more reasonable, in that themselves, who stand against us, have furnish'd us, therewith, For, whereas against the making of Ministers by Bishops alone, their use hath been to object, What sway the People did bear when Stephen and rest were ordained Deacons: They begin to espy how their own Plat-form swerveth not a little from that example wherewith they controul the practices of others. For, touching the form of the Peoples concurrence in that Action, they observe it not; no, they plainly profess, that they are not in this point bound to be followers of the Apostles. The Apostles Ordained whom the People had first chosen. They hold, that their Ecclesiastical Senate ought both to choose, and also to Ordain. Do not them∣selves then take away that which the Apostles gave the People, namely, the pri∣viledge of chusing Ecclesiastical Officers? They do. But behold in what sort they answer it.

By the sixth and the fourteenth of the Acts (say they) it doth appear,* 1.158 that the people had the chiefest power of chusing. Howbeit that, as unto me it seemeth, was dine upon speci∣al cause, which doth not so much concern us, neither ought it to be drawn unto the ordinary and perpetual form of governing the Church: For, as in establishing Common-weals, not only if they be popular, but even being such as are ordered by the power of a few the chiefest, or as by the sole Authority of one till the same he established, the whole sway is in the Peoples hands, who voluntarily appoint those Magistrates by whose Authority they may be governed; so that afterward not the multitude it self, but those Magistrates which were chosen by the multitude, have the ordering of Publick Affairs: After the self-same manner is fared in establishing also the Church: When there was not as yet any placed over the People, all Authority was in them all; but when they all had chosen certain to whom the Regiment of the Church was committed, this power is not now any longer in the hands of the whole multitude, but wholly in theirs who are appointed Guides of the Church. Besides, in the choyce of Deacons, there was also another special cause wherefore the whole Church as that time should chuse them. For inasmuch as the Grecians murmured against the Hebrews, and complained, that in the duly distribution which was made for relief of the poor, they were

not indifferently respected, nor such regard had of their Widows as was meet; this made it necessary that they all should have to deal in the choyce of those unto whom that care was after∣wards to be committed, to the end that all occasion of jealousies and complaints might be re∣moved. Wherefore that which was done by the People for certain Causes, before the Church was sully settled, may not be drawn out, and applyed unto a constant and perpetual form of ordering the Church.

Let them cast the Discipline of the Church of England into the same scales where they weigh their own, let them give us the same measure which here they take, and our strifes shall soon be brought to a quiet end. When they urge the Apostles as Precedents; when they condemn us of Tyranny, because we do not, in making Mini∣sters, the same which the Apostles did; when they plead, That with us one alone doth ordain, and that our Ordinations are without the Peoples knowledge, contrary to that exam∣ple which the blessed Apostles gave: We do not request at their hands allowance as much as of one word we speak in our own defence, if that which we speak be of our own: but that which themselves speak, they must be content to listen unto. To ex∣empt themselves from being over-farr prest with the Apostles example, they can answer, That which was done by the People once upon special Causes, when the Church was not yet established, is not to be made a rule for the constant and continual ordering of the Church. In defence of their own Election, although they do not therein depend on the People so much as the Apostles in the choyce of Deacons, they think it a very sufficient Apo∣logy, that there were special considerations why Deacons at that time should be chosen by the whole Church, but not so now. In excuse of dissimilitudes between their own and the Apostles Discipline, they are contented to use this Answer, That many things were done in the Apostles times, before the settling of the Church, which afterward the Church was not tyed to observe. For countenance of their own proceedings, where∣in their Governors do more than the Apostles, and their People less than under the Apostles the first Churches are found to have done, at the making of Ecclesiastical Officers, they deem it a marvellous reasonable kinde of Pleading to say, That even as in Common-wealt, when the multitude have once chosen many, or one to rule over them, the right which was at the first in the whole body of the People, is now derived into those many, or that one which it so chosen; and that this being done, it is not the whole multitude, to whom the administration of such Publick affairs any longer appertaineth, but that which they did, their Rulers may now do lawfully without them: After the self-same manner it slandeth with the Church also.

How easie and plain might we make our defence? how clear and allowable even unto them, it we could but obtain of them to admit the same things consonant unto equity in our mouths, which they require to be so taken from their own? If that which is truth, being uttered in maintenance of Scotland and Geneva, do not cease to be truth when the Church of England once alledgeth it; this great crime of Tyranny wherewith we are charged, hath a plain and an easie defence? Yea, But we do not at all aske the Peoples approbation, which they do, whereby they shew themselves more indifferent and more free from taking away the Peoples right. Indeed, when their Lay-Elders have chosen whom they think good, the Peoples consent thereunto is asked, and, if they give their approbation, the thing standeth warranted for sound and good. But if not, is the former choyce overthrown? No, but the People is to yield to reason; and, if they which have made the choyce, do so like the Poeples rea∣son, as to reverse their own deed at the hearing of it, then a new election to be made; otherwise the former to stand, notwithstanding the Peoples negative and dislike. What is this else but to deal with the People, as those Nurses do with Infants,* 1.159 whose mouths they besmear with the backside of the spoon, as though they had fed them, when they themselves devour the food. They cry in the ears of the People, that all mens consent should be had unto that which concerns all; they make the People believe we wrong them, and deprive them of their right in making Ministers, where∣as, with us, the People have commonly farr more sway and force then with them. For inasmuch as there are but two main things observed in every Ecclesiastical functi∣on, Power to exercise the duty it self, and some charge of People whereon to exercise the same; the former of these is received at the hands of the whole visible Catholick Church: For it is not any one particular multitude that can give power, the force

whereof may reach farr and wide indefinitely, as the power of Order doth, which whoso hath once received, there is no action which belongeth thereunto, but he may exercise effectually the same in any part of the World, without iterated Or∣dination. They whom the whole Church hath from the beginning used as her A∣gents, in conferring this power, are not either one or mo•• of the Laity, and there∣fore it hath not been heard of, that ever any such were allowed to ordain Ministers: Onely Persons Ecclesiastical, and they, in place of Calling, Superiours both unto Deacons, and unto Presbyters; only such Persons Ecclesiastical have been authori∣zed to ordain both, and to give them the power of Order, in the name of the whole Church. Such were the Apostles, such was Timothy, such was Titus, such are Bi∣shops.* 1.160 Not that there is between these no difference, but that they all agree in preheminence of Place above both Presbyters and Deacons, whom they otherwise might not ordain. Now whereas hereupon some do inferr, that no Ordination can stand, but only such as is made by Bishops, which have had their Ordination like∣wise by other Bishops before them, till we come to the very Apostles of Christ them∣selves. In which respect it was demanded of Beza at Poissie, By what Authority he could administer the holy Sacraments, being not thereunto ordained by any other than Calvin, or by such as to whom the power of Ordination did not belong, according to the an∣tient Orders and Customs of the Church, sith Calvin, and they who joyned with him in that action, were no Bishops: And Athanasius maintaineth the fact of Macarius a Pres∣byter, which overthrew the holy Table, whereat one Ischyras would have ministred the blessed Sacrament, having not been consecrated thereunto by laying on of some Bishops hands, according to the Ecclesiastical Canons, as also Epiphanius inveigheth sharply against divers for doing the like, when they had not Episcopal Ordination.* 1.161 To this we answer. That there may be sometimes very just and sufficient reason to allow Ordination made without a Bishop. The whole Church visible being the true original subject of all power, it hath not ordinarily allowed any other than Bishops alone to ordain: Howbeit, as the ordinary course is ordinarily in all things to be observed, so it may be in some cases not unnecessary that we decline from the ordinary wayes. Men may be extraordinarily, yet allowably, two wayes admitted unto Spiritual Functions in the Church. One is, when God himself doth of him∣self raise up any, whose labour be useth without requiring that men should Autho∣rize them. But then he doth ratifie their Calling by manifest signes and tokens him∣self from Heaven. And thus even such as believed not our Saviours teaching, did yet acknowledge him a lawful Teacher sent from God: Thou art a Teacher sent from God, otherwise none could do those things which thou dost. Luther did but reasonably therefore, in declaring that the Senate of Mulheuse should do well to ask of Muncer, From whence he received power to teach? who it was that had called him? And if his answer were, that God had given him his Charge, then to require at his hands some evident sign thereof for men's satisfaction; because so God is wont, when he himself is the Author of any extraordinary Calling. Another extraordinary kinde of Voca∣tion is, when the exigence of necessity doth constrain to leave the usual wayes of the Church, which otherwise we would willingly keep: Where the Church must needs have some ordained, and neither hath, nor can have possibly a Bishop to ordain; in case of such necessity, the ordinary Institution of God hath given oftentimes, and may give, place. And therefore we are not, simply without exception, to urge a lineal descent of power from the Apostles by continued succession of Bishops in every effectual Ordination. These cases of inevitable necessity excepted, none may ordain but only Bishops: By the imposition of their hands it is, that the Church giveth power of Order, both unto Presbyters and Deacons. Now, when that power so re∣ceived is once to have any certain Subject whereon it may work, and whereunto it is to be tyed, here cometh in the Peoples consent, and not before. The power of Order I may law∣fully receive, without asking leave of any multitude; but that power I cannot exercise upon any one certain People utterly against their wills; Neither is there in the Church of England any man, by order of Law, possessed with Pastoral charge over any Parish, but the People in effect do chuse him thereunto. For, albeit they chuse not by giving every man personally his particular voyce, yet can they not say, that they have their Pastors violently obtruded upon them, in as much as their antient and original interest

therein, hath been by orderly means derived into the Patron who chuseth for them. And if any man be desirous to know how Petrons came to have such interest, we are to consider, that at the first erection of Churches, it seemed but reasonable in the eyes of the whole Christian World, to pass that right to them and their Successors, on whose soyl, and at whose charge the same were founded. This all men gladly and willingly did, both in honor of so great Piety, and for encouragement of many others unto the like, who peradventure else, would have been as slow to erect Churches, or to endow them, as we are forward both to spoyl them, and to pull them down.

Its no true assertion therefore, in such sort as the pretended Reformers mean it, That all Ministers of God's Word ought to be made by consent of many, that is to say, by the Peoples saffrages; that antient Bishops neither did nor might or dain otherwise; and that ours do herein usurp a farr greater power than was, or then lawfully could have been granted unto Bi∣shops which were of old. Furthermore, as touching Spiritual Jurisdiction, our Bi∣shops, they say, do that which of all things is most intollerable, and which the An∣tient never did, Our Bishops excommunicate and release alone, whereas the Censures of the Church neither ought, nor were want to be administred otherwise, then by consent of many. Their meaning here when they speak of Many, is not as before it was: When they hold that Ministers should be made with consent of many, they understand by Many, the Multitude, or Common People; but in requiring that many should evermore joyn with the Bishop in the administration of Church-censures, they mean by Many, a few Lay-Elders, chosen out of the rest of the People to that purpose, This, they say,* 1.162 is ra∣tified by antient Councils, by antient Bishops this was practised. And the reason here∣of, as Beza supposeth, was, Because if the power of Ecclesiastical Censures did belong unto any one, there would this great inconvenience follow; Ecclesiastical Regiment should be chan∣ged into mere Tyranny, or else into a Civil Royalty: Therefore no one, either Bishop or Pres∣byter, should or can alone exercise that Power, but with his Ecclesiastical Consist••ry he ought to do it, as may appear by the old Discipline.

And is it possible, that one so grave and judicious should think it in earnest Tyran∣ny for a Bishop to excommunicate, whom Law and Order hath authorized so to do? or be perswaded, that Ecclesiast••cal Regiment degenerateth into Civil Regality, when one is allowed to do that which hath been at any time the deed of moe? Surely, farr meaner-witted men than the World accounteth Mr. Reza, do easily perceive, that Ty∣ranny is Power violently exercised against Order, against Law; and that the difference of these two Regiments, Ecclesiastical and Civil, consisteth in the matter about which the actions of each are conversant; and not in this, that Civil Royalty admitteth but one, Ecclesiastical Government requireth many Supreme Correctors. Which Allegation, were it true, would prove no more than only, that some certain number is necessary for the assistance of the Bishop: But that a number of such as they do require is neces∣sary, how doth it prove? Wherefore albeit Bishops should now do the very same which the Antients did, using the Colledge of Presbyters under them as their Assist∣ants, when they administer Church-Censures, yet should they still swerve utterly from that which these men so busily labour for, because the Agents whom they require to assist in those Cases, are a sort of Lay-Elders, such as no antient Bishop ever was as∣sisted with.

Shall these fruitless jarrs and janglings never cease? shall we never see end of them? How much happier were the World if those eager Task-masters, whose eyes are so cu∣rious and sharp in discerning what should be done by many, and what by few, were all changed into painful doers of that which every good Christian man ought either only or chiefly to do, and to be found therein doing when that great and glorious Judge of all mens both deeds and words shall appear? In the mean while, be it One that hath this charge, or be they Many that be his Assistants, let there be careful provision that Justice may be administred, and in this shall our God be glorified more than by such contentious Disputes.

* 1.163XV. Of which nature that also is, wherein Bishops are, over and besides all this, ac∣cused to have much more excessive power than the antient, in as much as unto their Ec∣clesiastical authority, the Civil Magistrate for the better repressing of such as contemn Eccle∣siastical

censures, hath for divers ages annexed Civil. The crime of Bishops herein is di∣vided into these two several branches, the one that in Causes Ecclesiastical, they strike with the sword of Secular punishments; the other, that Offices are granted them, by vertue where∣of they meddle with Civil Affairs. Touching the one, it reacheth no farther than on∣ly unto restraint of liberty by imprisonment (which yet is not done but by the Laws of the Land, and by vertue of authority derived from the Prince.) A thing which being allowable in Priests amongst the Jews, must needs have received some strange alteration in nature since, if it be now so pernicious and venomous to be coupled with a Spiritual Vocation in any man which beareth Office in the Church of Christ. Shemaia writing to the Colledge of Priests which were in Ierusalem,* 1.164 and to Z••phania the principal of them, told them they were appointed of God, that they might be Officers in the House of the Lord, for every man which raved, and did make himselfe a Prophet, to the end that they might by the force of this their authority put such in Pri∣son, and in the Stocks. His malice is reproved, for that he provoketh them to shew their power against the innocent. But surely, when any man justly punishable had been brought before them, it could be no unjust thing for them even in such sort then to have punished. As for Offices, by vertue whereof Bishops have to deal in Civil Affairs, we must consider that Civil Affairs are of divers kindes•• and as they be not all fit for Eccle∣siastical Persons to meddle with, so neither is it necessary, nor at this day haply conveni∣ent, that from meddling with any such thing at all they all should without exception be secluded. I will therefore set down some few causes, wherein it cannot but clearly appear unto reasonable men, that Civil and Ecclesiastical Functions may be lawfully united in one and the same Person.

First therefore, in case a Christian Society be planted amongst their professed ene∣mies, or by toleration do live under some certain State whereinto they are not incor∣porated, whom shall we judge the meetest men to have the hearing and determining of such mere civil Controversies as are every day wont to grow between man and man? Such being the state of the Church of Corinth, the Apostle giveth them this direction,* 1.165 Dare any of you, having business against another be judged by the unjust, and not under Saints? Do ye not know that the Saints shall judge the World? If the World then shall be judged by you, are ye unworthy to judge the smallest matters? Know ye not that we shall judge the Angels? How much more things that appertain to this life? If then ye have judgement of things pertaining to this life, set up them which are least esteemed in the Church. I speak it to your shame; Is it so, that there is not a wise man amongst you? us not one that can judge between his Brethren, but a Brother goeth to law with a Brother, and that under the Infidels? Now therefore there is utterly a fault among you, because ye go to Law one with another; Why rather suffer ye not wrong, why ra∣ther sustain ye not harm? In which Speech there are these degrees; Better to suf∣fer and to put up Injuries, than to contend; better to end contention by Arbitrement, then by Judgement; better by Judgement before the wisest of their own, than be∣fore the simpler; better before the simplest of their own, than the wisest of them without:* 1.166 So that if judgement of Secular affairs should be committed unto wise men, unto men of chiefest Credit and Account amongst them, when the Pastors of their Souls are such, Who more fit to be also their Judges for the ending of strikes? The wisest in things divine, may be also in things humane the most skilful. At leastwise they are by likelihood commonly more able to know right from wrong than the common un-lettered sort. And what St. Augustin did hereby gather,* 1.167 his own words do sufficiently show. I call God to witness upon my Soul, saith he, that according to the Order which is kept in well-ordered Monasteries, I could wish to have every day my hours of labouring with my hands, my hours of reading and of praying, rather than to endure these most tumultuous perplexities of other men's causes, which I am forced to bear while I travel in Secular businesses, either by judging to discuss them, or to cut them off by intreaty: Unto which toyles that Apostle, who himself sustained them not, for any thing we read, hath notwithstanding ••yed us not of his own accord, but being thereunto directed by that Spirit which speaks in him. His own Apostleship, which drew him to travel up and down, suffered him not to be any where settled for this purpose; where∣fore the wise, faithful and holy men which were seated here and there, and not them which travelled up and down to preach, he made Examiners of such Businesses. Whereupon of him

it is no where written, that he had leisure to attend these things, from which we cannot excuse our selves although we be simple, because even such he requireth, if wise men can∣not be had, rather than that the affairs of Christians should be brought into publick judge∣ment. Howbeit, not without comfort in our Lord are these travels undertaken by us, for the hopes sake of eternal life, to the end that with patience we may reap fruit. So farr is Saint Augustin from thinking it unlawful for Pastors in such sort to judge Civil Causes, that he plainly collecteth out of the Apostles words, a necessity to undertake that duty; yea himself he comforteth with the hope of a blessed reward, in lieu of travel that way sustained.

Again, even where whole Christian Kingdoms are, how troublesome were it for Universities, and other greater Collegiate Societies, erected to serve as Nurseries un∣to the Church of Christ, if every thing which civilly doth concern them were to be car∣ried from their own peculiar Governors, because for the most part they are (as fittest it is they should be) Persons Ecclesiastical Calling? It was by the wisdom of our fa∣mous Predecessors foreseen how unfit this would be, and hereupon provided by grant of special Charters, that it might be, as now it is in the Universities, where their Vice-Chancellors, being for the most part Professors of Divinity, are nevertheless Civil Judges over them in the most of their ordinary Causes.

And to go yet some degrees further, A thing impossible it is not, neither altoge∣ther unusual, for some who are of royal blood to be consecrated unto the Mini∣stry of Jesus Christ, and so to be Nurses of God's Church, not only as the Prophet did fore-tell, but also as the Apostle Saint Paul was. Now in case the Crown should by this mean descend unto such Persons, perhaps when they are the very last, or per∣haps the very best of their Race, so that a greater benefit they are not able to bestow upon a Kingdom, than by accepting their right therein; shall the sanctity of their Order deprive them of that honour whereunto they have right by blood? or shall it be a barr to shut out the publick good that may grow by their vertuous Regiment? If not, then must they cast off the Office which they received by Divine Imposition of hands; or, if they carry a more religious opinion concerning that heavenly Fun∣ction, it followeth, that being invested as well with the one as the other, they remain God's lawfully anointed both ways. With men of skill and mature judge∣ment there is of this so little doubt, that concerning such as at this day are under the Archbishops of Ments, Colen, and Travers, being both Archbishops and Princes of the Empire; yea such as live within the Popes own Civil Territories, there is no cause why any should deny to yield them civil obedience in any thing which they command, not repugnant to Christian Piety; yea even that civilly, for such as are under them, not to obey them, were the part of seditious Persons: How∣beit for Persons Ecclesiastical, thus to exercise Civil Dominion of their own, is more than when they onely sustain some Publick Office, or deal in some business Civil, being thereunto even by Supream Authority required. As Nature doth not any thing in vain, so neither Grace: Wherefore, if it please God to bless some Prin∣cipal Attendants on his own Sanctuary, and to endue them with extraordinary parts of excellency, some in one kinde, some in another, surely a great derogation it were to the very honour of him who bestowed so precious Graces, except they on whom he hath bestowed them should accordingly be imployed, that the fruit of those Heavenly Gifts might extend it self unto the Body of the Common-wealth wherein they live; which being of purpose instituted (for so all Common-wealths are) to the end, that all might enjoy whatsoever good it pleaseth the Almighty to endue each one with, must needs suffer loss, when it hath not the gain which eminent civil hability in Ecclesiastical Persons is now and then found apt to afford. Shall we then dis∣commend the People of Milan for using Ambrose their Bishop as an Ambassadour a∣bout their Publick and Politick Affairs; the Jews for electing their Priests sometimes to be Leaders in Warr; David for making the High Priest his Chiefest Counsellour of State, Finally, all Christian Kings and Princes which have appointed unto like servi∣ces, Bishops, or other of the Clergy under them? No! they have done in this respect that which most sincere and religious wisdom alloweth. Neither is it allowable only, when either a kinde of necessity doth cast Civil Offices upon them, or when they are thereunto preferred in regard of some extraordinary fitness, but further also, when there

are even of right annexed unto some of their places, or of course imposed upon cer∣tain of their Persons, Functions of Dignity and Account in the Common-wealth; al∣beit no other consideration be had therein save this, that their credit and countenance may by such means be augmented. A thing, if ever to be respected, surely most of all now, when God himself is for his own sake generally no where honoured, Religion almost no where, no where religiously adored, the Ministry of the Word and Sacra∣ments of Christ a very cause of disgrace in the eyes both of high and low, where it hath not somewhat besides it self to be countenanced with. For unto this very pass things are come, that the glory of God is constrained even to stand upon borrowed credit, which yet were somewhat the more tolerable, if there were not that disswade to lead i•• him. No practise so vile, but pretended Holynesse is made sometimes a Cloak to hide it.

The French King Philip Valois in his time made an Ordinance, that all Prelates and Bishops shu••••ld be clean excluded from Parliaments, where the Affairs of the Kingdom were handled; pretending that a King, with good Conscience; cannot draw Pastors, having Cure of Souls, from so weighty a business; to trouble their Heads with Con∣sultations of State. But irreligious intents are not able to hide themselves, no not when Holiness is made their Cloak. This is plain and simple truth, That the coun∣sels of wicked men hate always the presence of them, whose vertue, though it should not be able to prevail against their purposes, would notwithstanding be unto their minds a secret corrosive; and therefore, till either by one shift or another they can bring all things to their own hands alone, they are not secure. Ordinances holler and better there stand as yet in force by the grace of Almighty God, and the works of his Pro∣vidence, amongst us. Let not Envy so far prevail, as to make us account that a Ble∣mish, which, if there be in us any spark of sound Judgement, or of religious Consci∣ence, we must of necessity acknowledge to be one of the chiefest Ornaments unto this Land: By the antient Laws whereof, the Clergy being held for the chief of those Three Estates, which together make up the entire Body of this Com∣mon-wealth, under one Supreme Head and Governour; it hath all this time ever born a sway proportionable in the Weighty Affairs of the Land, wise and ver∣tuous Kings condescending most willingly thereunto, even of reverence to the Most High; with the Flower of whose sanctified Inheritance, as it were with a kinde of Divine presence, unless their Chiefest Civil Assemblies were so farr forth beautified as might be without any notable impediment unto their Heavenly F••nctions, they could not satisfie themselves as having showed towards God an Affection most du••iful.

