Two Sermons

A SERMON OF THE DIGNITIE AND DVETIE OF THE MINISTRY.

T He blessed Apostle S. Paul, having left Timothy as his substitute at Ephesus, and invested him with Episcopal authority, (that is to say, with so much of the Apostolical power as was necessarily to continue in the Church, which besides the Ministry of the word and Sacraments, common to all Ministers, consisteth specially in the power of Ordination, & Ecclesiastical jurisdiction:) he addresseth this and the other Epistle unto him, thereby informing him, and in him all Bishops, how to behave himself in the house of God, which is his Church. And to this end he prescribeth Ecclesiastical Canons, and Apostolical Constitutions, not only concerning the exercise of his Episcopal jurisdiction and government of the Church, but also touching the ordination of Ministers. For as in the fifth Chapter he chargeth him not to lay his hands rashly upon any: so here he directeth him, what manner of persons he is to ordain Ministers. Prouing from the weight and excellency of the calling, that not everyone that desireth this office, is to be preferred thereunto: but such a one as Elthu scarcely acknowledgeth to be one of a thousand, whō the Lord hath, with the excellent endowments of learning and piety, adorned & made fit for so great and worthy a function. For men's calling must not go before, but follow the calling of God. For their calling is but declaratiue, as the Schoolmen speak, whereas God's calling is effective. And therefore men ought by their calling to declare none fit for the Ministry, but such as God by his calling hath made fit. The office of a Bishop, saith Paul, is an excellent function, a glorious calling, a worthy work: therefore he that would be preferred to this office, must be qualified accordingly: that is, for his life, he must be both in general 〈 in non-Latin alphabet 〉 , without blame, and in particular, chaste, as being the husband of one wife, vigilant, sober, of decent behavior, harborous, &c. and for his gifts 〈 in non-Latin alphabet 〉 , that is, as the Apostle speaketh in another place 〈 in non-Latin alphabet 〉 , apt or able to teach.

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

The Antecedent Paul confirmeth by his own testimony. For that asseveration 〈 in non-Latin alphabet 〉 , it is a faithful saying, hath (as oaths also have) the force of a testimony: and in this place is used 〈 in non-Latin alphabet 〉 , that is, by way of prevention. For as the oaths, which the holy Ghost interposeth anywhere in the Scriptures, do argue our infidelity; so these asseverations do presuppose in us some contrary and erroneous conceit. As if the Apostle had said: Although carnal men, whose wisdom is enmity against God, do basely esteem of Ministers in regard of their calling: yet it is a most certain truth, which by the spirit of truth I do testify unto you, that the office of Ministers is an excellent and worthy calling, and that they are greatly honored of God, whom he calleth thereunto. Indeed it is, and always hath been, the lot and condition of God's Ministers in this world, to be contemned, scorned and abused. The Prophets, who were the Ambassadors of the great God, and Angels of the Lord of hosts, were despised and derided. The Apostles, who were the twelve Patriarchs as it were of the Israel of God, and Ambassadors sent from Christ's side, to reconcile men unto God, were notwithstanding esteemed as the Skumme of the world and of scouring of all things. But what speak I of servants? was not Christ himself our royal Priest and Prophet, the Apostle and high Priest of our profession, of his own kindred esteemed as a mad man, of his ill willers slandered as a Daemoniacke, of Herod and his gallants scorned and even set at naught?

Against this carnal conceit of profane men, the holy Ghost opposeth his verdict, when he saith, this is a faithful saying. Whereby we are taught, unless we had rather conform our judgments to the vain opinion of the wicked world, than to the infallible censure of the holy Ghost, to conceive honourablie of the Ministers of God.

And this was the prosyllogisme or proof of the Antecedent, taken from the testimony of God's spirit speaking in the Apostle, and prefixed as a preface, to win both attention and credit to this text.

Now followeth the antecedent it self. If a man desireth the office of a Bishop, he desireth a good, or excellent work. In which words, besides the commendation of the Ministry, which is the main intendment thereof, two things are briefly to be discussed. The one, whether it be lawful for a man to desire the office of a Bishop: the other, what is the office of a Bishop, which the Apostle here doth so highly commend. Of the former the Apostle maketh no question, but taketh it for granted, that it is lawful for a man to desire this function. For what (saith Chrysostom) doth the Apostle say? If a man desire the function of a Bishop, I mislike it not, he desires a goodly work. For first, when men consecrate themselves, as Nazarits, to the study of divinity, they do it in this desire: which, if it be a desire, as well to do the work of the Ministry, as to obtain the honor thereto belonging, is without doubt most acceptable unto God. And afterwards, when God hath blessed their studies, and fitted them for this function; this desire and willingness to exercise their gifts, and to employ their talents, is a part of their calling from God. For God calleth men, partly inwardly by himself, not only furnishing them with those gifts which appertain to the sufficiency of a Minister, but also giving thē this 〈 in non-Latin alphabet 〉 , or willing readiness to employ their gifts: and partly outwardly by his substitutes, to whom in his Church he hath committed the power of calling, ordaining and admitting Ministers. The Prophet Isaiah, when his tongue had been touched with a coal from the Altar, and he had heard the voice of the Lord, saying, Whom shall I send, he offereth himself and saith, Ecce me, Behold, here am I, send me. A desire therefore to glorify God in the service of the Church, and a signification of this desire, when a man is fitted for the calling, is not only lawful, but also commendable. The greedy and ambitious desire of them, who either are not willing, or not able to glorify God in the Ministry, is that which is to be condemned.

As touching the second, it will be objected; that the calling of a Bishop, being a function of great authority and preeminence in the Church of God, is indeed an excellent and worthy work; but what is this to other Ministers, who are subject to the Bishops? I answer, by 〈 in non-Latin alphabet 〉 , we are in this place to understand the office, and by 〈 in non-Latin alphabet 〉 , the person, not only of such as ever since the Apostles times have properly been called Bishops, (howsoever this place is principally to be understood of them, and so is expounded by diverse of the Fathers:) but of all Pastors and Ministers of the word and Sacraments in general. Which interpretation may be confirmed by conference of this Scripture with Tit. 1. where the same Canon being repeated, the Apostle useth sometimes the word 〈 in non-Latin alphabet 〉 , and sometimes 〈 in non-Latin alphabet 〉 . From whence we may gather, either that by Bishop here the Apostle meaneth any presbyter, the names being as yet confounded, as Jerome and Theodoret suppose: or at the least, that the same things which here are spoken of the duty and dignity of Bishops, do also appertain to Presbyters in general: which cause the other Fathers alleag • , why Presbyters be not expressly mentioned in this place. But howsoever the Fathers seem to be divided in the interpretation of the word Bishop, some of them by Bishop understanding every Presbyter; others, those who properly are called Bishops: yet all agree in this, that both of Presbyters and Bishops, that is to say, of all Ministers in general, this text is understood. For Theodoret, though he say, that by Bishop every Presbyter is here meant; yet he professeth that what is here said of Presbyters, doth chiefly appertain to Bishops. And the other Fathers, though they understand this text as spoken of them who properly are called Bishops; yet they say, that in the name of Bishops, Presbyters are also included. Here by the way we are to note, that if the names of Bishop and Presbyter in the writings of the Apostles be confounded, as Jerome and Theodoret teach, and many in our times not only affirm, but also out of Acts 20. Tit. 1. Phil. 1. 1. Pet. 5. confirm, in so much as every Bishop is a Presbyter, so every Presbyter a Bishop, according to the Apostles phrase: then it follows necessarily, that in the Apostles writings, there are no Presbyters mentioned, but such as are Pastors and Ministers of the Word. And agreeable to the phrase of the Apostles, hath the perpetual use of this word been in the Primitive Church: there being, as I suppose, not any one example to be alleged out of any Council or Father, where the word Presbyter doth signify any other than a Minister or Priest. And if the like shall be objected against Bishops, that in the Apostles times there was no difference betwixt Presbyters and them: I answer, though the names of Bishop and Presbyter were for a short time confounded; yet the functions were not, as I have elsewhere shown.

But to come to that, which, as I said, is the main intendment of these words: the commendation, which the Apostle giveth to the office of a Bishop, is, that it is 〈 in non-Latin alphabet 〉 , a worthy work. He calleth it a work, that we should not imagine it to be an idle dignity, which when we have once obtained, we might give over our selves to ease and security; but a work full of employment and difficulty, wherein it behooveth Ministers (who are the Lord's workmen) to labor, and as the Apostle speaketh 〈 in non-Latin alphabet 〉 that is, to labor unto weariness. But neither is it a servile work, or a base Ministry; but 〈 in non-Latin alphabet 〉 , a goodly and excellent work.

Two things therefore do here offer themselves to our consideration, Onus & honos Ministerij: The burden and the honor of the Ministry, both appertaining to the greatness of this calling, and both requiring, (which is the Apostles scope,) a correspondency of gifts in the person of the Ministry. For, in regard of both, we may justly use that exclamation, 〈 in non-Latin alphabet 〉 , and who is sufficient for these things? that is, who is able to bear this burden, who is worthy to have this honor? For in that he calleth it a work, that appertaineth to the burden▪ in that he termeth it excellent, that belongeth to the honor. And these two are inseperable companions. For, honos & onus: honor and charge go together. Whence it is, that the same Hebrew word signifieth both honorare & onerare. For whom God advanceth unto honor, them he doth burden with a charge, and on whom he imposeth a burden, to them he vouchsafeth honor. And as they be inseperable, so also proportionable. For such as is the weight of the burden, such is the height of the honor, and contrariwise. These things therefore which the holy Ghost hath inseparably united, ought not to be separated, neither by the Ministers themselves, nor yet by the people. Desirest thou the honor of the Ministry, vt praesis, that thou mayest be preferred above others? thou must also desire the work of the Ministry, vt prosis, that thou mayest profit others. For he, that desireth the office of a Bishop, desireth an excellent work. Art thou discouraged with the weight of the burden? so much let the height of the honor which God hath in this life awarded, and in the life to come provided for faithful Ministers, encourage thee. As for the people: many care not how great a burden they lay upon the Ministers, and how little honor they afford them: as though their charge among all callings could be the greatest, and their honor the least. In a word, let us on all hands so acknowledge the duty and dignity of the Ministry to be conjoined, that the Ministers be as ready to perform the duty of the Ministry, as to challenge the honor: And the people as willing to yield the double honor of reverence and maintenance to their Minister, as from him to expect the performance of his duty. For what things God hath conjoined, let no man sever.

But how soever in use these things may not be disjoined; yet, that I may distinctly and orderly speak of them, I am for a while to sever them in my speech▪ And first we are to weigh the burden of the Ministry. For that are we to undergo, before we can justly claim the honor. Double honor indeed belongeth to the Ministry: of which, as the people must count their Ministers worthy, so must we labor to be worthy. For 〈 in non-Latin alphabet 〉 should go with 〈 in non-Latin alphabet 〉 . And who are worthy of the honor of the Ministry? Surely they, which bear, the burden, or do the work of the Ministry. The work of a Bishop, whereof the Apostle speaketh, is, as may be gathered out of the words, 〈 in non-Latin alphabet 〉 , to be a good Superintendent, whereunto Peter exhorteth: 1. Epist. 5. Now what that is, the Apostle showeth, Act. 20. where he exhorteth the Ministers of Ephesus, that they would attend unto themselves and to the whole flock, over which the holy Ghost had made them Superintendents, to feed the Church of God which he hath purchased with his own blood. The same he repeateth, though in other words, 1. Tim. 5. Ministers are to be accounted worthy of double honor. But who? 〈 in non-Latin alphabet 〉 , that are good presidents, especially they that labor in the word and doctrine. For to feed the flock, is the chief work of the Pastor or Bishop, as appeareth in all these three places. Feede the flock, saith Peter to the Ministers, 〈 in non-Latin alphabet 〉 , performing the Office of Bishops or Superintendents, not as of necessity, but as willingly, &c. But to speak more distinctly, the work of a Bishop or Pastor, which, as I said, is 〈 in non-Latin alphabet 〉 , to be good Presidents, or Superintendents, containeth these branches. The first is, that they attend to themselves▪ the second, to their flock. To themselves, that they may be precedents, and as the holy Ghost speaketh 〈 in non-Latin alphabet 〉 , patterns and samplers of a godly life. For this in the Apostles phrase is 〈 in non-Latin alphabet 〉 , to be presidents of good works. But of this more, when I come to the worthiness of the person: verse. 2. To the flock also they must attend, feeding and overseeing the same both willingly and carefully, as those who are to give an account. For whom in the New Testament, the holy Ghost, calleth 〈 in non-Latin alphabet 〉 , Superintendents, in the old he calleth speculatores, watchmen▪ whose office is the custody and gardianship, not of men's bodies, but, that which is more, of their souls; for which they are to watch, as they who are to give an account. In so much, that if any of their flock shall perish through their default; they shall perish indeed in their sins, but their blood will the Lord require at the watchmens hands. And this doth the Apostle Paul insinuate in his farwel Sermon, where in the conscience of his Ministry faithfully performed, he professeth that he was free from the blood of them all. By which word, saith Gregory, we are convicted who are called Priests, who besides those evils which we have of our own, do ad the deaths of other men. For so many do we kill, as we do suffer through our negligence and silence to perish. Now we are to attend the flock, first, by watching over the same as good shepherds, accomodating our selves to their several estates and necessities. As namely, to instruct the ignorant, to reduce the erroneous, to heal the diseased, to seek the lost, to admonish the disorderlie, to comfort the distressed, to support the weak, to be patient towards all. Secondly, by feeding them in the Ministry of the word and Sacraments, and lastly by praying for them both publicklie and privately.

This burden of the Ministry, was after a sort prefigured by the burden of the Ark, which was imposed on the Priests. For in the Ark was the golden pot having Manna, and Aaron's fruitful rod, and the tables of the Covenant; and upon it the propitiatory overshadowed with the glorious Cherubims. For by the pot of Manna, we may understand the Sacraments; by the rod, Ecclesiastical discipline; by the budding and fruitfulness of it, their fruitful conversation; by the tables, the preaching of the law; and by bearing the propitiatory (figuring Christ,) the Ministry of reconciliation committed unto the Ministers of God, both in respect of prayer and also of preaching.

But the principal burden and chief work of the Ministry, for which double honor is especially due to Ministers, is the preaching, that is, the expounding and applying of the word, to the diverse uses of doctrine, confutation, instruction and reproof. To the diligent performance whereof, in the demonstration of the spirit, in sincerity as in the sight of God, in discretion and faithfulness, as it becometh the wise and faithful steward of God, with gravity, judgment, boldness and power, and finally with zeal of God's glory and salvation of the hearer: the Minister is bound with a double bond of necessity, the one, in regard of himself; the other, in respect of the people. In regard of our selves, every one of us must say with the Apostle, Necessity is laid upon me, and woe unto me if I preach not the Gospel. For if they be subject to the curse; who withhold the corn: what is to be expected of them, who withdraw from the people of God, the divine food of their souls? Assuredly both are accursed: they, of the people: these, of God: woe to those Pastors, qui non pascunt, sed depascunt gregem, who feed not the flock, but feed upon it. And again, Vae Pastori nihili, Woe to the idle shepherd that forsaketh the flock: the sword shall be upon his arm, and upon his right eye, (whereby is meant his power and judgment.) His arm shall be dried up, and his eye shall be utterly darkened.

In regard of the people, the Ministry of the word is so necessary, that our Savior saith there is necessity of this one thing. And Solomon, that where this is wanting, the people perish. But the necessity of preaching in respect of the people, appertaineth to the dignity of the Ministry, whereof I am now to speak.

And first of the office it self, and then of those titles, wherewith Ministers are adorned in the word of God. Of the office I am to speak, first, absolutely; then, by way of comparison. Absolutely it is affirmed in this place, to be an excellent, or worthy work. And Heb. 5. an honor: and elsewhere we are taught, that for this works sake, the Ministers are exceedinglie to be loved, and reverenced, and for the dignity of their function to be had in honor. Yea that the very feet of those which preach the Gospel ought to seem beautiful unto us. And the same may be confirmed, by consideration of the institution of the Ministry; the eminency of the persons who have exercised this function; the excellency of the end for which it was ordained; and lastly, the dignity of the parts, whereof it doth consist.

First, therefore Ministers were ordained to supply the office, and sustain the person of the Son of God, who is the Word and wisdom of his father. For from the beginning of the world until the time of Moses, the Lord for the most part in his own person, performed the office of preaching to his people. In which respect he is often called in the books of Moses, the Angel of God, and elsewhere the Angel of the covenant. But when the Lord in terrible manner had published his law from heaven, and the people, not being able to endure his voice, had humbly entreated him, that he would be pleased to speak unto them by a Prophet: upon this occasion, the Lord ordained the public Ministry, and promised a continual succession of Prophets, (into whose mouth he would put his words,) which was to continue until Christ, in whom especially that prophecy was verified. And again, when Christ was to ascend into heaven, he ordained the Ministers of the Gospel, as the Ambassadors of God, in his stead: affirming, that as his father had sent him, so he did send them. For we (saith the Apostle) are the Ambassadors of God in Christ's stead, even as though God did entreat you by us, we beseech you in Christ's stead, be reconciled unto God. The Ministers therefore were ordained to supply the room of Christ. Which the Lord did, not that he would have the Ministry of the word less esteemed, then if he should speak from heaven himself; but that he might by this means teach us after a more familiar manner, and might make the better trial of our obedience. For as John saith, He that knoweth God, heareth us; and who is not of God, heareth us not. Our duty therefore is, when God doth speak unto us by his Ministers, to set our selves, with Cornelius and his company, in the presence of God; and to hear 〈 in non-Latin alphabet 〉 , The word preached, not as the word of man, but as it is indeed the word of God: and to receive the Ministers of God, as the Galatians entertained Paul, as the Ambassadors of Christ, as the Angels of God, yea, as Christ himself. For so hath he said to his Ministers, He that heareth you, heareth me; and he that despiseth you, despiseth me.

But let us also consider the excellency of those persons, who have in former times exercised any part of this function. And here I could commend unto you Noah, the prince of the world, and Preacher of righteousness: Melchizedek, who was both a King and a Priest: Moses the Prophet and Prince of Israel: David a King and a Prophet: Solomon that glorious King, affecting the name of a Preacher. I might allege that the Kings among the heathen, were also Priests. For hence it was, that the Athenians and the Romans, after they had expelled their tyrannizing Kings, did ordain to themselves, Reges sacrificos, sacrificing Kings, because certain sacrifices among them, might not be offered but by Kings. But what speak I of mere men? The son of God, before his incarnation, as you heard before, was the Angel and messenger of God unto his people: and after he became flesh, he professed, that he was sent to preach. And who knoweth not, that he being truly and only 〈 in non-Latin alphabet 〉 , as he is our King, so also our Prophet, and our Priest? And that, which yet more setteth forth the excellency of the Ministry; Christ, who, as he was God, thought it no robbery to be equal with God: yet as he was also man, he would not take upon him this honor to be our Priest, unless he had been called thereto of God, as Aaron was. Whereas therefore I said, that certain Princes have been Prophets: you may well think, that this is no greater credit to the Ministry, that Kings have prophesied; than it was commendation to the Kings themselves, that they were Prophets. And howsoever sometimes they have been graced with that part of the Ministry, (for even Saul sometimes was among the Prophets:) yet might they not intrude upon the other functions of the Priesthood. And therefore Saul, the King of Israel, for thrusting himself into the office of the Priest, was himself thrust out of his kingdom. Likewise, when Huzziah the King of Judah, presuming (his heart being lift up with pride,) to offer incense upon the altar, which was a function peculiar to the Priests, the sons of Aaron; the Lord, not only caused a fearful earthquake, to testify his displeasure: but also presently smote him with a Leprosy, and sequestered him from his regal function. For no man, whatsoever he be, may take upon him this honor, but he that is called thereunto of God, as Aaron was.

I come to the end of the Ministry; which is, to save men's souls. Other professions respect the good of this life; as the Magistracy, the maintenance of peace and good order among the subjects; the art of the Physician, the health of his Patient; the profession of the Lawyer, the wealth of his Client. But the end of the Ministry alone, is the salvation of Souls. For although Christ hath performed so much as is sufficient, for the salvation of all: yet none are actually saved, but they only, to whom the benefit of the Messias is communicated. Now the merits of Christ are applied ordinarily by the Ministry of the Word and Sacraments: unto which, for that cause, the power of Salvation is ascribed. They therefore who enjoy the Ministry of the Word and Sacraments, let them acknowledge themselves infinitely bound unto the Lord; who hath visited them with the favor of his people, and vouchsafed unto them the peculiar privilege of his visible Church; in that he hath not only sent his Son to redeem them, but also given them those means, whereby the benefit of Redemption may be applied unto them.

There remain the parts of the Ministry; which are two: the Leiturgie or public service of God in the Congregation, and the regiment of the Church. The Leiturgie hath three parts; the Preaching of the Word, public Prayer, and administration of the Sacraments. In the Preaching of the word, as the duty of the Ministry, so also the dignity doth principally consist: this being the chief work of the Ministry, for which double honor is especially due unto the Ministers: yea, the work of the Lord, in respect where of the Ministers 〈 in non-Latin alphabet 〉 , as the Apostle speaketh, that is, performing the sacred function of preaching the Gospel, are called, 〈 in non-Latin alphabet 〉 , the co-workers of God. But the worthiness of this work may easily appear, if we consider the excellency, profit, and necessity thereof. For what greater honor can be vouchsafed to a mortal and sinful man, then to be the Angel or Ambassador of God instead of Christ; appointed and sent of God, to reconcile men unto himself, to justify them, and to save them? And hereby also appeareth the exceeding profit and necessity of the Ministry of the word. The profit, in that by the preaching of the word, men are brought to salvation, and all the degrees thereof. The necessity, in that without it ordinarily men cannot attain to salvation, no nor yet to any degree of salvation. For whereas there are three degrees of salvation in this life, our vocation, our justification, our sanctification: what one of these is not effected by the Ministry of the word, and what one of them is effected ordinarily without it? For whom God hath elected, them doth he call; neither shall any be saved (I speak of such as come to years of discretion,) but such as are, or shall be called. Hence it is, that the Church, which is the company of the elect, is called 〈 in non-Latin alphabet 〉 , a company of men called. Now men are called by the Ministry of the Gospel, seconded and made powerful by the Spirit of God. For first, by it, our minds are enlightened to see our own misery in our selves, and the infinite mercies of God in the mystery of salvation by Christ. Secondly, by it, as by the arm of God, men are drawn unto him, that they may turn unto God, and believe in Christ. Neither is there any means in the world, so effectual to work the conversion of a sinner, or to bring him unto faith in Christ, as the Ministry of the word: by which if a man will not be persuaded, neither will he believe, though an Angel should come from heaven, or a man be raised from the dead. For indeed the Ministry of the Gospel, is the power of God to our salvation. And although in the world it be contemned, as a weak and foolish means: yet it is the good pleasure of God, by the foolishness of preaching, to save those that believe.

Again, whom God calleth, them he justifieth, acquitting them from their sins, and accepting them in Christ, as righteous, and as heirs of eternal life. But men are justified by faith: and faith cometh by hearing the word of God. For as the Apostle reasoneth, How shall they call on him, in whom they have not believed; and how shall they believe in him, of whom they have not heard; and how shall they hear without a preacher? For this cause, Preachers are said to be Ministers, by whom we believe, and being Ministers of faith, whereby men are justified, they are also said to justify men.

Moreover, whom the Lord doth justify by faith, them also he doth sanctify by the Spirit of regeneration. For whosoever is in Christ, he is a new creature. Neither can any man truly hope to enter into the kingdom of heaven, unless he be borne again. But how should men be borne again? by the immortal seed, saith Peter, which is the word of the living God: by which Preachers do beget men unto God. And in that respect are called spiritual fathers, fathers in the faith; because, as Paul speaketh to the Corinthians, they beget them by the Gospel of Jesus Christ. And forasmuch as we are nourished, as the Philosopher saith, by that from which we are engendered: the word therefore, as it is the seed of our spiritual generation, so is it the food of our souls, whereby we are to be nourished, and to grow up in grace: affording, both milk for the new borne, and strong meat for those who are better grown in Christ. And therefore, as the Ministers be fathers to beget men; so are they also Pastors, to feed them. And whereas sanctification consisteth of two parts, a dying unto sin, and a living unto righteousness: the Ministry of the word, is as salt to mortify our corruptions. In which respect the Ministers are called the salt of the earth. And in respect of righteousness habitual, it is the word of faith, the Ministry of the Spirit, the word of grace, by which we are sanctified. And as for actual righteousness, it is the fruit of the word preached, which being sown in the furrows of good and honest hearts, bringeth forth fruit with patience.

If therefore our vocation, justification and sanctification, which are all the degrees of salvation going between election and glorification, be all of them wrought by the Ministry of the word: we must acknowledge it, worthily to be called the power of God to our salvation, and not without good cause the power of saving men's souls to be ascribed unto it, and to the preachers of it, as to the means and instruments under God. Receive with meekness, saith S. James, 〈 in non-Latin alphabet 〉 , the word engrafted, (to wit, by the Preachers who are God's planters: 1. Cor. 3.) Which (saith he) is able to save your souls. Attend to thy self (saith Paul to Timothy) and to doctrine, continue therein; for this doing, thou shalt save both thyself, and them that hear thee. But to conclude this point with the oracle of our Savior Christ, sounding in the ears of S. Paul at his conversion, from heaven: at which time he appearing unto Paul, to make him as he there saith, a Minister of the Gospel, setteth down the end of the Ministry in these words, which contain the sum of all that hath been said concerning the preaching of the word. To open (saith he) their eyes, that they may be turned from darkness unto light, and from the power of Satan unto God, (there is vocation) that by faith in Christ, (for so I construe the words, there being a comma in the Greek text after 〈 in non-Latin alphabet 〉 ) they may receive forgiveness of sins, (that is justification) and inheritance among them that are sanctified: there is sanctification, and glorification; and all to be procured by the Ministry of the word.

Here therefore by the way diverse sorts of men are to be admonished. First, the Ministers: that as they desire the salvation of their people, whom Christ hath redeemed with his most precious blood, they would not only be diligent in preaching, but also be careful so to preach, as that their conscience may bear them witness, that in their Ministry they truly seek to glorify God, in the salvation of the people. Secondly, the people; that as they tender the eternal salvation of their souls, so they should be affected to the Ministry of the word. For the kingdom of heaven (so is the preaching of the Gospel called, because it is the principal means to bring us to God's Kingdom) is like a treasure, or a precious pearl, which a man having found, he will sell all that he hath to procure it. Thirdly, they that do hinder the preaching of the word: for seeing the word preached is of such necessity to salvation, they which are an hindrance to the preaching of the word, do also hinder the salvation of their brethren, which every Christian is bound by all good means to advance. Of this kind are they, who being not of the Ministry do get into their hands the livings and possessions of the Church. For where is want of living, there will be want of Preachers: where Preachers or Prophets are wanting, there prophesy, or preaching faileth: and where prophesy faileth, there the people perish. The people indeed shall perish in their sins: but their blood shall be required at thy hands, who hast been the cause of their spiritual famishment.

Such also are those greedy Patrons, or rather latrons of Church livings, who with Gehazi, sell such things as none but Simon's will buy: who with the thief, & traitor Judas betray for quid mihi dabitis, the body of Christ, which is his Church, into the hand of blind and Pharisaical guides: who with Jeroboam the son of Nebat, prefer to the Ministry, the skirts, or, as the Prophet calleth such, the tail of the people. But these men as they imitate the practice of Gehazi, Judas and Jeroboam: so let them fear their end.

And lastly, such are those Ministers, who having either no will, or no skill to feed the people of God with the food of life; do notwithstanding for the milk and fleece of the flock take upon them the charge of souls. But let these and the former consider, that whereas they ought to be resolved, not to hazard, or lose their own souls, though they might gain the whole world: they to gain, not the whole world, but the tithes of someone parish (which are as nothing in comparision of the world) do hazard not their own souls alone, but the souls of the people, whom they deprive of the principal ordinary means of their salvation.

But to return to my purpose: have you by your own experience found the Ministers to have been the means under God of your vocation, justification, sanctification, which are the necessary forerunners of salvation? then, I dare say, you will confess that to be true, which Paul writing to Philemon, forbeareth to speak: that you owe even your own selves unto them: and that you ought to be affected to them, as the Galatians were to S. Paul, who giveth this testimony of them, that they were ready (if it had been possible) to pul out their own eyes to do him good. But if you be more ready to pull out their eyes, then to do them any good; it is a manifest argument, that as yet you are not sanctified, not justified, not called; and therefore not to be saved, unless these graces shall hereafter be wrought in you by the Ministry of the word. Which benefits if you do but look for at the Ministers hands, you cannot but honor and reverence them in the mean time. But if you neither have these graces, nor hope for any, we must count our selves blessed, when for our calling and the discharge of our duty, we are of such persons hated and reviled.

Thus much I thought good to speak of preaching the word. Now are we briefly to entreat of invocation, and so of the rest. For as in the preaching of the word, the Minister is the Lord's Ambassador to his people: so in public prayer he is an orator, and as it were an intercessor for the people unto God. In which respect, Chrysostom saith, that the Minister performeth an embassage unto God, not only for his own people, but also for the whole world, as if he were an universal father having care of all. And Nazianzen acknowledgeth it to be no small honor, to be preferred before others in nearness unto God, and to receive 〈 in non-Latin alphabet 〉 : a presidentship of souls, and a mediation between God and men: By which they stand, as Moses once did, in the breach: and for which, as the Prophets were wont, so may godly Ministers now, be worthily called the horsemen and chariots of Israel.

I come to the Sacraments: whereof the Ministers also are dispensers. For as in respect of the word, which is as it were God's treasury, the Ministers are his treasurers: so in respect of the Sacraments, which are the seals of God, the seals of that righteousness which is by faith, they are the keepers of the Lord's seals, whereby the people of God are assured, not of an earthly patrimony, but of an eternal kingdom in heaven. If therefore it be a great honor (as it is indeed) to be the Lord keeper of the Kings seal, which notwithstanding hath use but in temporal affairs: what shall we think of their function, who are the keepers of the heavenly Kings seals: which also serve for the confirmation of spiritual blessings in heavenly things?

Having spoken of the liturgy, we are now to entreat of the regiment of the Church. For to the Ministers the Church, which is the spouse of Christ, is committed: that having espoused her against the marriage day, which is the day of judgment, they may present her unto Christ the bridegroom, as a pure virgin and undefiled. In which sense Nazianzen calleth the Minister, 〈 in non-Latin alphabet 〉 , and Chrysostom thus describeth him, 〈 in non-Latin alphabet 〉 , He whose office it is to adorn the spouse of Christ. And forasmuch as the Church in the Scriptures is also called the house of God: therefore the Ministers, who are set over the Church, are called 〈 in non-Latin alphabet 〉 , that is, stewards of God set over his household. And whereas the authority of a steward is signified by the keys committed unto him: our Savior Christ therefore, to his stewards hath committed keys, The keys of the kingdom of heaven, that both by preaching the Gospel, and by Ecclesiastical discipline, they might open to some the gates of heaven, and shut them to others: that to them which believe and repent, they might pronounce the sentence of absolution, and might denounce damnation against the unfaithful and impenitent: that they might loose the one, and bind the other. Which their authority he hath ratified with most gracious promises, assuring them on his word, which is infallible, that whose sins they remit, they shall be remitted, and whose sins they retain, they shall be retained. And again, What soever they bind on earth, it shall be bound in heaven; and whatsoever they loose on earth, it shall be loosed in heaven. Wherefore, as by the work of their Ministry, men being thereby converted, the will of God is done, as in heaven, so also upon earth, according to our daily prayer: so by the authority committed unto them, it is done, as in the earth, so also in heaven. Then which, what authority is more glorious upon the earth? the Magistrates indeed, having the keys of an earthly kingdom, have also power to loose and to bind the bodies of their subjects, and to commit the same to a Jailor or executioner. But the Ministers, having the keys of the kingdom of heaven, have power to bind and loose the souls of men, and to deliver the obstinate to Satan: and what they do upon earth, is ratified in heaven. And this is that, which Jerome saith, the Ministers having the keys of the kingdom of heaven, do judge after a sort before the day of judgment.

Hitherto the dignity of the Ministry hath been absolutely declared, and without comparison. But if into the balance of comparison we shall put the Ministers and other men, I had almost in some respects added the Angels, we shall find that to be true, which Ambrose hath auerred: that the dignity of Bishops can scarcely be matched with any comparisons. We will therefore compare Ministers with other men: first, as they are men; secondly, as they are Christians: thirdly, as they are honorable.

Men by nature, are the children of wrath, and enemies of God; the Ministers are Ambassadors sent from God to reconcile them unto him. Men naturally sit in darkness, and in the shadow of death, knowing no more of God then serves to leave them without excuse: the Ministers are the light of the world, who are sent of God to enlighten them, to open their eyes, to bring them out of darkness into light, and to guide their feet into the way of peace. Men narurally are such, as Ezekiel describeth, wallowing in their own pollutions, not washed with water, nor seasoned with salt: The Ministers are the salt of the earth, ordained of God to season men, and to sanctify them with the word of truth, & to wash them with the lauour of regeneration. Men naturally are dead in sin, neither can they live unto God, unless they be borne again: Ministers are spiritual fathers, who by preaching the Gospel beget men unto God. Men naturally are without faith, void of the spirit, destitute of grace: Preachers are Ministers by whom they believe: Ministers of the Spirit, Ministers of grace. Men naturalli • being the bondslaves of sin, and captives of Satan, are by him as the Gergesins swine carried headlong into mare mortuum, the dead sea of perdition: the Ministers are by Obadiah called sauiors, and by Christ himself, the fishers of men, 〈 in non-Latin alphabet 〉 , catching with the net of the word 〈 in non-Latin alphabet 〉 , those, who were caught of the devil; bringing them out of the power of Satan into God's kingdom; out of the slavery of sin, into the glorious liberty of God's children; out of the state of damnatiō, as it were the universal deluge, into the state of grace and salvation, as it were into the Ark of Noah. You see then how the comparison stands between Ministers and other men.

Let us therefore compare them with others, as they be Christians, and such as shall be saved by Christ. Other Christians are but the sheep of Christ: Ministers are also Pastors or shepherds, to whom Christ the chief Pastor hath committed his sheep to be guided and fed. Other Christians are but the plants in the Lord's garden: Ministers are also the Lord's gardiners, appointed of God to plant, and to water them. Other Christians are but living stones in the Temple of God, which is his Church: Ministers are also God's builders, ordained of Christ, 〈 in non-Latin alphabet 〉 , for the edifying o • his body, which is his Church. Others finally are but the family, and as it were the house hold servants of Christ: the Ministers are the stewards, whom the Lord hath set over his family, to give to every one, which be of the household of faith, their 〈 in non-Latin alphabet 〉 , portion of food in due season.

Out of these two comparisons it doth evidently appear, that no man, whatsoever he be, whether a true Christian, or but a natural man, hath just cause to despise the ministers of God. For in that the true Chistian hath attained to grace, he hath obtained it by the help of the Ministry, whereby he was reconciled unto God, enlightened with the truth, begotten unto God, &c. And the natural man, who wanteth grace, is also to receive it ordinarily by the help of the Minister, if ever he have it. And therefore those, who vilify and contemn the Ministers of God in respect of their calling, do manifestly bewraie themselves to be vile and contemptible persons, who neither have any grace, nor yet desire any.

But now let us compare the Ministers with other men, as they are honorable; and first, with all iointlie, and together▪ For if we will make a comparison of all honors in general; we must also take a view both of their burden in this life, and reward in the life to come. For the first, I have shown before, not only that honos and onus do always go together; but also that according to the weight of the burden, such is the height of the honor. Now every man is ready to lay load upon the Ministers, and amongst all callings to attribute the greatest burden and charge unto them: by which reason, they must be fain to ascribe unto them the greatest honor. For they are Pastors, not of men's bodies, as Magistrates are, but of their souls; and they bear all men's burdens, as Chrysostom saith, & they watch for other men's souls; insomuch that if any perish through their negligence, the blood of those which do perish, shall be required at their hands. How weighty this burden is, it will easily appear if we shall consider how heavy every private man's own burden will be to bear in the day of the Lord. For the Ministers own burthē may seem to be heavier then others. First, because the Lord requireth greater matters in them, then in others. Secondly, because the same sins, which in other men are less offenses, in them are esteemed greater faults. Simple fornication, which in others was after a sort salued by marriage, in the Priests daughter, was punished with death. Thirdly, because the Priest was to offer as great a sacrifice for his own sins, as for the sins of the whole people. But the Minister must not only bear his own burden, but as upon Aaron the names of the twelve Tribes were imposed; so the Ministers are to bear the charge of their flock; and of that flock, which Christ hath redeemed with his blood, and therefore was more deer and precious to him, then his own most precious blood. But what use are we to make of this? shall we therefore depress the Ministers by contempt, whom we oppress with our burdens? nay rather as we press them down with our burden, so let us exalt them with honor. It is the exhortation of the holy Ghost: Heb. 13. Obey them that have the oversight of you, and submit yourselves unto them, for they watch for your souls, as they that must give an account, that they may do it with joy, and not with grief, for that is unprofitable for you.

But as the Ministers charge is greater then others in this life; so having discharged his duty, he shall have a greater weight of glory in the life to come. For that wise and faithful steward mentioned, Matth. 24, shall not only receive blessedness for his reward, or that incorruptible crown of glory, which the holy Ghost hath promised unto them: but also having saved both himself, and those that hear him, of whom he may say in the day of judgment, Behold, here I am and the children which the Lord hath given me (for whom the Minister begetteth through his Gospel unto God, they shall be, as Paul saith, his rejoicing in the day of the Lord) he shall be preferred above others in happiness. For good Ministers, as they have been stars in the Church militant to enlighten others with the truth: so in the Church triumphant they shall shine as stars in the firmament forever and ever. And this is that, which in the place before cited, the Lord promiseth to the wise and faithful steward: that he will make him ruler over all his goods. Upon which words, an ancient and learned expositour writeth to this effect; The greatest amongst all is the Priestly dignity, if a man keep it without blemish. For if the Lord above all his works, esteem the souls of men most precious, (for them he hath redeemed with his own blood) it is not to be meruailed, if he set him over all, who brings unto him the gain of souls.

Now are we to compare the Ministers with those peculiar sorts of men, to whom the Lord hath vouchsafed honor. And these are either private in the family, or public out of the family in the Church, and commonwealth. Those that are to be honored in the family, are our parents: to whom great honor is due by God's commandment, but not so great as to the Ministers. For, from thy parents as the instruments of God, thou hast thy generation: from the Ministers, as the instruments of the holy Ghost, thy regeneration: by thy parents thou art a man, by the Ministers a Christian thy parents by mortal seed begat thee unto this world, the Minister, by immortal seed begetteth thee unto the world to come: by thy parents is sin and corruption derived to thee from the first Adam; by the Ministers, justification and freedom from sin is communicated unto thee from the second Adam. Finally, thy natural parents are fathers in the flesh; but the Ministers are fathers in the Spirit. Both then, as you see, are parents: but the spiritual fathers are, as Chrysostom saith, 〈 in non-Latin alphabet 〉 , more honorable then fathers. And so great is the difference, saith he, of them both, as of the life present, and the life to come; for these beget thee into this life, they into the other. Wherefore, leaving our natural parents, we will compare them with another sort of spiritual fathers, which is now ceased: I mean the Levitical Priests; and chiefly, the high Priest, whose dignity appeared, both in his office, and in his attire. For his office, he was, as it were, a mediator betwixt God and man; and therein, because he represented the Messias, he was superior, not only to other men, but to the Angels themselves. And his attire, which the Lord appointed unto him, was answerable thereunto, signifying a •• rson, excelling the condition of other men. Insomuch that as histories do record, Alexander the great, coming with his army against Jerusalem, when the high Priest did meet him arrayed with his sacred and magnificent attire; he dismounted himself, and in the high Priest worshipped God: who, as he said, had in a dream appeared unto him in that habit. But what is this to our Ministry? As an argument of comparison frō the less to the greater. For, if the ministry of the law was so excellent: what shall we think of the Ministry of the Gospel, which, as the Apostle showeth, 2. Cor. 3. is much more excellent and glorious then it? The same doth our Savior seem to testify, when having extolled John the Baptist above all the Priests and Prophets that went before him, as being more then a Prophet, then whom a greater had not risen amongst the sons of women; notwithstanding he preferreth every faithful Minister in the kingdom of God, that is to say, in the 〈1 page duplicate〉 〈1 page duplicate〉 Church of Christ, before him.

Now we are to enter into comparison with the civil Magistrate. Wherein the fathers indeed have included also the sovereign Magistrate, affirming that the Ministers excel Princes, as far as gold is better then lead, as heaven surpasseth the earth, as the soul excelleth the body: and such like speeches are frequent among them, which the Papists abuse to the maintenance of the Popes supremacy over Princes: For, whereas the Fathers speak of the dignity and spiritual excellency of the Ministry above all other callings; the Papists understand their speeches of power and external authority. And again, whereas their commendations are given of the calling in general, either of all Ministers, or at least of all Bishops, whom the Fathers notwithstanding, acknowledged to be subject to their Princes: the Papists apply them as peculiar to their Lord God the Pope, whom they style the King of Kings, and the Lord of Lord's. But howsoever the comparison of Bishops with Princes, used by the fathers, may seem capable of good construction, in respect of spiritual excellency, and dignity celestial: yet me thinks it should beseem the modesty of a loyal subject, in reverence due to that supereminent function, to exempt the royal Majesty of Sovereign Princes from this comparison, not only in respect of external power and authority, (in regard whereof, we do freely profess that Ministers are and ought to be subject to their Sovereign, and that to the King is committed of God a sovereign or supreme authority in all causes and over all persons, as well Ecclesiastical as Civil:) but also in respect of external excellency and glory. For as the whole Church, the spouse of Christ; so the Ministers, especially, are glorious within: Psalm 45. And as Christ his kingdom was not of this world: so is not their excellency worldly, nor their dignity carnal. For the Ministry, as Chrysostom saith, Is indeed executed upon the earth, but it is to be numbered in the order of heavenly things, to other Magistrates, we say with Nazianzen, 〈 in non-Latin alphabet 〉 , we also are rulers: yea I will add (saith he) that we have a greater & more perfect rule; unless you will say, that the spirit must give place to the flesh, or heavenly things to earthly. The judgment seat of the Magistrate is placed on the earth, & he only determineth earthly affairs: but the throne of the Minister, who exerciseth heavenly judgments, is, as Chrysostom saith, in heaven; and his sentence pronounced on earth, is executed in heaven. The Magistrate, as Peter saith, is, 〈 in non-Latin alphabet 〉 , an ordinance human, or appertaining to men: but the Ministry is 〈 in non-Latin alphabet 〉 , an ordinance divine, or appertaining to God. Or as Jehoshaphat distinguisheth them; the one for the Kings affairs, the other for the business of the Lord. Both in deed are God's Ministers, but the Minister, as Procopius saith, augustius est sortitus Ministerium, hath obtained a more worthy Ministry. For the Magistrate is conversant in external matters, that concern the world: but the Minister is employed in spiritual things appertaining to God: the one is the Minister of God's external judgment: the other of his word, and judgments spiritual. Both also may be called the Pastors of the people: but the Magistrates are Pastors of their bodies, the Ministers of their souls. The one, may say with the Roman Magistrate, Ilictor liga manus, deliga ad palum, or as ours do use to write, capias corpus, take his body, or habeas corpus, having authority only to bind the body: the other may say with Paul, Tradatur Satanae, let him be delivered to Satan, or let him be Anathema maranatha, that is, accursed until the coming of the Lord, as having authority to bind the soul: the one procureth the temporal good of the body, the other the eternal salvation of the soul. The armor, warfare and munitions of the one, are corporal: of the other, spiritual, mighty through God, to the overthrowing of strong holds. The one preserveth us from external foes, who are but flesh and blood: the other warreth not with flesh & blood, but with principalities & powers, delivering men from most dangerous enemies, both within them, that is, their own sins and corruptions, and without them, that is, the world, and the Prince of this world, the devil. And therefore in this respect also, as the Prophets were wont; so may the Ministers now, be called the horsemen and chariots of Israel. Wherefore, if heaven and heavenly things surpass the earth, and earthly affairs; if the soul, and the eternal salvation both of body and soul, are to be preferred before the body, and temporal good thereof; if the enemies of the soul be more dangerous, then the foes of the body: then can we not deny, but that the Ministry in dignity doth excel the Magistracy. It is the conclusion of Chrysostom: The Ministry, saith he, so far surpasseth the Magistracy, as the spirit excelleth the flesh. And not to stand any longer in particular comparison with the several sorts of men, this may be avouched in general, that as the Ministry is of all good things among men the most excellent, as Ignatius saith: so the Minister is vouchsafed the greatest favor among men; so that he may not unworthily be called by a special prerogative, as Moses in his speech to God, calleth the Priest, • sh chasideca, virum quem benignitate prosequeris, as if the Minister were among men the chief object of God's bounty and favor, and as you would say, the fauorit of God. But I pray you what meaneth that speech of God to Moses, Exod. 30. where having commanded him verse. 30. to anoint the Priests with the sacred oil: in the two and thirtieth verse, he forbiddeth to anoint man's flesh with it? How shall we untie this knot, saith Procopius, writing upon that place, Priests must be anointed with the holy oil, but men may not? Surely, saith he, you must remember that the Priesthood or Ministry surpasseth the height of all human excellency. For Ministers though they be men: yet are they not as others, men of the world, but, as the Scripture usually calleth them, men of God. To conclude, if the charge of the Ministry be, as Chrysostom speaketh, Onus angelorū humeris formidandum, a burden which the shoulders of Angels 〈1 page duplicate〉 〈1 page duplicate〉 may shrincke at; and yet God enableth those men, whom he calleth, to bear this burden, whereunto none in themselves are able; it cannot be denied, but those whom the Lord calleth to the Ministry, he advanceth above the condition of other men; calling them, as to a charge, so also to an honor, which might seem to become Angels, rather then men.

Wherefore ceasing to compare Ministers with other men: let us consider, whether they may not be compared with the blessed Angels. For as in some things they are like unto them; so in other things, they seem to have some preeminence above them. Like in this, that as the Angels, so also the Ministers, are sent forth into the Ministry for their sake, which shall be heirs of salvation. In which regard the Ministers are often called in the Scriptures Angels; and the Angels 〈 in non-Latin alphabet 〉 , the fellow servants of the Ministers. Superior they seem to be in respect of their Embassage, and of their spiritual authority. The Embassage of the Ministers is not simply 〈 in non-Latin alphabet 〉 a message; but 〈 in non-Latin alphabet 〉 the Evangel, into which the Angels themselves do desire, as Peter speaketh, 〈 in non-Latin alphabet 〉 , that is, stooping down, as it were, to look, and to behold. The law indeed was published by the Ministry of Angels; but the Gospel, by Christ and his Ministers. Now the Ministry of the Gospel is far more excellent, then that of the law, and the contempt there of more grievous. Neither hath the Lord, as appeareth by the story of Cornelius, committed the preaching of the Gospel to Angels; but to his Ministers, whom we are bound to hear and to receive, not only as Angels of God, but even as Christ Jesus.