Thus, first, in defect of other Civil Magistrates; Secondly for the ease and qui∣etness of Scholastical Societies; Thirdly, by way of Political necessity; Fourthly, in regard of quality, care, and extraordinancy; Fifthly, For countenance into the Ministry; And lastly, even of Devotion and Reverence towards God himself, there may be admitted at leastwise in some Particulars well and lawfully enough a conjunction of Civil and Ecclesiastical Power; except there be some such Law or Reason to the contrary, as may prove it to be a thing simply in it self naught.

Against it many things are objected, as first, That the matters which are noted in the holy Scripture to have belonged unto the ordinary Office of any Minister of God's holy Word and Sacraments, are these which follow, with such like, and no other; namely, The watch of the Sanctuary, the business of God, the Ministry of the Word and Sacraments, Oversight of the House of God, Watching over his Flock, Prophesie, Prayer, Dispensati∣ons of the Mysteries of God, Charge and care of mens Souls. If a man would shew what the Offices and Duties of a Chirurgion or Physician are; I suppose it were not his part, so much as to mention any thing belonging to the one or the other, in case either should be also a Souldier or a Merchant, or an House-keeper, or a Magistrate; Be∣cause the Functions of these are different from those of the former, albeit one and the same man may happily be both. The Case is like, when the Scripture teacheth what Duties are required in an Ecclesiastical Minister, in describing of whose Office, to touch any other thing than such as properly and directly toucheth his Office that way, were im∣pertinent.

Yea, But in the Old Testament the two Powers Civil and Ecclesiastical were di∣stinguished, not onely in Nature, but also in Person: the one committed unto Moses, and the Magistrates joyned with him; the other to Aaron, and his Sons. Jehosophat in his Reformation doth not onely distinguish Causes Ecclesiastical from Civil, and erecteth divers Courts for them, but appointeth also divers Iudges. With the Jews these two Powers were not so distinguished, but that sometimes they might and did conc•••• in one and the same Person. Was not Ely both Priest and Judge? After their re∣turn from captivity, Es••••as a Priest, and the same their Chief Governour even in Civil Affairs also? These men which urge the necessity of making always a Personal distinction of these two Powers, as if by Iehosaphat's example the same Per∣son ought not to deal in both Causes, yet are not scrupulous to make men of Civil Place and Calling, Presbyters and Ministers of Spiritual Jurisdiction in their own Spi∣ritual Consistories.

If it be against the Jewish Precedents for us to give Civil Power unto such as have Ecclesiastical; is it not as much against the same for them to give Ecclesi∣astical Power unto such as have Civil? They will answer perhaps, That their Position is onely against conjunction of Ecclesiastical Power of Order, and the Power of Civil Jurisdiction in one Person. But this Answer will not stand with their Proofs, which make no less against the Power of Civil and Ecclesiastical Jurisdiction in one Person; for of these two Powers Iehosaphat's example is: Besides, the contrary example of Heli and of Ezra, by us alledged, do plainly shew, that, amongst the Jewes, even the power of Order Ecclesiastical, and Ci∣vil Jurisdiction, were sometimes lawfully united in one and the same Person, Pressed further we are with our Lord and Saviour's example, who denyeth his Kingdom to be of this Wold, and therefore as not standing with his Calling refused to be made a King, to give sentence in a criminal Cause of Adultery, and in a Civil of dividing an Inheritance.

The Jews, imagining that their Messiah should be a Potent Monarch upon Earth, no marvail, though when they did otherwise wonder at Christ's greatness, they sought forthwith to have him invested with that kinde of Dignity, to the end he might presently begin to reign. Others of the Jewes, which like∣wise had the same imagination of the Messiah, and did somehat incline to think that peradventure this might be He, thought good to try whether he would take upon him that which he might do, being a King, such as they suppo∣sed their true Messiah should be. But Christ refused to be a King over them, because it was no part of the Office of their Messiah, as they did, falsely conceive; and to intermeddle in those Acts of Civil Judgement be refused also, because he had no such Jurisdiction in that Common-wealth, being, in regard of his Civil Per∣son, a man of mean and low Calling. As for repugnancy between Ecclesiastical and Civil Power, or any inconvenience that these two Powers should be united, it doth not appear, that this was the cause of his resistance either to reign or else to judge.

* 1.168What say we then to the blessed Apostles, who teach, That Souldiers intangle not themselves with the businesses of this life, but leave them, to the end they may please him who hath chosen them to serve; and that so the good Souldiers of Christ ••ught to do.

The Apostles which taught this, did never take upon them any Place or Office of Civil Power. No: they gave over the Ecclesiastical care of the Poor, that they might wholly attend upon the Word and Prayer. St. Paul indeed doth exhort Timo∣thy after this manner, Suffer thou evil as a noble Souldier of Iesus Christ: No man war∣ring is entangled with the affairs of Life, because he must serve such as have pressed him unto Warfare. The sense and meaning whereof is plain, that Souldiers may not be nice and tender, that they must be able to endure hardnesse, that no man betaking himself unto Wars, continueth entangled with such kinde of Businesses, as tend only unto the ease and quiet felicity of this Life; but if the service of him who hath taken them under his Banner, require the hazard, yea, the losse of their Lives, to please him•• they must be content and willing with any difficulty, any peril, be it never so much against the natural desire which they have to live in safety. And at this point the

Clergy of God must always stand; thus it behoveth them to be affected as oft as their Lord and Captain leadeth them into the field, whatsoever conflicts, perils or evils they are to endure. Which duty being not such, but that therewith the Civil Dignities, which Ecclesiastical Persons amongst us do enjoy, may enough stand; the Exhortation of Paul to Timothy, is but a slender Allegation against them. As well might we gather out of this place, that Men having Children or Wives,* 1.169 are not fit to be Ministers (which also hath been collected, and that by sundry of the Antient) and that it is requisite the Clergy be utterly forbidden Marriage: For, as the bur∣then of Civil Regiment doth make them who bear it, the less able to attend their Ecclesiastical Charge; even so Saint Paul doth say, that the Married are careful for the World, the unmarried freer to give themselves wholly to the service of God, Howbeit, both experience hath found it safer, that the Clergy should bear the cares of honest Marriage, than be subject to the inconveniencies which single life, im∣posed upon them, would draw after it; And as many as are of sound judgement know it to be farr better for this present age, that the detriment be born, which haply may grow through the lessening of some few mens Spiritual labours, than that the Clergy and Common-wealth should lack the benefit which both the one and the other may reap through their dealing in Civil Affairs. In which consideration, that men consecrated unto the Spiritual service of God be licen∣sed so farr forth to meddle with the Secular affairs of the World, as doth seem for some special good cause requisite, and may be without any grievous prejudice unto the Church; surely, there is not in the Apostles words, being rightly understood, any lett. That no Apostle did ever bear Office, may it not be a wonder, consi∣dering the great devotion of the age wherein they lived, and the zeal of Herod, of Nero the great Commander of the known World, and of other Kings of the Earth, at that time to advance by all means Christian Religion? Their deriving unto others that smaller charge of distributing of the Goods which were laid at their feet, and of making provision for the poor, which charge, being in part Civil, themselves had be∣fore (as I suppose, lawfully) undertaken, and their following of that which was weigh∣tier, may serve as a marvellous good example, for the dividing of one man's Office into divers slips, and the subordinating of Inferiours to discharge some part of the same, when, by reason of multitude increasing, that labour waxeth great and troublesome, which before was easie and light: but very small force it hath to inferr a perpetual di∣vorce between Ecclesiastical and Civil power in the same Persons. The most that can be said in this Case is, That sundry eminent Canons, bearing the name of Apostolical, and divers Conncils likewise there are, which have forbidden the Clergy to bear any Secu∣lar Office; and have enjoyned them to attend altogether upon Reading, Preaching, and Prayer: Whereupon the most of the antient Fathers, have shewed great dislikes that these two Powers should be united in one Person.

For a full and final Answer whereunto, I would first demand, Whether commen∣sion and separation of these two Powers, be a matter of mere positive Law, or else a thing simply with or against the Law immutable of God and Nature? That which is simply against this latter Law, can at no time be allowable in any Person, more than Adultery, Blasphemy. Sacriledge, and the like. But conjunction of Power Ec∣clesiastical and Civil, what Law is there which hath not at some time or other al∣lowed as a thing convenient and meet? In the Law of God we have examples sundry, whereby it doth most manifestly appear, how of him the same hath oftentime been approved. No Kingdom or Nation in the World, but hath been thereunto accustom∣ed without inconvenience and hurt. In the prime of the World, Kings and Civil Ru∣lers were Priests for the most part all. Thea 1.170 Romans note it as a thing beneficial in their own Common-wealth, and even tob 1.171 them apparently forcible for the strengthening of the Jewes Regiment, under Moses and Samuel. I deny not, but

sometime there may be, and hath been perhaps just cause to ordain otherwise. Wherefore we are not to urge those things, which heretofore have been either ordered or done as thereby to prejudice those Orders, which, upon contrary occasion, and the exigence of the present time, by like authority have been established. For, what is there which doth let, but that from contrary occasions, contrary Laws may grow, and each he reasoned and disputed for by such as are subiect thereunto, during the time they are in force; and yet neither so opposite to other, but that both may laudably conti∣nue, as long as the ages which keep them, do see no necessary cause which may draw them unto alteration? Wherefore in these things, Canons, Constitutions, and Laws which have been at one time meet, do not prove that the Church should alwayes be bound to follow them. Ecclesiastical Persons were by antient Order forbidden to be Executors of any man's Testament, or to undertake the Wardship of Children. Bishops, by the Imperial Law, are forbidden to bequeath by Testament, or otherwise to alienate, any thing grown unto them after they were made Bishops. Is there no re∣medy but that these, or the like Orders, must therefore every where still be observed? The reason is not always evident, why former Orders have been repealed, and other established in their room: Herein therefore we must remember the axiom used in the Ci∣vil Laws, That the Prince is alwayes presumed to do that with reason, which is not against reason being done, although no reason of his deed be exprest. Which being in every respect as true of the Church, and her Divine Authority in making Laws, it should be some bridle unto those malepert and proud spirits, whose wits not conceiving the reason of Laws that are established, they adore their own private fancy, as the supreme Law of all, and accordingly take upon them to judge that whereby they should be judged. But why labour we thus in vain? For even to change that which now is, and to establish in∣stead thereof, that which themselves would acknowledge the very self-same which hath been, to what purpose were it, fith they protest,* 1.172 That they utterly condemn as well that which hath been, as that which is; as well the antient, as the present Superiority, Authority, and Power of Ecclesiastical Persons?

* 1.173XVI. Now where they lastly alledge, That the Law of our Lord Iesus Christ, and the judgement of the best in all ages, condemn all ruling Superiority of Ministers over Mini∣sters; they are in this, as in the rest, more bold to affirm, than able to prove the things which they bring for support of their weak and feeble Cause. The bearing of Dominion, or the exercising of Authority (they say) is this wherein the Civil Magistrate is severed from the Ecclesiastical officer, according to the words of our Lord and Saviour, Kings of Nations bear rule over them, but it shall not be so with you: Therefore bearing of Dominion doth not agree to one Minister over another. This place hath been, and still is, although most falsely, yet with farr greater shew and likelyhood of truth, brought forth by the Anabaptists, to prove that the Church of Christ ought to have no Civil Magistrates, but be ordered only by Christ. Wherefore they urge the oppo∣sition between Heathens, and them unto whom our Saviour speaketh. For, fith the Apostles were opposite to Heathens, not in that they were Apostles, but in that they were Christians; the Anabaptists inference, is, That Christ doth-here give a Law, to be for ever observed by all true Christian men, between whom and Heathens there must be alwayes this difference, that whereas Heathens have their Kings and Princes to rule, Christians ought not in this thing to be like unto them. Wherein their construction hath the more shew, because that which Christ doth speak to his Apostles, is not found alwayes agreeable unto them as Apostles, or as Pastors of mens Souls, but oftentimes it toucheth them in generality, as they are Christians; so that Christi∣anity being common unto them with all Believers, such specches must be so taken, that they may be applyed unto all, and not onely unto them, They which consent with us, in rejecting such Collections as the Anabaptist maketh with more probabi∣lity, must give us leave to reject such as themselves have made with less: For a great deal less likely it is, that our Lord should here establish an everlasting difference, not between his Church and Pagans, but between the Pastors of his Church and Civil Governours. For if herein they must always differ, that the one may not bear rule, the other may; How did the Apostles themselves observe this difference, the exercise of whose Authority, both in commanding and in controuling others, the

Scripture hath made so manifest, that no gloss can over-shadow it? Again, it being, as they would have it, our Saviour's purpose to withhold his Apostles, and in them all other Pastors from bearing rule, why should Kingly Dominion be mentioned, which occasions men to gather, that not all Dominion and Rule, but this one only form was prohibited, and that Authority was permitted them, so it were not Regal? Furthermore, in case it had been his purpose to withhold Pastors altogether from bearing Rule, why should Kings of Nations be mentioned, as if they were not for∣bidden to exercise, no not Regal Dominion it self, but only such Regal Dominion as Heathen Kings do exercise? The very truth is, our Lord and Saviour did aim at a farr other mark than these men seem to observe. The end of his speech was to re∣form their particular mis-perswasion to whom he spake: And their mis-perswasion was, that which was also the common fancy of the Jews at that time, that their Lord being the Messias of the World, should restore unto Israel that Kingdom, where∣of the Romans had as then bereaved them; they imagined that he should not onely deliver the State of Israel, but himself reign as King in the Throne of David, with all Secular Pomp and Dignity; that he should subdue the rest of the World, and make Ierusalem the Seat of an Universal Monarchy. Seeing therefore they had for∣saken all to follow him, being now in so mean condition, they did not think, but that together with him, they also should rise in state; that they should be the first, and the most advanced by him.

Of this conceit it came, that the Mother of the Sons of Zebedee sued for her Childrens preferment; and of this conceit it grew, that the Apostles began to question amongst themselves which of them should be greatest: And, in controulment of this conceit, it was, that our Lord so plainly told them, that the thoughts of their hearts were vain. The Kings of Nations have indeed their large and ample Dominions, they reign farr and wide, and their Servants they advance unto honour in the World, they bestow upon them large and ample Secular preferments, in which respect they are also termed many of them Benefactors, because of the liberal hand which they use in rewarding such as have done them service: But, was it the meaning of the antient Prophets of God, that the Messias the King of Israel should be like unto these Kings, and his retinue grow in such sort as theirs? Wherefore ye are not to look for at my hands such preferment as Kings of Nations are wont to bestow upon their Attendants, With you not so. Your Reward in Heaven shall be most ample, on Earth your Chief∣est Honour must be to suffer Persecution for Righteousness sake; Submission, Hu∣mility and Meekness are things fitter for you to inure your Mindes withall, than these aspiring Cogitations; if any amongst you be greater than other, let him shew him∣self greatest in being lowlyest; let him be above them in being under them, even as a Servant for their good. These are Affections which you must put on; as for degrees of Preferment and Honour in this World, if ye expect any such thing at my hands, ye deceive your selves, for in the World your Portion is rather the clear contrary. Where∣fore they who alledge this Place against Episcopal Authority abuse it, they many wayes deprave and wrest it, clear from the true understanding wherein our Saviour him∣self did utter it.

For First, whereas he by way of meer Negation had said, With you it shall not be so, fore-telling them onely that it should not so come to pass, as they vainly sur∣mised; these men take his words in a plain nature of a Prohibition, as if Christ had thereby forbidden all inequality of Ecclesiastical Power. Secondly, Whereas he did but cut off their idle hope of Secular Advancements, all Standing-Superiority amongst Persons Ecclesiastical these men would rase off with the edge of his speech. Thirdly, whereas he in abating their hope even of Secular Advancements spake but onely with relation unto himself, informing them that he would be no such munificent Lord unto them in their Temporal Dignity and Honour, as they did erroneously suppose; so that any Apostle might afterwards have grown by means of others to be even Emperours of Rome, for any thing in those words to the contrary; these men removing quite and clean the hedge of all such restraints, enlarge so farr the bounds of his meaning, as if his very precise intent and purpose had been not to reform the error of his Apostles, conceived as touching him, and to teach what himself would not be towards them; but to prescribe a special Law both to them and

their Successor for ever; a Law determining what they should not be in relation of one to another; a Law forbidding that any such Title should be given to any Mini∣ster as might import or argue in him a Superiority over other Ministers. Being thus defeated of that succour which they thought their cause might have had out of the words of our Saviour Christ,* 1.174 they try their adventure in seeking, what aid man's te∣stimony will yield them: Cyptian objecteth it to Florentinus as a proud thing, that by believing evil reports, and mis-judging of Cyprian, he made himself Bishop of a Bishop, and Iudge over him, whom God had for the time appointed to be Iudge, lib. 4. Ep. 9. The endeavour of godly men to strike at these insolent names, may appear in the Council of Carthage: where it was decreed, That the Bishop of the Chief See should not be entituled the Exarch of Priests, or the highest Priest, or any other thing of like sense, but onely the Bishop of the chiefest See; whereby are shut out the name of Archbishop, and all other such haughty titles.* 1.175 In these Allegations it fareth, as in broken reports snatched out of the Author's mouth, and broached before they be half either told on the one part, or on the other understood. The matter which Cyprian complaineth of in Florentinus was thus: Novatus misliking the easiness of Cyprian to admit men into the fellowship of Be∣lievers, after they had fallen away from the bold and constant Confession of Chri∣stian Faith, took thereby occasion to separate himself from the Church; and being united with certain excommunicate Persons, they joyned their wits together, and drew out against Cyprian their lawful Bishop sundry grievous accusations, the crimes such, as being true, had made him uncapable of that Office whereof he was six years as then possessed; they went to Rome, and to other places, accusing him every where as guilty of those faults, of which themselves had lewdly condemned him, pre∣tending that twenty five African Bishops (a thing most false) had heard and examined his Cause in a Solemn Assembly, and that they all had given their Sentence against him, holding his Election by the Canons of the Church void. The same factious and seditious Persons coming also unto Florentinus, who was at that time a man imprison∣ed for the testimony of Jesus Christ, but yet a favourer of the error of Novatus, their malicious accusations he over-willingly hearkned unto, gave them credit, concurred with them, and unto Cyprian in fine wrote his Letters against Cyprian: Which Let∣ters he justly taketh in marvellous evil part, and therefore severely controuleth his so great presumption in making himself a Judge of a Judge, and, as it were, a Bishop's Bishop, to receive accusations against him, as one that had been his Ordinary. What heigth of pride is this, saith Cyprian, what arrogancy of spirit, what a puffing up of minde, to call Guides and Priests to be examined and sifted before him? So that unless we shall be cleared in your Courts, and absolved by your sentence, behold for these six years space, nei∣ther shall the Brotherhood have had a Bishop, nor the People a Guide, nor the Flock a She∣pherd, nor the Church a Governor, nor Christ a Prelate, nor God a Priest. This is the pride which Cyprian condemneth in Florentinus, and not the title or name of Archbi∣shop; about which matter there was not at that time so much as the dream of any con∣troversie at all between them. A silly collection it is, that because Cyprian reproveth Florentinus for lightness of belief, and presumptuous rashness of judgement, therefore he held the title of Archbishop to be a vain and a proud name. Archbishops were chief amongst Bishops, yet Archbishops had not over Bishops that full Authority which e∣very Bishop had over his own particular Clergy: Bishops were not subject unto their Archbishop as an Ordinary, by whom at all times they were to be judged, according to the manner of inferiour Pastors, within the compass of each Diocess. A Bishop might suspend, excommunicate, depose such as were of his own Clergy, without any other Bishops Assistants; not so an Archbishop the Bishops that were in his own Province, above whom divers Prerogatives were given him, howbeit no such Authority and Pow∣er, as alone to be Judge over them: For as a Bishop could not be ordained, so neither might he be judged by any one only Bishop, albeit that Bishop were his Metropolitan: Wherefore Cyprian, concerning the liberty and freedom which every Bishop had, spake in the Council of Carthage,* 1.176 whereat fourscore and seven Bishops were present, saying, It resteth that every of us declare, what we think of this matter, neither judging nor severing from the right of Communion, any that shall think otherwise: For of us there is not any which maketh himself a Bishop of Bishops, or with Tyrannical fear constraineth his Collegues unto the necessity of obedience, inasmuch as every Bishop, according to the reach of his liberty and

power, hath his own free judgement, and can have no more another his Iudge, than himself be Iudge to another. Whereby it appeareth, that, amongst the African Bishops, none did use such Authority over any as the Bishop of Rome did afterwards claim over all; for∣cing upon them opinions by main and absolute power.* 1.177 Wherefore unto the Bishop of Rome, the same Cyprian also writeth concerning his Opinion about Baptism, These things we present unto your Conscience, most dear Brother, as well for common honours sake, as of single and sincere love, trusting that as you are truly your self Religious and Faithful, so those things which agree with Religions and Faith, will be acceptable unto you: Howbeit we know, that what some have over-drunk in, they will not let go, neither easily change their minde, but with care of preserving whole amongst their Brethren the bond of Peace and concord, retaining still to themselves certain their own Opinions wherewith they have been inuired: Wherein we neither use force, nor prescribe a Law unto any, knowing, that in the Government of the Church, every Ruler hath his own voluntary free judgment, and of that which he doth shall render unto the Lord himself an account. As for the Council of Carthage; Doth not the very first Canon thereof establish with most effectual terms, all things which were before agreed on in the Council of Nice?* 1.178 And, that the Council of Nice did ratifie the pre∣heminence of Metropolitan Bishops, who is ignorant? The name of an Archbishop im∣porteth only, a Bishop having chiefty of certain Prerogatives above his Brethren of the same Order. Which thing, since the Council of Nice doth allow, it cannot be that the other of Carthage should condemn it, inasmuch as this doth yield unto that a Christian unrestrained approbation.