And as touching their authority: to the Ministers, saith Chrysostom, being conversant on earth is committed the administration of things in heaven; and they have received such an authority as God never communicated to the angels. For to which of the Angels hath God said at any time, which he hath said to his Ministers: Verilie, I say unto you, whatsoever you shall bind upon earth, it shall be bound in heaven: and whatsoever you shall loose on earth shall be loosed in heaven. And again. Whose sins you forgive, they shall be forgiven; and whose sins you retain, they shall be retained. On which words, Theophylacts annotation is something hyperbolical; but in a qualified sense, true: Mark me, saith he, the dignity of priests, that it is divine; for it belongeth to God to forgive sins: wherefore you must honor them as God. As if in plainer terms he had said; the authority of forgiving sins is divine; which being communicated after a sort to Ministers, in that they pronouncing the forgiveness of sin according to their commission the sins indeed are forgiven, their authority also may be said to be divine. Wherefore they bearing the image of God's authority before men in forgiving or retaining sins, you are to honor and obey them as God, whose vicegerents they be. The like hath Ignatius; Be subject, saith he, unto your Bishop, as unto the Lord. And again, reverence your Bishop as Christ. Neither is this anymore, then is commended unto us in the example of the Galatians, who received the Apostle as an Angel of God, yea as Jesus Christ.

Hitherto I have commended the office of the Ministry, both absolutely, and by way of comparison. Now am I to propound the honorable titles, which are given to the Ministers of the word. Whereof great store might be produced out of the Fathers, but I will content myself with a few. Chrysostom therefore calleth Ministers the Vicars, or vicegerents of Christ; in which title, though common to all Ministers in a right sense, the vicar of Rome, (though lifting up himself above all that is called God) doth chiefly glory. Origen calleth them the eyes of the Church: Ambrose, the captains and governors of Christ's flock: Augustine, the defenders of the true faith, and subduers of errors: Nazianzen, likewise 〈 in non-Latin alphabet 〉 , the presidents of truth, 〈 in non-Latin alphabet 〉 , the glorious gardians of men's souls, the foundations of the world, the light of the life, and pillars of the Christian faith. Bernard and others, praelatos, as being preferred before other men.

But omitting the writings of the fathers, let us search the Scriptures; and inquire, what titles, or attributes of honor are by the holy Ghost assigned to Ministers. And first we will begin with this very title of God's Ministers, being a title common to them not only with Princes, but also with Christ, who is called the Minister of circumcision, that is, of the Jews.

2 They are called 〈 in non-Latin alphabet 〉 , rulers.

3 By a special prerogative, they are termed not only in the Old Testament, but also in the new, men of God.

4 〈 in non-Latin alphabet 〉 , coworkers of God, who hath so honored his Ministers, that he communicateth his own work unto them. Hence it is, that in the Scriptures they are said to remit sins, to beget men unto God, and to save them, &c.

5 〈 in non-Latin alphabet 〉 , the stewards of God, to whom are committed the keys of the kingdom of heaven.

6 The Ambassadors of God; and that, in the stead of Christ.

7 The Angels of the Lord, and Angels of the Churches, and therefore as Angels to be received.

8 The chariots of Israel, and the horsemen thereof, that is, the strength and stay of the Church, which is the Israel of God.

9 Stars, because as in this life they shine before others, with the light of doctrine and good example; so in the life to come they shall shine as the stars in glory.

These are honorable titles, but you shall hear more glorious. For the holy Ghost not content to have honored the Ministers with these, ascribeth also unto them such titles and effects, as most properly belong unto God. For albeit we have but one Father, and one Teacher, who is in the heavens: notwithstanding the Ministers are called in the Scriptures, not only Doctors, but also Fathers; and such Fathers, as are more to be feared then Princes, more to be honored then fathers, as Chrysostom speaketh▪ For whom they beget, they beget them sons of God, heirs of heaven, & coheirs with Christ. And although this very work of regenerating or begetting men to God, be the proper work of the holy Ghost: yet the Ministers also are said by the Gospel to beget men unto God, likewise to convert men unto God, to open their eyes, to turn them from darkness unto light, and from the power of Satan unto God, to justify men, and to remit their sins, to season them as salt, that they do not putrefy in their corruptions, are the proper works of the blessed Trinity: and yet notwithstanding all and every of them are ascribed to the Ministers of God. Moreover, it is proper unto Christ to be the Pastor of our souls, the light of the world, the Savior of his brethren: and yet the Ministers also are called Pastors, not of men's bodies, but of their souls, the light of the world, saviors of their brethren, to whom, as the instruments of God, power of saving is ascribed. Wherefore to conclude; if the Ministers were ordained to supply the room of Christ, and to be the Ambassadors of God in his stead: if Kings and Princes, yea if the King of Princes have executed this function: if the proper end of their Ministry be the salvation of souls: if in regard of preaching, they be the mouth of God to his people, in regard of prayer, the mouth of the people unto God: in respect of the Sacraments, the keepers of God's seals; as touching the government of the Church, the guardians of Christ's body, to whom are committed the keys of the kingdom of heaven: if compared to other men, they, be the children of wrath, as all by nature are; these, reconcilers to God: they, sitting in darkness; these, the light of the world: they, putrifying in their corruption; these, the salt of the earth: they, dead in sin; these, begetting them anew, that they may live to God: they bondslaves of Satan; these, sent to bring thē out of the power of Satan unto God: if to other Christians, they, be sheep these, Pastors: they, plants; these, plāters: they stones; these, builders: they, household servants; these, stewards of God's house: if to other honorable personages in general, the Ministers do so much excel others in honor, as their charge is greater in this life, and their reward more glorious in the world to come; if in special, the Spiritual fathers be in honor to be preferred before the carnal, as far as the life to come before this present life; if the Priests of the law, in whom notwithstanding appeared a mirror of God's glory, are far surpassed by the Ministers of the Gospel, who have received a more glorious Ministry: if the spiritual pastors have a more excellent function, then the civil, by how much the heaven is more excellent then the earth, or the souls more precious then the body, as Chrysostom saith: if the Lord having advanced them above the condition of other men, hath made them in some things equal, in some things superior to the glorious Angels of God: and lastly, if the holy Ghost hath assigned unto them titles of honor, not only common to them with the best of the creatures, but also peculiar to the Creator, all which hath with unanswerable evidence of truth been demonstrated unto us: then can we not deny, but that the Ministry, is not only a worthy work, as the Apostle here speaketh, but a most excellent and glorious function.

The full demonstration whereof, I thought to be very needful, as well for their sakes, who be not of the Ministry, as for those that be. For first, those of the Laity, by this doctrine may be thoroughly persuaded, to esteem their Ministers worthy of that double honor of reverence and maintenance, which by the word of God is due unto them: & to free themselves from the two, no more usual then capital sins of our time, Contempt of the word and Sacrilege.

For as touching reverence; there is no true Christian, but he will readily acknowledge, that he ought highly to reverence those, whom God would have in special manner honored, as the Ambassadors of God in the stead of Christ, sent to reconcile men unto God, and to save them. Neither will he easily despise those, whom he acknowledgeth to be the blessed instruments of God, for his singular and everlasting [ 1] good. Whereas contrariwise, not to reverence the Ministers, is to dishonor God, [ 2] whose Ambassadors they be. Basely to esteem of them in respect of their mean estate in the world, is an evident sign of a worldly minded man: who, as he hath not learned to distinguish the men of God from the men of the world, or to acknowledge the ordinance of God, who hath discerned them: so he seemeth to know no better good things then worldly goods, and therefore thinketh himself so much better then the Minister, as he is richer. But those who are religious and wise, are otherwise minded. Obadiah, though the governor of the Kings house, disdained not to do reverence to the poor Prophet Elijah. and Joash the King, when Elisha was sick, was content to do him this honor, as not only to visit him, but also to weep upon his face and say: My father, my father, the chariot of Israel and horsemen of the same. Yea, the Emperor Justinian acknowledging, that the Ministry, & the Magistracy were two principal gifts of God, giveth the precedence to the Ministry. And the like preeminence do our laws give to those of the spiritualty, before them of the temporality. Howbeit private men stand otherwise affected towards the Ministry: every mean man almost, not only preferring himself before the Minister, but also disdaining to bestow, either his son on the Ministry, or his daughter on a Minister. Yet Isaiah the Prophet was a Noble man, and as it is thought of the blood royal. Neither did the Kings of Judah disdain to join in affinity with the Priests.

To despise and contemn the Minister in respect of his calling, is to despise God [ 3] and Christ our Savior. For he that despiseth you, saith Christ, despiseth me, and he that despiseth me, despiseth him that sent me. It is to profess a man's self void of all soundness of religion. For it is certain that a true estimate may be taken of men's religion and piety towards God, by their behavior to the Ministers of God. Neither can it be, that they, who have been brought by the Ministry of the word to the state of grace and salvation, should contemn the Ministers thereof. Wherefore he that despiseth the Ministry, undoubtedly, saith Ignatius, He is an Atheist, and irreligious man, and a despiser of Christ. It is to hinder their own salvation, by making the means thereof ineffectual unto them, which Chrysostom esteemeth a point of madness. For it is manifest madness, saith he, to despise so great authority, without which we can neither attain to salvation, nor to the promised good things. For he that despiseth the Ministers, despiseth also their Ministry, by which notwithstanding, as by the ordinary power of God to our salvation, he is pleased to save those that believe. And whosoever despiseth the Ministry of the Gospel, it shall be easier for them of Sodom and Gomorrah in the day of judgment, then for him.

[ 4] To abuse the Ministers by word or deed, is a sin highly displeasing unto God, and grievously provoking his anger. For seeing they are the Ambassadors of God, it cannot be denied, but that by the injuries and indignities that are offered to them as Ministers, the Majesty of God is violated. Wherefore he hath said, Touch not mine anointed, and do my Prophets no harm. Yea, who knoweth not that the persons of Ambassadors, are by the law of nations sacred and inviolable? Because their Ambassadors were contumeliously used, the ancient Romans thought it a sufficient cause to extinguish Corinth, though the eye of Greece.

David likewise revenged the indignity offered to his Ambassadors, with the overthrow of the Ammonites. 2. Sam. 10. Do earthly Princes, who are but dust and ashes, revenge the wrongs offered to their Ambassadors; and shall we think, that the Lord of hosts, the God of vengeance will suffer the indignities offered to his Ambassadors, to go unpunished? Never any man, saith Ignatius, offending in this kind escaped punishment. Let the withered hand of Jeroboam, which he had stretched out against the Prophet: let the two Captains with their fifties, who were sent to apprehend the Prophet Eltah, destroyed by fire from heaven: let the lewd children which reviled Elisha, devoured by the bears: let the people of Israel, for contemning and mocking the Prophets, rejected: let Corah, Dathan and Abiram, who for insurrection made against Aaron, were swallowed up of the earth, be witnesses of this truth. Neither hath the Lord taught this by example alone, but also by precept; wherein he hath appointed death to him that rebelleth against the Priest. For though the contempt of the Ministers now adaies seem a very small or none offense: yet Chrysostom doubteth not to call it the cause of all evil, and the Scripture noteth it as a grievous sin. Wherefore the Prophet Hosea, when he would set out in lively colors, the desperate wickedness of the people in his time, he saith, they were like them which contend with the Priest. For to impugn the Ministers which are sent of God, is not to repugn men, but giantlike, to fight with God: For it is not Aaron that you strive against, saith Moses, to Corah and his complices, but even against God himself.

I come to the honor of maintenance; which, though it be most due to the Minister by the word of God, is notwithstanding nowadays greatly called into question. Some thinking the Ministry unworthy of allowance, as being in their conceit an idle and needless function; and therefore whatsoever they can by any fraudulent device either detain or purloine from the Minister, they think it well gotten. Others thinking, that the maintenance of the Ministry is a thing arbitrary, which they may either yield or withhold, as •• ey find themselves able, or as they like their Minister. Others acknowledging that Ministers ought to be maintained, notwithstanding would have them to depend either altogether, or for the most part, on the uncertain benevolence of the people: themselves not caring how little they pay by way of duty, so they may pay what they list by way of benevolence. The first is a kind of brutish people, which have no taste of religion; but are either mere earthwormes, or Epicures, serving no God but Mammon, or their own belly. The second, a kind of professors forward in show, and but in show; who thinking the maintenance of Ministers to be as it were a matter of ceremony, make no conscience of it. The third, a company of glorious professors, who being indeed unwilling to pay so much as they ought of duty, would notwithstanding make God as it were beholding, and his Ministers obnoxious unto them for their gratuities. But I hope it doth sufficiently appear by that which hath been said in commendation of the Ministry, that the Ministers are well worthy of sufficient maitenance, and that, to be yielded unto them, neither as a thing arbitrary, nor as a mere gratuity; but as an honor in equity and justice due unto them by the word of God. Yea, I will add, so due, as that without sacrilege it cannot be detained from them.

For the clearing of this point, we are to show two things; first, that a sufficient maintenance is due to the Minister. Secondly, what this sufficient maintenance is. As touching the former: the Apostle saith: 1. Cor. 9. 14. God hath ordained that they which preach the Gospel should live of the Gospel. The maintenance, therefore of Ministers is not an human policy, but the ordinance of God: and we are to acknowledge it to be due unto them not only by man's law, but also, iure diuino, by the law of God. Now God hath ordained it as a duty both of piety towards him, and also of justice and equity towards his Ministers. Piety requireth that we should give unto God that which is God's. For God having reserved unto himself a portion in all men's goods, he is to be honored with the same, as Solomon saith: Prov. 3. Honor the Lord with thy substance, and with the chief of thy increase. This portion is the Ministers allowance: in which respect the Lord professeth, that he is the portion of his Ministers. And this portion is so due unto God, and from him to his Ministers, as that to profess religion, and to deny this allowance, is no better then to mock God, and no less then to rob him.

Equity requires, that the Ministers, having not only for the furnishing of themselves to the service of the Church, spent their time, industry, and substance; but also when they are furnished, employing their gifts, and spending their strength in the most profitable and necessary service of the Church, should be liberallie maintained, and as the Apostle speaketh, be counted worthy of double honor. And this equity the holy Ghost proveth by diverse reasons: 1. Cor. 9. First, à pari, verse. 7. Who goeth a warfare at his own cost? who planteth a vineyard, and eateth not of the fruit thereof? or who feedeth a flock, and eateth not of the milk of the flock? Therefore by the same reason, Ministers, who are the captains of the Lord's bands, planters of his vineyard, Pastors of his flock, are to have maintenance from the Church. Secondly, à minori; we are in equity to afford food, and not to mussle the mouth of the ox that treadeth out the corn: therefore much more are we to yield maintenance to them, that break unto us the food of life: verse. 9. 10. Thirdly, à maieri, the Minister communicateth spiritual things to the people, which are incomparablie of more value then all temporal commodities. Is it then a great matter, saith the Apostle, if we reap your carnal things? verse. 11. Fourthly, à simili, as the Levitical Priests for their service had liberal maintenance; so ought the Ministers of the Gospel. Do you not know, saith he, verse. 13. 14. that they which minister about the holy things, eat of the things of the Temple, and they which wait at the Altar, are partakers with the Altar? so also hath the Lord ordained, that they which preach the Gospel, should live of the Gospel.

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

Let us then consider, what allowance was due to the clergy by the law. First, they had 48. cities, and the suburbane fields round about, for the space of two thousand cubits every way; which in so small a country was a very great proportiō. Secondly; they had the tithes of the corn, wine, oil, and of all fruits and herbs, the tithes of the herds and the flocks. Thirdly, the first borne, of all sorts of cattle, as of beeues, sheep; and goats, and the prises of the rest, according to the Priests estimation. Likewise, the first borne of men, redeemed at five shekels a man. Fourthly, the first fruits, as namely, the first ripe of all that was in the land; the first fruits of the wine, oil, and wool, the first fruit of their dough. Fiftlie, all the oblations and vows, and whatsoever was dedicated unto God, and separated from common use. Sixthly, the meat offerings, the sin offerings, and the trespass offerings, the heave offerings, and the shake offerings, and the show-bread. Seuenthlie, of sacrifices eucharistical, they had the breast & the shoulder; of others, the shoulder, the two cheeks, and the mawe; of burnt sacrifices, the skin. Eighthly, all the males were to appear thrice a year before the Lord, and none empty handed. Lastly, all these duties were to be brought to the Priests and Levites; and if any for their own ease desired not to pay in kind, but to redeem any duty, or consecrated thing; they were to pay according to the Priests estimation, and to add a fifth part. And if any detained anything, either in whole, or in part, which was holy, and by law due; he was to bring a ram for an offering, he was to make good that which he withheld, and also to add a fifth part.

The maintenance therefore of the Priests, by the law of God, was in respect of the quantity, very liberal; and in respect of the manner, very honorable. For as Philo saith, it is a great honor to be partaker of those things which are consecrated to God; and as he hath well observed, lest the people when they brought any of their duties, should upbraid the Priest, as if he were beholding unto them; they were commanded to bring their offerings or gifts into the Temple, that from thence the Priests might receive them, as from the hands of God. Now, if such plentiful & honorable maintenance by the law of God, was due to the Priests and Levites; no man of understanding will deny, but as great a proportion at the least, doth in equity belong to the Ministers of the Gospel.

If it be said, that the Levites were the 13. part of Israel, and therefore a greater proportion needful for their maintenance: I answer, though they were the 13. Tribe, yet were they not the thirteenth part. For when the other 12. Tribes were numbered from 20. years and upward, such only as were fit to bear arms, the number of them was six hundred and three thousand, five hundred and fifty. Whereunto if you shall add all which were either under twenty years, or unfit for service, the number would be at the least doubled. But the Levites being all reckoned from a month old and above, their number was but two and twenty thousand: which was not much above the sixtith part; and not so much by two hundred seventy three, as the only first borne of the other tribes. And therefore when the Lord took the Levites for the first borne of Israel, the odd two hundred seventy three, were redeemed according to the law, at five shekels a man; and for them a thousand three hundred sixty five shekels given to Aaron and his sons. Now, if a survey be taken of the Clergy of England and their families; I suppose, they will not come much short of this proportion. Besides, the means of maintenance, which the Clergy of Israel had, descended to their posterity; and therefore a less annuity might suffice them, because they had a perpetuity; whereas the maintenance of our Clergy dieth with them; and out of the annual receites, which the parent hath for term of life, his posterity must be provided for; and in that respect an inheritance to be permitted unto them, which was denied to the Levites. But although our Ministry be more excellent, and therefore greater honor both of reverence and maintenance due unto it: though our number and charge being not less, our need of larger maintenance greater, because it endeth with us: though the Church, being not tied to the succession of the posterity, which oft would prove unworthy, but being (by law) always to be provided of sufficient incumbents, ought in this regard also to make the better allowance; yet what have we in comparison of them? yea what are our annuities to their perpetuities? Our Colleges, and collegiate Churches (blessed be God) have lands, and our benefices glebes, though much impaired by sacrilege. But what are these to the 48. cities of the Priests and Levites with their precincts; beside all the land, which at any time was dedicated unto God, and (being not redeemed) remained for a perpetual possession to the Priests? Beside the lands (which many want) we have scarce anything but tithes; and a great part of them, by popish either appropriations, wholly alienated, or exemptions defaulked, or by the sacrilegious practices, both of corrupt Patrons, and also of unconscionable parishioners, mightily impaired. But the Priests, to whom our Ministers are answerable, had so many allowances (as you heard) that although they had had no tithes, the proportion of their maintenance had far exceeded ours.

If it shall be said, that tithes are ceremonial or judicial, and therefore not to be exacted of us: I answer, first, that many learned men are of judgment, that they are moral, as being that part of men's goods which is perpetually due unto the Lord. But I will not enter into that question at this time, it shall suffice us to acknowledge these two things: first, that if not the same maintenance which was assigned to the Priests, then questionless a greater is due unto the Ministers of the Gospel, for the reasons before delivered: secondly, that although tithes were prescribed by the judicial law; yet the equity of that law remaineth, and it is lawful for Christian Magistrates in imitation thereof, to prescribe the same things. Neither can it be denied, but that the tithes being by the laws, not only of this land, but almost of all Christendom, consecrated unto God, for the maintenance of the Ministers, they cannot without sacrilege be alienated, or detained from them. It is destruction, saith Solomon, to devour that which is sanctified, & after the Vowes to inquire. That which is once dedicated unto holy uses, and consecrated to God, may not return to common uses. If the thing be abused▪ the use is to be reformed: but the property is the Lord's, and no man can take it from him. See Numb. 16. 38. Levite. 27. 21. 28. Sacrilegious therefore was the alienation of Church livings by appropriations, which are the bane of the people, and blemish of our Church: neither will the Popes authority, by which they were made, excuse them as lawful; but prove the original of them, to have been Antichristian. Sacrilegious hath been the practice of courtlie Harpies, who have prayed upon the livings of the Church, which prayed for them. If it were sacrilege in Nebuchadnezzar (though a conqueror) to take away the golden vessels of the Temple; and in Belshazzar, to abuse them to profane uses: what shall we say of them, who have taken, not the mooueables, but the very patrimony of the Church? Sacrilegious is the practice of Patrones, who detain any part of the glebe or tithes, or with Gehazi make gain of that which ought freely to be given: as well as it was sacrilege in Achan, to take part of that which was consecrated unto God. Sacrilegious are all the practices and devises of unconscionable parishioners, who either by fraud or pretence of law, as by pretended customs, compositions, or such like, defraud the Minister of his due. Was it sacrilege in Ananias and Sapphira, punishable with sudden death, who detained part of that which themselves had consecrated unto God, and might before the consecration thereof have kept it to themselves? and is it not much more sacrilegious to detain that, which we never had right to keep, as being by law consecrated unto God? Christians should remember that the tithes and revenues of the Church, are God's part; and that it is their duty to honor God, not with the refuse, but with the chief of their increase: that to detain those things which be consecrated to God, for the maintenance of his Ministers, is no other then to rob and spoil God himself. For will a man, saith he, spoil his gods? yet have you spoiled me: but you say, wherein have we spoiled thee? In tithes and offerings. Let them consider on the one side, the gracious promises of God made to those who honor him by giving the due honor of maintenance to his Ministers, as Prov. 3. Honor the Lord with thy riches, and with the chief of all thine increase. So shall thy barns be filled with abundance, and thy presses shall even burst with new wine. And Malachi. 3. Bring you all the tithes into the store house, that there may be meat in mine house, and prove me now herewith, saith the Lord of hosts, if I will not open the windo wes of heaven unto you, and power you out a blessing without measure. On the other side, the fearful curse, not only denounced, as Malac. 3. You are accursed with a curse, for you have spoiled me, saith the Lord, viz. in tithes, and in offerings: but also executed on those who have been guilty of sacrilege. Let the great and greedy Harpyes set before their eyes, the hand writing, which appeared to Belshazzar when he was quaffing in the cups of the Temple: and let the rest, I mean sacrilegious proprietaries, corrupt Patrons, covetous and unconscionable parishioners call to mind what befell to Achan, to Gehazi, to Ananias and Sapphira: and as they would avoid their punishment, so let them abhor their sin.

And to conclude this point, let those which be in authority (as it becometh the nursing fathers of the Church) imitate the zeal of godly Nehemiah, who could not cndure the alienation of one chamber of the Priests to the private use of Tobiah. And let our Parliaments, in the name of God, be careful to avoid that imputation which Paul layeth upon the Jews, that howsoever in respect of the particulars before mentioned, it may be verified of too many among us, yet notwithstanding the whole state may not be charged with it. Thou abhorrest idols, saith he, and doest thou commit sacrilege? And let them know that not only to the restitution of impropriations (which at the dissolution of the Abbeys ought to have been made) they still remain deeply obliged: but also for the not restoring thereof, the whole land standeth in an high degree, obnoxious to the judgments of God. For though the Pope and Papists had some show of reason to take from the secular Priests, that which they gave to the regular, who as they imagined, lived in a state of perfection, whose devotions were in their conceit the treasures of the Church for the relief of laboring souls, and whose maintenance in their intent, was to serve for the great relief of the poor and harborless: yet what color, or show of reason have we, by alienating the Church livings from the Clergy, to rob God of his portion, the Ministers of their maintenance, the people of their spiritual, and the poor of their corporal sustenance? And lastly, let them acknowledge it to be a great shame for our land prosessing the Gospel, and sincere religion of Christ, that the idolatrous Priests, not only among the Papists, but also among the Heathen, are more regarded, and better rewarded, then the true Ministers of Christ among us.