The thing provided for by the Synod of Carthage, can be no other therefore, than on∣ly that the chiefest Metropolitan, where many Archbishops were within any greater Province, should not be termed by those names, as to import the power of an ordina∣ry Jurisdiction, belonging in such degree and manner unto him, over the rest of the Bi∣shops and Archbishops, as did belong unto every Bishop over other Pastors under him. But much more absurd it is to affirm, that both Cyprian and the Council of Carthage con∣demn even such Superiority also of Bishops themselves,* 1.179 over Pastors their Inferiours, as the words of Ignatius imply, in terming the Bishop, A Prince of Priests, Bishops to be termed Arch-Priests, in regard of their Superiority over Priests, is in the Writings of the Antient Fathers a thing so usual and familiar, as almost no one thing more.* 1.180 At the Council of Nice, saith Theodores, three hundred and eighteen Arch-Priests were present. Were it the meaning of the Council of Carthage, that the Title of Chief-Priest, and such like, ought not in any sort at all to be given unto any Christian Bishop, what excuse should we make for so many Antient, both Fathers, and Synods of Fathers,* 1.181 as have generally applyed the Title of Arch-Priest unto every Bishop's Office? High time I think it is, to give over the obstinate defence of this most miserable, forsaken Cause; in the favour whereof, neither God, nor, amongst so many wise and vertuous men as Antiquity hath brought forth, any one can be found to have hitherto directly spoken. Irksome confusion must of necessity be the end whereunto all such vain an un∣grounded confidence doth bring, as hath nothing to bear it out, but only an ex∣cessive measure of bold and peremptory words, holpen by the start of a little time, be∣fore they came to be examined. In the Writings of the antient Fathers, there is not a∣ny thing with more serious asseveration inculcated, than that it is God which maketh Bi∣shops, that their Authority hath Divine allowance, that the Bishop is the Priest of God, that he is Judge in Christ's stead, that, according to God's own Law, the whole Christian Fraternity standeth bound to obey him. Of this there was not in the Chri∣stian World of old any doubt or controversie made; it was a thing universally every where agreed upon. What should move men to judge that now so unlawful and naught, which then was so reverently esteemed? Surely no other cause but this, men were in those times times meek, lowly, tractable, willing to live in dutiful aw and subjection unto the Pastors of their Souls: Now, we imagin our selves so able every man to teach and direct all others, that none of us can brook it to have Superiours; and, for a mask to hide our Pride, we pretend falsely the Law of Christ,* 1.182 as if we did seek the execution of his will, when in truth we labour for the meer satisfaction of our own against his.

XVII. The chiefest cause of disdain and murmure against Bishops in the Church of England, is, that evil-affected eye wherewith the World looked upon them, since the

time that irreligious Prophaneness, beholding the due and just advancements of Gods Clergy hath under pretence of enmity unto Ambition and Pride, proceeded so farr, that the contumely of old offered unto Aaron in the like quarrel, may seem very moderate and quiet dealing, if we compare it with the fury of our own times. The ground and ori∣ginal of both their proceedings, one and the same; in Declaration of their Grievances they differ not; the Complaints as well of the one as the other are,* 1.183 Wherefore lift ye up your selves thus farr above the Congregation of the Lord? It is too much which you take up∣on you, too much Power, and too much Honour. Wherefore, as we have shewed, that there is not in their Power any thing unjust or unlawful, so it resteth that in their Honour also the like be done. The labour we take unto this purpose is by so much the harder, in that we are forced to wraftle with the stream of obstinate Affection, mightily carried by a wilful prejudice, the Dominion whereof is so powerful over them in whom it reigneth, that it giveth them no leave, no not so much as patiently to hearken unto any speech which doth not profess to feed them in this their bitter humour. Notwith∣standing, for as much as I am perswaded, that against God they will not strive, if they perceive once that in truth it is he against whom they open their mouths, my hope is their own Confession will be at the length, Behold we have done exceeding foolishly, It was the Lord, and we know it not, Him in his Ministers we have despised, we have in their honour impugned his. But the alteration of men's hearts must be His good and gracious work, whose most omnipotent power framed them. Wherefore to come to our present purpose, Honour is no where due, saving only unto such as have in them that whereby they are sound, or at the least presumed, voluntarily beneficial unto them of whom they are honoured. Wheresoever nature seeth the countenance of a Man, it still presumeth, that there is in him a minde willing to do good, if need require, inasmuch as by nature so it should be; for which cause Men unto Men do honor, even for very Hu∣manity sake. And unto whom we deny all honor, we seem plainly to take from them all opinion of Human Dignity, to make no account or reckoning of them, to think them so utterly without vertue, as if no good thing in the World could be looked for at their hands. Seeing therefore it seemeth hard, that we should so hardly think of any man, the Precept of St. Peter is,* 1.184 Honor all men. Which duty of every men towards all, doth vary according to the several degrees whereby they are more and less beneficial, whom we do honor.* 1.185 Honor the Physician, saith the Wiseman. The reason why, because for necessities sake, God created him. Again,* 1.186 Thou shalt rise up before the beary head, and honor the person of the Aged. The reason why, because the younger sort have great benefit by their gravity,* 1.187 experience and wisdom, for which cause, these things the Wise∣man termeth the Crown or Diadem of the Aged. Honor is due to Parents: The rea∣son why,* 1.188 because we have our beginning from them; Obey the Father that hath begotten thee, the Mother that bare thee despise thou nor. Honor due unto Kings and Governors: The reason why,* 1.189 because God hath set them for the punishment of evil doers, and for the praise of them that do well, Thus we see by every of these particulars, that there is al∣ways some kinde of vertue beneficial, wherein they excel, who receive honor; and that degrees of Honor are distinguished, according to the value of those effects which the same beneficial Vertue doth produce.

Nor is Honor only an inward estimation, whereby they are reverenced, and well thought of in the mindes of men;* 1.190 but Honor, whereof we now speak, is defined to be an External sign, by which we give a sensible testification, that we acknowledge the be∣neficial Vertue of others. Sarah honored her Husband Abraham; this appeareth by the Title she gave him. The Brethren of Ioseph did him honor in the Land of Egypt; their lowly and humble gesture sheweth it. Parents will hardly perswade themselves that this intentional Honor, which reacheth no farther than to the Inward conception only, is the Honor which their Children owe them.

Touching that Honor which, mystically agreeing unto Christ, was yielded literally and really unto Solomon; the words of the Psalmist concerning it are, Unto him they shall give of the Gold of Sheba, they shall pray for him continually, and daily bless him. Weigh these things in themselves, Titles, Gestures, Presents, other the like external signs wherein Honor doth consist, and they are matters of no great moment. Howbeit, take them away, let them cease to be required, and they are not things of small importance, which that surcease were likely to draw after it. Let the Lord

Maior of London, or any other unto whose Office Honor belongeth, be deprived but of that Title which in itself is a matter of nothing; and suppose we that it would be a small maim unto the credit, force, and countenance of his Office? It hath not without the singular wisdom of God been provided, that the ordinary outward tokens of Honor should for the most part be in themselves things of mean account; for to the end they might easily follow as faithful testimonies of that beneficial vertue whereunto they are due, it behoved them to be of such nature, that to himself no man might over-eagerly challenge them, without blushing; not any man where they are due withhold them, but with manifest appearance of too great malice or pride. Now, forasmuch as, according to the Antient Orders and Customs of this Land, as of the Kingdom of Israel, and of all Christian Kingdoms through the World, the next in degree of Honor unto the Chief Soveraign, are, the Chief Prelates of God's Church; what the reason hereof may be; it resteth next to be enquired.

XVIII. Other reason there is not any, wherefore such Honor hath been judged due, saving only that publick good which the Prelates of God's Clergy are Au∣thors of:* 1.191 For I would know, which of these things it is whereof we make any question, either that the favour of God is the chiefest Pillar to bear up Kingdoms and States; or, that true Religion publickly exercised, is the principal mean to retain the favour of God; or, that the Prelates of the Church are they, without whom the exercise of true Religion cannot well and long continue? If these three be grented, then cannot the publick benefit of Prelacy be dissembled. And of the first or second of these, I look not for any profest denyal: The World at this will blush, not to grant at the leastwise in word as much asa 1.192 Heathens them∣selves have of old with most earnest asseveration acknowledged, concerning the force of Divine Grace in upholding Kingdoms. Again, though his mercy doth so farr strive with mens ingratitude, that all kinde of Publick iniquities deserving his indignation, their safety is, through his gracious Providence, many times neverthelesse continued, to the end that amendment might, if it were possible, avert their Envy: so that as well Common-weals, as particular Persons, both may and do endure much longer, when they are careful, as they should be, to use the most effectual means of procuring His favour, on whom their continuance principally dependeth: Yet this point no man will stand to argue, no man will openly arm himself to enter into set Disputation against the Emperors Theodosius and Valentinian, for making unto their Laws concerning Religion, this Preface,b 1.193 De∣cere arbitramur nostrum Imperium, subditos nostros de Religione commonefacere. Ita enim & plenicrem adquiri Dei ac Salvatoris nostri Iesu Christi benignitatem possibile esse existimamus, si quando & nos pro viribus ipsi placere studuerimus, & nostros subditos ad eam rem instituerimus: Or against the Emperor Iustinian, for that he also maketh the like Profession,c 1.194 Per sanctissimas Ecclessias & nostrum Imperium sustineri, & com∣munes res elementissimi Dei gratia muniri, credimus. And in another place,d 1.195 Certissimè credemus, quia Sacerdotum puritas & de•••••••• & ad Dominum Deum Salvatorem no∣strum Iesuis Christum fervor, & ab ipsis missa perpetua preces, maltum favorem nostra Reipublica & incrementum praebent.

Wherefore onely the last point is that which men will boldly require us to prove; for no man feareth now to make it a question, Whether the Prelacy of the Church be any thing available or no, to effect the good and long continuance of true Religion? Amongst the principal Blessings wherewith God enriched Israel, the Prophet in the Psalm acknowledgeth especially this for one, Thou didst lead thy Peo∣ple like Sheep by the hands of Moses and Aaron.* 1.196 That which Sheep are, if Pastors be wanting; the same are the people of God, if so be they want Governors: And that which the principal Civil Governors are, in comparison of Regents un∣der them; the same are the Prelates of the Church, being compared with the rest of God's Clergy.

Wherefore inasmuch as amongst the Jews, the benefit of Civil Government grew principally from Moses, he being their Principal Civil Governor; even so the benefit of Spiritual Regiment grew from Aaron principally, he being in the

other kinde of their principal Rector, although even herein subject to the Soveraign Dominion of Moses. For which cause, these two alone are named as the Heads and Well-springs of all. As for the good which others did in service either of the Com∣mon-wealth, or of the Sanctuary, the chiefest glory thereof did belong to the chiefest Governors of the one sort, and of the other, whose vigilant care and oversight kept them in their cue Order.* 1.197 Bishops are now, is High-Priests were then, inregard of power over other Priests, and in respect of subjection unto High-Priests: What Priests were then, the same now Presbyters are, by way of their place under Bishops: The ones Authority therefore being so profitable, how should the others be thought unne∣cessary. Is there any man professing, Christian Religion, which holdeth it not as a Maxim, That the Church of Jesus Christ did reap a singular benefit by Apostolical Regiment, not only for other respects, but even in regard of that Prelacy, whereby they had and exercised Power of Jurisdiction over lower Guides of the Church? Preciates are herein the Apostles Successors, as hath been proved.

Thus we see, that Prelacy must needs be acknowledged exceedingly beneficial in the Church: and yet for more perspicuities sake, it shall not be pains superstuously ta∣ken, if the manner how be also declared at large. For this one thing, not understood by the vulgar sort, causeth all contempt to be offered unto higher Powers, not only Ecclesiastical, but Civil: whom when proud men have disgraced, and are therefore reproved by such as carry some dutiful affection of minde, the usual Apologies which they make for themselves, are these: What more vertue in these Great ones, than in others? we see no such eminent good which they do above other mon. We grant indeed, that the good which Higher Governors do, is not so immediate and near unto every of us, as many times the meane: labours of others under them, and this doth make it to be less esteemed.

But we must note, that it is in this Case, as in a Ship; he that fitteth at the Stern is quiet, he moveth not, he seemeth in a manner to do little or Nothing, in com∣parison of them that sweat about other toil, yet that which he doth is in value and force more than all the labours of the residue laid together. The influence of the Heavens above, worketh infinitely more to our good, and yet appeareth not half so sensible as the force doth of things below. We consider not what it is which we reap by the Authority of our Chiefest Spiritual Governors, not are likely to enter into any consideration thereof, till we want them, and that is the cause why they are at our hands so unthankfully rewarded. Authority is a constraining Power; which Power were needless, if we were all such as we should be, willing to do the things we ought to do without constraint. But, because generally we are other∣wise, therefore we all reap singular benefit by that Authority which permitteth no men, though they would, to slack their duty. It doth not suffice, that the Lord of an Houshold appoint Labourers what they should do, unless he set over them some chief Workman to see they do it. Constitutions and Canons made for the ordering of Church-affairs, are dead Task-masters. The due execution of Laws Spiritual de∣pendeth most upon the vigilant care of the Chiefest Spiritual Governors, whose charge is to see that such Laws be kept by the Clergy and People under them: With those Duties which the Law of God, and the Ecclesiastical Canons require in the Clergy, Lay-Governors, are neither for the most part so well acquainted, nor so deep∣ly and nearly touched. Requisite therefore it is, that Ecclesiastical Persons have au∣thority in such things. Which kinde of Authority, maketh them that have it Pre∣lates. If then it be a thing confest, as by all good men it needs must be, to have Prayers read in all Churches, to have the Sacraments of God administred, to have the Mysteries of Salvation painfully taught, to have God every where devoutly wor∣shipped, and all this perpetually, and with quietness, bringeth unto the whole Church, and unto every Member thereof, inestimoble good; how can that Authority, which hath been proved the Ordinance of God for preservation of these duties in the Church, how can it choose but deserve to be held a thing publickly most beneficial? It were to be wished, and is to be laboured for, as much as can be, that they who are set in such Rooms, may be furnished with honourable Qualities and Graces, every way fit for their Galling: But, be they otherwise, howsoever so long as they are in Authority, all men reap some good by them, albeit not so much good, as if they were abler men.

There is not any amongst us all, but is a great deal more apt to exact another man's duty, than the best of us is to discharge exactly his own, and therefore Prelates, although neg∣lecting many ways their duty unto God and men, do notwithstanding by their Authori∣ty great good, in that they keep others at the leastwise in some awe under them.

It is our duty therefore in this consideraton, to honor them that rule as Prelates; which Office if they discharge well,* 1.198 the Apostles own verdict is, that the honor they have, they be worthy of, yea, though it were double: And if their Government be otherwise, the judgement of sage men hath ever been this, that albeit the dealings of Governors be culpable, yet honourable they must be, in respect of that Authority by which they govern. Great caution must be used, that we neither be emboldned to fol∣low them in evil, whom for Authorities sake we honor; nor induced in Authority to dishonor them, whom as examples we may not follow. In a word, not to dislike sin, though it should be in the highest, were unrighteous meekness; and proud righteousness it is to contemn or dishonor Highness, though it should be in the sinfullest men that live. But so hard it is to obtain at our hands, especially as now things stand, the yielding of Honor to whom Honor in this case belongeth,* 1.199 that by a brief Declaration only, what the Duties of men are towards the principal Guides and Pastors of their Souls, we can∣not greatly hope to prevail, partly for the malice of their open Adversaries, and partly for the cunning of such as in a sacrilegious intent work their dishonor under covert, by more mystical and secret means. Wherefore requisite, and in a manner necessary it is, that by particular instances we make it even palpably manifest, what singular benefit and use publick, the nature of Prelates is apt to yield.

First, no man doubteth, but that unto the happy condition of Common-weals, it is a principal help and furtherance, when in the eye of Foreign States; their estima∣tion and credit is great. In which respect, the Lord himself commending his own Laws unto his people, mentioneth this as a thing not meanly to be accounted of, that their careful obedience yielded thereunto, should purchase them a great good opi∣nion abroad,* 1.200 and make them every where famous for wisdom. Fame and reputa∣tion groweth especially by the vertue, not of common ordinary persons, but of them which are in each estate most eminent, by occasion of their higher Place and Cal∣ling. The mean man's actions, be they good or evil, they reach not farr, they are not greatly enquired into, except perhaps by such as dwell at the next door; where∣as men of more ample dignity,* 1.201 are as Cities on the tops of Hills, their lives are view∣ed a farr off; so that the more there are which observe aloof what they do, the greater glory by their well-doing they purchase, both unto God whom they serve, and to the State wherein they live. Wherefore if the Clergy be a beautifying unto the body of this Common-weal in the eyes of Foreign beholders; and if in the Clergy, the Prelacy be most exposed unto the World's eye, what publick benefit doth grow from that Order, in regard of reputation thereby gotten to the Land from abroad, we may soon conjecture. Amongst the Jews (their Kings excepted,) who so renown∣ed throughout the World, as their High-Priest? who so much, or so often spoken of, as their Prelates?

2. Which Order is not for the present only the most in sight, but for that very cause also the most commended unto Posterity: For if we search those Records wherein there hath descended from age to age, whatsoever notice and intelligence we have of those things which were before us, is there any thing almost else, surely not any thing so much kept in memory, as the successions, doings, sufferings, and affairs of Prelates. So that either there is not any publick use of that light which the Church doth receive from An∣tiquity; or if this be absurd to think, then must we necessarily acknowledge our selves beholden more unto Prelates, than unto others their Inferiours, for that good of dire∣ction which Ecclesiastical actions recorded do always bring.

3. But to call home our cogitations, and more inwardly to weigh with our selves, what principal commodity that Order yieldeth, or at leastwise is of its own disposition and nature apt to yield; Kings and Princes, partly for information of their own con∣sciences, partly for instruction what they have to do in a number of most weighty affairs, intangled with the cause of Religion, having, as all men know, so usual oc∣casion of often consultations and conferences with their Clergy; suppose we, that no publick detriment would follow, upon the want of honorable Personages Ecclesiasti∣cal

to be used in those Cases? It will be haply said, That the highest might learn to stoop, and not to disdain the advice of some circumspect, wise, and vertu••us Minister of God; albeit the Ministery were nor by such degrees distinguished. What Princes in that case might or should do, it is not material. Such difference being presupposed there∣fore, as we have proved already to have been the Ordinance of God, there is no judi∣cious man will ever make any question or doubt, but that fit and direct it is, for the highest and chiefest Order in God's Clergy, to be imployed before others, about so near and necessary Offices as the sacred estate of the greatest on earth doth require. For this cause Ioshua had Eliazer; David, Abiathar; Constantine, Hosius Bishop of Cor∣••nba; other Emperors and Kings their Prelates, by whom in private (for with Princes this is the most effectual way of doing good) to be adminished, counselled, comforted, and, if need were, reproved.

Whensoever Sovereign Rulers are willing to admit these so necessary private confe∣rences for their Spiritual and ghostly good, inasmuch as they do for the time while they take advice, grant a kinde of Superiority unto them of whom they receive it, albeit haply they can be contented, even so farr to bend to the gravest and chiefest Persons in the Order of God's Clergy, yet this of the very best being rarely and hardly obtain∣ed, now that there are whose greater and higher Callings do somewhat more proportion them unto that ample conceit and spirit, wherewith the minde of so powerable Persons we possessed; what should we look for in case God himself not authorizing any by mi∣raculous means, as of old he did his Prophets, the equal meaness of all did leave, in respect of Calling, no more place of decency for one, then for another to be admit∣ted? Let unexperienced wits imagin what pleaseth them, in having to deal with so great Personages, these Personal differences are so necessary, that there must be regard had of them.

4. Kingdoms being principally (next unto God's Almightiness, and the Soveraign∣ty of the highest under God) upheld by wisdom; and by valour, as by the chiefest human means to cause continuance in safety with honor (for the labors of them who at∣tend the service of God, we reckon as means Divine, to procure our protection from Heavens,) from hence it riseth, that men excelling in either of these, or descending from such, as for excellency either way have been enobled, or possesing howsoever the rooms of such as should be in Politick wisdom, or in Martial prowess eminent, are had in singular recommendation. Notwithstanding, because they are by the state of Nobility great, but not thereby made inclinable to good things; such they oftentimes prove even under the best Princes; as under David certain of the Jewish Nobility were. In Polity and Council the World had not Achitophels equal, nor Hell his equal in dead∣ly malice. Ioab the General of the Host of Israel, valiant, industrious, fortunate in Warr; but withal head-strong, cruel, treacherous, void of Piety towards God; in a word, so conditioned, that easie it is not to define, whether it were for David harder to miss the benefit of his War-like hability or to bear the enormity of his other Crimes. As well for the cherishing of those vertues therefore, wherein if Nobility do chance to flourish, they are both an ornament and a stay to the Common-wealth wherein they live; as also for the bridling of those disorders, which if they loosly run into, they are by reason of their greatness dangerous; what help could thereever have been invented more Divine, than the sorting of the Clergy into such Degrees, that the chiefest of the Pre∣lacy being matched in a kinde of equal yoke, as it were, with the higher, the next with the lower degree of Nobility, the reverend Authority of the one, might be to the other as a courteous bridle, a mean to keep them lovingly in aw that are exorbitant, and to correct such excesses in them, as whereunto their Courage, State, and Dignity maketh them over-prone? O that there were for encouragement of Prelates herein, that lactimation of all Christian Kings and Princes towards them, which sometime a famous King of this Land either had, or pretended to have, for the countenancing of a principal Prelate under him, in the actions of Spiritual Authority.

* 1.202Let my Lord Archbishop know, (saith he) that if a Bishop, or Earl, or any other great Person, yea, if my own chosen Son, shall presume to withstand, or to hinder his will and disposition, whereby he may be with-held from performing the work of the Embass age commit∣ted unto him; such a one shall finde, that of his contempt I will shew my self no less a Perse∣cutor and Revenger, than if Treason were committed against mine own very Crown and

Dignity, Sith therefore by the Fathers and first Founders of this Common-weal, it hath, upon great experience and fore-cast, been judged most for the good of all sorts, that as the whole Body Politick wherein we live, should be for strengths sake a three-fold Cable, consisting of the King as a Supreme Head over all, of Peers and Nobles under him, and of the People under them; so likewise, that in this conjunction of States, the second wreath of that Cable should, for important respects, consist, as well of Lords Spi∣ritual as Temporal: Nobility and Prelacy being by this mean twined together, how can it possibly be avoided, but that the tearing away of the one, must needs exceedingly weaken the other, and by consequent impair greatly the good of all?

5. The force of which detriment there is no doubt, but that the common sort of men would feel to their helpless wo, how goodly a thing soever they now surmise it to be, that themselves and their godly Teachers did all alone, without controulment of their Prelate: For if the manifold jeopardies whereto a people destitute of Pastors is subject, be unavoidable without Government, and if the benefit of Government, whether it be Ecclesiastical or Civil, do grow principally from them who are principal therein, as hath been proved out of the Prophet, who albeit the people of Israel had sundry infe∣rior Governors, ascribeth not unto them the publick benefit of Government, but ma∣keth mention of Moses and Aaron only, the Chief Prince, and Chief Prelate, because they were the well-spring of all the good which others under then did; may we not boldly conclude, that to take from the people their Prelate, is to leave them in effect without Guides, at leastwise, without those Guides which are the strongest hands that God doth direct them by?* 1.203 Then didst lead thy People like Sheep, saith the Prophet, by the hands of Moses and Aaron.

If now there arise any matter of Grievances between the Pastor and the People that are under him, they have their Ordinary, a Judge indifferent to determine their Cau∣ses, and to end their strife. But in case there were no such appointed to sit, and to hear both, what would then he end of their quarrels? They will answer perhaps, That for purposes, their Synids shall serve. Which is, as if in the Common-wealth, the higher Magistrates being removed, every Township should be a State, altogether free and independent; and the Controversies which they cannot end speedily within themselves, to the contentment of both parties, should be all determined by Solemn Parliaments. Mercipul God! where is the light of Wit and Judgement, which this age doth so much vaunt of, and glory in, when unto these such odd imaginations, so great, not only assent, but also applause, is yielded?

6. As for those in the Clergy, whose Place and Calling is lower; were i•• not that their eyes are blinded, lest they should see the thing, that, of all others, is for their good most effectal, somewhat they might consider the benefit which they enjoy by having such in Authority over them, as are of the self-same Profession, Society, and Body with them; such as have trodden the same steps before; such as know by their own experience, the manifold intolerable contempts and indignities which faithful Pastors, in∣termingled with the multitude, are constrained every day to suffer in the exercise of their Spiritual Charge and Function, unless their Superiours, taking their Causes even to heart, be, by a kinde of sympathy, drawn to relieve and aid them in their vertuous pro∣ceedings, no less effectually, than loving Parents their dear Children.

Thus therefore Prelacy being unto all sorts so beneficial, ought accordingly to re∣ceive honor at the hands of all: But we have just cause exceedingly to fear, that those miserable times of confusion are drawing on, wherein the people shall be oppressed one of a∣nother,* 1.204 inasmuch as already that which prepareth the way thereunto is come to pass, Chil∣dren presume against the Antient, and the Vile against the Honorable: Prelacy, the tem∣perature of excesses in all Estates, the glew and soder of the Publick weal, the ligament which tieth and connecteth the limbs of this Bodie Politick each to other, hath instead of deserved Honor, all extremity of Disgrace; the Foolish every where plead, that unto the wise in heart they owe neither service, subjection, not honor.

XIX. Now that we have laid open the causes for which Honor is due unto Prelates,* 1.205 the next thing we are to consider is, What kindes of Honor be due. The good Go∣vernment either of the Church, or the Common-wealth, dependeth scarcely on any one external thing, so much as on the Publick Marks and Tokens, whereby the estimati∣on

on that Governours are in, is made manifest to the eyes of men. True it is, that Governors are to be esteemed according to the excellency of their vertues; the more vertous they are, the more they ought to be honored, if respect be had unto that which every man should voluntarily perform unto his Superiors. But the question is now, of that Honor which Publick Order doth appoint unto Church-Governors, in that they are Governors; the end whereof is, to give open sensible testimony, that the Place which they hold is judged publickly in such degree beneficial, as the marks of their excellency, the Honors appoint∣ed to be done unto them, do import. Wherefore this honor we are to do them, without presuming our selves to examine how worthy they are; and withdrawing it, if by us they be thought unworthy. It is a note of that publick judgement which is given of them; and therefore not tolerable that men in private, should, by refusal to do them such honor, reverse as much as in them lyeth, the Publick judgement. If it deserve so grievous punishment, when any particular Person adventureth to deface those marks whereby is signified what value some small piece of Coyn is publickly esteemed at; is it sufferable that Honors, the Character of that estimation which publickly is had of Publick Estates and Callings in the Church, or Common-wealth, should at every man's pleasure be cancelled? Let us not think that without most necessary cause, the same have been thought expedient. The first Authors thereof were wise and judicious men; they knew it a thing altogether impossible, for each particular in the multitude to judge what benefit doth grow unto them from their Prelates, and thereunto uni∣formly to yield them convenient honor. Wherefore that all sorts might be kept in obe∣dience and awe, doing that unto their Superiors of every degree, not which every man's special fancy should think meet, but which being before-hand agreed upon as meet, by publick Sentence and Decision, might afterwards stand as a rule for each in particular to follow; they found that nothing was more necessary, than to allet unto all degrees their certain honor, as marks of publick judgement, concerning the dignity of their Places; which mark, when the multitude should behold, they might be thereby gi∣ven to know, that of such or such restimation their Governors are, and in token there∣of, do carry those notes of excellency. Hence it groweth, that the different notes and signs of Honor, do leave a correspondent impression in the mindes of common Beholders. Let the people be asked; Who are the chiefest in any kinde of Calling? who whost to be listned unto? who of greatest account and reputation? and see if the very discourse of their mindes, lead them not unto those sensible marks, according to the difference whereof they give their suitable judgement, esteeming them the worthiest persons who carry the principal note, and publick mark of Worthiness. If therefore they see in other estates a number of tokens sensible, whereby testimony is given what account there is publickly made of them, but no such thing in the Clergy; what will they hereby, or what can they else conclude, but that where they behold this, surely in that Common-wealth, Religion, and they that are conversant about it, are not esteemed greatly beneficial? Whereupon in time, the open contempt of God and Godliness must needs ensue:* 1.206 Qui bona fide Dcos colit, amat & Sacerdotes, saith Pa∣penius. In vain doth that Kingdom or Common-wealth pretend zeal to the honor of God, which doth not provide that his Clergy also may have honor. Now if all that are imployed in the service of God, should have one kinde of honor, what more con∣fused, absurd, and unseemly? Wherefore in the honor which hath been allotted unto God's Clergy, we are to observe, how not only the kindes thereof, but also in every particular kinde, the degrees do differ. The honor which the Clergy of God hath hither∣to enjoyed, consisteth especially in prcheminence of Title, Place, Ornament, Attendance, Priviledge, Endowment. In every of which it hath been evermore judge meet, that there should be no small odds between Prelates, and the inferior Clergy.

* 1.207XX. Concerning Title, albeit even as under the Law, all they whom God had se∣severed to offer him Sacrifice, were generally termed Priests; so likewise the name of Pastor or Presbyter, be now common unto all that serve him in the Ministery of the Gospel of Jesus Christ: Yet both then and now, the higher Orders as well of the one sort as of the other, have by one and the same congruity of reason, their different titles of honor, wherewith we since them in the phrase of ordinary speech exalted above

others. Thus the Heads of the twenty four Companies of Priests, are in Scripture ter∣med Arch-Priests;* 1.208 Aaron and the Successors of Aaron being above those Arch-Priests; themselves are in that respect further intituled, High ang Great. After what sort An∣tiquity hath used to stile Christian Bishops, and to yield them in that kinde Honor more than were meet for inferior Pastors; I may the better omit to declare, both because others have sufficiently done it already, and, in so sleight a thing, it were but a loss of time to bestow further travel. The allegation of Christ's Prerogative to be named an Arch-Pastor simply, in regard of his absolute Excellency over all •• is no impediment, but that the like Title in an unlike signification, may be granted unto others besides him, to note a more limited Superiority, whereof men are capable enough, without derogation from his Glory, than which nothing is more Soveraign. To quarrel at syllables, and to take so poor exceptions at the first four letters in the name of an Arch∣bishop, as if they were manifestly stollen goods, whereof restitutions ought to be made to the Civil Magistrate, toucheth no more the Prelates that now are, than it doth the very blessed Apostle, who giveth unto himself the Title of an Arch-builder.

As for our Saviours words, alledged against the stile of Lordship and Grace, we have before sufficiently opened how farr they are drawn from their natural meaning, to houlster up a Cause which they nothing at all concern. Bishop Theodoret entituleth most honoarable. Emperors writing unto Bishops, have not disdained to give them their ap∣pellations of Honor,* 1.209 Your Holiness, your Blessedness, your Amplitude, your Highness, and the like: Such as purposely have done otherwise, are noted of insolent singularity and pride.

Honor done by giving preheminence of Place unto one sort before another, is for de∣cency, order, and quietness-sake so needful, that both Imperial Laws and Canons Ec∣clesiastical, have made their special provisions for it. Our Saviour's invective against the vain affectation of Superiority, whether in Title, or in Place, may not hinder these seemly differences usual in giving and taking honor, either according to the one, or the other.

Some thing there is even in the Ornaments of Honor also: Otherwise idle it had been for the Wiseman speaking of Aaron, to stand so much upon the circumstance of his Priestly attire, and to urge it as an argument of such dignity and greatness in him: An everlasting Covenant God made with Aaron, and gave him the Priesthood among the people, and made him blessed through his comely Ornament, and cloathed him with the garment of Honor. The Robes of a Judge do not adde to his vertue; the chiefest Ornaments of Kings is Justice; holiness and purity of Conversation doth much more adorn a Bishop, than his peculiar form of Cloathing. Notwithstanding, both Judges, through the garments of Judicial Authority; and through the Ornaments of Soveraignty, Princes; yea, Bishops through the very attire of Bishops, are made blessed, that is to say, marked and manifest∣ed they are to be such, as God hath poured his blessing upon, by advancing them above others, and placing them where they may do him principal good service. Thus to be called is to be blessed, and therefore to be honored with the signs of such a Calling, must needs be in part a blessing also; for of good things, even the signs are good.

Of Honor; another part is Attendancy; and therefore in the visions of the glory of God, Angels are spoken of as his Attendants. In setting out the honor of that mysti∣cal Queen, the Prophet mentioneth the Virgin-Ladies which waited on her. Amongst the tokens of Solomons honourable condition, his Servants and Waiters, the sacred Hi∣story omitteth not. This doth prove Attendants a part of Honor: But this as yet doth not shew with what Attendancy Prelates are to be honored. Of the High-Priests retinue amongst the Jews, somewhat the Gospel it self doth intimate: And, albeit our Saviour came to minister, and not, as the Jews did imagine their Messias should, to be ministred unto in this World, yet attended on he was by his blessed Apostles, who followed him not only as Scholars, but even as Servants about him. After that he had sent them, as himself was sent of God, in the midst of that hatred and extreme contempt which they sustained at the World's hands; by Saints and Believers this part of honor was most plentifully done unto them. Attendants they had provided in all places where they went; which Custom of the Church was still continued in Bishops, their Successors, as by Ignatius it is plain to be seen. And from hence no doubt, those Acolyths took their beginning, of whom so frequent mention is made; the Bishops Attendants; his Followers they were: in regard of which service, the name of Acolythes seemeth plainly

to have been given. The custom for Bishops to be attended upon by many, is, as Iusti∣nian doth shew,* 1.210 antient: The affairs of Regiment, wherein Prelates are imployed, make it necessary that they always have many about them, whom they may command, al∣though no such thing did by way of honor belong unto them.

Some mens judgement is, that if Clerks, Students, and Religious Persons were moe, common Serving-men and Lay-Retainers fewer than they are in Bishops Palaces, the use, and the honor thereof would be much more suitable than now: But these things, concerning the number and quality of Persons fit to attend on Prelates, either for ne∣cessity, or for honors sake, are rather in particular discretion to be ordered, than to be argued of by disputes. As for the vain imagination of some,* 1.211 who teach the original hereof to have been a preposterous imagination of Maximinus the Emperor, who be∣ing addicted unto Idolatry, chose of the choisest Magistrates to be Priests; and, to the end they might be in great estimation, gave unto each of them a train of Followers: And that Christian Emperors thinking the same would promote Christianity, which promoted Superstition, endeavoured to make their Bishops encounter and match with those Idolatrous Priests; such frivolous conceits having no other ground than conceit, we weigh not so much as to frame any answer unto them; our declaration of the true original of antient attendancy on Bishops being sufficient. Now, if that which the light of sound reason doth teach to be sit, have, upon like inducements reasonable, al∣lowable and good, approved it self in such wise as to be accepted, not only of us, but of Pagans and Infidels also; doth conformity with them that are evil in that which is good, make that thing which is good, evil? We have not herein followed the Hea∣thens, nor the Heathens us, but both we end they one and the self-same Divine rule, the light of a true and sound understanding, which sheweth what honor is fit for Prelats, and what attendancy convenient to be a part of their honor.

* 1.212Touching Priviledges granted for Honor's-sake, partly in general unto the Clergy, and partly unto Prelates the Chiefest Persons Ecclesiastical in particular: of such qua∣lity and number they are, that to make but rehearsal of them, we scarce think it safe, left the very entrails of some of our godly Brethren, as they term themselves, should thereat haply burst in sunder.

* 1.213XXI. And yet, of all these things rehearsed, it may be there never would have grown any question, had Bishops been honored only thus farr forth. But the honoring of the Clergy with wealth, this is in the eyes of them which pretend to seek nothing but mere Reformation of Abuses, a sin that can never be remitted.

How soon, O how soon, might the Church be perfect, even without any spot or wrinckle, if Publick Authority would at the length say Amen, unto the holy and devout requests of those godly Brethren, who as yet with out-stretched necks, groan in the pangs of their zeal to see the Houses of Bishops risted, and their so long desired Livings gloriously divided amongst the Righteous. But there is an im∣pediment, a lett, which somewhat hindreth those good mens Prayers from taking effect: They, in whose hands the Soveraignty of Power and Dominion over the Church doth rest, are perswaded there is a God; for undoubtedly either the name of Godhead is but a feigned thing; or, if in Heaven there be a God, the Saerilegious intention of Church-Robbers, which lurketh under this plausible name of Re∣formation, is in his sight a thousand times more hateful than the plain professed ma∣lice of those very Miscreants, who threw their Vomit in the open face of our blessed Saviour.

They are not words of perswasion by which true men can hold their own, when they are over-beset with Thieves: And therefore to speak in this Cause at all were but labor lost, saving only in respect of them, who being as yet un-joyned unto this Conspiracy, may be haply somewhat stayed, when they shall know betimes, what it is to see Thieves, and to run on with them,* 1.214 as the Prophet in the Psalm speaketh, When thou sawest a Thief, then thou consentedst with him, and hast been Partaker with Adulterers.

For the better information therefore of men which carry true, honest, and indifferent mindes, these things we will endeavour to make most clearly manifest:

First, That in Goods and Livings of the Church, none hath propriety but God himself.

Secondly, That the honor which the Clergy therein hath, is to be, as it were God's Receivers, the honor of Prelates, to be his chief and principal Receivers.

Thirdly, That from him they have right, not only to receive, but also to use such Goods, the lower sort in smaller, and the higher in larger measure.

Fourthly, That in case they be thought, yea, or found to abuse the same, yet may not such honor be therefore lawfully taken from them, and be given away unto Persons of other Calling.

XXII. Possessions, Lands, and Livings Spiritual, the wealth of the Clergy,* 1.215 the Goods of the Church are in such sort the Lords own, that man can challenge no pro∣priety in them. His they are, and not ours; all things are his, in that from him they have their being,a 1.216 My Corn, and my Wine, and mine Oyl, saith the Lord. All things his, in that he hath absolute power to dispose of them at his pleasure.b 1.217 Mine, saith he, are the Sheep and Oxen of a thousand hills? All things his, in that when we have them, we may say with Iob, God hath given, and when we are deprived of them, The Lord, whose they are, hath likewise taken them away again. But these sacred Possessions are his by another tenure: His, because those men who first received them from him, have unto him returned them again, by way of Religious gift, or Oblation:c 1.218 And in this re∣spect it is, that the Lord doth term those Houses wherein such Gifts and Oblations were laid, His Treasuries.* 1.219

The ground whereupon men have resigned their own interest in things Tempo∣ral, and given over the same unto God, is that Precept which Solomon borroweth from the Law of Nature,* 1.220 Honor the Lord out of thy Substance, and of the chiefest of all thy Revenue: so shall thy Barns be filled with Plenty, and with new Wine, the fat of thy Press shall overflow: For although it be by one most fitly spoken against those super∣stitious Persons, who only are scrupulous in external Rites;* 1.221 Wilt thou win the favour of God? He vertuous. They best worship him, that are his Followers. It is not the bowing of your Knees, but of your Hearts; it is not the number of your Oblations, but the integrity of your Lives; not your Incense, but your Obedience, which God is delighted to be honored by: Nevertheless, we must beware, lest simply understanding this, which comparatively is meant; that is to say, whereas the meaning is, that God doth chiefly respect the inward disposition of the Heart, we must take heed we do not hereupon so worship him in Spirit, that outwardly we take all Worship, Reverence, and Honor from him.

Our God will be glorified both of us himself, and for us by others: To others, be∣cause our Hearts are known, and yet our example is required for their good; there∣fore it is not sufficient to carry Religion in our Hearts, as Fire is carried in Flint-stones, but we are outwardly, visibly, apparently, to serve and honor the living God; yea, to employ that way, as not only for our Souls, but our Bodies; so not only our Bo∣dies, but our Goods, yea, the choice, the flower, the chiefest of all thy Revenue, saith Solomon: If thou hast any thing in all thy Possessions of more value and price than other, to what use shouldest thou convert it, rather than to this? Samuel was dear unto Hannah his Mother: The Childe that Hannah did so much esteem, she could not but greatly wish to advance; and her Religious conceit was, that the honoring of God with it, was the advancing of it unto honor. The chiefest of the Off-spring of men are, the Males which be first-born, and, for this cause, in the antient World, they all were by right of their birth Priests of the Most High. By these and the like Precedents, it plainly enough appeareth, that in what Heart soever doth dwell un∣seigned Religion, in the same there resteth also a willingness to bestow upon God that soonest, which is most dear. Amongst us the Law is, that sith Gold is the chiefest of Mettals, if it be any where found in the bowels of the Earth, it belong∣eth in right of honor, as all men know, to the King: Whence hath this Custom grown, but onely from a natural perswasion, whereby men judge it decent, for the highest Persons alwayes to be honored with the choisest things?* 1.222 If ye offer unto God the blinde, saith the Prophet Malachi, it is not evil; if the lame and sick, it is good enough. Present it unto thy Prince, and see if he will content himself, or accept thy Per∣son, saith the Lord of Hosts. When Abel presented God with an Offering, it was the fattest of all the Lambs in his whole Flock; he honored God not onely out of his

substance, but out of the very Chiefest therein, whereby we may somewhat judge, how religiously they stand affected towards God, who grudge that any thing worth the having should be his. Long it were to reckon up particularly, what God was Owner of under the Law: For of this sort was all which they spent in Legal Sacrifices; of this sort, their usual Oblations and Offerings; of this sort, Tythes and Fust-fruits; of this sort, that which by extraordinary occasions they vowed unto God; of this sort, all that they gave to the building of the Tabernacle; of this sort, all that which was gathered amongst them for the erecting of the Temple, and thea 1.223 adorn∣ing of it erected; of this sort, whatsoever their Corban contained, wherein that bles∣sed Widow's Deodate was laid up. Now either this kinde of Honor was prefigura∣tively altogether Ceremonial, and then our Saviour accepteth it not; or, if we finde that to him also it hath been done, and that with divine approbation given for encou∣ragement of the World, to shew, by such kinde of service, their dutiful hearts towards Christ, there will be no place left for men to make any question at all, whether herein they do well or no.

Wherefore to descend from the Synagogue unto the Church of Christ, albeit Sa∣crifices, wherewith sometimes God was highly honored, be not accepted as hereto∣fore at the hands of men:a 1.224 Yet, forasmuch asb 1.225 Honor God with thy Riches is an Edict of the inseparable Law of Nature, so far forth as men are therein required by such kinde of homage to testifie their thankful mindes, this Sacrifice God doth accept still. Where∣fore, as it was said of Christ,* 1.226 That all Kings should worship him, and all Nations do him service; so this very•• kinde of worship or service was likewise mentioned, lest we should think that our Lord and Saviour would allow of no such thing. The Kings of Tarshish, and of the Isles shall bring Presents, the Kings of Sheba and Seba shall bring Gifts. And,* 1.227 as it maketh not a little to the praise of those Sages mentioned in the Gospel, that the first amongst men which did solemnly honor our Saviour on Earth were they; so it soundeth no less to the dignity of this particular kinde, that the rest by it were pre∣vented; They fell down and worshipped, and opened their Treasures, and presented on∣to him Gifts, Gold, Incense, and Mirr••.

Of all those things which were done to the honor of Christ in his life-time, there is not one whereof he spake in such sort, as when Mary, to testifie the largeness of her affe∣ction,* 1.228 seemed to waste away a Gift upon him, the price of which Gift might, as they thought who saw it, much better have been spent in works of Mercy towards the Poor, Verily, I say unto you, wheresoever this Gospel shall be preached throughout all the World, there shall also this that she hath dont be spoken of, for memorial of her. Of service to God,* 1.229 the best works are they which continue longest: And, for permanency, what like Donation, whereby things are unto him for ever dedicated? That the anti∣ent Lands and Livings of the Church were all in such sort given into the hands of God by the just Lords and Owners of them, that unto him they passed over their whole interest and right therein, the form of sundry the said Donations as yet extant, most plainly sheweth. And where time hath left no such evidence as now remaining to be seen, yet the same intention is presumed in all Donors; unless the contrary be appa∣rent. But to the end it may yet more plainly appear unto all men under what Title the several kinds of Ecclesiastical Possessions are held,* 1.230 Our Lord himself (saith Saint Augu∣stine) had Coffers to keep those things which the Faithful OFFERED unto him. Then was the form of the Church-treasury first instituted, to the end, that withal we might under∣stand that in forbidding to be careful for to morrow, his purpose was not to bar his Saints from keeping money, but to with-draw them from doing God service for Wealth's sake, and from for saking Righteousness through fear of losing their Wealth.

The first Gifts consecrated unto Christ after his departure out of the World were summes of money, in process of time other Moveables were added, and at length Goods unmoveable, Churches and Oratories hallowed to the honor of his glori∣ous Name, Houses and Lands for perpetuity conveyed unto him, Inheritance given to remain his as long as the World should endure.* 1.231 The Apostles (saith Mel∣chiades) they foresaw that God would have his Church amongst the Gentiles, and for that cause in Iudea they took no Lands, but price of Lands sold. This he conjectu∣reth to have been the cause why the Apostles did that which the History reporteth of them.