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

Before I come to the Ministers themselves, something is to be added concerning scholars or students. That none of them presume to refuse the Ministry, as thinking thenselves in respect either of their parentage, or of their wealth, or of their gifts, too good to be Ministers. For if they will call to mind what hath been said concerning the honor of the Ministry: I doubt not, but they will say with Paul, And who is sufficient for these things? and be more ready to acknowledge themselves unworthy to be Ministers, then the Ministry to be unworthy of them. If they refuse it, because it wanteth either wealth or honor, or because they call into question the lawfulness of the chief places in the Ministry (which respects have diverted many endued with excellent gifts, to the study of Physic, or law either civil or common) I would entreat, not only them, that they would with indifferency read that which elsewhere I have alleged to justify the honorable calling of Bishops, as being the ordinance of God, but also those which be in authority, that they would acknowledge it to be a godly, wise, and necessary policy, that places of great reward and eminent honor, should be provided for those who deserve best, in respect either of the study and profession of divinity, or exercise of their Ministry, For honos alit arts: neither may it be expected that men of best gifts, and therefore most worthy to be consecrated to the Lord, will ordinarily undertake this calling, which is exposed to such contempt of the world, subject to so great a charge as the gardianship of men's souls, and yet rewarded with small preferment either of maintenance or honor; when other studies, especially that of the law, doth promise unto them, so rich rewards, so great honor, so high preferment in the world. It is true, there should be no comparison in the estimation of a Christian, between that profession which respecteth only outward wealth (especially if you add the usual and personal corruption of them who profess it, who undertaking all causes that come to hand, seem to set not only their tongues, but also their souls to sale) and that calling, by the study and practice whereof, thou mayest save thine own soul, and those that do hear thee: notwithstanding because young men, when they are to make choice of their profession, are not (for the most part) so well settled in Christianity, as simply to prefer things spiritual, to things temporal; there must be some inducements to the study of divinity, which may even in outward respects allure them who are of best gifts, and of greatest hope: for they also are flesh and blood.

Now I come to the Prophets, and sons of the Prophets; that is, to Ministers and students of Divinity: who from the dignity of the Ministry are to reap two uses. The one, of comfort and encouragement, the other of instruction. For although the Ministry above all callings is most subject to the contempt and disgrace of profane and godless men: yet the Ministers are to be assured, that their function, is a worthy and excellent work; and that as God himself hath greatly honored thē, so can they not but be honored of all those▪ who are the children of God. The contempts and contumelies of the rest, which they offer unto us for Christ's, or for our callings sake, ought to be so far from dismaying us, as that we ought in respect thereof to account our selves happy: For being there by made conformable not only to the Prophets and Apostles of Christ, but also to our Savior himself, we shall also be conformed unto them in happiness and glory. And howsoever our Ministry be contemned or oppugned; yet we are to be assured with the Apostle, that we are a sweet savor unto God in Christ, not only in them that are saved, but in them also that perish; to the one, a savor of death unto death, & to the other, a savor of life unto life. And in some measure may everyone of us say with the Prophet (though speaking in the name of Christ) howsoever I have labored in vain, and have spent my strength in vain, and for nothing: yet my judgment is with the Lord, and my work with my God. And though Israel be not gathered, yet shall I be glorious in the eyes of the Lord, and my God shall be my strength.

The instruction which is to be learned is this, that seeing the function of the Ministry is so honorable, as hath been said, Ministers first, would labor to be worthy of that honor, which in respect of their function appertaineth to them. And secondly, that students in divinity would not offer themselves, or Bishops admit them, namely, to be Pastors, until they be in some competent measure qualified according to that sufficiency or worthiness, which is required in the Minister of God. For (as they say) Non ex quouis ligno fit Mercurius. And this (that I may proceed from the worthiness of the Ministry, to the worthiness of the Minister, described verse. 2.) is the use which the Apostle himself maketh in this place. The office of a Bishop, saith he, is a worthy work: therefore a Bishop ought to be blameless, &c. But howsoever many things are here required to the worthiness or sufficiency of a Minister; yet all may be reduced to these two heads. The one, respecting his life, that he be 〈 in non-Latin alphabet 〉 , of blameless conversation: the other, his Ministry, that he be 〈 in non-Latin alphabet 〉 , apt, that is, able and willing to teach: the one, implying, 〈 in non-Latin alphabet 〉 personae, the gifts of the person, wherewith the Minister is to be adorned, 〈 in non-Latin alphabet 〉 , to walk uprightly; the other, 〈 in non-Latin alphabet 〉 Ministerij, the gifts of the Ministry, wherewith he is to be furnished, 〈 in non-Latin alphabet 〉 , to divide the word aright. And these two are usually joined together in the Scriptures, to wit, Thummim and vrim, integrity of life, and light of doctrine; precept, and practice. For the Lord would have his Ministers, whom they teach by precept, to go before them also in example, and contrariwise. For this cause, as God inserted in the breast-plate of the Priest vrim and thummim, to be upon his heart: so Moses praying that God would adorn his Priests with sufficiency, he craveth these two ; Let thy Thummim & thy vrim be upon the man of they mercy. Likewise, on the skirts of the Priests robe the Lord appointed golden belles and pomgranates to be sowed round about; signifying by the one, the sweet and heavenly sound of true doctrine; without which sound, saith Gregory, if a Minister do go into the Sanctuary, he incurreth the anger of God: by the other, the sweet and wholesome fruit of a godly life. For as the divine Philosopher saith, He maketh the best harmony, whose life agreeth with his doctrine. But whose doctrine is altogether dissonant from his life, he is, as the Apostle saith, a jarring Cymball. The same hath the Prophet Malachi joined together; showing that these things were, and so ought to be in the Priests of God. The law of truth was in his mouth, and there was no iniquity found in his lips: he walked with me in peace and equity, and did turn many away from iniquity. For the Priests lips should preserve knowledge, and they should seek the law at his mouth, for he is the Angel of the Lord of Hosts. In the new testament these two oft concur. Matth. 5. Ministers are said to be the salt of the earth, and the light of the world; because their office is, by sound doctrine to season, and by good example to shine before others: Act. 20. The Ministers of Ephesus are exhorted to attend both to themselves and to the flock: to themselves, by living well; to the flock, by feeding them with wholesome doctrine. For we that are Ministers, saith Augustine, have two things; the one, that we are Christians; the other, that we are Ministers. Illud quod Christiani sumus, propter nos est; quod autem praepositi sumus, propter vos est. In eo quod Christiani sumus, attenditur vtilitas nostra: in eo quod praepositi, non nisi vestra. We are Christians for our selves, and Ministers for you. In that we are Christians, our own profit is attended; but as we are Ministers, your profit it sought. Likewise, in his epistles, Paul exhorteth Ministers to retatne faith, that is, sound doctrine, and a good conscience: to attend to themselves and to doctrine: as touching their life, to show themselves examples of good works: and as touching their Ministry, to teach sound and uncorrupt dostrine. These two, whosoever joineth together, that is, whosoever shall keep the Commandments of God and teach others so to do, the shall be great in the kingdom of God. Such a Minister was John the Baptist, to whom our Savior giveth this testimony, that he was a burning and a shining light: burning, in himself, and shining unto others. Such were all the men of God, who are commended unto us in the Scriptures; whose knowledge was inflamed with piety, and their piety enlightened with knowledge.

These things which the holy Ghost jointly requireth in Ministers, by no means ought to be severed. For what is an honest Minister, if he be unlearned? A Lamp that burneth, but giveth no light: a Bell of good metal, but wanting a Clapper: a kind Nurse, but without milk: an honest Crier, but without a voice: a well minded Watchman, but void of sight: a willing Guide, but ingorant of the way. And therefore they are like to remain in darkness, who should be enlightened by him: to be hunger-starved, that should be fed by him: to remain uncalled, who should be called by him: to be surprised who should have warning from him: to go out of the way, who should be guided by him. Wherefore it is well said of Jerome, Innocent conversation without instruction, doth as much hurt by silence, as it helps by example. For the Ministers, they be the light of the world, the salt of the earth, the eyes in the body of Christ, which is his Church, the guides of the people: If therefore the light of the people be darkness; alas, how great shall their darkness be? If the salt whereby the people should be seasoned be vasauourie, how should not the people putrefy in their sins? If the eyes of the congregation (as guides be instead of eyes) be blind, how should the people see? If the guides know not the way, needs must the people wander. If the blind lead the blind, both shall fall into the ditch.

But some idle drone will say: it is enough for me, that I serve God in holiness and righteousness; though I cannot, or do not preach. To whom I answer, that a man's religion and justice, if he have any, must appear in the exercise of his calling. And therefore a Minister can hardly be a good man, as I suppose, that is not, in some competency, a good Minister. Now a good Minister, is not only a sheep in Christ's fold, but also a Pastor of his flock: not only a living stone in the Temple of God, but also a builder: not only a plant in God's garden, but also a planter: not only a child of God, but a father also in the faith, begetting others unto God: not only 〈 in non-Latin alphabet 〉 , a disciple of Christ, but a teacher, 〈 in non-Latin alphabet 〉 , instructing others.

On the other side, what is a learned Minister, if he be ungodly? He is nothing, saith Paul, for if I had prophecy, saith he, and knew all mysteries, and alknowledge, and had not charity, I were nothing. For an Idol is nothing, as he saith in the same Epistle. And a Minister, that saith, and doeth not, little differeth from an idol; being not vnfitlie to be compared to the Mercuriales statuae, which show the way to passengers, but themselves stir not. But with Paul (in that place) nihil esse, and nihil prodesse, to be nothing, and to profit nothing, is all one. But Ministers, who with the Pharisees, say and do not, they are like to profit the people but a little; and themselves nothing at all. This therefore ought to be the first care of every Divine, First, to seek the kingdom of God and his righteousness. That he may be a sound Christian, before he be a Minister; a Disciple of Christ, before he take upon him to teach others; a living stone in the Temple of God, before he presume to be a builder: a sheep of Christ, before he be a Pastor; a plant in God's garden, before he be a planter; that himself be called, before he call others: himself a follower of Christ, before he lead others: himself one of the household of faith, before he take upon him to be a steward or ruler of the household.

And surely if all Christians, who tender their own salvation, had need to labor for holiness, without which no man shall see God: then much more had Ministers need to exercise themselves unto godliness, to whose care and fidelity the salvation of others is entrusted; that by preaching profitably, and living uprightly, they may save, not only themselves, but those also who are committed to their trust. Otherwise, if we say and do not; yea, if we say one thing, and do the contrary, we shall neither profit the people, nor yet our selves. Not the people, whom by our example we do more scandalize, then edify by our doctrine, pulling down with the left hand, what we set up with the right, misleading by our life, whom by our doctrine we would seem to lead. Even as the Prophet saith, My people, qui ducunt te, seducunt: they which lead thee, mislead thee. Wherefore, as Isidore saith, Qui negligit recta facere desinat & recta docere: Let him cease to teach well, that cares not to live well. For to what purpose doest thou commend to thy people the strait and afflicted way to heaven; when thyself takest the broad and easy way, which leadeth unto hell? for will not the people sooner learn Atheism by thy life, then religion by thy doctrine? For what saith thy silly sheep in such a case? Surelie if my Pastor were indeed persuaded, that there is a God which will judge the world, ren dering to every man according to his ways; if he thought indeed, that there is a heaven for the godly, and a hell for the wicked, as he would persuade us; it could not be, that he would live as he doth. But what hear I words, when I see deeds? If my guide go that way, who am I, that I should not follow him? This is that, which Gregory saith, Cum Pastor per abrupta graditur, ad praecipitium grex sequitur; when the Pastor goeth in steep-down places, the flock followeth headlong unto ruin. Wherefore, whosoever by an ungodly life overthroweth his doctrine, he layeth a stumbling block before the blind, or causeth the blind to err out of his way, which whosoever doth he is accursed: yea, as I said, he openeth a school to Atheism, whereby it comes to pass, as Ambrose saith Vt non solums ipsi dum male agunt, digne pereant, sed alios insuper secum indign perdant: That not only themselves whiles they live wickedly, do worthily perish, but also unworthily they destroy others. But neither do they profit thenselves, for as Paul saith, If I speak with the tongue of Angles, & could prophesy, and had all knowledge, and have not love, it profiteth me nothing. Such Ministers are like to cookes, which provide wholesome meat for others, but eat not thereof themselves. Like to those carpenters that built the Ark for Noah, and themselves perished in the flood; for whiles they preach to others, themselves become reprobates. For if we have nothing to allege for our selves in the day of judgment, but, Lord have not we prophesied in thy name? we shall receive this doom, I know you not, depart from me you workers of iniquity. Yea, he that teacheth others, and teacheth not himself; he that condemneth other sinners unto hell, and committeth greater crimes himself; he teacheth God with what sentence to condemn himself, for unto him that terrible, but yet just sentence doth belong; Out of thine own mouth I will condemn thee thou wicked servant. Whereas contrariwise, if we would attend to our selves to live well, and to doctrine to teach well, and would continue therein, we should save both our selves and those that hear us: if we would be careful both to keep God's Commandments, and teach others so to do, we should be great in the kingdom of God; great (I say) in the kingdom of grace, but incomparablie greater in the kingdom of glory. Unto which he bring us, that hath so dearly bought it for us, even Christ Jesus the righteous: to whom with the Father and the holy Ghost be all praise and glory forever, Amen.

Corrections.

Pag. 11. lin. à fine 6. Minister. pag. 18. lin. vlt. idol. pag. 52. lin. 1. things. To. pag. 58. marg. lin. à fine 5. 〈 in non-Latin alphabet 〉 . lin. vlt. 〈 in non-Latin alphabet 〉 . pag. 59. lin. penult. of life. pag. 62. lin. 4. God. Likewise pag. 88. lin. vlt. Ministry. For.

To the Christian Reader.

A Lthough I am not ignorant (good Christian Reader) how unpleasing this Sermon will be to some, who are forestalled with prejudicate opinions, (whom I could wish, I were as sure to persuade, as I hope by evidence of truth to convince:) notwithstanding, if I may entreat thee, to read it without prejudice, and to judge of it without partiality; I doubt not, but thou wilt acknowledge with me, that the doctrine therein contained, is not only true, but also a profitable and necessary truth. And the rather do I conceive this hope, because the time hath been, when mine affection inclined by the reverent opinion, which I had worthily conceived not only of Master Calvin, the author, but also of Master Beza, and many other godly and learned men, patrons and fautors of the pretended discipline, made me suspend my judgment in this cause; until I had seriously entered into the study thereof. The which for a long time I did forbear: partly because I did rightly suppose, that my pains might be more profitably bestowed in other partes of divinity, and I had heard a zealous preacher reprove young Divines in a Sermon at Cambridge, who, before they had studied the grounds of theology, would over-busy themselves in matters of discipline, and as he said, before they had laid the foundation of their study, would be setting up as it were the roof: and partly because in my slender judgment, I could not then see, what good would come either to myself or to the Church of God, by my pains taken in that controversy. For I conceived the issue of my study would be, either the disgrace of my ministry among the forwarder sort▪ if I resolved, as now I know I should have done; or the overthrow of my ministry, if I should stand for that discipline. Thus was I content to remain in suspense, whiles I took it to be the best course, both for myself and for the Church, to be no medler on either side. But when of late years the case was so altered with the time, that a necessity was imposed, not only to resolve, but also to profess my resolution on the one part; and it was now expected, that I should inform not only myself, but some others also what way to take: I did then seriously enter into the study of these things; Perhaps with another mind then some others have done, and therefore with other success. I considered with myself, that this Church of England, wherein I was called to be a minister, did hold and profess all substantial points of divinity, as soundly as any Church in the world, none excepted neither in this age, nor in the primitive times of the Church. And secondly, that it hath the testimony of all other true Churches. Thirdly, that in it the means of salvation are ordinarily and plentifully to be had. And therefore to make separation from it, I took to be schismatical and damanable presumption. And as touching myself, I considered that being in the ministry, necessity is laid upon me, and woe be unto me, if I preach not the Gospel. Wherefore I must confess, I studied the controversies wherein the policy of our Church is called into question, as one who meant if he were not convicted with evidence of truth, to be as it were the respondent, or defendant, resolving not to leave my standing wherein God had placed me, unless by force of argument, I were removed: Whereas others, having (as it seemeth) been out of love with our Church-discipline before, and in affection wholly alienated from our Church-governors, have studied these things as opponents and plaintiffes. And therefore having sought a knot as it were in every bulrush, and strained at every gnatte, they have picked so many quarrels against the Church, and by consequent, against their own ministry, as that by their oppos •• ion, the Church is deprived of their ministry, & themselves of the employment of their gifts; They suffering the Land to swarm (even in their own opinion) with Papists and Atheists, and their places either to be destitute, or to be occupied with such as they account unprofitable ministers, rather thē they will embrace, nay rather then they will without prejudice and partiality read, what is truly said for the defense of our Church. But to return to myself: when with this resolution (which I am persuaded ought to be in the like case) I had studied some, which are supposed to be the chief treatises on both sides: I found on the one side, certain places of Scripture drawn as it were by the neck to that side, a few straggling sentences quoted out of the Fathers, and as it were with oars wherried by these men (looking as one would think the other way) against the full stream of Antiquity; some pretty speeches and witty proofs, which notwithstanding, were (as before I had observed in the question of usury) mere colors, rather then sound arguments. On the other side, I found full and plentiful proofs, as in other writings, so namely in the learned treatise of the perpetual gouernemant of the Church, from which I received good satisfaction. Now, the arguments which persuaded me, I have here set down, as the shortness of a Sermon (though somewhat enlarged) would permit; hoping (because I know nothing to the contrary, setting not the judgment of men, otherwise minded, but their prejudice aside) that the same arguments which have persuaded me, will also prevail with others to embrace this, which at the first I called a profitable and necessary truth. The which if it shall please God according to my hearts desire to effect, I would hope through God's goodness qu •• kly to see an ende of this pernicious division which is among us. For though some other particulars be cōtrouerted; yet this, of the church-government, is the chief & principal: and so chief, as that sometimes I have thought the rest to be but controversies in pretence to avoid the envy of this. Neither do I doubt, but that if men sincerely affected were rightly persuaded of the government, that either they would not so stand upon matters of ceremony, & such like of small importance, as that for them they would maintain this rent in the body of Christ or suffer either themselves to be deprived of the employments of their talents, or the Church of their ministry: or if any out of tenderness of conscience should make scruple of these things, that they would favorably be respected. So that by the acknowledgment of this one truth our differences would be compounded, our breaches healed, our divided minds reunited, with one heart and voice to glorify God in the edification of his Church, propagation of the Gospel confusion of Popery and Atheism. Whereas now this opposition, whiles it is continued, greatly dishonoreth God and his true religion which we profess, hindereth the proceedings of the Gospel, aduantageth Popery & Atheism scandalizeth the people whom we ought to edify, and not only the backwarder sort; who hereby take occasion to be of no religion, but also the forwarder sort, and that many ways, as I will particularly show. For they (I speak not of all) are hereby occasioned, 1. To despise the solemn worship & service of God, and whatsoever good thing else is set forth by Authority: and 2 Whereas they would seem above all things to esteem the ministry of the word, as that precious treasure for which they would (with him in the Gospel) forgo all things; they not only vilify and disgrace the ministry, which is to be had (I mean of those who are conformable, though no way inferior, but in many graces, by many degrees superior to many of those whom they admire:) but also encourage by all means their admired ministers to stand out, as though they had rather want the food of their souls, and that which they acknowledge to be the power of god to salvation, thē not to enjoy their fācies, for which they have no ground. 3. To place the height of religion in disconformitie, turning zeal into faction, godly conferēces to bitter invectives against Bishops, & odious censures of such as they cal formalists; the study of the scriptures & the substance of divinity, to disputatiō of discipline & ceremonies, & being ignorant in the Catechism to profess skil in those things: Combining themselves in a divided brothe hood, as though none were to be accounted Christians or brethren in Christ, but such as stand for the pretended discipline; to whom also they cōfine their charity. 4. To be dāgerously unthankful unto God for the continuance of the Gospel together with outward peace and prosperity under the happy government of our gracious and dread sovereign. For whereas before the end of the blessed reign of Queen Elizabeth, all good Christians would have acknowledged thenselves infinitely bound to Almighty God in all duties of thankfulness, if they might have been assured of the continuance of these things after her decease (which was the time that we feared & our enemies expected:) yet now when the Lord hath granted whatsoever almost we could desire, we take on, as if we had nothing; and like weyward children when we have what is fit for us, if we cannot also have what we fancy besides, we are ready to cast away that, which, through God's unspeakable goodness, we may to our souls health enjoy. Yea so strangely do some dote upon their own devises, that they protest to all the world, unless their assertions (diverse even the principal whereof were never heard of in the Church of God within 1600. and some odd years after Christ) be granted, they see not how our separation from the Church of Rome can be justified. Nay they protest, that if they be in an error and the Bishops have the truth, the Pope and Church of Rome have had great wrong and indignity offered unto them, in that they are rejected: and that all the protestant Churches are schismatical in forsaking unity and communion with them; And therefore in their wisdoms make this offer to the Priests and Jesuits, that if from them they can receive satisfaction concerning their propositions, they will be reconciled to the See of Rome. So that now it must be thought that we separated from the church of Rome, not for their abominable idolatries & heathenish superstitions, nor for their capital heresies subuerting the foundation of religiō, nor because the church of Rome is the whore of Babylon, the See of Antichrist, the mother of all fornications and abominations, being also embrued, and as it were died red with the blood of the Saints, & of the Martyrs of Jesus; frō which we are commanded to separate in these respects: but because forsooth among them, every particular parish is not held to be an entire body by it self, furnished with sufficient power & authority, for the government of it self in all causes ecclesiastical; because every parish among thē hath not power immediately under Christ, to elect and ordain, deprive and depose their Ministers, and to execute all other ecclesiast▪ censures: because the Pastor of every particular congregation, is not among thē the highest ordinary ecclesiastical officer, but above him they have diocesan and provincial church-officers, & such like; for it shall suffice to have mentioned those, which as they concern the cause in hand, so they are the principal. In respect whereof, seeing they hold separation is to be made from the church of Rome, they plainly bewray themselves what manner of persons they be, who for the same causes may separate not only from our Church, but those of Scotland, and Geneva, and all others, where these undigested devises were never heard of. Fifthly, to grow wanton in religion through a kind of spiritual pride, not caring for the heavenly food of their souls, unless they may have their own sawee, & preferring the circumstances of religiō & ceremonies, before the substance. We will not hear a sermon forsooth made at a funeral, be it never so profitable, and by our good will we would hear none that is conformable, be he never so learned and godly a preacher: of if we do, (we hearing with preiuiudice, & making the word vneffectual unto us) we say his gifts be decayed, & his preaching to be without power: we hear & not hear with admirable acceptation of persons, as if we had never learned to acknowledge God's ordinance, or to look higher then to the speaker. Moreover, if law did not compel us, we had rather be at no public prayers, then at those which by authority are appointed; or if we be present, we will behave our selves as absent, not vouchsafing to join with the congregatiō. We had rather not have our child baptized (if we might choose) then that the cross in baptism should be used. We had rather not receive the Communion, then receive kneeling &c. Which things, when I consider how few among the people (in comparison) de care for religion, & of those few, how many are (I am sory to speak it) schismatically disposed, do make my heart to sorrow, and my bowels to yearn in commiseration so thē. Neither can I choose, but in an earnest desire of the peace of our church (whereby these inconveniences might be remedied) to entreat, & even in the bowles of Christ, to beseech my brethren of the Ministry, that as they tender the glory of God, in the propagation of the Gospel, or the salvation of the people which Christ hath redeemed with his precious blood: or if these considerations will not prevail, as they hope to answer these things at the day of the Lord, they would at length seek the peace of Zion, & be as desirous to find arguments to revntie themselves unto us, as they have been over-busy in seeking reasons to disjoin themselves frō us. Or if they will not be at so much pains, yet at the least, that they would weigh in the balance of an upright & impartial judgment, those proofs which here are briefly set down. And if they find them to over-weigh the reasons of the contrary part, they would give glory to God, by acknowledging ingenuously so profitable, & as these times are, so necessary a truth. Neither shall they need to fear discredit, if upon better information they shall reform their judgments. Wherein all moderate men will hold them excused: remembering first, the common condition of human frailty, which is subject to over sight; frō which the most zealous men are so far frō being exempted, as that many times they are more subject there-unto then others of milder temper; men of greatest zeal being not always, nor for the most part, of soundest judgment. Secondly, the reverent opinion which worthily they have conceived of Calvin & Beza, & other worthy Divines, whom they having found so admirably sound & orthodoxal in the substantial points of religion; it is no marvel, though without any great search they relied upon their credit for matters of less importance. Thirdly, the good effects which (as they have been informed) the new discipline hath brought forth, and the manifold corruptions which they have taken notice of in the government of our church, being the personal defaults not so much of the Bb. themselves, as of their officers. And yet what are these to those horible cōfusions, which if the discipline of the newest edition should be established, would inevitably follow? Namely, if every parish Bishop should, as they teach, be the supreme or highest ecclesiastical officer: that every parish (where plurality of voices must carry all things, & the greater part ouersway the better) should within it self have authority immediately derived from Christ, to elect, ordain, depose and deprive their Minister, and to exercise all other ecclesiastical censures; that every parish should be an entire body within it self, having neither subordinatiō, nor (for ought that I see in the new plotforme) consociation with others.

And is it possible, that these things should not only be broached of godly learned Ministers, but also with such vehemency be urged, that separation is to be made frō all those churches which admit not these new & undigested fancies? Or shall we not rather think, that Brownists, or some not far from Brownism, have abused their names? which if it be so, why do not the rest disavow these new-found assertions, & protest against such schismatical novelties? Why are the people suffered to receive thē as oracles? why is this advantage given to Papists as though the ministers among us, who would be thought to seek reformation, did acknowledge no greater cause of separation from the church of Rome, then these matters of the new-found parish-discipline, which no reformed Church in the world doth observe?

But if in the partial balance of their forestalled judgment these arguments shall seem light in comparison of their own; my desire is, that their answers may be distinctly applied to every argument in order, & that their proofs may be produced: which (they must remember) had need to be very pregnant & demonstrative, which are to persuade, both the abolishing of that government which even from th' apostles times hath been perpetually observed in the church, & setting up of another which was never heard of till now of late. And if for ought that I have here said, or can say, the newest things will prove the truest, (which yet never happened) I will then acknowledge my error. Only I desire Christian and modest dealing: not as in that which is called the Christian and modest offer, which notwithstanding that title, is full of odious censures, proud & scornful speeches, unchristian & vnmodest provocations, with great bitterness galling those whom they have made their opposites. In expectation whereof, I commend thee to the Grace of God, unfeignedly protesting, that what I have here either in this Praeface or in the Sermon delivered, is that which in my conscience I am verily persuaded to be the truth.

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

A SERMON PREAched at Lambith.

O Vr Lord & Savior Christ, having appeared to Saint John, in a glorious form, (before described) in the midst of seven gold̄ Candlesticks, having seven Stars in his right hand: In this verse, he expoundeth the mystery both of the seven Stars, and also of the seven golden Candlesticks; showing, that as by the golden Candlesticks are meant the seven famous Churches of Asia, viz. Ephesus, Smyrna, and the rest before specified, verse. 11: so the seven Stars are (that is, do signify) the Angels of those seven Churches. In handling of which words, I am to perform two things First, because this expositiō is, as Albertus noteth, allegorical, we are to examine, who, and what manner of of persons are meant by the Angels of the Churches. For although it be a thing agreed upon among the interpreters both new and old, that by the Angels we are to understand the Pastors or Bishops of the Churches: yet is it become a great controversy in our time (which I wish were as likely to be determined and ended, as it is easy by evidence of truth to be decided) what manner of Bishops they were: whether (for the substance of their calling) such as the reverend Fathers of our Church are (which, by the grace of GOD, I will plainly prove), or such, as some of our time have fancied.

Secondly, we are to consider the quality of their function, and out of the words to show, that the office and function of Bishops here meant by Angels, is in this text both approved as lawful, and commended as excellent: they having this relation to the Churches whereof they are Bishops, that where the Churches are compared to Candlesticks, they are presupposed to be the lights set there on, to give light to all in the house of God: where the Church in this book is termed heaven (as it is the heaven upon earth) the Pastors and Bishops are the Stars of heaven: where it is called the kingdom of heaven, as though it were the heavē of heavens, they are the Angels in this heaven.

For the deciding of the former question, two things are in the words offered to our consideration. For whereas they are said to be Angels of the Churches, we are first to consider what manner of Churches they were, whereof they were Angels; and secondly, what manner of preeminence they had in those Churches, in regard whereof they are termed the Angels of the Churches. As touching the first: we are to try, whether these Churches whereof they were Angels or Bishops, were parishes, or dioceses: and consequently, whether they were parishional, or diocesā Bishops. For some of late have taught, that properly there is no visible Church, but a parish, nor lawful Bishops but parishional; and that for the space of two hundred years after Christ, there were no other but parish-bishops. And that we should not think, they use the word parish, in so ample a sense as the ancient Fathers and Councilles were wont to use the word 〈 in non-Latin alphabet 〉 , (as after you shall hear): they define a Parish to be a particular, ordinary, or set Congregation or Christians assembling in one place (as it were in one synagogue) to the solemn worship and service of God; such as be our parishes here in England. To make good this new-found opinion (the novelty whereof bewrayeth the falsity) they have coined others, as new, and therefore as false assertions. As first, that every parish by right hath sufficient authority within it self immediately derived from Christ, for the government of it self in all causes ecclesiastical. And secondly, least they might seem to set up an absolute Popeling in every parish, who should have not only supreme, but also sole authority in causes ecclesiastical: they adjoin unto him, his consistory of lay or governing Elders. And to this parishional presbytery consisting of the parish Bishoppe (forsooth) and his parish elders, they do ascribe that sufficient, immediate, and independent authority for ecclesiastical government of every proper visible Church, otherwise called a parish. Thirdly, as for diocesan or provincial Bishops, they hold them unlawful, & Antichristian: neither may they (good men) be acknowledged to be so much as members of the true visible Church; because forsooth they be not members of someone only parish; which in these men's conceit must needs be the kings own case.

Concerning the second; viz. what was the preeminence of these Bishops in the Churches, in respect whereof they are called the Angels of the Churches; Others more wise and learned then the former, granting they were Bishops of whole Cities, and the Countries adjoining (that is to say of Dioceses) notwithstanding the sway of the government they ascribe to the Presbyteries of those Churches, consisting partly of ministers and partly of annual or Lay-presbyters; making these Angels or Bishops nothing else but 〈 in non-Latin alphabet 〉 , or presidents of those presbyteries: and such presidents, as were not superior to the other presbyters in degree, but only in order; having an authority committed to them by the free consent of the rest, to assemble the Presbyters, to moderate the action, to propound matters, to ask voices, ever pronouncing what the greater part decreeth, and lastly to execute the presbyterial decrees: and further, such president, as had not this superiority for term of life, but for a shor time, as a week or a month, and that by course; this presidentshippe being, according to their conceit, common to all in their turns.

Now for the clearing of this matter, which we have in hand: forasmuch as both sortes obtrude lay-elders to extrude Bishops; I will [ 1] first prove against both, that there were no lay-governing-elders in the primitive church & that the presbyteries then consisted wholly [ 2] of ministers. And then more particularly against the former sort, that in the first two hundred years, the visible Churches (such as they speak of) endued with power of ecclesiastical government, were dioceses properly, and not parishes: & that the presbyteries which were in those times, were assigned not to parishes, but to dioceses. And consequently, that the Angels of the Churches and presidents [ 3] of the presbyteries, were not parishional, but diocesan Bishops.

Against the latter, that the Bishop being advanced [ 4] to a higher degree of the ministry, was set above the other presbyters, not only in priority of order, but also in maioritie of rule: and that, neither for a short time, nor yet by course: but, as for his worth he was either at the first appointed by the Apostles, or afterwards elected by others; so was he to continue for term of life, unless for his unworthiness he were displaced.

And so in the last place I will come to the other thing, which is to be observed in this [ 5] text, which is, concerning the quality of their function: wherein I am to show, and by evidence of truth to demonstrate, that the calling of such Bishops, is of apostolical and divine institution. Unto which last, that I may in due time come, I will be the shorter in the former.

ANd first, I am to show, that there were no other Presbyters in the primitive Church but Ministers. A sufficient proof whereof may be this: that, as in the writings of the Apostles, in the ancient Fathers and councils, the word 〈 in non-Latin alphabet 〉 or Presbyter (noting an Ecclesiastical person) doth evermore signify a Minister of Priest (which word, though abused by the Papists to signify sacrificing Priests, is the proper english of Presbyter, and from thence derived:) and therefore question might as well be made whether there were any annual ministers or lay-priests, as presbyters, (that being also a name, as themselves say, confounded in the Scriptures with Episcopus, and noting a person, who must by the Apostles rule be 〈 in non-Latin alphabet 〉 ): so can there not any one pregnant testimony be alleged out of the scriptures, Councils or Fathers, mentioning or meaning any lay, annual, only-governing presbyters: which no doubt will seem strange to those; who remember with what vehemency this kind of presbyters hath been urged and obtruded upon us. For although many places are usually alleged out of the Scriptures and Fathers: yet I do unfeignedly profess, that (to my knowledge) there are only two allegations, which I esteem worth the answering: the one, out of 1. Tim. 5. the other, out of Ambrose on the same Chapter. The Presbyters, saith Paul, that rule well, let them be counted worthy of double honor, especially they who labor in the word and doctrine. From whence they gather a distinction of Presbyters or elders; that some are governing elders only: others, also Ministers. Whereunto I answer, that not any of the Fathers, or any other before our age, did ever understand this text of any other, but of the ministers of the word, they conceiving of it, as if the Apostle had said: Let those Ministers or Priests which rule well &c. Neither doth the Apostle indeed note 2 sorts of Elders, as they imagine, but two duties of the Ministers, in respect whereof double honor is due unto them: the one general, 〈 in non-Latin alphabet 〉 , to be good presidents; the other special, 〈 in non-Latin alphabet 〉 , to labor in the word and doctrine. Putting only this difference, that whereas double honor is due to all ministers for the performance of their duty in general, (for so Jerome expoundeth these words, qui been praesunt (i. qui implent officium suum: ) yet especially they are to be honored for their pains in preaching the word; that being, in Paul's estimation, the chief work of the Ministry. For 〈 in non-Latin alphabet 〉 is all one with that phrase of going out and in before others, whereby the conversation of public persons in the scriptures is signified. And they are said 〈 in non-Latin alphabet 〉 , who go out and in before the people of God as it becometh them. And thus also the ancient Syriac Paraphrase expoundeth those words, 〈 in non-Latin alphabet 〉 qui been segerunt, who demean themselves well in their place. And this is to be understood both of their private conversation (in which sense the word 〈 in non-Latin alphabet 〉 is used Tit. 3. 8. 14. where those which believe, are exhorted 〈 in non-Latin alphabet 〉 , to be presidents of good works ) and also of their public administration. Both which the Apostle expresseth in his farewell-sermon to the same Presbyters of Ephesus, of whom he speaketh to Timothy, Act. 20. 28. which may serve as a commentary to this place. As if the Apostle had said, those Presbyters or Ministers among you, who fulfill their ministry according to that directiō which at my departure I gave them, viz. that they should attend to themselves and to the whole flock, over which the holy Ghost had made them overseers, (that is 〈 in non-Latin alphabet 〉 ) and more specially, to feed the Church of God which he hath redeemed with his own blood, (that is, to labor in the word and doctrine) let them be counted worthy of double honor. It is plain therefore, that the Apostle in that place speaketh only of Ministers. And that he speaketh not there of lay or only-governing elders, it may further be proved by plain evidence out of the text. For, seeing by honor in that place the Apostle understandeth honorable maintenance, which by their own confession is not due to lay-elders; it is therefore certain, that this place acknowledgeth none such. Thus therefore I argue;

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

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

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

The proposition the Apostle proveth in the next words by 2. testimonies. For the Scripture saith, thou shalt not moosell the mouth of the Ox that treadeth out the corn. Which testimony he also allegeth 1. Corin. 9, to prove that maintenance is due to the Ministers of the Gospel. And again, The workman is worthy of his stipend.

The Assumption thenselves confess, both by their doctrine and their practice. For, whereas some object, that their lay-elders, if they stand in need, are to be maintained: I answer, that they choose such as have not need; and if they have, that the maintenance which is allowed, is for their need, and not for their work sake. But the Apostle saith, the Presbyters are worthy of double honor, and the workman is worthy of his stipend; to signify, that the honor or maintenance, whereof he speaketh, is not a beggarly alms given only in charity for need; but an honorable stipende, in justice due to the Minister for his work sake.

Seeing therefore this Scripture fails them, we may conclude, that lay-elders have no footing in the Scriptures; and therefore by their own principles ought not to be obtruded upon the Church of God.

I come to Ambrose, writing on the first verse of the same Chapter Where the Apostle exhorting Timothy, not to rebuke an elder or aged man, Ambrose giveth this reasō: For among all nations old age is honorable: and then addeth, vnde & synagoga, & postea ecclesia seniores habuit, quorum sine consilio nihil agebatur in Ecclesia. Quod quâ negligentiâ obsole verit nescio, nisi forte doctorum desidiâ aut magis superbiâ, dum soli volunt alquid videri. Whence it is, that both the Synagogue, and afterwards the Church had Seniors, without whose counsel nothing was done in the Church. Which by what negligence it is grown out of use, I know not, unless perhaps by the slouthfulnesse of the learned or teachers, or rather pride, whiles they alone will seem to be something. Which words, whosoever understand as giving testimony to lay-elders, they wrong Ambrose, in making him against his meaning to testify that, which hath no warrant either in Scriptures, or in the elder writings of Antiquity. For, Ambrose himself was a Diocesan Bishoppe, and one who labored as much as any, not to justify (for that needeth not in those times) but to magnify the calling of Bishops; and was as far as any, from subjecting either Bishops or Ministers (as these men do) to the Presbyteries of lay men.

But let us examine the force of their argument. Ambrose saith, there were elders in the Church as well as in the Synagogue, therefore (say they) there were lay elders. It followeth not. For even the Synagogue had Seniores sacerdotum, Seniors of the Priests, as well as Seniores populi, Seniors of the people. And, of such, Ambrose speaketh, when he saith, in the Church or Church causes nothing was done without their advise. If it be said, that Ambrose speaketh of such Seniors, whose advise was neglected through the default of the learned or teachers, and therefore of such as were not teachers; I answer again, neither doth this follow: for, doctorum, the learned or teachers, being a common title both to Bishops and Presbyters, and so to be understood in this place; we may easily conceive, how the assistance of the Seniors, through not lay-men but Ministers, was grown out of use, through the default of such as had been teachers in the Church, either as Presbyters, or as Bishops. For, whereas in the Primitive Church, the Bishoppe had used the advise of certain grave Ministers, who remained with him, after the greatest number of Presbyters (being now allotted to their several titles or charges) were severed from him: (a lively resemblance whereof remaineth in the Deans and Chapters of Cathedral Churches) and nothing almost was done in Church causes without their advise: Ambrose complaineth, that their counsel in his time was neglected, & their assistance grown out of use, by what negligence he could not tell: but as he ghesseth, it was to be attributed either to the idleness doctorum of the learned or teachers, that is to say, of the Presbyters, who for their own ease gave over meddling in matters appertaining to government; or else to the pride doctorum of the learned or teachers, that is to say, of the Bishops, who took all upon themselves, that they alone might seem to be somewhat. For if you expound Doctorum, for pastors of parishes alone, as the Presbyterians do, or for Bishops alone, as others do: I cannot see, how the excluding of Seniors, and taking the whole burden and employment upon themselves, could by Ambrose be imputed as a matter of sloth or idleness, either to the Pastors, excluding the lay Elders; or to the Bishops, excluding the learned Presbyters. But howsoever Ambrose knew not what to say of this matter, otherwise then by conjecture; yet I doubt not but the true causes, wherefore the assistance of the Seniors grew out of use, were these: First, because it being a matter of great trouble, whereby they had no profit, they provided for their own ease, giuinge over to intermeddle in those cumbersome imploymentes, (which was Ambrose his first reason). Secondly, because it grew needless; for that the frequent Synods of Bishops, which in every Province were assembled, not only determined many causes, which before were wont by Presbyteries to be decided: but also decreed many canons and constitutions, whereby the Bishop, without his former assistance, might seem sufficiently directed. I conclude therefore the first point, viz. that in the Primitive church there were no lay Elders, and consequently, no parishional Presbyteries. Wherevpon, it will necessarily follow, either that every parish Bishop (as they call him) must rule as a Pope, or be subjected to the authority of the diocesan Bishop.

I come to the second; which is, to show, that in the Apostles times, & in the age following, the Churches, whereof the Bishops are called Angels (or, to use their words, the visible Churches, endued with power of Ecclesiastical government) were dioceses properly, and not parishes. This is proved out of this place. For, whereas our Savior Christ, writing to the Churches of Asia, numbereth but 7. and naming the principal, and (some of them) mother-cities of Asia, saith, the seven stars, were the Angels of those 7. churches; it cannot be denied, but that the churches whereof they were Bishops, were great and ample cities: and not the cities alone, but also the countries adjoining. For, it is evident, that the Apostles, when they intended to cōvert any Nation, they first preached to the chief cities thereof. Wherein, whē through God's blessing they had converted some, their manner was to ordain Presbyters; hoping by their Ministry, to convert not only the rest of the city, but also in the countries adjoining, so many as did belong unto GOD; the kingdom of heaven being like a little leaven, which being put into any part of the meal, seasoneth all. Neither were the parishes distinguished in the Apostles times, nor the presbyters assigned to their several titles or cures; but in common, the presbyters were to attend the whole flock converted, feeding them with the Word and Sacraments, and to labor the conversion of the residue, so far as they should be able, both in the city, and in the countries adjoining. The presbyteries therefore in the Apostles times, were appointed, not to several parishes, but to whole cities, and the countries annexed, that is to say, to Dioceses; that both they might convert them, and attend and feed them being converted.

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

I answer, first, that the presbytery and the President thereof, were provided, not only for the cities thenselves, but also for the countries adjoining, which were converted, or to be converted, by the Bishop & presbyters of the city; and being converted, were counted part of that church. And therefore though the antecedent of this objectiō were true, yet the consequence were to be denied. But the antecedent, is not only false, but also unreasonable, & incredible. For, if you consider the number of the Christians in the greatest cities within the first two hundred years, or the times wherein they lived, or the places where they used to assemble; you will acknowledge, that all the Christians in the great Cities, neither did, nor could ordinarily assemble in the same place, as one set particular ordinary congregation.

What the number of Christians were before the first 200. years were ended, in Rome, Ephesus, Alexandria; and such like Cities, we may imagine by that great multitude of Christians which were at Jerusalem; within a few weeks after the death of Christ: 3000. having been converted in one day. At Rome▪ about the year 100. the company of Christians being much increased, (& til then both the Presbyters attending them promiscuoslie, and the people meeting in diverse places uncertainly) Euaristus the Bishop of Rome, was fain, for avoiding of confusion, to distinguish thē into diverse parishes, or titles, assigning unto them, not presbyteries, but several Presbyters; the number whereof by Hyginus was augmented, about the year 138. In the time of Cornelius, Bishops & Martyr, about the yere 250. there were in the Church of Rome (as himself showeth in an Epistle yet extant in Eusebius ) one, and but one Bishop, 46 Presbyters, 7 Deacons, and of other Clergy-men 101, of widows and other distressed people, above 1500: all maintained by the charitable contribution of the Christian people in Rome, which afterwards he calleth 〈 in non-Latin alphabet 〉 , a very great and innumerable people. And well might he so call it: for, Tertullian within the first 200. years saith no less. See his Apologet. cap. 37. Add to the multitude of the people, the consideration of the times, raging for the most part with persecution, & not permitting the Christians ordinarily to meet in great multitudes; also the consideration of the places wherein they used to assemble, as it were by stealth (as private houses, and • aults called Cryptae, and other private and privy places, not capable of such multitudes) and you will easily acknowledge, that the Churches which were in the Cities alone, contained many particular congregations, unto all which, there was but one presbytery, or College of Presbyters assigned.

NOw, these Presbyteries in the Apostles times, as the presbyterians confess, had & by divine ordinance ought to have a President, whom the holy Ghost here calleth an Angel, and the Fathers, a Bishoppe; which, by that which hath been said, may be proved to have been, not a parishional, but a diocesan Bishop. And that is the 3. point, which I was to prove. For, if the churches whereof they were Bishops, were dioceses, & not parishes; if the parishes were not yet distinguished, nor Ministers assigned to their peculiar titles, or several cures; if the presbyteries were allotted to whole dioceses, and not to several parishes: then the Bishoppe, who was set over a whole diocese, and not a particular parish, who was president of the presbytery allotted not to a several parish, but to a whole diocese, was undoubtedly not a parishional, but a diocesan Bishoppe. And this was the state of the Church in the Apostles times. Howbeit, in the end of the Apostles time, parishes began to be distinguished in cities, and afterwards in the country. For, about the year 100. and therefore before the death of S. John, Euaristus Bishop of Rome, distinguished the parishes or titles in Rome, and assigned not a presbytery, but several Ministers to every of thē: which was also practiced in other cities. We may gather out of Eusebius, that before the time of Julianus, that is, before the year 180, diverse particular congregations or churches, were subject to the Bishoppe of Alexandria. For, in the first year (saith he ) of Commodus, the Bishopric 〈 in non-Latin alphabet 〉 , of the Churches in or about Alexandria, was committed to Julianus, after that Agrippinus had fulfilled his ministry for the space of twelve years. Neither may we omit that, which Eusebius saith of Titus, and Theodoret both of Titus and also of Timothy, because it also plainly confuteth their new assertion, who deny, that more particular congregations then one, were subject to any Bishoppe, within the first two hundred years.

Titus (saith Eusebius ) the Bishop 〈 in non-Latin alphabet 〉 of the churches in Crete. Theodoret saith, Titus was the Bishop Cretensium, of the Cretans, and Timothy Asianorum, of them in Asia.

Epiphanius saith Singuli ecclesia • ū episcopi habeut beut sub se ecclesias: all Bishops of the Churches, have Churches under thē. As touching country Towns, they were indeed converted aftor the Cities: and because they remained heathenish for a time after the conversion of the City, therefore heathenish people are still called Pagans: Notwithstanding the Bishop and Presbytery of the City acknowledging them to belong to their charge, labored their conversion as soon as they could; and when they were converted, the Bishoppe out of his Presbyterie assigned not a Presbyterie, but a Presbyter or Minister to every of them; a Presbiter, I say, & not a Bishoppe: saving that where the Diocese was large, the Bishop being not able to perform all episcopal duties in all places (things being as yet not so well settled) was fain to appoint a Presbyter here and there, to be 〈 in non-Latin alphabet 〉 , a country Bishop, who, together with his charge, remained subject to the Bishop of the City, in whose diocese he was; neither might he meddle any further in Episcopal affairs, thē by the Bishop was permitted unto him. The Council of Serdica determined, that one Presbyter is sufficient for a village; or a little City or Town, and therefore license not to be granted to ordain a Bishop in such places. Which evidently showeth, that Bishops were set over cities and dioceses, and that every parish and Country-town had not a Bishoppe, or a presbytery, but one only Minister, as sufficing for such a charge.