The truth is, that so the state of those times did require, as well other where, as in Iudea: Wherefore when afterwards it did appear much more commodious for the Church, to dedicate such Inheritances; then, the value and price of them being sold, the former Custom was changed for this, as for the better. The Devotion of Constantine herein all the World, even till this very day, admireth: They that lived in the prime of the Christian World, thought no Testament Christianly made, nor any thing therein well bequeathed, unless something were thereby added unto Christ's Patrimony: Touching which men, what judgement the World doth now give, I know not; perhaps we deem them to have been herein but blinde and super∣stitious Persons. Nay, we in these cogitations are blinde; they contrariwise did with Solomon plainly know and perswade themselves, that thus to diminish their wealth,* 1.232 was not to diminish, but to augment it; according to that which God doth promise to his own People, by the Prophet Malachi,* 1.233 and which they by their own particular experience sound true: If Wickliff therefore were of that opinion which his Adver∣saries ascribe unto him (whether truly, or of purpose to make him odious, I cannot tell, for in his Writings I do not finde it) namely,* 1.234 That Constantine, and others fol∣lowing his steps did evil, as having no sufficient ground whereby they might gather, that such Donations are acceptable to Iesus Christ, it was in Wickless a palpable error. I will use but one onely Argument to stand in the stead of many: Iacob taking his Journey unto Haran, made in this sort his solemn vow,* 1.235 If God will be with me, and will keep me in this Iourney which I go, and will give me Bread to eat, and Cloathes to put on, so that I come again to my Fathers house in safety; then shall the Lord be my God, and this Stone which I have set up a Pillar shall be the House of God, and of all that thou shall give me, will I give the Tenth unto thee. May a Christian man desire as great things as Iacob did at the hands of God? may he desire them in as earliest man∣ner? may he promise as great thankfulness in acknowledging the goodness of God? may he vow any certain kinde of publick acknowledgment before hand; or, though he vow it not, perform it after, in such sort that men may see he is perswaded how the Lord hath been his God? Are these particular kindes of testifying thank∣fulness to God, the erecting of Oratories, the dedicating of Lands and Goods to maintain them, forbidden any where? Let any mortal man living shew but one reason, wherefore in this point to follow Iacob's example, should not be a thing both acceptable unto God, and in the eyes of the World for ever most highly commend∣able? Concerning Goods of this nature, Goods whereof when we speak, we term them 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, The Goods that are consecrated unto God; and, as Tertullian speaketh, Deposit a pietatis, things which Piety and Devotion hath laid up, as it were in the bosom of God: Touching such Goods, the Law Civil following mere light of Nature, defineth them to be no mans, because no mortal man, or community of men, hath right of propriety in them.

XXIII. Persons Ecclesiastical are God's Stewards,* 1.236 not onely for that he hath set them over his Family, as the Ministers of ghostly food; but even for this very cause also, that they are to receive and dispose his Temporal Revenues, the gifts, and oblati∣ons which men bring him. Of the Jews it is plain, that their Tyths they offered unto the Lord, and thosea 1.237 offerings the Lord bestowed upon the Levites. When the Le∣vites gave the Tenth of their Tythes, this their Gift the Law doth term the Lord's Heave-offering, andb 1.238 appoint that the High-Priest should receive the same. c 1.239 Of spoils taken in War, that part which they were accustomed to separate unto God, they brought it before the Priest of the Lord, by whom it was laid up in the Tabernacle of the Congregation, for a memorial of their thankfulness towards God, and his goodness towards them, in fighting for them against their enemies. As therefore the Apostle magnifieth the honor of Melchisedec, in that he being an High-Priest, did receive at the hands of Abraham the Tyths which Abraham did honor God with: so it argueth in the Apostles themselves great honor, that at their feet the price of those Possessions was laid, which men thought good to bestow on Christ.d 1.240 St. Paul commending the Churches which were in Macedonia, for their exceeding liberality this way, saith of them,e 1.241 That he himself would bear record, they had declared their forward mindes, according to their power, yea, beyond their power,

and had so much exceeded his expectation of them;* 1.242 that they seemed as it were even to give away themselves first to the Lord, saith the Apostle, and then by the will of God unto us: To him, as the owner of such gifts; to us, as his appointed receivers and dispensers. The gift of the Church of Antioch,* 1.243 bestowed unto the use of distres∣sed Brethren which were in Iudea, Paul and Baruabar did deliver unto the Presby∣ters of Ierusalem; and the head of those Presbyters was Iames, he therefore the Chiefest disposer thereof.

Amongst those Canons which are entituled Apostolical, one is this,* 1.244 We appoint, that the Bishop have care of these things which belong to the Church; the mean∣ing is, of Church-Goods, as the Reason following sheweth:* 1.245 For if the precious Souls of men must be committed unto him of trust, much more it beloveth the charge of money to be given him, that by his Authority the Presbyters and Deacons may admini∣ster all things to them that stand in need. So that he which hath done them the honor to be, as it were, his Treasurers, hath left them also authority and power to use these his Treasures, both otherwise, and for the maintenance even of their own E∣state; the lower sort of the Clergy, according unto a meaner; the higher, after a larger proportion. The use of Spiritual goods and possessions, hath been a matte•• much disputed of, grievous complaints there are usually made against the evil and unlawful usage of them, but with no certain determination hitherto, on what things and Persons; with what proportion and measure they being bestowed, do retain their lawful use. Some men condemn it as idle, superfluous, and altogether vain, that any part of the Treasure of God should be spent upon costly Orna∣ments, appertaining unto his Service: who being best worshipped, when he is ser∣ved in Spirit and truth,* 1.246 hath not for want of pomp and magnificence, rejected at any time those who with faithful hearts have adored him. Whereupon the Hereticks, term∣ed Henriciani and Petrobusiani, threw down Temples and Houses of Prayer, erect∣ed with marvellous great charge, as being in that respect not fit for Christ by us to be honored in. We deny not, but that they who sometime wandred as Pilgrims on earth,* 1.247 and had no Temples, but made Caves and Dens to pray in, did God such honor as was most acceptable in his sight; God did not reject them for their po∣verty and nakedness sake: Their Sacraments were not abhorred for want of Vessels of Gold.

Howbeit, let them who thus delight to plead, answer me, When Moses first, and afterwards David, exhorted the people of Israel unto matter of charge about the service of God; suppose we it had been allowable in them to have thus pleaded, Our Fathers in Egypt served God devoutly, God war with them in all their afflictions, he heard their Prayers, pitied their Case, and delivered them from the tyranny of their oppres∣sors; what House, Tabernacle, or Temple had they? Such Argumentations are childish and fond; God doth not refuse to be honored at all, where there lacketh wealth; but where abundance and store is, he there requireth the Flower thereof, being bestowed on him, to be employed even unto the Ornament of his Service: In Egypt the state of his People was servitude, and therefore his Service was accordingly. In the Defart they had no sooner ought of their own, but a Tabernacle is required; and in the Land of Canaan, a Temple. In the eyes of David it seemed a thing not fit, a thing not de∣cent, that himself should be more richly seated than God.

But concerning the use of Ecclesiastical Goods bestowed this way, there is not so much contention amongst us, as what measure of allowance is fit for Ecclesiasti∣cal Persons to be maintained with. A better rule in this case to judge things by, we cannot possibly have, than the•• Wisdom of God himself; by considering what he thought meet for each degree of the Clergy to enjoy in time of the Law; what for Levites, what for Priests, and what for High-Priests, somewhat we shall be the more able to discern rightly, what may be fit, convenient, and right for the Christian Clergy likewise. Priests for their maintenance had those first-fruits of a 1.248 Cattel, b 1.249 Coin, Wine, Oyl, and c 1.250 other Commodities of the Earth, which the Jews were accustomed yearly to present God with. They hadd 1.251 the price which was appointed for men to pay in lieu of the first-born of their Children, and the price of the first born also amongst Cattel, which were unclean: They had the vowede 1.252 Gifts of the People, orf 1.253 the prices, if they were redeemable by the Donors

after vow, as some things were: They had the free, and un-vowed Oblations of men:* 1.254 They had the remainder of things sacrificed: With Tythes, the Levites were main∣tained; and with the tythe of their Tythes, the High-Priest.

In a word, if the quality of that which God did assign to his Clergy be consider∣ed, and their manner of receiving it, without labour, expence, or charge, it will appear, that the Tribe of Levi being but the twelfth part of Israel, had in effect as good as four twelfth parts of all such Goods as the holy Land did yield: So that their Worldly Estate was four times as good as any other Tribes in Israel besides: But the High-Priest's condition, how ample? to whom belonged the Tenth of all the Tythe of this Land, especially the Law provicing also, that as the people did bring the best of all things unto the Priests and Levites, so the Levite should deliver the choice and flower of all their Commodities to the High-Priest, and so his Tenth∣part by that mean be made the very best part amongst ten: by which proportion, if the Levites were ordinarily in all not above thirty thousand men (whereas when David numbred them,* 1.255 he found almost thirty eight thousand above the age of thirty years) the High-Priest after this very reckoning,* 1.256 had as much as three or four thousand others of the Clergy to live upon. Over and besides all this, lest the Priests of Egypt holding Lands, should seem in that respect better provided for, than the Priests of the true God, it pleased him further to appoint unto them forty and eight whole Cities, with Territories of Land adjoyning,* 1.257 to hold as their own free Inheritance for ever. For to the end they might have all kinde of en∣couragement, not onely to do what they ought, but to take pleasure in that they did: albeit they were expresly forbidden to have any part of the Land of Canaan laid out whole to themselves, by themselves, in such sort as the rest of the Tribes had, forasmuch as the will of God was, rather that they should throughout all Tribes be dispersed, for the easier access of the People unto knowledge:* 1.258 Yet were they not barred altogether to hold Land, nor yet otherwise the worse provided for, in respect of that former restraint; for God by way of special preheminence, under∣took to feed them at his own Table, and out of his own proper Treasury to maintain them, that want and penury they might never feel, except God himself did first receive injury. A thing most worthy our consideration, is the wisdom of God here∣in; for the Common sort being prone unto envy and murmur, little considereth of what necessity, use and importance, the sacred duties of the Clergy are, and for that Cause hardly yieldeth them any such honor, without repining and grudging thereat; they cannot brook it, that when they have laboured, and come to reap, there should so great a portion go out of the fruit of their Labours, and he yielded up unto such as sweat nor for it. But when the Lord doth challenge this as his own due, and require it to be done by way of homage unto him, whose mere liberality and goodness had raised them from a poor and servile estate, to place them where they had all those ample and rich possessions, they must be worse than Brute beasts, if they would storm at any thing which He did receive at their hands. And for him to bestow his own on his own Servants (which liberty is not denied unto the meanest of men) what man liveth that can think it other than most reasonable? Wherefore no cause there was, why that which the Clergy had, should in any man's eye seem too much, unless God himself were thought to be of an over-having disposition.

This is the mark whereat all those speeches drive,* 1.259 Levi hath no part nor inheritance with his Brethren, the Lord is his inheritance, again, To the Tribe of Levi, he gave no inhe∣ritance, the Sacrifices of the Lord God of Israel an inheritance of Levi; again, The tyths of the which they shall offer as an offering unto the Lord, I have given the Levites for an in∣heritance; and again,* 1.260 All the heave-offerings of the holy things which the children of Israel shall offer unto the Lord, I have given thee, and thy sons, and thy daughters with thee, to be a duty for ever; it is a perpetual Covenant of salt before the Lord. Now that, if such provision be possible to be made, the Christian Clergy ought not herein to be in∣ferior unto the Jewish, What sounder proof than the Apostles own kinde of Argu∣ment?* 1.261 Do ye not know, that they which minister about the holy things, eat of the things of the Temple? and they which partake of the Altar are partakers with the Altar? So, (even So,) hath the Lord ordained, that they which preach the Gospel should live of the Gospel.

Upon which words I thus conclude, that if the People of God do abound, and abounding can so farr forth finde in their hearts to shew themselves towards Christ their Saviour, thankful as to honor him with their riches (which no Law of God or Nature forbiddeth) no less than the antient Jewish people did honor God; the plain Ordinance of Christ appointeth as large, and as ample proportion out of his own trea∣sure unto them that serve him in the Gospel, as ever the Priests of the Law did enjoy? What further proof can we desire? It is the blessed Apostles testimony, That even so the Lord hath ordained. Yea, I know not whether it be sound to interpret the Apostle otherwise than that,* 1.262 whereas he judgeth the Presbyters which rule well in the Church of Christ to be worthy of double honor, he means double unto that which the Priests of the Law received; For if that Ministry which was of the Letter were so glorious, how shall not the Ministry of the Spirit be more glorious? If the Teachers of the Law of Moses, which God delivered written with Letters in Tables of Stone, were thought worthy of so great honor, how shall not the Teachers of the Gospel of Christ be in his sight most worthy, the Holy Ghost being sent from Heaven to ingrave the Gospel on their Hearts who first taught it, and whose Successors they that teach it at this day are? So that according to the Ordinance of God himself, their Estate for worldly maintenance ought to be no worse than is granted unto other sorts of men, each according to that degree they were placed in. Neither are we so to judge of their worldly condition, as if they were Servants of men, and at mens hands did receive those earthly benefits by way of stipend in lieu of pains whereunto they are hired: nay that which is paid unto them is homage and tribute due unto the Lord Christ. His Servants they are, and from him they receive such goods by way of stipend. Not so from men: For at the hands of men, he himself being honored with such things, hath appointed his Servants therewith according to their several degrees and places to be maintained. And for their greater encouragement who are his Labourers he hath to their comfort assu∣red them for ever,* 1.263 that they are, in his estimation, worthy the hire which he allow∣eth them; and therefore if men should withdraw from him the store, which those his Servants that labour in his Work are maintained with, yet be in his Word shall be found everlastingly true, their labour in the Lord shall not be forgotten; the hire he accounteth them worthy of, they shall surely have either one way or other answered.

* 1.264In the prime of the Christian world, that which was brought and laid down at the Apostles feet, they disposed of by distribution, according to the exigence of each man's need. Neither can we think, that they, who, out of Christ's treasury made provision for all others, were careless to furnish the Clergy with all things fit and convenient for their Estate: And as themselves were chiefest in place of Authori∣ty, and Calling, so no man doubteth, but that proportionably they had power to use the same for their own decent maintenance▪ The Apostles, with the rest of the Clergy in Ierusalem lived at that time according to the manner of a Fellowship, or Collegiate Society maintaining themselves and the poor of the Church with a com∣mon purse, the rest of the Faithful keeping that Purse continually stored. And in that sense it is, that the Sacred History saith, All which believed were in one place, and had all things common.* 1.265 In the Histories of the Church, and in the Writings of the Antient Fathers for some hundreds of years after, we finde no other way for the maintenance of the Clergy but onely this, the Treasury of Jesus Christ furnished through mens Devotion, bestowing sometimes Goods, sometimes Lands that way, and out of his Treasury the charge of the service of God was de••rayed, the Bishop and the Clergy under him maintained, the poor in their necessity ministred unto. For which purpose, every Bishop had some one of the Presbyters under him to be a 1.266 Treasurer of the Church, to receive, keep, and deliver all; which Office in Churches Cathedral remaineth even till this day, albeit the use thereof be not al∣together so large now as heretofore. The disposition of these goods was by the appointment of the Bishop. Whereforeb 1.267 Prosper speaking of the Bishops care herein, saith, It was necessary for one to be troubled therewith, to the end that the rest under him might be freer to attend quietly their Spiritual businesses. And left any man should imagine, that Bishops by this means were hindred themselves from attending the service of God, Even herein, saith he, they d•• God service; for if these things which are

bestowed on the Church be God's; he doth the work of God, who, not of a covetous minde, but with purpose of most faithful administration, taketh care of things consecrated unto God. And forasmuch as the Presbyters of every Church could not all live with the Bishop, partly for that their number was great, and partly because the People being once di∣vided into Parishes, such Presbyters as had severally charge of them were by that mean more conveniently to live in the midst each of his own particular flock, there∣fore a competent number being fed at the samea 1.268 Table with the Bishop, the rest had their whole allowance apart, which several allowances were called Sportulae, and they who received them, Sportulantes fratres. Touching the Bishop, as his Place and Estate was higher, so likewise the proportion of his Charges about himself, being for that cause in all equity and reason greater; yet, forasmuch as his stiat herein was no other than it pleased himself to set, the rest (as the manner of Inferiours is to think that they which are over them alwayes have too much) grudged many times at the measure of the Bishops private expence, perhaps not without cause: How∣soever, by this occasion, there grew amongst them great heart-burning, quarrel and strife: where the Bishops were found culpable, as eating too much beyond their tether, aud drawing more to their own private maintenance than the proportion of Christ's Patrimony being not greatly abundant could bear, sundry Constitutions here∣upon were made to moderate the same, according to the Churches condition in those times. Some before they were made Bishops, having been Owners of ample Posses∣sions, sold them, and gave them away to the Poor:b 1.269 Thus did Paulinus, Hilary, Cy∣prian, and sundry others. Hereupon, they, who entring into the same Spiritual and high Function, held their Secular Possessions still, were hardly thought of: And even when the Case was fully resolved, that so to do was not unlawful, yet it grew a question, Whether they lawfully might then take any thing out of the Publick Treasu∣ry of Christ? a question, Whether Bishops, holding by Civil Title sufficient to live of their own, were bound in Conscience to leave the Goods of the Church altogether to the use of others. Of contentions about these matters there was no end, neither appear∣ed there any possible way for quietness, otherwise than by making partition of Church-Revenues, according to the several ends and users for which they did serve, that so the Bishops part might be certain. Such partition being made, the Bishop enjoyed his portion several to himself; the rest of the Clergy likewise theirs; a third part was severed to the furnishing and upholding of the Church; a fourth to the erection and maintenance of Houses wherein the Poor might have relief. After which se∣paration made, Lands and Livings began every day to be dedicated unto each use severally, by means whereof every of them became in short time much greater than they had been for worldly maintenance, the fervent devotion of men being glad that this new opportunity was given, of shewing zeal to the House of God in more certain order.

By these things it plainly appeareth, what proportion of maintenance hath been ever thought reasonable for a Bishop; sith in that very partition agreed on, to bring him unto his certain stint, as much as allowed unto him alone, as unto all the Clergy under him, namely, a fourtli part of the whole yearly Rents and Revenues of the Church. Nor is it likely, that, before those Temporalities, which now are such eye-sores, were added unto the honour of Bishops, their state was so mean, as some imagine: For if we had no other evidence than the covetous and ambitious humour of Hereticks, whose impotent desires of aspiring thereunto, and extreme discontentment as oft as they were defeated, even this doth shew, that the state of Bishops was not a few degrees advanced above the rest. Wherefore of grand Apo∣states which were in the very prime of the Primitive Church, thus Lactantius above thirteen hundred years sithence, testified,* 1.270 Men of a slippery saith they were, who feigning that they knew and worshipped God, but seeking onely that they might grow in WEALTH and Honour, affected the Place of the HIGHEST PRIESTHOOD; where∣unto, when their Betters were chosen before them, they thought it better to leave the Church, and to draw their Favourers with them, than to endure those men their Governours, whom themselves desired to govern. Now, whereas against the present estate of Bishops, and the greatness of their port, and the largeness of their expences at this day, there is not any thing more commonly objected than those antient Canons, whereby they are

restrained unto a far more sparing life, their Houses, their Retinue, their Diet limit∣ed within a farr more narrow compass than is now kept; we must know, that those Laws and Orders were made, when Bishops lived of the same Purse, which served a well for a number of others, as them, and yet all at their disposing: So that conve∣nient it was to provide, that there might be a moderate stint appointed to measure their expences by, lest others should be injured by their wastefulness. Contrari∣wise, there is now no cause wherefore any such Law should be urged, when Bishops live onely of that which hath been peculiarly alloted unto them: They having there∣fore Temporalities and other Revenues to bestow for their own private use, accord∣ing to that which their state requireth, and no other having with them any such common interest therein, their own discretion is to be their Law for this matter; neither are they to be pressed with the rigour of such antient Canons as were framed for other times, much less so odiously to be upbraided with uncomformity unto the Pattern of our Lord and Saviour's estate, in such circumstances as himself did never minde to require, that the rest of the World should of necessity be like him. Thus against the wealth of the Clergy, they alledge how meanly Christ himself was pro∣vided for; against Bishops Palaces, his want of a hole to hide his Head in; against the service done unto them, that he came to minister, not to be ministred unto in the World. Which things, as they are not unfit to controul covetous, proud, or ambi∣tious desires of the Ministers of Christ, and even of all Christians, whatsoever they be; and to teach men contentment of minde, how mean soever their estate is, con∣sidering that they are but Servants to him, whose condition was farrmore abused than theirs is, or can be; so to prove such difference in State between us and him unlaw∣ful, they are of no force or strength at all. If one convented before their Consi∣stories, when he standeth to make this Answer, should break out into Invectives a∣gainst their Authority, and tell them, that Christ, when he was on Earth, did not sit to judge, but stand to be judged; would they hereupon think it requisite to dissolve their Eldership, and to permit no Tribunals, no Judges at all, for fear of swerving from our Saviour's example? If those men, who have nothing in their mouths more usual, than the poverty of Jesus Christ and his Apostles, al∣ledge not this as Iulian sometime did, Beati panperes, unto Christians, when his meaning was to spoyl them of that they had; our hope is then, that as they seri∣ously and sincerely wish, that our Saviour Christ in this point may be followed, and to that end onely propose his blessed example; so, at our hands again, they will be content to hear with like willingness, the holy Apostle's Exhortation, made unto them of the Laity also,* 1.271 Be ye Followers of us, even as we are of Christ; let us be your example, even as the Lord Iesus Christ is ours, that we may all proceed by one and the same rule.

XXIV. But beware we of following Christ, as Thieves follow True-men, to take their Goods by violence from them.* 1.272 Be it, that Bishops were all unwor∣thy, not onely of Livings, but even of Life, yet what hath our Lord Jesus Christ deserved, for which men should judge him worthy to have the things that are his given away from him, unto others that have no right unto them? For at this mark it is, that the head Lay-Reformers do all aim. Must these unwor∣thy Prelates give place; What then? Shall Better succeed in their rooms? Is this desired, to the end that others may enjoy their Honours, which shall doe Christ more faithful service than they have done? Bishops are the worst men living upon Earth; therefore let their sanctified Possessions be divided: Amongst whom? O blessed Reformation! O happy men, that put to their helping∣hands for the furtherance of so good and glorious a Work! Wherefore, albeit the whole World at this day do already perceive, and Posterity be like hereafter a great deal more plainly to discern; not that the Clergy of God is thus heaved at, because they are wicked, but that means are vsed to put it into the heads of the simple multitude, that they are such indeed: to the end that those who thirst for the spoyl or Spiritual Possessions, may, till such time as they have their purpose, be thought to covet nothing but onely the just extinguishment of un-reformable Per∣sons; so that in regard of such mens intentions, practices, and machinations against

them, the part that suffereth these things,* 1.273 may most fitly pray with David, Iudge thou me, O Lord, according to my Righteousness, and according unto mine innocency: O let the malice of the wicked come to an end, and be thou the guide of the just. Notwithstand∣ing, forasmuch as it doth not stand with Christian humility otherwise to think, then that this violent outrage of men, is a rod in the ireful hands of the Lord our God, the smart whereof we deserve to feel: Let it not seem grievous in the eyes of my reverend L. L. the Bishops, if to their good consideration I offer a view of those sores which are in the kind of their heavenly function, most apt to breed, and which being not in time cured, may procure at the length that which God of his infinite mercy avert. Of Bishops in his time St. Ierome complaineth, that they took it in great disdain to have any fault, great or small found with them:* 1.274 Epiphanius likewise before Ierome, noteth their impatiency this way, to have been the very chuse of a Schism in the Church of Christ; at what time one Audius, a Man of great Inte∣grity of life, full of faith and zeal towards God, beholding those things which were corruptly done in the Church, told the B B. and Presbyters their faults in such sort as those men are wont, who love the truth from their hearts, and walk in the paths of a most exact life. Whether it were covetousness, or sensuality in their lives; absurdity or error in their teaching; any breach of the laws and Canons of the Church wherein he espied them faulty, certain and sure they were to be thereof most plainly told. Which thing, they whose dealings were justly culpable, could not bear; but, instead of amending their faults, bent their hatred against him who sought their amendment, till at length they drove him by extremity of infestation, through wea∣riness of striving against their injuries, to leave both them, and with them the Church. Amongst the manifold accusations, either generally intended against the Bishops of this our Church, or laid particularly to the charge of any of them, I cannot find that hitherto their spitefullest adversaries have been able to say justly, that any man for telling them their personal faults in good and Christian sort, hath sustained in that respect much persecution. Wherefore, notwithstanding mine own inferior estate and calling in Gods Church, the consideration whereof assureth me, that in this kind the sweetest Sacrifice which I can offer unto Christ, is meek Obedience, reverence and aw unto the Prelates which he hath placed in seats of higher Autho∣rity over me, emboldned I am, so far as may conveniently stand with that duty of humble subjection, meekly to crave, my good L L. your favourable pardon, if it shall seem a fault thus far to presume; or▪ if otherwise, your wonted courteous accep∣tation.

AEneid. l. 12. —Sinite hat haud mollia fatu Sublatis aperite dolis

In government, be it of what kind soever, but especially if it be such kind of Go∣vernment as Prelates have over the Church, there is not one thing publiquely more hurtful then that an hard opinion should be conceived of Governors at the first: and a good opinion how should the World ever conceive of them for their after-pro∣ceedings in Regiment, whose first access and entrance thereunto, giveth just occasi∣on to think them corrupt men, which fear not that God, in whose name they are to rule? Wherefore a scandalous thing it is to the Church of God, and to the Actors themselves dangerous, to have aspired unto rooms of Prelacy by wicked means. We are not at this day troubled much with that tumultuous kind of ambition wherewith the elections ofa 1.275 Damasus in S. Ieromes age, and ofb 1.276 Maximus in Gregories time, and of others, were long sithence stained. Our greatest fear is rather the evil which c 1.277 Leo and Anthemius did by Imperial constitution, endeavour as much as in them by to prevent. He which granteth, or he which receiveth the office and dignity of a Bishop, otherwise then beseemeth a thing Divine and most holy; he which bestoweth and he which obteineth it after any other sort then were honest and lawful to use, if our Lord Jesus Christ were present himself on earth to bestow it even with his own hands, sinneth a sin by so much more grievous then the sin of Balshazar, by how much Offices and Functions heavenly are more precious then the meanest ornaments

or implements which thereunto appertain. If it be, as the Apostle saith, that the Holy Ghost doth make Bishops, and that the whole action of making them is Gods own deed, men being therein but his Agents; what spark of the fear of God can there possibly remain in their hearts, who representing the person of God in naming worthy men to Ecclesiastial charge, do sell that which in his name they are to bestow, or who standing as it were at the Throne of the Living God do bargain for that which at his hands they are to receive? Wo worth such impious and irreligious prophanations. The Church of Christ hath been hereby made, not a den of thieves, but in a manner the very dwelling place of soul spirits; for undoubtedly, such a number of them have been in all ages who thus have climbed into the seat of Epis∣copal Regiment.

2. Men may by orderly means be invested with spiritual Authority, and yet do harm by reason of ignorance how to use it to the good of the Church. It is saith Chry∣sostom, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; a thing highly to be accompted of, but a hard thing to be that which a Bishop should be. Yea a hard and a toilsom thing it is, for a Bishop to know the things that belong unto a Bishop. A right good man may be a very unfit Magistrate. And for discharge of a Bishops Office, to be well minded is not enough, no not to be well learned also. Skill to instruct is a thing ne∣cessary, skill to govern much more necessary in a Bishop. It is not safe for the Church of Christ, when Pishops learn what belongeth unto Government, as Empericks learn physick by killing of the sick. Bishops were wont to be men of great learning in the Laws both Civil and of the Church; and while they were so, the wisest men in the land for Counsel and Government were Bishops.

3. Know we never so well what belongeth unto a charge of so great moment, yet can we not therein proceed but with hazard of publique detriment, if we relye on our selves alone, and use not the benefit of conference with others. A singular mean to unity and concord amongst themselves, a marvellous help unto uniformity in their dealings, no small addition of weight and credit unto that which they do, a strong bridle unto such as watch for occasions to stir against them; finally, a very great stay unto all that are under their Government, it could not chuse but be soon found, if Bishops did often and seriously use the help of mutual consultation, These three rehearsed are things onely preparatory unto the course of Episcopal proceed∣ings. But the hurt is more manifestly seen which doth grow to the Church of God by faults inherent in their several actions, as when they carelesly Ordein, when they Insti∣tute negligently, when corruptly they bestow Church-Livings, Benefices, Prebends, and rooms especially of Jurisdiction, when they visit for gain-sake, rather then with serious intent to do good, when their Courts erected for the maintenance of good Order are disordered; when they regard not the Clergy under them; when neither Clergy nor Laity are kept in that aw for which this authority should serve; when any thing appeareth in them rather then a fatherly affection towards the flock of Christ when they have no respect to posterity; and finally, when they neglect the true and requisite means whereby their authority should be upheld. Surely the hurt which groweth out of these defects must needs be exceeding great. In a Minister, ignorance and disability to teach is a maim, nor is it held a thing allowable to ordain such, were it not for the avoiding of a greater evil which the Church must needs sustain, if in so great scarcity of able men, and unsufficiency of most Parishes throughout the Land to maintain them, both publick Prayer and the Administration of Sacra∣ments should rather want, then any man thereunto be admitted lacking dexterity and skill to perform that which otherwise was most requisite. Wherefore the ne∣cessity of ordaining such, is no excuse for the rash and careless ordaining of every one that hath but a friend to bestow some two or three words of ordinary commendation in his behalf. By reason whereof the Church groweth burdened with silly creatures more then need, whose noted baseness and insufficiency bringeth their very Order it self into contempt.

It may be that the fear of a Quare impedit doth cause Institutions to pass more ea∣sily then otherwise they would. And to speak plainly the very truth, it may be that Writs of Quare non impedit, were for these times most necessary in the others place: Yet where Law will not suffer men to follow their own judgment, to shew their judg∣ment

they are not hindred. And I doubt not but that even conscienceless and wicked Pa∣trons, of which sort the swarms are too great in the Church of England, are the more im∣boldened to present unto Bishops any reffuse, by finding so easie acceptation thereof. Somewhat they might redress this sore, notwithstanding so strong impediments. if it did plainly appear that they took it indeed to heart, & were not in a manner contented with it.

Shall we look for care in admitting whom others present, if that which some of your selves confer, be at any time corruptly bestowed? A foul and an ugly kind of deformity it hath, if a man do but think what it is for a Bishop to draw commodity and gain from those things whereof he is left a free bestower, and that in trust, without any other obligation then his sacred Order only, and that religious Integrity which hath been presumed on in him. Simoniacal corruption I may not for honors sake suspect to be a∣mongst men of so great place. So often they do not, I trust, offend by sale; as by un∣advised gift of such preferments, wherein that ancient Canon should specially be re∣membred, which forbiddeth a Bishop to be led by humane affection,* 1.278 in bestowing the things of God. A fault no where so hurtful, as in bestowing places of jurisdiction, and in furnishing Cathedral Churches, the Prebendaries and other Dignities whereof are the very true successors of those ancient Presbyters which were at the first as Coun∣sellers unto Bishops. A foul abuse it is, that any one man should be loaded as some are with Livings in this kind, yea some even of them who condemn utterly the grant∣ing of any two Benefices unto the same man, whereas the other is in truth a matter of far greater sequel, as experience would soon shew, if Churches Cathedral being furnished with the residence of a competent number of vertuous, grave, wise and learned Divines, the rest of the Prebends of every such Church were given within the Diocess unto men of worthiest desert, for their better encouragement unto in∣dustry and travel; unless it seem also convenient to extend the benefit of them unto the learned in Universities, and men of special imployment otherwise in the affairs of the Church of God. But howsoever, surely with the publick good of the Church it will hardly stand, that in any one person such favours be more multiplied, then law permitteth, in those Livings which are with Cure.

Touching Bishops Visitations, the first institution of them was profitable, to the end that the state and condition of Churches being known, there might be for evils grow∣ing convenient remedies provided in due time. The observation of Church Laws, the correction of faults in the service of God and manners of men, these are things that visi∣tors should seek. When these things are inquired of formally, and but for custom sake, fees and pensions being the only thing which is sought, and little else done by Visitati∣ons; we are not to marvel if the baseness of the end doth make the action it self loath∣som. The good which Bishops may do not only by these Visitations belonging ordinarily to their Office, but also in respect of that power which the Founders of Colledges have given them of special trust, charging even fearfully their consciences therewith: the good I say which they might do by this their authority, both within their own Diocess, and in the well-springs themselves, the Universities, is plainly such as cannot chuse but add weight to their heavy accounts in that dreadful Day, if they do it not.

In their Courts where nothing but singular integrity and Justice should prevail, if pal∣pable and gross corruptions be found, by reason of Offices so often granted unto men who seek nothing but their own gain; and make no account what disgrace doth grow by their unjust dealings unto them under whom they deal the evil hereof shall work more then they which procure it do perhaps imagine.

At the hands of a Bishop the first thing looked for, is a care of the Clergy under him, a care that in doing good they may have whatsoever comforts and encou∣ragements his countenance, authority, and place may yield. Otherwise what heard shall they have to proceed in their painful course, all sorts of men besides being so ready to malign, despise, and every way oppress them? Let them find nothing but disdain in Bishops; in the enemies of present Government, if that way lift to be∣take themselves, all kind of favourable and friendly help; unto which part think we it likely that men having wit, courage, and stomack will incline?

As great a fault is the want of severity when need requireth, as of kindness and courte∣sie in Bishops. But touching this, what with ill usage of their powe amongst the meaner and what with disuage amongst the higher sort, they are in the eyes of both sorts as Bees have lost their sting. It is a long time sithence any great one hath felt, or almost any

one much feared the edge of that Ecclesiastical severity, which sometime held Lords and Dukes in a more religious aw then now the meanest are able to be kept.

A Bishop, in whom there did plainly appear the marks and tokens of a fatherly af∣fection towards them are under his charge, what good might he do ten thousand ways more then any man knows how to set down? But the souls of men are not loved; that which Christ shed his blood for, is not esteemed precious. This is the very root, the fountain of all negligence in Church-Government.

Most wretched are the terms of mens estate when once they are at a point of wrechles∣ness so extream, that thy bend not their wits any further than only to shift out the pre∣sent time, never regarding what shall become of their Successors after them. Had our Pre∣decessors so loosely cast off from them all care and respect to posterity, a Church Chri∣stian there had no•• been, about the regiment whereof we should need at this day to strive. It was the barbarous affection of Nero, that the ruine of his own Imperial Seat he could have been well enough contented to see, in case he might also have seen it accompanied with the fall of the whole World: An affection not more intolerable then theirs, who care not to overthrow all posterity, so they may purchase a few days of Ignominious safety unto themselves, and their present estates, if it may be termed a safety which tendeth so fast unto their very overthrow, that are the Purchasers of it in so vile and base manner.

Men whom it standeth upon to uphold a reverend estimation of themselves in the minds of others, without which the very best things they do are hardly able to escape disgrace, must before it be over-late remember how much easier it is to re∣tain credit once gotten, then to recover it being lost. The Executors of Bishops are sued if their Mansion-house be suffered to go to decay: But whom shall their Successors sue for the dilapidations which they make of that Credit, the unre∣paired diminutions whereof will in time bring to pass, that they which would most do good in that calling, shall not be able; by reason of prejudice generally setled in the minds of all sorts against them. By what means their estimation hath hi∣therto decayed,* 1.279 it is no hard thing to discern. Herod and Archelaus are noted to have sought out purposely the dullest and most ignoble that could be found amongst the people, preferring such to the High-Priests Office, thereby to abate the great opinion which the multitude had of that Order, and to procure a more expedite course for their own wicked Counsels, whereunto they saw the High-Priests were no small impediment, as long as the common sort did much depend upon them. It may be, there hath been partly some show and just suspition of like practice in some, in procuring the undeserved preferments of some unworthy persons, the very cause of whose advancement hath been principally their unworthiness to be advanced. But neither could this be done altogether without the inexcusable fault of some pre∣ferred before, and so oft we cannot imagine it to have been done, that either onely or chiefly from thence this decay of their estimation may be thought to grow. Somewhat it is that the malice of their cunning Adversaries, but much more which themselves have effected against themselves. A Bishops estimation doth grow from the excellency of vertues suitable unto his place. Unto the place of a Bishop those high Divine Vertues are judged suitable, which vertues being not easily found in other sorts of greatmen, do make him appear so much the greater in whom they are found.

Devotion, and the feeling sense of Religion are not usual in the noblest, wisest, and chiefest Personages of State, by reason their wits are so much imployed another way, and their mindes so seldom conversant in heavenly things. If therefore where∣in themselves are defective, they see that Bishops do blessedly excel, it frameth se∣cretly their-hearts to a stooping kinde of disposition, clean opposite to contempt: The very countenance of Moses was glorious after that God had conferred with him. And where Bishops are the powers and faculties of whose souls God hath possest, those very actions, the kind whereof is common unto them with other men, have notwithstanding in them a more high and heavenly form, which draweth correspon∣dentestimation unto it, by vertue of that celestial impression, which deep meditation of holy things, and as it were conversation with God doth leave in their mindes. So that Bishops which will be esteemed of as they ought, must frame themselves to that very pattern from whence those Asian Bishops unto whom St. Iohn writeth were denominated, even so far forth as this our frailty will permit; shine they must as An∣gels of God in the midst of perverse men. They are not to look that the world should

always carry the affection of Constantine, to bury that which might derogate from them, and to cover their imbecillities. More then high time it is, that they be∣think themselves of the Apostles admonition; Attende tibi, Have a vigilant eye to thy self. They erre if they do not perswade themselves that wheresoever they walk or sit, be it in their Churches or in their Consistories, abmad or at home, at their Tables or in their Closets, they are in the midst of snares laid for them: Wherefore as they are with the Prophet every one of them to make it their hourly prayer unto God, Lead me, O Lord, in thy righteousness, because of enemies; so it is not safe for them, no not for a moment to slacken their industry in seeking every way that estimation which may fur∣ther their labours unto the Churches good. Absurdity, though but in words, must needs he this way a maim, where nothing but wisdom, gravity, and, judgement is looked for. That which the son of Syrach hath concerning the Writings of the old Sages, Wise sentences are found in them; should be the proper mark and character of Bishops spee∣ches; whose lips, as doors, are not to be opened, but for egress of instruction and sound knowledge. If base servility and dejection of minde be ever espied in them, how should men esteem them as worthy the rooms of the great Ambassadors of God? A wretched desire to gain by bad and unseemly means, standeth not with a mean mans credit, much less with that reputation which Fathers of the Church should be in. But if besides all this, there be also coldness in works of Piety and Charity, utter contempt even of Learning it self, no care to further it by any such helps as they easily might and ought to afford, no not as much as that due respect unto their very Fa∣milies about them, which all men that are of account do order as neer as they can in such sort, that no grievous offensive deformity be therein noted; if there still continue in that most Reverend Order, such as by so many Engines, work day and night to pull down the whole frame of their own estimation amongst men; some of the rest secretly also permitting others their industrious opposites, every day more and more to seduce the multitude, how should the Church of God hope for great good at their hands?

What we have spoken concerning these things, let not malicious accusers think them∣selves therewith justified? no more then Shimei was by his Soveraigns most humble and meek acknowledgment even of that very crime which so impudent a Caitiffs tongue up∣braided him withal, the one in the virulent rancour of a canckred affection, took that de∣light for the present, which in the end did turn to his own more tormenting wo; the o∣ther in the contrite patience even of deserved malediction, had yet this comfort, It may be the Lord will look on mine affliction, and do we good for his cursing this day. As for us o∣ver whom Christ hath placed them to be chiefest Guides and Pastors of our souls, our common fault is,* 1.280 that we look for much more in our Governors then a tolerable suf∣ficiency can yield, and bear much less, then Humanity and Reason do require we should. Too much perfection over rigo••ously exacted in them, cannot but breed in us perpetual discontentment, and on both parts cause all things to be unpleasant. It is exceedingly worth the noting, which Plato hath about the means whereby men fall into an utter dis∣like of all men with whom they converse:* 1.281 This sowreness of minde which maketh every mans dealings unsavoury in our taste, entereth by an unskilful over-weening, which at the first we have of one, and so of another, in whom we afterwards find our selves to have been deceived, they declaring themselves in the end to be frail men, whom we judged demi∣gods: When we have oftentimes been thus begailed, and that far besides expectation, we grow at the length to this plain conclusion, That there is nothing at all sound in any man. Which bitter conceit is unseemly, and plain to have risen from lack of mature judgment in humane affairs; which i•• so be we did handle with art, we would not enter into dealings with men, otherwise then being beforehand grounded in this perswasion, that the number of per∣sons notably good or bad, is but very small; that the most part of good have some evil, and of evil men, some good in them. So true our experience doth find those Aphorisms of Mercurius Trismegistas; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, To purge gooddness quite and clean from all mixture of evil here, is a thing impossible. Again, To 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, When in this World we term a thing good,* 1.282 we cannot by exact construction have any other true meaning, then that the said thing so termed, is not noted to be a thing exceeding evil. And again, Moros 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Amongst men, O∣Esclapius, The name of that which is good we finde, but no where the very true thing it self. When we censure the deeds and dealings of our Superiors, to bring with us a fore-conceit thus qualified, shall be as well on our part as theirs, a thing

availeable unto quietness: But howsoever the case doth stand with mens either good or bad quality, the verdict which our Lord and Saviour hath given, should continue for ever sure, Qua Dei sunt, Deo, let men bear the burthen of their own iniquity, as for those things which are Gods, let not God be deprived of them.* 1.283 For if only to withold that which should be given, be no better then to rob God? if to with∣draw any mite of that which is but in purpose only bequeathed, though as yet un∣delivered into the sacred treasure of God, be a Sin for which Ananias and Sapphyra felt so heavily the dreadful hand of Divine revenge; quite and clean to take that away which we never gave, and that after God hath for so many ages therewith been possessed, and that without any other shew of cause, saving only that it seem∣eth in their eyes who seek it, to be too much for them which have it in their hands, can we term it, or think it, less then most impious injustice, most hainous sacriledge? Such was the Religious affection of Ioseph,* 1.284 that it suffered him not to take that ad∣vantage, no not against the very Idolatrous Priests of Egypt, which he took for the purchasing of other mens lands to the King; but he considered, that albeit their Ido∣latry deserved hatred, yet for the honors sake due unto Priesthood, better it was the King himself should yield them relief in publique extremity, then permit that the same necessity should constrain also them to do as the rest of the people did. But, it may be, men have now found out, that God hath proposed, the Christian Clergy, as a prey for all men freely to seize upon; that God hath left them as the fishes of the Sea, which every man that lifteth to gather into his net may; or that there is no God in Heaven to pity them, and to regard the injuries which man doth lay upon them: Yet the publique good of this Church and Commonwealth doth, I hope, weigh somewhat in the hearts of all honestly disposed men. Unto the publique good, no one thing is more directly availeable, then that such as are in place, whether it be of Civil, or of Ecclesiastical Authority, be so much the more largely furnished even with external helps and ornaments of this life, how much the more highly they are in power and calling advanced above others. For nature is not contented with bare sufficiency unto the sustenance of man, but doth evermore cover a decency proportionable unto the place which man hath in the body or society of others: For according unto the greatness of mens calling, the measure of all their actions doth grow in every mans secret expectation, so that great men do always know, that great things are at their hands expected. In a Bishop great liberality, great hospitality, actions in every kinde great are looked for: And for actions which must be great, mean instruments will no••serve. Men are but men, what room soever amongst men they hold: If therefore the measure of their Worldly habilities be beneath that proportion which their calling doth make to be looked for at their hands, a stronger inducement it is then perhaps men are aware of, unto evil and cor∣rupt dealings, for supply of that defect. For which cause, we must needs think it a thing necessary unto the common good of the Church, that great Jurisdiction be∣ing granted unto Bishops over others, a state of wealth proportionable should like∣wise be provided for them: where wealth is had in so great admiration, as gene∣rally in this golden age it is, that without it Angelical perfections are not able to deliver from extreme contempt, surely to make Bishops poorer then they are, were to make them of less account and estimation then they should be. Wherefore if detriment and dishonor do grow to Religion, to God, to his Church, when the publique account which is made of the chief of the Clergy decayeth, how should it be, but in this respect, for the good of Religion, of God, of his Church, that the wealth of Bishops be carefully preserved from further dimination? The tra∣vels and crosses wherewith Prelacy is never unaccompanied, they which feel them know how heavy, and how great they are. Unless such difficulties therefore, an∣nexed unto that estate, be tempered by co-annexing thereunto things esteemed of in this World, how should we hope that the minds of men, shunning naturally the burthens of each function, will be drawn to undertake the burthen of Episcopal care and labour in the Church of Christ? Wherefore if long we desire to enjoy the peace, quietness, order and stability of Religion, which Predacy (as hath been declared) causeth, then must we necessarily, even in favour of the publique good, uphold those things, the hope whereof being taken away, it is not the meer good∣ness of the charge, and the Divine acceptation thereof, that will be able to invite

many thereunto. What shall become of that Commonwealth or Church in the end, which hath not the eye of Learning to beautifie, guide, and direct it? At the length, what shall become of that Learning, which hath not wherewith any more to encourage her industrious followers? And finally, what shall become of that courage to follow learning, which hath already so much failed through the onely diminution of her chiefest rewards, Bishopricks? Surely, wheresoever this wicked intendment of overthrowing Cathedral Churches, or of taking away those Livings, Lands, and Possessions, which Bishops hitherto have enjoyed, shall once prevail, the hand maids attending thereupon will be Paganism, and extreme Barbarity. In the Law of Moses, how careful provision is made that goods of this kind might re∣main to the Church for ever: Ye shall not make common the holy things of the chil∣dren of Israel, lest ye dye, saith the Lord.* 1.285 Touching the fields annexed unto Le∣vitical Cities, the Law was plain, they might not be sold; and the reason of the Law,* 1.286 this, for it was their possession for ever. He which was Lord and owner of it, his will and pleasure was, that from the Levites it should never pass, to be enjoyned by any other. The Lords own portion, without his own Commission and Grant, how should any man justly hold? They which hold it by his appointment, had it plainly with this condition, They shall not sell of it, neither change it, nor alienate the first-fruits of the Land; for it is holy unto the Lord.* 1.287 It falleth sometimes out, as the Prophet Habbakkuk noteth, that the very prey of Savage Beasts becometh dreadful un∣to themselves. It did so in Iudas, Achan, Nebuchadnezzar; their evil-purchased goods were their snare, and their prey their own terror: A thing no where so likely to follow, as in those goods and possessions, which being laid where they should not rest, have by the Lords own testimony, his most bitter curse;* 1.288 their un∣dividable companion. These perswasions we use for other mens cause, not for theirs with whom God and Religion are parts of the abrogated Law of Ceremo∣nies. Wherefore not to continue longer in the cure of a Sore desperate, there was a time when the Clergy had almost as little as these good people wish. But the Kings of this Realm and others, whom God had blest, considered devoutly with themselves, as David in like case sometimes had done, Is it meet that we at the hands of God should enjoy all kindes of abundance, and Gods Clergy suffer want? They con∣sidered that of Solomon, Honor God with thy substance, and the chiefest of all thy re∣venue, so shall thy barns be filled with corn, and thy vessels shall run over with new wine.* 1.289 They considered how the care which Iehoshaphat had,* 1.290 in providing that the Levites might have encouragement to do the work of the Lord chearfully, was left of God as a fit pattern to be followed in the Church for ever. They considered what promise our Lord and Saviour hath made unto them, at whose hands his Prophets should receive but the least part of the meanest kind of friendliness, though it were but a draught of water: Which promise seemeth not to be taken, as if Christ had made them of any higher courtesie uncapable, and had promised re∣ward not unto such as give them but that, but unto such as leave them but that. They considered how earnest the Apostle is, that if the Ministers of the Law were so am∣ply provided for, less care then ought not to be had of them, who under the Go∣spel of Jesus Christ, possess correspondent rooms in the Church. they consider∣ed how needful it is, that they who provoke all others unto works of Mercy and Charity, should especially have wherewith to be examples of such things, and by such meons to win them, with whom other means, without those, do commonly take very small effect.