Thus thē parishes were distinguished, both in the cities and countries, & several presbyters peculiarly assigned unto them. Upon which division of parishes, & assignment of presbyters unto them, there happened no alteration to the state of the Bishop: the difference was in the employment of the presbyters. For whereas, before, they attended the whole flock in common, by the direction of the Bishoppe: now, by his assignment, they were deputed to their several charges. The Bishops jurisdiction was not altered, he having, as before, the same episcopal charge of the city and country adjoining. In respect whereof, a diocese contained 〈 in non-Latin alphabet 〉 & 〈 in non-Latin alphabet 〉 , in this division, signifying, not as the vulgar use of our English word Parish importeth a particular ordinary congregation, answerable to a Jewish Synagogue, but the whole city & suburbs, though containing as many particular parishes, as Jerusalem did Synagogues; & in that sense (even after the division of Parishes) is ordinarily used in the best writers. One of the ancient Canons, called the Apostles, appointeth every Bishop to deal in those matters 〈 in non-Latin alphabet 〉 , whatsoever appertain to his own See, & the countries subject unto it. Which Canon the council of Antioch reciting, & calling it the ancient canon of their fathers, explaneth in these words; For every Bishop ought to have authority over his own paroecia, & to have care 〈 in non-Latin alphabet 〉 , of the whole region which is subject to his city, using 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 promiscuously.

These three points whereof hitherto I have entreated, are of such evident and undeniable truth, that Calvin, the first founder of the Presbyterian discipline, doth acknowledge the same. For, speaking of the discipline of the primitive Church, which he confesseth was framed according to the word of God, & scarcely had anything differing therfrom; he saith: Quibus ergo docendi &c. to whom the office of teaching was enjoined, all thē they named Presbyters. They, out of their number chose one in every city, to whom they specially gave the title of Bishop: ne ex aequalitate, vt fieri solet, dissidia nascerentur; least out of aequality, as usually it happeneth, dissensions should arise. And some-what after, Habebant ergo, &c. Every city had their College of Presbyters, who were Pastors and Teachers. And again, To every city there was attributed a certain region or country, which frō thence should receive their Presbyters, & be reckoned as part of that church. And yet again: But if the country which was under his Bishopric, were more large then that he could sufficiently discharge all the offices of a Bishop in every place: through the country, in certain places, some Presbyters were appointed, who in matters of less importance should be the vicegerents of the Bishop. Such they called Chorepiscopi, because in the province they represented the Bishop.

Thus far, that worthy servant of Christ, Calvin: who though in these three things he agreeth with us, namely, that the Presbyteries consisted of Ministers, that the Churches endued with power of Ecclesiastical government, were dioceses, and that Bishops under their charge, had both their cities and countries adjoining: yet I confess, in the fourth point he differeth from us, and as I am undoubtedly persuaded, from the truth.

IN the 4. place therefore, we are to entreat of the superiority of Bishops over other Ministers. For, although the presbyterians & we agree in this, that by divine institution, there was in the primitive Church, and still ought to be one, set over the Presbyters: yet in diverse things they dissent from us, and as I said, from the truth. First, in that they make the Bishop superior in order only, & not degree. Secondly, in that they assign a superiority or presidentshippe unto him for a short time, and that by course. Thirdly, in that they ascribe unto him a priority only of order, & not a majority of rule or power. And to this pupose, it pleaseth thē to distinguish Bishops into 3. sorts, divine, human, devilish; acknowledging such only, as they fancy, for divine. Howbeit, I must needs confess, that reverend Beza, though an earnest patron of the presbyterian discipline, & one who came far short of Calvin's moderation in this behalf, notwithstanding he speaketh far otherwise of our Bishops, then our men use to do. Quod si nunc Anglicanae Ecclesiae, saith he, &c. But if now the reformed English Churches do persist being upheld by the authority of their Bishops and Archbishops (as this hath happened unto them in our memory, that they have had men of that order not only famous martyrs of God, but •• o most worthy Pastors and Doctors:) let England surely enjoy that singular blessing of God, which I pray God may be perpetual unto it. And that we may all say Amen to Beza his wish, I will show you first in general, that the Bishops or Angels of the primitive Church, were superior, as well as ours, in degree to other Ministers: and then more particularly I will declare, wherein their superiority did consist.

That Bishops were superior to other Ministers in degree, all antiquity with one consent (if you except Aërius, who for dissenting in this point was accounted an heretic by Epiphanius and Augustine ) doth acknowledge; distinguishing three 〈 in non-Latin alphabet 〉 degrees of Ministers, Bishops, Presbyters, Deacons, aunswerable to the high Priest, Priests and Levites; making the Bishops to be the first degree, Presbyters the second, & Deacons the third. So saith Optatus, What should I mention the Deacons placed in the third, or the Presbyters in the second Priesthood or Ministry? the very chief, & principes omnium Episcopy &c. and princes of all, the Bishops &c. Neither is anything more usual in Councils and Fathers, then the distinction of ministers in •• these three degrees.

Ignatius, who lived in the Apostles times, often mentioneth this distinction: as, ad smyrn. Let the Lay men be subject to the Deacons, the Deacons to the Presbyters, the Presbyters to the Bishoppe, the Bishoppe to Christ: and ad Tarsens. Presbyters submit yourselves to to the Bishoppe: Deacons to the Presbyters: the people to the Presbyters and Deacons. 〈 in non-Latin alphabet 〉 , my soul for theirs, who observe this good order, and the Lord be always with them. And again, 〈 in non-Latin alphabet 〉 . Let the Presbyters, and the Deacons, and the rest of the Clergy together with all the people, be obedient to the Bishoppe, as their ruler; for so much is implied in the word.

And such was the difference between the degree of a Presbyter and of a Bishoppe, that when Eustathius the Bishoppe of Tyrus sought upon secrete displeasure to disgrade certain Bishops whom Photios had ordained; the censure of the great Council of Chalcedon was this, 〈 in non-Latin alphabet 〉 : to reduce a Bishop to the degree of a Presbyter, it is sacrilege. To omit others, let us hear Jerome's confession, because he usually is alleged as favoring the heresy of Aërius. At Alexandria (saith he) From Mark the Evangelist unto Heraclas & Dionysius Bishops, evermore the Presbyters having chosen one from among themselves, and placed him in excelsiori gradu in a higher degree, called him Bishop, evē as an army maketh an Emperor; & in the end of the same Epistle, That we may know, saith he, that the apostolical traditions are taken out of the old testament, look what Aaron & his sons, and the Levites were in the Temple, the same let the Bishops, Priests & Deacons challenge in the Church. 〈1 page duplicate〉 〈1 page duplicate〉

But let us consider more particularly wherein the superiority of Bishops did, and doth consist. Paul writing to Titus, the Bishoppe of Crete, saith, I left thee, that thou shouldest continue to redress those things that are amiss, and that thou shouldest ordain Presbyters in every City, as I appointed thee. From whence we may gather a threefold superiority of Bishops; the first, Singularitie of preeminence, during life: I left thee, that thou sholdest &c. The second, the power of ordination; that thou shouldest ordain Presbyters: The third, the power of jurisdiction; that thou shouldest redress &c. and this twofold power not confined to a parish, but extended to the whole Island of Crete, and to all the Cities thereof. From the first of these dependeth the unity, from the second the perpetuity, from the third the eutaxy or good order of every Church.

As touching the first, whereas there were many Presbyters in one City, (as in the time of Cornelius there were 46. in Rome; ) yet there neither was nor might be, as he there saith, anymore Bishops but one in a whole Diocese, or as the holy Ghost here teacheth us, but one Angel in a Church; one Timothy at Ephesus, one Titus in Crete, one Epaphroditus in Philippi, one Archippus at Colossa &c. which is a truth that Councilles and Fathers with one consent do testify. Ruffinus reporteth this Canon out of the Council of Nice, which indeed agreeth with the 8. Canō, Ne in 〈◊〉 ciuitate duo sint Episcopy, that in one City there be not two Bishops. Jerome writing on the first to the Philippiās saith, Here, by Bishops we understand Presbyters, for in one City there could not be more Bishops then one: the like hath Chrysostom, Ambrose, Theodoret, Oecumenius, writing on the same place.

This, as it was ordained for the preservation of the Church in unity, and for the avoiding of schism; so is it for the same cause to be retained. For whence, saith Cyprian have schisms and heresies risen and do rise, but whiles the Bishop, who is one and governeth the Church, by the proud presumption of some is contemned; and the man, honored by God's acceptation of him as worthy, is judged of unworthy men?

The like hath Jerome, who saith, that unless this singularity of preeminence be yielded to the bishop, tot in ecclesi •• efficientur schismata, quot sacerdotes, there will be so many schisms in the Churches as there be Priests. And in the place before cited, he saith, that the Presbyters having elected One from among themselves, and placed him in a higher degree, called him a Bishoppe. And that we should not think this to have been peculiar to Alexandria; elsewere, he saith, after that everyone sought to draw disciples after him, toto orbe decretum est, vt vnus de Presbyteris electus superponeretur caeteris, ad quem omnis ecclesiae cura pertineret: It was decreede in the whole world, that one being chosen from among the Presbyters, should be set over the rest in every Church, unto whom the whole care of that Church, or care of that whole Church, should appertain.

The Presbyterians also confess, that by God's ordinance there ought to be one set over the rest: but that one, they say, was for a short time, as for a week or a Moneth, and that by course; this superiority being commō to all in their turns. And to this purpose they allege the courses of the Priests, and the testimony of Ambrose. But, the courses of the Priests make nothing to this purpose. For though the several orders of Priests served in their course; yet he, who was chief of his order, kept his preeminence when their course was ended. And to their testimony I answer: first, that the author of those commentaries is suspected. Secondly, that his testimony is false: for nothing is more evident, thē that bishops were elected to their places. Jerome, in the two last testimonies which I alleged, witnesseth the same. And lastly it is falsified by them who allege it: for that author speaketh not of a running regency to be changed every week or month; but of the succession of one bishop after the deceasse of another, according to their senioritie. Neither can anything be more evidently proved out of the monuments of Antiquity then this, that bishops continued their regency for term of life. Was not Anianus bishop of Alexandria 22. years, and Abilius after him 13. years, even in the Apostles times? Likewise James at Jerusalem 30. years, and after him Simeon the son of Cleophas 3 • ? Euodius 〈1 page duplicate〉 〈1 page duplicate〉 at Antioch above 20. years, and Ignatius 40? Linus at Rome 12. years after the death of Peter and Paul, 22. in all? Anacletus 10. and odd months: Clemens, 9. Euaristus 8? and so throughout the succession of Bishops from the Apostles to the Council of Nice, and so downward? Notwithstanding if you will believe them, such Bishops as were for a week by course (for they suppose it was Hebdoma • ica 〈 in non-Latin alphabet 〉 ) must be esteemed divine; though there cannot be alleged out of all antiquity, either in the Apostles times or since, any one example of such. As for those who be for term of life, they (forsooth) are but human, though superior only in priority of order: but if superior also in power or maioritie of rule; then are they, in their judgment, worse then human.

Let us therefore see, if Bishops were not also superior in power. Hearken to Jerome. The safety of the Church (saith he) dependeth on the dignity of the chief Priest or Bishoppe: to whom if there be not given exors & ab omnibus • minens potestas, a peerless power, and eminent above all, there will be so many schisms in the Churches, as there be Priests.

This power is twofold: the power of ordination, and of jurisdiction. As touching the former: it hath been the received opinion in in the Church of God, even frō the Apostles time until our age, that the right of ordination of Presbyters, is such a peculiar prerogative of Bishops, as that ordinarily, and regularly, there could be no lawful ordination, but by a Bishop.

At Ephesus, there were diverse Presbyters, Acts 20. and so no doubt in Crete▪ yet the Apostle for this cause substituteth Timothy at Ephesus, & Titus in Crete, that they might ordain Elders by imposition of hands. Which authority, as it was not in the Presbyters before their coming, but in the Apostles; so was it not at their deceasse derived to thē, but to such as were successors of Timothy at Ephesus, and of Titus in Crete.

They object, 1. Tim. 4. 14. Neglect not the gift that is in thee, which was given thee by prophecy, with imposition of hands of the Presbyterie. Upon which place especially, they build the authority of their presbyteries. But without cause; this place admitting two expositions, neither whereof doth favor their presbytery. For first, Presbyterium here may signify, not the fenate, or company of Presbyters, but the office of a Presbyter or priesthood; in which sense the word is often used.

And so, not only diverse in former times, as Jerome, Brimasius, Anselmus, Haymo, Lyra, but Culvin also expound it. Paul, saith Calvin in another place, saith, that he, and not anymore, imposed hands on Timothy. 2. Tim. 1. 6. I admonish thee that thou stir up the grace which is in thee by imposition of my hands. For that, which in the other Epistle is said concerning the imposition of hands of the Presbyterie; I do not so understand, as if Paul did speak of the College of Seniors: but under this name I understand the ordination it self; as if he should say, endevoure that the grace which by imposition of hands thou diddest receive when I made thee Presbyter, be not in vain.

Again, though it should signify a company of Seniors; notwithstanding, this place is so far from proving either parishional Presbyteries (which never were, or if they had been, should not have had authority to ordain him, who was not to serve a parish) or lay presbyteries whatsoever, (which Calvin and Beza acknowledge to have no right to impose hands) as that those Fathers, who expound this place of a company of Elders, understand, here, the ordination of Timothy to be a bishop by the imposition of their hands, who were either bishops, or more then bishops; the word being here, and elsewhere, generally taken; as Beza also confesseth. Insomuch, that as the Apostles sometimes are called Presbyteri, so Presbyterium here may signify a company of Apostles or apostolicke men; in which number Paul was one. For Presbyters, as these Fathers say, might not ordain a bishop.

Ne{que} enim sas erat, saith Ambrose, ne{que} decebat, for neither was it lawful, nor decēt, that the inferior should ordain the superior: For no man giveth what he hath not received. And without all contradiction, saith the Apostle, the greater blesseth the less, and not contrariwise, namely, ex aut horitate.

Yea, but the Coūc. of Carth. say they, committeth authority of imposing hands to Presbyters.

The words of the Canon are these: Whē a Presbyter or Priest is ordained, the Bishoppe blessing him, or holding his hand upon his head, let all the Presbyters also which be present, hold their hands upon his head, by the Bishops hand. Where, we plainly see the power of ordination to be ascribed to the Bishop, & the Presbyters hands to be adjoined (as with us) not for necessity, but for the greater solemnity of the action, and the better encouragement of the party ordained, having the consent and approbation of more then one. Otherwise, the perpetual consent of the church of God, appropriateth the ordinary right of ordination to the Bishop alone; the Councils & Fathers speaking of the Ordainer, as of one: As, Every Bishop, within his own diocese, may ordain Presbyters and Deacons. 〈 in non-Latin alphabet 〉 , let a Presbyter be ordained of one Bishop. By one Bishop, many Presbyters may be ordained. A Bishop alone may give to Priests and Deacons their honor: but he alone cannot take it from them.

As for Presbyters, they are by Councils forbidden to ordain: and if at any time they presumed so to do, (there being thē no want of orthodoxal Bishops) their ordination was repealed and judged of none effect. Because Colluthus was not a true, but an imaginary Bishop, not only himself was commanded in a general coūcil to carry himself as a Presbyter: but Ischyras also and others, who by him had been ordained Presbyters, were returned to their former order. Likewise the coūcil of Constantinople, judging Maximus to have been no lawful Bishop, judged also the ministers by him ordained, unlawful. Yea the Chorepiscopi themselves, sometimes were restrained, & sometimes forbidden altogether, to ordain Presbyters or Deacons. Nay further we read, that whē a certain Bishop in the ordination of a Presbyter and two Deacons imposed his hands on them, and used the help of a Presbyter, only to read the words of consecration and to bless them, himself oculorum dolore derentus, being not able to read for the pain of his eyes: the council of Hispalis reversed the ordination as unlawful.

And this is one principal reason whereby Epiphanius proveth against Aërius the heretic, that the office of a Bishop is a higher degree then that of Presbyters, 〈 in non-Latin alphabet 〉 , 〈1 page duplicate〉 〈1 page duplicate〉 for the functiō of Bishops, is an order generatiue of fathers; for it begets fathers to the church: whereas the order of presbyters, being not able to beget fathers; by the laver of regeneration, begetteth children to the church, not fathers, or teachers. And this is so clear a case, that bishops only, in the judgment of the fathers, have right of ordaining Ministers regularly; as that Jerome himself, even where and when he seeketh to advance the presbyters as high as he can above the deacons, doth confess ordination to be peculiar to bishops. Quid facit excepta ordination Episcopus, quod presbyter nō faciat? what doth a bishop excepting ordinatiō, which a presbyter may not do? Where, you are not to understand him, or other or the Fathers, speaking sometime to the like purpose, as though the bishop were not superior in anything else: but that potestate ordinis, as touching power of order, he is superior only in ordination. For, that he is superior potestate jurisdictionis, in power of jurisdiction, they everywhere acknowledge.

Thus have I reported the judgment of the ancient church, ascribing the ordinary right of ordination to bishops: But yet, not so appropriating it unto them, as that extraordinarily, and in case of necessity, it might not be lawful for presbyters to ordain; & much less teaching (as the Papists imagine) absolutely a nullity in the ordination which is not performed by a bishop. For suppose a church either altogether destitute of a bishop, or pestered with such as the popish prelates are, heretical & idolatrous, by whō no orthodoxal Ministers might hope to be ordained; we need not doubt, but that the ancient Fathers would, in such a case of necessity, have allowed ordination without a bishop, though not as regular, according to the rules of ordinary church government; yet, as effectual, & as justifiable, in the want of a bishop. For, seeing the Coūc. of Antioch, permitted the licēsed Chorepiscopi, who were but presbyters, to ordain presbyters & deacons in the country, in the local absence of the bishop, to whom with a little more pains they might have repaired: how much more would they have allowed the same to a company of grave & learned Ministers in the total want of a bishop? Yea, doth not the church of Rome, in her practice allow Chorepiscopos or Suffragans to ordain? & have not some learned men among them (in their judgment) approved the ordination, not of priests alone, but of Bishops performed by Presbyters, where no Bishops are to be had? Yea, suppose that the right of ordinatiō doth belong to the power of th' episcopal order: yet I am sure the begetting of fathers to the church by ordination, doth no more belong to the power of order in Bishops, then the begetting of children to the church by Baptism, to the power of order in all Ministers. Yet, in the case of supposed necessity, in the absence of their priests, not only other men, but women also, among them are permitted to baptize. The truth is, where Ministers may be had, none but Ministers ought to baptize: and where bishops may be had, none but bishops ought to ordain. But though neither ought to be done; yet being done, the former, by other Christians in the want of a Minister, the latter, by other Ministers, in the defect of a bishop, as the one in the judgment of the fathers is of force, the church receiving the party baptized into the communion of the faithful; so also the other, the church admitting the party ordained as a lawful Minister. Thus much by the way, to prevent popish cavils.

Now am I to show, that the Bishop is superior also in the power of jurisdiction. The Presbyters indeed do govern, but the people only of their particular flock; and that not in foro externo, but in foro conscientiae, • eeding and guiding them by the ministry of the word and sacraments, and by watching over them. And that pastoral authority which they have, is delegated and committed unto them by the Bishop; unto whom the care of the whole Church, as Jerome saith, doth belong. But the Bishoppe doth govern also in foro externo, not one particular flock, but the whole diocese; and not the people only, but the Presbyters also, having authority both to direct, & also to correct them. And that authority is derived unto them from the Apostles, as to their successors in the government of the Church. For which cause, as we shall hear anon, Bishops at the first were called Apostles. For, as Jerome saith, Apud nos, that is, in the true Church, Bishops do hold the place of the Apostles. And Irenaeus testifieth that the Apostles left the Bishops their successors, delivering unto thē their own place of government.

I shall not need to prove their authority over the people of their diocese, if I demonstrate their rule over the presbyters thereof.

Consider therefore the Presbyters, either as they were parts of the Presbyterie assisting the Bishoppe; or as Pastors, severed from the Bishop, and allotted to their several charges. As touching the former; it is evident, that the Bishops had not only a priority of order, over the several Presbyters; but a majoritie of rule, over them all. For Jerome (as you heard) yieldeth to the Bishop a peerless power and eminent over all, or as the word exors may signify, admitting no partener. Likewise Ignatius that holy martyr, who for many years was Bishop of Antioch in Saint John's time, 〈 in non-Latin alphabet 〉 saith he, 〈 in non-Latin alphabet 〉 ; What is a Bishoppe else, but such an one as holdeth or menageth the whole power and authority above all? And writing, a little before his Martyrdom, to the Presbyters of Antioch, where himself was Bishoppe, 〈 in non-Latin alphabet 〉 saith he, 〈 in non-Latin alphabet 〉 . You Presbyters feed the flock which is among you, until God shall declare who shall be your governor; for I am even now to be sacrificed, that I may gain Christ. And in diverse of his Epistles (as you heard before) he exhorteth the Presbyters to be subject and obedient to their Bishop.

Now, the Presbyters were subject to their Bishop, both as to their Ruler, to be guided and directed by him; and also as their judge, to be censured and corrected of him. For by ancient Canons, and Councils, the presbyters might not do anything of importance, without the direction of their Bishop. Let Presbyters and Deacons do nothing saith the ancient Canon, 〈 in non-Latin alphabet 〉 without the sentence or appointment of the Bishop. The first Council of Ar • es likewise decreede, vt presbyteri sine conscientia episcoporum nihil faciant: and to the like purpose the Council of Ancyra. As touching Baptism, Tertullian saith, The chief Priest, which is the Bishop, hath the right of giving baptism: then, the Presbyters & the Deacons, but yet not without the authority of the bishop for the honor of the church; which being safe, peace is safe: & for the communion; Cypryā findeth fault with the Presbyters of Carthage, where he was Bishoppe, that they not regarding propositum sibi episcopum, the Bishoppe set over them, had received some to the communion who had fallen in time of persecution, without warrant from him, though absent. In a word, Let no man, saith Ignatius do any thing appertaining to the Church, without the Bishoppe: and more particularly he saith, that the administration of the Eucharist is then to be esteemed firm and good, when it is done either by the Bishop, or by him whom the Bishoppe hath authorized.

But as the Bishops had authority to guide and direct, so also to censure and correct the Presbyters. For proof whereof, what should I tell you of Cyprian, partly assuring Rogatianus a Bishop (who in modesty, having been reproached of his Deacon, complained to his fellow Bishops) that pro episcopatus vigore & cathedrae authoritate, for the vigor of his Bishopric, and authority of his chair, he had power to revenge his own cause: and partly advising him, if the Deacon did persist, he should either depose or suspend him? Of Jerome, maruelling that the Bishoppe of the Church, where Vigilantius was Presbyter, did not virga apostolica, with the Apostolic, and with an iron rod, break that unprofitable vessel, and deliver him unto the destructiō of his flesh, that his spirit might be safe? Doth not the scripture testify the same, when the Angel of the Church of Ephesus is commended for examining & not suffering those which said they were Apostles and were not? and contrariwise the Angel of Thyatira reproved for suffering the teachers of the Nicolaitan heresy, who are compared sometimes to Balaam, and sometimes to Jezebel, because they persuaded to fornication & Idolatry? But most plainly doth Paul attribute to Timothy and Titus (who, as afterwards we shall prove, were Bishops) this episcopal power, whereof we speak: to them alone & their successors, doth he direct his injunctions for the execution of that power; & on thē he lays the whole charge. For this cause I left thee in Crete, saith he to Titus, that thou shouldest 〈 in non-Latin alphabet 〉 reform and correct what is defective or amiss, and shouldest ordain Presbyters in every City, as I appointed thee. And to Timothy, I requested thee saith he, to abide still in Ephesus, that thou mayst command some that they do not 〈 in non-Latin alphabet 〉 teach strange doctrine: lay not thou hands hastilie on no man, neither be thou partaker of other mens sins, keep thyself pure. Against a Presbyter receive not thou an accusation, but under two or three witnesses; them that sin rebuke openly, &c. On which words, Epiphanius inferreth against Aërius, therefore Presbyters are subject to the Bishop, as to their judge; and therefore as to their superior. Now followeth the charge: I charge thee before God, and the lord Jesus Christ, and the elect Angels, that thou observe these things without prejudice, and without partiality.