In these and the like considerations, the Church-Revenues were in ancient times augmented, our Lord thereby performing manifestly the promise made to his ser∣vants, that they which did leave either Father, or Mother, or Lands, or goods for his sake, should receive even in this World an hundred fold. For some hundreds of years together, they which joyned themselves to the Church, were fain to relinquish all worldly emoluments, and to endure the hardness of an afflicted estate. Afterward the Lord gave rest to his Church, Kings and Princes became as Fathers thereunto, the hearts of all men inclined towards it, and by his providence there grew unto it every day earthly possessions in more and more abundance, till the greatness there∣of bred envy, which no diminutions are able to satisfie: For, as those ancient Nursing

Fathers thought they did never bestow enough; even so in the eye of this present age as long as any thing remaineth, it seemeth to bee too much. Our Fathers we imi∣tate inperversum, as Tertullian speaketh; like them we are, by being in equal degree the contrary unto that which they were. Unto those earthly blessings which God as then did with so great abundance pour down upon the Ecclesiastical state, we may in regard of most neer resemblance, apply the self same words which the Prophet hath,* 1.291 God blessed them exceedingly; and, by this very mean, turned the hearts of their own Bre∣thren to hate them, and to deal politiquely with his servants. Computations are made, and there are huge sums set down for Princes, to see how much they may amplifie and enlarge their own treasure; how many publique burthens they may ease; what present means they have to reward their servants about them, if they please but to grant their assent, and to accept of the spoil of Bishops, by whom Church-goods are but abused unto pomp and vanity. Thus albeit they deal with one, whose princely vertue giveth them small hope to prevail in impious and sacrilegious motions; yet shame they not to move her Royal Majesty even with a suit not much unlike unto that wherewith the Jewish High-Priest tried Iudas, whom they sollicited unto Treason against his Master and proposed unto him a number of silver-pence in lien of so vertuous and honest a service. But her sacred Majesty disposed to be always like her self, her heart so far estranged from willingness to gain by pillage of that estate, the only awe whereof under God she hath been unto this present hour as of all other parts of this noble Common-wealth whereof she hath vowed her self a Protector till the end of her days on earth, which, if nature could permit, we wish, as good cause we have, endless: this her gracious inclination is more then a seven times sealed warrant; upon the same assurance whereof touching time and action, so dishonourable as this, we are on her part most secure, not doubting but that unto all posterity, it shall for ever appear, that from the first to the very last of her Soveraign proceedings, there hath not been one au∣thorized deed, other then consonant with that Symmachus saith, Fiscus bonitum Prin∣cipum, non sacer dotum damnis sed hastium spoliis angeatur; consonant with that impe∣rial law,* 1.292 Ea qua ad be atissima ecclesia jur a p••rtinent, tanquam ipsam•• sacro sanctam & re∣ligiosam Ecclesiam intactu convenit vener abiliter a••stodiri; ut ••ic•••• ips••religionis & ••idei mater perpetua est, it a ej•••• patrimonium jugiter servetur illas••••. As for the case of publique burthens, let any politirian living, make it appear, that by confiscation of Bishops livings,* 1.293 and their utter dissolution at once, the Common-wealth shall ever have half that relief and ease which it receiveth by their continuance as now they are, and it shall give us some cause to think, that albeit we sew they are implously and ir∣religiously minded, yet we may•• esteem them at least to be tolerable Common-wealths-men. But the case is too clear and manifest, the World doth but too plain∣ly see it, that no one Order of subjects whatsoever within this Land doth bear the se∣venth part of that proportion which the Clergy beareth in the burthens of the Com∣monwealth; No revenue of the Crownlike unto it, either for certainty or for great∣ness. Let the good which this way hath grown to the Common-wealth by the dissolution of religious houses, teach men what ease unto publique burthens there is like to grow, by the overthrow of the Clergy. My meaning is not hereby to make the state of Bishopricks, and of those dissolved Companies alike, the one no less un∣lawful to be removed then the other. For those religious persons were men which followed only a special kind of Contemplative life in the Commonwealth, they were properly no portion of Gods Clergy (only such amongst them excepted, as were also Priests) their goods (that excepted, which they unjustly held through the Popes usurped power of appropriating Ecclesiastical livings unto them) may in part seem to be of the nature of Civil possessions, held by other kinds of Corporations such as the City of London hath divers. Wherefore, as their institution was human, and their end for the most part superstitious, they had not therein meerly that holy and divine interest which belongeth unto Bishops, who being imployed by Christ in the principal service of his Church, are receivers and disposers of his patrimony, as hath been showed, which whosoever shall with-hold or with-draw at any time from them, he undoubtedly robbeth God himself. If they abuse the goods of the Church unto pomp and vanity, such faults we do not excuse in them. Only we wish it to be con∣sidered whether such faults be verily in them, or else but objected against them by

such as gape after spoil, and therefore are no competent judges what is moderate and what excessive in them, whom under this pretence they would spoil. But the accusati∣on may be just. In plenty and fulness it may be we are of God more forgetful then were requisite. Notwithstanding men should remember how not to the Clergy alone it was said by Moses in Deuteronomy, Necum manducaveris & biberis & domos optimas adi∣sicaveris: If the remedy prescribed for this disease be good, let it unpartially be ap∣plied. Interest Reip, utre suâ QUIS QUE bene utatur. Let all states be put to their moderate pensions, let their livings and lands be taken away from them whosoever they be, in whom such ample possessions are found to have been matters of grievous abuse: Were this just •• would Noble Families think this reasonable? The Title which Bishops have to their livings is as good as the title of any sort of men unto whatsoever we accompt to be most justly held by them; yea, in this one thing, the claim of ••. B. hath preheminence above all secular Titles of right, in that Gods own interest in the tenure whereby they hold, even as also it was to the Priests of the Law an assurance of their spiritual goods and possessions, whereupon though they many times abused greatly the goods of the Church, yet was not Gods patrimony therefore taken away from them, and made saleable unto other Tribes. To rob God, to ransack the Church, to overthrow the whole Order of Christian Bishops, and to turn them out of Land and Living, out of House and Home, what man of common honesty can think it for any manner of abuse to be a remedy lawful or just? We must confess that God is righteous in taking away that which men abuse: But doth that excuse the violence of Thieves and Robbers? Complain we will not, with S. Ierom, that the hands of men are so straightly tyed, and their liberal minds so much bridled and held back from doing good by augmentation of the Church-Patrimony. For we confess that herein mediocrity may be and hath been sometime exceeded. There did want heretoforea 1.294 Moses to temper mens liberality, to say unto them who enriched the Church, Sufficit, Stay your hands lest favour of zeal do cause you to empty your selves too far. It may be the largeness of mens hearts being then more mode∣rate, had been after more dureable; and one state by too much over-growing the rest, had not given occasion unto the rest to undermine it. That evil is now sufficiently cured: the Church treasury, if then it were over-ful, hath since been reasonable well emptyed. That which Moses spake unto givers, we must now inculcate unto takers away from the Church, Let there be some stay, some stint in spoiling.b 1.295 If Grape-gatherers came unto them, saith the Prophet, would they not leave some remnant behind? But it hath fared with the wealth of the Church as with a Tower which being built at the first with the highest, overthroweth if self after by its own greatness; neither doth the ruine thereof cease, with the only fall of that, which hath exceeded mediocrity, but one part beareth down another, till the whole be laid prostrate. For although the state Ecclesiastical, both others and even Bishops themselves, be now fallen to so low an ebb, as all the World at this day doth see; yet because there remaineth still somewhat which unsatia∣ble minds can thirst for, therefore we seem not to have been hitherto sufficiently wron∣ged. Touching that which hath been taken from the Church in Appropriations known to amount to the value of one hundred twenty six thousand pounds yearly, we rest contentedly, and quietly without it, till it shall please God to touch the hearts of men, of their own voluntary accord to restore it to Him again; judging thereof no otherwise then some others did of those goods which were by Sylla taken away from the Citizens of Rome, that albeit they were in truth malè capta, unconscionably taken away from the right owners at the first, nevertheless seeing that such as were after possessed of them held them not without some title,* 1.296 which Law did after a sort make good, repetitio corum pro∣culdubio labefaltabat compositam civitatem; what hath been taken away as dedicated un∣to uses superstitious, and consequently not given unto God, or at the least-wise not so rightly given, we repine not thereat. That which hath gone by means secret and indi∣rect, through corrupt compositions or compacts we cannot help. What the hardness of mens hearts doth make them loath to have exacted, though being due by Law eventhereof the want we do also bear. Out of that which after all these Deductions cometh clearly unto our hands, I hope it will not be said that towards the publique charge, we disburse nothing. And, doth the residue seem yet excessive? The ways whereby temporal men provide for themselves and their Families, are fore-closed unto

us. All that we have to sustain our miserable life with, is but a remnant of God's own treasure, so farr already diminished and clipt, that if there were any sense of com∣mon humanity left in this hard-hearted World, the improverished estate of the Clergy of God, would at the length even of very commiseration be spared. The mean Gentle∣man that hath but an hundred pound Land to live on, would not be hasty to change his Worldly estate and condition with many of these so over-abounding Prelates; a com∣mon Artisan or Tradesman of the City, with ordinary Pastors of the Church. It is our hard and heavy lot that, no other sort of men being grudged at how little benefit soever the Publick Weal reap by them, no state complained of for holding that which hath grown unto, them by lawful means, only the Governors of our Souls, they that study day and night so to guide us, that both in this World we may have comfort and in the World to come endless felicity and joy, (for even such is the very scope of all their endeavours, this they wish, for this they labour, how hardly soever we use to con∣strue of their incents,) hard, that only they should be thus continually lifted at for pos∣sessing but that whereunto they have by Law both of God and man most just Title. If there should be no other remedy but that the violence of men, in the end must needs bereave them of all succour, further than the inclinations of others shall vouch∣safe to cast upon them, as it were by way of Alms for their relief but from to hour; better they are not than their Fathers, who have been contented with as hard a por∣tion at the World's hands: let the light of the Sun and Moon, the common benefit of Heaven and Earth be taken away from ••••. if the Question were, Whether God should lose his glory, and the safety of his Church be hazarded, or they relinquish the right and interest which they have in the things of this World. But fith the Question in truth is, Whether Levi shall be deprived of the portion of God or no, to the end that Simeon or Reuben may devour it as their spoyl, the comfort of the one in sustaining the injuries which the other would offer, must be that Prayer powred out by Moses the Prince of Prophets, in most tender affection to Levi, Bless O Lord his substance, accept than the work of his hands;* 1.297 s••ite through the loyns of them that rise up against him, and of them which hate him, that they rise no more.

Notes

• * 1.1

  The state of Bishops al∣though som∣time oppug∣ned, and that by such as therein would most seen to please God, ye•• by his providence upheld hi∣therto, whose glory it is to maintain that whereof himself is the Author.
• * 1.2

  Cyp. l. 1. ep. 3.
• * 1.3

  Sulpit. Severe. lb. 2.
• * 1.4

  Beda Eccl. hist. l. 2. c. 2.
• a 1.5

  An. 1066.
• b 1.6

  Alfredus E∣borac asis Ar∣chie•• iseopus Galieimum cognome••to Northum spi∣rantem ad∣hue minesua & caelis in pe••ulum, mi∣tem red••liA•••• & religi••sis in pro conser∣vands repub. tuerd que ec∣clesiast. also. sacramento asiiuxit. Nub. i••. l. ••. c. ••.
• * 1.7

  What a Bi∣shop is, what his name doth import, and what doth belong to his Office as he is a Bishop.
• a 1.8

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Dionys. Haltar. de Numa Pompili, Antiq. lib. 2. Vult •••• Pompeius esse quem tora ••re Campania & maricima ora habear 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, ad quem delectus & negotii summa referatur. Cic. ad Attie, lib. 7. Epist. 11.
• b 1.9

  Acts 20. Phil. 1. 1.
• * 1.10

  And God brought them unto Adam, that Adam might see or consider what name it was meet he should give unto them, Gen. 2. 19.
• * 1.11

  So also the name Dea∣con, a Mini∣ster, appro∣priated to a certain order of Ministers.
• * 1.12

  The name likewise of a Minister was common to divers de∣grees, which now is pecu∣liarly among our selves gi∣ven only to Pastors, and not as anci∣ently to Deacons also.
• * 1.13

  In Bishops two things traduced; of which two the one their Authority, & in it the first thing con∣demned, the; superi∣ority over o∣ther Ministers: what kind of superiority in ministers is it which the one part holdeth and the other denieth law∣ful.
• * 1.14

  From whence it hath grown that the Church is go∣verned by Bishops, Meminise Diaconi de∣bent quoniam Apostolos id est Episco∣pos & praepo∣••••os Domi∣nus elegic. Cyp. l. 3 cp. 9.
• * 1.15

  Rom. 2. 14, 15. 1 Cor. 9.16. Joh. 22.15,1••.
• * 1.16

  Gal. 2. 8.
• a 1.17

  Him Eusebi∣us doth name the Governor of the Chur∣ches in Asia, Lib 3. Hist. Eccles. cap. 16. Tertujian calleth the same Chur∣ches St. lohns Foster, daugh∣ters, Lib. 3. advers. Mar∣cion.
• b 1.18

  Iacobus qui appe latur frarer Domini cognomento Justus pest pathonem Domini flatim ab Apostiolis, Hierosolyme∣rum Episeo∣pus ordinatus est. Hierom de script. Ec∣cles. Eodem tempore Jacobum primumu fedem Episcopaslem Ecclesiae quae est Hierosolymis obtinuisse memoriae traditur. Euseb. Hist. Ec∣lces. lib. 2. cap. 1. The same seemeth to be intimated Acts 15 13. and Acts 21. 18.
• c 1.19

  Acts 12. 2.
• d 1.20

  Acts 13.2.
• e 1.21

  Tit. 1. 5.
• f 1.22

  This appeareth by those subscriptions which are set after the Epistle to Titus, and the second to Timothy, and by Euseb. Ec∣cles. hist. lib. 3. c. 4.
• g 1.23

  Irem lib. 3. c. 3.
• h 1.24

  In Ep. ad Antioch.
• * 1.25

  Hi••ron. ep. 81. Cypr. ep. ad plorent.
• * 1.26

  Theed. in 1 Tim 5.
• a 1.27

  Ipsius Apo∣stolates nulla successio Pi∣nitur enim le∣gatio cum le∣goto nec a••l successores ip∣slus transit. Srgpl. doct. prin. con.
• b 1.28

  Act. 1. 21, 22. 1 John 1. 3.
• c 1.29

  Gal. 1. 1.
• d 1.30

  Apoc. 21. 14.
• e 1.31

  Mar. 28. 19.
• * 1.32

  The time and cause of in∣stituting e∣very where Bishops with restraint.
• * 1.33

  Acts 20. 36,37
• * 1.34

  Acts 20.29 30.
• * 1.35

  As appeareth both by his sending to call the Pres∣byters of Ephesus be∣fore him as far as to Mili∣tuch. Acts 20. 17, which was almost fifty miles, and by his leaving Timo∣thy in his place with his Authority and i••sh uffi∣ons for or∣daining of Ministers there. 1 Tim. 5. 22. and for proportioning their maintenance, verse 17.18. and for judicial hearing of accusations brough•• against estem, verse 19. and for holding them in an uniformity of Doctrine, chap. 1, vers. 3.
• * 1.36

  Revel. 2
• * 1.37

  Cypr. l. 4. Epist. 9.
• * 1.38

  Hi••ren. Ep. ad E••ag.
• * 1.39

  Exod. 18 19.
• * 1.40

  Epist. ad Jan.
• * 1.41

  Ep. ad Evag.
• * 1.42

  T. C. a.p li. It is to be ob∣served that Ierom saith, It was so in Alexandria. sign sung that in other Churches it was not so.
• * 1.43

  Socrat. l. 1. c. 3.
• a 1.44

  Unto Ignati∣us Bishop of An••••uh, Her•• a Deacon there, was made Succes∣sor.
• * 1.45

  Chrysostom be∣ing a Presby∣ter of Anfi••ch we chosen to succeed Nictarius in the Bishop rick of Con∣stantinople.
• a 1.46

  Bishops he meaneth by restraint; for Episcopal power was always in the Church in∣stituted by Christ him∣self, the A∣postles being in govern∣ment Bishops at large, as no man will deny, having received from Christ himself that Episcopal Authority. For which cause Cyprian hath said of them. Meminisse Diaconi debent quoniam Apostolos, id est, Episcopos & praepos••ros Dominus elegit: Diaconol aurem posla ••censum Domini in co••los, Apostoli sibi constiruerunt, Episcopatus sui & Ecclesia ministros. Lib 3. Ep. 9.
• * 1.47

  Lib. a. ••o ••. H••••res 4 ••.
• * 1.48

  De prescr•• p. o•••••• r••. here••.
• * 1.49

  Acts. 13.
• * 1.50

  Acts. ••.
• * 1.51

  Acts. 19.
• * 1.52

  1 Tim. 1. 1••.
• * 1.53

  What man∣ner of power Bishops from the first be∣ginning have had
• * 1.54

  Aug. Ep. 19. ••d Hierom. & de haeres. 53.
• * 1.55

  1 Cor. 7 29. 1 Tim. 5. 9.
• * 1.56

  Tettul. de r••••. vi••g.
• * 1.57

  Epiph. 3. l. 10 ••. haer. 7.
• * 1.58

  Acts. 1.••. 23.
• * 1.59

  Tim. 1. 5. 1 Tim. 5. 8.
• * 1.60

  A pud AEgyp∣tum Presbyte∣ri consir mans si •• raesens non fit Eps. copus Com∣q.vulgo Amb. dic. in 4. Ep. ad Ephes.
• * 1.61

  Numb. 3. 32.
• * 1.62

  Numb 4.17. 2 Chron. 19. 11.
• * 1.63

  Joseph. Atnig. p. 61 ••.
• * 1.64

  Cypr. l. 3. ep. 9. ad Ro∣gatianum.
• * 1.65

  H••erom. Ep. ••5.
• * 1.66

  Ep. ad Smyr.
• * 1.67

  1 Tim. 3. 19. Against a Presbyter receive no ac∣cusation un∣der two or three witnes∣ses.
• * 1.68

  Ignat Epist. ad Antioch Apud Cypr, Ep. 1. Ep. 7.
• * 1.69

  Tertul ad∣vers Psychic. Episcopi uni∣versae ple bir mandare je∣junia assoleni. Cypr. Ep. 27.
• * 1.70

  Cypr. Ep. 39. Vide Ignat. ad Magnes
• a 1.71

  Quod Aaron & tilios ejus, hoc Episco∣jum & Pres∣byteros esse noverimns. Hier. Ep. 2. of Neporia••um.
• b 1.72

  Ita est ut in Episcopis Ho∣minem, in Presbyteris Apostolos re∣cognoscas Auctor opuse, de ordinib Eccl. inter o∣pera Hieron.
• c 1.73

  Ignat. Ep. ad Tra.
• d 1.74

  Inslit. l. 4. cap. 4. Sect. ••••
• * 1.75

  Hiere n. Epist. od Eu••gr. 85.
• * 1.76

  Chrysostom lo in 1 Tim. 3.
• a 1.77

  Velut in a 1 qua sublimi specula 〈…〉〈…〉 dignantur vi¦dere mo••tales & alloqui con••er••os suos in a. ••. Epist. ad Gal.
• a 1.78

  Nemo pec∣cantibus Epi∣scopis audet contradicere: Nemo audet accusare ma∣jorem, prop∣teres quasi sancti & beati & in praerp∣tis Domini ambulantes augent pecca∣ta peecatis. Dissicilis est accusa••io in Epise••pum. Si ••••ha p••e∣caverit, non creditur, & si convictus suerit ron punirur. in cap. 8. Eccle∣siast.
• b 1.79

  pessimae consuetudi••••, est in qui••us∣dam Eccles•••• tacere Pres∣byteron & praesentibus Episcopis non loqui; quasi a•••• invideant aut non dignentur audice. Ep. 2. ad Nepotian.
• c 1.80

  Ep. 54. ad Rip••r.
• d 1.81

  Hieron. ad. Nepo••. e No Bishop may be a Lord in reference unto the Presbyters which are under him, if we take that name in the worse part, or Ierom here doth. For a Bishop is no rule his Prebyters, not as Lords do their Slave•• but as Fathers do their children.
• * 1.82

  In vira Chrys. per Ca••••od. Sen.
• * 1.83

  Pallad in vita Chrysostom.
• * 1.84

  After what sort Bishop•• together with Presbyters have used to govern the Churches which were under them.
• * 1.85

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Zon in Can. Apost.
• * 1.86

  Cum Episco∣pa Presbyte∣ri Sace••lat. li ho••••re con∣jeusti. Ep. 28 •• g •• Com∣presbyteri p••striq••i no∣las a••tide bant, ••p. 27.
• * 1.87

  Cyp. Ep. 93
• * 1.88

  Cyp. E••. ••••
• * 1.89

  •••••• Such as or was that ••e∣ter wha•••• all Cussiator wri∣teth the life of Chrysostom doth call the Accepresby∣ter of the Church of Alexandriae under Troj •••••••• that time ••••••.
• * 1.90

  Psal. 14
• * 1.91

  How sirr the lower of Bi∣shops hath reached from the beginning in respect of Territory or lu•••• compass.
• * 1.92

  I. 3••. p. de Epise. ad Cler. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Resides. Cypr. Ep. 51. Cum jampridem per omnes provin••as & per ur∣bes singulas ordinari sunt Episcopi.
• * 1.93

  U•••• Ecclesia∣stici ordinis non est c••n••••••s, & os∣ser•• & ••ngit ••Sierailos•• qui est in solus, Tert. exhor••, ad castir.
• * 1.94

  Cypr. Ep. 2••.
• * 1.95

  Heron, ad∣vers. Lucifer.
• * 1.96

  Cypr. Ep. 4••.
• * 1.97

  Cou. Anti∣och cap. 5. ' 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Cone. Constant. c. 2. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 lib. 5. cap. 8.
• a 1.98

  1 Cor. 15. As I have or∣dained in the Churches of Galatia, the same do ye also.
• b 1.99

  2 Cor. 11. 8 Chrys. in ••. ad Ti••.
• * 1.100

  ••Palial•• in••••ia Chr••••••••••.
• * 1.101

  ••Cane L Anti∣och ca••. 10.••
• a 1.102

  Cic. Fam. Ep. 5. Si quid na 〈…〉〈…〉um aliquo Helle∣••••••••••io con∣troversiae ut in ill••m 〈◊〉〈◊〉 rejicias. The suit which Tully maketh w••s this, that the Party in whose behalf he wrote to the Proprae∣tor, might have his Cau∣ses put over to that Court which was held in the Diocess of Hellespont, where the man did abide, and not to his trouble be forced to fo••low them at Ephesus,which was the chiefest Court in th••t Province.
• b 1.103

  Cic. ad At∣tic. lib. 5. Ep. 12. Item. 1. observ. D. de officio Pro∣consulis & Legati.
• c 1.104

  Lib. 1. Tit. 27. l. 1. sect. 1. & 2. Sancimus ut sicut Oriens atqu•• Illyricum, ita & Africa praetoriana ma∣xima potestate specialiter à nostra elementia decoretur. Cujus sedem jubemus esse Carthaginem & ab ea, auxiliante Deo. sep∣tem pro••inciae cum suis judicious disponantur.
• d 1.105

  Psal. 30. 8, 9.
• * 1.106

  Concil. Anti∣ochen, c. ••. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.107

  Vilierius de fla••u primitivae Eccl•…•….
• * 1.108

  Socr. l. 3. c. ••.
• * 1.109

  C••n. 28.
• * 1.110

  Can. 3••.
• * 1.111

  Novel 123. 22.
• * 1.112

  Concil. Nic. c. 6.
• * 1.113

  Ejusd. Con. cap. ••.
• * 1.114

  T. C. l. t. ••••. What? no mention of him in Theo∣phibus, Bishop of Antioch? none in Cle∣mens Alexan∣drinus? none in Ignatius? no•••••••• in Iustin Martyr? in Irenaeus. In Tert••l in O••i∣gen, in Cypri∣an? in tho••e old Historio∣graphers, ou•• of which Eusebius gathered his Story? was it for his baseness and smalness that he could not be seen amongst the Bishops, El∣ders and Deacons, being the chief and principal of them all? Can the Cedar of Lebanon be hidden amongst the Box-trees? T. C. l. ••. ubi supra. A Metropolitan Bishop was nothing el••e but a Bishop of that place which is pleased the Emperor or Magi∣strate to make the chief of the Diocess or Shire, and as for this name it makes no more difference between a Bishop and a Bi∣shop, than when I say a Minister of London, and a Minister of Newington.
• * 1.115

  Con. Nicen. c. 6. Illui au∣tem amnino manifestum, quod siqus absque M••tro politani sen∣tentia sactus fl•••• p s••. hune magna ••vno de lefin vit Epis••. ess. no••n portere. Can. 4.
• a 1.116

  N••vel. 123. can 10.
• b 1.117

  Now. 128. c. 9
• c 1.118

  Now l. 79. 2.
• d 1.119

  Novel. 123. can. 22.
• e 1.120

  Novel. 1. 3. a. 23.
• f 1.121

  Can. 9.
• * 1.122

  Can. 16.
• * 1.123

  Can. 4. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.124

  Can. 23.
• * 1.125

  Can. 34.
• * 1.126

  Callind. in vi∣ta Chrysost.
• * 1.127

  Hieron. Ep. 91.
• * 1.128

  In what re∣spects Epis∣copal Regi∣ment hath been gain∣said of old by Aerius.
• * 1.129

  Aug. de haen. ad quod vult deu.
• * 1.130

  Aeriani ab A∣erio quodam sunt nominari qui qinum e••••er Presby∣ter, docuisse sen••ur, quad Episcopus non potest or∣dioare. Dici∣bo: Episco∣pum a Pres∣bytero nulla ratione debe∣re diseerni. Aug. de haer.
• * 1.131

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• a 1.132

  As in that he saith, the Apostle doth name some∣times Presby∣ters and not Bishops, •• Tim. 4. 14. sometime Bishops and not Presby∣ters, Phil ••. ••. because all Churches had not both, for want of able and sufficient men. In such Churches therefore as had but the one, the Apostle could not mention the other. Which Answer is nothing to the l••t••er place above mentioned: For that the Church of Philippi should have more Bishops than one, and want a few able men to be Presbyters under the Regiment of one Bishop, how shall we think it probable or likely?
• b 1.133

  1 Tim. 4. 14. with the Impesition of the Presbyteries hand. Of which Presbytery S Paul was chief. 1 Tim. 1.6. And I think no man will deny that S. Paul need more than a simple Presbyters Authority. Phil. 1. 1. To all the Saints at Philippi, with the Bishops and Deacons. For as yet in the Church of Philippi, there was no one which had Authority besides Apostles, but their Presbyters or Bishops were all both in Title and in Power equal.
• * 1.134

  In what re∣spect Episco∣pal is gain-fall by the Au∣thors of pre∣tended Refor∣mation at this day.
• * 1.135

  Their Au∣guments in disgrace of Regiment by•• ••heps, as being a meer inventi∣on of Man, and nor sound in Scripture, Answered. Titus 1. 5. Timothy 3. 5. Philippians ••. 1. 1 Peter 5. 1. 2.
• * 1.136

  T. C. l. ••. p. 13. So that it ap∣peareth that the Ministery of the Go∣spel, and the Functurions thereof, ought to be from Heaven: From Heaven, I say, and Heavenly, because although it the exce••red by Earthly men, and Ministers are chosen also by men like unto themselves, yet because it is done by the Word and Institution of God, It may well be accounted to come from Heaven, and from God.
• * 1.137

  Answer.
• * 1.138

  Acts 1. 22.
• * 1.139

  Revel. 1.
• * 1.140

  1 Tim. 5. 19.
• * 1.141

  Tit. 1. 5.
• * 1.142

  They of Wal∣den, Acn. Syl. hist. Boem. Norsilius. De∣fens. pac Nici. Thum. Wakl. c. 1. l. 2. cap. 0 Calvin, Co∣ment in 1 ad id Lit. Bulhti∣ger, Decad ••. Ser. 3. Juel Defens, apol, par. 2. c. ••. ••••t. Folk. Answ. to the Test. Tic. ••. 5. John 1. 25. Mat. 21. 23.
• * 1.143

  Lib. 1.
• * 1.144

  Rom. 1. 32. Luke 1. 6.
• * 1.145

  Confes. 169.
• * 1.146

  Epist. 150.
• * 1.147

  The Argu∣ments to prove there was no ne∣cessity of in∣stituting Bi∣shops in the Church.
• * 1.148

  Ep. 3. lb. 1.
• * 1.149

  The sort-al∣ledged Argu∣ment, answe∣red.
• * 1.150

  T. C. l. 1. p. ••9. & ••on. The Bishop which Cypri∣an speaketh of, is nothing else but such as we call Pa∣stor, or as the common n••m••: with us is, Pastor; and his Church whereof he is Bishop is nei∣ther Di••ces•• nor Province but a Con∣gregation which met together in one place, and to he taught of one man.
• * 1.151

  Etsi Frarres pro dilectione iua cupoli sunt ad con∣ven endum & visiandum Censissires boars quos illustravit ja•••• gloriosis initiis divina degnati; ramen caur-hoc & non glomeratim nee pre multitudinem simull iunctain pure ••••••saciendum ne ex hor ipsu invidi•• conciten ur, & in evened ••alive denegenar, & ilum inferiabiles multum volumus, ••••m perdamus is; Consulite ergo & providere ut cum temperamento bee egi ruids poth: Ira ur Presbyteri que{que} qui ille apud Con∣sessores offer ant sinu••h cum singulls, Diaconis pervices acc••rum, qua & metatio personarum, & vecitiirudo converient um minuis invidiam Ep. 5.
• * 1.152

  Cypr. lib. 1. Ep. 3.
• * 1.153

  Acts. 25.
• * 1.154

  An Answer unto those things which are objected, concerning the difference between that power which Bishops now have, and that which antient Bi∣shops had more than other Presby∣ters.
• * 1.155

  Liv. lib. 1.
• * 1.156

  D••c•• quando Epis. sect Igitur.
• * 1.157

  Eccl dis p 14
• * 1.158

  Eccl. Discipl. fol. 41.
• * 1.159

  Eccles. Discip. p. 41.
• * 1.160

  Neque enim sas crae aut licebat ut in∣terior ordina∣ter major in: Coment, q. Ambros. til. hutio••ur, in 1 Tim. 3.
• * 1.161

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.162

  Cencil. Car∣th••e. 4. c. 23. Cypr •• Ep 10. & 14. l.••. Ep. 8.
• * 1.163

  Concerning the Civil power and authority which our Bishops have.
• * 1.164

  Jer. 29. 2••.
• * 1.165

  1 Cor. 6.
• * 1.166

  V••l. Birnah, E••sson, ane••••. Jer, lib. 40. c. 16.
• * 1.167

  Aug. de oper. Monarch. c. 29
• * 1.168

  •• Tim. 8. 4.
• * 1.169

  Convenit hu∣ju••modi eligi & ordinari sa∣cerdotes, qui∣bus nec liberi sunt nec ne∣potes, Etenim fieri vix potest ut vacans hu∣jus vitae quoti∣••••ae curis quae liberi creant paren∣tibus maxi∣mè▪ omne stu∣dium omnem∣que cogitatio∣nem circa di∣vinam litugi∣am & res Ec∣clesiasticas consumat. l. 42 sect.1 C de Episc. & Cles.
• a 1.170

  Cum multa divinitus, Pon∣tifices, à ma∣joribus no∣stris invenia atque instituta sunt, tum ni∣hil praeclarius quam quod vos eo••dem & Religionibus, Deorum im∣mortalum & summae Reipub. praesse voluerunt. Cic. pro domo sua ad Pontif.
• b 1.171

  Honor Sacerdotii firmamentum porentiae assumebatur, Tacit. hist. lib. 5. He sheweth the reason wherefore their Rulers were also Priests. The joyning of these two Powers, as now, so then likewise profitable for the Publick State but in respect clean opposite and contrary. For, whereas then Divine things being more esteemed, were used as helps for the countenance of Secular Power, the Case to these latter ages is turned upside down, Earth hath now brought Heaven under foot, and in the course of the World, hath of the two the greater credit▪ Priesthood was then a strengthening to Kings, which now is forced to take strength and credit from farr meaner degrees of Civil Authority, Hic mos apud Judaeos fuit, ut eosdem Reges & Sacerdotes haberent, quorum justitia religioni permixta in∣credibile quantum evaluere. Just. hist l. 39. Lib. 41. sect. 22. C. de Episc.
• * 1.172

  T. C. l. 1. p. 126.
• * 1.173

  The Argu∣ments answe∣red, whereby they would prove, that the law of God, and the Judgment of the best in all ages, condem∣neth the ru∣ling Superio∣rity of one Minister over another. T. C. l. 1. p. 12.
• * 1.174

  T.C. l. 1. p. 10. Pag. 95.
• * 1.175

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Can. 39.
• * 1.176

  Concil. Car∣thag. de haer. baptizandis.
• * 1.177

  Lib. 2. Ep. 1.
• * 1.178

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.179

  T. C. l. 1. p. 113.
• * 1.180

  Theod. Hist. Eccles. l. 1. c. ••. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.181

  Heronymus contra Luci∣fer. Saluccin Ecclesiae pem∣dere d••cira summi Sacer∣••uris digmia∣te id est. Epi∣scop•• Idem est is Hiero∣nymo sum∣mos Sacerdo•• quod 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in Car∣thaginensi Concilio. Vide C. o••nes 38. dist. I••em C. De conseq. dist. 5.
• * 1.182

  The second main thing wherein the state of Bi∣shops suffereth 〈…〉〈…〉 their Honor.
• * 1.183

  Numb. 16. 3.
• * 1.184

  1 Pet. 2. 17.
• * 1.185

  Ecclus. 38. 1.
• * 1.186

  Levit. 19. 32.
• * 1.187

  Ecclus. 25.6.
• * 1.188

  Prov. 23. 22.
• * 1.189

  1 Pet. 2. 14.
• * 1.190

  Psal. 72. 15.
• * 1.191

  What good doth publick∣ly grow from the Prelacy.
• a 1.192

  Quis est ea•••• vecors. qui ••u••••um su∣spect cri•• in coelum Deos e••e non sen∣••a••, & en qu•••• ••anca mea•••• siunt ut vix quis quam ar∣te ulla ondi∣nem rerum ac vicissicudinem perse qui pos∣si••. ca•••• sieri poter•• our. cum Deos esse intell exerit. non intelli••a•• eorem nural••ne hoc tan∣tum Imperi∣um esse na∣rum & a••ctum & rerentum •• Cie. Orat. de haru•• re∣spon••.
• b 1.193

  Tit. 1. l. 3. C. de summatri •• nit.
• c 1.194

  L. 3. C. de Episc. •••• Cler.
• d 1.195

  L. 34. C. de Episc. audi∣end.
• * 1.196

  Psal. 7••. ••0••
• * 1.197

  Qui Sacerdo∣tes in veteri restamento vocabantur, hi sont qui nunc l'resbyteri appell antur: & qui tune Princep•• Sa∣cerdocum, nunc Episco∣••m vocatur. Roba. Maur. de. ••ss.t. Cler. 1.3.c.••.
• * 1.198

  1 Tim. 5. 17.
• * 1.199

  Rom. 13.7.
• * 1.200

  Deut. 4. 6.
• * 1.201

  Mat. 5. 13.
• * 1.202

  Petr. D'efens. Ep. 5.
• * 1.203

  Psal. 77. 20.
• * 1.204

  Isa. 3.5.
• * 1.205

  What kindes of Honor be due unto Bi∣shops
• * 1.206

  Psal.l 5.••.2.
• * 1.207

  ••••••••e in ti∣tle. Place, Or∣naments, Ac∣ren••ancy and Privilledge.
• * 1.208

  〈…〉〈…〉
• * 1.209

  Lib. 5. c. ••. H••stor. Eccles. L. 7. C. ••ls summa Tri∣nit L. 33. C de Epist. & Cler. L. 16. C. de Sacrol. Eccles. Mor. 23. 6.9. They love to have the chief Scars in the Assemblies, and to be cal∣led of men, Rabbi. Ecclus. 45.7.
• * 1.210

  Novel. 6.
• * 1.211

  T. C. l. 3. p. 126. out of Jos. l.8. c. 15.
• * 1.212

  l. 1••. C. de sacr. Eccles. l. 9. C. de sacr. Eccles. l. a. C. de Epise. & Cler. l. 10 C. de Epise & Cler.
• * 1.213

  Honor by en∣downcer with Lords and Livings.
• * 1.214

  Psal. 50. 1••.
• * 1.215

  That of Ec∣clesiastical Goods, and consiquently of the Lands and Livings which Bishops enioy, •••••• propt 〈…〉〈…〉 longeth a •• God done.
• a 1.216

  Hos 2. 5.
• b 1.217

  Psal. 50.1 ••.
• c 1.218

  Job ••. 1.
• * 1.219

  Mat. 3. 10.
• * 1.220

  Prov. 3. 9.
• * 1.221

  Seneca.
• * 1.222

  Mat. 1. 8. ••
• a 1.223

  Because (saith David) I have a de∣light in the House of my God, there∣fore I have given the e∣unio of my own both Gold and Sil∣ver to adorn it with.
• a 1.224

  Chron. 2. 5.
• b 1.225

  Ps. 50. 13, 14.
• * 1.226

  Phil. 4. 18. Psal. ••2. ••1
• * 1.227

  Math. 2. 11.
• * 1.228

  Matth. 26. 13.
• * 1.229

  Joh. 15. 16.
• * 1.230

  Ans. cap. 15. de ••••nca.
• * 1.231

  C. 12. c. 8 cap. 15 & 16.
• * 1.232

  Prov. 10. 3.
• * 1.233

  M••l 3. 10. 2 Chro. 31.
• * 1.234

  T••. Wald. tum. 1. lib•• 4. c. 39.
• * 1.235

  Gen. 28.20.
• * 1.236

  That Ecclesi∣astical Per∣sons are Re∣ceivers of God's ••••enr•••• and that the honor of Pre∣lates is, to be thereof his chief Recei∣vers; not without liberty from him gra••ted, of converting the same unto their own use, even in large man∣ner.
• a 1.237

  Num. 18.23
• b 1.238

  Num. 19.23
• c 1.239

  Num••. 21.
• d 1.240

  Heb. 7. 3.
• e 1.241

  Acts ••. 34.
• * 1.242

  2 Cor. 8. 5.
• * 1.243

  Acts 11.30. Acts 21. 18. & 12. 17.
• * 1.244

  Cap. 41. Et Concil. Anti∣och c. 25.
• * 1.245

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.246

  John 4. 14.
• * 1.247

  Heb. 11. 3••.
• a 1.248

  Num. 18.15.
• b 1.249

  Num. 12.
• c 1.250

  Num. 13.
• d 1.251

  Verse 1••.
• e 1.252

  Verse 8.
• f 1.253

  Le••. 9.11. Verse 14 Num•• 1••. 5.
• * 1.254

  Vers. 8. 5, ••1. 18.
• * 1.255

  1 Chron. 2.3••
• * 1.256

  Gen. 47.••2.
• * 1.257

  Numb 35.9. Josh. 14.4.
• * 1.258

  Deut. 12. 8. Lev. 25.33.34.
• * 1.259

  ••••••. 10. 9. I•…•…th. 13. 14. Numb. 18.24.
• * 1.260

  Verse 19.
• * 1.261

  1 Cor. 9. 13.
• * 1.262

  1 Tim. 5. 17. 2 Cor. 3. 8. Vide ••2••. 79. art. 1.
• * 1.263

  1 Tim 5. 18.
• * 1.264

  Acts 4. 31.
• * 1.265

  Acts 2. 44.
• a 1.266

  Ditp••••ns. Prosp. de vita contemp. l. 2. c. 12. Oc••••n. l. 14. C de Sa••r. ••erl••s. & Novel. 7. In Princip.
• b 1.267

  Prosp. de vi•••• Cor∣templ. lib. cap. 1••.
• a 1.268

  Cypr. lib. 4. Ep. 5. Pres∣byterii hono∣rem defiguas∣se nos ill••s jam seiatis de •••• sportulis eisdem cum Presbyteris honorentur, &c divisioner menfurnai ae∣quaris quanti∣tatibus parti∣••ntur, sensuri nobiscum provectis & corr••horatis anuis suis. Which words of Cyprian do shew, that every Presby∣ter had his standing al∣lowance out of the Church treasury; that besides the same allow∣ance called Sportula, some also had their portion in that dividend which was the remaind∣er of every months ex∣pence; thirdly that out of the Presby¦ters under•• him, the Bishop as them had a certain number of the gravest, who lived and commoned always with him.
• b 1.269

  Prosp. de vita con∣templ. l. 2. c ••. Pont. Diacon. in vita Cypr.
• * 1.270

  Lact. de vera. sap. l. 5. c. 30.
• * 1.271

  1 Cor. 11. 1. Phil. 3. 1••.
• * 1.272

  That for their unworthi∣ness, to de∣prive both them and their Encres∣••ors of such Go••ds, and to ••••nves the same unto men of Secu∣lar Calling, were ex∣treme Sacra∣l••gious inju∣s••e.
• * 1.273

  Psal. 7. 8.
• * 1.274

  Epiph. contra hares. l. 3.10 1. baer. 70.
• a 1.275

  Ammian. Marcel. lib. 37
• b 1.276

  Vide in vita Greg. Naz.
• c 1.277

  Nemo gra∣dum sacerdoti precii venali∣tate mercetur quantum quis∣que mercatur non quantum dare sufficiat, aestimetur. Profecto enim, quis locus tutus & quae causa esse poterit excusata, si veneranda Dei templa pecuniis expugnentur? Quem murum integritaris aut vallum providebimus, si auri sacra fames in penetralia veneranda proserpat ••quid deni{que} cantum esse poterit aut securum, si sanctitas incorrupta corrumpatur? Cesser altaribus imminere profanus ardor avaritiae, & à sacris a••y∣tis repellatur pi••culare flagitium. Ira{que} castus & humilis nostris temporibus eligatur Episcopus, ut quocun{que} loc••rum perveni∣tit, omnia vita propriae integritate purificet. Nec pretio sed precibus ordinetur Antistes. l. 31. C. de Epis. & Cler.
• * 1.278

  Can. Apost. ••5
• * 1.279

  Egisip. l. ••. c. 1.
• * 1.280

  2. Sam. 15 11.
• * 1.281

  Plat in Phaed••••
• * 1.282

  M. 〈…〉〈…〉 in pi∣mandro. ••••al. ••.
• * 1.283

  Mal. 3. 8. Acts. 5. 2.
• * 1.284

  Gen 47. 12.
• * 1.285

  Numb. 1••. 32.
• * 1.286

  Levit. 25.
• * 1.287

  Ezek. 4••. 8. Habak. 2. 17.
• * 1.288

  Mal. 3. 9.
• * 1.289

  Prov. 3. 9.
• * 1.290

  2. Chron. 9. chap. 19.
• * 1.291

  Psa. 109•• 4, 25
• * 1.292

  Lib. 10. Ep. 54. DDD. Valent Theodof. ••e Archad.
• * 1.293

  L. 14 C. de si∣cros eccles.
• a 1.294

  Podet dice∣re, sacerdotes idolorum. a••. rigae; mimi Ecscorte hae∣reditates ca∣pient, Toris clericis & ••••∣••achis •••• lege prohibetur & prohibetur non •• perse∣cu••ori••us sed Principibus Cheisti•• ••is. Nec de lege conquero•• sed doleo quod merue∣rimus hane legem. Ad Nepot. 7.
• b 1.295

  Obad. vers. 3
• * 1.296

  ••lor. lib. 3. c. 13.
• * 1.297

  Deut. 33. 10,11.