But consider also the Presbyters, as severed in place from the Bishop, and affixed to their several cures: First, in the City, and then in the Country. For as in the City, the Bishop, to whom, as Jerome saith, the whole care of the Church did appertain, distinguished the parishes, and assigned a Presbyter to every of them: so in the Country, when the towns & villages were converted (which was effected by the Bishop of the City & his presbytery.) they had their presbyters by the Bishop appointed unto them: & when any place was void, the Bishop out of his presbytery, or if he could not, the Metropolitan supplied it. These presbyters, as I said before, might do nothing but by authority frō the bishop, or as the ancient council of Ancyra speaketh, sine authoritate literarū eius, without the authority of his Letters. Nay, they might not so much as travel frō place to place, and much less remove from one cure to another, without the Bishopslicence. To his iurisdictiō & censures they were subject: for to him they were accused; being accused, by him they were convented, and examined; being faulty, by him they were censured, according to the quality of their offense; by reproof, putting to silence, suspension, deprivation, excommunication.

To conclude, the pastors of several parishes either had assistants to restrain them, or they were subject to the bishop, or they ruled alone without cōtrolement, neither subject to Bishop, nor restrained by assistants. But this last is absurd: for that had been to set up a Pope in every parish, and to make as many schisms as there were parishes. Associates of lay Presbyters in every parish they never had, nor yet have in those Countries where Presbyters be erected. For there is but one Presbyterie in the Church of Geneva, for all the parishes in the City, and territory thereto belonging: and in all Scotland, where be some thousands of parishes, there be scarce half a hundred presbyteries. To have a Presbyterie of ministers to assist the pastor in every parish, it neither was, nor is possible. It remaineth therefore, that the Ministers of several parishes ever were, and still ought to be, subject to the bishop; whose pastoral care extended it self to all even the remotest parishes in his Diocese, to see them furnished with sufficient Ministers, to provide that they were soundly taught, and discreetly guided, to reform abuses notified unto him, to suppress schisms, to decide controversies, to exercise Church-censures against offenders, &c.

Thus then you have heard, that the Angels or Bishops of the Primitive Church were, for the substance of their calling, such as our bishops are; that is to say, Diocesan and provincial bishops, being superior in degree to other Ministers, and having a singularity of preeminence for term of life, and a peerless power both of ordination and jurisdiction. For, as for titles of honor, which in our church are given to bishops; sure it is, they are inferior to those which the holy Ghost assigneth unto thē in this place. Neither should we think much, that they, in respect of their honorable calling, are termed Lord's (a title in Scriptures given not only to natural, but also, and that more worthily, to spiritual fathers) when the holy Ghost termeth them Angels of the churches. Not that Bishops may behave themselves as LL. of the churches; but that they being angels, & spiritual fathers, to whō, a paternal and pastoral authority is committed over the churches, may worthily be honored with the title of Lord's. Neither is there such great difference between Master & Lord, that inferior Ministers, which assume to themselves the title of Master, should deny the title of Lord to Bishops. Neither doth it follow, that Bishops are Lord's of the churches, or they masters of the churches, because the titles of Lord's are attributed to Bishops, and Masters to them.

IT remaineth, that I should demonstrate not only the lawfulness of the Bishops calling, but also the excellency, and dignity thereof, in that they are here called stars and angels. But to entreat of the excellency, it shall not be needful, if we be persuaded of the lawfulness. For if the function of all Ministers in general, be (as I have else-where manifestly proved) honorable, and they, in regard of their calling, are to be esteemed worthy of double honor; then much more the office of Bishops, who are the chief and principal Ministers, is a worthy or excellent work. If every Minister in a diocese is to be honored in regard of his calling; much more that one, who in a place of singular preeminence is set over the rest. And if a worthy minister be among men as one of a thousand, as Elih • speaketh; undoubtedly a worthy bishop is as one of a million. If it be an honor to beget children to the church, as all ministers do, by the ministry of the Gospel, & by the laver of regeneratiō; much more to beget fathers to the church, as bishops do, by ordination. If it be a great honor to be set over the people of one particular flock; what is it to be set over not only the people, but the Pastors also of many flocks, as a chief steward over God's family, as a principal spiritual Governor of his body, which is his church, as a singular successor (as touching ordination and jurisdiction) in every church, of the glorious Apostles of Christ.

All the question nowadays is of the lawfulness. For those, who understanding the words of the Apostle, 1. Tim. 3. 1. (that the office of a bishop is 〈 in non-Latin alphabet 〉 ) of the ministry in general, acknowledge it to be both good & excellent; they are so far from granting 〈 in non-Latin alphabet 〉 , the office of a bishop, properly understood of those, whom the church of God, ever since th' Apostles times, hath peculiarly termed Bishops, to be excellent, that they do not acknowledge it to be good. Yea, they are so far from acknowledging it to be good, that they think it neither lawful, nor indifferent, nor tolerable.

I will therefore show that the function of Bishops is lawful and good, in that they have divine both institution, being Angels (and therefore sent of God) & approbation, being stars, which Christ holdeth in his right hand. And this I will prove, first, by consequence; and then directly. For, what function or government is of apostolical institution, that is to be acknowledged a divine ordinance, in respect of the first institution; as having GOD the author thereof: the episcopal function, or government by bishops, is of apostolical institution: therefore the episcopal function is a divine ordinance.

The proposition is of undoubted truth, and is so acknowledged by Beza. Surely, saith he, if it proceeded from the Apostles, I would be bold to ascribe it wholly, as all other apostolical ordinances, to the institution of God.

The assumption I will prove by three arguments: in which I will proceed as it were by degrees. 1. That government which was generally and perpetually used in all Christian churches in the first three hundred years after Christ, and his Apostles, and not ordained by general councils, was undoubtedly of apostolical institution. This proposition, besides that it is Augustine's rule, is also of manifest truth. That which the whole church observeth, saith Augustine, and was not instituted by Councils, but always retained, it is very rightly believed to have been ordained no otherwise but by the authority of the Apostles. And again, to dispute whether that which the whole primitive church throughout the world observeth, is to be done or not, insolentissimae insan • ae est, it is most insolent madness. For, can it enter into the heart of a modest and charitable Christian, to imagine, that all the godly learned Fathers, whereof many had lived and conversed with the Apostles, all the famous Confessors, and glorious Martyrs of the primitive Church, all those pure & orthodoxal churches, planted by the Apostles, did all with one consent, immediately after the deceasse of the Apostles, cōspire to abolish that form of government, which the Apostles had established, and (as these men use to aggravate the matter) to turn Christ out of his kingdom? Or if we could find in our harts to think they were so ungodly (which be it far from us once to imagine:) yet how is it possible, that all Christians, in all places, so far distant one from another, should suddenly, & at once, jump, not only in abolishing the Apostolical government, but also in setting up in all places throughout the Christian world, one uniform government, which they had not received from the Apostles? Therefore this proposition also, is of infallible truth.

I will therefore add th' assumption. But the government of the churches, by such Bishops as I have spoken of, was generally and perpetually used in all Christian churches, in the first three hundred years after Christ and his Apostles, & not ordained by any general Council.

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

Secondly, by the confession of Jerome, who saith when factions began in the church, toto orbe decretum, it was decreed in the whole world, that one elected from the rest of the Presbyters, should be set over the rest, viz. in every church, unto whom the whole care of that church should appertain, and that the seeds of schisms might be taken away. And in another place, he saith that the church when th' apostles deceassed, instead of them who had been fathers, had her children, that is, bishops, who should become Princes or Governors in all Lands. In omnibus finibus mundi (saith he) principes ecclesiae. i. episcopi constituti sunt: In all the ends of the world, the princes of the church, that is, Bishops, were ordained or established.

Thirdly, by the testimonies of Councils, histories, and Fathers, who with one consent give testimony to this government. Neither can any one pregnant testimony of any sound writer, or example of any one orthodoxal or apostolical church, be produced to the contrary. Fourthly, the successions of Bb. in all the most famous churches, deduced from the Apostles times to the council of Nice, do yet remain upon record in the histories & other monuments of best credit. Neither is any thing objected against this succession, which I hold worth the mentioning. Verily, to a moderate Christian, this might seem a sufficient commendation of the episcopal functiō, though no more could be said to justify it; that in the best times of the primitive church, it was borne of so many thousand godly & learned Bb. received in all true churches, approved of all the orthodoxal & learned Fathers, allowed & commended of all the famous councils. Allowed I say, & commended, but not first ordained by Councils. For, the most ancient provincial Councils, consisted chiefly of such Bishops, assembled & guided by the Metropolitans. And the council of Nice, which was the first general council (for until the time of Constantine, there was no means for assembling a Council general) is so far from first ordaining Bishops, as not only that Council consisted of such bishops, but also it speaketh of Metropolitans, as being long before in use; yea, and ratifieth the ancient custom (for so it saith 〈 in non-Latin alphabet 〉 ) of subjecting diverse provinces to the Patriarchs or Archbishops of Rome, Alexandria, and Antioch, and confirmeth the next place of honor (according to the ancient custom) to the bishop of Jerusalem.

Therefore the government of the Churches by such Bishops, as I have spoken of, was undoubtedly of apostolical institution.

Again, that government which nowhere was in use in the first three hundred years, is not of Apostolical institution:

The government of the Churches, by a parity of Ministers, and assistance of Lay-Elders in every parish, was nowhere in use in the first three hundred years. Therefore it is not Apostolical institution.

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

That government which even in the Apostles [ 2] times was used in the Apostolical Churches, and was not contradicted by them, was undoubtedly of apostolical institution. This I take for granted.

The government by Bishops was used even in the Apostles times, and not contradicted by them. This I prove, both by Scripture, and by other evidence. The seven Angels were the Bishops of the seven Churches as all confess, and for the substance of their calling like to ours, as I have proved. Besides, it is well known, that the Angel of the church of Smyrna, to whom the second Epistle is directed, was Polycarpus that renowned Martyr, of whom the Church of Smyrna that then was, writeth thus in an Epistle yet extant in Eusebius: Of which elect (say they) this Polycarp was one in our times, an Apostolical and prophetical Doctor 〈 in non-Latin alphabet 〉 having been the Bishoppe of the Catholic Church in Smyrna. And it may well be supposed, that the Angel of the Church at Ephesus, to whom the first Epistle is directed, was Onesimus. For when Ignatius wrote his Epistles, he testifieth, that at that time, Onesimus was Bishoppe of Ephesus. Now he wrote, while Clemens was Bishoppe of Rome; as appeareth by his first Epistle: That is to say; between the 90. year of our Lord and 99. in the midst of which time the Revelation was given. And that we should not think that Testimony counterfeit and falsely fathered on Ignatius, who was Bishoppe of Antioch at the same time: Eusebius also alledgeth it out of the same Epistle. Ignatius, saith he, being at Smyrna where Polycarpus was, he writeth one Epistle to the Church of Ephesus, mentioning their pastor Onesimus.

Moreover it is evident, that from these seven Angels, a succession of Bishops was continued in all those seven Churches, until the Council of Nice, and long after: for both to that council, and to diverse others following, the Bishops of those seven Churches subscribed their names: As, to to the Council of Nice, Menophantes bishop of Ephesus, Artemidorus of Sardis, Eutychius of Smyrna, &c. to the council of Chalcedon, Stephanus B. of Ephesus, Florentius of Sardis &c. Again, it is with great consent testified by Authors of best credit in the Church of God, that in the Apostles time (reckoning until the death of S. John: that is to the year of our Lord, 101, or 102), there were not only Bishops, but also a succession of Bishops in diverse Churches. As, at Rome these were bishops successively in the Apostles time; Linus, Anacletus, Clemens, and about the year 99. Euaristus.

At Jerusalem James the just, and Simeon the son of Cleophas.

At Antioch, Euodius and Ignatius.

At Alexandria, Saint Mark, Anianus, Ab •• ius, Cerdo.

Neither were they contradicted by the Apostles, but approved by them: As, these Angels of the seven Churches, in respect of their function approved by Saint John, or rather by our Savior Christ. Epaphroditus, the Apostle or Bishoppe of the Philippians, (who therefore is not mentioned in the inscription, because that Epistle was sent by him) commended by Paul as his 〈 in non-Latin alphabet 〉 copartner both in his function and in affliction, and the Philippians commanded to have in honor such. James the just, Bishoppe of Jerusalem, generally approved, Act. 15. and 21. Gal. 1. 19. Archippus the Bishoppe of Colossa, in respect of his function, approved of Paul Coloss. 4. 17. Antipas, who had been Bishoppe of Pergamos (as Arethas reporteth) highly commended by the holy Ghost. Apoc. 2. 13.

Hereunto add the confession of Jerome, that when factions began to arise in the Church, some saying I am of Paul, I am of Apollos, I am of Cephas, (which was in the Apostles times, 1. Cor. 1.) it was decreed in the whole world (and therefore by the Apostles; for Jerome himself calleth the episcopal function, a tradition Apostolical) that one being chosen from among the Presbyters, should be set over the rest, &c. He also confesseth, that James the just, shortly after the passion of Christ, was made Bishoppe of Jerusalem. And that at Alexandria, even from Saint Mark (who died five or six years before Peter and Paul, and after whom there was a succession of three more in the Bishopric, during the Apostles time) there had been Bishops chosen successively. And least we should think, as some do, that the words, A Marco, are understood exclusiuely, as though Mark himself had not been Bishippe of Alexandria; Jerome telleth us elsewhere, that Mark was the first Bishop of the Church at Alexandria.

Seeing therefore godly and worthy Bishops were ordained in the Apostolical Churches in the Apostles times, & they not oppugned, but approved of the Apostles; it followeth therefore, that the government of the churches by Bishops, is of Apostolical institutiō.

But yet I proceed to a further degree. Which [ 3] is, to prove that the Apostles thenselves ordained bishops, & committed the Churches unto thē; & therefore that the episcopal function, is without questiō of Apostical institution. The Antecedent is to be explained & proved, by showing the time when, the places where, the persons whom, the Apostles ordained bishops.

As concerning the time, there is some difference between the Church of Jerusalem, and the rest. For there, because shortly after Christ's passion, a great number were converted to the faith (for we read of 3000. converted in one day:) and because that was the mother Church, unto which Christians from all partes were afterwards to have recourse; the Apostles before their dispersion, Statim post passionem domini, straightways after the passion of our Lord, ordained James the just, Bishoppe of Jerusalem, as lerome testifieth. Eusebius reporteth out of Hegesippus, who was near the Apostles times (as Jerome saith) that to James our Lord's brother, the throne of the Bishopric at Jerusalem was committed by the Apostles. Likewise out of Clemens Alexandrinus, hypotopos. 6. that Peter, James and John, after the ascension of our Savior, did choose James the just, Bishoppe of Jerusalem. The same is testified by Epiphanius haeres. 66. where also he setteth down the succession of the Bishops of Jerusalem from James, to his time. By Chrysostom on the Acts. By Ambrose on the Epistle to the Galatians, Paul saw James at Jerusalem, because there he had been ordained Bishoppe by the Apostles. By Eusebius himself, by Dorotheus, by Augustine, &c.

If any object (as some have done) that James was ordine, but not gradu, superior to the Presbyters of the Church at Jerusalem, or that he was (according to their conceit) president of the presbytery for a short time, and that only in his course: they must remember, that he was an Apostle, and his honor and degree by his Bishopric not impaired. Yea, Eusebius reporteth out of Clemens Alexander. that Peter, James and John after the ascension of Christ our Savior, though the Lord had vouchsafed them some prerogative of honor, yet they would not arrogate to themselves that glory, but chose James the just to be Bishoppe of Jerusalem. And good Authors testify, that both he, and his successor Simon, the son of Cleophas, were by the Apostles preferred to that place, because they were our Savior Christ's kinsmen according to the flesh.

What then? was he superior to the rest of the Apostles? In degree he was not; but in order he was, when and whilst they were at Jerusalem, after his election, as appeareth Act. 15. howbeit their purpose in making him Bishop, was not to set him over themselves, but over the presbyters & people of Jerusalem. For indeed the Apostles first jointly ruled the Church at Ierusalē; but being to go into all the world, & no longer to be accounted menbers of that particular church, ordained James to be bishop: & that charge which before they had in common, they now committed to him in particular. And this is that which Jerome citeth out of Hegesippus. Hegesippus (saith he) who was near the Apostles times, in the fifth book of his commentaries speaking of James, saith, Suscepit Ecclesiā Hiero solymae post apostolos frater Domini Jacobus, cognomento Iustus. James the brother of our Lord, surnamed Iustus, received or undertook the Church of Jerusalem after the Apostles.

For the other point: (to omit his continuance at Jerusalem, as the superintēdent of that Church testified by the scriptures) the same authors which say he was Bishoppe, do also testify that he continued so until his death. Thirty years, saith Jerome, rexit he ruled the Church at Jerusalem, that is to say, even unto the seventh year of Nero; & in like manner his successor, 38. years.

As touching other churches; we are to observe, that the Apostles did not, at the very first planting of them, appoint bishops unto them; because as yet, there was neither that choice, nor yet that use of thē, among a people, which was to be converted, before it needed to be governed: but first they ordained Presbyters, to labor the conversion of the people, and to seed them which were converted by the Word and Sacraments, and attending them in common, to govern them after a private manner, and as it were, in foro conscientiae. But the Episcopal power, which consisteth specially in the right of ordination, and in the sway of ecclesiastical jurisdiction committed to one, the Apostles each of them retained in their own hands, as it is manifest whiles either they continued near them, or meant not to be long frō them. All which while, bishops were not so needful; the Apostles providing for the necessity of those churches, either by their presence, or by their Letters or Messengers. And this is the cause, why in the writings of th'apostles, bishops are so seldom (though not so seldom as some imagine) mentioned, & the name with Presbyter confounded. But when as they were to leave the churches altogether, either by departure, or by death, (that the churches should not be left fatherless, they fulfilled that in Psal. 45. according to Augustine & Jerome's exposition, Instead of fathers, that is, th'apostles, there shall be children borne unto thee, whom thou shalt make Princes over all the earth; that is, bishops succeeding th' apostles in the regiment of the church:) at their departure they left substitutes, and at their death appointed successors, to whom they committed the government of the churches; furnishing them by a singularity of preeminence, both with the right of ordination, and with the power of jurisdiction, as well over the Presbyters, as the people of each City, with the country adjoining. And these, at the first were called, sometimes Angels of the churches, as Apoc. 1. 2. 3. some-times 〈 in non-Latin alphabet 〉 , praepositi, Rulers. Hebr. 13. 17. (which text in the canons of th' apostles, & in the second Epistle of Ignatius, as also the name praepositi, in Latin Fathers, from thence is appropriated to Bishops.) some-times, th' apostles of the churches, as succeeding th' apostles in the government of the particular churches: as, Philip. 2. 25. Epaphroditus, who was the Bishop or Pastor of Philippi, is therefore called their Apostle; as not only Ambrose; Jerome, Theodoret, but also Calvin teacheth upon that place, and observeth the mutual affectiō, both of Epaphroditus as their Pastor, and of the Philippians, as his stock. For, whiles th' episcopal power was for the most part in th' apostles & apostolicke men, those, who also had that power, were called apostles: & therefore Ambr. vnderstāds by apostles, in some places of the scripture, bishops, as Eph. 4, 11. & 1. Cor. 12. 28. Apostoli, episcopi sunt. And to the like purpose, Cyprian, Apostolos. i. episcopos et praepositos dominus elegit. For, as Theodoret hath well observed, on 1. Tim. 3. Intimes past, saith he, they called the same men Presbyters & Bb. and those who now are called Bishops, they named Apostles. But in process of time, they left the name of Apostle, to those who are properly called Apostles, and the name of Bishop they imposed on them who had been called Apostles. Thus Epaphroditus was the Apostle of the Philippians, Titus of the Cretans, and Timothy of the Asians. Neither was it long, that the name Episcopus was confounded with Presbyter. For, Ignatius, who was a bishop above 30. years in th' apostles times, appropriateth the name 〈 in non-Latin alphabet 〉 , to a Bishop, & distinguisheth the three degrees of the Clergy (as the church, ever since the time of th' apostles, hath distinguished thē) by these three names, Bishop, Presbyter, Deacon. So do the canons which are called the Apostles, & some other monuments of Antiquity, which were written near the Apostles times; of which sort are diverse testimonies in Eusebius, cited out of the most ancient writers of the church.

But, we are also to show the places where, & the persons whom, th' apostles ordained Bishops: and first out of the Scriptures. For, by the Epistles of Saint Paul to Timothy and Titus, it is apparent, that he had ordained Timothy Bishop of Ephesus, & Titus of Crete; The Epistles themselves, being the very patterns and precedents of th' episcopal function. For, as the Apostle had committed (unto them episcopal authority, both in respect of ordination and jurisdiction, which in th' epistles is presupposed: so doth he by those Epistles inform them, and in them all Bishops, how to exercise their function; First, in respect of ordination (as Tit. 1. 5, I left thee in Crete, that thou shouldst ordain presbyters in every city, as I appointed thee. 1. Tim. 5. 22, Impose hands hastily on no man, neither be partaker of other men's sins: And to this purpose describeth how Presbyters & Deacons, whō they were to ordain, should be qualified. 1. Tim. 3. 2. and 8. Tit. 1. 6. 7. 8. 9.) Secondly, in regard of jurisdiction not only over the people, but also over the presbyters; appointing them to be both guides & censurers of their doctrine, (as 1. Tim. 1, 3,) I required thee to continue in Ephesus, that thou shouldest command some that they teach no strange doctrine▪ neither that they attend 〈…〉 , &c. • . Tim. 2, 10, stay profane • & vain babblings. T •• . 1, 10, 11, There are many deceivers, 〈 in non-Latin alphabet 〉 , whose mouths thou must stop, which subvert whole houses, reaching things which they ought not for filty by lucres sake: wherefore rebuke theme sharply▪ that they may be sound in the faith. Tit, 3, 9, Stay foolish questions & genealogies, &c.) and also judges of their persons & conversation: as, 1. Tim, 5, 19, 20, 21, Against a Presbyter receive not an accusation, but under two or three witnesses. Thē that sin rebuke openly, that the rest also may fear. I charge thee before God, and the Lord Jesus Christ, & the elect angels, that thou observe these things without prejudice, & without partiality. Tit. 3, 10, Reicet him that is an heretic, after once or twice admonition.

And that we should not think (as some do) that these things were spoken to them, as to extraordinary persons (whose authority should did with them) but to them and their successors to the end of the world: he straightly chargeth Timothy, that the commandments and directions which he gave him, should be kept inviolable until the appearing of our Lord Jesus Christ; and therefore by such as should have the like authority unto the end. Ambrose, writing on those words, faith, Paul is so circumspect, not because he is fearful of Timothy his care; but for his successors, that they, after the example of Timothy, might conti • inue the will ordering of the church. For the authority which was committed to them is perpetually necessary: without which, the church neither can be governed (as without jurisdiction) neither yet continued, as without ordination; & therefore not peculiar to extraordinary persons, but by an ordinary derivation to be continued in those, who are the successors of Timothy and Titus. Now I appeal to all, who have any judgment, whether their supposed Presbyteries (which consist of Laymen for the greatest part) or the Bb. which succeeded them in the government of the church, were to be accounted their successors. Why but, did bishops indeed succeed Timothy in the government of Ephesus? yes, without question▪ For (to omit not only this angel of Ephesus, Apoc. 2. which was one of the next successors unto Tim. whether it were Onesimus or any other, but also Polycrates the B. of Ephesus in the time of Victor, who professeth that he was the 8. bishop of his kindred) in the council of Chalcedon, Leontius the B. of Magnesia saith, that frō S. Timothy to that time, there had bine 7. Bb. of Ephesus all ordained there.

Against this, two things are objected; first; that Timothy and Titus may seem not to have been appointed Bishops of Ephesus and Crete, because they did not continue there, but were removed to other places. Where-unto I answer, that although upon special & extraordinary occasions, they were by th' apostles called to other places, as his, or the churches necessity required; yet these were the places of their ordinary resiance, where they both lived and died. Paul willeth Timothy 〈 in non-Latin alphabet 〉 , permanere, (the word is significant) to abide still, or continue at Ephesus: and he left Titus not to redress things in Crete for a brunt, & so to come away; but that he should 〈 in non-Latin alphabet 〉 , continue in redressing what should be amiss, and still keep that church, as it were, in reparation, For whereas some think that Timothy was commanded Acts, 20, to stay at Ephesus for a short time, only to confirm the church there, being troubled with the sedition raised by Demetrius; they are utterly deceived. For, Paul appointed, Timothy to continue in Ephesus, 〈 in non-Latin alphabet 〉 , when himself was going into Macedony. But this cannot be understood of either of those voyages into Macedonia, which are mentioned Acts, 20: the first, from Ephesus▪ after the tumult was appeased, Acts, 20, 1. at which time he could not leave Timothy at Ephesus to settle the Christians after the up-roar raised by Demetrius; for immediately before the history of that tumult, it is said, that he had sent Timothy before into Macedonia, and himself followed Act. 20. 1. and when he had gone through those partes, (namely of Macedonia ) he came into Greece, purposing from thence to go towards Jerusalem. But understanding that the Jews laid wait for him he resolved (that he might avoid their ambushments) to return into Macedonie, and from thence to • ayl towards Jerusalem, traveling along by the coasts of Asia: in which journey it is expressly said, that Timothy accompanied him, and from Philippi with others went before him to Troas, and to Assos, from whence he accompanied him to Miletum; whether the Apostle sent for the Presbyters of Ephesus. Seeing therefore Paul appointed Timothy to stay at Ephesus, when himself was going into Macedonia; & in all those journeys into Macedonia mentioned in the Acts, viz. cap. 16. 19. 20, Timothy was with him in Macedonia; and forasmuch as he went no more thither until he had been at Rome: it is apparent therefore that this journey happened in Paul's peregrinations, after his departure frō Rome; when he having staid there above two years, was at length dismissed and set at liberty by Nero, in the 4. of his reign, which was the 57. year of grace. From which time until the 13. of Nero, he renewed his former pains in traveling from place to place. Now, the history of the Acts of the Apostles ending with Paul's first being at Rome, the rest of his acts in the 9. years following, cannot otherwise be known but by those his Epistles which were written in that time, & other monuments of Antiquity, which testify that Paul ordained Timothy Bishoppe of Ephesus, and Titus of Crete. Wherunto we may add the credible testimony of diverse authors, who report, that Timothy and Titus, as they lived, so also died, the one at Ephesus, the other in Crete.

The other thing which they object, is, that they were Evangelists. But that doth not hinder, but that when they were assigned to certain Churches and furnished with episcopal power, they became Bishops. For as Zwingli hath well observed, Philippe the Evangelist, who had been one of the Deacons, was afterwards Bishoppe of Cesarea. James the Apostle was Bishoppe of Jerusalem, and diverse of the Apostles (which also may be verified of the Evangelists) when they ceased from their peregrination, became Bishops of certain Churches, as by the ancient histories is manifest. Hereof we may conclude thus: The supposed Euangelisticall function of Timothy and Titus, was to ende with their persons, and admitted no succession, being (as thenselves • each) both extrordinarie and temporary. but the function and Authority which they had, as being assigned to certain Churches, viz. of Ephesus and Crete, (consisting specially in the power of ordination and jurisdiction) was not to ende with their persons, but to be continued in their successors; as being ordinary, and perpetually necessary, not only for the well being, but also for the very being of the visible Churches: (For, if whiles the Apostles themselves lived, it was necessary, that they should substitute in the Churches already planted, such as Timothy, and Titus, furnished with episcopal power: then much more, after their decease, have the Churches need of such governors.) Therefore the function and authority, which Timothy and Titus had, as being assigned to Ephesus and Crete, was not extraordinary and Euangelisticall; but, as I will further prove, Episcopal. For, that Timothy was Bishoppe of Ephesus, and Titus of Crete, it appeareth not only by the subscriptions, annexed to the ende of the Epistle to Titus, and second to Timothy: but also by the general consent of the ancient fathers, and histories of the Church. Eusebius reporteth out of the ecclesiastical histories which were before his time, that Timothy first had the Bishopric of the Church at Ephesus, and Titus of the Churches in Crete. The Author of the book, which goeth under the name of Dionysius Areopagita, dedicating his treati • e de diuinis nominib. to Timothy the Bishoppe of Ephesus, doth at the least signify, that in his time it was a thing confessed, that Timothy was Bishoppe of Ephesus. The Catalogue of Ecclesiastical writers, which is in Jerome, reporteth, that Timothy was ordained of blessed Paul Bishoppe of the Ephesians, and that Titus was Bishoppe of Crete. The same is testified by Ambrose, praefat. in. 1. Tim. & praefat. in Tit. by Dorotheus in Synopsi. by Theodoret in 1. Tim. 3. by Chrysostom in argum. 1. Tim. & in Epist. ad Philipp. homil. 1. by Epiphanius, haeres. 75. by Gregory the great, Pastoral. part. 2. cap. 11. by Polycrates apud Antoninum part. 1. tit. 6. cap. 28. §. 6. by Oecumenius in Ephes. 4. & in 1. Tim. 1. & • . & in Titum. 1. by Primasius praefat. in 1. Tim. & in 2. Tim. 1. by Nicephorus, lib. 2. c. 34. by Isidorus, de vita & morte sanctorum 87. 88.

To these two mentioned in the Scriptures, we may add others out of other the most ancient records of the Church, whereof some were made by Peter and Paul, some by John the Evangelist, some by diverse of the Apostles.

Anticch, (where the professors of the Christian faith were first called Christians) had the first Bishoppe, after Jerusalem, ordained by the Apostles, Peter and Paul, about the year of our Lord 45. (as Eusebius saith) viz. Euodius, whom Ignatius succeeded. He, in his Epistle to them of Antioch, hath these words; You were the disciples of Paul and Peter, lose not that which was committed to your trust. 〈 in non-Latin alphabet 〉 . Remember Euodius your most blessed pastor, to whom the government of you was first committed by the Apostles.

As touching the first Bishoppe of Rome, though I find great variety of opinions, yet this I take to be the truth; that Peter and Paul being both at Rome (where they staid either of them somewhat above two years, but neither of them professing themselves Bishop of Rome ) about the year of our Lord 56, ordained Linus the bishop of Rome; who continued Bishoppe there ten years before the death of Paul, and twelve years after. And this is that which Irenaeus one of the most ancient writers doth testify: namely, that the blessed Apostles Peter and Paul, the founders and instructors of the Church of Rome, Lino episcopatum administrandae ecclesiae tradiderunt, committed the Bishopric and administration of that Church to Linus: after whom followed, successively, Anacletus, and then Clemens; as not only Irenaeus, and Eusebius (who saith, that he was the third after Paul and Peter: for Linus, saith he, was the first, and after him Anacletus ) but Ignatius also (who lived at the same time) do witness.

I come to Alexandria, where Mark the Evangelist was the first bishop, by the appointment of Peter. For although this be not certainly known, whither Peter leaving Rome, did take Mark with him into Egypt, and ordained him there, (as Nicephorus writeth, and as we may well think, if by Babylon where Mark was with him, 1. Pet. 5. 13. we understand Babylon in Egypt, ) or whether he did send him thither from other parts, as others testify; yet this is confessed, that he was by Peter appointed bishop there. And surely if he were bishop there, we need not doubt, but it was by Peters assignemēt. For being his disciple, & perpetual follower, it may not be thought, that he separated himself frō Peter, & bestowed himself, whiles Peter lived, without his direction. But that he was bishop there, whiles Peter lived, we have certain evidence. In the eight year of Nero his reign, saith Eusebius (that is 4. or 5. years before Pet. death) Anianus succeeded Mark the Evangelist in the Church of Alexandria, being a religious man and every way admirable. Jerome saith, that the second Evangelist is Mark, interpres Apostoli Petri, & Alexandrinae Ecclesiae primus episcopus, the interpreter of Peter the Apostle, and the first Bishoppe of the Church at Alexandria. And again, that Mark having established the Church at Alexandria, died in the eight year of Nero, and was buried at Alexandria, Anianus succeeding him: & in another place, that at Alexandria, even from Mark the Evangelist, there had always Bishops been elected &c. Dorotheus also saith, that Mark was the first Bishoppe of Alexandria, and that he was martyred and buried there.

From Alexandria I return again to Ierusalē for after James the just was put to death, the apostles and disciples, and kinsmen of our Savior Christ, which yet were remaining, assembled themselves from all parts, and having consulted among themselves, whom they should think worthy to succeed James; with one consent made choice of Simeon the son of Cleophas, of whom there is mention in the Gospel, because he also was our Saviors cousin: For Cleophas, as Hegesippus reporteth, was Joseph's brother.

Thus have you heard, that the Bishops of the four principal churches, Rome, Alexandria, Antioch, and Jerusalem, were all ordained of th' apostles. To these I will add Smyrna, because thereof there is most evident proof: namely, that S. John th' apostle, ordained Polycarp the bishop of that church. That he was bishop there, the church of Smyrna, as you heard before, which lived under him, did by their Letters profess: and Ignatius, who was well acquainted with him, doth witness. That he was made bishop by the Apostles, Irenaeus, who was his scholar, doth plainly testify. Polycarpus, saith he, was not only taught of the Apostles, and had conversed with many of them, who had seen our Lord; but also he was, by the Apostles, ordained Bishop in Asia, in that church which is at Smyrna. The like hath Eusebius, 〈 in non-Latin alphabet 〉 . And more particularly, that he was ordained by Saint John, not only Tertullian doth acknowledge: (for, having said that the churches were able to show, that their first bishop was ordained by some of the Apostles; he addeth, Sicut Smyrnaeorum ecclesia Polycarpum ab Ioanne conlocatum refert, as the church of Smyrna recounteth Polycarp placed by John: ) But Jerome also doth confess. Polycarpus Ioannis Apostoli discipulus, et ab eo Smyrnae episcopus ordinatus: Polycarp, John th' apostles scholar, and by him ordained Bishoppe of Smyrna.

And not to mention anymore particulars, the most ancient Writers, who lived next the Apostles times, do witness, that John, after his return from exile, ordained Bishops in diverse places, according to the direction of the holy Ghost. So saith Clemens. Irenaeus saith, th' apostles committed the church, which is in every place to bishops; And that th' apostles left them their successors, sunm ipsorū locum magisterij tradentes. And again, habemus annumerare, &c. We are able to reck̄ those who were by th' apostles ordained Bb. and their successors unto our time. Likewise Tertulliā professeth, that th' apostolick churches could show the order of their bishops, so running along by successions from the beginning, that their first Bishop had for their founder and ancecessor, one of the Apostles, or apostolicke men, who had continued with the Apostles.

Against all this, which hath been said to prove that th' episcopal function is of apostolical institution, the authority of Jerome is objected. First, where he saith, until factions did arise in the church, some saying, I am of Paul, I am of Apollo, &c. the churches were governed by the common counsel of the Presbyters: But when they began to draw disciples after them, namely, such as themselves had baptized, it was agreed in the whole world, &c.

I answer, first, that this speech of Jerome, in respect of the church at Ierus. is untrue: which was first governed by th' apostles in common, and after, committed to James in particular, before we read of any presbyters there ordained. Jerome himself hath told us, that James straight-ways after the passion of our Lord, was by the Apostles ordained Bishoppe of Ierusalē. Secondly, in respect of other churches; that which he saith, neither proveth that the office of Bb. & presbyters were cōfounded (which notwithstanding seemeth to have been his scope by that which followeth in the same place) neither doth it hinder, but that the distinct office of Bb. is of apostolical institutiō.

It is true, that for a time the Presbyters by common counsel governed the churches, but as under the Apostles, who kept in their own hands the Episcopal authority; they, I mean the Presbyters, having neither the right of ordination, nor the power of outward jurisdiction. This therefore doth not prove, that the offices of Bishops and Presbyters were confounded. The name of Bishop was confounded with Presbyter: but the office and authority of the Bishop, was as yet in the Apostles; The Presbyters being such then under the Apostles, as they were afterwards, under the Bishop.

But when th' apostles were to discontinue from those churches, which they had planted, then were Bishops substituted: where-unto the factious behavior of the Presbyters (whereof Jerome speaketh) might be some inducement. For, parity indeed breedeth faction & confusion. For the avoiding whereof in the absence of the Apostles, Bishops were instituted; but when, and where, and by whom, and to what end, let Jerome himself testify. Whē? when factions began to spring in the church, saith Jerome, some saying I am of Paul, I am of Apollo, I am of Cephas, which was in the Apostles time, 1. Corin. 1. and it were fond to imagine, that factions did not begin till after their time.

Where? in toto orbe, saith Jerome, it was decreed in the whole world. Which could not be in the Apostles times, without their consent; nor near the Apostles times, without a general Council, which was not.

By whom? Jerome hath told us, when, and by whom, James was made bishop of Jerusalem, Mark of Alexandria, Timothy of Ephesus, Polycarp of Smyrna, &c. To what end? to avoid schism, saith Jerome: And therefore, for the same end to be retained, as he doth also acknowledge. For, the safety of the church, dependeth on the dignity of the Bishop; to whō if a peerless power & eminent above all be not given, there will be as many schisms in the churches as there be Priests.

Secondly, they urge Jerome's inference in that place: Presbyters, at the first, ruled the church by common counsel; therefore the bishops, and they, ought to rule the church in common still. I answer, it follows not in respect of the Presbyters themselves. Before titles were distinguished, and presbyters assigned to their several cures, they attended the whole flock in common; which after the parishes were distinguished, and they severed to their several cures, they did not: Only the Bishop, and the presbyters which remained still about him, had the like care, which th' apostles and presbyters had, at the first; The Bishop using the advise of the Presbyters (though not to be over-ruled by them) until their advise and assistance, to themselves seeming troublesome, and to the Bishop (by reason of the frequent Synods, and synodall constitutions) needless, grew out of use.

Thirdly, they allege out of Jerome, that Bishop & Presbyter is all one: & therefore Bb. are to know, that they be greater thē Presbyters, rather by the custom of the church, thē by the truth of divine disposition. I answer: where Jerome saith Episcopus and Presbyter is all one, he is to be understood in respect of the names, which he proveth, by many testimonies, to be confounded in the writings of th' apostles. And in this sense it is true, that whereas now Episcopus is more then Presbyter, it is to be ascribed to the custom of the Church; as before I have noted out of Theod. And in the same sense, Augustine is to be understood, when he saith, according to the names of honor, in which the use of the church hath prevailed, Episcopatus est major Presbyterio; that is, Episcopatus, Bishop-ship, is a name of greater honor then Presbyterium, Priesthood. But if you think that Jerome, in affection towards his own degree, (which he sought to set as high above the deacons as he could, who at that time began to compare with the Presbyters) did mean, that the functions, as well as the names, were confounded, or that it is not an Apostolical ordinance, that Bishops should be set over the Presbyters: you shall make him, not only to strive against the stream of all Antiquity, but also to be contrary to himself: as appeareth by all those allegations, which I have already cited out of his writings.

If his meaning should be, that the superiority of Bishops over Presbyters, though it be an apostolical tradition (as him-self calleth it) yet notwithstanding, is not directly of divine institution; although there be small difference between these two (as I understand divine institution) because what th' apostles did in the executiō of their apostolical function, they did by direction of the holy Ghost, so that they might truly say, both of their ordinances, it seemed good to the holy Ghost and us; and of the parties by them ordained, attend the flock over which the holy Ghost hath made you bishops: notwithstanding, for more evidence, I will in the last place directly, yet briefly prove, that the episcopal functiō, is of divine institution, or, that bishops were ordained of God. For, by whō was Timothy ordained Bishop? By Paul, I confess, as the instrument; but yet by the holy Ghost, as the author & director of his ordinatiō. For he was made bishop by prophecy, 1. Tim. 4. How is that? 〈 in non-Latin alphabet 〉 , thou wast made bishop saith Chrysostom, not by human suffrage, but by prophecy, that is, by divine revelation, saith Theodoret. That is, spiritu sancto iubente, by the commandment of the holy Ghost, saith Theophyl. 〈 in non-Latin alphabet 〉 , saith Oecumenius, 〈 in non-Latin alphabet 〉 , for by the appointment of the holy Ghost, Bb. were made, & not at rādon. By whom was Archippus made Bishop of Colossa? see Col. 4. 17. Where Paul using the same exhortation to him, which he gave to Timothy the Bishop of Ephesus 2. Tim. 4. namely that he should fulfill his ministry, he addeth, which thou hast received in the Lord; and therefore by God's ordinance, and as it were at the Lord's hands. And to conclude, the same may evidently be proved out of this text, which I have in hand. First, in that the Bishops of the seven Churches are called Angels: which not only showeth the excellency of their calling, but also proveth, that they were authorized and sent of God. Secondly, that they are commended under the name of Stars; to signify both the preeminence of dignity which they have in this life (for the Stars are the crown of the Church, Apoc. 12.) and also the prerogative of glory which they shall have in the world to come, when they having faithfully performed their duty shall shine as Stars in the Firmament forever. Daniel, 12.

Thirdly, that these be the seven Stars which our Savior Christ did hold in his right hand. Which plainly argueth, his, both approbation of their function, and gracious protection of their persons.

Thus having proved this doctrine arising out of the text, that the episcopal function is of apostolical and divine institution: it remaineth, that we should from thence gather some uses to our selves, both for the informing of our judgments & reforming of our lives. For the rectifying of our judgments, the same doctrine which by way of explication of my text I proved; I do now by way of application commend unto you: that as the episcopal function hath been manifestly proved to be lawful and good, as being the ordinance of God; so you would be persuaded to acknowledge it. But you will say; Some further matter, by your doctrine, may seem to be intended. For whereas it hath been proved, that the government of the Churches by Bishops, is an apostolical and divine ordinance: may not we also infer, that all Churches are so necessarily and perpetually tied unto it, as that no other form of government is warrantable in the Church of GOD? and that not only this government is lawful, but that it only is lawful? This inference I refer to their consideration who having fancied that the Presbyterial plot-form is commended unto us in the scriptures; do therefore urge the same upon us, as perpetually and vnchaungeably necessary in all Churches. As for others, who being of better temper, do so commend their form of discipline, as that they do not condemn all others, neither seek to force other Churches to their imitation; they are to expect the like moderation from us. For although we be well assured that the form of government by Bishops, is the best, as having not only the warrant of Scripture for the first institution, but also the perpetual practice of the Church from the Apostles time to our age, for the continuance of it: notwithstanding, we doubt not, but where this may not be had, others may be admitted; neither do we deny, but that silver is good, though gold be better.

But some will say, the protestants, which were the blessed instruments of GOD for the reformation of religion in this last age, are thought to have preferred the other discipline by presbyteries, before this by Bishops: and therefore in thus magnifying the Bishops, you seem to join with the Papists against them. Whereunto I answer, that those godly and learned men allowed the episcopal function, and simply desired the continuance thereof. Notwithstanding, when together with it they could not enjoy the profession of the Gospel, (such was the obstinacy and tyranny of the Popish Prelates:) they were forced with the loss of the episcopal government, to redeem the most precious jewel of the Gospel; which is to be redeemed (if need be) with the loss of all outward things. Which loss, notwithstanding, they endeavored to repair in some places, by renewing the function of Bishops and Arch-bishops, under the names of superintendents, and general superintendents, as in Germany. In others, where that could not be done, either because the Popish Bishops were still countenanced by the civil magistrate, as in France; or because the form of civil government being after the expulsion of the B. changed into a popular state, could no more endure the government of a Bishop, then Rome after the expulsion of Tarquinius the regiment of a King, as at Geneva: they were forced to bring in that form of government, which is next the best, and by a Senate or Aristocratie of grave men, to supply the absence of a Bishoppe. But, as in those places, where orthodoxal Bishops could not be had, presbyters were wisely brought in, (for any government whatsoever, is better then none at all:) so are they very inconsiderately obtruded on those Churches, where Bishops, most soundly professing the Gospel of Christ, are established; especially, considering that the government by Bishops, is not only simply good and lawful; but also in comparison, to be preferred before theirs, as having better warrant.

Now let us consider, what practical uses this doctrine doth afford: first, to thē, whom God hath subjected to the authority of Bishops. For if their authority be the ordinance of God, and they in respect of their function are termed Angels, as sent frō God; & Stars, which Christ holdeth in his hand, as approving their office, and protecting their persons; then are we bound in conscience, first, to reverence their persons, & as the Apostle exhorteth the Philippians, to have them in honor, as spiritual fathers; & as they are here called, so to receive them, as the Angels of God.

Secondly, to obey their authority, as being the holy ordinance of God: It is the exhortatiō of the Apostle, Heb. 13. 17. as the Canons of the Apostles, and Ignatius do expound and apply it. And the rather we should make conscience of these three uses already mentioned, because the schism, which is in our Church, and all the evils which arise from thence, (which are worthy to be lamented with abundance of tears,) are to be ascribed to the neglect thereof; that is, to the not acknowledging of their lawful function, the contemning of their persons, & oppugning their authority.

As for the reverend Bishops themselves, they may reap comfort and encouragemēt from this text. For, seeing they be Stars in Christ's right hand, they may be assured whiles they receiving their light frō him, who is the Sun of righteousness, do shine unto his people in the light of doctrine, & of a godly life, they shall be protected frō evil (for who shall be able to pluck them out of his right hand?) and also be preserved, both from falling with the falling stars, & from erring with the wandering stars. And seeing they be the Angels & Ambassadors of God; whiles they perform their office & embassage faithfully, they may expect, that he will bless, defend, revenge, and reward them.

And lastly, from these words they are to be put in mind of their duty, that as they be here honored with the titles of Angels and stars; so they would endeavor to be answerable to their names; that they would fulfill their ministry, that they would keep their depositum, or that which is committed to their trust; that, as stars, they would shine before others in the light of pure doctrine, and of a godly conversation; that they acknowledging themselves as Angels, entrusted with the custody and gardianship of God's people, may faithfully, cheerfully, uprightly, discharge the trust reposed in them; and as Angels sent frō God for the good of those who shall inherit salvation, they may faithfully and zealously seek the glory of God, from whom they are sent, in the salvation of his chosen, for whom they are sent: that so having shined as stars upon the earth, and demeaned themselves as Angels in the church militant; they may also shine as the stars in heaven, as Daniel hath promised, and be like the elect angels in the Church triumphant. Which the Lord grant for his Christ's sake; to whom with the Father and the holy Ghost, one eternal, all-sufficient, infinite, most gracious, and most glorious GOD, be all glory, honor and praise, both now and ever-more. Amen.

Corrections, and additions.

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